A PEACEABLE AND TEMPERATE PLEA FOR PAUL'S PRESBYTERY IN SCOTLAND, OR A modest and Brotherly Dispute of the government of the Church of SCOTLAND, Wherein, Our Discipline is demonstrated to be the true Apostolic way of divine Truth, and the Arguments on the contrary are friendly dissolved, the grounds of Separation and the Indepencie of particular Congregations, in defence of Ecclesiastical Presbyteries, Synods and Assemblies, are examined and tried. By Samuel Rutherfurd Professor of Divinity at Saint Andrews. PSAL. 48. 12. Walk about Zion, and go round about her, tell the Towers thereof. VER. 13. Mark ye well her Bulwarks, consider her Palaces, that ye may tell (it) to the generations following. LONDON, Printed for john Bartlet at the guilt-Cup near St Austins-gate, 1642▪ TO THE HONOURABLE And truly Noble Lord, Earl of Lindsey, Lord JOHN PARBROTH, etc. one of his Majesty's Honourable Privy Council. Grace, Mercy and Peace, etc. COnsidering (my Lord) your Lordship's good mind and constant fidelity and care in advancing this blessed Reformation, and fending both your shoulders to hold up the Kingdom of our LORD JESUS, and also your singular respect and real affection to this famous University, and the faculty of Divinity in this Society, I thought it rather a matter of debtfull necessity, then of arbitrary election and choice, that this little piece that pleadeth for the Government of the Church of Scotland, should thrust itself through the thick and throng of many worthier monuments of Learning, under the honourable Patrociny of your Lordship's name. I am not ignorant that two blocks closeth the passage to many of greater parts and ability than I am, to add (I may have leave to borrow the word) to the Presses childbirths travelling with no end of making many books, Eccles. 12. 12. and these be the opinions of men, and the event of Printing: I may say of the former, that Opinion is a Witch and a great Enchantress, while men call for Books, as nice banqueters call for dishes to the Table, for they make such wide odds betwixt taste-pleasant and goodness of meat, as if they were sworn to the roof of their mouth, rather than to health and life; so that it is much more obvious to please few, and gratify none, then to satisfy all. And for the event, it is not unlike dicing, for it is doubtsome if Fame be not a lost prize in writing, and if the game go not cross the Author's hair. And such is our corruption, that the air or figures of a printed name is a piece of ourselves, and as our skin wherein our flesh and bones are kindly inchalmbered, and so were most tender of one penny breadth of this hide, or of letting one drop of blood of this kind fall to the Earth. Notwithstanding of these prejudices, I have, howbeit most unable, dared to appear also in the Press, to say somewhat in way of a peaceable defence of our Church-government in Scotland. The pens of the worthy Reformers of the Christian Churches have been so blessed in the conscience, if not in the evil eye of envy itself, that they have cleared the Scripture way of the Government of CHRIST'S Kingdom to lie in a midline betwixt the Popes and Prelates lawless Church Monarchy, and the unorderly confusion of Democracie. It is not unknown, the savoury perfume and honourable name that this poor Church hath gained, partly by the whole host of Protestant Writers and ancient Fathers, who have unanimously put down in print, what we have done in practice, according to our national Oath, partly by the testimony of the blessed Lights, Beza epist. 79. and faithful Witnesses of JESUS. Brightman. I might name Reverend Beza, Revelat. of Apoc. ch. 3. 7. learned Brightman, that manly and stout Witness of CHRIST M. George Wishart, History of the Church of Scotland p. 108, 109 the body of the Confessions of Faith. And it is as well manifest to the world (Sun and Moon being Witnesses) what Prelates have attempted against Presbyterial Government, but one said well, Corpus Confess fide●, p. 6. I believe JESUS to be a good man, and the Evangell blessed, because Satan, malice and Persecutors have done so much against them both with fire and tortures. What dust of late have they raised against it? in Church, State, Court, Parliament, three Kingdoms, in Rome, in the heart of King and many others, in Campo Martio, Esa. 23. 24. in open field, yea in the Sea, that the Sea should speak contrary to that stile of the Prophet, Cant. 6. 10. I travel in birth, I bring up children, and nothing could be the reason, but they saw the Woman looking forth as the morning, Ps. 48. 4. fair as the Moon, clear as the Sun, terrible as an Army with banners, and when they saw Mount Zion beautiful in situation, they marvelled, they were troubled and hasted away. 3 joh. v. 9 And what daring insolency is this? when the Prelate could not find his Father, and thought shame of his native Father Diotrephes, Hall's Remonstrance to the Parliament, a. 1641. that one D. Hall and others have put him in the line of the blood royal, and printed him an office, jure divino, by divine right; Their Predecessors were content of the good old, jus humanum. Yet I hope, put the Prelate in the Calendar of well-born officers, bastard as he is, Senec. sent. yet many must die ere he be here. This boldness putteth me in mind of the saying, Laus nova nisi oritur, vetus amittitur, except Prelates grow in new honour they lose their old honour. But why may we not hope that both they, their godfather the Pope, and their godmother Rome shall lose both new and old. God hath fetched as broken a Ship to land, and yet they will be of Divine Right: Is it not true that the Learned said of necessity? Necessitati quodlibet telum utile est? Any club is a sword good enough for poor necessity, or then it is true, Necessitas egentem mendacem facit: Necessity turneth the poor man in a liar, or which I rather think; Necessitas quod poscit, nisi das, eripit. If you give not willingly to necessity, what it suiteth, it must take it by strong hand and club-law. CHRIST hath fairly begun to his Universal conquest. Ps. 45. 3, 4. Gird thy sword upon thy thigh o most mighty; and blessed shall all ages to come call all these Nobles who have shoulders to carry one stone to the raising of the wall of this Temple, and to build the City whose name is the LORD is there. Ezech. 48. 35. And in this course (my Lord) live, flourish and grow, and JEHOVAH build you a sure house, which is the prayer of Your Lordship's obliged servant at all respective obedience in CHRIST SAMUEL RUTHERFURD. To the Christian Reader. I Am bold (reverend and Christian Reader) to appear in print to contribute my weak judgement for the government of the Church of Scotland. In which suit I have to do with foes and friends. To the former I speak not now, I mean Prelates, Papists and haters of the truth▪ I doubt not but I am condemned in their books of both errors and crimes, my hope to prevail with such is small, if that be true, Damnati lingua vocem habet, vim non habet, The tongue of the condemned hath a noise of words, but no power to persuade, except this be also true, Magna vis veritatis, Truth may swim, it cannot sink. But I speak to the godly, the lover of the Truth, the sufferer for Truth against Antichristian Prelacy, (which is but spilled Popery, or half-dyed Papistry) who possibly liketh not well of Presbyterial government. And to such I am a debtor for love, charity, honour, and all due respect in Christ Jesus, and a seat and lodging in my heart and highest esteem. Phil. 1 7. And to think of all such is both, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meet. And also (if it be beside the truth) an honest and almost innocent error. Yea and to say to every one in whom (as reverend Bucer saith) there's aliquid Christi, Bucer. any of Christ's new Creation, Hier. Sophron. as jerom said to a friend, tibi & quod possum debeo, & quod non possum, I owe to thee what I am able to do, and more for thy good. And of these I humbly beg equity, charity, and unpartial weighing of precious truth. I am grieved that this should be put on me which a Heathen laid on his friend, Seneca. Amavit patriam quia suam, non quia patriam, he loved his country because his own, not because his country. Seeing its weakness to overlove a national faith, because national, and not because it's faith. Truth naked and stripped of all supervenient relations is love worthy. And there is as great cause of sorrow that all the Lords people should not mind one thing, and sing one Song, and join in one against the children of Babel. job 16. 19 Neither should I fear that, animo dolenti nihil oportet credere, sorrow deserveth no faith, Since my witness is in heaven, and my record on high, That I both love and dispute, I contradict and I reverence at once in this Treatise, Phil. 3. 15. and shall hope, if any be otherwise minded, God shall even reveal this unto them. And it is meet so to do, since our Physician Christ can well difference betwixt weakness and wickedness, and will not have us cast one straw, before any whose face is towards Heaven, to cause them to stumble. Love hath a bosom and arms to carry the weak Lambs, and is a bridge over the River to keep the weak passenger dry footed. Dearly beloved, let us all in one Spirit, one love, one affection, join to build the City that is named, Ezech. 48. 35. The Lord is there. O that our Lord would be pleased to suspend the Heaven and glory of some, and that our Heaven might for a season be stayed out of Heaven, so we might live to see two Sisters the Daughters of one Father, and of one Mother, jerusalem who is above, Britain's Israel and judah, England and Scotland coming together, weeping and asking the way to Zion, and their faces thither ward, saying, Come, let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. And not that only (for why should the Glory of our Royal and princely King, the plant of Renown be confined within this narrow Isle o● Britain?) but that he would make us eye-witnesses of his last Marriage-glory on earth, when he having cast the cursed millstone Babylon in the Sea, and sown the land of graven Images with brimstone, and destroyed Idols out of the earth, shall be espoused on our elder Sister the Church of the Jews, and the fullness of the Gentiles. O that Christ would enlarge his Love bed. And O what a honour to the servants of the Lord to bear up the tail of Christ his Marriage-robe-royall, in the day of our high and royal Solomon's espousals. And what a second time-Heaven were it before eternities Heaven to have a bed in his chariot, which is bottomed with gold and paved and flowered with Love for the daughters of his last married jerusalem. And who knoweth but our Lord hath now entered on that glorious Marriage-suit? Let us believe, wait on, love, follow truth and peace, be zealous for the Lord, and pray for the exalting of his Throne. And so I am. Yours in all respective love and observance, S. R. A Table of the Contents of the ensuing Treatise▪ CHAP. 1. QUEST. 1. WHether the keys of the Kingdom of Christ be conferred by Christ Jesus upon the multitude of believers, as upon the first and proper subject, or upon the church-guide only? p. 1. CHAP. 2. QVEST. 2. Whether or no some do warrantably prove from Scripture, that the power of the keys is given to all the faithful? p. 20. CHAP. 3. QVEST. 3. Whether or no the Church of believers in a Congregation be the first Church, having the highest power of jurisdiction within itself, and that independently, and a power above and over the Eldership, to constitute and ordain them, and to censure, depose and excommunicate them in the case of corruption of Doctrine, and scandals of life and conversation? p. 30. CHAP. 4. QVEST. 4. Whether or no our brethren prove strongly that the Church of believers is the first Church, having supreme jurisdiction over the Eldership? p. 38. CHAP. 5. QVEST. 5. Whether or no some do warrantably affirm the power of the keys to be originally and essentially in the Church of believers, and in the church-guide only, quoad exercitium, and from the Church of believers, as the Mistress whom the guides are to serve, and from whom they have borrowed the use of the keys? p. 52. CHAP. 6. QVEST. 6. Whether Christ hath left the actual government of his Church to the multitude of believers? p. 63. CHAP. 7. QVEST. 7. If there be no true visible Church in the New Testament but only one Congregation meeting in one place, and no Presbyterial or representative Church as they call it? p. 70. CHAP. 8. QVEST. 8. Whether or no our Saviour doth warrant and allow a Church of Elders and Overseers in these words, Mat 18. Tell the Church? p. 83, 85. CHAP. 9 QVEST. 9 What members are necessarily required for the right and lawful constitution of a true Politic visible Church, to the which we may join in God's worship? p. 92. CHAP. 10. QVEST. 10. Whether or no it be lawful to separate from a true Church visible, for the corruptions of Teachers and wickedness of Pastors and professors, where faith is begotten by the preaching of professed truth? p. 120. CHAP. 11. QVEST. 11. Whether or no separation from a true Church, because of the sins of the Professors, and manifest defence of scandalous persons can be proved from God's word to be lawful? p. 149. CHAP. 12. QVEST. 12. Whether or no some do warrantably teach that Baptism should be administrated only to Infants borne of one, at least of the nearest Parents known to be believers, and who are to be admitted to the Lords Supper? p. 164. CHAP. 13. QVEST. 13. Whether or no every particular Congregation and Church hath of itself independent power from Christ Jesus, to exercise the whole power of the keys without any subjection to any superior Ecclesiastical indicatorie? p. 187. CHAP. 14. QVEST. 14. Whether or no the power Ecclesiastical of Synods can be proved from the famous Council holden at Jerusalem? Acts 15. p. 199. CHAP. 15. QVEST. 15. Whether or no by other valid Arguments from God's word the lawfulness of Synods and Assemblies can be concluded? p. 217. CHAP. 16. QVEST. 16. Whether or no it can be demonstrated from God's Word, that all particular Congregations have of and within themselves full power of Church-discipline without any subjection to Presbyteries, Synods, and higher Church-Assemblies? where also the question about public prophesying of such gifted men as are not in office, is discussed against the tenant of Separatists? p. 231. CHAP. 17. QVEST. 17. Whether or no some do warrantably teach that no man hath Pastoral power to preach and administer the Sacraments as a Pastor without the bounds of his own Congregation. And from whence essentially is the calling of a Minister from the Presbytery, or from the people? p. 260. CHAP. 18. QVEST. 18. Certain Quares or doubts following upon the Doctrine of independent Congregations? p. 272. CHAP. 19 QVEST. 19 Doubts generally seeming to oppose Presbyterial government discussed and loosed, as anent ruling, Elders, Deacons, Widows, the power of Kings in matters Ecclesiastic, p. 280. CHAP. 20. QVEST. 20. Whether or no the government of the Church of Scotland can be demonstrate from the clear testimonies of God's Word? p. 362. CHAPTER I. QUEST. 1. Whether the power of the Keys of the Kingdom of CHRIST, be conferred, upon the multitude of believers, as upon the first and proper subject, or upon the church-guide? THe Question is not understood of that Royal and Kingly power of excellency and Independency, Matth 28. 18. Bucan. loc. 42 q. 2. called all power, Cartwright against Whitgist, pag. 139. which is only in Christ jesus, Ames. English puritanism, p 9 Parker de polit. Ecclesiast. lib. 3. cap. 1▪ but of the supreme Ministerial power, (as all expound it, Bucanus, Cartwright, Amesius, Parker) that is given to the Church. By the Keys we understand not the Monarchical power of Teaching, supreme defining Articles of faith, Rhemens'. in Mat. 16. and judging the Scriptures, as the Jesuits of Rheims do dream, Bellarmine. Vulcan, not Christ made these Keys. 〈◊〉 22. ●5, 22. ●●●vel. 3. 7. We deny not what Bellarmine saith, that the keys signify a Princedom in Scripture, Matth. 28. 18. Chrysost. in Mat. hom. 25. as the key of David's house promised to Eliakim. This key Christ only keepeth: chrusostom and Gregory both say, Gregor. lib. 4. Epist 32. that the care of the whole Christian Church was committed to Peter, which proveth not his Princedom, Calvin. Institut. lib. 4. cap. 6. & Comment. in Mat. 16. but only his ministerial power, given to all the Apostles, as well as to him: but the Metaphor is borrowed from a Steward, Bucan. loc. 42. q. 2. or Master-household, who hath the keys of the house given to him, to open and shut doors, at his pleasure, Whitaker. to. 2. Controvers. 4. q. 2▪ ● 5. as Calvin, Bucan, Whitaker explain 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 door to believers, or impenitent persons. If we rightly proceed, these distinctions are to be considered. 1. There is a power physical, Petrus de Alliaco de Eccles. authoritat. part. 3. c. l. aliquid est in alio subjective & fo●maliter. 2. sin●liter & causaliter. 3. ut in exemplo. and a power moral of the Keys. 2. A power popular of the Keys that belongeth to all, and a power authoritative that belongeth to the Guides only. 3. The power of the Keys is in Christ, as in the formal subject and fountain. 2. In the Church of believers, as in the final 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 glass, Gerson. de potestat. Eccles. consider. 11. and learning in the book, and this Petrus de Alliaco, and Gerson hath the like. 4. The Keys 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, Immediatio grat●ita donationis, vel. simpli●ts designationis. and a power extraordinary. 6. The Keys may be thought to be conferred by Christ, immediately, john 20. 22, 23. either by the immediation of Christ's free donation and gift or or by the immediation of simple designation: Mat. 28. 18, 19 in the former respect the keys were given by Christ once to the Apostles; and still to the World's end, Marc. Antoni. de Domi. Arch. Spalat de Repub. Ecclesiastica. l. 5. c. 12. 11. 2. to the Church guides, immediately without the Church's power intervening: in the later respect Christ giveth the keys mediately, by the popular consent and election of the Church of believers, Parker▪ de polit. Eccles. lib. 3. c. 2. jac. de Almain●▪ de potest Eccles. c. 7 who do under Christ design and choose this person rather than that person, Thomas rather than John, for the sacred office of weelding the Keys, neither is any man now elected immediately by Christ, Gerson. de au●er. pap. consid. 8, 9 joan. Major in Mat. 16. as the Apostles were. 7. Then we may well distinguish in this question these four, 1. Power physical. 2. Power moral. 3. Power of order, Occam. l. 1. p. ●. n. 6. and jurisdiction. 4. The use and exercise of that power. We are to observe, that it hath been a noble and grave Question betwixt the Church of Rome, N. and the University of Paris (as Spalanto, and Robert Parker with others have observed) whether Christ hath given the power of the keys immediately to all the faithful, and by them to the Pastors and Doctors, as the Parisians hold (so teacheth Almain, joan. Major, Gerson and Occam) or if Christ hath given the keys immediately to the Church guides, as we maintain from God's Word. The mistake hath been, that some Doctors believe that the power of the keys, seeing it is for the good of the whole Church, must have some common subject, viz. the universal Church, in which it must for orders cause first reside, before it be given to certain guides; But neither Scripture, nature, nor reason requireth such a shifting of the keys 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. 1 Conclusion. The physical power of the keys 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 Turks, for Angels according to Christ's humble love and deep wisdom, are not upon the list to be office bearers in his house: but this is not formally a power of the keys, but a popular power about the keys, whereby popular consent may be given to the key-bearers, for their election. II. Conclusion; 2 Conclusion. There is a power popular, but not authoritative; a power of private Christians (not an official power of charge) given to the visible professors to make choice of their own office-bearers: Acts 1. 21. those against whom we now dispute, Act. 6. 4. brethren, reverend, learned and holy, do 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 God's Word is due to all the faithful) an act of jurisdiction, whereas it is a private and popular●act, flowing from that spirit of grace in believers, and from the light of saving faith, and a grace that they call, Aquinas ●2. q. 81. gratia gratum faciens, grace whereby we are accepted to God, 1 Thes. 5. 21. as Aquinas speaketh, for it is that Heavenly instinct of Believers, 1 john. 4. 1. whereby they try all thing, john▪ 10. 8. 27. 28. and keep that which is good, and whereby they try the spirits (even of Officebearers) whether they be of God, Heb. 5▪ 14. or not, and know the voice of the Shepherd, from the voice of a stranger, and have their senses exercised to discern good and evil. I deny not, but there is a twofold power of election of guides, one proper to believers, which is, as I have described it, their choosing of Officers, De jure, and should flow from this descerning instinct of saving grave in believers: there is an other power of election, De facto, that floweth from a common grace of discerning in visible professors, both is sufficient for Ecclesiastical choosing of guides, yet both is but popular, not authoritative; but power of authoritative jurisdiction, is gratia gratis data, a common grace given to many, that are never converted nor saved; yea the office of a public guide to save others, is given to a man that is never saved himself, and requireth some endowments of governing, that are not required in all the faithful, as is cleared by Paul, 1 Timothy 3. 1 Tim. 3. 2, 3, 4, 5▪ 6. Therefore Gerson will have us to difference betwixt these two, Gerson de aufer. pa consid. 16. a Pastor ad utilitatem, and a Pastor ad veritatem, and a called Pastor, and a called Christian Pastor. Almain de pote. laica & eccles.. ●. 3. And Almain proveth well, that the calling to a Church-office, is not founded upon saving faith and charity. This power of choosing is a power about the keys, but not a power of the keys. 2. It is common to all believers, who are not to take Pastors as the market goeth, upon a blind hearsay, but official authority is given to Demas, and judas, and such men often. 3. It is given to women to try the spirits, M. Best Churches plea against Pages. yet women have not authority, neither are to usurp authority over men in the Church. I desire in the fear of God that this may be considered by William Best, Henry jacob Governm●●. by free consent of the people, p. 70. Henry Jacob, and the Author of Presbyterial Government examined, for our Divines, (as Daneus) give the calling of church guides to the Presbytery, Presbyterial government examined, an. 1641 p▪ 10, 11. and the approbation to the people Vrsine differenceth betwixt the judgement of Elders, and the consent of people; and Bucer judiciously distinguisheth power from authority; Danaeus in 1 Timothy 5. 22. And Martyr, Calvin, Beza, Zuinglius, Viretus, Luther, so the Fathers, Vrsin. Cateches. p. 999. 800. an. 1587. Tertullian, Cyprian, Ambrose, chrusostom. Bucer. in Ma●. 16. Haecpotesta. est pe●es omnem ecclesi●m, authoritas modo ministerii penes prebyteros & episcopos. In this meaning, said Augustine, the keys were given in Peter to the whole Church, so our Divines are to be expounded, when they say the power is in the Church, and the exercise of the power in the guides, for that power which is in the Church of believers, is popular, not authoritative. III. Conclusion. Martyr in 1 Cor. 5. The physical power of the keys is in all professors, Calvin. institut. l. 4. c. 5. as our first Conclusion saith. 2. The supreme moral power in Christ jesus, Beza Epist. 83. & confess. 5. 34. Zuinglius ad Valen formally and independently, To me is given all power in Heaven and Earth, Matthew 28. 18. this includeth the power of working miracles, Viretus dialogo. 20. by the hands of his Apostles, all, as well as the power of the keys, Luther de vocat. Ministr. p. 365. Tertul. in Apol. concenlum plebis requirit. and is communicated to the Church not formally, but in the effect. 3. Power moral, about the keys, as is said in 2. Conclusion, is given to all the faithful. 4. The exercise of the keys to preach, and administer the seals of Grace, Cyprian. 4. 2 Epist. 1. 2. to open and shut Heaven by the keys, Ambros. is given to the Rulers in some things, as they are scattered and single men, Chrysost. in Mat. 16. as to preach, and administer the Sacraments, August. without consent in special to every singular act: 3 Conclusion. in some things, as to exercise power of Jurisdiction, the exercise, and the power is given to a community, not to one, Vnitati, non uni, as Gerson observeth from Augustine, and Augustine from the word, Gerson de potest. eccles. consider. 4. Matthew the sixteenth, for the Church not one single man hath power of Discipline: if one Pastor himself alone should Excommunicate, Augustine. the Excommunication were null, Matth. 18. both in the court of CHRIST and his Church, Gerson ibid. Ephes. 4. 11. if a Pastor should baptise against the Church's mind, the Baptism were valid, howbeit there were an error in the fact, for power of jurisdiction is given to the members of the Church scattered, tanquam subjecto cuidam materiali & potentiali, in remote power, and not formally, but as they are met in a Synod in Christ's name. 5. The power of the keys is given to the Church of believers two ways. 1. As to the end, or the small object of the keys: and this we acknowledge as truth, for Christ gave officers for the Church, as his intended end, He gave some to be Apostles, etc. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ. But 2. The power of the Keys is not given to believers as to the formal subject, that they may authoritatively make and ordain officers. Hence the, iu Conclusion, 4. Conclusion. is this. When the Church standeth of believers, only as contradistinguished from her guides, it is then totum homogeneum, a body consisting of alike parts, where the denomination of the whole is given to the parts; as every part of water is water, so every three believers of five hundred believers, is a Church of believers. Now if a Church should be in a remote Island, not consociate with other Churches, and yet wanting guides, our brethren say in this case, the power of the Keys should be seen to be in believers, and they might choose and ordain their own officers. I grant they have great Schoolmen to say with them, jac. Almainde potest. Eccles. c. ●. ad 2. Si Cardinals omnes ess●nt mortui, aut nollent ●igere, ad universalitatem fidelium spectaret elig●●e (papam) papam octam dia ● l. 1. p. 1. c. 31. adat. 3. potestas eligendi esset ad La●cos. sylvest. Sum ver. excom. 9 n. ●. Caj●tan. Opus●. to 1. Tracked. 1. Vasy. in 3 p. disp. 244. c. 3. ●. 30. 31. as Almain and Oc●am, and the School of Paris, who say, if all the Cardinals were dead, the faithful might and should choose the Pope. Sylvester in summa, verbo. excommunicatio 9 nu. 2. saith, The Roman clergy should have the power of choosing the Pope in that case. But C●jetan. Tom. 1. Epist Tractat. 1. Vasquez. in 3. part. Thomas Tom. 3. Disput. 244. cap. 3. 30. 31. do better say in that case, the power of choosing should be in the hands of a General Council, and that by divine right: Then by their mind supreme power or the keys by divine right, is in the hands of Church guides. But great Schoolmen say, that the keys by a miracle and extraordinary might remain in the body of the faithful. But I say in this case Necessity is an unbooked and naughty Lawyer, and God extraordinarily should supply the want of ordination, as he can do the defect of second causes: so that if God send some pastors to a congregation that were unwilling to choose their own Eldership, Pastors might ordain themselves Pastors in that case to these people, and God should supply their want of popular election, and this is alls good to prove election to be in the hands of Church guides (which both our brethren and we deny) as the other case is to prove the power of the keys to be in the multitude. But we are now disputing about the power of the keys in a Church ministerial, which is totum heterageneum, where the whole giveth not a denomination to the part, as every part of a man is not a man, Iu●lus● 10. ●. lib sing. de. eccles. c. 8. a Church made up of only believers is not Christ's organical body; where there are eyes, ears, and hands, and feet, as is meaned, Rom. 12. and 1 Cor. 12. for all are here an eye of believers, and all of collateral and equal authority, neither is there here an eye or an hand in a ministerial function above a foot. But we now dispute about the keys of a ministerial Church, as junius saith, made up of integral parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ of Shepherds and Sheep. V. Conclusion. 5. Conclusion. The office bearers of the Church have the power of the Keys and their office immediately from Christ, by the immediation of free gift: they have their offices from the Church, by the mediation of orderly designation; seeing it is the Church which designeth such a man to such an office, therefore it is said, Eph. 4. 11. He gave some to be Apostles for the Church, he saith not, to the Church, as if the faithful by an innate and received power from Christ, did ordain by authority Ministers as their servants and Deputies, for all the authority is Christ's, not the believers. I grant what is given for the Church, in some sense, is said to be given to the Church, Chrysost. de sacerdote. as chrusostom said, The gift of baptism is given to the whole Church, but the power of baptising is not given to all the believers, as to the subject. This Conclusion I prove. 1. That is not to be holden which is not written, as our brethren hold. So Best, Travers, Parker, Best Churches plea, arg. 8. p. 73. ●ravers de disci. eccles. folio 11. 12. Parker de polit. eccles. l. 2. c. 4, 5. Ames. M. jacob, so also Theodoret, Cyrill, Augustine, Ambrose, but it is neither expressly, nor by good consequence in Scriptures, no precept, no promise, where all the faithful lay hands on men for the Ministry, as Titus, Paul, and the Presbytery do, Aims Fresh suit. pag. 29. 30. 1 Timothy 4. 14. or where all the faithful do bind and lose, jacob. governm. 12, 13. and receive witnesses judicially against Elders, as Peter and Timothy have authority to do. Theodoret. in 1 Cor. 11. 2. Argument. Cyrill in joan. 1. August. Psal. 119. Ambros. in 1 Cor. 7. If the word say that the power of the keys is given to certain select persons, and not to all believers, then is not this power given to all believers: 1 Cor. 12. 28. but the word saith the former, Eph. 4. 11. er. The Assumption is thus proved, If these Offices that essentially include both the power and the exercise of the Keys, 1 Cor. 12. be given to some select persons and not to all the faithful, joh. 20. v. 21, 22. 23. then are not the Keys given to all the faithful: 2 Cor. 5. 20. but the Lord gave the office of Apostles, 2 Argument. Prophets, Calvin in loc. Apostolos inaugurat Christus in officium, cui eos prius destinarat. Bullinger. ib. ●os orbis ecclesiae ministros decernit. etc. to some only. And God hath set some in the Church (than not all) first, Apostles, secondarily, Prophets, thirdly, Teachers, etc. And he gave some to be Apostles (not all) and some Prophets, etc. Are all Apostles? The major is proved, because to be an Apostle, a Pastor, etc. is to have a power given by Christ to use the keys by preaching, binding and losing, 3 Argument. by censures, as an Apostle, Pastor. etc. This cannot be answered, Muscul. mittit ea potestate qua a patre missus est. Beza in loc. seeing there must be another power to bind and lose in Pastors, and Elders, than is in all believers, Cajetan comment. ibid. women, believing children, and many believers unapt to govern. Toletus to. 2. come. 26. 3 Argument. To whomsoever Christ giveth the power of the Keys, Chrysost. Apostolos constituit hic legatos suos & vicarios. to them he gave a ministerial spirit by way of special ambassage to remit and to retain sins, as the Ambassadors of God in Christ's stead, and them he sent, as the father sent him, cyril lib. 12. in joan ca 55. & Cyprian de unitate Eccles. prope initium. M●ttit hic (inquiunt) Apostolos cum ●mni pote ●ate Apostolico numeri conveniente. as is clear in the Scripture, As the Father sent me, so send I you, etc. He breathed on them and said, receive the Holy Ghost: whosoever sins ye remit they are remitted. In which words, our Divines, Calvin, Bullinger, Musculus, Beza, yea and Papists, Cajetan, Toletus, teach that Christ here did inaugurate his Disciples to preach and exercise the censures of the Church: so also cyril, chrusostom, Cyprian. But this ministerial spirit, Christ gave not to all the faithful, but only to the Apostles, for he sent not Mary Magdalene and Cleophas in this place, as M. Smith saith, and why? because it is gathered from Luk. 24. 33, 34, 36. That Magdalene and Cleophas were there, (saith he) when Christ said, As my Father sent me so send I you, joh. Smith in his parallel. censures and observations. against M. Bernard, p. 52. Therefore Mary also, and Cleopha● received a ministerial power of the keys, all as well as 〈◊〉 Apostles. I answer, but this place is all one with Mat. 28. 18, 19 where they are commanded to preach and baptise, which is not lawful to women. 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission, Mark 16 14. which is restruted to the eleven. Another weak ground he hath, that the eleven were not made Apostles, until Christ's Ascension, Act. 2. when the spirit was sent, and until he led captivity captive, Ephes. 4. 11. but this power was given to all the Disciples before his ascension. Answer, a higher measure of the Spirit was poured on the Apostles at Christ's Ascension, and by virtue of his Ascension, he ordained Apostles, Eph. 4. 11. but will it follow, none were made Apostles until he ascended? if this were good, by virtue of his death, we obtain forgiveness of sins, by his ascending to heaven, we also ascend. But hence it followeth not, that there is no forgiveness of sins while Christ die, and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers, while Christ ascended. 2. That the Apostles were called, and received Apostleship from Christ in the days of his flesh, before his death, is clear, Matth. 10. 2, 3. and that they went out, and preached, and cast out devils. A second exception there is of some, who say, a concional or preaching power of forgiveness of sins is not given to all, to whom a losing from sins by Church censures is given, as is clear in our Ruling Elders, who have not power to forgive sins by preaching, yet have power to forgive, bind and lose, by Church-censures. Answer, We may distinguish where the law distinguisheth, 〈…〉 for howbeit the power of preaching be not given formally to ruleing Elders, yet it is effectually in the fruit given to them, in the judicial and authoritative application in the external court of Christ's Church, Amesius de cons. l. 4. c. 29. q. 11. but believers, as believers only, have neither power to preach formally, Parker de Polit. l. 3. c. 18. nor yet effectively to apply judicially the threatenings of the word in discipline, Cyril. in Levit. l. 9 to the judicial correction of delinquents; now the keys in the word, Chrys. Homil. in Hag. c. 1. and the keys in the discipline, are the same keys of Christ's kingdom, Basil. moral. c. 14. as Amesius observeth, and the keys of the word are the keys of the kingdom, August. contr. Faust. l. 3. c. 18. committed to all, either formally or effectively, Beda. in 1 Pet. 5. to whom the keys of discipline are given, Best Churches plea. but they are never given to single believers who cannot lawfully preach. jacob Gover. p. 90. Therefore single believers are not the subject of the keys. Robinson justific. Smith parallel ensures, p. 52, 53 4. Argument. Such power of the keys, without the which the Church of Christ is perfect, 4. Argument. and complete for government, is superfluous, and so not of Divine, but of humane Ordination. But the Church is complete and perfect in its government, in that there are in it believers, Pastors, Doctors, Elders, and Deacons, suppose no power of the keys, be in the community of believers. The proposition is Parkers; so reason the Fathers, Cyrill, chrusostom, Basil. Augustine, Beda: so William Best, M. jacob, M Robinson. I prove the Assumption. The Eldership have no oversight in the Lord, and there is no necessity or exercise of the keys, as Elders, if all believers have a ministerial power to bind and lose: as M. Smith and others, teach: and if all edify by the keys, Parker de polit. eccles. l. 3. c. 2. as Parker saith, and judicially censure, excommunicate, English puritanism, 9 and ordain, or depose their rulers, as the English Puritanisme, and authors of the presbytery examined do prove, Presbyter. Govern. examined. p. 12. reas. 1, 2, 3 Guide to Zion, pos. 58. p. 31. from 1 Cor. 5. and Guide to Zion. For ten believers being nothing but believers by Divine right, or als well the governing Church without the Eldership, as having them, Mat. 16. suppose all the Elders were believers. Where also there be twenty times three believers, they have all in their own families the power of the keys, and so there are twenty Churches, complete and independent within themselves, joined in twenty neighbour families, all under one covenant with God, and flying all known sins. Now when Christ saith, If thy brother offend thee, and obstinately refuse to hear, tell the Church. Which of the twenty three shall the Brother wronged have recourse unto? (tell the Church) as reason would say, must be some visible Church, Senat or judicatory, but all these twenty threes met within their houses are independent Churches, if they be believers as we suppose, and all visible Churches. Shall we think that Christ hath left a grieved brother to a blind, Tell the Church? and yet who can know this Church? for all have alike interest in Christ, which of the twenty threes be the Church that Christ meaned in these words, Tell the Church, by this doctrine none can dream. 5 Argument. 5. Argument. The multitude of believers hath either this power of the keys from Christ, and from heaven; or from the earth, and from men: for I think our brethren will not dream of any ecclesiastic positive law, not warranted in God's word, for a third, for this Papists teach. This is Christ's argument for John Baptists ministry. If from Christ and Heaven, it is either from the law of nature, or from some divine positive law: from nature it is not. For 1. the power is not natural, but supernatural, reaching a supernatural end, the gathering of the Saints, Eph 4. 11, 12. neither is this power such, as can have nature for its Author, as Almain saith, Almain de auth. eccles. c. 2. potestas ecclesiastica non est humanitus iustituibilis. seeing it is above nature's reach. And so also saith And▪ Duvallius. If happily they say, it is from good consequence natural, for because of the claim and interest that the faithful have in Christ, Christ's keys are given to them, Duvallius in 22. as God giving Christ, he giveth all other things with Christ. Thom. ●om. 2. de sum. pontiff. tract. 4. q. 3. p. 1. I Answer. This maketh no man, but a believer, yea no gifted pastor capable of the keys, except he have faith in Christ, which we shall hereafter refute, as contrary to Scripture. Rom. 8. 32. Neither can it be from any positive law, or grant, or promise in the new Testament, that all the members of the Church shall be Princes, Bellarm. de pont. Rom. l. 1. c. 6. Rulers, Commanders, that Christ hath left none to be over other in the Lord. If this be from men, it is a humane ordinance, and cannot stand. See what Bellarmine saith to this purpose. 6. Argument. 6 Argument. The power of the Keys is either given to the believers as believers, or as they are such whom God gifteth for government, selected from amongst others, if the later be said, we have our intent, and the keys must be given immediately to some selected guides: If the keys be given to believers, as they are such, and under this reduplication, Then 1. All believing women and children have authority in the Lord over the congregation, which, as Duvallius saith, Duvallius 22. to. 2. tract. 4. de sum pontiff. q. 3. Baines Dioce trial q. 3. concls. 3. p. 84. is not to be admitted, for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, 2. saith Paul Baynes, If the power of the keys and teaching had been given to all believers, all should have been made Pastors and Doctors, though not to continue so in exercising the power. Parker de polit. eccles. l. 3. c. 4. And so all must have the power of seeing, as the Church eyes and Watchmen, and all the power of hearing, Presbyter Gover. examined, p. 23. as the Church ears, and certainly, 1 Cor. 12. 17. 24 the second act must proceed from the essence and first act, as moving must proceed from a living soul, to laugh from a reasonable soul, so to excommunicate judicially, to judge, correct, cast out, bind and lose, (all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth. 5.) must flow from a ministerial principle, and so all must be eyes, and ears, which is against the variety of the gifts of the spirit. If the whole body were an eye, where were the hearing, if the whole were hearing, where were the smelling? v. 14. for the whole body is not one member, but many, yea, a collection of many members. Hence, 7 Argument. 7. Argument. That is not to be admitted which overturneth the order established by Christ of commanding, Heb. 3. 17 and obeying, 1 Thes. 5. 12. and which everteth the integral members and parts of a visible politic ministerial body of Christ, 1 Tim. 5. 17 but to give the power of the keys to all, Ezek. 33. 7 and every one, Ezek. 34. 2, 3, 4. overturneth this order of Christ's, jer. 23. 1, 2, 3 Ergo, 2 Cor. 5. 20. This doctrine is not to be admitted. Mark 3, 14 The Major is undeniable. Acts 1. 8. I prove the Minor. The ministerial Church is divided, 1 Cor. 4 1, 2 as Junius saith, in Shepherds, 1 Cor. 4. 15 and flock, 1 Tim. 4. 16. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Watchmen, Mark 12. 2 others, such as are to submit and obey: Mat. 13. 3 some are Watchmen, Mat 9 38 than they have some that they watch over: ● Cor. 9 10. Some Shepherds, ergo, they must have Sheep: Some Ambassadors in Christ's stead, 〈◊〉 lib. sing. de eccles. c. 9 Ergo, They have some to whom they carry the Embassage, Heralds, Witnesses, Stewards, Fathers, Saviour's, Sowers, Reapers, builders, than they must have, a People, House, Sons, Ground, etc. upon whom they exercise their native operations. But if all have power of the keys, and power to edify by binding and losing, all should be Overseers, Watchmen, Shepherds, Ambassadors, Francis. johnson. answer to the articles of divis. p. 42. 43. and if all were Fathers, where were the Sons? What a work would this be, that all Christians must leave their trading, husbandry, arts, sailing, and oversee the Church, Smith parallels censures and observations. p, 66. Col. 4. 17. and judge and determine Church matters betwixt brother and brother. So Francis johnson reasoneth: Master Smith answereth two things to this. Smyth ib. p. 67. 1. The Elders (saith he) shall obey the voice of the Church, in things commanded by God, and all the Saints are to obey the Elders in things commanded by God, and these may well stand together. I answer, If we speak of divers kinds of obedience, it is true, people is to obey the Pastors and Elders using the keys, here the sheep obey the Shepherds, and this is the obedience that Christ hath established in his house, and the Elders as Archippus, are to hear the flock admonishing, no commanding as Watchmen, Fathers, Pastors by the power of the keys, that they would take heed to the ministry, which they have received of the Lord, and this is but private admonition, that one man, one woman, may give to their Pastors. Now one man is not the Church bearing the keys, but this opinion maketh Archippus and all the faithful at coloss to bear the keys, and command by power of the keys, so that all are Fathers, Pastors; Pastors by one and the same power of the keys. 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 Sheriff: So the Church may make Ministers, and yet the Church itself is not properly an Elder, or a Deacon. Answer, It is not alike, An incorporation hath a privilege, but not any princely or magisterial authority to create a Major, but the Saints have the regal power of the keys from Christ, not only to make Elders, but also to judge authoritatively with coequal power with the Elders: by your doctrine, if the whole inhabitants of a city may make a Major, and set themselves down in the Bench, as collateral Judges with the Major, than all the inhabitants indeed were Majors, as all the Saints in Corinth did judicially excommunicate, why are they not then all Elders and Pastors? Show us any authority that Pastors 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 been the error of Tertullian, Tertul. de pudic. who will have Christ to have left all Christians with alike power. 8. Argument. 8 Argument. If there be a peculiar authority in Pastors over the flock, 1 Cor. 4. 21. that is not in the flock, Then the keys are not both in the Pastors, 2 Cor. 13. 10. and the people: but the first is said in Scripture, Rev. 2. v. 14, 20. ergo, The later must also be said. I prove the Minor. Becanus in opus●. contra. M. Ant. de dominis. tom. 〈…〉 3. What, will ye, that I come to you with a rod, or in love, or in the Spirit of meekness? also. Therefore I write these things being absent, lest being present I should use sharpness, 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 exercising discipline against jezabel, and the holder's of the Doctrine of Bal●m: which proveth the Angels had the keys, else all alike had been rebuked. Now that every one of Corinth hath the power of Paul's Rod, and his power given for edification, is most ridiculous. So Becanus the Jesuit. Can every believer say to a Church, 〈◊〉. Shall I come to you with the Rod? Yet if all have the keys, as the subject, all have the Rod also. 9 Arg. 9 Argument. That which Christ will have to be a ministerial power in the members of his Church, Esay. ●1. 5. to the exercise thereof Christ giveth competent and answerable gifts to the foresaid effect. Esay 62. 6. But God neither giveth, Esay 60. 10, 11, 12. nor hath promised, ●er. 1. 4. 1●. nor requireth answerable gifts for using the keys in all believers. Exod. 4. 11, 12. Therefore Christ willeth no ministerial power of the keys to be in all the members of the Church. Esay. 6. 6. The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament. Ezek. 2. 1, 2. As 1. Diligence, joh. 20. 21. Esay 61. Act. 9 1●. That strangers shall stand and feed their flocks. 2. Zeal, Esay 62. That they shall never give the Lord rest. Necessity of discipline p. 30. 3. That they shall be clothed with salvation. 2. When God sendeth Moses, Isaiah, Exod. 3. 11. 1●. jeremiah, he giveth them gifts and abilities for the calling. Deut 34. 9 So (as the Treatist of Discipline observeth) it is oft said, Esay 61. 1, 2. The Spirit of the Lord came upon him, Esay 56. 10. and he judged Israel. jeh. 23. 14, 16. So also other places for this. 3. They are condemned who take on them a calling, Ezek. 13. 7, 8. and say, Thus saith the Lord, and yet the Lord sent them not, Mat. 25. v. 25, 26 27. neither spoke he to them, as in Isaiah, Jeremiah, and Ezekiel. 4. Where the Lord giveth a calling or power, such as the keys of his Kingdom, the not improving and putting the Lords Talon to the bank, is a sinful digging of the Lords Talon in the earth. Hence I desire to know from God's word, these four things, 1. If the power of the keys be given by Christ to all the faithful, this power is a ministerial calling. Where is there a promise for light, prudence for government, to go out and in before the Lord's 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 keys? 3. Where is the Spirit of the Lord coming upon them all, and every one, that they may judge the people? 4. Where are the believers condemned for usurping the keys, and because being ignorant they cannot discharge that calling? Where is the careless governing of all and every one of the faithful rebuked in the word of God, as a digging of the Lords talon in the earth? I add two things to confirm this. 1. Our Divines disputing against the great Pope, the Bishop of Rome, and against the little Pope, the Prelate his godson, and first born, come out of the Pope's loins, as Calvin, Beza, junius, Zanchius, Sadeel, Pareus, Vrsine, Whitaker, Reynold, and Amesius, Baines, Parker, Didoclavius, etc. They prove, if such power of the keys and plenitude of order, and jurisdiction, were in these two creatures, the Pope and the Prelate, the wisdom of Christ in his Word, should have set down the canons for the regulating of the power, besides the canons that concerneth all other Bishops or Pastors, for the heads or Monarch's duty in the common wealth, is carefully set down in the word, as what a man the King should be; but the word hath no canons for the power of the keys, and the regulating of that power, in all and every believer, man and woman. 2. If God set down a Canon, and requires abilities in the Church guides, as Elders labouring in the word and doctrine, and governing, and in Deacons, that, he requireth not in all believers, than the power of the keys 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 keys may be said to be of God, 1 Tim 3 that he should rule his own house well, 1 Cor. ●. 2 else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet 5, 2, 3 take care to govern the Church of God? 1 Tim. 4. 16, 17 One may be a believer, 1 Tim 5. 19, 20 and yet this is not required of him, 2 Tim. 4. 1, 2, 3 as he is a believer, an Elder should not be a Lord over the flock, Tit. 1. 5, 6. 7 it is required of a Steward, that he be faithful as a Steward, that he ordain Elders, and these men of good report, that he receive not an accusation against an Elder: Now I hope, these are not required of believers, as believers, neither were the Epistles to Timothy and Titus written so much to these men, as believers; as to them as holy Elders, and Pastors: And yet if the power of the keys be common to all the faithful, these Epistles are written to all believers, primely to men, and believing children, how they should use the keys, ordain Elders, receive Witnesses, govern the Church. job 5. 27 Dear Brethren, see this and consider it for your good. 10. Argument. That which maketh the government of God's house democratical and popular, is not to be taught: but this Opinion is such, as I hope to prove hereafter. 11. Argument. If the power of the keys be given to believers, Parker de polit. l. 3. c. 2. as believers, Then all, and only believers, have the power of the keys: Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That which agreeth to any thing reduplicative, and for this formal reason, it agreeth to that subject only: But all and only believers have not the power of the keys. for the Major, Parker teacheth, The keys were given to Peter, as a believer, not as an Apostle. I prove the Assumption. The believers three or four may be excommunicated, and that justly, in which case they remain believers, and yet being no members of the Church, cannot have the power of the keys: also many have the power of the keys, yea, and are pastors, that are not believers: as Christ saith, Have not I chosen you twelve, and yet one of you is a Devil? Many will say to me in that day, john 6. 70. Lord, we have prophesied in thy name, Mat. 7. 22. 23. and in thy name cast out Devils, etc. and yet they are workers of iniquity, Phil. 1. 16. 17, 1● never known of Christ as his elect. So some enemies to Paul and wicked men, Phil. 1. Haters of the Gospel, and yet preached it, in such sort that Paul rejoiced that Christ was preached. Now if they be not believers that are pastors, their pastoral acts of baptising and administering the Sacraments are null, seeing they have no power of the keys, many shall doubt if they have been baptised, because they may happily doubt, yea, too justly doubt of the belief, and so of the pastors power of the keys. Yea, six or ten professors and visible Saints are an independent congregation, and so have the power of the Keys to appoint an Eldership, to Excommunicate, and yet these ten may be faithless hyppocrites: hence all their acts of the keys are null. It is known, how Austin, Jerome and the Fathers contend that the Baptism of Heretics is lawful. 12. If I shall once for all here clear from Antiquity, that the Eldership hath only the keys, I also prove from Antiquity, 1. A Presbyterial and representative Church. 2. That the congregation of believers, is not an independent Senate, to ordain an Eldership, and deprive them. 3. That the prime ground of an independent congregation hath no ground in Antiquity. Polycarpus Pastor of Smyrna an hearer of the Apostles, Polycarpus an. 143. praecipit Philippensibus ut presbyteris & diaconis, sicut Deo & Christo se subjiciant. as is thought, An. 143. willeth the Philippians to submit themselves to the Elders and Deacons, Irenaus' lib. 4. c. 43. & cap. 44. monet fideles ut cum presbyterii ordine Sermonem suum & conversationem sine offensa praestent. Tertullian apol. c. 39 ait, seniores excommunicationi & censuris praefuisse. as to Christ. Irenaeus the Disciple of Polycarpus admonisheth the faithful of the same. Tertullian, An. 226. saith, The Elders had the charge of excommunication and censures. Ignatius very ancient, Ignatius epist. ad Tinllanos, presbyterium definit caeu●m sacrum consiliarios & confessores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episc. & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei & consociatum caetum Apostolorum, & ib. Said & presbyteris subjects estote, tanquam Christi Apostolis. Origen. contra Cell vocat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiarum. Ruffin. lib. 10. c. 5. hist. eccles. Cyprian. epist. 14. ep. 33. ep. 10. ep. 68 ut s●cerdos peebe praesente, sub omni um occulis deligatur, & dignis atque idoneus publico judicio ac testimo. comprobetur, omni a●m (inquit l. 3. ep. 11.) add me perlato, placuit contrahi presbyterium: Fi●milianus Seniores & propositi ordimandi potestatem habent. Clem. Alex. s●ro●n. lib. 7. penes presbyteros est discipline quae homine m●liores fac●. Basil. ad No Caesu. ep. 75. Interrogate 〈◊〉 vesto●, & annunci●tibunt vobis, quod e●ia usi paroe●i● loci citu divisae esse videbantur, coron●mento 〈◊〉 unita erant & una senten i● guberna●antur. Ath●nas epist: ● orthodox Hyeren Eccles habet senatum 〈◊〉 presbyterio●um, 〈◊〉 epist. ●. ad Dunetria. 〈◊〉 in 1. Tim. A●equam diaboli instinctu communi presbytertorum consil●o ecclesia regebatur. Eusebias' l. 1. de vita Constant. at the fatuous Council of N●e, Nar. 250. Bishop's multitudes of Elders and Deacons. So the Magdeburg cent 1. de g●ber. eccles. c. 7. Socrat. l. 1. c. 8. showeth us that then Paph●utius, neither a Bishop nor yet a pastor opposed the single life of Churchmen. if we believe antiquity, describeth our very scottish Presbytery, and calleth it, a Senate of Pastors and Elders, that was in the Church in his time. So Origen, who lived with Tertullian, resembleth the Presbytery to the Senate of a City, and Ruffinus agreeth with them. Cyprian, the presbyters and other officers have the power of the keys. So the Nicen Council saith (as the Mageburgen. and Socrates say) Aurelius was ordained by Cyprian and his colleagues: he requireth that the multitude he present to consent, but that the Presbyteries ordain. Cyprian ascribeth the same opinion to Firmilianus. So Clemens Alexandrinus, Discipline is in the hands of the Presbyters. Basil also establisheth a Presbyterial Senate of more parishes, as is our scottish Presbytery, and that by the authority of the ancient Fathers. Athanasius conjoineth the people and Clergy in ordination and election, and giveth to every one of them their own part. Jerome his mind is known to all. So Dionysius Alexandrin. The Synod of Antioch, writing to the Church about Samosetanus, calleth themselves Pastors, Elders, and Deacons. So also the Council of Carthage. 4. Ambros. in 1 Tim 5. or the ancient author of that Commentary, acknowledgeth the government by the Presbytery to be most ancient. Dionysi. Alexandrin. degmata quae grassabantur inter frat●es (presbyteris) discutienda offe●●hat. And Augustine against Crescon. acknowledgeth this, and Gregor. They both give the power of censures Presbyteris & senioribus, Synod Antic●h tom. Concil. Episcopi, presbyteri & diaconi dilectissimis fratribus in Domino salutem. to the Pastors and Elders. So for this also Eusebius, Zonaras, Theodoret, chrusostom, and farther Nazianzen. To oversee and govern is due to the Pastors. Concil. Carthag. 4. ca 23. Epis copus nullius causam audiat absque praesidentia clericorum suotum, aalioqui irrita erit sententia ejus. Ambros. in 1 Tim. S. Synagoga & postea ecclesia seniores habuit, sine quorum consilio nihil agebaturin ecclesia. The Ancient confession of the Waldenses, An. 1535. offered to the King of Boheme, approved by Luther, Melanchton, Bucer, and Musculus approveth the government by Pastors, Deacons and Elders. Augustin. contr. Crescon l. 3. c. 56. & epist. 136. Wickliff, john Hus, and Jerome of Prage adhereth to this confession, as Aeneas Silvius witnesseth. Eusebius histor. eccles. lib l. c. 5. Zonara's in Can. 5. conoil. Laodicen. This was a point laid upon Wicklisse, condemned in the Council of Constanoe, The●doret. hist. Eccles. lib. 1. c. 9 Chrysoct. in 2 Cor. l●●. 26. Ordinatio est suff●●giis senatus. The Romans say this in their ordination of the Pope by Cardinals. Nazianzen. in Apolog. pascere, moderar; praecsie curare, etc. hujus nos curationis ministri esse debemus & adjutores, quicunque alliis praesumus. Confessio Waldenium an. 1535. Aeneas Sylv●us historiae Bohemicae cap. 35. Bellarm. de pontiff. l. 1 c. 8. Concil. ●oletau. 8. Baronius tom. 1. anno. 34. as Bellarmine saith, That Ecclesiastical power is given immediately to the Officers. So the Council of Toled 8. yea, and Baronius himself saith, Christ breathed his power immediately on the Apostles, john. 20. The Papists giving the highest power of jurisdiction to an Oecumenick Council, teach this. The Council of Constance saith, A general Council hath its power immediately from Christ. A General Council (of theirs) at Lawsanne, An. 1440. A General Council at Pisa, An. 1512 as they call it. So the General Council of Basil confirmed, (as they say) by Pope Martin the fifth. Concil. Constan. sess. 4, & 5. So also many famous University as the University of Cullen, University of Cullen. consulted, advised and required by Theodor. Of Ersord. an. 1440. Archbishop of Cullen, Of Cracovia anno 1440. the University of Erford, of Cracovia, of Paris: Of Paris To add our own Divines, Calvin, Luther, Melanchton, Martyr, Musculus, etc. were supersluous. CHAPTER II. Quest. 2. Whether or no some do warrantably prove from Scriptures, that the power of the keys is given to all the faithful? IT is needful that we discuss the Arguments of these who ascribe this power to the faithful. Parker de polit. eccles. l. 3. c, 2. n. 1. expounding Mat. 16. 19 And 1. Parker reasoneth thus, proving the keys to be given to Peter, not as he sustained the person of an Apostle, but as he sustained the person of all the faithful, Mat. 16. Peter sustaineth his person here, whose he representeth in other places: but in other places he representeth the person of believers. Ergo, The Keys are given to him ●ere, as he representeth the person of believers. And so the keys are given to all believers, Mat. 16. in Peter's person, who representeth all believers, giving in their names this confession, Thou are Jesus the son of the living God. Answer 1. The proposition is not sure, but a begging of the question, for sometime Peter speaketh as a believer in name of the rest, john 6. 68 Mat. 19 27. sometimes as a weak and sinful man, Chrysost. Matth. 26. 35. and as a Satan and adversary to Christ, August. Mat. 16. 23. john 13. 8. sometime a command is given to him, Theophyl. as an Apostle, john 21. 16, 17. (2) I deny the Assumption. Nomine discipulorum cum sequentium Christum. He answereth in the name only of these to whom Christ propounded the question, but Christ propounded the question, as chrusostom, Augustine, Theophylact, Calvin, Beza, and Marlorat, say, only to the believing Disciples and Apostles then present, and not to all the believers. Parker his second and third reason is, 2 Argument. The promise of the Keys agreeth with the confession, but the confession is of all the faithful. 2. The nearer occasion wherefore the Keys were promised to Peter, was his second answer, but the question was not concerning any thing proper to Churchmen, but of that faith, Origen. tract. 6. in Mat. That Christ is the Son of God, which is proper to all the faithful. Hierom. in Mat. 16. So Hilary, Ambrose, Augustine, Theophylact, so Whitaker. Ambros. in Luc. l. 1. c. 24. Answer. We may oppose Fathers to Fathers, Origen, Hieronymus, Cyprian. de simplic. praelat. Ambrose, Cyprian, teach, that the keys were given to Peter as the first in gifts and age, August. tract. ult in loan. and in his person Omnibus Apostolis & successoribus Petri, Almain. de potest. Eccles. & laica. c. 16. to all the Apostles and successors of Peter, and so Augustine, also, Cyprian, Optatus and Jerome: Petrus de Alliaco ubi supra. for unities sake Peter only receiveth the Keys, joan. Major. dist. 24. folio 2 13. but in him all the rest. See more of this in Almain, and Petrus de Alliaco, and joan. Major. 2. I acknowledge the Fathers teach that Peter received the Keys, Basil. l. 2. contr. Eun●m. as Basil saith, Cyrill in joan. l. 2. c. 2. propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the excellency of his faith. Athanasius ad Foelicem. Chrys. homil. 4. in ca 6. Esa. that he received the keys for, and to all the faithful, as to the proper subject of the keys. God did promise an established kingdom to Ieroboam, Ambros. serm. 4● if he should walk in God's statutes: 1 King. 11. 38. it followeth not therefore in the person of Ieroboam, 1 Cor, 12. 29. that an established kingdom is promised to all that walk in God's statutes. Origen tract. 1. in Mat. an vero soli Petro, & non aliis Apostolis. Synod. Coloniens. sub Adulpho. God might have rewarded the faith of Peter as he did the faith of Mary Magdalen, and not have made him an Apostle for his confession. God is free in his rewards, Medi. 6. c. 1. and therefore I deny that the confession of Peter, Promissio in omnes apostolor. and his Apostolic dignity is of alike length and breadth, for to Peter here is promised, not only the power, but the exercise of the keys by preaching the Gospel, as is clear, vers. 19 But I hope to all that believeth that Jesus is the son of God, as to many private Christians, women, and children, that believe, the exercise of the keys by preaching the Gospel is not given. Are all Apostles? are all Teachers? 3. Suppose the Keys were given to Peter, because he believed, and therefore as a believer (which is a sickly consequence) it followeth not, Therefore the keys are given to Peter, and in him to all believers, as to the subject, but only that the keys are given to all believers, as the object, and for their behoof: To say nothing, that by this tenet all must be believers to whom the keys are given, else the keys are not given to them, which is most absurd. Parker 3. 3 Ob. Reasoneth thus. To be a Peter, that is, a constant rock, and stable believer, agreeth to all believers: Ergo, So doth the keys to all believers. Answer. This reason, if it hath the strength of a rock against the truth, should prove that one constant believer, and that a woman, should have the power of the keys, but one believer is not the Church, as Answorth granteth. 2. I deny the consequence, for so judas should have had no power of the Keys, because he was never a stable believer, nor yet builded upon the Rock. Parker yet fourthly reasoneth. 4 Ob. The keys are promised to that Church which is builded upon a Rock, and against which the gates of hell shall not prevail, but this is not the Church of Ministers, but the Church of believers in Christ that is builded upon the rock: Ergo, Answer. I deny, that it hence followeth, that therefore the keys are given to the Church of believers as to the first subject, so as the Church hath in herself this ministerial power: Only it followeth, Therefore the keys are promised to the Church builded upon Christ, as to the object and end, for which Christ intendeth the keys: for what is promised for the good, and behoof of the Church, is promised to be given to the Church: as God promiseth to his Church in the Prophets, David, that is, Christ, David's son, as their king; that is, a King for their salvation, Ho●ca 1. 11. but it is not a good consequence, Ezekiel 37. 24▪ Ergo, Ezekiel 34. 22. Christ's Kingly power is first promised to the Church as to the subject, Esay 9 6. To us a son is given. that she may derive that kingly power from her to Christ, as our brethren say, The Church of believers doth communicate a Ministerial power and authority from herself to all her Officers. See for this also Vasquez. Vasquiz. in p. 3. Tho. to. 3. disp. 144. c. 5. in 3. Tho. to. 3. Disp. 144. cap. 5. Non quaecunque, etc. Whatever is given to Kings and Rulers, as heads of the people, are not given to the people. Sixthly, 6 Ob. Parker thus reasoneth. To whom the means of building on the Rock, to wit, the opening of heaven, belongeth, to these the keys do belong: But the means of edifying one another, which is only by the word in mutual exhorting, Barrow. discovery of the false Church, p. 35. and rebuking, and comforting belongetth to all the faithful. So Barrow. So M. Smith. If admonition (saith he) appertain to every brother, Smyth patalles censutes. p. 36. why not excommunication? for there is power to bind and lose in two or three witnesses toward a brother, and why not in the body of the whole Church? Answer. 1. The Major is false, for the opening of heaven actively by preaching of the Word publicly, in a constitute Church, is only by the pastors, as the edifying by the seals is only by them, but the opening of heaven passively, that is, opened heaven agreeth only▪ to believers. Now the means actively, that is a pastoral opening of heaven agreeth only to officers, not to all. 2. Every edifying by the word is not an act of the keys, for there are two acts of the keys, one preparatory, Gradus ad rem, vel mitium materiale, this is one rebuking one, and is not the action of the Church, seeing one is not a Church, this is only a preparation to the Churches use of the Keys, as is clear, Matthew 18. 15 If he hear thee, thou hast gained thy Brother, the man is edified here, and the matter is not dilated to the Churches as it is, verse 17. 18. The keys are not yet used. There, is an other edifying by public rebuking, this is Gradus in re, & initium formale, a formal act of the keys, for if admonition private per modum communis charitatis, and not per modum specialis delegationis, were an act of the keys, Tit. 2. 2. then because an Elder woman is to instruct the younger, one woman should have both the power and actual exercise of the kyes towards an other woman: this is absurd. Their seventh Argument is from the Parisian School, Ob. 7. All things are yours, D. Parisien. de polit. eccls p, 2 Robins. justif. in Separate. whether Paul, or Apollo, or Cephas, etc. So they cite Revel. 2. 27. So Robinson, and so Smith, so Parker. Smith paral. p 38 To whom Christ is given for a King, to them the power of Christ the King is given. Also to whom the covenant and Christ is given, to them all the promises, 2 Corinth. 1. 10. Psalm. 133. 3. Act. 2. 39 And so the power of binding and losing is given. Answer 1. All are yours finaliter, that is, all are for you, and tend to your salvation. 2. All are yours in fructu; in the fruit that God bringeth out of all, Paul or Apollo their ministry, out of life and death, that is, faith, comfort, salvation are yours, this is true, But all are yours, subjective, inhaesive, formaliter, All are yours formally and in possession it is false, for than ye should be all earthly Kings, all Pastors to preach and administer the Sacraments. 2. Christ and the promises are made to one single believer, and that a woman, a child, but a single woman is not the Church, having power to bind and lose in heaven. 3. The promise of binding and losing is made to the faithful, that is, for their good and edifying, but not to them as the subject, for in that place it is said, The world, life, and death are yours, how can the world be in the faithful as in the subject? They do not possess all the world: how is death in them as the subject, except they be dead? 8. They reason thus. Parker de polit. l. 3. c. 8. Christ hath given in gift Pastors to the Church. Ergo, He hath given them the authority of Pastors, for God mocketh not his Church, to give them gifts whereof they are not capable. Hence Parker inferreth, that the power of the keys is in the believers immediately, and in the Rulers at the second hand, and borrowed from them. Answer. First, I retort the Argument. Christ hath given the actual exercise of the keys, the preaching of the Word, and the administration of the Sacraments to the Church of believers: will it hence follow, that believers, because they are believers, are capable of the exercise of the keys. This is against Parker himself. 2. Christ hath given Pastors to the Church (in gift) that is, to the Church as the Subject, and first disposer of these offices, it is most false, for the Rulers of the Church or Presbytery is the first subject, and these who authoritatively under Christ do ordain pastors, the Church of believers doth only elect and choose them by a popular consent. Christ hath given Pastors (in gift) to the Church, that is for the Churches good and edification: hence it followeth not that believers are uncapable of Pastors in the way and manner that they are given to them. God mocketh not Israel, when he giveth to them David. as their King, but it followeth not the people are the first subject of the Kingly power. 9 Parker reasoneth thus, ibid. Ob. 9 Parker ib. The power spoken of, Mat. 16. and 18. should be applied to all the Church, and to Christ's friends, not to his enemies, there is no ecclesiastic power in heretics, and Schismatics What is the cause, (seeing both heretics, and also believers do exercise the power of the keys) that the keys are given to the one, that is to believers, as to the end, and not to heretics? Surely as Gyprian saith, because the authority is given principally to believers as to the end, and to them principally, and to others secondarily, as they are esteemed parts of the Church of believers, and have their authority derived from believers. Answer. The power spoken of Mat. 16. 18. is given to the visible governing Church, whether they be believers, or hypocrites providing they be Pastors and Elders called lawfully by the presbytery, and chosen by the people, and the power of the keys is given to the eldership, that hath the oversight of the flock, in the Lord, 1 Thessaly. 5. as to the subject, but yet this power is given to the Church of believers to gather them in to Christ, and for the reprobate to clear God's justice, and to make them inexcusable, and there is no reason to ask a cause, Why both believers and heretics exercise the power of the Keys, seeing Christ gave this power to believers, and not to heretics, for I say Christ hath given the power of the keys to both, when he gifteth both with ability to discharge the places, and giveth them authority in his Church; And it is a false ground, and not far from Anabaptism, that there is not Ecclesiastical power in heretics and Schismatics. judas, and all called Pastors, and Elders (suppose they be before God, but plastered hypocrites and covered Wolves) have no less the power of the keys, as is clear, Matthew 7. 22, 23. Philippians 1. 16. then Paul or Peter. And also it is false, that Rulers have their authority from believers, they have their offices by way of ordination from Christ and the Presbytery, and by way of popular election and designation from professors of the Church, be partly believers, partly unbelievers. 10. M. Smith reasoneth thus. 10 Ob. Christ gave the power of binding a●d losing, Smith paral. pag. 52. 53. Mat. 18. not to the Presbytery, but to Disciples and Brothers, because, vers. 15. 17. the Disciples move a question concerning the Kingdom of Heaven, and Christ teacheth that little ones, that is, Brethren and Disciples are not to be offended, but to be seek! when they are lost, v. 15. he teaches the duties of admonition in the degrees thereof, for the winning of brethren: He speaketh of Brethren and Disciples, attributing to them power of binding and losing, v. 19 promising the hearing of their prayers, if they be but two or three, v. 21. 22. teaching them remission of offences private, unto seventy times seven times. Answer. Luk. 22. All this dependeth upon this Argument. If the whole scope and intent aim at Disciples and Brethren, Mat. 7. 15. than power of binding and losing is given to brethren, which connexion is most false, and lose: Christ speaketh to believers of the power of the ministerial Church, or Preaching, Baptising, Ergo, He giveth to these he speaketh unto, and to all brethren, power to bind, and loose, and preach, and baptise: This doth not follow, for so a power to preach and baptise is given to believing women. Christ speaketh to his Disciples as Disciples, of the dominion of the Kings and Princes of the Gentiles, of false Prophets, Wolves in Sheepskins, ergo, he giveth to his Disciples a power to be Kings, and a warrant to be false Teachers, it followeth no ways. 2. By a brother, v. 15. is not meant a true believer, but a brother in profession, else we are not to labour to gain, by this text, unbelieving brethren, and to complain to the Church of their obstinacy, or to forgive them private offences done against us to seventy times seven times, which is against the course of the Text. 3. By this gloss, little Bairnes, which are not to be offended, are brethren, which have power to bind and lose, and preach and baptise, which is absurd. 4. It is clear, by the Church here is meant a Society different from the faithful and brethren, that he speaketh of: for he will have the offended brother to rebuke before two or three brethren in private, and if the offender hear not (tell the Church) Now three believers, to whom the matter is already told, Smith ib. is a Church to Master Smith; for so he saith in that same place, Then Christ biddeth tell the matter to the Church, before the Church hear of it. 5. Neither doth the hearing of prayers prove a ministerial Church, seeing God heareth the prayers of one believer in the Prison, or the Whale's belly: but it is the doctrine of these, with whom we now reason, that six, professing Christ, being visible Saints (who may be unseen Devils in heart▪ and so neither Brethren, Disciples, nor little ones) are an independent visible Church, having power to bind and lose: and therefore suppose Christ spoke here, to his Disciples and believers, of the Church's power in excommunication, it is a weak collection, that therefore all Disciples have power to bind and lose: And these words, verse 18. Whatsoever ye bind on earth, etc. must be meant only of the Apostles, and of the Church, verse 18. yea, and it must exclude Peter and his offending brother, suppose they were both believers, because parties, by the Law of nature and Nations, cannot be Judges. But some say that these words▪ (What ye shall bind on earth shall be bound in heaven) have reference to a private forgiving, an● gaining of a convinced brother before witnesses, vers. 15. And a brother in private should forgive another to seventy times seven times, 21. 22. Therefore private brethren may bind and lose. Answer, No private brother can bind on earth, for then one brother might excommunicate, for these words, Whatsoever ye bind on earth, &c is a ratifying in heaven, of the sentence of excommunication, verse 17. 2. Binding in private must be a not forgiving of private wrongs, which is a sinful binding, and forbidden, verse 22. and Matthew, 6. 14, And rather cannot be ratified in heaven, as Ecclesiastic binding and losing is, verse 18. expressly made good and valid in heaven. 11. Smith reasoneth thus. 11. Ob. The Covenant is made with the Church, Smith paral. p. 55. and so the promises of the covenant, but cursing them that curse the Church, and blessing them that bless the Church, Gen. 12. 3. and remission of sins, which is a part of the blessing, are given to believers, as a part of the covenant, Rom. 4. 7. 8. Therefore a power of binding and losing from sin must be given, to the Church as the covenant is given to her. Answer. The covenant is given to one believing woman, ergo, by this reason also power to baptise, for Smith saith, page 51. By one and the same power doth the Church preach, pray, baptise, excommunicate, absolve. But this is absurd. 2. Cursing and blessing, Genes. 12. and remission of sins, Rom. 4. is not the private believers cursing and remission, but Gods or the ministers publicly and authoritatively as sent of God. And so it is a vain collection. 12. Smith reasoneth. Ob. 12 To whom Christ is given directly and immediately, as King, Priest, and Prophet, Unto them all other things with Christ are given, Rom. 8. 32. And so the Saints are made Kings, Priests, and Prophets to God to forgive bind and lose. But Christ is given to all believers, and so the power of binding and losing to all believers. Answer. To whom Christ is given subjectively and formally, as their gifted Redeemer to dwell into them by faith, To them all things are given either subjectively, as the personal blessings of the covenant, a new heart, remission of sins, perseverance in grace, or objectively, and finaliter, for their good, other ways, if one manner of giving be understood in both▪ it should follow that all the believers were temporal Kings and Princes, which is most false: for temporal princedoms are given for their good, but not personally to themselves: So the power of the keys is given for their salvation, but not to all believers personally. 1 Cor. 12. 1●. 29. It is in vain to reason from the privileges of believers as believers, to infer that all Ecclesiastic privileges are personally given also to believers, for than should all be Apostles, all Teachers, all the whole body should be an eye, and where then should be the hearing? And this man taketh away all necessity of a calling by the Church to the ministry, as do the Arminians and Socinians. Neither can he maintain that there is a twofold power of the keys, one remote belonging to men, as Christians: another nearer, that is ecclesiastical, and given orderly by the Church: for he and his followers will have all believers, because they are believers in a visible Church actually to censure, bind, loose, absolve, excommunicate. 13. Thus reasoneth Smith and so Parker. The Spouse hath power immediately from the husband, the body from the head without any intermediating power. Ergo, The believers have power of binding without the mediation of Elders. Answer. All comparisons halt either in one leg, or other: Every like halteth, Smith p 53. and the argument presupposeth a falsehood, Ob. 14. that the power of binding and losing is in the Church of believers mediately or immediately, Parker. Chrysost. de sace●d. l. 7. which we deny, it is only in the ministerial Church and conveyed from Christ to the Spouse as to the object and end, Hieron. in Mat▪ 16. in the fruits and effects. 14 They lastly allege Fathers, Gratian. 7. q. 1. 16. chrusostom saith, The power of baptising is given to the Church. Almain de auth. eccls c. 7. ●at. 4. So Jerome. The whole Church hath judiciary power over the guides. Aquinas. So Gratian, Gerson. Hugo a Sancto Victo, Aquinas, Gerson, Council of Constance, Ambrose. in Psa. 38. Quod Petro dicitur Apostolis dicitur. Almain for this coteth Augustine. Answer. We are not subject to Almain or Gerson in this question, they be otherwise expounded. What is given for the Church, is said to be given to the Church in the stile of Fathers: Augustin. tract. 124. ●n joan. ecclesia claves regni coelorum accepit in Petro. So do Ambrose, Origen, Beda, chrusostom say. What was given to Peter was given to all faithful Pastors. And we know that chrusostom denyeth the power of baptising to any but to Pastors. Lombard. l. 4. d. 19 out of jerom. saith, habet omnis ecclesia claves in Episcopis & presbyteris. So Nilus for the Greek Church, l. 2. de. primate. and the Confef. of Sweveland art. 15. and the confess. of B●he. c 14. give the keys to the Church of Believers, but to them as ●o the end. 2. As to the consenters in all. 15. They also add this. He that may promise eternal life to a private believer, and denounce wrath on an unbeliever, hath power to open and shut heaven, But a private believer who should exhort his brother, Heb. 3. 13. teach and admonish, Col. 3 16. Comfort him, 1 Thes. 5. 11. may promise life to a believer, denounce wrath to an unbeliever. Ergo, He may open and shut heaven, for the word is the Key. Answer. One private Christian may use the key toward another this way, but these are not the keys ecclesiastically and formally that are given to the Church, seeing one man is not the Church: But only the keys materially used in a private way, as a common servant at command of the Lord of the house may use the keys and give broad to the barns, but it followeth not hence, that the keys are given to him authoritatively as to the Steward by special office, because this servant of charity useth the keys, or rather that which is in place of the keys, which is the word in a private way. CHAPTER III. Quest. 2. Whether or no the Church of believers in a Congregation, be the first Church, having the highest power of jurisdiction within itself, Origen. in Mat. 1. Si autem super unam illam Petram arbitraris universam ecclesiam aedificari a Deo, quid dices de jacobo et joaune? and that independently, and power above and over their Eldership, Beda homil. in illud. (Quem me dicunt) Petro et caeteris Apostolis data est haec potestat ligandi et solvendi. to constitute and ordain them by an intrinsical power received from Jesus Christ, and by that same power to censure and depose them, Cyr●l. in Esay l. 4 orat. 2. when they become scandalous in life, Chrys. in Gal. c. 2. or corrupt in doctrine. Cyprian. de unit. Eccles. THe determination of this question, so near of blood and kindred to the former two, is of much force to clear 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 keys within themselves, to make or unmake their officers. 2. Or an Eldership of one congregation, including the congregation that may from an intrinsical power, without subordination to Synods provincial or national, exercise all jurisdiction. This question is of the former independent Church. 2. A Church is considered two ways, 1. As totum essentiale, this is a mystical Church, consisting of only believers, or of persons, as professing faith, a Church of faithful, of Saints. 2. The Church is considered as totum integrale, made up of officers, and a flock, this Aims. calls an instituted Church, others a Ministerial Church, as we consider John, as a believer, or John, as an Elder, or minister of a Church. 3. There is a twofold Primacy answerable, to this, Primit●s mystica seu Christiana, et primitas ecclesiastica seu ministerialis. One whereby a number of believers is the first mystical body of Christ, immediately united to Christ, as a mystical body to the head. See This is a mystical or Christian primacy; or (to speak so) firstness or principality. Amesii medulla l. 3. c. 31. sect. 2. et cap. 13. 2. There is an other primacy or principality ministerial, whereby such a number of men are the first subject of the keys, having power of binding and losing, 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 special and saving grace upon the Church of believers; An other common influence, communicating to the ministerial body the power of the keys and gifts which he gave to men, Eph. 4. 11. 12. to be Pastors, and Teachers, and Elders, when he ascended on high, and le● captivity captive. Neither do they look right on this question, who will have the power of the keys an essential property of the Church of believers, for there is no reciprocation here, betwixt the property and the subject; seeing the power of the keys is in many that are unbelievers, and not of Christ's mystical body. Many warrantably preach Christ to others, and seal the covenant to others, who are unsaved men: remember the builders of the Ark: and many are Christ's mystical body, that have not the power of the keys: All believers are not Eld●rs having power of order. Hence our 1. Conclusion. Rom. 8. 28. If we speak of a Christian primacy and eminency of grace, 1 Cor. 1. 24. the Church of believers sincerely professing the faith and believing is the only first true visible Church. Act. 20. 28. 1. The essence and definition of a called and effectually translated company agreeth to them, Eph. 1. 25. and they are the called of God. Rev. 1. 5. 2. Mat. 19 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, Eph. 2. 22. which shall infallibly be glorified with the head Christ. 1 Cor. 12. The ministerial Church is his body also, on which he 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 presbytery or Eldership (the contrary whereof, God willing, I shall show) 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 ministerial company of only believers having power and use of the keys: yet this must be showed in this dispute, if their principles stand good. 11. Conclusion. A multitude of believers sincerely professing the faith, is the first visible mystical Church, because the definition of a visible mystical Church agreeth to them, being redeemed professors of the Gospel. So the saints at coloss, Corinth, Philippi, as not including their guides, is a true visible Church. Before I come to the third conclusion, I must show what our brethren hold anent this present question. Eng. Puritanism. c. 2. sect. 1. The English puritanism holdeth every Congregation or Assembly of true believers, Guide to Zion, p. 7. sect. 11. joining together according to the order of the Gospel in the true worship of God, to be a true visible Church. Parker de polit. eccles. l. 3. c. 12. And that this name is unproperly given to Synods or Assemblies (of office-bearers) so also the Guide to Zion. Best Churches plea against Pag●t, sect. 8. p. 88 Parker maketh the Church of believers in any particular congregation, to be the highest and most supreme Church in majority and power of jurisdiction above their own Eldership, or Presbytery, having power to ordain or depose them, above all Synods of Pastors and Elders. William Best, citeth and approveth the mind of the English Church (as he calleth it) at Frankfurt: the Ministers and Seniors severally and jointly, shall have no authority to make any manner of decrees or ordinances to bind the congregation, or any member thereof, but sh●ll execute such ordinances, as shall be made by the congregation, and to them delivered. Hooker against Paget, They whic● had complete and perfect Ministers, Discourse of troubles▪ Frank. p 115. 116 before any Classes had power to call those Ministers, they have authority above the Ministers. Ho●ker against Paget● 20. quest. Answ. 11. But a particular congregation had perfect and complete Ministers, perfectly and completely called before any Classes. Apology of brownists against Vnivers. of Oxford. Art. 2● 24. To this agreeth the confession of faith, of the unjustly called Brownists, that every Christian congregation, yea two or three sequestered from the whole, hath ●ower from Christ of election, Parker de Polit. eccles, l, 3. c. 12. 11. 3. a●g. 2. ordination, deposition, excommunication of the Elders or Office-bearers set over them. And expressly M. Parker, Quid igitur supremitas alibi quam in sonte 〈◊〉? in congregatione fidelium. ut ibi prob●t. a man otherways of an excellent spirit for holiness and learning saith, That the supremacy of Ecclesiastical power is in the Church of believers, contradistinguished from their guides, Paul and Apollo. Here we see our brethren's mind clear, Protestation printed an. 1●16. 〈◊〉. 15. Ten or twenty believers in a congregation have from Christ, 1. The supreme power of the keys. The separatists thi●d II petition to K. ●ames first position. 2. They are the supremest and highest Church on earth. 3. Above Pastors and Elders, even convened in a Synod in Christ's name. 4. Some few believers clothed with no ecclesiastical office may ordain Pastors, and Elders, deprive and excommunicate them. 5. Give ordinances and laws to the Eldership. 6. When Synods or assemblies of office-bearers are met in assemblies, and cannot agree in their canons, the matter is to be referred by appeal or reference to a company of believers clothed with no ecclesiastical function, as to the most supreme ecclesiastical judicatory on earth. These are points unknown to Scripture, which our brethren hold. Hence out third conclusion. The Church of believers in eminence and primacy of Christian dignity is above the Church ministerial as ministerial, 1. In dignity. 2. Stability. 3. causality. Indignity. 1. Because the Church of believers is the redeemed and conquested purchase of our Lord Jesus, but all the office-bearers, or the ministerial Churches of Pastors and Elders on earth, are not his redeemed ones, in so far as they are no more but officers and ministers of the house, except they be believers, and so they fall in to the redeemed Church which is a better world, than to be naked pulpit-men. 2. In stability, because the advocation of Christ that the gates of hell shall not prevail against the Church of believers, and the promises of the Covenant for perseverance standeth good for them: But no such promises of stability are made to naked Church guides, but if they guide well, they fare the better; only common gifts are promised to them which cannot take them to heaven. 3. In causality, the Church of believers are superior, and above the Church of church-guide, because Rulers and Officers are servants and means employed by Christ for the Church of believers, Tertul. apol. c. 33 Orig in ●. hom. 7 Cypr. l. de pasto. c. 13. as for the end, office-bearers are for believers, as the means for the end, but believers are not for office-bearers. Chrys. de sacerd. l. 3. Medicine is for our health, and meat for our life, August. de doct. Christ. l. 1. c. 18. Epiphan. contr. haeres. 73. and the end is the cause, and so excellenter than the means, because of these three respects, and of the necessity of consent of believers in all acts of Government. Christ's kingdom being a willing people. Hieron. ●d Gal. 9▪ 10. The Fathers, Tertullian, Origen, Cyrill. in joh. 20 21. Cyprian, chrusostom, Augustine, Epiphanius, Jerome, Hilarius. Cyrill, Hilary, and our late Divines, Junius, Chemnitius, jun. l. sing. de eccles. c. 9 Martyr Calvin, Beza, Willet, Fulke, Bucer, and our brethren Baines and Ames. do ascribe a superiority, and so an authority to believers, Chemnit. exam. council. Trident. Martyr. in Cor. 5 Calvin. Comment. in ● Cor. 5. 21. as to the fountain and cause of jurisdiction above Ministers, and give the exercise of jurisdiction only to officers, not because officers have not the power, Be●a ib. as well as the exercise, but because the being and operation of officers is all for the Church. Fulk against Rhemist. 1 Cor. 5. 3. Gerson also in this subjecteth the Pope, (and we every Pastor, suppone he were a double Lord Prelate) to the Church, Willet synods papis. cont. 9 q 1. c. 9 that is, to the Council or Assembly of the Church, and that in a fourfold respect: 1. Ratione indeviabilitatis, Bayn. dioces. try. q. 3. because the ports of hell shall not prevail against the Church, but the Pope or the Pastor is a man; Ames. medulla. l. 2. c. 32. thes ●7 Gerson. de potest● ecclesiast. consid.. ●. may nod and totter. 2. Ratione regulabilitatis; because the Church in a Synod may regulate and line the Pope or pastor when he crooketh, because he is not essentially a right line. 3. Ratione multiplicitatis, because the Church containeth in it the Popes, or Pastors' power, but the Pope or Pastor containeth not in his bosom the Church's power. 4. Ratione obligabilitatis, Iu●. l. sing. de eccles. c. 9 10. 2 because the Church may appoint laws to oblige both Pope and Pastor, but the Pope or Pastor cannot oblige the Church. Now as the Church of believers is above the Church guides in Christian dignity and excellency of grace: for as much as the saving grace of faith is more excellent, than the common graces of the power of the keys, yet in an other respect the Church guides are a Church ministerial in authority and jurisdiction above the believers. Therefore Junius saith, the Pastor and the flock are in divers relations, above, and inferior to one another. Hence, 1. Every one of these two Churches, are first and highest each in their own kind, The Church of believers is the highest and most supreme Church (I speak of a Christian supremacy and dignity) in the one kind. Also a ministerial Church is the highest and most supreme Church in its kind, to wit, in a ministerial authority. But that which we prove is, that we see not in God's word a Church of sole believers that is a governing and ministerial Church having the keys and power and exercise of jurisdiction over the Eldership and church-guide whatever our brethren say on the contrary. Our first Argument is, 1 Argument. Because such a Church, in name or thing is not in the old and new Testament. Therefore this independent Church to us is nothing, for the Antecedent we require precept, promise, or practice, for such a Church. 2. We have proved that the power of the keys is no ways given to sole believers, 2 Argument. ergo, far less can the exercise of that power be in them over their guides, except we establish a popular government, where all the members of the Church have the power of the keys and do actively use them, and judge, ordain, consttuite, despose, and excommunicate their rulers. 3. Every lawful power of jurisdiction is regulated by precepts in God's word, 3 Argument. But this power in believers over their guides is not so regulated, for God's word giveth precepts to regulate the King's power to his subjects, Deut. 17▪ 8 19 20. that he play not the Tyrant, Col. 3. 21. the Master's power to his servants, that he deal equally with them, Ephes. 6. 4. 9 ● the parent's power over the children that they provoke them not to wrath,, and so in all lawful powers that are of God. But in no place hath God said. Ye that are the flock and sheep oversee and govern your shepherds, nor hath he said, ye that are sheep, children, sons of the house, use your power over your shepherds, fathers in God, stewards in Christ's house with moderation and longanimity and wisdom; nor hath he said, ye sons, ●lock and people of God, feed, govern, and rule these that are your fathers in God, and have the oversight over you in the Lord not as lords over the Lord's inheritance, but as good examples to the flock, yet this must be in Scripture, if this power be of God. 4 If the Eldership and church-guide be rulers and governor's taking care of the house of God, 4 Argument. 1 Tim. 3, 4, 5. Such as rule well the people, 1 Tim. 5. 17. such as must rule with diligence, Rome 12. 8. and feed the flock of God, not as lords over God's inheritance, taking the oversight not by constraint, 1 Pet 5. 2. such as are over the people in the Lord, 1 Thes. 5. 12. such as rule over the people and the believers, watching for their souls, and must give an account to God therefore, Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lord's people in the Lord, and so the Elders in authority 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 souls. They say divers ways one may be both a Shepherd and a Sheep, the King as King is above the Pastor, and the Pastor being a man owes subjection and obedience to the King. Again, as the King is a member of the Church, he is to hear 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 pastors and the flock to be over one another, and subject one to another, with one and the same kind 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 fulfil his Ministry, 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 sons and servants may excommunicate those that are over them in the Lord, and watch for their souls. 5. That ever in a constitute Church, except where God calleth extraordinarily, 5 Argument. as Act. 1. 15. pastors were ordained pastors by a multitude, Act. 6. ●. 6. that are not pastors nor Elders, but only believers and private Christians, Act. 14. 26. is not to be read in the word of God; 1 Tim. 4. 14. for every where in the word, 1 Tim. 5. 22. where pastors and elders are created, 2 Tim. 2. 2. there are they ordained by pastors; Tit. 1. 5. neither find we ever Apostles or pastors to be tried and found true or false, Revel. 2. 2. 14. 15. 16. v. 20. and not suffered to teach by the sole believers, but by the Angels of the Churches. If believers being only believers may ordain pastors, and may again depose and excommunicate, which are the highest acts of jurisdiction, then may they preach and baptise not being called Ministers, then may the Sacraments be administrate where there are no pastors, which is absurd to the Separatists themselves. 6 If the whole eldership in a congregation err and commit scandalous sins, 6. Argument. to whom shall we complain? not to themselves, for they are parties to be judged: nor to a Synod, for independent congregations acknowledge no authority of Classes and Synods: then to the Church. What is that? To the believers: Then Christ Mat. 18. intended to erect no ministerial Church at all, yea the ministry by no place in Scripture have power of jurisdiction. If not by this place Mat. 18. for Mat. 16. the keys were given, and the binding and losing (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 ministry which hath received the keys from Christ if these two prime places fail them, whereas Fathers, Doctors, Counsels, our Divines Protestant's and Lutherans, popish Writers, Schoolmen, Canonists, casuists, acknowledge the keys to be given to the Apostles in these places: This doctrine will find too great favour with the Anabaptists denying the power and authority and necessity of the Churches calling to the Ministers of the new Testament. 7 What if the women and believing children be the greater part, 7 Argument. shall they be the Church, Mat. 18. which hath the power of the keys, suppose the whole Eldership and gravest Christians be on the contrary side. But the Elders with them being but three or four believers gathered together in Christ's name, have also the power of the keys, 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, Argument. Mat. 18. v. 16. 17.) which to o●r brethren is a Church having power of the keys) than Christ commandeth to tell the Church which hath power to bind and lose, 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 keys. And this is contrary to Apostolic order. CHAP. IU. Quest. 4. 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 memory, to prove that the Church of believers is above and superior to the ministerial Church of Bishops or Eldership, Parker de po●it. eccle. l. 3. c. 12 secret. regn ju●●s 35. pa●s in toto contine●u●: minus in majore. Gerson. 1. Reasoneth thus. The member and the part is inferior in authority to the body, and the whole. But guides are members of the Church of believers: Therefore guides are inferior to the Church of believers: So saith the law, The part is contained in the whole. Aenea● Silvius. So Gerson, and the fathers of Basill, as Aeneas Silvius cited by Morton, Morton. Apol. part. 2. l. 4. c. 12. prove the Pope to be inferior to a General Council, and that he must be judged by them. Answ. We deny not, but the guides as guides are inferior to believers, inferior in Christian dignity and eminency, and this in as far as the guides are believers; for one believer is inferior to ten believers, because a part of a Church of believers is inferior to the whole: but hence is not proved, that the guides every way that are in authority and jurisdiction are inferior to believers. The eye as a part is inferior to the whole body, but as endued with the excellent faculty of seeing is not inferior 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 Presbyterial Church, and so they are inferior in dignity and authority to the whole. The Pope is a part and a base part of the ministerial Church, but it followeth not hence, that the body or community of believers may censure him: neither may every whole, or every body exercise jurisdiction over the members: for then every family of believers might excommunicate the master of the family, ten believers might excommunicate five. Every body that hath authority, and is a free incorporation within itself may censure every member, but as a company of believers cannot ordain, so neither can they depose or excommunicate a Minister. Secondly, Parker 16. arg. de polit. Parker reasoneth thus. Every mean is inferior to the end, 2 Argument. but Church guides are means ordained of Christ for the Church of believers, and the gathering of the Saints as God's intended end. Therefore Church guides are inferior to the Church of believers, and subject thereunto. So Paul 1 Cor. 11. proveth the woman to be subject to the man, because the woman is for the man. Answ. From this is only concluded, that Rulers are inferior in dignity to the believers, which is neither questioned nor denied by us: but it is not hence proved, that believers have majority of jurisdiction above the overseers, or that overseers borrow the power of the keys from the believers as from the first subject. The woman is inferior in dignity to the man, and the man more excellent, but the man (suppose he be the end) hath not a jurisdiction or Lordly power over the woman. Christ the mediator is for the Church's salvation as for the end, it followeth not that the Church hath a jurisdiction over Christ. The good Angels are ministering spirits for the good of the heirs of salvation, Heb. 1. 14. It followeth not by good Logic, that the heirs of salvation have power of jurisdiction over the good Angels. Thirdly, ● Argument. Parker reasoneth thus from the dignity of the Church. Parker. If the Church be a Mistress, Spouse, and Mother, than her guides must be subject to her, Bergens Apol. pa●t. 2. l. 4. c. 14. as servants and sons. So Bergensis in the council of Basill, So Whittaker, proveth the Pope to be subject to the Church as his Mother. Answe. The Church of sole believers is not the Spouse and mother of the Church guides, but the ministerial Church of Pastors and elders is Queen Mother, that begetteth the sons of Zion to God, and so all the authoritative power that the mother hath it is from the Fathers and Pastors, Gal. 4. 19 that beget children to God; Other ways one private Christian that is a means of begeating a pastor to the faith of Christ hath power of jurisdiction over the Pastor, which no wise man will aver, when Divines subject the Pope to a general Council, they make him with good reason inferior to a ministerial Church. Fourthly, Parker reasoneth thus. If Christ communicate a greater measure and a more immediate presence of his spirit to the Church of believers, Whittaker. than to the overseers. Then the most supreme power of jurisdiction is given to the believers, and not to the overseers. So Whittaker, where there is m●joritie of power, there is majority of assistance of the Holy Spirit ruling the Church; many eyes see more than one. (I will be with you to the end of the world) is promised to the Church. So our Divines reason against the Pope. Greater is the Temple than the gold that sanctifieth the Temple, the altar than the sacrifice. The faithful cannot fall away, the guides, except they be believers may fall away, neither is there a promise of salvation, remission of sins made to the guides, which is made to the Church of believers. Ans. If the ways of Christ's presence with the believer, and with the overseers were one and the same, the argument would say some thing, but they are of divers kinds. Therefore I deny this (Where Christ is more immediately present, there is the more supreme power of the keys, or there is the power of the keys more principally) for it is a caption a non causa: for Christ's presence by faith is not the cause of the power of the keys Saving grace is not the cause why God giveth common gifts; for then a holier pastor should be more essentially a Pastor. Baptism administrat, by him should be more essentially baptism, than the baptism administered by a less holy or a profane pastor, this is the error of the Donatists to hang the worthiness of God's ordinances upon the worthiness of the instruments, one baptism is not more essentially baptism than another: Whatever be the goodness or badness of the Minister, the power of the keys essentially is one and the same in all. God doth more assist and more abundantly bless one man's ministry than another, but the difference there is in the effects and manner of working, not in the essence and nature of the keys, as we say a man of thirty years is more and greater of stature and a bigger man than a child of four years old, but a man of thirty years is not more essentially a reasonable creature than a child of four years old, for the nature of man is alike essentially in both. The goodness of God and his good pleasure is the cause why God giveth the power of the keys to some persons and not to othersome, the grace and holiness of a man is not the cause. It is dangerous to aver that the power of the keys is more or less in persons, according as they are more or less sanctified and graced of God, for then Mary Magdalene hath more power of the keys, and hath more ecclesiastic authority than judas, or any unbelieving Pastor duly called of Christ, and his Church. And therefore it is a sickly consequence to reason from the excellency of the promises of grace and the measure of holiness to the power of the keys, or the measure of the power of the keys. Our Divines reason well from a greater majority of grace and light pastoral, or of gifts pastoral or ecclesiastic to infer the majority of power of jurisdiction, and of this speaketh Whittaker and our Divines, There is a greater measure of the Spirit of prophecy and of grace ministerial, promised to the whole representative Church of Christ, convened in a Council Occumenick, than to one man, the Pope, or to a Prophet, and they give, but do not grant that the Pope is a Prophet, when they hold him to be a thief or a robber. Hence they prove well the Pope to be inferior in power of jurisdiction to a general council of Pastors and Elders. 2. It is utterly false that they say, where there is more stability of grace and holiness, there is more authority and ecclesiastical power, When both the subjects are not capable of ecclesiastic power, now the subjects are so here, the Eldership is a subject capable of the keys, but the community of believers that are private Christians, and no more, are not capable of this power, and they beg the question who reason with us in this argument. It is soul reasoning to say, the snow is whiter than a Raven, because there is more of cold qualities elementary in the snow, nor in the Raven because the Raven is not white at all. Ariste top. 1. l. 8▪ Aristotle taught us long since at the Schools that the comparative degree could not be ascribed to the subjects of whom the positive degree is denied. Because a Raven is not white, it is vanity to prove that snow is whiter than a Raven. Believers are not capable of the keys remaining only believers, except God freely call them to the Ministerial state. Believers (I grant) have authority of grace to be Kings and Priests to God (for grace hath with it heavenly Majesty and authority) but they have not authority official, or power ecclesiastic, they want both power of order and jurisdiction, except they be called Pastors 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 keys. Grace true and saving addeth a fair lustre to the power of the keys, and doth graciously qualify and adorn that power, but where there is no power of the keys in simple believers it cannot adorn 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. 4. Argument. The church-guide must be subject to the censures of the Church of believers, Parker ib. arg. 9 Col. 4. 17. whereof they are members, The Colossians must say to Archippus, Ambr. Quid honour 〈◊〉 qua u● imperator ecclesiae filius 〈◊〉 take heed to the ministry that thou hast received of the Lord. So Ambrose thinketh it the rulers, even the Emperor's honour to be subject to the Church. Nazian. calleth the Emperor himself a sheep of the flock, and subject to the tribunal, as Bellarmine granteth, Decret. p. 2. c. 25 Q. 8. Can. Nazian. orat. ad Bellarm. de pontiff. Rom. l. 3. c. 14. and that (tell the Church) bindeth Peter, and the highest ruler. So Barrow, Every member is bound to the edification, service, and utility of the whole body commanded to reprove his brother, to bind their sins by the word of God, even their Princes with chains, Barrow discover of the false Church p. 166. to admonish Archippus, yea, though an Apostle or Angel preached an other Gospel to pronounce him accursed, Answ. That the Prelate should be above the Church, and exempted from the laws and censures of the Church, whereof he is a Prelate, is most unjust, and this worthy Parker proveth unanswerably. Emperor's being pastors are under the laws 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 pastor Archippus. Therefore the body of believers have the power of the keys to depose and excommunicate, and consequently to ordain and lay hands on pastors, 1 Tim 5. 22. which is commanded and commended only to such as to Timothy and Titus, Tit. 1. 5. and in them to the Elders and Presbytery, 1 Tim 4. 14. and that (tell the Church) doth bind Peter and oblige all Pastors and Rulers, to be liable to the laws and censures of the Church, but by the word Church is not meaned the Church of believers; but the Eldership of all incorporations ecclesiastic, respective of congregations, presbyteries and Synods, as God willing I shall make good. 3. Barrowes Scriptures are most corruptly wrested, for joseph a prince did bind in fetters the Senators of Egypt, therefore a private believer hath the keys of the Kingdom of heaven to shut and open. What reason is there here? An Apostle or Angel preaching another Gospel is accursed, it followeth not. Therefore a private believer, suppone a woman who is no less than a man, bound to the edification service and utility of the whole body, is to excommunicate an Apostle, or an Angel who shall preach an other Gospel. The keys 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 edify 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 work of common charity) and for pastors publicly as the ambassadors of Christ Jesus, to use the keys by public preaching of the Gospel (which is a work of his pastoral charge) yea these two differ as an act of obedience to the law of nature and common charity, and an act of obedience to a divine positive law. 5. Parker reasoneth thus. Coactive jurisdiction as excommunication, 5 Object, is a mean of edification, that the spirit may be saved in the day of the Lord, 1 Corinthians 5. 4. Now the souls of guides (Parker saith the souls of Prelates) shall be in a wors● case, than the souls of the flock, if they be not subject to a particular Church, as Corinth: for they want that mean of edification which others have. Some say Synods are to take order with pastors, and not the Church of Believers; But Papists answer, The Bishop is to be judged by the Archbishop or Patriarch, if they shall scandalously sin, than they are to be left to the Pope, and the General Council, which cannot be had. Answer. I deny not but every pastor is subject in some things to the Eldership of the congregation, where he is, and if he were not liable to laws or censure, he were a pope, but in the matter that deserveth deprivation he is only to be censured by the Presbytery and Synods, ●uriscon ejusdem est dignitatem conferre cujus est aufer●e. & contra. for a number of believers, nay a number of Ruling Elders cannot deprive him, because they cannot ordain a pastor: for the law saith well, It is one power of the keys to ordain and to exauthorate and deprive: But no word of God will warrant a number of believers to censure ecclesiastically their pastor, not because he is their pastor and they his flock (for so the Eldership of his own 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 keys, 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 College of pastors and Elders only hath power to deprive or excommunicate a pastor, and there remaineth CHRIST'S way of edification, that he be in this case censured by Synods. But ye will say, this is the Papists answer. I answer, it is not, for they will have the pastor 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 m●y err. Then appeal to a greater Synod, for united force is stronger. But they also (you will say) may errr●, I answer, and the Congregation of sole believers is not free from error, but this doctrine of our brethren shall resolve all government in the hands of th● people, as in the highest and most sovereign judicature, which is to make all Pastors, all oversee●●, all Judges. 6. Parker reasoneth from the necessary defence of the Church. Object▪ 6. Every particular Church is an Army, Keckerman polit. l. 2. c. 28. a Ship, a body, 1 Cor. 12. Therefore when they are near danger, they have power to take order with a drunken Pilot, Hottomanm de jure reg●i 〈◊〉 l. 1. c▪ 12. and put him from the rudder, and to take order with a tyrannous Captain, 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, Gerson de pa● Cons. 12. So Gerson. Answ. It is one thing what a multitude may do in a desperate case of necessity, when overseers will not by their authority remove a wolf and a false teacher, extremis morbis extrema remedia; Hard diseases and desperate have need of desperate cures. But it is an o●her case when in a constitute Church, there is a government of Christ established, for there are two things to be considered here. 1. A popular, but withal a private substraction and separation from the Ministry of a known Wolf and seducer, and this the Law of nature will warrant, Saravia lacet tutela inculpata 〈◊〉, si malus 〈◊〉 ab ecclesia depon● nequ● than licet tutelâ inculpatâ uti as Parker saith from Saravia. So the son may save himself by a just defence in fleeing from his mad father, or his distracted friend coming to kill him. Now this defence is not an authoritative act, nor act judicial of authority, but an act natural 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 souls, that they would do for the safety of their bodies. 2. The question is whether the community of believers may do this, that is, whether they by the power of the keys 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 ministry. 3. The case is not a like here as in a free Commonwealth, for a free Commonwealth containeth, Ordines regni, the estates that have nomotheticke power, junius Brutus q. 3. and they not only by the Law of Nature may use justa tutela, Bucherius l▪ 1. 16 Althus. polit. c. 15. a necessary defence of their lifes from a Tyrant's fury, but also by the Law of Nations may authoritatively repress and limit him as is proved by junius Brutus, Bucherius, H●nonius polit. disp. 2. 11. ●, Althusius, H●nonius. Therefore Henning, Amisaeus, do well distinguish between plebem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum, Isiodor l. 9 for indeed the multitude excluding the States, Orig. cont. Cels. c. 9 or the base of the people can hardly have an other Law against a Tyrant, Aristo. polit. l. 1● c. 3. than the Law of Nature, Plato de repub. c. 8. but the Commonwealth including the estates of a free kingdom, hath an authoritative. Livius l. 24. natu●am multitudinis fi●it. So Isiodor, Origen, Aristotle, Plato, Tit. Livius, Plutarch, and that of the Council of Basil, Plutarch in Aegid. in princ. Aeneas Silvius de Gest. council. Plus valet regnum, quam rex, the Kingdom is more worth than the King, (as Silvius citeth,) is approved by all: but the multitude of sole believers, have not the keys at all and therefore they can do no other thing, Basilens. l. 1. but use a necessary defence of their souls. Gerson consid. 4 versed. 12. And what Keckerman and Hottoman saith is not against us. Also Gerson in name of the Parisians, going to the Council of Pisan, saith a Council may be gathered without the Pope (without the guides) of the Church) two ways, Charitative, when Charity reigneth. 2. Authoritative, when the case of the Church's ruin requireth that a Council should be, and if the Pope (and Pastors) refuse to convene; and the necessary defence of souls is the like here. 7. No power is given to Pastors absolutely, Arg. 7. but to edification, and so upon condition, 〈…〉. and therefore if the condition cease, the power ceaseth: But say ye, 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 always be had. Answ. If the power be abused wholly, it ceaseth and the Pastor before God, in foro interno, hath loosed his power; If it be abused in one or two acts, it is not loosed, else a King doing against judgement and justice, and a Pastor doing against piety 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 be taken away by the Church of sole believers. Object. Synods (saith he) cannot be had ordinarily. Answ. So neither public preaching at some times; It followeth not therefore that public preaching is not a mean of edifying, because through accident, and iniquity of time the public preaching cannot be had. 8 Parker reasoneth from the stability of the Church. 8. ●●g. Where there is more stability, there is more authority, as our Divines reason, proving the Pope to be inferior to the Council. 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, Saravia. and was constitute at first, saith Saravia, without El●ers and Pastors. 2. The Church hath ecclesiastic authority, when the overseers are absent, as in the reformed Churches, or when by heresy they lose their authority, the authority of the overseers, dependeth on the Church, Morton. but the authority of the Church dependeth not on the overseers. 3. When the Pastor is dead, the Church keepeth still her authority, Bellarmine. when the Pope is (saith Bellarmine) the keys remain in the Christ's hands, and he giveth them to the next Pope: Behold fleeing keys (saith Morton.) Ans. A ministerial Church is never gathered in Christ's name, while there be a ministry, unless you would say, Peter is a man before he be a reasonable creature which is a contradiction, some few believers may meet together, but they cannot preach, baptise, censure, while Christ's power of the keys be given them, except by an extraordinary power from I. C. 2. What if a Church of believers be by order of nature, before there be overseers? Yet have they not the keys while CHRIST call some of their number out to give them the Keys, for there was no power of the Keys of the New Testament, while Christ gave it to john Baptist, and called the twelve Disciples; else their calling to be Apostles should not be a conferring on them the Keys, which is false: for when, Matth. 10. 1, 5. they are sent out with power to preach, he gave them the Keys, ●nd yet they were a Church of Disciples before, and first called to faith, and then to the Keys, and to the Apostleship. 2. The Church of believers have no authority Ecclesiastical, nor power of the Keys, if all the Pastors on earth were removed from the Church by Death, and in that case the Keys should indeed be 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 believers could not give that which they have not, and yet Bellarmine's Keys are fleeing Keys, for he hath no cause to say, when the Pope dieth; The Keys flee to Heaven, for there are living many thousand Pastors and Elders who have the Keys suppone the Pope died, and never lived again. 10. Parker reasoneth thus, 〈…〉 If Peter stand up, Acts 2. in sign of reverence (as standing is in Scripture, Numbers. 16. 9 1. ●hro. 19 11. Ezec. 44. 11. John 3. 29.) before the multitude of believers, than he acknowledged their authority above his; But Peter did the former, Acts 2. Answ. This argument concludeth not the power of the Keys to be in the multitude: There is Authority of grace in a multitude professing the Truth but not power of the Keys, and certainly we deny not simply, but believers are far above all overseers. But the question now is of superiority and honour of jurisdiction. 11. If nothing must be done in a Church without the common consent of believers, Object. 11. than believers have jurisdiction above their overseers; The brethren of the separation petitions to K James positi● 5. pag. 47. but the former is true. Act 15. Act. 1. I may add what these of the Separation say. The faithful 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 Ecclesiastical controversies, Act. 11. 2, 18. and 15. 2, 22. and 21. 18. 22. for writing general 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 public Church business is to be done by knowledge and consent of believers, and cannot be done by their overseers done. Therefore the faithful have jurisdiction over the overseers. Answ. We will borrow the Argument (and give it back again) for us; no public business is to be done without the knowledge and consent of Eldership. Beza Confes. Q. 43. Ergo, The Eldership hath the jurisdiction. 2. That all be done by their consent, Neque enim iis assen●ior qui non nisi ex totius Ecclesiae consensu & rogati● singulu quemqu● excommunicari volunt. I grant, but with these distinctions, 1. Their quiet and tacit consent, for there is not required an express 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 express consent be required. 2 Consent of manyest, not all, else the Church's deed should bind none absent. 3. A consent popular, not judicial, else they are all made Judges. 4. Their privity is thought a consent; how could six thousand that our brethren make an independent Church in the Apostles time all speak. 2. All judge in Excommunication. 3▪ All reason, dispute, propone, answer, as Judges must do; here grave Beza, our Divines Calvine, Bucer, Bullinger, Melancton, Beza, Bucan, Pareus, Rivetus, Sibrandus, Junius, Treleatius, the father's Cyprian, Jerome, Augustine, Nazianzen, chrusostom, Ambrose, Theodoret, Theophylact require all to be done, consentiente plebe. But my brethren, what if there be a discord, and believers deny consent. In a matter of Excommunication Zepperus, Pareus Vrsin, quest Catech 85. art 3. pag 47●. Si videant sequi maiora mala multos inter se dissentire, scindi Ecc●esiam, non debent procedere▪ Zanchius, Beza, Bucanus, Pareus think 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 Pastors and Elders in the Lord and from his Word command it as a necessary truth to be obeyed, but the Believers consent not, I ask whither or not that which Watchmen command from God's Word and authoritatively and judicially in his name, ought not to stand as an obliging Mandate and Canon, even when the Believers gainsay? Our brethren say, the Mandate tieth and obligeth materially and in itself, but not ecclesiastically, because believers do not consent, it hath not the force of a Canon, seeing they have the keys. Ans. But this Canon (arianism is Heresy) we suppose is all one both materially and Ecclesiastically, according to that (He that heareth you, heareth me) and so it tieth being determined by Pastors with others Synodically convened. 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 keys, 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 lawful to speak is a consent, Numb. 30. ver. 14. Now it is lawful to any member of the Congregation, to speak against what is unfound in Doctrine publicly delivered, so it be spoken timously: Hence it must follow that what tieth and obligeth as an act of the keys in preaching, tieth also when determined by the Eldership, suppose all the Congregation do not judge and determine judicially: I may say that by our Brothers grounds, preaching is a public Ecclesiastic act of the keys, and of the whole Church, for the Church preacheth by her Pastor, as by her mouth and servant receiving authority, and the keys to preach from the Church. Therefore all must give their consent to what is preached, else it is not the Word of God or to be judged and reputed to tie us to faith and obedience, no less than public 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 confirm it by their consent and suffrages judicial. 12. Parker reasoneth thus. 1●. Argument. If Peter render an account to the particular Church of believers at Jerusalem, Parker 16. of his eating with the uncircumcised, Gratian. Decr. part. 2. c. ●. q. 7. c. 4. and of what may be judged scandalous, Gerson de auss●rib. pa. cons. 1●. than the judicial power of censuring church-guide is in the hands of the people; Best Churches plea, p 22. ●8. But this Peter the Apostle did Act. 11. not (as Gratian saith) ut doctor mansuetudinis, but, Concil. Basil●●ns. as ●erus saith, ex officio. And as Gerson saith, Doctor Paris●●e polit. Eccles. p. 13. non ex humili condescensione, sed ex debito & obligatione, Jac. Almain. de authorit. Eccl c 7. not of Humility, but of duty. So reasoneth Best also. So Almain saith, Pope Nicolas said to Lotharins', except he would abstain from the company of his excommunicated whore, he would complain to the Church, Occam. Dialog. l 6. part 1 c. 60. he said not, he would take order with him himself, as being above a Council. Papa de nec●ssitate 〈◊〉 tenetur se purgare si grave scandalum oriatur apud Catholicos, probatur 8▪ ra●. When Symmachus the Pope contended with some, he gathered a Council, and they judged the matter: If two Popes contend for a Popedom (saith Almain) a general Council is to determine. Answ. The Major is not true, Peter is to purge himself before any one brother offended of a scandal, and far more before the Church: Yea, the necessity of his salvation, and so the law of nature forbidding to offend the weak, willeth him to purge himself, 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 himself before the Apostles and brethren, ver 1 and not before the Brethren only. 3. If he had done wrong, he was obliged to confess his scandal before one offended believer, and also before all the Church, but that proveth not jurisdiction in the believers. 13. Paul rebuketh Peter before the Church of Antioch, Object. 13. ergo. That Church of Antioch might judge Peter. Ans. The same answer sufficeth▪ 2. It is not proved that in the presence of Believers only Paul did rebuke him from this Text. 14. Christ immediately and without the mediation of the Church (saith Parker) communicateth himself to believers, Object. 14. ergo, he communicateth his power also immediately to his Church. Ans. It followeth not, because he communicateth not his power of the keys to the Church of believers, either mediately or immediately, because he giveth it not to them at all. CHAP. V. Q. Whether or no some do warrantably teach, that the power of the Keys is essentially and originally in the Church of Believers, and in the church-guide only at the second hand, and in the by, quoad exer●itium, so as the Church of Believers should be the mistress delegating the keys by an imbred and kindly authority, and the church-guide as her proper servants and delegates do borrow the use and exercise of the keys from the foresaid Church of Believers? THe tenant of these, with whom we now dispute is that all the power of the keys is given by Christ to the multitude of Believers, as to the first fountain, and that this power is derived and gested by the mulmultitude of believers to such and such persons to be used and exercised by them, as the servants both of Christ and the Church: For the clearing of the question and trying if this distinction be law-biding. These distinctions are to be observed. 1. The power of the keys may be thought to come to the Ministers of the Church three ways, as shall be cleared, 1. By mediate derivation, the Church receiving this power from Christ, and deriving it over to the friends of the Bridegroom. 2. By immediate donation, God immediately giveth the honour of the keys to these whom he maketh his Courtiers in this kind. 3. By application, the Church only naming the men to the office. 2. The power of the keys, and all sacred offices in God's House, are from the immediate wisdom of Christ; The designation of such men to such offices is by the ministry of the Church. 3. The power of the keys is one thing, the lawful exercise of the keys is another thing. 4. The Ministers may be thought the servants either of the Church, or servants of Christ for the Church. 5. Designation of men by the Church to sacred offices may be thought either in the Church's freewill, or tied to the laws designed by Christ. 6. The Church of believers may be thought either the virtual or the formal subject of the keys. 7. The power of the keys may be thought to be given to the community or multitude of Believers or professors of faith in Christ, in the general, not designing one man rather than another, but leaving that to the disposition of means, and disposition of second causes, who shal● be the man, as to be a Musician, to be an Astronomer is given to mankind as some way proper to man, Porphyr. Isag. c. de Proprio. as Porphyre saith, howbeit all and every one of mankind, be not always Musicians and Astronomers. It is thought by our Brethren, that the Church of believers is the first seat, the prime subject, and head fountain under Jesus Christ, to whom the keys are given, and that howbeit all offices and officers be only of Christ's institution, yet the Church of believers do as the Spouse and Mistress, and bride of Christ communicate the lawful exercise of some acts of the keys, as to preach, administer the Sacraments, oversee the conversation of the flock, care for the poor to some certain men, as her deputies and servants with borrowed authority from herself, as the Wellhead and prime fountain under Christ of all the authority and use of the keys that is in the officers of the House, Facultas Paris. de polit. Eccle●. pag. 1 2 an 16●2 as Pastors, Vulgar est atque indul●tatum ●ides axioma Deum & naturam, prius atque immediatius ad totum suppositum, quam ad aliquam partem supposits, quamvis nobilissimam intendere, eamque ob causam fecultatem vi le●di. e. g. to●t d●tamesse homini, ut per ●●ulum ta●quam per organ●● & ●●●●sirum hominis exercer●u●, ●amoculus per & propter homin●●●xi●●it Schola Pa●i siensi● hoc infallibili 〈◊〉 firmamento, congruenter ad mentem om●iū ora●quorum d●ctorum Ecclesiae perp●tuo, constanter● docuit, Christum fundando Ecclesiam prius, immediatius atque essentials u● claves se●●●tsdictionem toti dedisse Ecclesiae quam Petro, ut per unum ministeri ●liter exercerentur & pag. 2. probant per textum, 1 Cor. 3. Omnia vestra sunt. Vide 16 page 3, 4. pag. 7. pag 19 & express pag 6. Potestas essentiali●er Ecclesiae collata est, gubernatoribus quoad exercitium, Parisie pag. 3●. Aug ad Matt 1●, 7 Chrysost. de sacerdot. l. 3. Tertul Apol c 35, 3● Madonatus Su●●u●a q. w. art. ● Ferus in Mat. 6 ●ansenius ib & Mat. ●8 Sutlu●ius de Pontif R l. 4. c 8 W●itak. Tun 2 contr. 5. q 2. Doctors and Elders, the Church still keeping in her own hands authority and power of the keys in most material acts of the power of the keys, as by these keys to ordain and elect all the officers, and in case of aberration or failing to censure, depose, excommunicate them, and all members of the visible Church, and that independently, and without any subordination to Presbyteries, Classes and Synods; even as the kingly power of actual government is in the King's hand, and he appointeth deputies and servants under himself, and in his name and authority, to do and execute his will, according to the Laws of the Kingdom, so doth the Church of believers under Christ by an imbred authority and power received from Christ, send out Pastors, Doctors, and Elders in her name and authority to exercise certain ministerial acts, yet so as the Church of believers in all the acts performed by the officers, remaineth the principal and prime agent, cause and actor under Christ, and the officers only her servants, deputies and instruments, performing all by authority borrowed from her the bride, Queen and Spouse of Christ: This they believe to be contained in the Scriptures, and taught by Fathers and Doctors of the Church. I deny not but by the faculty of Paris, this question was agitated in the Council of Basil and Constance, to bring the Pope as a son and servant under the power of a General Council. The Sorbonists and Doctors of Paris, that are not near the smoke of the Pope's glory, for this, contend with the Jesuits, men that are sworn bellies to the world and the Pope. The Parisians cite the Council of Carthage, where Augustine was present: And Augustine, and Tertullian, and chrusostom seem to favour this. So Maldonate, Ferus, Jansenius, Sutluvius, Whittaker, Morton, Spalleto, Gerson, Almain, Petr. de Alliac. Also Edmundus Richerius, and Sim. Vegorius set out a book of Church policy, depressing the Pope, and extolling the Church power as full and complete without a ministerial head, M●rton apolog. p. glib 4 c 1● M. Anto●tus de Dom. Arch●epis. Spalat●ns. de rep● Eccl l. 5 c. c. 12. n. 1, 2, 3, 4 lib. 6 c 2 c. n 28, 29. as their own Parisian Doctors acknowledging the command of having a Pope to be affirmative, and not to bind always, and that the Church's power remaineth full when the Pope is dead, as the Parisians say, p. 8. The book came out without the name of an Author, and was condemned by Cardinal Peronius, Archbishop of Senona, Gerson de ●userib. pap & de potest Ecc. 3 4, 5 Almain de author Eccl. c 7. Petr. de Alliac. de Eccl anthorit. par: cap. 1. and Primate of France and Germany, and is refuted by Andrea's Duvallius a Sorbonist. What our Divines say in this, I have exponed to be far otherwise then is the mind of Parker, Simon Vigerius de Eccl●s. & polit. potest. Act. M. Jacob, M. Best, and the Authors of presbyterial government examined, Ann. 1641. Hence our first conclusion is: Mart against Vigerius. All offices and office-bearers in God's house have their warrant immediately from Christ Jesus, Duvallius 22. to 2. 〈◊〉 4 part. 1. contr. Vigour. Parker de Polit. Eccl l. 3 c 8. as we all agree against the bastard prelacy. 1. because of the perfection and plenitude of Scripture. 2 because of our Lawgiver Christ's wisdom, H●n● ac Goverina, p. 6. 8. and his seven Spirits that are before the Throne, Best▪ against Pag●●▪ Presbyter govern. examine●, ●n 16● 1 seeing he seeth better than men. 3. because of the Scriptures. Eph. 4. 11. Rom. 12. 7, 8, 9 w 1 Cor. 12. 26, 27, 28, 29. 1 Tim. 3. Act. 20. ●8. And therefore Presbyters and Deacons have their offices immediately from Christ, and not from the Prelates 11. Conclusion. The first subject of the keys is either made quate or narrower, as one Pastor and some ruling Elders of a Congregation: And these have not the power of all the keys, as of ordination of Pastors, and so of deposition; seeing in the Apostolic Church there were always a number of Pastors at the ordination of Pastors, only they may perform some acts of discipline that concerneth that flock. The adequate and proper subject of full power of the keys is the presbytery of Pastors and Elders, as we shall prove hereafter. 3. Conclusion. The power of the keys indirectly cometh from the Church of believers to some select officers, I say (indirectly) not directly, because howbeit believers by no innate and intrinsical power of jurisdiction in them, do ordain officers; yet they are to give a popular consent to the election of their officers, as the word of God, all the ●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 brethren's arguments prove and no more. Hence the power of the keys cometh to the officers three ways, whereof we deny one. 1. As if the Church of believers received the keys 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 god's grace to prove. 2. The power of the keys 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 only. Almain de Dom. nature & civil. & Eccl Concil. 2 par. 1 M. Ant●n. de Dom. Archie Spala de rep. Eccl. l. 5. c. 3. n 11. 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 God's house, which they would have by a multitude of believers, having no ministerial function; but is not in the Apostolic Church of the New Testament, that ever we can read. 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 believers and Ministers, or office-bearers, or to a company of a visible Church, made up of these two parts, believers and officers, as our brethren speak of their visible Church. My reason is clear, Believers are essentially and properly the mystical body of Christ, and the Church of redeemed ones, Eph. 5▪ 25. Act. 20. 28. And the Church builded on a rock, which they say received the keys 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 clothed 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 Christ's true body according to the influence of saving grace, Now from this I infer, that believers and office-bearers make not one common and true mystical body that hath received equally the keys from Christ, and that these predications are unproper and figurative, and that literally and in rigour of the letter they are false. (Zion bringeth good tidings (the Church giveth suck and milk to her children) (the Church begetteth a man child) because the Pastors of the Church do these things: For there is no effective influence or causality coming from the Church of believers in these and the like Pastoral actions, except that they pray for these fruits of a Ministry, they choose the men for the work, but do not ordain 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 business by his Legate and Ambassador; and our King doth govern and reign in Ireland by his Deputy: Here the King's authority hath influence in the acts of his Deputy, and Legate: For where will Scripture bear this (The believers at Colossee preach to the believers at Colossee by their servant Archippus) (Philippians preach to Philippians by their servant Epaphroditus) And (the Church exerciseth authority, and governeth herself in and through the servants sent by herself) And (the faithful 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 style of language make these in rigour true? but according to our brethren's tenants they are most true. Childley against M. Edward's, p. 10, 11. Katherens Childley against Edward's saith, pag. 10, 11. When the hand lanceth the foot, it cannot be said properly the action of the hand alone, because the hand is set on work by the body, if the body be destitute of the power, for the motion of the body cometh 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 God's 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 natural halteth in this. It may be objected, 2 Cor. 4. 5. We preach not ourselves but Christ Jesus, and ourselves your servants for Christ's sake. Therefore Ministers are the servants of the Church. Answ. Ministers may be thought the Church's servants two ways, 1. Subiectively, as if they had their authority from the Church, and were Pastors of men, or from men. Vasquez 10 3. in 〈◊〉 3 dis. 40. This is the questioned sense that we deny. Sunt servi quia laborant pro Ecclesia, Heb. 1, 14. 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 ministering 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 Physician hath skill from the sick person; which is false, because God gave him skill for the sick person, and not from the sick person. 5. Conclusion. We judge this distinction against Scripture and reason, that the power of the keys essentially, fundamentally and originally is in the Church of believers, and the exercise only, and some borrowed acts of the keys should be in the officers. 1. Because we are not to distinguish where the Law doth not distinguish, 1 Arg. because this distinguishing is unknown to the Scripture, Reguta ●uris Non distinguendi● ubi Lex. non distingui●. which never giveth the keys to the believers. Parker de Pol. l. c. 8. n. 4. 2. The comparison which Parker fetcheth from the Parisians, 2. Arg. holdeth not. Sight is in the eye, as the instrument, but it is principally and originally from the whole man, for the whole man seeth by the eye. The authority of the Church is as the soul in the whole body (as Bridgesius saith) and in every member of the body: Bridges. l. 3. p ●32. Howbeit it doth not exercise the power in every member, but it seeth by the eye, and heareth by the ear, so the power of the keys is in all, and every one of the faithful, but it exerciseth some Acts ministerial, as preaching, baptising in the guides, and other are Acts in other members of the body, but the power is in all. But I answer, That this comparison halteth many ways. 1. The body is a physical, organical matter capable of the soul, and a kindly or natural house or shop for the soul to work in, and every member may exercise some vital operation by the souls enacting of it, as hearing, smelling, seeing, moving, growing, etc. But the Church consisting of believers and Ministers, that are often opposed by way of contradiction, as believers and non believers, and a believer that is no more but a believer, is not capable of the power of the keys, it being gratia gratis data, a freely given gift of God, except the Lord be pleased freely to give it by some Law or promise; And so these that are only believers, are as the wooden leg, or the eye of glass in the body wanting all authoritative power of the ministry where God hath not gifted and called them, now every member of the body is enacted by the soul. 2. If this comparison hold well, as every member of the body liveth, and is denominated a living thing (howbeit every member be not an eye, or an ear) by the information of the soul: so every toe and finger liveth by the enacting of the soul, actu primo, and moveth and groweth actu secundo: so must every believer in the body of Christ, Man and woman be actu primo, and essentially a ministerial part and office-bearer having authority from Christ, and also actu secundo, exercise some ministerial acts; for such as is the nature of the act, such is the nature of the power, and such as is the power, such is the act. If the power be ministerial, so is the act: If the act be not ministerial (as it cannot be in these only that are believers, especially women and children) so neither is the power. 3. The whole man seeth by the eye, heareth by the ear, 3. Arg. but the believers see by their own eyes (as they must live by their own faith) and not with the Pastor's eyes, neither do they grow by that soul of grace by which the Pastor groweth. 3. The Believers must either be the virtual, or the formal subject of the keys, They are not the virtual subject or cause, as flint is a cause of fire; for our brethren say that the believers formally perform acts of the keys, and that they rebuke, they excommunicate, they choose their officers, which is an authoritative act of the keys, as they teach. Now a virtual cause is not formally the cause of the effect; as fire is the cause of fire, and doth not formally perform acts of the formal cause; food doth not formally make motion in the body, but only virtually. But they are forced to acknowledge that believers are the formal subject of the keys: It is absurd that one should essentially, and actu primo, have the power of the keys, and yet he may not preach, nor baptise, that is, as if one had a reasonable soul, and yet could neither discourse nor move, nor walk. 4. The power of the keys is either in the officers as officers, 4. Arg. or only as believers; if as officers, than they cannot borrow the keys from believers, seeing they have them as officers, suppose they be not believers, and that is against the meaning of this distinction; if they have the power of the keys only as believers, than all Ministers that are non-beleevers want the keys. 5. Office-bearers have either a nearer and more ministerial power of the keys than believers, 5. Arg. or only that same ministerial power; if the former be said, the ministry is but a naked act, that some exercise at the Church's direction sometimes, and no habitual power whereby Paul is made a Minister, Col. 1. 25. and Epaphroditus is denominated a faithful messenger, Phil. 2. 25. for so one shall not be a Minister of Christ; but when he is in the act of his ministry, against Scripture and reason. If office-bearers have only that same ministerial power that believers have, Then Ministers cannot ordain others to be Ministers, except they be believers, and a Minister shall not preach from an inward principle, proper to a Minister; but from a principle common to him with other believers, which maketh no difference betwixt a believer and a Minister, but in the naked acts; And this is all one, as to say a man doth walk naked, and yet he is void of life; he preacheth, and hath no other inward power ministerial, than any believing woman or child hath. 6. If the power of the keys be originally in the Church of Believers, 6. Arg. and the exercise only in officers, than Pastors in rigour of speech are the Church's servants, and so not over them in the Lord. 2. Pastors are sent by the Church from the inherent and innate power of the Church, as if the Church had a dominion and authority over the Pastors, hence will it follow that Pastors have their authority from Believers, which is most absurd: For then if Believers should receive the keys immediately from Christ to be communicated to others, and applied to men fit and able therefore, this application is not a making of a Minister, or a reason why Archippus is a Minister, as the reason why a fire burneth a dry tree, is not the application of the tree to the fire, but the nature of the fire, and dryness of the timber: If one should bring out from amongst ten glasses one, and hold it out to the Sun's light and beams, this refulgent beauty and glancing is not from the man that bringeth the glass before the Sun, except occasionally, the glancing splendour is from the nature of the glass, and the Sun's light: And the man applieth not the light of the Sun to the glass, but bringeth out the glass to the light of the Sun: So do Believers but apply the fit person in their wise election to God's office, and they apply not the office to the man, for it is presupposed they are tied to the rules, 1 Tim. 3. requiring such a man, as is of good report, apt to teach, etc. and the application is not in the freewill of people or Pastors, neither hath God left it to Believers in general what men they place in offices. So Spalleto. 7. It cannot stand with Christ's wisdom, 7. Arg. that he hath conferred an excellent supernatural power of the keys that reacheth supernatural ends and effects, A●ton de Dom. Arc●iepise. Spalat. de repub. Eccl. Eccl. l. 6▪ c. 2. n 23, 24. and then forbidden multitudes who have this power, as men, women and children, to touch the Ark, or to preach, or meddle with the holy things of God. So Francis White, 8. Arg. Andrea duval, Soto, Victoria, Baynes. 8. Christ would have set down rules how all Believers should use this power, White against Flsh r, p. ●4. as he setteth down Canons how all Churchmen should use their power, Du●allius, m. 22. tom. 2. tracked. ●. Q. 5. in the Epistles to Timothy and Titus: Soto. If any such power (as is pretended) were originally and fundamentally in all Believers. Victor. Bay●es Diocese. 〈◊〉 Q 3. con. 3. But we read of no rules or no Canons in God's word, obliging all Believers to bring in act, to actuate or exercise this power thus and thus, and not according to their own liking; Therefore there is in them originally no such power. CHAP. VI Q. 6. Whether Christ hath left the actual government of his Church to the multitude of Believers? PLato said well of Government by the hands of the people, Plato in Polit. That amongst lawful governments it is worst, Arist. l. 4 Polit. c. 2 amongst unjust governments the best▪ Vlut. in Aegid. Aristotle saith, of of its nature it is corrupt and faulty. Plutarch calleth it the Serpent's tail leading the head. Xenoph. de repub. Xenophon speaketh not well of it. Athen in p●inc. Our Divines, Beza de gra●d. Minist. as Calvin, Beza, Chemnitius, Calvin in Mat. 1●, M●lancthon, M●lancthon. Luther. Luther. Junius, Junius. Pareus Pareus. make the government of the Church to partake of all the three governments. In respect of Christ the only supreme King it is an absolute Monarchy; but this is the invisible government for the most part in respect of the rulers as Pastors and Elders, it is an Aristocracy, the visible government being in the hands of the Elders, and in respect of some things that concerneth the whole members of the visible Church, it is a Democracie, or hath some popular government in it. We are now to inquire, if the government of the visible Church be in the collective body of the Congregation, as indeed by consequent they teach with whom we now dispute, or in the Eldership; in Classes and Synods provincial and national, as it is now in Scotland. We hold that the government popular, as it is properly taken, when the collective body judgeth and governeth to be expressly against the word of God, Eph. 4. 11. He gave some (not all) to be Apostles, etc. 1 Cor. 12. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, after that miracles, etc. 1 Thess. 5. 12. Now we beseech you brethren, to know them that labour amongst you, and are over you in the Lord, Heb. 13. 17. Obey them that have the rule over you, and submit yourselves, etc. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour. Hence it is clear as the noon-sun, if there be some over the people of God, some that are Elders that rule well, some to whom the people should submit, and give obedience, than the whole people are not rulers, all have not the rod, nor a definitive voice in that highest censure of excommunication. All are not overseers, guides, governor's, fathers, stewards, shepherds; but some are governed, subject, sons, the flock ruled, and fed, then doth not the people govern. 2. The keys were only given to the Elders, 2. Arg. as is proved. 3. God set down in his word rules, 3. Arg. canons, and directions for all lawful governor's, how Timothy and Titus should behave themselves in God's house, in the Epistles to Timothy and Titus; but no where doth God give directions how all believers should rule, command and govern, neither hath he promised that Spirit to all in that charge. 4. Guides are eyes, 4. Arg. ears, fathers, gifted-teachers, Eph. 4. 11. But the whole body is not an eye, for then where were the hearing? 1 Cor. 12. 17. All are not fathers, nor all governor's gifted therefore, 1 Cor. 12. 28, 29. actual government is not in the hands of all the community of believers. 5. The faults of evil government is laid upon some, 5. Arg. not upon all, 1 Tim. 3. 4, 5, 6. Mat. 24. 28. Tit. 1. 7. 1 Pet. 5. 3. Revel. 2. 14, 20. 3. Ep. John v. 10. And the praise of good government is given to some, not to all, 1 Thes. 5. 12. Heb. 12. 17. 1 Tim. 5. 17. Rev. 2. 2. 2 Tim. 4. 4, 5. 1 Pet. 5. 4, 5. 6. It is against the dignity of such as are Ambassadors in Christ's room, 6. Arg. 2 Cor. 5. 20. representing his person who are to be heard as himself, Mat. 10. 41, 42. His Angels, Revel. 2. 1. entrusted with his secrets, 2 Cor. 5. 18. His stewards and builders, 1 Cor. 4. 1, 2, 3. Cor. 3. 10. the friends of the Bridegroom, Joh. 3. 29. Therefore they must have some honour of government that is not given to all, and every one of the people. 7. That government which necessarily includeth a confusion, 7. Arg. is not to be thought to come from the God of order, popular government is such, for in some Apostolic Congregations that were independent, there were six thousand and above, Smith. 69. M Best. Act. 4. 9 Two answers are given here, 1. Smith saith one may speak for all the Church or two. Answ. These two are then a representative Church, and do speak in the name of the rest, which he denyeth. 2. M. Best saith, none should be a congregation, but so many as may orderly meet without confusion. Answ. Then the Apostles government was confused, else there was an Eldership that represented the rest, and the Church of believers was no independent Church. A manuscript for independency of Churches. A third answer is, Let heads of Families, and fathers only speak. Answ. Yet you fall upon a selected and representative Church, which otherways you deny. 2. If sons and servants have a like interest in Christ, and a like power of the keys, who dare for eschewing confusion take from them what Christ hath given them? We may not do evil or rob any that good may come of it. Ainsworth against Bernard. The Authors deny they maintain popular government; Ainsworth against Bernard. Therefore (say they) the state is popular, the government on Christ's part is a Monarchy, Authors of Presbytery gover. examined. p. 23. and in the hands of Elders an Aristocracy. The people is freely to voice in Elections and judgement of the Churches, Docto. Parisi. de pol●●●ia eccles. pag. 10, 11. let the Elders publicly propone and order all things, let them reproove, convince, exhort, etc. So they say, they hold no Democracy or popular government. Ans. I acknowledge that the Doctors of Paris do make distinction betwixt the state and government, who yet do acknowledge a visible Monarchy in the Church, Council. Co●stant. and so did the Fathers of the Council of Constance: For the state of the Church is indeed popular in respect nothing that concerneth the state and body of the Church, & so concerneth them, should be done without the privity or consent of the people of God, no excommunication until the man and his scandalous sins be delated to them. 1 Cor. 5. Nothing should be concluded in a Synod, until the people hear and know, yea they have all place to speak, object, reason and dispute in an orderly way, as may be collected from Act. 15. 12, 13. letters are sent in the Church's 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 speak do constitute a popular government in the Church, Parker de polit. eccls l. 3. c. 4. which I prove, 1. Parker, the foresaid Authors, Best Church plea arg. 7. pag. 70. and pag. 88 Best, M. Jacob, Smith, and these that are for independency of Congregations ascribe to the whole multitude, English Puritanis▪ art. 2, 3, 4. and from 1 Cor. 5. 4, 5, 12. a judicial exercise of the rod, Authors of Presb. gover examined, pag. 2, 13. 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 overseers (say they) but the Church of all believers. Jacob. gover 70. Smith parallel. 65. 66, 67. 3. Binding and losing and the keys of the Kingdom, and that is, both power and exercise is given to the Church builded on the rock, against which the gates of Hell shall not prevail, 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, Arist●t. polit. l. c. 1. Bodin. l. 6. c. 74. to make and unmake, ordain, censure, depose and excommunicate their overseers (say they) Now all who have written Politiks, Tholosan. histor. polit. l. 1. as Aristotle, Bodin, Tholosanus, Junius de politcia, q. 4. and our Divines disputing against the Pope's Monarchy, Daveus polit. l. 4. c. 5. Junius, Daneus, Keckerman, Chamier, Keckerm system. Theo. l. 3▪ c 6. Musculus, Sadeel say, these are properly Judges, who cognosce and authoritatively try, sentence, decree and punish delinquents, Cha●●ier. pa●strat. to 2. l. 9 c. 2. n. 4, P. Martyr. loc, come, pag. 783. and all this the whole faithful do by the power of the keys, as is proved, ergo, there is a democratical or popular government brought into Christ's house this way, and all necessity of overseers and officers taken close away. Musculus. Smith saith, Sadeel. it is Antichristian to place Rulers and Elders over the whole body of the Church. Smith parallel. pa. 54, &▪ p. ●6. Yea, Arnisaeus de rep. l. 2. sec. 5. c. 5. he seeth not why all believers may not preach and administer the Sacraments: And if the Keys be given to them, Spalleto de rep. eccles. l. 1. proemio. and actual government to oversee and rule their overseers, I see not how this will not follow from the foresaid grounds. See what Arnisaeus and Spalleto saith, Arnisa●us de rep. l. 2. sect c. 6. 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 Precedent and Moderator of the Council of Jerusalem, Act. 15. The Ruler and one that is over the Council in the Lord, and such an one as the Council must obey and submit unto, for his place of Moderation: For the Duke of Venetia, because he moderateth their Senate, Duke of Venice. 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 Lacedaemonian government was popular, Ephori. howbeit the people did order their matters by their Ephori, Moderator of our assemblies in Scotland. that were a sort of Rulers to the people. The Moderator of our Assembly is not Judge, or over the Assembly in the Lord: Nay, he hath not a suffrage and decisme voice in our Assembly, because he is Moderator, but because he is a chosen Commissioner and member of the Assembly. Feild. So Field saith well, Turrecremat. Council▪ Pa●isitus. If the Pope be only a Precedent in the Council, he is not a Prince. Turr●cremata distinguisheth betwixt a Precedent of Honour, and a Precedent of Authority. The Canon of the Council of Paris maketh the Pope above this or this Church or Bishop, but when he is in a general Council, he is there as a Precedent of Honour only, Heb. 13▪ 17. not as a Prince, but as the first member by order of the Council and subject to the Council. 1 Thes. 5. 12. Now the Scripture giveth to the overseers an authority, 1 Tim 5. 17. a presidency of authority, Act. 20▪ 28. We must obey them, and submit to them, and hear them as we would hear Christ. 2. Seeing this is ordinary to our Brethren to reason thus. All the faithful are the Spouse and Body of Christ, Kings and Priests unto God, and have a like title and interest in him, therefore the Keys are immediately communicated to them without the mediation of Rulers interveening: Hence I infer, 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 claim to Christ, as a redeemer, but only some general title to him as Lord of the house) Hence it shall follow that the believers are Overseers and Rulers and Pastors, and that they should order and moderate all public actions: So I see no authority or preeminency given to the church-guide, but that which is due, and more due to the believers then to them. As for reproving, convincing, exhorting, these are common to all the faithful, as our Brethren say, and so due to them by virtue of the keys, and more due than to office-bearers, who do but borrow the keys 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 war, all relation of captain and soldier, master and servant, upon this ground, that we are all Christ's freemen, all Christians equally redeemed in Christ; And if the son make you free then are you free indeed. And the New Testament maketh us all Christ's ransomed ones, and so there should be no servant. Calvin. Instit. lib. 4. c▪ 10. Sect. 10, 11, 12. And we are called in Christ to liberty, be not servants of men. See what our Divines, Pareu● in Ca●●ches. Miscell. in Ephoris. Christian. Relig. Bucan. loc. 49. q 10 n. 2. Calvin, Pareus, Bucan, Tilenus, Professors of Leyden answer Anabaptists, Libertines, Socinians, Arminians thus abusing God's Word. And certainly if the keys and government of the Church be given to all believers, Tilen Syntag. 1. par. disp. 45. in 5 precept. because they are all made Kings, Profess. Leiden. in Synopt. purior. Priests and Prophets, and we are made free and redeemed in Christ, Theolog. disput 50. thes. 16, 17, 18. and all things are made ours, Therefore I may well infer upon the same grounds, the keys of civil power to be Kings temporal and freemen civilly are made ours, if all things be ours, and so no Magistrate, no Captain, no soldier (peace and liberty are ours) no master or servant. I am far from thinking that our worthy Brethren do allow of this conclusion, Ignatius Epist ad Philed 〈…〉. but the principles are too sibb and near of blood. Basil. de Spir. s●nct▪ c. 16. What Fathers say for the Church government by Elders, and not by the people may be seen in Ignatius, Ambros. in 1 Cor. 11. who will have us to have recourse to the Apostles, Chrys●st. homil. in Ma●. 18. as to the College of Presbyters. And Basilius saith, Cyprian. epist. 72. Tertul. Apolog. c. 35. The governor's of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith, the Church policy is set down, Origin. 1 Cor. 12. So chrusostom, August. Cyprian, Tertullian, so Origen, Ireneus, August. Theophylact, Hyerom. Theodoret, Hyerom, which for time I cannot cite at length. Theophylac. in joan, 20, 21. Theodoret. CHAP. VII. Q. 7. If there be no true visible Church in the New Testament, but only a congregation meeting in one place, and no Presbyterial or representative Church (as they call it) at all. Our Brethren hold that the only true public visible Church in the New Testament is a Congregation of Believers joined together by a voluntary profession of Faith, and meeting in one place to worship God. They deny 1. That the word (Church) doth ever signify 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 Provincial or national Church that can be called a visible politic 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 ministerial. 2. There be odds betwixt a Cathedral or mother Church (and this we deny) and a Church national and provincial, which cannot meet to the worship of God in all the particular members thereof. 3. The Church is termed representative three ways (as we shall hear) 1. properly, 2. commonly, 3. most properly. 4. Suppose the name of Presbyterial Church be not in the New Testament, yet if the thing itself 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 four or five that worship God ordinarily within the walls of a Family, Rom. 16. 5. Salute the Church at their House, Piscetor. Thes. de Eccles. 1 Cor. 16. 19 Philem. v. 2. It is termed Kahal, that is in the old Testament rendered Synagogue, Iuni●● lib. sing. de Eccles. c. 10. and Kahal rendered Ecclesia. And Kahal, Deut. 5. 22. or Hehillah, Guide to Zion, p. 2. pos. 3, 4. Deut. 33. 4. signifieth a Congregation of people, joh. Ball Trial of Separation. ch. 12. pag. 170, 171. 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; Sometimes the Tribes and Governors 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 Arabic 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 politic Church, 1 Because then every Christian Family should be a visible politic 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 God's worship, and yet they are not the judging governing Church, because if the offender will not hear Peter, than 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 confess 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 keys; neither find we any warrant in God's 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 ministerial Church, 1. Because a ministerial Church is a body of Pastor and People, of eyes, ears, hands, feet, whereof Christ is head, Rom. 12. 4. 1 Cor. 12. v. 14, 15, etc. 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 ministry. 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, Baynes. Diocese. trial. q 1. to little daughter-churches under it; for that jurisdiction is not to be found in the Word of God, Parker de polit. eccles l. 3. c. 13. etc. 14. and so is not lawful. See Paul Baynes and Parker and Cartwright. Cartwright against Whytgi●t. 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 prove that they are not necessarily believers, 1. Because to make one or two formal members of a visible Church is not required that they be indeed believers, it sufficeth that they profess Faith, and be apparently Saints; and our Brethren teach they may be Hypocrites, and often are, as judas 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 essential notes and marks of the Church, because the word is often preached to reprobates and unbelievers, and by that same reason the power of the keys and discipline is exercised by hypocrites and unbelievers. Ames. Medul. Theol. l. 1. c. 3● n. 10 2. Amesius saith it is probable (he saith not it is necessary) where the Word and Sacraments are that there are some believers: And I say it is probable; but that at all times there should be believers, 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 believers there at all; for the Lord sendeth not a ministry to these where there are none chosen at all; it doth cross the wisdom of God, who doth nothing in vain, that he should light a candle where he had no lossed money; and the Shepherd should be sent through the fields, where there were no lossed sheep at all. Hence I infer these consectaries. 1. that the claim and title that a people hath to Christ is not the ground why the keys are given to that people, as to the original subject, because they may have the Word, Sacraments and keys a long time, and yet want faith in Christ, and so all title and claim to Christ: All which time they have the keys, discipline, and Sacraments; and I believe their acts of discipline, censures, and Sacraments, are valide, therefore the Church redeemed and builded on the rock Christ, is not the kindly subject of the keys. 2. The keys are given to professors clothed with a ministerial calling, whither they be believers or unbelievers, howbeit God giveth them for the salvation and edification of believers. 3. There is nothing required to make a independent Congregation, but an profession of the truth, covenant-ways, and outward worshipping of God, suppose the members be unbelievers. 4. Conclusion. There is a visible governing Church in the new Testament, whose members in complete number of believers doth not meet in one place ordinarily for the worship of God, neither can they continually so meet. 1. The Church of Jerusalem was one Church, under one government, and called one Church in the singular number, which grew from one hundred and twenty, Acts 1. to three thousand one hundred and twenty, Acts 4. 41. and then added to these, Acts 4. 4. five thousand men, which is eight thousand one hundred and twenty. And Acts 9 35. all that dwelled at Lydda and Saron turned to the Lord, v. 42. many in Joppa believed in the Lord, Acts 20. 21. many thousands of the Jews believed, Acts 5. 14. multitudes of believers moe were added to the Lord, both of men and women, Acts 6. 1. their number were multiplied. Now it was not possible they could all meet in one house, especially seeing that prophesy was to take its first accomplishment at Jerusalem, Isa. 405. where all flesh was to see the salvation of God. And that of Joel 2. I will pour my spirit on all flesh. Baynes Diocesantry. q. 1. p. 15. It's true Bayne saith, this Church was numerous by accident, at extraordinary confluences of strangers. Yet the multitudes of thousands which I have observed from the story of the Acts (granting the confluence, Acts 2. of nations to be extraordinary) did meet daily, Acts 2. 46. from house to house. Now so many thousands could not meet daily, that is, ordinarily. 2. From house to house in private houses, and so it is not possible all that people did make but one Congregation independent, where 1▪ all had voices in discipline. 2. all did break bread, that is, receive the Sacrament in a private house: so that their meeting together must be taken distributively in divers Congregations, not collectively, for that were against edification. 2. against the nature of congregational worship. 2. There was a visible Church in Samaria under one government, that could not convene in all the members, in one place. The numerous people in Samaria converted to the faith is known to all, it being the head City of the ten Tribes: So huge that all Israel was named Samaria, They received the faith, Acts 8. and as ver. 10. They all gave heed to Simon Magus, from the least to the greatest. So ver. 6. with one accord they gave heed unto these things which Philip spoke, hearing and seeing the miracles that he wrought, ver. 12. they believed and were baptised both men and women. And that on Philip might have preached to one single Congregation, who doubteth? but the number of believers were so many, that ver. 14. the Apostles behoved to send Peter and John to help to hold up the harvest. 3. That the Church of Ephesus could not be one single Congregation that met together is clear. 1. There was there a Presbytery of Pastors or Bishops, Acts 20. 28. and these preaching or feeding Pastors, who were to watch and take heed to false teachers rising up amongst themselves. 1. teaching perverse things. 2. making Disciples to themselves: the teacher and scholar are relata, every one of them has respect to other. 2. That they were teaching Elders that did follow the Apostles doctrine is clear, Rev. 2. 2. Thou hast tried them that say they are Apostles, and are not, and hast found them to be liars, and Christ termeth them one Church for their common government. Refut. Tylen. Par. ad Scot sect, 11 c. ●2 The answer of Tylen saith, Christ saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Churches, and therefore all the Congregation were one Presbyterial Church at Ephesus. But it is without example in the word that one single Congregation with one Pastor only, and some ruling Elders doth try Ministers gifts, and finding them false teachers, authoritatively to cast them out, so that the harvest has been so great, that false teachers calling themselves Apostles resorted to Ephesus, to help the good number of Pastors who were there already, Acts 20. 28. By this it is clear that Ephesus had many Congregations in it, and many preachers also, who in a common society fed the flock, and exercised discipline, Rev. 2. 2. neither can we say, there was but one Angel there, except we make that one a Prelate contrary to the word of God, Acts 20. 28. 2. The multitude of converts there required a Presbytery, or a multitude of consociated Pastors, Acts 19 20. Paul continued there by the space of two years, so that all they who dwelled in Asia heard the word of the Lord, 1 Cor. 16. 8. there was a great door, and effectual open to him at Ephesus. 2. They were once madly devoted to their great Idol Diana, and had a Temple for her that all Asia wondered at▪ therefore Ephesus was no small Town. This Temple Herostratus saith, was built by all Asia, Herostratus. and was two hundred and twenty years in building, and had in it (as he saith) one hundred and twenty seven pillars, every one of them made by several Kings, and every one of them sixty foot high. Now ver. 19 Paul's miracles were known to all the Jews and Greeks at Ephesus, and fear fell on them all, and the name of the Lord Jesus was magnified, and many of them that believed, came and confessed, and showed their deeds. v. 19 And many that used curious arts brought their books, and burned them before all men. And what wonder? it is said, ver. 20. so mightily grew the word of God. Paul fought with beasts at Ephesus, millions here were mad upon the Idol Diana: If the believers had not been the manyest, they durst not profess the burning of their books, nor durst Paul stay there two years. Hence if there was a settled Church here above two years, a constituted Presbytery in this City, Acts 20. 17, 28. that had power of jurisdiction to ordain teaching Elders, and reject hirelings, Rev. 2. 2. and so many thousands of greeks and Jews, such an effectual door opened to the Gospel, against so many thousands opposing, there was not here one only single independent Church, that met in one house only but a Presbyterial Church. Now they could not all preach at one time to them, being a number of preachers, Acts 20. 36. Paul prayed with them all, and yet they were set over that flock by the Holy-Ghost, Acts 20. 28. therefore they had each their own Church, and one cannot officiate or exercise Pastoral acts amongst the flock of another Pastor, as our brethren would prove from this same place, Acts 20. 4. What, shall we say the Church of Rome was only an independent single Congregation that met in one place, or house, seeing the faith and obedience of the Saints there, was heard through all the world, Rom. 1. 8. Rom. 16. 19 so that Tertullian in his time saith, half of the City was Christians. And Cornelius saith, beside himself there was forty and five Presbyters. Consider how many prime persons & families Paul saluteth, Rom. 16. Paul styleth them one Church, and one body that had jurisdiction common to all, Rom. 1●. 3, 4, 5, 6, 5. So Galatia is written too as to one Church, and had one government and discipline, Gal. 5. 9 A little leaven (of false doctrine) leaveneth the whole lump, as 1 Cor. 5. v. 6, 7. and Gal. 5. ver. 10. He that troubleth you shall bear his judgement, whosoever he be, ver, 12. I would they were even cut off (by the rod of discipline, as Pareus and Perkins expound it) that trouble you. Par●us▪ Perkin. on Gal. So Gal. 6. 1. the spiritual are to restore in meekness the weak falling in sin, and yet they were many Congregations in Galatia, Gal. 1. 2▪ 1 Cor. 16. 1. 6. We find a Presbytery at Antioch of Prophets and teachers, Acts 13. 1. who laid hands on Paul and Barnabas, 2, 3. and ordained them to go and preach. And a Presbytery at Lystra, Acts 16. 1, 2, 3. where Timothy was recommended to Paul, and received in his company, and laid hands on by him: Now that this imposition of hands was not done by the collective body of the Church, but by the Elders and Presbytery is clear from, jun. Eccles. l. 3. c. 1. 1 Tim. 4. 14. as junius collecteth, for that the people laid on hands, there is no ground. 7. And Acts 21. 18. There is a Presbytery at jerusalem of james, and the Elders exercising jurisdiction; for before them Paul giveth account of his ministry amongst the Gentiles, v: 19, 20. and they enjoin Paul for the believing Jew's sake to purify himself, v. 23, 24. which Paul obeyed, v: 26, 27. and this Presbytery taketh on them the Canons of the Council of Jerusalem made, Acts 15. at least as a part of that famous Council. 8 To ordain Elders in every city is all one, as to ordain Elders in every Church, Act: 14. 23. so doth Luke expone it, Parker de Polit. Eccles. l. 3. c. 23. as Parker confesseth, Act: 20. 17. And from Miletus he sent to Ephesus, and called the Elders of the Church, he saith not of the Churches, Act: 16. 4. And when they went thorough the cities, they delivered them the decrees, etc. now what is meaned by cities is exponed in the next ver: 5. So were the Churches established: So Tit: 1. 5. That Thou shouldest appoint Elders in every city, as I appointed thee: Then that there be an Eldership and Presbytery of Pastors in every city is an Apostolic Institution, and so the commandment of our Lord jesus: for that Paul understandeth there especially preaching Elders in every city, is clear by the words following, that showeth what sort of men preaching Elders should be, ver: 9 able by sound Doctrine both to exhort and to convince the gainsayers, etc. Hence if an Eldership in a city as Ephesus and jerusalem and Antioch, where all cannot meet for multitude, be an Eldership in one Church, Discipline of Scotland. 2. book 7. c. as our book of Discipline hath it, than there was Presbyteries in great cities, where there were many Congregations, but the former is proved already, ergo, the Presbytery of many Congregations is the Apostles Presbytery. 9 If God's word warrant a number of officers in God's house, who ordaineth Pastors by laying on of hands, and who trieth these who say they are Apostles and Pastors, and are liars, and who hath jurisdiction to punish false teachers, as Balaam and jezabel, and who appointeth Elders in cities and Churches; then is there a Presbytery and society of Pastors and Elders in more consociated, and neighbour congregations appointed for this effect. But there is such a number of officers in God's House, of which number are no single believers, not clothed with any Ministerial calling. Therefore there must be a Presbytery, different from private Professors, that overseeth many Congregations. I prove the proposition, First, that there is such a number, and that they are different from ordinary professors, 1 Tim: 4. 14. Neglect not the gist that is in thee, which was given by the laying on of the hands of the Elders, Re: 2. 2. Re. 2. 14, 20. Tit: 1. 5. 1 Tim: 5 22. now that ordinary professors who are not Elders, do lay hands on Pastors, ordain or appoint Elders, and judicially try and choose, or refuse false Teachers, and censure or deprive them, wanteth precept, promise or practice in the Word of God, except we say the Epistles to Timothy and Titus are not written to Churchmen, but to all professors that they should lay hands suddenly on no man, that they should appoint Elders in every city: Now also that this united Presbytery is a Presbytery of one single Congregation is, 1 Against that which we have proved of the great Church of Ephesus, Act: 20. Act: 19 Rev: 2. as also against the necessity of Pastor's labours, who are not to stay in numbers together upon one single Congregation, where two or moe cannot be had. To the place 1 Tim: 4. 14. some answer that, Bucer against Dunam fortres. in I●edidocl. in alt. Dam●sc. that laying on of the hands of the Presbytery was extraordinary, and ceased with the Apostles: Others say, he speaketh of the office, not of the persons. Answ: The latter is a device of Prelates refuted by our Divines, an office neither hath hands nor feet, but persons only have hands. 2. Castalio calleth this with good warrant, Castal●o in l●c. Chrysost Hug. Cardinal. The Senate of Elders, Chrysost: and Hugo Cardinalis, a College of Presbyters, Junius Thes. The●l. dis. 47 Thes 2. junius saith, it is all one with the Church, Mat: 18. But thirdly, we deny not but there was an extraordinary laying on of hands by the Apostles by which the Holy Ghost was given, Act: 8. 18. But this is the laying on of the hands of the Apostles, as Presbyters, which is ordinary, and is limited, and ruled by the Word, and must not be done suddenly, 1 Tim. 5. 22. now no such rule is laid upon the miraculous laying on of hands, there is no fear that the Apostles in working of miracles should partake of other men's sins, and that the ordinary laying on of hands, such as this was, did not give the Holy Ghost is clear, Act: 14. 3. The Elders layeth hands on Paul and Barnabas, who before had received the Holy Ghost, Act: 9 17. 3. This answer is against the nature of this Epistle, where Paul setteth down a platform of Church government to be keeped unviolably to the second coming of Christ, as is clear, 1 Tim. 6. 14. and so he saith himself, 1 Tim. 3. 15. These things I write that thou mayest know how to behave thyself in the Church, Gerson: Bucer. These were written for ages to come, Bucer. 〈◊〉. D●wnam, p 495. so the Refutator of Tilen, and our own Rollock, and so the Fathers, Oecumenus say, he setteth down the sum of Ecclesiastic Discipline. Preslyteria futurerum saeculorum. Refut ●il. Parenes. ad Sectos. ca 18. sect. 9 So chrusostom, Augustine, Enthim: Cyrillus. 10. Suppose we should grant a Presbyterial Church be not expressly in the Word, Rol add presided & presbytoros ecclesiae. Oecumen summam Oeconomiae ecclesiasticae Chrysost. as we think it is, Mat. 18. as we shall prove, yet the thing itself cannot be denied: hence take away a Presbytery, whose it is to ordain and censure Pastors, Augustin. of necessity the government and power of the keys must be in the hands of the people, Enthymius. against the arguments in the former Chapter, Cyrillus. that cannot be answered, for the multitude of believers cannot ordain a Pastor, suppose we grant they are to choose and elect their own Pastor, yet it is not warranted by the Word that ruling Elders with one pastor should ordain pastors, seeing ordinations is given still to preaching Elders, Act: 14. 3. Tit: 1. 5. 1 Tim: 5. 22. 2 Tim. 2. 2. Rev: 2. 2. Act: 20. 29, 30. and to more pastors then to one only. But by the way, let us hear what is said against this. 1. The word Church signifieth always a gathered together Church, Object. 1. or such as may gather together, Act: 11. 26. a whole year they assembled with the Church, Assertion of government of the Church of Scotland, par. 2. c● 3. p. 141, 14●. p. 150, ● Act: 20. 7. The Disciples came together to break bread, so Act: 1. 10. Act: 2. 44, 46. Act: 5. 12. Act: 15. 25. An. Our brother M. Gillespi saith many Interpreters expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were together, that is, of one accord in love and amity: and also Churches not being builded, and they meeting in private houses, as in Mary's house, Act: 12. school of Tyrrannus, Act: 19 9 in an upper chamber, Act: 20. 8. Paul's lodging at Rome, Act: 28. 13. What private houses could ordinarily contain so many thousands? 2. The Scripture speaketh so to give us an example of the public meeting for public worship, where it is not needful, that all met in one place collectively, it is enough they meet all distributively. 3. Neither doth the word Church always signify a meeting of one single Congregation, Act. 12 5. as Act: 12. Prayers was made by the Church, 1 Cor 15. 9 that is by all professors. Act 8. 3. Herod vexed the Church, Act: 8. Saul made havoc of the Church, Act. 10. 11. I persecuted the Church. There is no necessity to expound these of people meeting ordinarily to worship God; for Herod and Saul persecuted all, whither Apostles or professors in houses, not respecting their meeting in one place; also it shall follow that prayers were not made in private, but only in the Church, that is, in the convened Congregation for Peter, which is absurd: And that they were a visible Church is clear, else Herod, and Saul could not persecute them. Object. 2. Parker answereth, The whole Nation of the jews did meet at one meeting, Act. 7. 38. and are called by Luke the Church, Lu., 12. and there came innumerable multitudes to hear Christ. Answ. That is for us, the Church of the jews contained six hundreth thousand fighting men, beside women, children and aged persons, and the Levites that attended the Tabernacle and Ark; it were a wonder to make out of this an independent Congregation, all judging and governing both themselves and their governor's: Therefore there may be a visible Church under one government that cannot ordinarily meet to hear the Word of God, and howbeit there met innumerable multitudes, Luke. 12 to hear Christ, and that with great confusion, that is forbidden in Church meetings, 1 Cor: 14. So that they trod on one another, that multitude could not be a Church, 1. Ordinarily meeting. 2. To hear one pastor. 3. To judge all the people and oversee their manners. 4. And to communicate ordinarily at one Table in the Lord's Supper: this is against the nature and true use of a Congregation met in one place for the public worship. Thirdly, Object. 3. they reason; the Church visible in the New Testament are called the Churches in the plural number, Act. 9 31. the Churches of Judea, 1 Cor. 16▪ 1, 19 Galatia, 2 Cor. 8. 1. Asia, Macedonia. Hence it followeth there is no visible Church larger than a Church meeting in one house. Act. 1●. 41. Answ: We read of the Church of Jerusalem, Act: 15. where certainly there were moe particular Churches. 2 It followeth not, for more Churches were visible and audible, Act: 15. at that famous council, and are called so united, the whole Church, and yet separated, they were sundry churches; they are so named in opposition only to the national and typical Church of judea, not in opposition to provincial and national Churches and Synods. 5 Conclusion. A Church may be called representative three ways. 1 Properly, as if the Rulers stood in the persons of believers, judging for them, as if the believers were there themselves, as a deputy representeth the King: So Israel did swear a covenant, Deut: 9 14, 15. for their posterity not borne: this way the Eldership do not judge for the Congregations, as if the Congregations did judge by them as by their instruments, as Robinson saith, Robinson in his Apology for separatists. because the multitude of believers should not judge at all, therefore Elders do not in governing represent their persons: Bannes. Tom. 3. in 22. quest. 1. art. 10, conclus. 3. So Bannes said the Pope this way hath no Legate, for he cannot give an Apostolic spirit to his Ambassador, Presbyter gov examined, p 10, 11. for than he mi●ht leave (saith he) an apostolic spirit in legacy to some successor: We acknowledge no representative church in this sense, as the author of presbyterial government examined unjustly imputeth to us. 2 A representative Church may be thought a number sent by a community, and elected to give laws, absolutely tying, as if believers should say, We resign our faith and conscience to you, to held good whatever you determine without repeal or trial; that is blind faith, that we disclaim: all our Rulers acts in our Assemblies do bind, 1 conditionally, if they be lawful and convenient, 2 matters to be enacted are first to be referred to the congregations and Elderships of particular congregations before they be enacted. 3 A representative Church is a number having election and designation from the Church of believers, but ordination from the Eldership to voice, determine and command, as those who are over them in the Lord, to make constitutions and decrees according to God's word, and this way we hold a representative Church, Mat: 18. and 1 Cor: 5. which made acts according to God's word, tying the whole congregation, even the absents; for the presents representeth the absent: If the incestuous person had been judicially excommunicated, the Apostle Paul and all the absents, that neither had been actors, nor witnesses had been tied to abstain from bortherly conversing with him, and this way the decrees of the Council of Jerusalem tied the absent Churches, Act: 16. 4. and Chr●sts power of the keys, john 20. were given to Thomas, howbeit absent, and Paul's Epistles to Colosse, Eph●sus, Galatia laid an Ecclesiastical tye upon these Churches that consented not to the writing of these Epistles; not only because the matter is the canonic word of God, but also the tye was Ecclesiastical, in so far as the flock is obliged to hear the Pastor, according to that (He that heareth you heareth me, and he that despiseth you despiseth me.) Any absent through sickness or other distractions, from the election of Mathias, Acts 1. the seven Deacons, Acts 6. and the Elders chosen in every City, Acts 14. 23. were tied to stand to the election of Mathias, the seven Deacons, and the Elders in every City; else no act of the Church were valid, where one or two dis-assenteth, or where two or three are absent by sickness, and other distractions insuperable: And so here our brethren (I believe) cannot, in reason, deny but there is a representative Church, whose deed tieth the absents. And the reason is clear, that to make a Church-constitution oblige in conscience, and ecclesiastically, there is not required as an essential ingredient of obligation, that all, and every one who are tied and obliged, be personally present, to voice and consent to the constitution; for constitutions tie Ecclesiastically, as made by the Church, but not as made by all, and every one of the Church. And the lawfulness of Commissioners to represent the case of the Church is clear in God's Word; as Antioch sent Commissioners to Jerusalem, Acts 15. Jerusalem sent Barnabas their Messenger to Antioch, 11. 22. But Titus, Timotheus, Epaphroditus, and others were sent by the Churches, and to the Churches, as Commissioners, and Ambassadors of the Church of Christ. CHAP. VIII. Quest. 8. If our Saviour doth warrant a Church of Elders and Overseers in these words, Mat. 18. Tell the Church. WE have an argument of weight for a Presbyterial Church in our Saviour's words, Mat. 18. 17. If thy brother (offending) neglect to hear them (the Christian witnesses before whom he is convinced of his ●ault) tell the Church, but if he neglect to hear the Church, Let him be to thee as a heathen, and a Publican. v. 18. Verily, I say to you, whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye lose on earth shall be loosed in heaven. The Septuagint agreeth with Matthew, Septuagi●ta turn● it out of Syriac. Aria●s. Mont. Tremel. Beza. Pare●, Mus●ul●●. Lyra. Hug. Card. Caieta●. Aquinas. Casta. dicito R●ipub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Arias Montanus, Tremell, Beza, Pareus, Musc●lus, Lyra, Hug. Cardinalis, Caieta●, Aquinas: It is not much matter that Castalio turneth (Tell the Assembly of the Commons) Augustine, Cyprian, Hyeronim, and all are against him. The scope of these words, is not, August. Cypr. Hier●n. as many believe, that our Saviour setteth down a way how to remove private offences done betwixt brother and brother only. 1. Because the words than should not prove the lawfulness of excommunicating for public and scandalous sins. 2. The scope is as large, as binding and losing on earth, and proportionally in heaven. But our Saviour's aim is, to establish a Church consistory, for removing all scandals and offences out of the Church, private and public, betwixt brother and brother, and betwixt Church and Church. Neither is there ground for the foresaid scope, because he saith (If thy brother offend) in the singular number; for what if three, six, ten brethren offend, is not this course of our Saviour's to be taken, if six offend six? Hence it followeth that the Church here signifieth not only the Eldership of a particular Congregation, but it signifieth respectively all Presbyteries, and Synods, Provincial, national, and Oecomenicke; for seeing Excommunication and Ecclesiastical binding and losing is Christ's remedy, against all scandals private or public in Christ's kingdom, then by a brother, by a Synecdoche is meant all that offendeth; then if a sister-Church offend a sister-Church, or a Provincial, or national Church offend a neighbour sister-Church, Christ's remedies being Catholic and universal, as far as our diseases go, the course must be to (Tell the Church) I purpose then first, to show this interpretation to be agreeable to the mind of all Doctors, acknowledging one Church of Elders here, Chrys. Dic Presul. Aug. dic. Episc. Higher dicendum multis. and next to prove our interpretation. chrusostom Tell the Overseers, Augustine Tell the Watchmen, Hieron. We must tell many. So Cyprian, so the Council of Ancyra. Cypr. l 3 Ep. 14. Concil. Anchy. c. 18 So Ambrose, Ball saith: The Aethiopicke Interpreter saith, Tell the house of Christians. Ambran 2 Tim. 5. Ball●ryall of separa. c. 12. p. ●70. Boderian, Tell the house of Judgements. All our Divines say this, Calvin, Aethiop. Interp. domo Ch●istiano●ii. Boderian domo judiciorum▪ Beza, Pureus, Chemnitius, Aretius, Erasmus, Polunus, Calvin come. Mat 18. Hemmigius, Hyperius, Musculus, junius, Piscator, Bucanus, Rivetus, Cartwright, Marlorat, Dan. Tossun, Bu●er, The harmony of confess. Helvet, French, English, Beza in Mat. 18. Vrsine, Whittaker. So Papists, Emanuel, S●. Victor, Parteus come. 16. Chemniti. Aretiu●. Parisian Doctors, Fathers of Basill, and Constance, Joan Gerson, jac. Almain, Simon Vigorius, Aquinas, Occam. Erasm in Nov▪ Te. Polan. Syn●. l. 7 Hemmig in Ro. 〈◊〉 Hyper in 1 Tim. 2. Musc. in l●●. co. 8. junius in disp. Theol. disp. 47 2. Piscator loc. come de Eccl. 23. Thes 9 Bucan. loc. come. loc. 44, q. 13. Rivet Catho. Ortho, tom. ●. tract. 1. quest 8. 11. 6, Tyle● Syntag. disp. 38. Thes. 10. 11, 12. Cartwright against Whitgy●t, tract 17. c. 2. divis. 9 Marmorated Mat. 18. Dan. Tossa●●● in past. Evang. 48, Bucer in Rom. 12. Con●ess. Helvet. Gallic. Anglic. Vrsi●. Catech. exp. par. 2. pag. 534 Whittakerd. pontiff. Rom. contr. 4 quest. 1. Emmanuel, Sa. Victor. in Mat. 18, Doct. Paris. de Polit. Eccles. pag. 1, ●. 3. Concil. Basil. Constant. Gerson, Alma●●, Vigour. Aquin. Occam, Duvalli●●, l 6. par 1▪ c. 60. What Bilson, Downam, Sutluvius saith against this is answered by Parker, Ant. Waleus and other worthy divines. That the Church of Elders is here understood I prove. Christ here alludeth to the Synedry and Consistory of the Jews, with which his hearers were well acquainted; for he was now speaking to the Jews, who knew his language well, and knew these terms. Brother, witnesses, Sunedry, Assembly, Congregation; Heathen, Publican, and knew what Church had power to cast out and repute men for Publicans and sinners: For as Beza observeth, who would understand Christ here to speak of a Christian Presbytery, that has power to excommunicate, except we consider that Christ has a respect in this form of speech to the jews Church-policy: And Christ in like manner, Mat. 5. 22. accomodateth his speech to the form of the Jews judicatories: For many learned note out of the Talmud that the Jews had three judicatories noted there. 1. The Triumvirs judged small matters. 2. Their Synedry consisting of twenty three judges, more weighty matters, and inflicted more weighty punishments; and 3. the great Council of 71. Judges did handle questions about false prophets, the Highpriest, and of other weightiest causes; and therefore he showeth the punishment of an offending brother amongst the jews too darkly; but these judicatories were well known to them. And here excommunication is expressed in Jewish terms in use at that time. Let him be to thee as a heathen, that is, a stranger from the common wealth of Israel, not one of the true Church, but such a one as they called Goijm. Drus. ●ot Beza 〈…〉 in Mat 18. So Drusius and Beza on this place. Now (Tell the Church) Kahal to those that know the jews form of speech must be (Tell the Elders of the Congregation) amongst them, the multitude no more judged causes, than we would think him excommunicated who is esteemed one not 〈◊〉 borne of Abraham, and so all the whole Church of the Gentiles should be excommunicated. Fran. johnson exposition of this plac● Mat. 18. So Franc. johnson. 2. The Church of believers convened together is still a Church met together, 2. Arg. for hearing the Word, receiving the Sacraments, 1 Cor. 11. 18, 19 1 Cor. 14, 19, 20, 21. In which none are to speak but Pastors, and as the Separatists say, Prophets, and not all private persons; but this is a Church not assembled to prophesying and praying, but to rebuking, to judicial censuring by binding and losing, where all private persons, as their witnesses, the offended brother, be they public, or be they private persons (yea suppose a woman otherwise forbidden to speak in the Church met for worship, 1 Cor. 14.) may speak in this Church, for a woman may offend, and be excommunicate, or be offended, for scandals betwixt woman and woman is to be removed. 3. The Church spoken of here is such a superior and judicial seat, 3. Arg. as aught to be obeyed in the Lord, under the pain of excommunication, and to whose voice and sentence coactive the contumacious is said to be disobedient, 1 Sam. 2. 25. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey in the holy tongues doth signify. Deut. 17. 12. But a multitude of believers are no such superior and judicial seat as may be obeyed, jer. 13. 10. or disobeyed by inferiors, Deut. 5. 1. under the pain of excommunication, Hear O Israel. for it is without the warrant of God's Word, Luk. 10. 16. that all Christians, 1 joh. 4▪ 6. Pastors, joh. ● 28. joh. 8. 47. Elders, joh. 10▪ 3▪ 27. and Doctors are under the judicial and coactive sentence of believers. Acts. 3. 23. 4. What ever Church may excommunicate, Heb. 3. 7. every member thereof convened with the Church may inflict all inferior censures also; Heb. 13. 17. 4. Arg. for whosoever may inflict judicially the greater punishment, may inflict the less; but all the members of the Church of believers may not in this assembled Church inflict lesser punishments: For example, a woman, a son, a servant, who are all equally the true members of the true Church of believers, being believing professors may not in an assembled Congregation rebuke publicly her husband and Pastor, his Father and Master: For public rebuking being a degree of teaching, and especially in the assembled Church, the Apostle will not have the woman to teach publicly, and usurp authority over the man, nor any to exhort and rebuke in the Church but Pastors. 5. These to whom the essence and definition of a Ministerial Church having power to excommunicate (as this Church hath that power, Mat. 18. 17.) doth necessarily and essentially belong, these, and these only are here understood under the name of the Church. But so it is, that the essence and definition of a Ministerial Church having power to excommunicate, agreeth not necessarily and essentially to a company of true believers assembled churchways, ergo, by the name of a Church here is no ways understood the Church of true believers assembled churchways. The proposition is undeniable, for out of the words may be gathered a definition of a Ministerial Church, to wit, an Assembly that has power of preaching and binding and losing, and so of all Church-censures. I prove the assumption, To have power to preach, convene before them, and judicially cognosce and sentence, and excommunicate a contumacious member doth agree to these that by no necessity are believers, because to have power to preach and excommunicate essentially require no more, but that persons be, 1. professors of the truth. 2. that they be gifted to preach and govern. 3. that they be duly called thereunto by the Church, as Judas and others are; but all these three are, and may be in a company in whom is no saving faith, as the word and experience clear: For howbeit to be a called Pastor (the like I say of Elders, Park de polit. Eccl l 3 c. 13. Doctors, Deacons, and visible professors) require faith in Christ, as a gracious element and necessary ingredient to make him a saved man: Answorth positions of the Church, Thes. 30. p. 121. ● and ●hes. 35. Presb. govern. exam. p 10, 11. Yet it is not required to the essence of a Pastor. Yea Parker, Answorth, and authors of Presbyter, govern▪ ex. acknowledge professors to be members of a visible Church, and so to have power of the keys who are but rotten hypocrites, and what wonder? seeing God only seeth the heart, and men cannot see far in a millstone. 6. All the arguments proving that the power of the keys is not given to all believers, 6. Arg. but only to the overseers of the Church, and proving that the government of Christ's house is not popular, but in the hands of the Elders proveth the same, Sup. cap. 1. q. 1. & q. 6. cap. 6. for this is a ruling, and authoritative and judging Church. 7. Pareus saith, 7. Arg. The Church here meaned is the Church to be complained unto, but none can complain to a multitude. 8. The practice of the Apostolic Church, 8. Arg. 1 Cor. 1. The house of Eloe being grieved with the schism of Corinth, telleth not the whole believers, but telleth it to Paul, and in him to the Pastors, who had the rod of discipline in their hands, and the Spirit of God giveth rules about receiving complaints to the Eldership, Tit. 1. 13. and never to all believers; therefore the rebuking and excommunicating Church spoken of here must be the Church of Elders. 9 The Church here is those to whom the keys are given, 9 Arg. Mat. 16. 19 I will give to thee the keys, whatsoever thou shalt bind on earth, shall be bound in heaven; but here the keys are given to Peter, and in him, to the Apostles, and those to whom he said, Joh. 20. Whose sins ye forgive, they are forgiven, and whose sins ye retain, they are retained; for that is to bind and lose in heaven, as they should bind, and lose on earth; and to whom he said (As my Father sent me, so send I you) but this Christ said to the Church of the Apostles and Elders, for he hath not sent every believer as his Father sent him, for that is a Pastoral sending, as is clear from Mat. ●8. 18. All power is given to me in heaven and in earth. Hence he draweth a conclusion, v. 19 Go therefore and teach, etc. Which clearly includeth the keys and power of preaching, baptising, and governing, which agreeth not to all believers in any tolerable sense: Theoph. in joh. 20. Chry. Cyryl. As Theophilact, chrusostom, Cyrill, August. Hieron. Cyprian teach, and that this place, joh. 20. (As my Father sent me, so send I you) cannot be common to all believers, the Fathers teach Theophilact▪ in loc. He saith to them, Enter ye in my ministerial charge. Cyrill. in loc. & Chrysost. ibid. Creati sunt totius orbis Doctores. Aug. Aug. in Psal 44. Hier. Epist. ad E●ag in Psa. 44. Hieron. Epist. and Evagrin. Cyprian Epist. 41. in locum Pauli, omnes successisse. Cy●r ●p. 41. 10. The only apparent Argument against this interpretation is weak, Arg. 10. and so our interpretation must stand: For they say that the word Church is never taken but for a company of believers, and the redeemed, Eph. 2. 20. builded on the rock Christ. I deny not but the word Church is very sparingly taken for the overseers only; yet it is taken in that sense, and there is reason why it cannot be otherwise taken in this place; for Revelation. 2. The Angel of the Church of Ephesus, Smyrna, etc. standeth for the whole Church, and the whole Church is written unto under the name of the Angel of such a Church: Which may be demonstrated thus, 1. because not only the Ministers, but the people that have ears to hear, are all and every one of them commanded to hear. 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 clothed in white, and their names not blotted out of the book of life who overcommeth, agreeth not to Ministers only. 3. The command of being faithful to the death, of holding fast what they have, that none take away their crown, 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 lukewarmness are not laid upon Ministers only; therefore to the Angel of the Church of Ephesus, of the Church of Smyrna, must need force have this meaning, Unto the Church of Ephesus, of Smyrna, and what is said to the Angels, is said to the Churches, as is clear, 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 chief men and Elders of the Church; for the Church being so numerous at Jerusalem, as is proved, he could not salute the Church of believers, 1. his manner in writing his Epistles is to salute the prime persons only, and the rest in general; and this being a real salutation, or by all appearance verbal, he could not salute them all man by man, seeing he saw them in the buy, and the kirk of Jerusalem (for he landed at Caesarea) was more numerous, Also Isa. ●0 9 O Zion that bringeth goodtydings, is an exhortation, as Junius saith, to the preaching Church whic ● is expounded, Isa. 51 ●. and Nah. 1▪ 15. and R●m. 10. 15. only of the Pastors sent of God to preach the Evangil of peace. then that he could salute them all, man by man. And also the Church is named from the Pastors, Isa. 40. 9 Zion that bringeth good tidings, and it is the Preachers that ordinarily preach the good tidings, and the woman that has many sons, Isa. 54. 1, 2. Gal. 4. 26▪ 27. Isa. 49. 21. the woman that bringeth forth the manchild, Rev. 12. the bride who is made the keeper of the vineyard, Cant. 1. 6. Now it is the Pastors properly that travel in birth to beget children to God, Gal. 4. 19 to the policy of which Church respect is had in this form of speaking, the word Kahal, Gnedah Ecclesia, a Church, an Assembly doth only signify the Princes and Rulers, when the spirit is speaking of matters of government, discipline, commanding, complaints, or controversy, 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 blood, 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. th●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. spoke I one word with one of the tribes of Israel, with 1 Chron. 17. 6. spoke I one word to any of the Judges of Israel? So compare Exodus ●0. 18, 19 All the people saw the thunder, v. 19 And they said to Moses, speak thou to us, with Deutronom. 5. 23. And it came to pass, when ye heard the voice, out of the midst of darkness that ye came near 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 captains of the companies that ministered 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; Ainsworth counterpoison against M. Berdnard, p. 113 Confess. art. 24. so the Separatists in their confession cite this, Psal: 122. 3. Lev: 20. 4, 5, etc. with Mat: 18. 17. Add to these that 1. Judges and Priests in Israel might give sentence of death, and judge of Leprosy without the people's 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 plaintiff must tell, that is publicly 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 public delations, and to rebuke publicly, as is, Titus 1. 13. 1 Timothy 5. 1. and ver: 19 2 Timothy 4. 2. 12 It shall follow, if Christ understand here 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 claim and title to Christ, his covenant and all his ordinances, may censure, deprive and excommunicate the elders, and ordain Elders and pastors with public fasting and praying and laying on of hands. But this latter is unwritten in the Word of God. For 1. Private believers, far less 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 plaintiff rebuking the offender according to Christ's 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 hear of the matter: Then shall 1. Christ's order be violated: 2. The offending brother shall be excommunicated by a true ministerial Church, ●lave non errante, and that duly, because he is contumacious to them, and yet he is not excommunicated, because Christ's order is violated, and the matter is never come before the Church, who hath power to bind and lose on Earth: 3. And certainly they must say three or four believers do not make a Church, and they must give some other thing to make up essentially one true visible Church, than a company of believers visibly professing one Covenant with God. 13. And we have here for us the testimony of learned Parker, 13. Arg. who is otherwise against us in this plea, Parker de politeia. l 3. c. 15. n. 1. who confesseth our Thesis, Ex hu q●● eluctari cupit nobiscum, seutire necesse est ecclesiam fidelium à Christo intellectam esse (Mat: 18.) non qua simpliciter censi lera●●●, sed qua ais●●pli●●● excicet, iuxta temperamentum a●●l●ocroticum in pr● septerto, ecclesian quip, primo loco, co●sideratam in his verbis dic ecclesiae, praec●se partem Aristocratic●m, ad est presbyterium, significare existimamus, quae vero postertore commemoratur, in his verb●, si ecclesian non audicrit, sic (ut Downamus docet) excommunicantem prepter contemptam ecclesiam includit, ac non decernentem tantum ac examinantem, tum & partem ecclesiae democraticam continet, quâ populi consensus ad excommunicationem necessarius est. that in these words (tell the Church) Christ doth understand the Presbytery or Eldership. Hence the word Church in the New Testament doth not always signify the Church of Believers, Disciples, Brethren, who pray in Christ's name and are heard in Heaven, and are builded on the Rock, and are the body and spouse of Christ, for a number may be and often is, an Eldership judicially excommunicating, and a Presbytery, yea and also including some externally professing Christ, who are not a company of redeemed ones, built by saving faith upon the Rock Jesus Christ. Also it is insolent that the word Church here should signify both precisely the Eldership, and also in that same verse the whole Congregation of believers; because the same Church to the which the offended brother should put in his bill of complaint, is that very Church which must be heard, and obeyed under the pain of excommunication. 2. It is hard that the offender should be excommunicated for not hearing and obeying the Congregation of believers, who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over him in the Lord. 3. By grant of M. Parker the Church of believers hath not power from this place Mat: 18. to ordain pastors to themselves, when they want pastors, or to excommunicate their own Eldership in case of scandalous sins, which is against his grounds and our brethren's principles, who ascribe this authority to the Congregation of believers, because a number of believers is not an Aristocratical part and a select Presbytery and Eldership, as he saith is meaned in this word (tell the Church.) 14. The Church here cannot well mean a visible Congregation of believers and Elders convened to hear the Word preached, 14. Ar. so as he who contemneth two private admonitions should be accused and censured in the face of the Congregation conveened to hear God's Word. Because the Church meeteth in Christ's name for God's worship, if they meet in faith and humble sense of sin, with purpose of heart to worship God in spirit and truth, but there is some other thing required, that the excommunicating Church, meet for the actual exercise of discipline, for beside meeting in Christ's name, there is required that the Church meet with Paul's spirit, and the rod of discipline, 1 Cor: 5. 4. That ye meet in the name of our Lord jesus Christ, and my spirit with power of our Lord jesus Christ. Then Paul's spirit as an Elder, who hath power of the rod, a spirit and power of excommunication is required to this meeting. But I doubt not but the Church of believers did meet at Corinth, 1 Cor: 11. for hearing the Word and receiving the Lords Supper, and for ordinary worship and praying and praising when it was not needful that Paul should write, That ye meet together in the name of our Lord jesus and my spirit to hear the Word and to receive the Lords Supper: There was no need of Paul's spirit for that, therefore I conclude that this meeting of the excommunicating Church requireth another spirit and authoritative power to deliver to Satan (such as was in Paul) then is required in ten believers meeting in faith, without Paul's authoritative power, to hear God's Word. For Paul saith of his authoritative meeting, I verily absent in body but present in spirit, have judged, etc. but Paul knew that they might meet as a number of believers to hear the Word, whither Paul be absent or present in spirit, and this I observe for their mistake who teach that two or three agreeing together upon Earth and praying for one thing, are heard of God, as it is said, Mat: 18. 19, 20. is an independent Church having the power of the Keys, for first, Christ then hath not provided a sure way, for removing scandals. And when he saith (tell the Church) this (tell the Church) must be a definite, visible, conspicuously known Church; now in one congregation, one province, one nation there be three hundreth, six or ten hundreth threes or fours of professed believers, if every three and every four be an independent Church, to which of all these many threes and fours, shall the plaintiff address himself, for they be all equally independent Churches, the plaintiff is left in the midst, and knoweth not his ordinary judge, there be so many tribunals in one Congregation, yea in one Family. 2. How many key-bearing Churches shall be within one independent Congregation, who may all meet in public in one house, for the joint worshipping of God together? 3. Christ in these words, where he is said to hear two who shall agree together upon earth as touching one thing, hath no purpose to erect visible Churches with the full power of the keys, consisting only of three or four believers, but he doth argue here from the less to the more, Bucer. come. ib. as Bucer saith, and as Musculus. God will not only ratify excommunication, Muscul come. ib. but he will hear the prayers of his children universally; Calvin. come. ib. P and this promise, Paraus come. ●b. ver. 20. of Christ's presence amongst two or three is more large and general, than his promise to ratify the sentence of excommunication, even that Christ will be with his own, howbeit they be not Church-ways convened; or rather, as Paraeus saith, it is a general promise of the presence of Christ's grace in his Church, sive magnâ, sive paruâ, either great or small, and I grant it will prove the power of our Church sessions in Scotland very well, where there is often but one Pastor, and some few ruling Elders, but Christ cannot promise a Church-presence of his Spirit and grace, or such a presence whereby he ratifieth the censures of the Church, but where there is a Church consisting of Elders and people, but if the words be pressed according to the letter and definite number, than it shall follow that every two believers; yea suppose two women agreeing on earth to pray for one thing, shall be a Ministerial Church, having the power of the keys, which is most absurd: For a number of believers make not a Church, having the power of the keys, for 1. They want the power of binding and losing by preaching. 2. They are not a golden candlestick, in the which Christ walketh, as a visible Church is, Rev. 1. Christ's meaning the● must be, I promise my presence to the smallest Church, suppose it were possible that a Ministerial Church could consist of the least number, that is, even of two only: but Christ's purpose is not to make every two believers a visible Ministerial Church, and every believing Family a congregation having the power of the keys. Vasque●. in 3. Tho. tom. disp.. ●44 c. 5. Vasquez the Jesuit hath arguments and ancients to speak from the Text this which we say, Enchirid. which can hardly be answered. Christia. instit. See that Enchiridion of the Province of Cullen under Charles the V. See also Jansenius, Synod provin. Maldonat and others on this Text. C●loniae. jansen. Maldonat. in Math. 18. CHAP. IX. Q. 9 What members are necessarily required for the right and lawful constitution of a true politic visible Church, to the which we may join in God's worship. IT is maintained by these of the Separation, Barrow disco of the false Church. p. 8, 9, 10 that the rightly constituted Church must consist of the Lords planting (as saith M. Barrow) all taught of God, Guide to Zion. p. 10. all plants of righteousness, Separate 3. pe●it to K. jams▪ pass p. 44 sons of Zion, precious stones, a redeemed people, a royal generation, Confess. ar. 1● p 19 A●●sworth against Bernard reas. 5. oer. p. 17●. so the Guide to Zion. The true visible Church (say the Separatists) is a company of people called and separated from the world, by the word of God, M. Can neces of Sepa●, sec. 3. pa. 174, ●75. and joined together in a voluntary profession of the faith. So Separatists in their petit. Mr. Ainsworth, Discovery of N. Light. printed an. 1641. M. Can, the discovery of N. Light. For the clearing of the Question, we remit to the consideration of the Reader these distinctions. 1. Distinct. There be some Saints by external calling, but not chosen, some Saints by internal and effectual calling, called and chosen of God. 2. Distinct. There be some members of a visible Church, who, de jure, by right and obligation should be such, there be other members of a visible Church, de facto; and in practice, who are such and such members. 3. Distinct. There is a moral obligation, and so all the members of a visible Church are obliged to be Saints by effectual calling, there is a physical obligation, and so that persons may be members of a visible Church as visible, it is not essentially required that they be effectually called. 4. Dist. If a true Church and a visible Church, as visible may not for a time be opposed by way of contradiction, as a believing Church, and a non-believing Church, I remit to be considered, and shall God willing be cleared. 5. Dist. It is one thing to be wicked and scandalous indeed and really; and another thing to be scandalous juridicè, and in the Court of the Church and notarily. 6. Dist. A known and openly scandalous person and a well lustred and died Hypocrite are to be differenced in the Church 7. Dist. Let it be considered, if the preaching of the word be not in divers considerations. 1. A mean of constituting and making a visible Church. 2. A true note of a visible Church. 3. A mean of saving the believing Church, now visibly professing the Faith. 8. Dist. Let it be considered if the Magistrate and King may not compel men to the confessing and professing of the faith, actu imperato, by an external forcing power, and yet neither Magistrate nor Pastor can compel to heart-believing, actu elicito, by an inward moving of the heart. 9 Let it be considered if a visible Church may not be a true Church by reason of some few sound believers and sincere seekers of God, and that same whole body an infected lump and whorish in respect of some visible professors, who are hypocrites and proud despisers of the Lord. 10. Let it be considered if a Church may not be termed by God's Spirit an whore, no Church, no Spouse, jure & merito & quod vocationem passivam, in respect of bad deserving and their not answering on their parts to the call of God, and yet that same Church remain de facto, formaliter & quoad vocationem Dei activam, formally and in regard of God's part and his active vocation and calling the Spouse and bride of Christ. Hence our first Conclusion. The Saints by external calling are the true matter of a visible Church. 1. The word (Ecclesia) the called of God, proveth this: For those are a true visible Church, where God hath set up a Candlestick, and whom God calleth to Repentance, Remission of sins and life eternal in Christ, because there be a settled Ministry calling. 2. Because all to whom the Word is preached are called the visible Church, as all within the house are vessels of the house visibly, howbeit there be in the house, Vessels of Honour and vessels of dishonour. 3. So saith Ainsworth, this we hold, That Saints by calling are the only matter of a visible Church, yet withal we hold, 2 Tim 2. 20, 11. that many are called, but few chosen. So also the kingdom of Heaven or visible Church is a draw net, Ainsworth against Bernard separ. ●ch. p. 174. wherein are good and bad fishes, a barne-floore, wherein are chaff and good wheat. See 1 Corinthians 1. 23. Collossians 1. 1, 2. Romans 1. 7. Philip. 1. 1. Math. 20. 16. 2. Conclusion, 2. Conclusion. All the members of the visible Church de jure, and by right, or by moral obligation ought to be Saints effectually called. 1. Because the commandment of making to themselves a new heart, Ezech. 18. 31. and to be renewed in the spirit of their mind, Eph. 4. 23. Rome 12. 2. and to be holy, as he who hath called them is holy, 1 Pet. 1. 15, 16. It doth lay an obligation moral upon all within the visible Church. 2. Because the preached Gospel is the grace of God appearing to all men teaching them to deny ungodliness, etc. Tit. 2. v. 11, 12. 3. Conclusion. 3. Conclusion But, de facto, as the visible Church is in the field of the world, all the members of the visible Church are not effectually called, justified, sanctified, neither is it needful by a physical obligation for the true nature and essence of a visible Church, that all the members of it be inwardly called and sanctified, every professor is obliged to believe, joh. 3. 18, 36. else the wrath of God abideth on him, and he is condemned already. But to make a man a visible professor, and a member of the true visible Church as visible, saving faith is not essentially required, so as he should be no member of the Church visible, if he believe not. That this may be right taken; observe that the visible Church falleth under a twofold consideration. 1. In concreto, as a Church. 2. In abstracto, as visible. The visible Church considered in concreto, is a part of the universal, Catholic and unvisible Church which partaketh of the nature and essence of a true Church, and Christ's mystical body, in which consideration we deny reprobates and unbelevers to be members of the visible Church. 1. Because there is no real communion (whatever Bellarmine and Papists say on the contrary) betwixt righteousness and unrighteousness, light and darkness, the seed of the woman, and the seed of the Serpent, so as they can make up one true Church. 2. Because these who are not Christ's, are not members of Christ, and so no part of his mystical body. 3. Because they are not bought with a price; nor his purchased flock in the blood of God, as Acts 20. the true Church is, nor builded upon a rock, as Mat. 16. 18. 4. Christ is not their Redeemer, head, Highpriest, King and Saviour, and so neither are they his redeemed, his members, his people, subjects and saved ones. 5. Because the promises made to the choose and believers, to give them a new heart, regeneration, sanctification, remission of sins are made to them only, and in God's gracious intention, and not to reprobates. Whence I infer these conclusions. 1. Separatists arguments must be weak, for they all conclude that which we deny not, and no other thing, to wit, that heretics, adulterers, forcerers, blasphemers be no parts of Christ's visible Church, as it is a Church. Yea we say that as the tree leg, and the eye of glass, and the teeth of silver by art put in the body, are no members of the living body, so neither are these members of the true Church, and so much do all our Divines, as Calvin, Beza, Junius, Whittaker, Tilen, Piscator, Pareus, Vrsine, Tr●l●atius, Sibrandus, Amesius prove against Papists. 2. Preaching of the Gospel is called a note of the Church, and profession of faith a note of the Church both, the former is a no●e of the teaching Church or minsteriall Church called, Ecclesia docens. The latter is a note of the professing Church, who professeth the faith, which we may call Ecclesia utens, or Ecclesia practicè consideram. 3. Profession of the faith is thought to be true, either Subjectively. 2. Objectively. Or 3. Both Subjectively and Objectively. Profession subjectively is true when the professor doth indeed profess and avow the truth, and doth not only seem to avow & profess the truth, and this is no note of a true Church, because it may be in hypocrites, who really go to Church, really hear the word and partake of the Sacraments, but not sincerely. Profession true objectively is when the professor doth profess that faith which is indeed sound and orthodox. And this is a mark of the true teaching or ministerial Church, and may be in a visible company of professors who for the time are not sincere believers. But a profession of the faith both objectively true and subjectively is, when the object is orthodox and sound truth, and the professor sincerely and graciously, and with an honest heart believeth and professeth the truth, and this way profession of the truth is a true and essential note of a visible Church as it is a true Church and body of Christ, and so are our Divines to be expounded in this doctrine about the notes of the visible Church. But withal, the visible Church is to be considered in abstracto, under the notion of visibility, and as visible, and as performing all the external acts of professing, governing, hearing, preaching, praising, administrating the seals of the covenant, binding and losing in the external and visible court of Christ, and under this reduplication as obvious to men's eyes, and therefore in this notion all external professors who are not manifestly and openly scandalous are to be reputed members of the true visible Church, and therefore this term, would be considered, a true visible Church. For the adjective (true) may either be referred to the subject (Church) and so signifieth the true mystical body of Christ visibly, and with all sincerely professing the sound faith. Or it may be referred to the other adjective (visible) and so it is no other but a company of professors visible to our senses, and so truly visible, whose members may be unsound and false professors: Then the question is, whither visible Saints 1. forsaking all known sins. 2. Doing all the known will of God. 3. Growing in grace, M. Smith. paral. cens. obser, pag. ●2 Discov. of N. Light print. an. 1641. (as saith Smith, and the discov. of N. Light.) be the only true matter of a right and lawfully consistent visible Church and congregation; so as we are to join with no company of worshippers of God, but such visible Saints as these, and to acknowledge no other society a true Church, whereto we are obliged to adjoin ourselves as members, save only such a s●ciety: Or is this sufficient for the nature, and right constitution of a true visible Church, that the company that we are to join ourselves unto, as visible members, have in it these true marks of a visible Church, The pure word of God purely preached, and the Sacraments duly administered, with discipline according to God's word, and withal a people externally professing the foresaid faith, suppose they cannot give to us manifest tokens and evidences that they are effectually called, and partakers of the divine nature, and translated from death to life, and are elected, called and justified; This latter we hold as the truth of God; these of the Separation hold the former. Now we must carefully distinguish here what are to be distinguished; for there are many questions enfolded here of divers natures: For 1. The question is if the society have the word, seals and right discipline, and they profess the truth, suppose their lives be wicked; whether they should not be answerable to that which they profess? I Answer. No doubt they ought to be answerable to their light, and obey the holy calling. 2. What if many of them lead a life contrary to that which they profess, and yet the governor's use not the rod of discipline to censure them: then whether should the members separate from that Church? They ought to separate, (say the Separatists,) They ought not to separate from the Church and worship, say we; they are to stay with their Mother, but to plead with her; and modestly and seasonably say, that Archippus and others do not fulfil their Ministry, which they have received of the Lord. 3. What if there be purity of doctrine, but extreme wickedness, contrary to their doctrine; whether is that company a true Church or not? I answer, it is a true, visible and a teaching or right ministerial Church, but for as far as can be seen, not a holy, not a sanctified Church, and therefore must not be deserted and left. 4. What if the guides receive in as members of the Church, those who are known to be most scandalous and wicked, and not such Saints as Paul writeth unto at Rome, Corinth, Ephesus coloss. Answ. The faults of the guides are not your faults who are private members, you are to keep public communion in the public ordinances of Christ, but not to take part with their unfruitful works, but rather to reprove them. 5. What if the members of the Church can give no real proofs that they are inwardly called, sanctified, and justified, and yet you see no scandalous out-breaking in them, to testify the contrary. I answer, for as much as grace may be under many ashes, as a piece of gold amongst mountains of earth: If they profess the sound faith, they are a true visible Church, and we are to acknowledge them as such, and to join ourselves as members to such a society, or being already members, we are to remain in that society, and not to separate from it in any sort. The Separation doth complain that in our Church are (as Ainsworth saith) swarms of Atheists, Ainsworth counterpoison against Bernard p. 3. Idolaters, Papists, erroneous and heretical sectaries, witches, charmers, sorcerers, Declar. of Eccles. discip. p. 171. Dialog. of thieves, adulterers, liars, etc. The Gentiles enter unto the temple of God, the holy things of God, the Sacraments indifferently communicated with clean and unclean, circumcised and uncircumcised: And amongst you are thousands who cannot tell how they shall be saved. So say others, as M. Barrow and Smith. Hence infer they our Church is a false Church, not right constitute, no Spouse of Christ, no royal generation, not a people who hath Christ for King, Priest, and Prophet. We on the contrary hold this as our fourth conclusion, That howbeit openly and grossly profane wicked persons, as known atheists, and mockers of Religion, Idolaters, papists, heretics, sorcerers, witches, thieves, adulterers, etc. are not to be keeped in the Church; but to be excommunicated, nor yet to be received into the Church as members thereof, until they give evidences of their repentance: Yet we say that there is nothing required more as touching the essential properties, and nature of being members of a Church, as visible; but that they profess before men the faith, and desire the seals of the Covenant, and crave fellowship with the visible Church, which I prove: 1. From the manner of receiving members in the Apostolic Church, where nothing is required but a professed willingness to receive the Gospel, howbeit they receive it not from their heart, Act. 2. 41. then they that gladly received his word (Peter's word) were baptised, and the same day were added to the Church about three thousand souls, v. 45. And they sold their possessions and parted them to all men. Now amongst these glad receivers of the Gospel were Ananias and Saphira, ch. 4. v. 34, 35, 36, 37. chap. 6. v. 1, 2, 3. It is true they are all charged by Peter to repent, ere they be baptised, and added to the Church; but the Apostles require no more to make members of the visible Church, ●ut 1. professed willing receiving of the word and this receiving expressed by an outward act of selling their goods, which was but hypocrisy in Ananias and Saphira, as the event declared; yet were Ananias and Saphira, for that time members of the Churches as truly visible, and their acts of electing and choosing a Pastor, and consenting to excommunicate scandalous persons in that time valid in Christ's cout: Yea suppose Ananias had been a preacher, his preaching and baptising should have been valid, by grant of Separatists. Also there is no more required by the Church of Simon Magus, Act 8. v. 13. but believing historically at the sight of miracles, and he was baptised and received into the Church presently. Now this believing was not seen to be saving faith to Peter and the Apostles, we know no ways they had to know it, seeing they know not the heart, but what is said, v. 13. he continued with Philip, and wondered, which an hypocrite might do, and he had been not long since an abominable sorcerer, and usurped the honour of God like a sacrilegious robber of the Almighty of his glory, ver. 9, 10, 11. And the like we may see of Demas, who forsook Paul, 2 Tim. 4. 10 and followed the present world: There was nothing to make him a member of the visible Church then, but that for a while he followed Paul in his journeys, and professed the faith. And the like must be said of Hymeneus and Alexander, who for a time were members of the true Church, as it is visible, and a professing Church; and this was known only by their profession; yet that they had but a bare profession is clear, seeing afterward they made shipwreck of faith, 1 Tim. 1. 19, 20. Now our brethren cannot deny but all these might, and did exercise Ecclesiastical Acts that were valid and ratified of God▪ yea of binding and losing, and so nothing is required to make men members of a visible Church, but such an outward profession of faith as may befall, and hath been found in the fairest broidered and pa●mented hypocrites, who have been in the Apostolic Church. Also what more was in Judas, even after Christ had said (Have not I chosen you twelve, and one of you is a Devil?) yet the eleven say not, Lord, discover him to us, that we may separate from him. 2. Argument. 2. Arg. If the visible Church planted and constituted lawfully, be a draw-net, wherein are fishes of all sorts; and a house wherein are vessels of silver and gold; and also base vessels of brass and wood; and a barne-floore wherein are wheat and a chaff, than a Church is rightly constitute; howbeit there be in it believers and unbelievers, and hypocrites, as members thereof: And there is no more required to make members of the Church visible as visible, but that they be within the net, hearers of the word, within the house as vessels of brass, within the barne-wals as chaff, in likeness and appearance like wheat: But the former is true, Barrow dis●ov. falls Church, p 20. and granted by Barrow, Mat 13. 47. 2 Tim. 2. 20, 21. Mat. 3. 12. Barrow saith, Hypocrites are ever in the Church, but it followeth not that the profane multitude for that should be admitted members without proof of their faith. Answ. As the likeness between the vessel of brass, and the vessel of gold, and their being in one and the same Nobleman's cu●table together, is sufficient to make the brazen vessel a part of the plenishing of the house: so the hypocrites external profession, and receiving the word, and remaining in the Church, as Ananias and Saphira, and Simon Magus his believing, his adhering to Philip, his desire of Baptism maketh him a member of the visible Church, and the Church that these are in, is a truly and right constitute visible Church. 3. Argument. 3. Arg. If that Church be rightly constitute and a true Church, where the man without the wedding garment cometh to the Marriage of the King's son, that is, where multitudes were called, and do hear the Word, and so come to the banquet of the Gospel, that are not chosen, and are destitute of the wedding garment of faith and Christ's righteousness, and all these that are professed hearers of the word, and yet not sound believers. Then a professed and external use of the means (if no outward out-breaking of scandals be in them) maketh men members of the visible Church, and the Church is rightly constitute where these are; but the former is true, Mat. 22. v. ●, 3. etc. v. 11, 12, 13. and this is a point most ordinary in every visible Assembly, where the word is preached, where some believe, and some are hardened, as in the parable of the sour, where the seed falleth upon good ground, and bringeth forth fruit, and also upon the way side, upon the rocky and thorny ground, and in the parable of the ten Virgins, to make them all the visible kingdom of heaven, there is no more required, but that all have l●mps, that is, a profession that they are the Bridegroom's men attending the wedding, and yet five of them wanteth oil. And so when Christ preacheth and worketh miracles, some believe, and some believe not, Joh. 7. 31, 32, 33. Acts 2. 48, 49, 50. compared with Acts 5. 1, 2. 2 Cor. 15. 16. 4. Argument. ●. Arg. Israel was a right constituted Church. The covenanted people of God, an holy people to the Lord, chosen to be a peculiar people to himself, Deut. 14. 1, 2. Deut. 29, 10, 11, 12. a people on whom God set his love, Deut. 7. 7. So happy as none was like unto them, saved by the Lord the shield of their help, Deut. 33. 26, 27, 28, 29. a people with whom God would not wreak his oath, and Covenant made with Abraham, Judg. 2. 1. and their God, 1 King. 18. 36. 2 King. 9 6. and he calleth them his people, Hos 6 Jer. 2. 13. married unto the Lord, jer. 3. 14. and married for ever, jer. 31. 36, 37. jer. 32 40, 41. Hos 2. 19, 20. Isa. 50. 30. Psal. 80. 30, 31, 32, 33, etc. A people who had avowed the Lord to be their God, a people whom the Lord had avowed to be his peculiar people, Deut. 26. 18, 19 A people with goodly tents, as the gardens by the river's side, as the trees of Libanus, that the Lord hath planted, Num. 24. 5, 6. A people on whom the Lord looked upon, and behold their time was the time of love, over whom the Lord spread his skirts of love, to whom God swore a Covenant, and made them his, Ezech. 16, 6, 7, 8, 9 the Lords heritage, jer. 12. 8. his pleasant son, and dear child. jer. 31. 20. his well-beloved, Isa. 5. 1. And yet because of transgressions and the backsliders and revolters that were amongst them, a perverse and crooked generation, Deut. 32. 5. at that same time had waxed fat and thick, and lightly esteemed the rock of their salvation, v. 15. A people that had no eyes to see, nor ears to hear, nor a heart to perceive, to that day, Deut. 29. 4. spotted, but not as his children, Deut. 32. 5. a whorish people, v. 16, 17. Sodom and Gomorrah, Deut 32. 32. Isa. 1. 10. an harlot city full of murderers, dross, not silver, wine and water, v. 21, 22. uncircumcised in heart, jer. 9 26. to God no better then uncircumcised Aethyopians, Egyptians, Philistines, and Syrians, Amos 9 7. these that played the harlot with many lovers, in all the highways, jer. 3. 1▪ 2, 3. The Prophets prophesying falsely, the Priests bearing rule by their means, and the people loving to have it so, jerem. 5. 31. The Prince's wolves, evening wolves, Ezekiel 22. 27. What Apostasy was in Israel, yea in all, except Cal●b and Joshuah? What harlotry with the Daughters of Moab? and that vile Idol Baal-peor? both immediately before, and immediately after the Spirit had called them, a blessed people, goodly plants, trees of the Lords planting, Numb. 24. as may be seen in the Chapters of that story, especially, cap. 25. Hence unanswerably it must follow, A Church visible is a rightly and lawfully constitute Church, to the which we may join ourselves as members, and yet it is a mixed multitude of godly and profane, circumcised and clean, uncircumcised and unclean. And Moses and the Prophets knew Israel to be thus mixed and rebuked them, and yet termeth them a married people to the Lord, Jer. 3. 14. 5. Argument. 5. Arg. If the Church of the Jews was a truly constitute visible Church, a Church that did worship a God they knew, and of whom was salvation, Joh. 4. 22. in Christ's days, and had Moses chair among them, and teachers on that chair whom Christ commanded to hear, and obey, Mat. 23 1, 2, 3. and was the Lord's vineyard, Mat. 21. 33. and the Lords building, ver. 42. and had the Kingdom of God amongst them, ver. 43. and the Lords Priests whom Christ commanded to acknowledge and obey, Mat. 8. 4. and if the Lord countenanced their feasts, preached in the Temple, and their Synagogues, John 5. 1. John 7. 37. John 8. 2. Luke 4. 16, 17. and that daily, and yet there was in their Church Scribes and Pharisees, who perverted the Law of God, Mat. 5. 21. who made the Law of God of none effect with their traditions, Mat. 15. 6. and polluted all with will worship, Mark. 7. 6, 7, 8, etc. Master builders who rejected Christ the corner stone of the building, and slew the heir Christ to make the vineyard their own, Mat. 21. v. 42. v. 38 killers of the Prophets, Mat. 23. 37. blind guides who led the blind people in the ●●tch. Christ's own who would not receive him, Joh. 1. 12. if they slew the Lord of glory, Acts 5. 30. Acts 2. 36. God's house made a house of merchandise, a den of thieves, John 2. 16. the Priesthood was bought and sold, Caiaphas was Highpriest that year: By God's Law the Highpriest should have continued so all his life. All this being true, than a Church is a right constitute Church, where the clean and unclean are mixed. 6. The like I might prove of the Church of Coriath, 6. Arg. Galatia, Co●fes art. 17. and Ephesus, Thyatira, Sardis, Laodicea. And the Separatists grant that hypocrites are often in the true visible Church, than the presence of wicked men in a visible Church marr●th not the constitution of a Church, only Separatists would have a more accurate trial taken before persons were received in the Church, lest the uncircumcised enter into the temple of the Lord. But all the marks that we are to take before we receive members in the Church, or they also, is but an external profession: And the Apostles took no marks in receiving Ananias and Saphira, Simon Magus, Demas, Alexander, and Hymyneus, but only an hypocritical profession, Calv. Ins●●it l. ●. c. 1. ●ect 8. as Calvin hath well observed, 〈…〉 and after him Cameron. We have no certainty of faith to know that this, or this man is a believer, that another man believeth and is saved is not the object of my faith. 2. Hence it followeth, that of a Congregation of forty professors, four and twenty may be, 〈…〉. and often are but hypocrites; yet these four a●d twenty, suppose twelve of them be the Pastor, Elders and Deacons, are truly parts of the Church as visible: Howbeit not parts of the Church as the Church, and as the true and mystciall body of Jesus Christ, and by this same reason all the forty may be hypocrites for a time, because they are but men, who seeth not the heart, who did congregate this Church, and what is true of four and twenty may befall forty. I say (for a time) they may be all hypocrites, or at the first constitution of the Church, but that all shall remain so, I think is against the wisdom and gracious intention of God, who doth not set up a candle and candlestick, but to seek his own lost money: And where he sendeth shepherds, he hath there some lost sheep, because the preaching of the word is an essential note of a visible Church. Hence that Congregation of forty not yet converted is a true visible Church, I mean, a true teaching and Ministerial Church in which are acts Pastoral of preaching, baptising, binding, and losing that are valid and right Ecclesiastically: For Baptism there administrated was not to be repeated, and such a Church by the Ministry therein, is and may be converted to the saving faith of Christ: yea and Separatists would call such an independent Congregation. Hence 3. this must follow, that as to make one a Pastor, and to make twelve men Deacons and Elders, and so such as hath joint power of the keys, even by the grant of Separatists, with the rest of the Congregation, there is not faith in Christ required as an essential element, as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation, Faith is not essentially required (suppose it be morally required) so by that same reason to make other twelve members in that visible society in Christ, faith were not required, as to make Demas, Ananias, Saphira, Magus, Alexander, Hy●●●cus and some more of that kind a visible Church: There is no more required but that profession of faith which moved the Apostolic Church to make them members of a true Church visible: For what maketh formally a member of a Church visible, to wit, profession of the faith, that same maketh forty also members of a visible Church, and quae est ratio constitutiva partium, est etiam const●tutiva totius. That which formally constituteth a part, doth formally constitute the whole, where the whole is made of parts of the same nature, as what is essential to make a quart of water, that is essential to make a whole sea of water, and every part of the visible Church is visible, and a visible professor, as visibility denominateth the whole, so doth it every part of the whole. And from this I infer this fourth, That a visible Church as visible, doth not essentially and necessarily consist of believers; but only of professors of belief, so that a Church and a visible Church may be opposed by way of contradiction, as a number of believers, and a number of non-believers. For a Church essentially is a number of believers and Christ's mystical body, else it is not a Church, that is, a number of persons effectually called; for this cause I grant an Eldership of a congregation; a Synod Provincial or national are unproperly called a Church; and howbeit we list not to strive about names, we may grant our General assembly not to be properly called a National Church, but by a figure, for the believers of the Nation are properly the national Church, I mean a mystical believing Church. 5. Conclusion. The preaching of the Word and seals thereof ordinarily settled in a visible society is the essential note and mark of a true Church: Ainsworth counterpoison, p. 10, 11 Robinson. It is weak and vain that Ainsworth, Robinson, Can and Master Smith say, The preaching of the Word is no essential mark of the true Church, and why? Because forsooth, our Masters learned from Barrow to say; It is preached to the Reprobate to whom it is the ●avour of death unto death, and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church. But we distinguish three things here. There is 1. The single and occasional preaching of the Word. 2. The settled preaching of the Word, the settling of the Candlestick and Kingdom to dwell amongst a people. 3. The preached Word, with the seals, especially the Sacrament of the Lords Supper. The single and occasional preaching, or by concomitancy as to a people unconverted and unbelievers, and so it is not an essential note of the true Church, but a mean to gather a Church to God, and this they prove, and no more, and so do the Belgic, Arminians and Socinians prove against our reformed Churches, that it is no mark of the Church; Simon Episcop. dis. 8. Th● s. 0. so Episcopius, the Remonstrants, Remonst in Apol. ●ol 411. the Catechise of Raccovia and Socinus, but this is as if one would say: the colours and arms of such a King in war are carried through the enemy's fields, Catech. Racco●. ca 1. folio ●98 as well as through the Kingsland; Socin. de Eccl●s. p. 98. therefore they are not the proper colours of such a King. 2. The settled preaching of the Word established and remaining in a Church, as the standing candlestick, the fixed kingdom of God is the essential mark of the true Church, and preached in God's blessed decree of Election only for, and to the chosen believers, and as it were in the buy to the profane reprobates amongst them, and this they cannot be able to improove. And it was M. smith's vanity to say, the Reformed Churches have the Word, Calv instruct. adversus liler●. as the thief hath the honest man's purse. Anabaptists reason just that way. See Calvin. 3. The preaching of the Word, and the seals of the settled covenant is a means of confirming those that are already converted: Neither is it much against us that the Word is preached to the reprobate; for the preaching of the Word is considered either in itself, E●ise. disp. 26. thes. 4, 5. & ib 2, 3. and actu primo, and so it is a mark of the visible Church. Remonst. Confess. 2● sect. ●. & Apol sol. 2●7. ●●●onent non es●e precise necessa●tam ad constituendum 〈◊〉 Or. 2. As it is effectual by the Spirit of Jesus, and actu secundo, and so it is an essential mark of the true Church and lively body of Christ, according to that cited by Whittaker, Calvin, Willet, Paraeus, Beza, Vrsine, Bucanus, and our Divines, John 1●. So●●n tracked d● Eccles. ad loc. Rom. 10. Socin de exter. reg. christ eccles so. 253 C●tech. Racco● de 〈◊〉 christ. c. 10 pa, 305. 306. My Sheep hear my voice. Hence observe a vile Doctrine of Separatists, holden also by Socinians and Arrainians, as Episcopius, the Belgic Remonstrants, Socinus, the Raccovian Catechise, and ●heophil. Nicolaides, That all gifted persons may preach publicly, 〈◊〉 Nicola●des Tract. de 〈◊〉 cap. 1. p. 144. & ib 〈…〉 Separate. confess art. 34, 35. p. 25. and that there is no necessity of c●lling of Pastors by the Presbytery, so do they teach, That there can be no lawful Pastors now after the Apostasy of of Antichrist, till t●ere be a constitute Church of believers to choose them, or a flock to them to watch over. And therefore conversion is ordinarily wrought (say they) by private Christians, that have the gift to prophesy publicly, and yet are not Pastors; for private Christians do gather the Church (say they) Pastors do not ordinarily convert, they do only confirm the church of Saints already converted. Against which we say. Pastors as pastors conve●t ●●en to 〈◊〉 The new Testament of Christ telleth us of no officers to preach in Christ's name, for the perfecting of the Saints, the work of the Ministry, edifying of the body of Christ, 1 Arg, but Pastors and Doctors, Eph. 4. 11, 12. 2. None but such as have power of binding and losing by the preaching of the Word, 2. A●g. Joh. 20. 3. Those to whom Christ giveth power of public teaching, 3 Arg. to those he giveth power of Baptising, Mat. 28. 18, 19 and sendeth them as his Father sent him. 4. How shall they preach except they be sent? 4. Arg. Rom. 10. 14. Sending in the Apostolic Church was by praying and the laying on of the hands of the Presbytery, 1 Tim. 4. 14. 5. There is nothing more ordinary than that Pastors as Pastors, 5. Arg. and by virtue of their pastoral office convert souls. 1. Arg. 1. Faith is begotten by hearing a sent ●reacher, Rom. 10. 14, 15. Ministers by whom we believe, 1 Cor. 3. 9 by them we receive the Spirit by the hearing of Faith, Gal: 3. 2. 2. 2. People are begotten over alaine by them, as by spiritual fathers and mothers, 1 Cor. 4. 15. Gal: 4. 19 3. 3. Pastors are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wooers and under-suters to gain the Bride's consent, to marry the lovely Bridegroom Christ Jesus, Joh. 2. ●9 2 Cor: 11. 2, 3. 4. 4. Their Word is the savour of life unto life unto some, and the savour of death unto death unto others, 2 Cor. 2. 16. They are to preach with all gentleness, waiting if God peradventure will give repentance to the gainsayers, 2 Tim: 2. 24, 25, 26. 5. 5. They are Ambassadors in Christ's steed, beseeching men to be reconciled unto God, a Cor: 5. 20. 6. 6. The weapons of their warfare are mighty through God to fling down strong holds (of unbelief) to cast down imaginatims, and every high thing, that exalteth itself against the knowledge of God, and to bring unto captivity every thought to the obedience of Christ, 2 Cor: 10. 4, 5. and so they are to pull men out of the hands of Satan. 7. 7. They are to seek the Lords Sheep, Ezek. 34 4. Hence the object and matter that a Pastor is to work on as a Pastor, is unbelievers, unborn men, gainsayers, proud, disobedient, keeping strong holds against Christ: So the nature of the Pastor's office is to open the eyes of the blind, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, Act: 26. 18. and this evidently evinceth, that the visible and rightly constitute Church, where God hath erected a Ministry is a number of blinded sinners in Satan's power, and in the power of darkness for the most part, while God by a Ministry delivers them, suppose they profess the Faith. It is also a Doctrine unknown to the Word of God, that the Church of Christ is gathered and edified formally as a Church without Christ's Ministers that are sent to gain the consent of the Bride to marry the Bridegroom Christ. It is also unknown to Scripture that Prophets are no Pastors, and have no power of the pastoral calling or s●ales of the Covenant, Should those be the ordinary officers of Christ that gather sinners in to Christ, and convert to the Faith of Jesus men dead in sins and trespasses, who yet are neither Pastors nor Doctors sent by Christ and his Church. 6. Conclusion. Seeing then the Church hath no other mark and rule to look unto, in the receiving in of members into a visible Church, but external profession, which is no infallible mark of a true convert, the Church is rightly constitute, where all borne within the visible Church and professing the Faith are received, suppose many wicked persons be there. Now seeing time, favour of men, prosperity accompanying the Gospel, bring many into the Church, so the Magistrate may compel men to adjoin themselves to the true Church. O saith, M. Barrow. M. Ainsworth. M. Cann●. Object. Master Barrow, Ainsworth, Mr. Can. The blast of the King's horn can make no man a member of Christ's body, that must be done willingly, and by the Spirit of Christ, not by compulsion: The Magistrate (say they) can work faith in none, he ought indeed to abolish Idolatry, set up the true Worship of God, suppress errors, cause the truth to be taught, yet he cannot constrain men to join to the Church. I answer, This is a senseless reason; for how doth the Magistrate abolish Idolatry, set up the true worship of God? It is, I hope, by external force and power: For the Magistrate as the Magistrate doth nothing but by an external coactive power. The Magistrate useth the sword, not reasons, preaching and counsel. Yea, this way he cannot abolish idolatry, nor erect the pure worship of God, for it is a work of God's Spirit and a willing work, that a subject forsake Idols, and worship God purely at the command of a King, as it is the work of God, that he believe in Christ, and join himself to the Church of true believers. 2. That a man by external profession adjoin himself to the true visible Church, is not a work of saving faith, as our Master's dream, for Simon Magus and Ananias and Saphira a turned members of the visible Church upon as small motives, as the command of a King, upon the motive of gain and honour, and were never a whit nearer Christ for all this. 3. The Magistrate cannot compel men to believe, Juniu● contr.. ●. cont. Bell l. 3 ca 6. nor can the Minister by preaching, or the power of the keys do it, Vo●tius despera. ca● Papa. l. ●. sect. 2. c. 12. except God's Spirit do it, but as Junius●aith ●aith, he may compel men to profess belief, but not to believe, he may compel to the external means, not to the end. 2. The Magistrate (as Voetius saith) may compel by removing impediments, as idols and false teachers and authoritatively. 2. compel to the means. Now it shall be easy to answer their Objections, who wou●d prove that Saints are the only matter of a rightly and lawfully constitute visible church. Barr●w discov. p. 9 ●0. First, Object. 1. Master Barrow reasoneth against us thus, The material Temple from the very foundation was of choice costly stones, the beams of choice Cedars and Algummim-trees, which typified the church of the new Testament, Isa. 54. 11. Behold I will lay thy stones with carbuncle and thy foundations with Saphires, etc. Is●. 6. 17. for brass I will bring gold, Isa. 35. 8. No Lion, nor ravenous beast shall be in the mountain of the Lord, but the redeemed of the Lord, Jer. 31. 34. They shall all know me from the least of them, to the greatest, in this mountain there shall be no cockatrice, aspe, lion, leopard until they have left their poison, Isaiah 11. 6. Answer first. These places none (except Anabaptists) can apply according to the letter, to the Church independent of every Parish, may not the Separatists, who ●each that there is rotten timber in their visible Temple, and chalk stones, Lions, Barrow disco. p ●0 〈◊〉 pa●a l. p. 28. 29. Wolves, Cockatrices, for saith Barrow, Ainsworth, and all their side, there are always in the Church glorious Hypocrites; now such as Judas, Demas, Hymeneus, and such hypocrites are not precious stones, gold, taught of God, there is not a visible Church of a congregation out of Heaven, where there is not a hypocrite and an unbeliever. 2. The place Isa. 54. and Jer: 31. is understood of the Catholic Church, with whom the covenant of grace is made, Isa. 54. 10. Jer: 31. 31. and this covenant is not everlasting, nor an eternal covenant to any one Parish Church, yea, nor to a national Church, nor to Corinth, Ephesus, Pergamus, all which particular Churches are fallen under horrible Idolatry, Muscul. come in Calvin. 〈◊〉 54. Hi●●o●. 〈…〉. and in those Mountains are Lions and Leopards, and therefore as Musculus, Calvin, Hierom, and the course of the Text cleareth he is speaking of the begun holiness of the whole Church, of the redeemed under Christ, which is finally and fully accomplished in Heaven, for what use should there be of excommunication, and of the Pastors and Porters care to hold out, and cast out, by the Church censures, Lions, Leopards, Cockatrices, if all, and every one in the Church be taught of God? 3. It is beside the Text to make the Temple of Jerusalem a type of a Parish congregation, it was a type of Christ, john 2. 21. of every believer, 1 Cor. 6. 19 and of the whole Catholic Church. 4. Where it is said, There shall be no ravenous beast in the Mountain of the Lord, the Mountain of the Lord is not taken literally for Mount Zion, as if in every little Mountain of a visible congregation, made up of so many Saints, there were not a judas amongst them; But by the Mountain of the Lord is meaned the Catholic Church, alluding to the visible Mount Zion, a type of the Church of Christ through all the earth. 2. They dispute thus: Object. 2. God in all ages hath appointed, and made a separation of his people from the world, before the Law, under the Law, and now in the time of the Gospel, Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked, but not such a separation, as there remaineth no mixture of hypocrites and unbelievers in the Church. The Church was separated from Cain's seed, yet was there Idolatry, defection and wickedness: in the Church, till God charged Abraham to leave his country, and his father's house. God separated his Israel from Egypt, but so that there was much Idolatry and wickedness in Israel thus separated. God may, and doth separate his own from Egypt, 〈◊〉 in Marriage and mixture with the Canaanites. 〈…〉 that are born in the visible Church and profess 〈…〉 us, should not be received in the Church 〈…〉 be all taught of God, all precious stones, all plants of righteousness: it followeth no way, but the contrary, therefore because they are unbelievers under the power and chains of Satan, and ignorance, they are to be received in a communion with the Church, to be hearers of the word, that they may be all taught of God, and all made righteous plants. 3. They reason thus. Object. 3. The wicked have not Christ for their head. So the guide to Zion. Guide to Zion. pos. 32. pag 16. Separatist 3. petitio. 3. posit arg. 2, Barrow. d●sco. ●al. Church pag 22 A true visible Church (say the Separatists) is the Temple of the Lord, the body of Christ, a kingdom of Priests, a Church of Saints, the household and Kingdom of God. Yea saith Barrow, a people, chosen, redeemed Saints by calling, partakers of the most precious faith, and glorious hope, the humble, obedient, loving Sheep of Christ, a sheepfold watched by discipline, a garden well enclosed, here entreth no Cananite, every vessel is holy. Answ. 1. The body of Christ, a Kingdom of Priests and Saints, and these that are partakers of the holy faith, are the chosen of God, ordained for glory in his decree of election, and effectually called and justified; but the adversaries say, that the visible Church is a company of Saints by calling, where (saith Ainsworth) there be many called, but few chosen, hence this argument will prove that none, no hypocrites can be in the visible Church, as a Church is indeed Christ's body. Now the Church visible as a Church is indeed Christ's body, a reyall Priesthood, a chosen generation, but as visible, it is sufficient that the Church be a royal Priesthood only in profession, and so possibly for a while, no royal Priesthood, no chosen generation, as I have observed before. But (say they) hypocrites are not indeed and really members of the true visible Church, but only in reputation, as an eye of glass, is not indeed a true part of the body. I answer, than our adversaries give us no right description of the true natural and lively members of the true visible Church, he that would give such a definition of a man as agreeth both to a living man, and to a pictured or painted man, were but a painted Logician. For they acknowledge the true parts of a visible Church to be a chosen people, a royal generation, partakers of the holy faith, either they are really and in Gods esteem a chosen people, etc. And so we are at a point, there be none members of a visible Church, none ought to hear the word as members of the Church, none ought to preach, baptise, bind and lose with the rest of the Congregation, but these that are really chosen and effectually called, which cannot be said. Ainsworth then and M. Can, and Smith do but mock us, when they say, The true matter of a true visible Church are Saints in profession, and in the judgement of charity, for that is not enough, they must be according to the Texts of Scripture alleged by Barrow, not only in the judgement of charity, but in God's estimation, and in the judgement of verity, a chosen people, a royal generation. If the true matter of the true visible Church be a chosen generation and a royal Priesthood only in profession, the places cited will not help them; for Peter, 1 Pet. 2. writeth not to an independent Congregation, who are in profession only a chosen people; But he writeth to the Catholic Church, even to all the dispersed and sanctified, and regenerated in Pontus, Galatia, Cappadocia, Asia and Bythinia, who were not only a chosen generation in profession, but also really and in God's decree of election. Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none, but all righteous men, no stones (to speak with Isaiah) but Saphires and Carbuncles, no thorns and briers, but only the fir and the myrtle trees; no iron and brass, but all gold and silver; no Cananite, no Lion, no unclean vessel, this they shall not find in the independent Congregations of Separatists, nor can it be in the visible Church on earth, except they seek the Anabaptists Church, a man in the Moon. 4. They reason thus, 4. Object. The wicked are expressly forbidden in the word of God, Guide place cited p●● 32. pag. 16. for meddling with his Covenant and ordinances, Psal. 50. So the guide to Zion. Answ. The wicked are forbidden to speak of God's Law and his Covenant, in some case, so long as they hate to be reformed, but they are not simply forbidden; but hence it followeth not, that they should not be ordinary hearers of the word, but rather they are to be hearers, and so members of the visible Church, seeing faith cometh by hearing. 2. From this argument is nothing concluded against us, for such adulterers, thieves and slanderers, as are forbidden to take God's Law in their mouth, Psal. 50. are to be cast out of the Church, and the question is, if they be not cast out, if the Church for that be no true Church, that we should remain in, they say it leaveth off to be a true visible Church: we deny. 5. There is (saith Ainsworth) proclaimed by God himself, 5. Object. enmity and war, betwixt the seed of the woman, and the seed of the Serpent; Geneses 3. 1 Cor. 6. and there is no communion nor fellowship betwixt Christ and belial, light and darkness. Therefore the profane and the godly cannot be mixed together in one visible society, as two contraries are not capable of one and the same form. Answ. This will prove that which is not denied, that the godly and ungodly cannot agree well together, suppose the ungodly be latent hypocrites; for they have two contrary natures, as fire and water, and have two contrary fathers, God and Satan, but that is not denied. But hence it followeth not but that hypocrites and unbelievers may be all their life in external society with the wicked, and make up one true visible Church. 6. If the godly have a due right to the promises and seals of God's covenant, 6. Object. and his presence and blessings appertain to them. Separatists ●. petition to K. James, 3. position, pag. 45. Mat. 28. 18, 19 2 Cor. 6. 17. Levit. 26. 11, 12. Isa. 56. 20. Then no profane persons can be received or retained in the visible Church with the godly; for this is, 1. To profane the holy things of God, which no believer should suffer. 2. This is contrary to the nature of the covenant that offereth remission of sins only to the chosen and faithful. 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 God's providence, who hath left no infallible means to keep his own Name and ordinances from profanation, and his own Church from being leavened and defiled with the unclean. For Simon Magus, Annanias and Saphira, Demas, to whom the precious promises of the covenant were preached, and the seals conferred, could not be discerned to be hypocrites by any word of God, while the event of their out-breaking wickedness declared them to be such, and so this should prove that God is not tender enough of the honour of his own Name and ordinances, who should permit hypocrites to lurk in the visible Church, and hear the promises, and receive the seals of the covenant, and defile and pollute them, and Christ's 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 seals were not defiled to Christ and his Disciples, because judas did hear the word, and receive the seals 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 obstinacy, 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 lawful to communicate with him; for a a testimony should not be received against any, but under two witnesses. We are not made one body by eating that same supper with an unbeliever, except it be one visible body communicating in one visible bread. Christ and the Apostles were not made one body mystical with judas, by eating the Passeover together, but only one visible external society which is not inconvenient. 7. They reason thus: 7. Object. The leper by the Law was not to remain in the camp, but behoved for so many days to be removed, and not readmitted to come amongst the people of God, while he was cleansed; the uncircumcised must not be admitted to eat the Passeover, the unclean 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 believers. I answer. The uncircumcised and the Heathen did sore-signifie the excommunicated, who are to be reputed as Heathen and Publicans, Mat. 18. 17. and these are to be cast out of the Church being once sentenced and judged by the Church according to Christ's order and Paul's; if the sin be public, 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 mean to save the spirit in the day of the Lord, 1 Cor: 5. 5. and so he is under the Church's cure, as a sick son, and must hear 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, 8. Object. If the profane 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, ●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. God's courts, Psal. 84. 10. are differenced from the tents of wickedness, 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 Kids fed beside the Shepherd's tents, that is, the Word of God is purely preached in the true Church, and the members thereof profess this Word, which is not done in the tents of wickedness, and yet a Judas is often one of the Shepherds, and a Demas a follower of Paul and the Gospel, a member of this true Church visible. 2. Hos. 2. Israel is called not God's wife, and God not her husband, not because Israel left off to be a true Church, de facto, and formally, as if upon God's part he had given her a bill of divorcement, the contrary whereof is said, v. 6, 7. he will give her grace to return to her first husband, and 19 he will marry her, and Jer: 13. 14. he was married to backesliding▪ Israel, that had played the harlot with many lovers, Jer. 3. 14. v. 1. but Isreal is called no wife, de jure, by her evil deservings, as a husband saith to his wife that hath played 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 canceled the contract of marriage, nor put her out at doors 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 dig down his Altars and slay his Prophets, and so extinguish the candles, are in the visible Church, as is clear, he walked in Ephesus beside his candlestick, howbeit, they had fallen from their first-love, and in Pergamus, howbeit the doctrine of Bal●am was there, and in Thyatira, howbeit, Jezabel the false Prophetess was there seducing his people. CHAP. X. Quest. 10. Whither or no it be lawful to separate from a true Church visible, for the corruption of teachers, and the wickedness of Pastors and professors, where Faith is begotten by the preaching of professed truth? THat we may the more orderly proceed, these distinctions are to be considered, as making way to clear the question. 1. There is a separation in the visible Church, and a Separation out of, and from the visible Church. 2. There is a Separation total and whole, from any visible communion with the Church; or partial and in part, from a point of Doctrine or practice of the Church in a particular only. 3. There is a Separation negative, when we deny the practice of an error with silence, or refuse public communion with the Church, but do not erect a new Church within the Church. There is a separation positive, when we do not only refuse practice of errors, and protest and plead against them, but also erect a new visible Church. 4. As there is a threefold communion, 1. in Baptism, 2. in hearing of the Word, 3. in communicating with the Church at the Lords Supper, so there is a threefold separation answerable thereunto. 5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship, or 2. from the matter of the worship, if corrupt, and that either, 1. by practice, or 2. by not practising something that an affirmative commandment of God impaseth on us. 6. A communion in worship either implieth a consent and approbation of the worship, or no consent at all. 7. A communion of worship when the worship in the matter is lawful, yet for the profession may be most unlawful, as to hear a Jesuit preach sound Doctrine. 8. There is a separation from a friendly familiarity, and from a communion in worship. 1. Conclusion. We are to separate in the true visible Church, from all communion, wherein need-force we cannot choose but sin, suppose we separate not from the Church, Eph. 5. 11. Have no fellowship with the unfruitful works of darkness, but rather reproove them, Col. 2. ●1. Touch not, taste not, handle not, 2 Epist. John. Bid him not God speed, that bringeth another doctrine. 2. Conclusion, from the first conclusion it will follow, that a separation in part, I mean, in some acts of public worship, when we cannot choose but fall in sin, from a true Church is lawful, as we must separate from an idolatrous communion, where the bread is adored: for then the Lords Table is made an Idols Table, and yet we are not totally and wholly to separate from the Church and hearing of the word, and prayers and praises of that Church, as we shall hear. 3. Conclusion. Anent separation from Rome, and spiritual Babel: We have two parties to satisfy, if they would in reason be informed. 1. Papists. 2. Separatists, opposers of government Presbyterial, who think we have all as good reason to separate from ourselves and Presbyterial Churches, as from Babel. But I shall speak a little of the first in some few Theses considerable for our purpose. 1. Consideration. Bell. de not. eccles. l. 4. c. 10. It is most false that Bellarmine saith, Churches all withered as branches separated from trees, when they separated from Rome: Joseph grew as a fruitful Branch, and blessings was on the top of his head, when he was separated from his Brethren, Deut. 33. 16. For 1. The contrary is seen in the reformed Churches who never flourished, as since our separation from Rome. 2. The Churches in Asia and Africa, and especially the Greek Church flourished ever since, and they separated from Rome, and had famous learned men in them after the separation, as Theophylact, Damascen, Occumenius, Zonaras, Cedrenus, Elias Cretensis, Basil: Nilus, and many others, and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies, howbeit general they could not have, seeing they were apart, not the whole Church. 2. Consideration. The faithful before Luther, the Albigenses, Waldenses and others, yea the Roman Doctors themselves holding the fundamental points with some hay and stubble builded upon the foundation made a negative Separation from Babylon▪ and did neither hold, nor profess their gross Idolatries, and other fundamental errors, howbeit they did not hold them positively, by erecting a new Church, because the separation was then in the blade, and not ripe for the Harvest. 3. Consideration. We hold that Rome made the Separation from the Reformed Churches, and not we from them, as the rotten wall maketh the schism in the house, when the house standeth still and the rotten wall falleth. 1. Because we left not Christianity in Rome, but the leprosy of Popery growing upon Christianity, seeing we kept the Apostolic faith, and did positively separate from the pookes, blybes, and ulcers of Christian Rome. 2. We did not separate from the Western Churches, either collective or representatively gathered in a general Council. 3. We departed not from a national, Provincial or Parishonall Church, or Pastors that we had before, nor from the material Temples and Churches, except that some not very considerable hirelings and idoll-pastours would not go before us. 4. And because the succession of fundamental truths from generations to generations, is as necessary as the perpetual existence of the true Catholic Church, while the covenant with night and day and the ordinances of Heaven shall continue, Jer: 31. 37. therefore there were a succession of professors and members of the Catholic Church that did ever hold these fundamentals, which we to this day hold against Rome; suppose Histories cannot clear the particular persons by name. 5. We have not separated from Rome's baptism and ordination of Pastors according to the substance of the act, nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament, as they stand with relation to the mind and intent of the Holy Ghost, howbeit we have left the false interpretations of the Lords of poor people's Faith and Consciences. 4. Consideration. We separate not from acts of love to have the relics of Babel saved, howbeit we have separated from communion in faith and worship. 5. Consideration. The essential ingredients and reasons of a lawful divorce are here. 1. we could not lie in one bed with that sometime sister Church of Rome, but our skin behoved to rub upon her botch-boyle, and therefore we did separate from nothing but corruption. 2. There was there persecutions, and in that we are patients and ejected rather than departers on foot and horse. 3. A professed dominion over our consciences. 4. Necessity of receiving the mark of the beast, and so the plagues of the beast, to worship Images, and the work of men's hands, a necessity of professing fundamental errors, that subvert the foundation of faith, did all necessitate our separation. 6. Consideration. The Church of believers might lawfully use justâ tutelâ aet●rnae salutis, a necessary defence for salvation, and forsake her corrupt guides and choose others, and so we had the consent of the Church to the separation, and a voice from Heaven, Come out of her my people. 7. Consideration. A collateral and sister-Church, such as Rome ever was, is not said to separate from another; the lesser separateth always from the greater, the member from the body. Where there is a schism, sister-Protestant Churches then cannot be said to separate one from another, nor can the crime of schism here be more objected to us then to Rome, but rather to Rome separating from Orthodox and right believing Rome. 8. Consideration. We separate not from men but errors. 2. We separate from Papism kindly, properly and totally: from Christian Articles in no sort. 3. From points of truth sewed and engraven with Popery only by accident, breaking the thread and needle that sowed them together. But as concerning the other point. We see not how we are to separate from the reformed Churches, Ainsworth counterpoison, p 8. as Ainsworth saith, and how M. Jacob saith, Our reformed Divines cannot satisfy the objection that Calvin and Luther, and Zuinglius, who had their ordination and calling to be Pastors from the Church of Rome, and so from Antichrist, and so our Ministers having ordination and calling from Ministers, who had their calling from Antichrist cannot be lawful Ministers, nor our Church a true Church, seeing it wanteth a true Ministry, except we say with them, they had their calling essentially from the suffrages and consent of the Church of believers, who have power to ordain Ministers, and power to depose and excommunicate them if need be. But I answer, this power is in the back of the Bible, and amongst unwritten traditions, not in the holy Oracles of the old or new Testament. Hence I will speak a word of the calling of our reformers. 2. of the Church of Rome, A●ton Walleu●ne●. 〈◊〉 8. if they could give a calling to our reformers, Eccles. pa. ●▪ 10. seeing we hold them to be an Antichristian Church. Some answer and Walleus approveth them, that Luther, Zuinglius, Farellus were Pastors ordinary of Churches, Tylen. sytnag. theol. dis. 23. thes. 41, 42, 43. and so had power to convince the gainsayers. Bucan. loc. come. 42. quest. 47. But the question yet remaineth from whence had these before them their calling? Our Divines, Profess Leydens'. dis 42. thes. 41, 42, 43. Tylen, Bucan, professors laid. Walleus distinguish here three things, 1. Something in the calling of our reformers was from God: so authoritatively, they were called of God, the Ministry being of God. 2. The Christian Church lying under Popery, called, designed, and ordained the men to be Pastors; so their calling according to the substance of the act was from God, and the Roman Church as a Christian Church. 3. There was corruption in the way and manner of their vocation, as the Antichristian ceremonies, and an oath to maintain the doctrine of the Church of Rome, not only as a Christian Church, but also as Romish, if any of them did swear to defend the corruptions of the Church, this latter was taken away by God's illumination of their minds: A called Minister sweareth to defend the truth, and this truth of this Church; but aye under the notion of truth; and if he see it to be error he still holdeth the substance of his oath, in as far as it is obligatory and tieth him in conscience. It is objected, Obi. An Antichristian Church cannot ordain Christian Ministers, Rome was then an Antichristian Church, Ergo, Answ. Ans. That which is wholly, as touching its whole essence Antichristian, cannot ordain Christian Ministers: True, A dead man cannot beget a living barn: The Roman Church was not wholly Antichristian, but kept some of Christ's truth. That which is Antichristian in part only, may ordain Ministers, who have the true essence of a Ministerial calling; for Israel no wife, but a whore, Hos. 2. 2. a whore and no wife merito & jure, in ill deserving; yet a mother and a wife, de facto, and keeping something of a covenanted bride, is called God's people, Hos. 4. 6. and Ezech. 16. 21. Thou hast slain my children, than her barns were Gods barns in Covenant, and not bastards: God was still Samaria's God, Hos. 13. 16. a remnant according to election remained, Rom. 11. 5. The Orthodox Fathers acknowledged the Africanes as a true Church, who defended heresy, that barns baptised by heretics were to be baptised again. 2. A calling is extraordinary, either in habit or in exercise; in habit, as to be an Apostle, and have the gift of miracles: Thus our reformers calling was not extraordinary, they were not immediately called by God from heaven; for they would not have concealed such a calling, if they had had any such: Or a calling is extraordinary in the exercise, and that two ways; Either in the Principle moving them to teach, or 2. in the manner of teaching and efficacy; a calling extraordinary in the principle moving, is twofold: Either a mere Prophetical impulsion of Revelation, stirring them up to such an act, as the Spirit of the Lord came upon Saul, and he prophesied, this our reformers had not, because we never find that they allege it. 2. A more than ordinary motion with illumination by God's Spirit, speaking in the Scriptures, in which motions they were not subordinate in the exercise of their Ministry to the Church of Pastors; but immediately in that subordinated to God, and in this I prove that our reformers were extraordinary Doctors. 1. Because Ezech. 34. in a universal apostasy of the Prophets and shepherds, the Lord extraordinarily worketh, v. 11. For thus saith the Lord God, behold I, even I will both search my sheep, and seek them out. Now this is by Pastors, when the ordinary Pastors are all failed. So Rev. 11. in that universal Apostasy under Antichrist, when the Gentiles tread upon the utter Court of the Temple, and the holy City, God stirreth up two witnesses to prophesy in sackcloth; that is, some few Pastors (for two is the smallest number) and they prophesy, and are slain, and yet they rise again. We need not apply this to men in particular, as to John Hush, and Jerome of Prague; but certainly, some few spoke against Babylon, and they were borne down, and oppressed, and killed, and men of that same spirit rose and spoke that same truth, as if the very two men who were slain, had risen within three days again. 2. Because when the Church is overgone with heresy and Apostasy, our reformers in the exercise of their Minestery, were not to keep a certain flock as in a constitute Church, and suppose they had no calling but eminent gifts, they were to spread the Gospel to Nations, as Luther did, and suppose the people should resist them, as in many places they did; yet God called them, and they were not to expect election from people: So Cyprus and Cyrenus preached, Act. 11. and 18. and we read of no vocation that they had from either people or Apostle. Origen, Homil 11. i● Num. 18. So Origen preached to a people in a certain Town, where there was not one Christian, and afterwards he was chosen their Pastor. As for the Church of Rome, suppose our Reformers have their calling thence, yet have we a true Ministry and there was a Church in Rome before the Lateran Council, which could constitute a true Ministry, as I clear in these distinctions, for the Church of Rome it hath these parts. 1. Distinction. 1. The court of Rome and Clergy, 2. The seduced people. 2. Distinction. There is a teaching court professing and teaching Popery, and obtruding it upon the consciences of others. 2. There is a people professing and believing this with heat of zeal. 3. A people misled, ignorant, not doubting but following. 4. There is a people of God, Come out of her my people, ergo. there is a covenanted people of God there, 2 Thess. Antichrist shall sit in the Temple of God, ergo. GOD hath a Temple in Rome. A third Distinction is necessary; a true Church is one thing veritate Metaphysicâ, with the verity of essence, as a sick-man, or a man wanting a leg is a true man, and hath a reasonable soul in him, and a true Church veritate Ethicâ, a Church morally true, that is, a sound, whole, a pure Church professing the sound faith, that is another thing. Rome is a sick-Church and a maimed and lamed Church, wanting legs and arms, and so is not morally a true Church, for vile corruption of Doctrine is there, as we say a thief is not a true man, but a false and a taking man, yet he hath a man's nature and a reasonable soul in him; the question is if Rome have the soul, life and being of a Church. A fourth Distinction is: That the question is either of a teaching Church and a Ministerial, professing Christ, the Word and Baptism, or of a believing Church and Spouse of Christ. The fifth Distinction is. If Rome relatively be a wife in comparison of other Churches, or if Rome absolutely in herself be a Church. The sixth Distinction is. If Rome be jure and merito, a Spouse, or an Harlot, or de facto, a wife, not having received a Bill of Divorcement, as the Church of the jews. The seventh Distinction is. If Rome according to some parts be a Spouse, and keepeth any list of marriage kindness to her husband, or if she be according to other parts a cast off whore. The eighth and last is, if Rome be materially a Church, having in it the Doctrine of faith, or if formally it be no Church, having no professed faith that hath the nature of faith. Hence shortly I say, The Court of Rome as Popish, is the falling-sickness of the Church, not the Church. But the same Court teaching something of Christ, baptism, goodworks, &c, hath something of the life and being of a Church, howbeit she be not a whole Church, her skin being leprous, pocky and polluted. 1. Because in a Church that is no Church, there cannot be a true feal of God's covenant, but in the Court of Rome there is true baptism; for we baptise not again children once baptised there; some of the Separation called it Idoll-baptisme, and no baptism, which is Anabaptism, for then all converted Papists must be baptised again, no less then converted Turks and jews; But 1. The covenant is there, Come out of her my people: then their baptism confirmeth this covenant. 2. Circumcision even in apostate Israel is true circumcision, her barns the Lords barns, Ezech. 16. 21. he is Israel's God, the holy one of Israel in the midst thereof. In Hezokiahs' reformation the people ate the Passeover, and yet all had corrupted their ways, and had been a long time worshipping Idols, and they are not, 2 Chro. 30. circumcised again, and yet Exod. 12. none but the circumcised might eat the ` Passeover. 2. Because the word of God and so the contract of Marriage is professed amongst them, and so there is an external active calling there, and the word of the covenant sounding amongst them, and a passive calling also, because many secretly believe and obey. 3. Many fundamental truths are taught that may beget faith, and so there are true and valid pastoral acts in that Church. 2. I say there is an hid and invisible Church and Temple in Rome, and these God warneth to come out of Babel, and these we by writings cry unto, that they would forsake their harlot mother, and worship the Lord in truth, and they obey, howbeit they dare not profess the truth. But the teaching Church teaching Popery and fundamental truths, and obtruding them upon the consciences of others, is not the believing Church, and so not the spouse and body of Christ. 3. Rome now compared with Paul's Room which he did write unto, is no Church, no spouse, as a whorish wife compared with herself in her first month to her Husband, while she was chaste, is now, when she embraceth the bosom of a stranger, no wife, and yet Rome compared with Indians who worship Satan, with Persians who worship the Sun, with the Egyptians who worshipped gods growing in their garden's, as Oneons and Garlic, for so Juvenal, O sanctas gentes quibus haec nascuntur in hortis Numina. I say, Franci● John ans. to ob of Separate, pag 62, 63. being compared with these, they are the Lords Temple, 2 Thes. 24. Rev. 18. 4. and his Wife, as (one saith well) apostate Israel compared with Syrians, Philistines is counted God's people, having the true God for their God, 2 King. 5. 8, 15, 17. But being compared with Judah which ruled with God, and was faithful with the Saints, is called no wife, but an harlot, Hose 2. 2, 5. & 4. 15. & 5. 3, 4. 4. Rome jure and merito, in her bad deserving to her Lord, is no wife, no Church, no spouse, no people in covenant with God, and yet the facto and formally in possession, in profession, and for matrimonial tables which she keepeth is a Church, and differeth from the Jews, as a Church and no Church. 1. Because albeit the Jews have the old Testament, which implicity and by interpretation is the covenant, yet they want two things which Rome hath which destroyeth the essence of a true Church. 1. The jews give not so much as a virtual consent to the Marriage and the very external active calling and invitation to come to Christ, and all ministerial publishing of the news of salvation is removed from them, Acts 13. 46. but there is a virtual consent to the Marriage with Christ in Rome, and salvation there in the word, and some ministerial and pastoral publication thereof as in the seed. 2. Iewes directly oppugn the Cardinal foundation of salvation, 1 Cor. 3. 11. Acts 4. 12. 1 Thes. 2. 15, 16. Christ Jesus, Papists profess him, and have his seals amongst them, especially baptism. 5. Rome in concreto, according to her best part, to wit, secret believers groaning and sighing in Egypt's bondage is a true Church; but Rome in abstracto, the faction of Papists, as Papists, are no spouse of Christ, but the whore of Babel, and mother of fornications. 6. Howsoever Rome be materially a true Church, having the material object of faith, the doctrine of the old and new Testament common with us, yet formally they are not one Church with us, but there is a real and essential separation betwixt us and them, as betwixt a true Church and an Antichristian Church, a spouse of Christ and no spouse; for faith relatively taken, faith of many united in one society doth essentially constitute a Church, and the formal object of their faith is the word of the Church, and of men, or God's word as expounded by men, and our faith's object formal is the word of God, as the word of God, and so do formally differ. 7. Howbeit I say Rome is a Church teaching and professing, and hath something of the life and being of a true Church, yet I hold not that Rome is Christ's body, nor his wife. Neither mean I with our late novators, Prelates and their faction sometimes in this Land, and now in England, that Rome is a true Church, as they taught, that is, Calv. iustit. lib. 4 cap. 2. sect. 11. so a true Church as, 1. We erred in separating from that leper whore. 2. That her errors are not fundamental, Junius, lib sing●, de eccls cap. 17. and that we and this mother can be reconciled and bed together. Whittaker, contr●, 2 quest 3. cap. 2. But what I say, is holden by our Divines Calvin, Junius, Whittaker, that famous Divine Rivetus; Rivet, in Catho. orthodox. 101. q. 7. tract. 2. 11. that most learned Professor Gilbertus Voetius, Gil●. vo●ti● desper. causae papatus lib. 3. cap. 7. sect. 2. and our Divines. Voetius maketh nine ranks of these that were not died and engrained Papists in the popish Church. 1. Some deceived. 2. Some compelled. 3. Some ignorant. 4. Some careless, who took● not heed to that faith. 5. Some doubting. 6. Some loathing it. 7. Some sighing. 8. Some opposing and contradicting it. 9 Some separating from it. Now seeing our Church hath nothing to do with Rome, and our ministry lawful, Separatists may hence be satisfied. Spalat●●. de. Rep. eccls in often e●r. Sua. c. 1. pag. 887. 888, Neither yet do I think with Spalleto de repub. Eccles. in ostensione error. Suarezij cap. 1. pag. 887, 888. That the Roimane Church is erroneous only in excess, seeing ●n substantial points there is such defect also as averteth aith. 4. Conclusion, There be three sorts that have communion rightly with our Church, 1. Infants baptised, for baptism is a seal of their fellowship with Christ, and therefore of communion with the Church, because Separatists will have none members of the Church, while they can give proofs thereof by signs of regeneration, infants must be without the Church, as Infidels and Turks, for none are the Church to them, but the royal generation, partakers of the holy faith, taught of God, called and separated from the world, the rest are without: hence baptism shall either seal no entering of infants in the Church, contrary to God's word, or the baptising of infants is not lawful, as Anabaptists teach. 2. The hearers of the word have a communion with the Church as is clear, seeing these that eat of one bread are one body, these that profess in the hearing of the word, that same faith, are also that same body in profession; yet excommunicate persons are admitted as hearers of the word. Hence only the extreme and great excommunication, 1 Cor. 16. 22. cutteth of men from being simply no members of the Church, that excommunication that maketh the party as a heathen and Publican, supposeth him still to be a brother and hearer of the word, 2 Thes. 3. 14, 15. And all these are members of the Church and yet not necessarily converted. 3. The regenerate and believers that communicate of one bread and one cup at the Lords Table, are most nearly and properly members of one visible body, and none of these are to separate from Christ's body. 5. Conclusion, It is not lawful to separate from any worship of the Church for the sins of the fellow-worshippers, whether they be officers or private Christians. 1. Because Scribes and Pharisees, 1 Arg. and the Church in Christ's days was a most perverse Church, the rulers perverted the Law, Mat. 5. 21. denied that hatred and rash anger was a sin, ver. 22. or heart adultery a sin. Made the commandment of God of no effect by their traditions, Mat. 15. 6. polluted the worship with superstition and will-worship, ver. 7. 8. Mark. 7. 6, 7, 8. said it was nothing to swear by the Temple, devoured widows houses, made their proselytes children of damnation, Mat. 13. 14, 15, 16. were blind guides, filled the measure of their father's wrath, slew the Lord of glory, 1 Cor. 2. 8, 9 killed and crucified the Prophets, were blind guides, and the blind people followed them, and slew the Lord of glory also. The Priesthood was keeped by Moyen, Caiphas was Highpriest that year. But Christ by practice and precept forbade to separate from this Church. Ergo, &c, The assumption is clear. Mat. 23. They sit in Moses his chair, hear them, Mat. 10. 6, 7. Go to the lost sheep of the house of Israel and preach. And Christ and his Disciples observed their feasts, preached in the Temple and Synagogues, Joh. 1. 7, 37. Joh 8. 2. Luk. 4. 16. Luk. 1. 9 Christ reasoned with them about religion, joh. 10. 24, 25, 26. Ainsworth replieth to this, Ainsworth conuterposs. pag. 8. Christ and his Disciples separated from the corruptions of the jewish Church: and from false Churches, as from the Samaritans. Answ. We acknowledge separation from corruption, but not from the worship of corrupters, when they keep the foundation, the Samaratine-Church had not the foundation, but worshipped they knew not what, neither was there salvation in their Church, john 4. 2. but there was the true God worshipped among the jews and salvation amongst them. 2. Ainsworth replieth, The jewish Church consisted still, as Moses had ordained, Levit. 20. 24. of a people separated from the heathen, and were the children of the Prophets and covenant, Joh. 4. 9 Acts 3. 25. but your Church consisteth of an unseparated people? Answ. The Priesthood was changed, Toletus in joh. 10. Calvin in loo. joh. 11. 51. Caiphas was Highpriest that year, against the Law (as Tollet observeth) for the Highpriest, josephus' antiq. jud. lib. 18. cap. 3. Exod. 28. 29. by the Law was Highpriest till his dying day. But all was corrupted (saith Calvin,) and all bought and sold (saith josephus:) this was as Anti-Mosaicall as our reformers Ministry is Antichristian, if they had their calling only from Rome. 2. The Jewish Church consisted of men separated from heathen, who said stand back, I am holier than thou, Isaiah 65. but they were corrupters of the L●w, murderers of the Prophets and the heir Christ, Math. 21. hypocrites, will-worshippers, blind guides, blind people, etc. Our second Argument, 2. Arg. If God's Prophets and people were never commanded to separate from the public worship, but commanded to come up to jerusalem and worship, pray, sacrifice with God's people, Deut. 12, 11, 12, 13. Deut. 15. 19, 20. Deut. 16. 7, 8. v. 16, 17. And yet that people was a crooked and perverse generation, Deut. 32. 5. not his children, provokers of God to jealousy with strange gods, sacrificers to Devils, ver. 16, 17. their works for bitterness like the clusters and grapes of Sodom, ver. 32. a people that had neither eyes nor ears, nor heart to understand God, Deut. 29, 3, 4. stiff necked, foolish, proud, murmurers, idolaters, etc. Then the sinfulness of the worshippers defileth not the worship, and we are not to separate from the worship for the wickedness of the worshippers. But the former is Scripture, Ergo separate we cannot upon this pretence. The proposition is sure, for God cannot both command his people to come and worship publicly with his people, and then also forbid them, because for the wickedness of the worshippers, they were to abstain. Also 2. It will follow that the people should not have gone to Shiloh when God commanded them to sacrifice with Elies' sons, 1 ●am. 2. because they committed filthiness with the women at the door of the Tabernacle of the Congregation, because Elies son's wickedness made men to abhor the Lords sacrifice. Also 3. Because to prophesy to a people, 3. Arg. and for the people to hear the word of prophecy are both acts of worshipping God, it will follow, if we must abstain from the worship for the known sins of fellow-worshippers, than Isaiah sinned in prophesying to a people laden with iniquity, corrupt children, the seed of evil doers, hypocrites, rebels, Sodom and Gomorrah, murderers, oppressors, etc. Isa. 1. for Isaiah and that wicked people worshipping together, the worship was defiled to Isaiah, by these wicked hearers, and he should have abstained from prophesying and separated from that polluted and unlawful worship. Hence jeremiah sinned in prophesying to Israel and judah, Hosea sinned, Amos sinned in prophesying to wicked people, jonah sinned in prophesying to Niniveh; Paul sinned in preaching Christ to the obstinate jews, to the scoffing Athenians. And seeing they were commanded to prophesy obedience to God's commandments, shall it be sin and disobedience, for certainly the preacher and the hearers of the preaching join in one and the same worship. Also 4. Baruch should not have gone to the house of the Lord at the commandment of jeremiah, 4. Arg. and so at God's commandment, jer. 36, 6, 7. to read the book of the Prophecy of Jeremiah, in the ears of the Princes and people at the entry of the newgate of the Lords house, ver. 10. because the Princes, Priests, Prophets and people followed Baalim, slew their children to Molech, forsook the Lord their God, said to a stock thou art my father, came to God's house and cried, the Temple of the Lord, the Temple of the Lord, and yet did steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods, Jer. 9 2, 3, 13, 14. Chap. 5. 31. Chap. 7. 8, 9, 10. Chap. 2. 13, 14. ver. 27. Chap. 14. 15, 16. Chap. 23. 1, 2, 3, 9, 10, 11, 12. Chap. 7. 30, 31, 32. Chap. 15. 1. No people could be more desperately wicked; yet jeremiah worshipped God with them, commanded Baruch to worship God, and commanded the King, his servants, and the people publicly to worship and hear and believe the word, Chap. 22. 2, 3. v. 5. Chap. 19 3, 4. Chap. 26. 2. And besides he should have commanded the faithful to separate from such an Idolatrous Church, and not commanded them to hear in the Lord's house, and believe and obey. So Ezechiel commandeth a most wicked and idolatrous people to join in the public worship, Ezek. 6 2, 3. Chap. 20. 3, 4, 5. Chap. 21. 3, 4. so all the rest of the Prophets. 1. This idolatrous people in the judgement of charity could not be judged visible Saints, seeing they were visible Idolaters, liars, murderers, adulterers, and an Assembly of treacherous persons. 2. It cannot be said, that to prophesy to them in public is not to keep a religious communion with them. For to hear on Messiah preached, these same promises, threatenings, covenant, and that ordinarily, is an evident sign of a Church-fellowship, and joint worshipping of God together. There only reason that they give to this is. Robinson against Bernard. p. 100 The commonwealth of Israel was a policy established by God, by covenant without exception, and so long as the Covenant stood unbroken on God's part, though broken on their part, it was not lawful to separate from that Church. So Robinson. Others say, Ainsworth counterpoison p. 8, Christ behoved to be borne of the true Church, therefore they never left off to be the true Church till Christ came. Answ. First, we have Robinson contrary to Ainsworth, the Israelites then sacrificed to Devils, not to God, Deut. 32. 17. ● Chron. 11. 15. and will you say the Prophet's separated no● from them, saith Ainsworth. We say in the act of sacrificing to Devils, the Prophets that were holy separated from them, but not from their Church and lawful worship. Robinson saith, They were to hold communion with that Church of Israel without exception. 2. We have a fair confession, Separatist confess. 〈◊〉. 31. that contrary to the 31. Article, The faithful may become and stand members, and have a spiritual communion with a people, as an orderly gathered and constituted Church of Christ that are Idolaters, thiefs, murderers, worshippers of Baal, so being they worship the true God publicly as he commandeth, and be in external covenant with him. 3. Suppose the Church of Israel should have had a typical privilege in this beyond all the Churches of the new Testament, which Ainsworth will not grant, neither can we see it, yet all the Separatists goodly arguments hence fall to the ground, if the faithful might lawfully keep Church fellowship with the Church of Israel so corrupted. Then in the old Testament Christ and Belial, light and darkness might be in one Church worship. Then in the old Testament, the seed of the woman, and the Serpent's seed could agree together, than it was lawful to remain in Babel, lawful to become members of an Harlot Church, and be defiled with their unlawful worship, and to consent thereunto. Then it was not required in the old Testament, that the Church of God, and his people in Covenant should be a Royal Priesthood, an holy people. In the old Testament, the Church might be a whore, Worship Baal, Sacrifice to Divel●, and yet remain the Spouse and wife of Jehovah. All their passages cited in the old Testament for separation from a Church fall. The Church of Israel had not Christ for their King, Priest and Prophet, and therefore was not separated from all false Churches, as they prove from Hos. 2. 2. Cant. 1. 7, 8. Psal. 84. 10. in the old Testament, The wicked might have taken the covenant of God in their mouth, contrary to Psal. 50. 16, 17. which place the author of the Guide to Zion, Guide to Zion, pos. 32. p. 16. allegeth, to prove that idolaters and wicked persons are not members of the true visible Church. Separate 3. petit to K. jams.; pos. Then it is false that Separatists said, The Lord in all ages appointed, and made a separation of his people from the world, before the Law, under the Law, and now in the time of the Gospel. For M. Robinson teacheth us in the old Testament none were to separate from the Church of Israel though never so abominable in wickedness. Lastly, The Church of Israel had no such privilege as that persons who were idolaters, thiefs, worshippers of Baal, and forsakers of the true God, and going a whoring after strange gods should remain members of Christ's true body, and a redeemed Church; for than they should have had a privilege, to go to Heaven, holding the broad way to Hell, for Christ's true body shall be glorified. Also 5. Elijah should have grievously sinned against God in gathering together all Israel on Mount Carmell, 5. Arg. amongst the which there were seven thousand that bowed not their knee to Baal, ●o●. 11. and was the Lords elected and sanctified people, and also with them the idolatrous people that halted betwixt God and Baal, 1 Kin. 18. for so he brought light and darkness, Christ and Belial to one and the same public worship, for there was praying and preaching and a miraculous sacrifice, and ver. 39 All the people fell on their faces and worshipped, and Elijah knew them to be an idolatrous people, and that the faithful in that worship behoved to have been defiled and consenters to the unlawful worship of these halters betwixt God and Baal. Master Can, M. Can neces▪ of Sepa●. pa. 107. poor soul doubtsome what to say, saith, These that preach to people have not spiritual communion with all which are present and hear the same, for the Devil is often a hearer. But this is a poor shift, for neither Saviour, Word of God, covenant, promise, or seal belongeth to Satan: He is a hearer to carry away the seed that falleth by the way side, Mat. 13. And so because the word is not Satan's in offer, and he cometh uncalled, he hath no Church communion with the Church, but the Word preached to men, and especially in an ordinary way is a professed communion with all professors, for so the word of God saith, Eze. 33. 3. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words. And Esa. 58. 2. They ask of me the ordinances of Justice, they take delight in approaching to God. And Esa. 2. 2. The people's communion with one another in going to the Lords Mountain to be taught his Word, is set down as a mark of the called Church of the Gentiles. 2. To hear or profess hearing of the word is a worshipping of God: therefore joynt-hearers are joynt-worshippers, and have communion together. 3. To eat at one Table of the Lord is a profession that the eaters are one body, 1 Cor. 10. 17. with that same Lord, and promises are offered in the word that are sealed in the Sacrament. 4. All our Divines prove the Church of the jews, and the Church under the New Testament to be one Church, because that same word of the covenant, and that same faith in substance that was preached and sealed to us, was preached to them, 1 Cor. 10. 1, 2, 3, 4. Heb: 11. Heb: 13. 8. Heb: 3. 7, 8, 12, 13. none deny this but Arminians, Socinians, Papists, and some other perverters of the Scriptures. 5. If a joint hearing of the Word be denied to be a Church-communion in external worship, upon this ground, because all that hear do not believe, but many scoff at the Word, many hate it, many reject it in their hearts, as Separatists reason; this is most weak and proveth that all have not an internal communion by faith and love, but it is nothing against a Church-communion, in the matter of Separation. Also hence it might be concluded, none have a Church-communion that eateth at one Table, and eateth one bread and drinketh one cup, except only believers, and so all Hypocrites in the visible Church, hearing together, praying and praising and receiving the seals of the covenant together in one politic and visible body with believers, should be Separatists from believers, having no Church communion with believers, the contrary whereof reason and s●nse teacheth, and Scripture, Psalm. 42. 4. Psalm. 55. 13, 14. 1 Cor: 10. 17. Math: 13. 47. Mat: 12. 13. confirmeth. Master Can seeing this saith, We affirm not that there can be no religious communion, but with members of a visible Church, our profession and practice is daily otherways, yet so that they be such persons, howbeit not in Church-state, yet to be judged in the Faith by their gracious and holy walking, and are persons in the judgement of Men gracious and holy in their walking, but members of a visible Church are visible Saints, and so if there be no religious communion to be kept, but with persons judged gracious, then is there no religious communion to be kept, but with members of the visible Church, who are gracious and holy, which is a plain contradiction. Moreover 6. 6. Arg. The zeal of Josiah commended so highly by God, should have been sinful and wicked zeal, in commanding all the people to keepte the most solemn Passeover that ever had been since the days of the Judges, 2 King. 23. 21, 22. and yet judah was universally corrupted with high places, idolatry and false Priesthood, images, groves, etc. It is true josiah reformed all these, it is as true he sought no more of the people for their external right worship, but profession, and could get no more, yet he commanded not separation from the Church of judah, for these corruptions, howbeit much heart wickedness was amongst them, as is clear, v. 26. Notwithstanding God turned not from the fierceness of his great anger against Judah. Moreover 7. 7. Arg. Asa his zeal should have been as sinful in commanding all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, to convene in an Assembly (which was far from separation) to a solemn service of swearing a Covenant, to se●k the Lord, under the pain of death, to both men and women, and presently after such abominable Idols as ●ad been in judah and Benjamin, 2 Chron. 15. 8. were they all turned visible Saints, a holy people, a chosen generation, all taught of God, all partakers of the faith and promises, so suddenly at one Proclamation? Also 8. 8. Arg. joshua 24. convened all the Tribes and exhorted them to serve the Lord, he charged them all to convene, and they did enter in a covenant with the Lord, and he set up a stone under an oak that was by the Sanctuary, ver: 26. Now this conveening of them all, even these who v. 14. and 23. had strange gods amongst them beside the Lord, as joshuah knew well, and gave warning thereof, must have been a sinful fact in joshua, in commanding a mixture of God's people, and these that had strange gods, to assemble in the Sanctuary, and enter in covenant with God, and hear the servant of God exhort them so heavenly in that Sermon Chap. 23. and Chap. 24. of joshuah, this was light and darkness, Christ and Belial to come to one Sanctuary to defile the worship of God, pollute the people with leaven, take the name of God in vain, if Separatists teach true Doctrine. And 9 9 Arg. Moses sinned grievously, Deut. 29. in assembling all the men of Israel, their little ones, wives, strangers, hewers of wood, drawers of water to enter in an oath and covenant to serve God, which was a solemn public worship; for there was amongst that company, who ought to have been separated, v. 4. those to whom the Lord had not given a heart to perceive, nor eyes to see, nor ears to hear to this day. So Moses in that profaned the name of God, polluted the word of the covenant. Many other instances might be given for this purpose. 3. Argument. ●. Principal Arg. If Paul do not only not command separation in the Church of Corinth, but also command and approve their meeting together in Church-communion, 1 Cor. 5. 4. 1 Cor. 11. 18, 20, 21, 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schisms and contentious, 1 Cor. 1. 12, 13. envying and strife, 1 Cor. 3. 3. incest, and incest tolerated, such as is not named amongst the Gentiles, 1 Cor. 5. 1. going to law with their brethren for gain before Infidels, 1 Cor. 6. Harlotry, v. 15, 16. Eating at the Idols-Table, 1 Cor. 8. Keeping fellowship with Devils, 1 Cor. 10. 20, 2, 22. coming to the Lords Table drunken, 1 Cor. 11. 21. eating and drinking damnation, v. 29, 30. A denying of a fundamental point of faith, the resurrection of the dead, and that with scoffing at it, 1 Cor. 15. 35. Murdering of weak souls, whom Christ had died for, 1 Cor. 8. 12, 13. Paul's name despitefully traduced, 2 Cor. 10. 8, 9 etc. Then it is unlawful to separate from the pure worship of God, because a Church is not constitute of visible Saints, and a people all taught of God. To this Master Barrow answereth. Barrow of a false Church, p 24. 1. These were faults of frailty and ignorance. Answ. Such sins of the flesh against the law of nature, as envy, strife, extortion, drunkenness at the Lords Table are not sins of frailty, malicious hating and reproaching the known and approved servant of God, 1 Corinth: 10. 11, 12. 1 Corinth: 4. 18, 19, 20. are not frailties, but must contaminate the worship, no less than sins to the which obstinacy is added, howbeit possibly not in alike measure and degree. 2. We then are to think them members of a visible Church, and not to separate from them, howbeit in the judgement of charity we cannot say, they are a royal Priesthood, the holy seed, the sheep of Christ, the Spouse and body of Christ, and all taught of God, as you say, for so the constitution of the visible Church is marred, and a company that is not such, is not the matter of a visible Church, as you teach. Barrow secondly saith, We should not separate, till their sins be reproved and censured, and they declared incorrigible, and such as will not hear admonition, such were not the Corinthians. Answ. Then we are to esteem deniers of the resurrection, schismatics, extortioners, drunkards, incestuous persons, fornicatours known so to us, to be a Royal Priesthood, the Sheep, body and Spouse of Christ, regenerate, plants of righteousness, precious stones of Zion, all taught of God, aye and while the Church and Professors rebuke them and censure them. 2. If these were not despisers of Paul's admonitions, why should Paul say, 1 Cor. 4. 21. shall I come to you with the rod? how were some of them puffed up as though Paul would not come, ver. 18. and why doth Paul never once command that they separate from the Church, if the Church will not use the rod against them? if the servant of God must wait on gainsayers and obstinate persons, if at any time God shall give them repentance, 2 Tim. 2. 14, 15, 16. Should not one wait on a whole Church, or many in a Church and keep communion with them, Separatists, con●ess. art 36. pag 26. till God give them repentance? It's true, Separatists say there should be no separation from a Church till all means be used of rebuking, but why did not then Elijah, Moses, Joshuah, Isaiah, jeremiah command separation? and why did they command Church-fellowship after all means are used, and Israel declared stiffnecked, Deut. 9 6. Sodom, Gomorrah, Isa. 1. 10. impudent and hard-hearted, Ezech. 3. 7. stiff hearted, chap. 2. 4. refusing to harken, pulling away the shoulder, stopping their ear, making their heart as an Adamant? Zach. 7. 11, 12. after all which Church communion with them in the word, covenant and oath of God, Sacraments, Passeover, circumcision, prayer, hearing of the word is commanded. 4. Argument. 4. Principal Arg. If the Apostle term the Gallatians the Church of Christ, brethren; Gal. 1. 2. receivers of the Spirit by the hearing of faith, chap. 3. 2. the children of God by faith in Christ, ver. 26. spiritual, chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from, howbeit they were in part removed from Christ to another Gospel, Gal. 1. 8. bewitched, foolish, joining circumcision and the works of the Law with faith, and so fallen from Christ, Christ profiting them nothing, fallen from grace, running in vain, under the Law again, and not under Christ, Gal. 5. 4, 5, 6, 18. beginning in the Spirit, ending in the flesh, Gal. 3▪ 3. if so (I say) then is it not lawful to separate from a Church, for the sins of the worshippers. But the former is true, Ergo, so is the latter. The proposition is clear, because Paul's styles which he giveth them make them the body and spouse of Christ, and so it is not lawful to separate from them. Also Paul writeth to them as to the Church of Christ, which is an acknowledged Church-communion. 5. Argument. ●▪ Principal Arg. If the Church of Ephesus be a true Church, holding the candlestick of Christ and Christ's presence walking in it, that suffered for Christ's name, and fainted not, Rev. 2. and yet had fallen from her first-love. If Pergamus held the doctrine of Balaam, and the Nicolaitans, and murdered the Saints, had Satan's throne amongst them, ver. 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live, and was dead, and her works were not perfect before God; If Laodicea turned cold, indifferent and lukewarm in the matters of God, and was ready to be spewed out at Christ's mouth. Then may a church remain a true Church with a lawful, visible Ministry, having power of the word, seals and Church discipline, as all these had, and cannot be separated from, except we would leave the candlestick, and Christ walking in the midst of the golden candlesticks. 6. Argument. 6. Principal Arg. If we are to bear long in patience, and brotherly kindness, with the most refractory, and stiffnecked gainsayers, and to preach to them, and so keep external communion with them, as Paul saith the servant of God must do, 2 Tim. 2. 24, 25. much more owe we this to a whole Church which doth contumaciously suffer, or defend a sin, and a sinner. But the former is true, Ergo▪ so is the latter. The proposition is proved, If we owe patience and longanimity to one, then far more to a hundred, five hundred, ten hundred, so john Epist 3. ver. 10, 11. did bear with the Church wherein wickedness was tolerated. This argument is confirmed, That which the Prophets of God at God's command did, preaching, and waiting on upon an obstinate Church all the day long, that same onwaiting patience owe we to the Church, whereof we are members: But the Prophets, at God's command, kept Church-fellowship of prophesying to a people disobedient, and obstinate aye till God cast them off, as Isaiah doth chap. 65. 2, 3. all the day long: The Prophets went and preached to jerusalem after they had stoned, and killed the former Prophets, Mat. 23. 37. and after they had killed the heir Christ jesus, they preached to them also, Acts 2. 22. Acts 3. 13, 14. Acts 4. 1, 2, 3. 5. 4, etc. so Jer. 3▪ 12. jeremiah after he had been put in the stocks, and the word of the Lord became a reproach, yet still prophesied, Ier, 20. 9 jer. 26. 12. Now a preacher in a constitute Church is a member and part of that Church where he preacheth, and is to believe and be saved by that same word which he commandeth others to hear, as a mean of their salvation, 1 Tim 4. 16. 7. Argument. 7. Principal Arg. If the wickedness of a Church have such influence as to pollute the public worship, and to defile these that communicate in the worship, so as they must separate therefrom, and if the unconverted preacher be not to be heard, as a lawful Pastor. Then also we can communicate in no Church, where there are lurking hypocrites; But both these are against the word of God, Ergo separation from the Church in that kind must be against the word of God also. The proposition is clear: If the sins of these that hear, and communicate with me, defile the worship to me, they defile it whether I know their sins or no. If a pest man eating with me, defile my meat; the meat is infected to me, whether I know it or no, and if I be obliged to know it, and know it not, my ignorance is sinful, and doth not excuse me. Now certainly no believer is obliged to know the latent hypocrite, it was no sin in the eleven Apostles, that they knew not judas to be the traitor while God discovered him. The assumption I prove, an unconverted man may be a called Pastor, whom we may lawfully hear, as judas was a chosen Apostle, so Mat. 7. 22, 23. Phil. 1. 16, 17, 18. Also it were lawful to be a member of no visible Church, if the sins of unknown hypocrites should defile the worship, because in the net and barne-floore there are always bad fish and ch●ffe. Barrow discov. pag. 30. Judge then if M. Barrow teach judiciously. If the open sins (saith he) of Ministers or people defile not word and Sacraments administrated by them, why hath God said the sacrifice of the wicked is abomination to the Lord? Prov. 15. and that the wicked may as well kill a man, as a bullock, and what the defiled ●riest toucheth is defiled, their prayers and sacraments are not the Ordinances of God. Answ. Except by Anabaptists, I never read the Scripture so perverted; the praying, preaching, sacraments of a defiled Priest, and an unconverted man, to himself, but not to others, are abominable, and sin before God; whether they be censured by the Church or no, whether they be known to be defiled and polluted sinners in the state of nature, or not known; because their persons are not reconciled in Christ to God, as all our Divines prove, as Augustine and Prosper proveth against Pelagians, August. cont. Julian lib. 4. cap. 13. & cont. Pesag & C●lest. lib. ●. cap. ●6 Prosper. cont. Collatine. cap. 18. and our Divines against Arminians; see for this what Arminius, Corvinus, and the Jesuit Bellarmine, Suarez and ●asques saith on the contrary. The notoriety of Ministers and professors sins, Armin. an●●berk. pag 244. ad a●t. 31. pag. 25●. or their secrecy is all one, the sin defileth the man, and the man's worship, preaching and prayers to himself, Collat. Hag. pag. 250, 251. but their sins do not annul, and make of no effect the ordinances of God, Coru. cont Molin. cap. 38. that are public, the prayer of the unconverted Minister is the prayer of the Church, Bellarm. de great. & lib arbit. lib. 5. cap. ●. and heard for Christ's sake, howbeit the man himself be a taker of God's name in vain, Suarez. de great. lib. 1. cap. 21. else infants baptised by an unconverted Pastor, were infidels, and yet unbaptised, Vasquez. in 12. tom. 2. disp. if his sacraments administered by him in the state of sin be no ordinances of Christ, but abominations that defile others as well as himself. Thus the preaching of Scribes and Pharisees, the abominable slaves of hell, as concerning their conversation, were not to be heard, even while they sat on Moses chair, the contrary whereof Christ commandeth, Mat. 23. 2, 3, 4. 8. Argument If the Church-worship must be forsaken, 8. Principal Arg. for the wickedness of the fellow-worshippers, than the public ordinances of word and sacraments, should have their worth and dignity from the persons worshipping: as preaching should be more the word of God, the holier the preacher be; and less the word of God, the less holy that he be, and not the word of God at all, if the preacher be an unwashen and an unhallowed Priest (whereof there are too many, alas, in our age) But this were absurd, the word hath all the essential dignity and holiness from God, and preaching and baptising are true pastoral acts and means of salvation, so the men be called by God and the Church having their power from Christ Jesus, whose ordinances they are, what ever be the men's moral carriage. I grant it is more unsavoury, and worketh the less, if the man be an ungracious slave of sin, but that is by accident and from our corruption who cannot look to God's word, and receive it as his word, but we must look who he is, a good, or a bad man who carrieth the letters; and what vessel it be that beareth Gods-treasure, if of gold, or of earth. August. contr. Donatists. This argument Augustine presseth against the Donatists. 9 Argument. 9 Principal Arg. If Church-worship, where wicked people worship with us, be defiled to us believers, than Peter's preaching was defiled to the converts, Acts 2. because Ananias and Saphira, Simon Magus did worship with them: Moses, Elijah, Joshua could not but be defiled by the presence of stiffnecked people, whose hearts were going after Baalim, and they sinned in taking part and consenting to a polluted covenant, Passeover, feast of the Lord, Sermon or the like. It is not enough to say, if they knew the worshippers to b● such, they were not to communicate with them. I answer, than the worship public where wicked persons do communicate, doth not of itself contaminate and pollute the worship to others who are true believers, but only upon condition that believers know the wickedness, for 1. We desire a warrant of this from the Word of God, or the nature of the worship. 2. And if so be baptism administered by a private person, whom we take to be a faithful Pastor, should be lawful, I never thought our knowledge had power to change worship from a pure and clean case, to make it impure and unclean, by this means light and darkness, Christ and belial, the woman's seed and the Serpent's seed may remain together, we may stay with the infectious botch of unclean worship, while we know it, and the Church rebuke and censure it, but it is too long, to lie in the fire, and be burnt to ashes, till we take notice of the secrets that are known to God, that is, whether the whole thousand professors that worship with us, be believers or unbelievers. 3. This answer helpeth not against our argument, for Moses, Isaiah, jeremiah and the Apostles, knew most part that these with whom they did publicly communicate in public worship were stiffnecked, rebellious, idolatrous, superstitious, and yet they did not separate from the public worship, for their wickedness. 10. Argument. 10. Principal. Arg. That which is so heinous a sin, as to profane God's name, and ordinances, to marry Christ and Belial, to mix God and Idols that are Devils, should have been forbidden in the old and new Testament; but separation from the true worship of God for the sins of the worshippers is never forbidden, and communion is ever commanded in the old, or new Testament, therefore separation cannot be lawful, and communion cannot be such a sin. 6. Conclusion. 6. Conclusion A worship may be false in the matter two ways, either when we are to practise it, or give our assent to it, as to receive the Sacraments after an unlawful manner, to assent to corrupt doctrine, that is never lawful, and here we may separate from the worship, when we separate not from the Church. Or then the worship is false in the matter, but our presence doth not make it unlawful to us; as professors may hear a preacher who preacheth the body of divinity soundly, howbeit he mix errors with it, because what every one heareth they are to try ere they believe, as the Spirit of God teacheth, 1 Thes. 5. 21. Try all things, hold fast what is good, 1 Joh. 4. 1. Try the spirits: in so doing we separate from the Sermon, while we hear the good and refuse the evil: because we separate from the error of the worship, therefore to hear unsound doctrine is not to partake of false worship, because we are to hear the Pharisees, but to beware of their leaven, and finding it to be sour and unsound doctrine, we are to reject it. 7. Conclusion. 7. Conclusion▪ A communion in worship true in the matter, where the person called, for example, the Preacher is a minister of Antichrist, is unlawful, because we are not to acknowledge any of Babel, or Baal's Priests professing their calling to be of the Pope, the man of sin. 8. Conclusion. 8. Conclusion When we separate from a Church overturning the foundation of religion, as from Rome, we are to keep a desire of gaining them, howbeit not a brotherly fellowship with them. Augustine saith with us, we are in mercy to rebuke what we cannot amend, and to bear it patiently, and else where: So Cyprian, August. Epist. 162. & 50. showeth, the Africans were esteemed a Church of Christ, howbeit they strictly held baptism, by heretics, to be no baptism. CHAP. XI. Quest. 11. Whither or no separation from a true Church because of the sins of professors and manifest defence of scandalous persons can be proved from God's word, to be lawful. DIvers places of Scripture are abused by Separatists, to maintain the lawfulness of their separation, 2 Cor. 6. 17. Come out from amongst them and separate yourselves saith the Lord, 1. Object. Of Separatists. and touch no unclean thing, and I will receive you, Ainsworth counterposs. pag. 8. Ergo (saith Ainsworth) It is commanded us of God to come out of a corrupt Church, and separate from it, if we would be in covenant with God. Answ. 1. This is no local separation commanded the Corinthians, Erasm. Sarcer. in loc. 2 Cor. 6. as Erasmus Sarcerius observeth, but a separation in affection, and if it were a local separation, it is from the Idol-table of the Gentiles, at which some did eat at Corinth to the great offence of the weak, 1 Cor. 8. 10. 1 Cor. 10. 17, 18, 19, 20. but from this is badly concluded separation out of the Church of Corinth, or any other true Church, where the word and sacraments are in purity, suppose some errors be practised by some: Paul borrowed this place from Isa. 52. 11. as Calvin thinketh, Calvin in l●c. where the Lord chargeth the people to come out from Babylon, seeing Cyrus had proclaimed liberty to them to come home, and applieth it to the case of Corinth, that they should fly all fellowship with Idols, and Idols temples and tables, 1 Cor. 8. 10. because light and darkness, Christ and belial cannot agree, as he citeth from Ezech. 37. Ezech 43. 7. Levit. 26. in the former verse, Marloratus in 2 Cor. 6. as Marlorat teacheth. Now this separation in Corinth was in a Church from the Idolatry in it, which separation we allow, but not a separation out of a Church, else the words would bear that Paul will have them to forsake the Church of Corinth, for idolatrous tables in it, and set up a new Church of their own, which the Separatists dare not say, and is contrary to other places, 1 Cor. 5. 4. 1 Cor. 11. 1 Cor. 14. Where he commandeth and alloweth their meeting and public Church communion, therefore this place proveth not their point. 2. This separation is such a separation as is betwixt light and darkness, Christ and belial, but the separation is not from external communion, which Separatists urge, but from all spiritual and internal communion. For Separatists teach that always there are in the Church visible hypocrites and true believers, for the which cause M. Barrow saith, Barrow. it is compared to a draw-net wherein there are both good and bad; now Hypocrites and believers together in one visible Church are light and darkness together, and external Church communion with the hypocrite (which is lawful) cannot be a touching of an unclean thing, and so Church-fellowship with the wicked cannot be Christ and Belial together. 3. That Separation here commanded is from the worship of God corrupted in the matter, where need force the Corinthians behoved to be joined to Idols, v: 16▪ For what agreement (saith he) hath the Temple of God with Idols? Now he meaneth, that the faithful who were Temples of the holy Spirit should not sit and eat at the Idols Table, which is called, 1 Cor: 10. 20, 21. The Devil's Table and cup. But what Logic is this? Separate from Idols, ergo, separate from a Church, where the true worship of God is, and is professed and taught; this is to be yoked with Christ's body, Spouse, truth, but to fly the errors that are in the body, which we also teach. 2. They object, 2. Object. Rev: 18. 4. Go out of her my people that ye be not partakers of her sins, and that y● receive not of her plagues. Ergo, we must separate from the Church where there is any thing of Rome's worship. Answ. It followeth not; for it is as if one would say, the wrath of God is to come upon the whore of Rome, who hath overturned the foundation of true faith. Ergo, if Corinth will not excommunicate the incestuous man after ye have warned them of their duty, come out of that Babel also, lest ye be partakers of her sins. For they teach were a visible Church never so sound, pure, holy, fair in doctrine and life, yet if they refuse to cast out a scandalous person, and will spare and defend him, they are to be separated from, and those that stay in that Church and▪ keep communion with her, are partakers of her sins. Howbeit some saving truths remain in the Church of Rome, and in that we keep yet a material and real union with Rome in as far as they profess one God; three persons, two natures in Christ, etc. but we have separated from Rome. 1. Because their Doctrine of professed and commanded Idolatry, and their other Heresies everteth the foundation of Faith. 2. Because they lay another foundation above the foundation Christ, the Pope, and a multitude of Idol-gods, but it followeth in no sort. Ergo, we are to separate from every true Church of Christ, that is incorrigible in one fault or other. Where is there a Christian Church that we could live in in the Earth, yea except the Anabaptists-Church, a Church of white paper as fair as Heaven, and the Sun, that there is not a spot on more than on the triumphing Church, this on Earth is a city in the Moon. 3. They object, Object. 3. Ainsworth ib. Come not ye to gilgal, neither go ye up to Bethaven, therefore people were to separate from Idolatrous Israel. Answ. I have proved that the true Prophets commanded Church-fellowship with Israel after their Idolatry: and judge if this be good, Go not to Bethaven, that is the house of vanity, called Bethel the house of God, where Jeroboams calves were worshipped, ergo, separate from all the worship of God in Israel: we say, Ex negatione speciei, malè concluditur negatio generis, separate from jeroboams calves: therefore separate from all true worship of God in Israel, it is a bad consequence. 4. They object, Object. 4. In the old Testament the Law consisted of outward ordinances, and if they were outwardly performed, there was no cause to separate from them. But under the new Testament, all things are become now and spiritual, where Christ hath given power to all the faithful to censure scandalous sins, Barrow di●cov of false Church p▪ 39, 40 all should separate from a corrupt Church: So Barrow. But Master Smith helpeth him, Smith paral. cens. p. 29, 30. All things were shadows in the old Testament: David, Jehoshaphat, etc. suffered known sins in the land, yet were they the true matter of the typical Church, being typically and ceremonially clean: for to the constitution of the typical Church, there was not required true holiness, but ceremonial cleanness: Holiness was required of them for their acceptation before God, but not for the constitution of their Church: so there were there typical Saints, typical Hypocrites, that might have no communion together till they were purified, and yet being indeed wicked persons they might have Church-communion together. But our constitution, ministry, communion, separation are contrary to theirs, Robinson against Bernard. p, 248. true holiness is required under the new Testament. Robinson addeth, No man could absolutely separate from the Church of the Jews, for it was the only one visible Church upon the face of the Earth, tied to one Temple, Altar, Sacrifice, Priesthood and place, they had not excommunication, as we have now, the offender was by bodily death cut off from the commonwealth, as from the Church? Answ. It is most false that external performances of duties were sufficient to make men members of the visible Church of the old Testament. If this difference of ceremonial & spiritual holiness betwixt the church of old, and the Church of the new Testament stand, than the Church of the new Testament, where there are any hypocrites s●●al be no true vis●b●e Church, because hypocritoes in the new Testament hath but ceremonial and external holiness, not real or spiritual, as the hypocrites of the old Testament. 1. Because man-slayers▪ adulterers, etc. were to be cut off and excommunicated from the congregation of the Lord, and their prayers were not accepted of God, even by Moses his law, Num: 35. 33, 34. Es: 1. 10, 11, 14, 15. Es. 66. 3, 4, 5. 2 It is false that all the worship under the new Testament is so spiritual that outward performances of external profession in the new Testament doth not also make professors Ecclesiastically holy and separated from other people not of the visible Church, for Ananias, Saphira, Simon Magus for a time were externally holy, and differenced from Pagans without the Church by their baptism and external profession. Then Barrow must quit all places in the old Testament, for separation from a wicked Ministry, as that Prov. 15. The Sacrifice of the wicked is abomination to God, was as true in the old as in the new Testament. Ergo, the Sacrifices offered by the wicked Priest were no ordinances of God, and did pollute others, who did communicate with him. 2. The Sacraments of the Jewish Church in substance were one and the same with our Sacraments, Heb. 13. 8. 1 Cor. 10. 1, 2, 3. Joh. 8. 56. Joh. 6. 50, 51. Col. 2. 11, 12. 1 Cor: 5. 7. all say this except▪ Papists, Anabaptists, Arminians and Socinians, and for notoriously wicked persons to use the Sacraments with profane and wicked hearts, was most unlawful and made them in that no members of the true Church, but as Sodom and Gomorrah, ●s. 1. 10. as Aethiopians, Egyptians and Philistines, Amos 9 7. and such were forbidden to take God's covenant in their mouth, seeing they hated to be reformed, Psal. 50. 16, 17. Their prayers were abomination when their hands were bloody, Es: 1. 15. their Sacrifices like the murdering of a man, and the Sacrificing of a dog, which was abomination to God, Isa, 66. 3. and so are all the means they use, but I believe, if Christ was the Spouse, Priest, head of the body to the Church of the jews, as to us, to the constitution of this body visibly worshipping him in a Church-state, there was required that the people should be not only typically holy, but really, and that God should be sanctified not only typically, but really, by real declaration of all that drew nigh to him, and the Song of Solomon saith, that the communion was moral, spiritual, beside that it was typical in some points. 3 Petition to K. James. 3. pos. And this is direct contrary to their confession, where they make Separation from a corrupt Church moral, and to that separation of the godly from the wicked was taught of God, before the Law, under the Law, and under the Gospel, and they teach, That all true Churches from the beginning, to the end of the world are one in nature, and essential constitution: And would the Lord have these to receive the seals of his covenant, as true members typical of a typical Church: This they say is 1 To take the name of God in vain. 2. That the Lord doth seal unrighteousness. 3. That he profaneth his Son's blood and death: then a people laden with iniquity, a Sodom, a generation of Idolaters might all by God's typical command, claim to the promises of the covenant, and they only. 3. The common believers amongst the jews had the power of the keys, as well as we, if Separatists teach right, for they had power to rebuke one another, Levit: 19 17. and this to them is a part of the power of the keys, Smith paral▪ 60, 61 as Smith saith, they had power of ordination to lay hands on their officers, and the right of election, as they would prove from, Levit: 8. 2, 3. a place notwithstanding abused, Separatist 3. petition, 3 posit. 3▪ reas. p. 47. for the congregation there is the Princes of the congregation, as it is a hundred times taken in the old Testament, else how could six hundreth thousand persons, beside aged men, women and children lay hands on the officers? They did also excommunicate no less than our Church of believers, as they say, 3. Petit. 8▪ posit. therefore their Church in the essence of a visible Church was every way as ours, except in some accidental ceremonies. Lastly, suppose the jews were the only visible Church that none could separate from, yet Christ and Belial, light and darkness should never dwell together. 5. They object, Robinson. ainsworth. Smith. M. Can. A little leaven leaveneth the whole lump, and so a scandalous sinner not censured, maketh the whole Church an infected lump, therefore we are to separate from that Church, if they go on, except we would be leavened: So Robinson, Ainsworth, Smith, Can, object. Answ 1. There is a double infection, one physical as leaven, that by touching leaveneth, and pest-cloaths that by touching defile the air or men's bodies: the comparison holdeth not in this, I am sure. There is a moral infection by evil example, and so the incestuous Corinthian, not excommunicated, did infect, if any should use his company as a brother and member of the Church; of this latter sort, the place 1 Cor: 5. is to be understood. The incestuous man would infect, if the guides and the Apostles spirit should ●●t cast him out: Hence it is true that Church guides, in not excommunicating, did what was in them morally, to infect and leaven the Church: but 1. It followeth not that the Church was actu secundo, and actually infected, howbeit, no thanks to the guides. 2. It followeth not that they should separate from a Church that might infect, because that is not Gods mean of eschewing infection to lowpe out of one true Church to another for one fault. 2. The eschewing and separating from the error of the Church, and the man's company, is enough to them to eschew the infection. They urge, But it is attempting of God to stay in an infected lump, suppose you be not actually infected yourself, for no thanks to you, as it is a tempting of God, to keep company with a wicked man, suppose by God's grace, ye learn not his wicked fashions, a man is guilty of self-murder, who rideth a swelling and dangerous river, and sinneth in so doing, suppose God graciously pardon his rashness, and carry him through the river safe. I Answ. 1. To stay in every place where sinners are, and to haunt the wicked man's company as his companion, is a sinful tempting of God, suppose ye be not actually ensnared: but to stay in the company or Church, carefully flying every spot and soul air, that may blow sin upon you, is no tempting of God. But secondly, they thus urge, to stay a member of a leavened Church, and keep Church-communion with that infected Church, is to tempt God, therefore God calleth you to separate from that Church. I answer 1. To stay a member of that Church wholly leavened, and where the matter of the worship is leaven, and fundamental points corrupted and obtruded upon the conscience, is to tempt God, for than I keep communion with a leavened Church, as leavened, such as is Babel: but the assumption now is false, and the case not so here, but to keep myself and remain a member of a Church leavened in part with one sin, and to take no part with the sin, and yield no consent thereunto is no tempting of God; Paul joined as a member with the Church of Corinth, and acknowledged them as a Church, and commanded to keep Church fellowship with them, 1 Cor: 5. 4. even when this leavened lump was souring amongst them. But thirdly they urge, the incestuous man's sin not censured, infected the Church, the infected Church infecteth the worship. Answ. I deny that the sin of the worshippers infecteth the worship to others that are not guilty, it infecteth the worship to themselves, but not to others, a worship corrupt by accident only through the fault of the worshipper, may and doth make the Lord's Supper damnation to the eater, and therefore the eater is forbidden so to eat; a worship in the matter and intrinsecall principle unjust and sinful is defiled both to the man himself and to all that taketh part with him, as the teacher of false Doctrine and all that heareth and believeth are defiled, but if the sin of an unworthy communicant even known to be so be damnation to himself, and defile the worship to others, than Paul would have said, he that eateth and drinketh unworthily, eateth and drinketh his own damnation, and the damnation of the whole Church, and Paul should have forbidden all others to eat and drink withal, who communicateth unworthily, if he allowed separation, but he saith, he eateth and drinketh damnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to himself, not to all others. But fourthly, they urge thus, We must not only strive to rebuke, and censure one another, but we must not stay a member of that Church, in the which we are not permitted to do the duty that Christ hath commanded us, for the station and place is unwarrantable, where we are necessitated to sin, that is, to omit a duty of the Keys, that God hath given to all the faithful. Ergo, we must separate from that Church, where all the faithful may not use the Keys. Answ. 1. Also if the power of the Keys be in the hands of the people, as some teach, so as they are under a commandment of God to rebuke authoritatively, and judicially to censure and excommunicate, their universal omission of that duty seemeth to be sinful; and (howbeit I be loath to teach Separation) I see not how the authors who give the power of the keys to all private Christians, are not to separate from all Churches where Presbyterial government is, no less than the strictest Separatists do●. 2. Affirmative precepts tie not in all differences of time: To rebuke your brother is always lawful, so it be done, observing due circumstances; but that every believer rebuke churchways, and judicially by the power of the keys doth not tie at all, because Christ never gave that power to all. 2. Some duties tie absolutely, as to pray, these we cannot forbear: Suppose a Church should make a Law, like Darius to borrow a dumb Devil, for thirty days, and to pray none, that Church should not be heard, and not acknowledged in that. Other duties tie conditionally, as not to pray in public with a man notoriously serving Satan, and deserving to be excommunicate; yet if the Church excommunicate not, we are not to separate from the prayer of the Church, because that person is suffered there: so these duties that tie upon a condition that dependeth upon others and not upon myself, tie not always. I am obliged to believe what point the Pastor teacheth, but not absolutely, but upon condition it agrees to God's Word. They fifthly urge. But I am necessitated in a false Church to communicate with those whom I know to be no members of the true Church, but limbs of Satan, because in God's court they are excommunicated, and no members of the Church; but through the corruption of these that have the power of the keys, these are permitted to be members of the Church, who in God's court are no members at all; and if I remain in the Church, I must communicate with them, yea if I remain in the Church, I must communicate at that table where the holy things of God are profaned by dogs and swine, therefore in that case I must separate. Answ. In your holiest independent Church where discipline is m●st in vigour, you meet with this doubt, and must separate also, if this reason be good: For suppose you know one to be guilty of adultery and murder, and had seen it with your eyes, the party guilty to you is not guilty to the Church: For 1. you are but one, none is guilty Ecclesiastically, and to be debar●ed penally and judicially from the holy things of God, except by confession to the Church, or by two or three witnesses. 2. You know what is holden by all our Divines, Thmomas Aquin. Ca●etan de authoritat pap. cap 19 yea even the Canon Law and Papists teach that the Church cannot judge of hid things, and acts of the mind. S●to. 22. q. 1. a●t. 3. Durand. So saith Thom. Aquin. Cajetan, Soto, Durandus, Almain, Gerson, Navar. Driedo, Joan. Maior. Paludan. Almain de potest. eccls cap. 10. Antonin. their ground is good: The Church cannot judge of that they cannot see; Gerson de vit● spir. lect. 4. lit. G. H. And the Church's power of the keys is all for the external policy of the Church, Navar. in sumin. cap. 27. ●. 57 and therefore such a sin cannot be the object of Church-censure, Driedo de li●ert. Christ. li. 3. ca 5. or cause of Separation, Maiorm. Excommunication is ever used against external scandals, Pa●u ●a in 4. q. 3. Antonin. 3. Mat. 18. 15. 1 Cor. 5. 1. 1 Tim. 1. 19, 20. 2 Thes. 3▪ 14. show one place where the Church excommunicateth for non-regeneration. 6. They object, 6. Object. It is not lawful to call God Father jointly with these who are not brethren, Smith. paral. pag. 107. but sons of Satan, Ergo, we are to separate from such. So Smith reasoneth. Answ. Except they be all and every one the sons of God, 7. Object. that are in our visible Church, and not one hypocrite or child of Satan amongst them, by this argument we must separate from them, and so Separatists are to separate from their own Congregation, wherein they acknowledge there be hypocrites. This is anabaptistical holiness, Isa. 65. 7. They object, It is not lawful to make Christ a Mediator to all the profane in the land, and to make all the profane members of his body, Ergo, we are to separate from a confused Church? Answ. So was Corinth, Galatin, Ephesus, confused Churches, wherein there were hypocrites. We make Christ Mediator and Head to the visible Church, according to the best part, as Christ speaketh, Joh. 17. Thine they were, when Judas was never Gods. And Paul calleth Corinth Saints, coloss Saints, and faithful brethren, 1 Cor 1. 1, 2. and Peter, the elected according to the foreknowledge of God, Col. 1. 1, 2. begotten again to a lively hope, where yet there was some at Corinth. 1 Pet. 1. 2, 3, 4. 2. Cor. 2. 16. To whom the Gospel was the savour of death unto death, some to whom it was hidden, whom Satan had blinded, 2 Cor. 4. 3. And some in coloss carried away with Angel-worship, Col. 2. 18, 19 not holding the head Christ, some of those to whom Peter writeth were such, 1 Pet. 2. 8. who stumbled at the stone laid on Zion, and there was amongst them, false teachers privily bringing in damnable Heresies, 2. and many followed their pernicious ways, 2 Pet. 2. 1, 2, 13. spots, feasting amongst the Saints, having eyes full of Adultery, that cannot cease from sin, etc. 8, They object, 8. Object. These that are mixed with unbelievers consent to all the sins of the unbelievers, and to all their profanation of the holy things of God, seeing God hath given them the power of the keys to hold out and excommunicate all wicked persons; therefore believers are to separate from all prophaners of the Covenant, except they would forfeit their Covenant. Answ. A simple worshipping with hypocrites whom we know not is not a consent to their profanation of the holy things of God; Christ's eating the Passeover with Judas; the Disciples eating the Passeover, when Christ said, One of you hath a Devil, one of you shall betray me, did not import consent, nor partaking with Judas his profaning of the Sacraments. 2. Neither hath God given to all believers the power of the keys that way, as is alleged. 3. Suppose the Eldership in whose hands only are the keys, should permit a known adulterer, who never professed his repentance therefore to the Lords Table; yet this were not in the Eldership the sin against the Holy-Ghost, and to forfeit the Covenant, though it were a great sin. 9 They object, God commandeth the godly to plead with their mother, because (saith he) she is not my wife, nor I her husband, Ergo, if the Church turn a harlot, the children are to protest and plead against her, as reputing her no mother, and so they are to forsake her. Answ. If this place prove lawfulness of separation from the Jewish Church, as from a harlot cast off of God, it shall cross a main principle of Separatists, that the Jewish Church was the only visible Church from which it was not lawful to separate, seeing the Messiah behoved to be borne there, and the Temple, sacrifices were only there. Also this pleading was for harlotry and Idolatry: But M. Smith and others say, that wickedness and Idolatry did not mar the constitution of the Jewish Church, so being they had ceremonial and typical holiness according to the letter of the outward legal service; and so from this separation from the true Church is vainly collected. 2. Plead with your mother for her harlotries. Hence it followeth first, 1. They were to esteem her as a mother, and of duty as sons to plead with her. 2. If they were to plead with her, and rebuke her, they were to keep communion with her; because non-rebuking for a time is a sign of separation and suspending communion for a time, Ezech. 3. 26. Thou shalt be dumb, and shalt not be to them a reprover, for they are a rebellious house, Ergo, reproving is a sign of communion. But they say, they were to plead with their mother by power of the keys; and if their mother would not return to the Lord her first husband, than they were to go on to a full separation from her. I answer: Then two or three faithful ones in the Church of the Jews, no less then in the Christian Church were a true visible Church, having the power of the keys. This is contrary to their own doctrine, who make a typical and ceremonial cleanness sufficient to constitute the Jewish Church; but require a real, true, and spiritual holiness, to the constitution of the Church of the New Testament: For if the children may plead with the mother for want of spiritual chastity and marriage-love to her Lord, and for that contend against her, to separate from her, as from a harlot and non-Church, then is real holiness required for the constitution of a visible Church amongst the Jews, as amongst us, which Separatists deny. 10. They object, Abraham 10. Object. behoved to separate from his father's house, for the idolatry thereof, before Abraham's family was made the true Church of God, therefore there is no remaining in a Church where the worship is corrupted? Answ. Separation from a Society professing Idolatry and corrupting altogether the doctrine of the Covenant, such as was Abraham's fathers house, we grant is lawful, their father was an Hittite, and their mother was an Ammorite, Ezech. 16. 3, 4, 5, etc. Isa. 51. 1, 2. but what is this to separate from a Church where are the true signs of God's presence, the Word and Sacraments in substance professed. 2. God in a particular call went before Abraham to make a Church of him, of whom the Messiah was to come, and to whom he was to give his Covenant, whereas his Covenant was not in Abraham's father's house: This call is not made, nor this Revelation to these who separate from the Church and true Covenant. 11. They object, 11. Object. The Ministry of the Gospel should be as the holy flock, Ezech 36, 38. So Ainsworth. as the flock of Jerusalem in their solemn feasts, that the oblation might be sanctified; but when the people is a confused profane multitude, they are not the oblation of the Lord, and so not the Church that we can remain in to, and offer such lamed sacrifice to God in our prayers? Answ. The same will follow in their Churches, where Minister and professors being whited walls, and painted hypocrites, though not known to others: A scabbed sacrifice is offered to God, and that hypocrites are in the Church always, we and they agree and teach jointly. 2. What though the people be profane and known to be a bad sacrifice, seeing they profess the truth, shall they be excluded from the prayers of the Church, and none offered to God in the prayers of the Church, but only believers? shall not these be offered in prayer to God, who are yet unconverted? what meaneth that petition then (Thy Kingdom come) is it not a prayer of the Churches for the non-converted. 12. They object, 12. Object. With that Church we cannot join with, as members thereof, where Images and Pictures of Devils are laid upon God's Altar for spiritual sacrifices, which is as abominable to God, as unclean beasts were under the Law: And Christ cannot be a Priest to offer these in public Church-service to God; but profane men in the Church are such pictures of Devils, Ergo, the true Church should not offer them to God, nor should we stay in that Church where such are offered, as Christ will not offer unto God. Answ. 1. That same inconvenience shall ever retort upon the objectors, because hypocrites that are still in the visible Church shall be Images and Pictures of Devils offered to God, and Christ can be no Priest to offer such to God. 2. That a visible Church may be a holy oblation laid upon the Altar of God, to be offered to God, by our Highpriest Christ: It is not required for the Essence of a true and acceptable sacrifice of worship, that all and every one of the Congregation be holy and spiritually clean: For then the Church of the Lords Disciples and followers in the days of his flesh should not be a clean offering to God, for amongst them was Judas. The Church of believers, Acts 2. should not be an holy oblation, but an offering to God of Images and Pictures of Devils: For in their visible Church was Ananias, Saphira, and Simon Magus: Christ our Highpriest beareth the twelve Tribes of Israel in his breast, and offereth Israel to God as the typical Priest did; yet all and every Idolater, Sorcerer, Murderer in Israel, are not written on Christ's breast, but only thos● that are sealed of every Tribe, Rev. 7. It is sufficient to make the oblation holy, that there are some few believers that are stamped with the Image of God, and offered in a holy and clean oblation to God, by out Highpriest Christ: For amongst Separatists were sound revolters that left their Congregation, and wrote against the Separation; yet these were once offered to God while they were visible Saints, and esteemed to be taught of God and sound believers. 13. They object, Object. 13. That it is not lawful to have communion with a Church, where there is any superstition or Idolatry, or false worship: For David would not take up the names of Idols in his lips; nor is it lawful to touch the garment spotted of the flesh, in respect, one Achan taking the accursed spoil, brought judgement on all the rest, and therefore they must separate who would be free of the curse. Answ. It is not lawful to communicate with the holiest Church on earth in an act of false worship we grant; but every false worship doth neither make a true Church, a false Church, or no Church; neither giveth it a ground and warrant of Separation; for there was much false worship in Corinth, where many were partakers of the Idols Table, 1 Cor. 8. 10. and many denied the Resurrection, and so Thyatira, Pergamus, Rev. 2. where were Balaams' doctrine, and Jezabel the false Prophetess, and yet none of these are to be separated from, as false Churches, and the Separatists would observe this, that when Churches in the New Testament are most sharply rebuked, if communion with these Churches going on in their sins be Idolatry and false worship, and offering of Devils Images to God, how is it, that the Lord and his Apostles rebuketh the faults, but never warneth the true and sound believers to separate and make a new Church, seeing this is the only remedy to them, and there is not another way to escape the judgement of the whol● Church? 2. David would not take up the names of Idols in his lips, nor should any touch the garment spotted of the ●lesh, nor consent unto, or countenance Idols, but to communicate with a Church where there is a profane people and a false worship, in some points, is not to touch unclean garments, for the clean and the sound worship of God is clean, and as for the example of Achan, it is most impertinent, Israel knew not Achans sacrilege, till the Lord found out the man, and if this stand good, a lurking hypocrite, and an unseen Achan in a visible Congregation, bringeth a curse on the Congregation, and from such a Congregation we are to separate, What madness is this, we are to separate from a society, before we know any Achan to be amongst them. But Separatists say, God would not have punished Israel by making them ●ly before the men of Ai, Josh. 7. If Israel did take no part with Achan, but because of Achans sacrilege they were punished, ver. 11. Israel hath sinned and transgressed my covenant, which I commanded them: for they have taken the accursed thing. I answer, This giveth us occasion to speak a little of the communion with other men's sins: We partake these ways of the Church's sins. 1. When we work with them, and are helping causes, this communion is unlawful. 2. When we counsel or persuade to false worship. 3. When we omit what we are obliged to do, or commit that we should not do, from whence others are occasioned to sin; for by moral interpretation, he promoveth the sin of others, who doth not give all due and obliged diligence to hinder the committing of sin. 4. Those who consent to sin, who approve and praise the fact, and the committers of the fact. 5. Those that do not rebuke sin. 6. Those who are not displeased for it, and doth not mourn for it, Ezech. 9 and are not humbled for it, and doth not pity the sinner, and pray that God in his mercy or justice may be glorified. Now of all these we are to consider how Israel did properly communicate with Achans sin. Some say there is a seventh way different from all, when we in heart desire to do, what others do wickedly, in the external fact, As Israel also coveted in their heart what Achan took with his hands, or when we do the same sin by Analogy, that others are doing, as the Mariners are punished for Jonahs' sin, when as they were doing a sin by Anology like the sin of jonah: For jonah fled from God's presence, as if God could not have followed him through the Seas, and had been like the Idoll-gods; and the Mariners did the same, they worshipped an Idol-god, and knew not the God that made the Heaven and the Earth. Now wherein none of these seven ways we partake of the sins of a Church, how can their worship be defiled to us, or have any influence to infect us? but the truth is Israel were guilty of Achans sin, because they did not carefully observe, and wa●ne one another to take heed that they meddled not with the accursed thing, but Joshuah never dreamed of Separation from Israel for Achans sin, and the Text saith not that; for they could not separate from the Church for Achans sacrilege, which was not known to them, while God discovered the same, else by this Text we are to separate from all Churches, where there doth live hidden and covered achan's, and unseen hypocrites, and thus we behoved to remove and separate up to the Church triumphing in Heaven, or then with Anabaptists find a spotless Church on Earth. 14. They object, 14. Object. To be present at a Mass is to countenance an Idol-worship, so to be present in a Church-worship where there is any errors in the worship is to countenance the error, for what worship we countenance, to that we say Amen, and so we must consent to the wrong constitution of a Church where are profane people? Answ. 1. ●o countenance a worship professedly Idolatrous, where the name of the worship doth import the worshipping of a false god, is unlawful, for others do interpret our presence a joint worshipping with them. But our presence at every lawful worship that is acknowledged lawful, doth not give so much as interpretatively signification of our consent to every particular in the worship, because hearing, discerning, choosing or refusing, believing or not believing, according as you find the points agreeable to God's word, or dissonant therefrom, doth interveene betwixt your presence at the worship, and your consent to the worship; now the act of consenting, approving and receiving the point of worship is formally to partake of the worship, else we could not obey the precept, 1 Thess. 5. 21. Try all things: some things in the Preacher are to be borne with; the Preachers of the Separation have not an Apostolic and infallible spirit, if any of them preach unsound Doctrine, the presence of the hearers doth not involve them in the guilt of the Preachers erroneous worship. The Pharisees corrupting of the Law was known and rebuked by Christ, but yet Christ forbade Separation, Hear them (saith Christ, Mat. 23.) they sit in Moses his chair. CHAP. XII. Quest. 12. Whither or no do some warrantably teach, that baptism should be administrated only to Infant● borne of one at least, of the nearest Parents, known to be a believer, and within the covenant? And who are to be admitted to the Lords Supper? NOt only these of the Separation, but also others whom we do most unwillingly oppose in this, hold, that Baptism is to be denied to Infants, whose nearest Parents, one at least, are not known to be within the covenant: That our mind may be known in this, we propose these distinctions to the learned and godly Reader to be considered. 1. There is an inherent holiness, and there is a federal holiness, whereby some are holy by covenant, that is, have right to the means of salvation, which right Turks and Pagans have not. 2. People or persons are two ways within the covenant. 1. Truly, and by faith in Christ, and according to the election of grace. 2. In profession, because the word of the covenant is preached to them, as members of the visible Church. 3. There is a holiness of the covenant, and a holiness of covenanters, and there is a holiness of the Nation, flock and people, and a holiness of the single person. 4. There is a holiness of election in God's mind, and a holiness real, and of the persons elected. 5. There is a federal or covenant-holines, de jure, by right, such as goeth before Baptism in the Infants borne in the visible Church, and a holiness de facto, a formal covenant-holines after they are baptised. Hence our first Conclusion, All the Infants borne within the visible Church, what ever be the wickedness of their nearest Parents are to be received within the Church by Baptism. 1. Argument. 1. Arg. If the children of wicked parents were circumcised, all without exception, notwithstanding the wickedness of their parents, than the children of these who are borne in the visible Church of Christians, are to receive that same seal in nature and substance of that same covenant of grace, which is baptism. But all the children of most wicked parents, were circumcised without exception. Ergo, so are the children of Christians borne in the visible Church. The proposition cannot be denied by our brethren. 1. They say circumcision was given only to members of the visible Church, to whom the doctrine of the covenant, Gen. 17. 7, 8. was preached, and these were professors only within the visible Church of the Jews, Best Churches plea. arg. 3. and 4. pag. 61, 62. as M. Best saith, and if children were to be circumcised because God said (I will be your God and the God of your seed) then because this promise is made to Christians, and to their seed in the new Testament, Acts 2. 38. they should be baptised. ver. 38. be baptised every one of you, etc. ver. 39 for the promise is made to you, and to your children. Whence it is clear, as these who were externally in covenant, were only to be circumcised, so these, who are externally in covenant in the christian Church, are to be baptised. I prove the assumption, that all the male children were to be baptised without exception. 1. From God's commandment, Gen. 17. 10. Every manchild amongst you shall be circumcised, ver. 11. Every manchild in your generation, he that is borne in the house, and bought with money of any stranger, that is not thy seed, the uncircumcised must be cut off from his people, he hath broken my covenant. Here is no exception, but all must be circumcised. 2. Also many must be circumsed, as these to whom the Lord gave the Land for a possession, and was Abraham's seed, according to the flesh, but the land was given to the most wicked of Abraham's seed, so cap. 8. 3. That all the children of the wicked are circumcised is clear, Josh. 5. Because Joshuah at God's commandment circumcised the children of Israel, ver. 2. 3, 7. whose wicked parents the Lord had consumed, because they obeyed not the voice of the Lord, unto whom the Lord swore that he would not show them the Land which the Lord swore to their fathers. And Heb. 3. 10. of that generation the Lord said, They do always err in their heart, and they have not known my ways, there was in them an evil heart, an hard heart, an unbelieving heart, ver. 13. 15, 18. and yet God commanded Joshuah to circumcise their children, therefore there was no more required of the circumcised, but that they were Abraham's seed according to the flesh, and by that same reason there is no more required of infants that they may be baptised, but that they be borne in the christian Church, for the Christian baptism, and the Jewish circumcision in substance are all one. Rom. 6. 4. Col. 2. 11. Jer. 9 26. Jer. 4. 4. 1 Pet. 3. 21, 22. This is so true, that circumcision is put for the Nation of the Jews, Acts 11. 2. Rom. 2. 26, 27. Gal. 2. 7. Gal. 6. 15. which speech could not stand, if most part of the children of the Jews, for the parent's wickedness were to be uncircumcised: neither do we read in God's word, that ever the children of wicked jews were uncircumcised, and if their circumcision had been a profaning of the covenant, and dishonouring and polluting of the holy things of God, the Prophets who rebuked all the sins of that Nation, would not have passed in silence that which should have been a national sin in them: and as God determineth the quality of these that eat the Passeover, that they be circumcised people, and so jews, so doth he determine the quality of these that are to be externally circumcised, Gen. 17. every male child. Some answer that these infants, josh. 5. circumcised, were the infants of parents dead in the wilderness, and so they were not now under the care and tutory of their parents, but under the care of others, and so they might be circumcised. Answ. But the death of the parents did not change their Church-state, for they were still the children of wicked parents, whose carcases fell in the wilderness, and that in God's wrath, Hebrews 3. 2. Argument. 2. Arg. If John Baptist Mat. 3. 5. baptised Jerusalem, and all Judea, and all the regions round about, and that without any further examination of the aged, so they would confess their sins, and yet he called them a generation of vipers, and so the seed of murderers and evil doers, such as are vipers, and Christ said Mat. 18. that of their children, and such like was the Kingdom of God; then the children of Pharisees and Publicans and wicked persons are to be baptised, so their parents profess the doctrine of the covenant, but the former is true, Ergo. 3. Argument. 3. Arg. If Peter, Acts 2. 38, 39 command every one of the jews to be baptised by this argument, because the promise (saith he) is made to you, and to your children, and to as many as the Lord shall call, than all are to be baptised, to whom the promise of the covenant, and external calling by this covenant is made, but the promise of the covenant is made to the seed of the wicked within the visible Church, Ergo the seal of that promise is to be conferred upon them, I prove the assumption. When God said to Abraham, I will be thy God, and the God of thy seed, by the seed of Abraham he cannot mean the nearest of Abraham's seed only, to wit, the nearest sons, for so by that, he should have been Abraham's God, and isaack's God only, and not jaacobs' God, and the God of the seed of Jacob, which is against the tenor of the covenant, now if God be the God of Abraham's seed far off, and near down, to many generations, the wickedness of the nearest parents cannot break the covenant, as is clear, Ezech. 20. 18, 19 v. 22. v. 36, 37. v. 42, 43. Psal. 106. v. 40, 45, 46, Rom. 3. 3. Leu. 26. 44, 45. spoken of the sons of wicked parents, and if these children stand in the covenant, for God's names sake, and God say expressly, Ezech. 20 18, 19 to the sons of wicked parents who grieved his holy spirit in the wilderness: walk in my statutes and walk not in the statutes of your fathers, I am the Lord your God, than they were in covenant notwithstanding of the wickedness of their fathers, and therefore by our brothers argument, the seals of the covenant should be bestowed upon them. 4. Argument. 4. Arg. If the Lord show mercy to the thousand generations of them who love him, and keep his commandments, than the wickedness of the nearest parents, do not remove the mercy of the covenant from the children, because the mercy extendeth to the thousand generations: But the former is said, Exod. 20. in the second commandment, and therefore for the sins of their nearest parents, they are not excluded from the mercy of the covenant, and therefore neither from the seals of that mercy. If our brethren say, we have no assurance of faith, that their thousand generation upward hath been lovers of God and keepers of his commandments, and so the children in faith cannot be baptised. I answer first, by this argument you cannot deny baptism to them in faith. 2. You have not certainty of faith, Camero prelec. de visib. eccles. which must be grounded upon infallible verity, that their nearest parents are believers, you have for that only the judgement of charity, as Camero saith well: and this faith you have infallibly, that the sins of no one, or two, or four persons do interrupt the course of God's immutable covenant in the race of covenanters borne in the visible Church, Rom. 3. 3, 4. josh. 5. 2, 3, 4. Levit 26. 41, 42, 43, 44. Ezech. 20. 14, 17, 22. 5. Argument. 5. Arg. The infallible promise of the covenant, I will be thy God, and the God of thy seed: which is made to us Gentiles, as well as to the Jews, Gal. 3. 10, 11, 12, 13. must make a difference betwixt the seed of Christians, and the seed of Turks and Pagans, and these that are without the true Church of Christians. But if so, that the sins and wickedness of the nearest parents cut off their children, from the mercy of the covenant, and hinder God to be their God; then these infants are in no better case through the covenant made to their grandfathers and generations upward, than the sons of Turks and Pagans; for they are strangers to the covenant, and have no right to the seals of the covenant, no more than the children of Turks. I prove the proposition (I will be thy God and the God of thy seed) extendeth the covenant to the seed of the faithful to many generations downward, until it please the Lord to translate his Son's Kingdom, and remove the candlestick from a people; Neither can the meaning be, (I will be thy God and the God of thy seed, except the nearest parents of thy seed be unbelievers,) for that is contrary to the Scriptures aboved cited. Neither can they say, that the children of unbelieving parents borne within the christian Church, have right to the covenant and the seals thereof, when they come to age, and do believe and repent, for so the children of Turks, if they believe and repent have that same right, as is clear, Isaiah 56. 6, 7. Acts 10. 34, 35. 6. Argument. 6. Arg. If God in the covenant of grace and Evangell, will not have the son to bear the iniquity of the father, except the son follow the evil ways of his parents, and so make the father's iniquity his own: then cannot the children of wicked parents be excluded from the covenant, and the seals of the covenant, for the sins and wickedness of their nearest parents; But the former is said, Ezech. 18. 4. The son shall not bear the iniquity of his father: Now infants as yet being free of actual sins, have not served themselves heirs to the iniquities of their fathers. Neither can it be said, as some say, the children of Turks are not to be baptised, because their parents are without the covenant, and yet these children being free of actual transgressions bear the iniquity of their fathers. I answer, God keepeth a legal way with Turks and all that are without the Church, and covenant of grace, and we suppose the child borne of wicked parents to be in the case of election, and so really within the covenant, and it is ordinary enough that chosen and redeemed infants be born of unbelieving parents, in that case who can say that God layeth their father's iniquities on them in spiritual and eternal punishments, such as is to be reputed without the covenant, and dying in that estate, to be damned for ever. 7. Arg. 7. Arg. If the root be holy, so also are the branches, Rom. 11. 16. Now this holiness cannot be meant of personal and inherent holiness; for it is not true in that sense, if the fathers and forefathers be truly sanctified and believers, then are the branches and children sanctified and believers, the contrary whereof we see in wicked Absalon borne of holy David, and many others: Therefore this holiness must be the holiness of the Nation, not of persons; it must be an holiness, because of their elected and chosen parents the patriarchs and Prophets, and the holy seed of the jews: and so the holiness' federal, or the holiness of the covenant. If then the jews in Paul's time were holy by covenant, howbeit for the present the sons were branches broken oft for unbelief: much more seeing God hath chosen the race and Nation of the Gentiles, and is become a God to us and to our seed, the seed must be holy with holiness of the chosen Nation, and holiness external of the covenant, notwithstanding the father and mother were as wicked, as the jews who slew the Lord of glory. 8. Argument. 8. Arg. If the special and only reason, why Baptism should be denied to the children of nearest Parents who are unbelievers, be weak and contrary to the Scriptures, then is this opinion contrary to Scripture also; but the former is true, Ergo, so is the latter: for not only the special, but the only argument is, because these children are without the covenant, seeing their nearest Parents are without the covenant, but this is most false many ways. 1. God commandeth (as I showed before) that the children of most wicked Parents, Josh. 5. should be circumcised. Ergo, God esteemed them within the covenant, notwithstanding of their father's wickedness. 2. The Lord termeth the children of those who slew their sons to Molech, and so ostered them to Devils, to be his sons, Ezech. 16. 20. Moreover thou hast taken my sons and my daughters, which thou hast borne to me, and these hast thou sacrificed to them to be devoured: is this of thy whooredomes a small matter, v. 21. That thou hast slain my children, etc. So Ezek. 23. 37. If they be the Lords sons, and borne to the Lord, howbeit their Parents were bloody murderers, and sacrificers to ●Divels; then God esteemed these sons within the covenant, and who are we to exclude them out of God's covenant? 3. The sons of most wicked Parents dying in their i● fancy may be saved, and of them God hath his own chosen, as we see in many aged ones borne of wicked Parents. Ergo, the wickedness of the Parents is a weak ground to say they are without the covenant, especially seeing we affirm, God hath his decrees of Election and Reprobation of infants, Rom. 9 11. no less than of aged, the contrary whereof we know Arminians teach. 9 Arg. 9 Arg. If external profession be sufficient without longer examination to baptise the aged, as we see in Simon Magus, Act. 8. 13. and in Ananias▪ and Saphira, Act. 2. 38, 39, 44▪ 45. compared with Act. 5. 1, 2. by the Apostles practise: Then the profession of faith in the forefathers is enough for us to judge their forefathers within the covenant, and consenters to the covenant; for when many thousands at once are said to enter in covenant with God, as is clear, Deut. 29. 10, 11, 12, 13. Josh. 24. 24, 25. 2 Chron. 15. 9, 10, 11, 12. they could not give any larger proofs or evidences of their faith of the covenant, than a solemn assembling together, and a verbal oath or a saying (Amen, or So be it) as Deut. 27. 14▪ 17. after which they were reputed in the covenant, and so their seed also in the covenant. August 75. Augustine his mind is that such infants are not to be excluded from baptism, Bucan loc. come. 47. q 33. so Bucan, Calvin, Wallens, the Professors of Leyden. Calv Instit. Let us hear shortly what our brethren say on the contrary. Wall●● loc. come. de baptism p. 960, 96●. Professor. Leyd. in synop. purior. theol, disput. 44▪ thes. 49. M. Best and others object, Those only are to receive the seal of the covenant, whose Parents, at least one of them, in external profession, are within the covenant; but infants borne of wicked and profane parents, are not borne of parents in external profession within the covenant, 1. Object. Ergo, the infants of wicked parents are not to receive the seal of the covenant. The proposition he proveth from Genes. 17. 10. This is my covenant, Best Churches plea p. 52, 53. and every man-child amongst you shall be circumcised, and Rom. 4. 11. He received the sign of circumcision, Separatists 3. petition▪ positto▪ p. 72. a seal of the righteousness of Faith. The assumption he and others prove, Guide to ●en. pos. 5●. p. 31. because murderers, drunkards, swearers, and whose children we baptise, declare themselves not to be Christians, nor faithful, 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 speak of nearest Parents, father and mother one at least; the Text beareth no such thing, but the contrary. These are to receive the seal of the covenant whose forefathers are in external 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 seal of the covenant whose parents are within the covenant by an inward engrafting and union by true faith, besides the external professing thereof; or then there is no other thing required, but only external profession, that the Church without sin may confer the seals; 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 Abraham's sons according to the flesh. 2. Because God should speak an untruth, that he were a God by real 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 real union of faith: therefore these words must import, that nothing is more required, that the Church without sin may confer the seal of the covenant, but the children to be descended of parents professing the truth and faith, although the parents indeed, as concerning any real union of faith, be plain strangers to the covenant, and members of the Church only as an arm of wood is a member of the body, which being true, as it must be said, the assumption is weak and sick. ●or the question is, what it is to be externally within the covenant, it is not to slay all known sins, 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 wilderness, and professed themselves by their murmuring never to be truly within the covenant. Then to profess the doctrine of the covenant is but to be borne jews, and avow the Lord in external profession, and Deut. 29. swear a covenant with him, when the heart is blinded and hardened, v. 4. And so by this it is clear Joshua had commandment of God to give the seal of the covenant to their children, who were as openly wicked against the Lord, as murderers, drunkards, swearers, etc. 3. This argument will prove circumcision could lawfully be given to none, but the children of parents within the covenant, that is, professedly known to be faithful, holy, and separated from the profane world in the judgement of c●arity: this hath no warrant of the word. For 1. The children of the mo●t wicked were circumcised, josh. 5. 2. We desire to know whom God forbade to be circumcised that were carnally descended of Abraham? Or show us ex●mple or precept thereof in the Word? 3. What God required in the parents, whose Infants the Church might lawfully and without sin circumcise, so they were borne jews: O saith Mr. Best, they behoved to be members of the Church whose infants might lawfully be circumcised. I answer, that is, ignotum per ignotius, Show me one person being a born jew, whose child the Lord forbade to circumcise? 2. What is it to be a member of the jewish Church? Is it to be 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 jewish Church visible, nothing was required, but to be a borne jew, and profess God's truth, and keep them from external ceremonial pollutions, I mean to be a member of the visible Church, to keep external and Church-communion with the rest of God's people. Secondly, 2. Object. they object, Not only 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; M. Best Churches ●lea. p. 60, 61▪ arg. 1 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 God's 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 privileges of the brughe, until he come to them by due order; so must a man not only be a Christian ere his child be baptised; 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 baptising, than Christian-communion, which we judge to be false; because the Catholic Church is by order of nature, and first and more principally the body, spouse, redeemed flock of Christ, than any particular independent congregation, that is but a part or member of the Catholic Church; and therefore the covenant, promises of grace, the power of the keys, the seals of the covenant belong first & principally to the Catholic Church, & to these that are in Christian communion with her, before they belong to this or that visible part of the Catholic Church, and so all ecclesiastic power of the keys must be first & more principally in the Catholic Church, then in a particular congregation, as a reasonable soul by order of nature is in man, before it be in Peter, Thomas or john. 2. I believe these are within, that are professors of the true faith, suppose they be not members of the Church of Corinth, or of any settled 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. Baptism is a privilege of the Church, not a privilege of such a particular independent Church, and the distinction betwixt Christian-communion and Church-communion in this point is needless and fruitless; for none are to be refused of baptism, whose parents profess the faith and Christian-communion: Howbeit, they by God's providence may be cast into a country where they are not, and cannot be (without due examination) members of a settled Church, as one may hear the word and join in public prayer with any true Church he cometh unto, and so having Christian-communion with a true Church, he hath by that same also Church communion. For baptism is not like Burgess freedom in a city, a man may be a free Citizen in one Town or City, and not be a free citizen to have right to the privileges of all other Cities, but he who is Christ's freeman in one Church, hath Christian freedom and right to communion thereby in all Churches, and may have Church-communion in all true Churches; but he that is a free Burgess in one City, is not free in all. Thirdly, they object, If Baptism be given to all promiscuously, the Church shall not be the house of God, to receive only God's family, but a common Inn to receive all clean and unclean. So Best citing Cartwright. Best 16. p. 64. Separatists 3 petit. 10. pos. at. 2 reas. 3. Baptism is to be administered (say the Separatists) only to the seed of the faithful, because such only are accounted to the Lord for a generation, which he begetteth and receiveth in his Church to declare his righteousness in Christ, Psalm. 22. 30, 31. Rom. 4. 11. and Rom. 11. 16. Math. 10. 13, 16. Answ. Cartwright in that place is only against the baptising of infants of excommunicate parents who are cast out of the Church; Cartwright against Whytgift, p. 172. but as the Church is a house, so there are in the house of baptised ones, both clean and unclean: Neither are they all barns of the house, who are within the house: the profession of cleanness and holiness, and of the faith of Christ, maketh it a house different from the society of Pagans and Infidel's. 2. Whereas M. Best urgeth that none should be baptised, but members of the visible Church: he maketh all baptised members of the Church, how then must they be all visible Saints, clean persons and holy? For baptism maketh not the thousand part that are baptised to be visible Saints. 3. This Generation begotten of the Lord and received into the Church to declare his righteousness, Psal. 22. is not such only as are to be baptised; for that generation, v. 30. is a seed that serveth the Lord, and v. 31. declareth his righteousness: All infants whether of faithful or unfaithful parents do alike service to God, and alike declare his righteousness, that is to say, infants of what ever kind can do no service to God. If their meaning be the infants of faithful parents circumcised shall serve God, and declare his Righteousness, when they come to age: First this Text saith not they are the seed of the faithful only that shall serve God: For the seed of the faithful, such as Ammon, Absolom, and David's seed often refuse to serve God, and declare his righteousness, and the seed and children of wicked Parents, as Hezekiah the son of wicked Ahaz, and Josiah the son of wicked Amon, do often serve God, and declare his righteousness: So they cite Scriptures, that by no force of reason do speak for them, as Rom. 4. 11. and Rom. 11. 16. say nothing; but if the root be holy with the holiness' federal, and of the external profession: So are the branches; but the place speaketh nothing of true inherent holiness; for then all holy Parents should have holy and visible Saints coming out of their loins, which is against Scripture and experience. Fourthly, Object. 4. they object, By this our Divines lose their best Argument against Anabaptists; Best 16. p. 56. namely, that children of Christians by that same warrant are to be baptised, that Infants under the Law were circumcised; but none was circumcised but a member of the visible Church under the Law. Now this ye gainsay, who would have all clean and unclean baptised, and so you leave your pattern. Answ. We leave our pattern in no sort: For all were circumcised that were borne of circumcised Parents within the Church of the Jews: so all are to be baptised that are borne of Christians, and baptised Parents professing the faith. But (say they) Drunkards, Murderers, Sco●●ers, Swearers, and ignorant Atheists both Fathers and Mothers, whose children you baptise, do not profess the ●aith; for in works they deny and belie their profession. Answ. Then you will have the children of none to be baptised, but those whose parents are sound and sincere professors in the judgement of charity; but so Joshuah failed who circumcised the children of all professing themselves to be Abraham's sons carnally; howbeit Joshuah knew, and was an eyewitness that their Fathers did deny and belie their profession. And John baptised the ●eed of all, Mat. 3. that professed the faith of the Messiah, although he knew them to be a generation of vipers. 2. They often require that one of the Parents be a believer, or else the child cannot be clean, nor lawfully baptised, and they repose on that place, 1 Cor. 7. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; Else (that is, if both were unbelievers) were your children unclean (that is not within the covenant) but now are they holy. And they allege Beza and Pareus for this. Answ. But they mistake the word (unbelieving) for by (unbelieving) in that place (as the Professors of Leyden do well observe) is meant Infidel Gentiles that are without the Church, Pro●es. Leyd. Synop. purior. Theol. and profess not Christ, as is clear from the Text: For where the husband that believed was married on a Pagan-wife; Walle●● 16 disp. 44. thes. 49. or a Jew he thought being converted to the Christian faith, he behoved to sunder with his Pagan-wife; and the wife converted to the Christian faith married to a heathen and Pagan-husband thought she behoved to divorce, and that the marriage could not be sanctified. The Apostle answereth this case of conscience: Suppose the Father be a Pagan, if the Mother be a believer, that is, a professor of Christianity (for a Believer is here opposed to a Pagan) yet the children are holy by the Mothers or Father's profession of Christianity. Hence the Argument is strong for us, Profession of Christianity opposed to Paganism maketh the children clean and holy before God by the holiness of the Covenant; therefore Infants borne of parents professing Christian Religion are to be baptised: For that this troubled many converted, that they were married to heathen, and bondmen to them, and in such and such callings as they thought inconsistible with Christian Religion is clear from verse 14, 15, 16, 20, 21, 22, 23, 24. in● Cor. 7 〈◊〉. And Beza on that place saith, it was never heard in the ancient Church that every Infidel child was to be baptised. And Pareus saith, Pareus comment. 1 Cor. 7. the children of Christian parents are holy before Baptism by a Covenant and external holiness, jure, by Gods right being borne of Christian parents; And after Baptism they are holy, de facto, formally and actually. Melanctho● loc. come. pag. ●83▪ So say Melancthon and Keckerman. But I fear that these who will have none baptised but the children of believing parents, Keckerman Syl'em sheol l. 3. p. 4●3. aim at this, That the faith of the father is imputed to the children, which indeed reverend Beza doth maintain: Beza in Colleg. Monpelg. p. 98. Or then a worse, that Infants are not to be baptised at all, seeing they oppose the places that we cite for the lawfulness of baptising Infants. Presbyter govern. exam. anno 1641 The authors of Presbyterial government call the baptising of children a untimous anticipation. Our brethren's mind is, that the Infants of both Parents known to be unbelievers, are not to be baptised until they come to age, and can give proof that they are within the covenant of grace, what Anabaptists think here is known. Boniface 4. Best. Church plea, a●g 5. p. 63. Some say that Boniface the 4. in the year 606. began the Baptism of infants. M. Best saith too nakedly. I believe at Augustine, Cyprian, Origen, Cyrill, Nazianzen, Ambrose, and many other Fathers affirm, that the Church hath received the Baptism of Infants from the Apostles. What? doth he not believe that it is most evidently in Scripture? and hath he no better warrant than the ●athers? Fourthly, 4. Object. M. Best objecteth, If there be no precept nor example for baptising of Infants begotten of both Parents unbelieving; then there is no promise of blessing made unto it; but the first is true, Ergo, the second. Answ. 1. We ask with what faith, and by what precept or example was ever circumcision in the whole old Testament denied to any male-child of the most wicked Jews; and by what precept and example is Baptism denied to any Infant in the New Testament for his Parent's wickedness? the Father's professing the Christian Faith: Yea, seeing Baptism is denied to Infants upon a suspicion, that their Parents are destitute of faith, and not within the Covenant; Now this suspicion is not faith, nor grounded upon any word of God, or certainty of faith; for whether an other man believe, or believe not, it is not faith, nor known by faith's certainty to me, but by the judgement of charity. Fifthly, Object. 5. they object, If all promiscuously be baptised, God's name is taken in vain, and the holy Sacrament greatly abused, Mal. 1. 12. Heb. 10 29. Answ. This is to accuse God, as if he had not found sufficient ways out to save his own name from blasphemy. Nor can our brethren by their Doctrine save his name from dishonour, nor the Sacrament from profanation; because multitudes of Infants borne of believing Parents are reprobates, and yet God hath commanded to baptise them, who being reprobates must be without the covenant, and so the covenant is profaned, and many Infants of wicked Parents are chosen, and within the covenant; yet are we forbidden by our brethren to give them the seals of the covenant until they come to age, which also should be given to them, and needs force by their doctrine that Christ hath commanded a certain way of dishonouring his name (which is blasphemy) ●or we have not such a clear way to know Infants clean and unclean, as the Priest had to know the polluted bread, and the polluted sacrifices, Mal. 1. 7, 12. as he citeth: For what Infants are within the covenant indeed, and chosen of God; and what not: We neither know, nor is it requisite that we know further than that we are to know, that they are borne within the visible Church. Sixthly, Object. 6. they say, The Church of God is defiled, Hag. 2. 14, 15. Ezech. 44. 7. Best Church plea, p. 63. If all Infants promiscuously be baptised; for then the people and every work of their hand, and their offering is unclean. So M. Best. Answ. We deny that children borne within the visible Church are an unclean offering to the Lord, and that the baptising of them polluteth the Nation, and all the worship of the Nation, as they would gather from Haggai: For being borne of the holy Nation, they are holy with a federal and national holiness, Rom. 11. 16. If the root be holy so are the branches: For our brethren baptise children of Parents who are hypocrites and unbelievers, and so the uncircumcised in heart come into the Sanctuary: Yea Peter in baptising Simon Magus, and Ananias and Saphira brought in the uncircumcised in heart and the strangers to God's covenant, as Best allegeth from Ezech. 44. borrowing such abused testimonies of God's word from Separatists, as they borrowed them from Anabaptists: For we preach and invite in the Gospel all the uncircumcised in heart, and all the wicked to come and hear and partake of the holy things of the Gospel, and receive the promises thereof with faith: And when many come to this heavenly banquet without their wedding garment, Mat. ●2. 12, 13. 2 Cor. 2. 16. Mat. 21. 43, 44. It followeth not, because they profane the holy things of God, that Ministers who baptise the Infants of hypocrites, and profane persons, are accessary to the profaning of the holy things of God, and that we bring in the polluted in heart to the Sanctuary of God. It is one thing whom Ministers should receive as members of the Sanctuary and Church; and another thing, who should come in, and what sort of persons they are obliged to be who come to be members. To say that Ministers should receive none into the Church but those that are circumcised in heart, and clean and holy, and clothed with the wedding garment of faith is more than our brethren can prove: Nay, we are to invite to the wedding good and bad, chosen and unchosen, Mat. 22. 9 As many as you find bid to the wedding. But that all that come to be received members of the unvisible Church are obliged to be circumcised in heart, and holy, and clothed with the wedding garment, else they profane the Sanctuary and holy things of God) is most true: But we desire that our brethren would prove this; The Porters that held out the uncircumcised and the strangers out of the Sanctuary, were types of the Ministers and Church of the New Testament, who should receive none to be Church-members, and invite none to the wedding of the Gospel, but such as have their wedding garment, and are circumcised in heart, and are clean, and holy, else they profane and defile the Church of God, as M. Best saith. We believe this latter to be an untruth, and yet the strength of this Argument doth hang upon this: They are obliged to be such who enter into the Church, else they defile the Sanctuary, Ergo, the Church and Ministers of the New Testament are obliged to invite none to any Church-communion, or receive them into a Church fellowship, but only the circumcised in heart: We utterly deny this consequence. It is one thing, what sort of persons they ought to be, that should be members of the Church (doubtless they should be believers) And another thing, whom the Church should receive in (these should be professors.) Seventhly, 7. Object. M. Best reasoneth thus, The Minister is made a covenant-breaker, Mal. 2. 8. who baptised the child of profane Parents, and why? because he offereth the blind for a sacrifice to God. Answ. What if the Parents be esteemed believers, and are but hypocrites indeed, as is too ordinary: There is then a blind sacrifice offered to God, and that by God's commandment. 2. It followeth no way that the Minister is accessary to this sacrifice: Suppose it were blind, as none can judge that but God; but the Minister doth what his Master commandeth him, to preach unto all, and baptise all that are borne within the visible Church; the sacrifice may be blind by their doctrine and ours also; but that it is a sacrifice blind to the Minister, and he a Priest to offer that blind sacrifice, is not hence concluded. Eighthly, 8. Object. Best saith, Divine wrath is kindled for the profanation of holy things. Answ. That this is the Ministers or Church's profanation of holy things is not proved: It is not wrath procured by the Ministers, or those who receive them into the Church, but wrath procured by the unworthy incommers. Ninthly, 9 Object. Separatists reason thus: If all be baptised promiscuously, Separatistic pe●●● p●s. 10. unbelievers and profane, together with their children shall be counted in that state to be Abraham's seed, and heirs of the promis●, and so to be Christ's, contrary to Gal. 3. 7, 29. with Gen. 15. 6. and 17. 7. Answ. 1. A promiscuous baptising of all we deny: It may import a baptising of the Infants of Turks, or of Papists, who avow they will bring up the child baptised in the Roman faith: In which case, it would seem Baptism should be denied, Walleus in loc. come. as the learned Walleus thinketh. 2. There is a double counting on in God's seed. 1. One according to Election, and so only the elect are counted in the seed, as is clear, Rom. 9 Paul expoundeth, Gen. 15. This counting in the seed is not well counted to be common to all circumcised: Separatists do ordinarily miscount and abuse Scriptures, not caring what they cite, so that the Margin swell with citations. 2. There is an Ecclesiastical and conditional counting, whereby all baptised are in the judgement of charity counted Abraham's heirs; but with the condition, that they have Abraham's faith, and be internally in Abraham's covenant, and so are counted in th● seed, and all baptised. Hence the Separatists other two Arguments do not conclude: For they infer, if all must be baptised, that unbelievers have alike interest with believers in the seals and privileges of the Church, and must be counted in that same body and state with believers: For to the external privileges and visible body of the Church all professors (for they are not to be reputed unbelievers) have alike interest; but to the inward favours and graces sealed in the Sacraments, and in the true and mystical body of Christ they have not all alike interest who are baptised. 2. Separatists do ignorantly and uncharitably in this dispute take the children of the nearest Parents that are profane and wicked, and unbelieving and unclean Infants for all one: For because their Fathers many generations upward were within the covenant; therefore are such children in external profession within the covenant, as the Lord did show favour to his people for Abraham and David's sake many years after they were dead, when their nearest Parents were wicked and profane, Psal. 106. 45, 46. Psal. 105. 41, 42. Ezech. 20. 2●. and chap. 36. 21, 22. 2. Conclusion. 2. Conclus. These only are to be admitted to the Supper of the Lord, whom in charity we judge, can and do try and examine themselves, and rightly discern the Lord's body, and who in faith can annuntiate the Lords death, unto his second coming again: And therefore children and infants, ignorants, and scandalously flagitious persons, and mad persons are to be debarred. But that none should be Church-members of Christ's visible body, but such as we can, and dare admit to the Lords Supper, is most false: For we put a manifest difference betwixt those that are admitted into Christ's visible body, as ordinary hearers of the word, such as are ignorants, and many unconverted professors; and the excommunicate who are admitted to be ordinary hearers of the word, but are not to be admitted to the Supper of the Lord; for so we should profane the holy things of God, and be accessary to the profaning of the Lords body and precious blood. Here a doubt ariseth, seeing Christ crucified is the substance and object of faith in the word preached, as well as in the Sacrament of the Lords Supper; and in no sort are Ministers to be accessary to the profaning of the holy things of God, or of casting pearls before swine, Mat. 7. 6. Mat. 15. 26. Heb. 10. 29. Hag. 2. 14, 15. Num. 5. 2, 3. and Levit. 19 22. How do we admit the ignorant and unbelievers, yea the excommunicate, Mat. 22. 9 2 Thess 3. 15. to the holy things of the Gospel preached, which we know they shall, and do profane? For to them the word is the savour of death unto death, 2 Cor. 2. 16. and Christ is a rock of offence, and a stumbling stone, a gin and a snare, Isa. 8. 14. 1 Pet. 2. 8. and yet we are accessary to their profaning of the Lords Table if we admit such to the Table. Answ. There are great odds betwixt a possible and necessary means of salvation profaned, and a mean of salvation not necessary nor possible to reach its end for the which it is ordained: If these of the Separation would distinguish this as God's word doth, they should not so stumble about the constitution of a visible Church: For the word preached is the necessary and possible mean of conversion to the most flagitious and wicked hearers; And howbeit they profane the word, promises, and despise Christ and his covenant in the word preached; yet Ministers in receiving such into Church-communion are not accessary to the profaning of God's holy things; because they are under a necessity of offering Christ preached, as the only ordinary, necessary, and possible mean of salvation; Therefore we admit them to the hearing and believing of the word, per se, and kindly; but to the stumbling at the word by accident, by their abuse coming from themselves. But the Lord's Supper being a Seal of our nourishment and spiritual growth in Christ, it presupposeth faith, and the begun life of God, and the new birth, and so to those who are openly flagitious and known unbelievers, it is neither a necessary means of salvation, nor yet a possible mean: Not necessary; for meat and drink and these elements cannot nourish those who have no life of God in them at all: As bread and wine are not means at all to a dead man, Infestment in the husband's lands, and a dowry is no mean necessary at all to an unmarried virgin remaining unmarried. Also until the communicant believe in Christ, it is not a possible Seal; for it can seal nothing to one that is not capable of nourishment, seeing the unbeliever by no possibility can be sealed up in a growing communion with Christ. And this Supper is not a formal means of conversion, but a formal means of the 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 unbelievers, they have there a kindly influence in the profaning of the holy things of God, in giving a mean 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 only accidental. The sin is in the abusers of the word only, which is a mean 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 Baptism, and the hearing of the Word. But as we are to take care that the holy things of God be not profaned 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 natural, not moral, 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 Keys himself alone, without the Eldership to debar any; for than he himself useth the Keys by censuring, Pope-like, without the Church. 3. Grossly 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 go before, as seen to the Church, before they dare admit to the Lords Table, but such as may be in hypocrites. Answ. And so did the Apostolic Church, I doubt not but the Apostles did, Acts 2. 46, 47. admit Ananias and Saphira to the Lords Table: And so did Paul esteem of Demas, and would once have admitted Hymeneus, Alexander and others; and this is clear, 1 Joh. 2. 19 If they had been of us, they would no doubt have continued with us: Then they remained for a space communicators with the true Church in the word of the covenant and seals. 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, equal. We think multitudes are members of the visible Church, and must be hearers, as known unbelievers, who are not to be admitted to the Sacrament. CHAP. XIII. Quest. 13. Whether or no every particular Congregation and Church hath of itself independent power from Christ, to exercise the whole power of the Keys, without any subjection to any superior Ecclesiastical jurisdiction? IT is known 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 national Assemblies of the Churches consociated; holding that they can, and may give counsel, and brotherly advise in matters doubtful: But that Presbyteries or Synods have no Ecclesiastical 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 believers, to whom our brethren say, Christ hath committed the power of the keys, who have power to choose and ordain their own 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 independent, which is that same congregation of believers new clothed with a settled and constituted eldership, one Pastor, and Elders, and Doctors: Of this Congregation is our present question. This Congregation again hath either one Pastor only, with a number of Elders; or it hath a number of Pastors and Elders who do meet for discipline, which is a Presbyterial Church, such as we esteem 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 far as concerneth themselves, as the Arguments of our brethren do prove, but with subordination to the Eldership of their own 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 read Acts 20. 28, 29, 36. who tried those who called themselves Apostles, and did lie, and were found liars, Rev. 2. 2. This Presbytery consisting of more Pastors, is the first ruling and governing Church, having power of the keys in all points of discipline within themselves; They have intensively power of the keys in all points, and equal power (intensiuè) 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 Council convented at Jerusalem, Acts 15. 21, 22, etc. But Provincial Synods, and national Assemblies have greater power than the Presbyteries extensiuè; 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 inferior Elderships. Now that there is not to be ●ound in the word a Congregation with an Eldership, and one Pastor that hath the power of all discipline independently, within itself, I prove: 1. I reason from the Apostolic Churches practise, 1. Arg. which must be a pattern to us: And first, let no man say the Argument is weak, because the Apostolic Church being liable to persecution, and Parishes not then settled, their order cannot be a rule to us: For 1. we have not a perfect pattern if the Apostolic Church be laid aside, as no rule to us. 2. It is said, Acts 9 31. Then had the Church's rest throughout all Judea, Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy-Ghost, were multiplied. Hence if there be not a pattern of such an independent Congregation by precept or practice, where one particular Congregation with one Pastor, and their Eldership did exercise, or may exercise all power of the keys 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 Pastor. We desire an instance. 2. All ordination by practice and precept in the New Testament is by more Pastors than one; yea by a College of Pastors, which is clear, Acts 1. 13. the eleven Apostles were at the ordination of Mathias, and the Apostle Peter presideth in the action. And Acts 6. 2. the twelve Apostles did ordain the seven Deacons, ver. 6. and prayed and laid their hands on them, ver. 6. It is vain that Turre●remata and other Papists say, De P●●tif. l. 2. c. 1. p 64. that Peter himself alone might have chosen the seven Deacons. Whittaker de conc. quaest. 5. p. 150. See for this Whitgyft opposing Turrecremata, and Whittaker. Also see Acts 13. 1, 2, 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles, and they fasted and prayed, and laid their hands on them. So Paul and Barnabas, if there were not more Pastors with them, Acts 14. 23. appointed Elders in every Church with fasting and prayer, Acts 20. 17. ver. 28. There was a College of preaching Elders at Ephesus, and at Philippi, Phil. 1. 2. Bishops and Deacons at Thessalonica, 1 Thes. 9 12. a multitude, that is, more than one Pastor that were over them in the Lord, and laboured amongst them, and admonished them, ver. 13 1 Tim 4. 14. a College or Senate of Presbyters or Pastors, who ordained Timothy by the laying on of hands. 2. If ordination of Pastors in the word be never given to people, or believers, or to ruling Elders; but still to Pastors, as is clear, 1 Tim. 5. 22. Tit. 1. ver. 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor (except we bring in a Prelate into the Church) than one Pastor, with one single Congregation cannot exercise this point of discipline, and so not all points of discipline. 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things, Acts 20. 29, 30, 3●. and rebuked because they suffer them to teach false doctrine; and commended, because they try false teachers, and cast them out, Rev. 2. ver. 14. ver. 20. ver. 2. if they be commanded to ordain faithful men, 2 Tim. 2. 2. and taught whom they should ordain, Tit. 1. 5, 6, 7. 1 Tim. 3. ver. 2, 3, 4, 5. 1 Tim. 5. 22. and whom they should reject, as unmeet for the work of the Lord: Then one Pastor and a single Congregation have not the power of this point of discipline, and so they are not independent within themselves; but the former is said by GOD'S Word. Ergo, so is the latter. 2. Argument. 2. Arg. That government is not of God, nor from the wisdom of Christ the lawgiver, that deviseth means of discipline for edifying the people by the keys, and omitteth means for edifying by the keys the Elders of every particular congregation; but the doctrine of independent Congregations is such. Ergo, this doctrine is not of God. The proposition is clear, Christ's perfect government hath ways and means in his Testament, to edify all ranks and degrees of people, for the perfecting of the body of his Saints, Eph. 3. 11. 1 Cor. 5. 4, 5. Mat. 18. 15, 16. john 20. 21, 22, 23. I prove the Assumption: If a pastor and six or twelve Elders turn scandalous in their lives, and unsound and corrupt in the Faith: there is no way of gaining them by the power of the keys; for there be but three ways imaginable. 1. That they should censure and use the rod against themselves, which is against nature, reason and unwritten in the Word of God. 2. They cannot be censured by Presbyteries and Synods; for the doctrine of independent Congregations doth abhor this. And thirdly, they cannot be censured by the multitude of believers; for 1. The Lord hath not given the rod and power of edification, such as Paul speaketh of, 1 Cor. 4. 20, 21. to the flock over the overseers. 2. This is popular government and worse, the flock made overseers to the Shepherds, the sons authorised to correct the fathers. 3. We desire a pattern of this government from the word of God. Our third argument is from many absurdities. 3. Arg. That doctrine is not sound, from whence flow many absurdities contrary to God's Word; but from the doctrine of independent Congregations without subordination to Synods, flow many absurdities contrary to God's Word, Ergò, that doctrine is not sound. The Major is out of controversy, and is clear; for the Scriptures reason from absurdities, 1 Cor. 15. 14, 15. john 8. 55. I prove the assumption; as, 1. The Prophets shall not be authoritatively judged by Prophets and Pastors, but by the multitude, contrary to that, 1 Cor▪ 14. 29. Let the Prophets speak two or three, and let the other judge. 2. Authoritative and judicial excommunication was in the Pastors and Elders power, 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrine ●u●teth authoritative and judicial excommunication into the hands of all the people. 3. All the assemblies of Pastors in the Apostolic Church, for the discipline which concerned many Churches, upon necessary causes shall be temporary and extraordinary, and so not obliging us now, as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1, 2, 3. Act. 15. Act. 21. 18, 19 1 Tim. 4. 14. and yet these same necessary causes of such assemblies, as Divisions betwixt Grecians and Hebrews, heresies, schisms remain in the Church to the world's end. 4. Those who authoritatively govern and edify the Church, are men separated from the world, not entangled with the affairs of this life, 2 Tim. 2. 2, 3, 4, 5. therefore if all the multitude govern and oversee both themselves and their guides: they are not to remain in their callings, as tradesmen, servants, merchant's, lawyers, etc. but to give themselves wholly to the over-seeing of the Church, contrary to that which the Word of God saith, ordaining every man to abide in his calling, 1 Cor. 7. 20, 21, 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are overseers to excommunicate, deprive, censure, and authoritatively rebuke their pastors, and so 1. pastors of pastors, overseers and watchmen, over their Overseers and Watchmen. 2. The relation of pastor and flock, of feeders and a people fed is taken away. 3. That which the Scripture ascribeth to pastor● only, 1 Tim. 5. 19, 20. Tit. 1. 13. v. 9 is given to private professors. 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together, is taken away, there is no Christian-communion of Church officers, as Church officers 7. All particular Churches are left, in case of errors, to the immediate judgement of Christ, and obnoxious to no Church censures, suppose they consist of six or ten professors only. 8. The grounds of the doctrine are these same arguments, which Anabaptists and Socinians use against the places of Kings, Judges, Magistrates, to wit, that believers are free, redeemed, bought with a price, all things are theirs; and therefore all power, which consequence is no stronger the one way, than the other. 9 It layeth a blot upon Christ's wisdom, who hath appointed congregations to be edified by no power of the keys in case of aberration a●d incorrigible obstinacy. 10. It maketh the Word of God imperfect, which setteth down no Canons, how the believers of an independent Church should govern, and Paul teacheth how Timothy and Titus, and all Churchmen should govern. 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 baptised non-baptized, and in the place of Turks; if possibly the pastor and the ten professors 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 keys, than one single man, who may counsel and advise his brother. 14. Extreme confusion and inevitable schisms hence arise, whilst such a sister-Church saith, I am Paul's, and her sister-Church saith, I am Apollo's, and there is no remedy against this fire. 15. The pattern of a Church governing and ministerial, consisting of only believers, is neither in all the Scriptures, antiquity, nor in the writings of Divines. But of these I shall speak more fully hereafter, God willing. 4. Argument. 4. Arg. That Doctrine is not to be holden, which tendeth to the removing of a public 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 public 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. English Puritanis. me, c 2 art. 1. p. 4. Light for the ignorant, printed, an. 1641. p. 20. I prove the assumption. By the doctrine of independency, two or three, or ten or twelve private Christians in a private Family, Guide to Zion, pos. 11. p. 7. joining themselves covenant-ways to worship God is a true visible Church: Separatist. 3. p●tit. to King James 〈◊〉 p 44. 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, joining together according to the order of the Gospel, 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 public ministry. 1. because every twelve in a private Family is this way joined together, and is an independent Church. 2 this congregation being independent, it hath within itself the power of the keys, and is not subject (saith the English Puritanisme) to any other Superior ecclesiastical jurisdiction, ●nglish Puritanis. c 2. art. 3 p. 4. then to that which is within itself. But, 1 Katherine against M. Edward's saith, p. 7, 8. Private Christians have the Spirit. Ergo, they may pray. Answ: God forbid we deny, but they both may and aught to pray continually: but hence it followeth not affirmatiuè, à genere ad speciem, therefore they may authoritatively, not being called of God, as was Aaron, and invade the pastors chair, and pray and fast and lay on hands by ministerial authority, as the pastors do, Act: 6. 6. Act: 13. 3. 2. The Church (saith the Feminin Author, p. 8.) is not blind, so that none have power of seeing, but only the officers. Answ. All believers see and discern true and false teachers, 1 john 4. 1. Heb: 5. 14. 2 Cor: 3. 18. Psal: 119. 18. Ephes: 1. 17. but it followeth not, affirmatiuè, à genere a● speciem, therefore they do all see as the eye of the body, with an authoritative and pastoral light and eye; for then all the body should be an eye, where were then the hearing? 2 Cor. 12. 17. 3 Within itself there is no jurisdiction ministerial; for in the definition of a Church ministerial, there is deep silence of Ministers or office-bearers; and good reason by their grounds, who hold it: For it is a society of believers joined together covenant ways in the true worship of God; which society hath power to ordain and elect their own pastors and Elders, here is the power of the keys to bind and lose on earth, as Christ bindeth and looseth in Heaven, Math: 18. 18. chap: 16. 19 and a ministerial act of these keys, to wit, the ordaining of Pastors, Doctors, Elders and Deacons; before there be any Pastor, Doctor or Elder or Deacon. A ministry than must only be necessary, ad benè esse, non ad esse simpliciter, to the better or well-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 endued with a sensitive soul, before it can hear, or see, or touch; now this independent Church, must have the perfect essence and being of a ministerial Church, seeing it doth by the power of the keys within itself constitute and ordain her own Ministers and Pastors; and if they were joined in the worship of God before they had Ministers, they did in a visible way (being a visible Church in the complete being of a visible Church) worship God, before they had Ministers; for before they ordain their Ministers, they must keep the Apostolic 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, public fasting, public praying, public ordination of a visible and independent Church, and as yet they have no Ministers; So in case the Eldership of a congregation shall all turn scandalous and heretical: this same independent congregation may excommunicate them. Ergo before excommunication, they must publicly and by the power of the keys, convince them of Heresy, 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 far from pastoral preaching, and if here be not ministerial acts, and the highest judicial and authoritative censure exercised by no Ministers at all; and what hindereth by this reason, but the independent Church (that doth publicly and authoritatively pray, fast, rebuke, convince gainsayers, make and unmake, by the power of the keys, pastors and Ministers) may also without Ministers preach, and administer the Sacraments? against which the Separatists themselves do speak and give reasons from Scripture, that none may administer the Sacraments, until the pastors and teachers be chosen and ordained in their office. Separatists confess. art. 34. p. 25. But hence we clearly see an independent Church constituted in its complete essence, and exercising ministerial acts, and using the keys without any ministry and edifying their Ministers, so that a ministry is accidental, and a stranger to the independent Church both in its nature and working, and seeing they edify others without a ministry: why may not private Families, where the independent Church dwelleth, edify themselves without a public ministry? I read in Arminian and Socinian writings, that seeing the Scriptures are now patent to all. 1 A sent Ministry is rather useful and profitable then necessary. 2 The preaching of the Word by Ministers is not necessary: So Episcopi●s: The Arminians in their Apology, Episcop disput. 26. 23. and the Catechise of Raccovia: I will not impute these conclusions to our dear brethren, Remonstr. apol folio 246. but I entreat the father of Lights to make them see the premises. Remonstran in confess. c. 21 sec. ●, 4. 3 Three or four believers this way in covenant joined together to worship God, Cat●ches. Raccovie●s de eccles. C●●isti a▪ 11. ●●l. 305. 306. & 16. folio ●01 30●. have intensively and essentially all the power of the keys, as the Council convented at Jerusalem, Acts 15. 4. the power of Ordination, public praying, public and authoritative convincing of the gainsayers, and judicial 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 essential parts proper to their calling, do not agree at all to pastors, but by accident, in so far as they are believers, or parts of an independent congregation by this doctrine; for if the keys and the use of the keys, in all these ministerial acts, be given to a society of believers so joined 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 Pastor's rebuke, exhort, ordain Pastors, censure and excommunicate Pastors only by accident, and at the by, in so far 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, Robinso●▪ Childley. suppose there be no Pastors at all in the congregation. Robinson (in justification of Separatists, p. 121, 122) and Katherine Childly (against M. Edward's, pa. 3.) say, as a private Citizen may become a Magistrate: So a private member may become a Minister in case of necessity, to ordain 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 Samuel hath performed, by the extraordinary impultion of the spirit, that which King Saul should do, to wit, he may kill Agag; but an independent congregation of private men ordaining pastors (say our Brethren) is Christ's settled ordinance to the world's end. 2 The question is, whither the Church can subsist a politic ministerial body without Pastors and Elders. 3 By this the independent way is extraordinary, where a private man may invade the pastors chair; then Synods must be ordinary: else they must give us another way then their independent way or presbyterial Churches, that is ordinary. I desire also to know, how our brethren who are for the maintenance of independent Churches, can eschew the public prophesying of some qualified in the Church, even of persons never called to be Pastors, which the Separatists do maintain to the grief of the godly and learned; for in an independent congregation, where Pastors and Elders are not yet chosen, and when they are in process to excommunicate them, who shall publicly pray, exhort, rebuke, convince the Eldership to be ordained or excommunicated? I doubt, but a grosser point than the prophesying of men who are in no pastoral calling must be holden, to the discharging of all these public 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 ministerial power to pastors, to teach and baptise Mat: 28. 18, 19 5. Argum. 5. Arg. If God's word allow a presbyterial 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. Cap. 7. q 7. conc. 4. But the former is clear, 1 Tim: 4. 14. Mat: 18. 17. 18. and is proved by us already. Other arguments I shall (God willing) add in the following questions. CHAP. XIV. Quest. 14. Whither or no the power ecclesiastical of Synods can be proved from the famous council of Jerusalem holden, Act: 15. NOw followeth our sixt Argument against independent congregations. Six Arguments against independent congregations. Where I purpose (God willing) to prove that the practice of the Apostolic Church giveth us warrant for Synods, and a meeting of Pastors, and Elders from many particular congregations giving and making ecclesiastical Canons and Decrees that tie and lay a band ecclesiastical upon many particular congregations, to observe and obey these Decrees. And, 1. the popular and democratical government of Anabaptists, where the people governeth themselves, and the Church, we reject. 2 The Popish Hierarchy, and the Popish or Episcopal Synods, where my lord Prelate the Antichrists eldest son, sitteth domineering and ruling all, we reject. 3 We grant that one sister-Church, or one presbytery, or one provincial or national Assembly hath no jurisdiction over another sister-Church, presbytery or fellow Assembly. 4 As there is a communion of Saints by brotherly counsel, direction, advise and encouragement: So this same communion is far more to be observed by sister-Churches, to write and to send Commissioners and salutations one to another; and hitherto our brethren and we go one way. 5 An absolute, independent and unlimited power of Synods over congregations, we also condemn: Their decrees tie two ways I grant, 1. Materially; for the intrinsical lawfulness of the decree: Thus our brethren will not deny, but this tye is common to the brotherly counsel and advise of friends and brethren counselling one another from God's word. For all are tied to follow what God commandeth in his word, whither a superior, an inferior or an equal speak: But we hold that the decrees of greater Synods do lay an ecclesiastical tye upon under, or lesser Synods in those bounds where presbyteries and particular congregations are. But it is weakness in Separatists, and womanly and weakly said by the author of Justification of independent Churches, Chidl●y. printed, an. 1641. under the name of Katherine 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 perpetual rule for all the Churches of the Gentiles, for that author ignorantly presumeth that Synods may make Canons of nothing but of circumstances of mere order: Whereas Synods with good warrant, following this Synod, have made Acts against Arrians, Nestorius, and other heretics ecclesiastically condemning fundamental errors. And here I enter to prove the lawfullness● of Synods, and to dispute against the independency of a visible presbyterial Church, For that which in Scotland we call, following God's word, 1 Tim: 4. 14. the presbytery. But before we proceed, one question would be cleared, What ground is there to tie a congregation by an ecclesiastical tye of obedience to a presbytery, and a presbytery to a provincial Assembly, and a provincial Assembly to a national Assembly: for seeing these are not in God's Word, they would seem devices of men, and of no divine institution; one may say, whether have they warrant in a positive Law of God, or in the law of nature? I answer, they have warrant of both: for it is Gods positive law, that the Elders and Overseers be over the Church in the Lord, Heb: 13. 17. 1 Thess. 5. 12, 13. Math: 18. 17, 18. I call this Gods positive Law, because if it had been the will of the Lawgiver, he might have appointed an high-Priest, or some arch-Pastor or prime officer in his name to command the whole Church, like to the Judge and the high-Priest in the old Testament: So Aristocratical government is not natural, our presbyteries are founded upon the freewill of Christ, who appointed this government rather than another. Now the question, how subordination of congregations to presbyteries, and of presbyteries to greater Synods is of nature's law is harder, but a thing is natural two ways, 1. simply and in itself, 2. and by consequent; an example of the former is, by the law of nature, the hand moveth, the feet walketh, at the direction of the will, which is a commanding faculty that ruleth all the motions of moving from place to place: This way it is not directly natural that Archippu● be governed by the Eldership and Presbytery at coloss; because he may be removed to another Presbytery, he possibly might have bee●e a member of the presbytery at Corinth, and never been subject to the presbytery at coloss. Example of the latter, it is simply supernatural for Peter to be borne over again, ●ath: 16. 17. john 1. 12, 13. but upon supposition that God hath given him a new nature, it is natural or (as we say) connatural and kindly to this new nature in Peter to love Christ, and to love Christ's sheep and his lambs, because every like loveth a like; So the subordination is not natural: for it is not natural for John and Thomas to be subject to such an Eldership of this congregation; for God's providence might have disposed that John and Thomas should have dwelled in another congregation as members thereof, and so subject to another Eldership. But secondarily and by consequent upon supposition that they are members and inhabitants of this ecclesiastical incorporation it is kindly and connatural now that they be subjected ecclesiastically to the Eldership of Christ's appointing in this congregation: and so the ground of the bond is (the part must be in subjection to those who command the whole) john and Thomas are parts of this congregation, such an Eldership commandeth the whole, therefore john and Thomas are in subjection to such an Eldership. So all the believers of this congregation and all the believers of the sister-congregations are parts of this presbytery; whereas God's providence might have disposed, that all the believers here might have been parts and members of another presbytery: And so by proportion sundry presbyteries are parts of a provincial Church, and sundry believers of many provinces are parts and members of a national Church. Now the division of a Nation into Provinces, and of Provinces into so many territories called presbyteries, and the division of presbyteries into so many congregations, cannot be called a device of man's, because it is not in the Word of God; for by that same reason, that john and Thomas and so many threes and foures of believers should be members of an independent congregation, seeing it is not in the Word, it shall be also a device of man. For all our singular acts are mixed, there is something moral in them, and that must be squared and ruled by the word; and something is in them not moral, but positive, and this is not to be squared by the word; but sometimes by nature's light (which I grant is a part implicit of God's word) sometimes it is enough that the positive part be negatively conform to the word, that is, not contrary to it: Howbeit I hold that the morality required in every action, must be positively conform to the word, for example the Law saith, Every male-child must be circumcised the eighth day, Gen. 17. 7. Now the action of Christ's circumcision, and Christ's presenting in the Temple, and offering of two turtle Doves, and two young pigeons is said to be according to the Law of Moses, Luke 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is written; yet the b●be jesus by name, his mother Mary who brought him into the Temple, the Priest by name that offered the Doves for him, are not written in the Scripture of Moses his law; but the morality of that action was positively conform to Moses his law: so that every part be subject to the law of the whole is God's word; but that parts and whole be thus divided it was not required to be defined in the word. But what our brethren deny is, that as Peter and john are Ecclesiastical parts of a single Congregation under the jurisdiction of that single Congregation is clear in the word of God; but that three or four Congregations are parts ecclesiastical of a Presbytery, and Ecclesiastically subjected to the government of the Presbytery; as john and Thomas are parts subjected to the government of a Congregation is utterly denied. But we may reply, john and Thomas are to obey their Pastor preaching, in the Lord, and by that same reason they are to obey their Pastors gathered together, with the Elders in a Synod: So by that same reason, as john and Thomas are to obey their Eldership convented in their own Congregation to govern them, by that same reason, john and Thomas of four Congregations are to hear and obey their own Elderships convented by that same authority of Christ in another Congregation, when a College of other Elderships are joined with them. But I come to the Scriptures of God. If when the Churches of Syria, Sylicia, Antioch and Jerusalem were troubled with a question, whether they should keep the Law of Moses, and be circumcised, and could not determine it amongst themselves in their particular Churches, they had their recourse to an assembly of Apostles and Elders at Jerusalem, who gave out a Decree and Canon anent that question, which the Churches were obliged to keep, then when particular Congregations are troubled with the like questions in doctrine and government, they are by their example to have recourse to an Assembly of Pastors and Elders, that are over many Churches, and to receive Decrees also, which they are obliged to keep: But the former is the practice of the Apostolic Church, Ergo, to have recourse to a Synod of Pastors and Elders, to receive Decrees from them, that tie many particular Churches, is lawful to us. I prove the assumption, A question troubled these Churches, some false teachers said (Cyrinthus as Epiphanius thinketh) You must be circumcised after the manner of Moses, Epiph. Acts 15. ver. 1. and there was no small dissension and disputation about this, ver. 2. and this question troubled the Church of Jerusalem, as ver. 4. and 5. do declare: And it troubled the Churches of Antioch, Syria, and Cylicia, ver. 23. 2. That the question could not well be determined in their particular Churches, is clear from ver. 34, from three circumstances, 1. The maintainers of the question troubled them. 2. They almost subverted their souls with words. 3. They allege a necessity of keeping Moses Law, and that it was the commandment and doctrine of the Apostles and Elders. 3. That in this question that troubled them so much, they have their recourse to a Synod, is clear, ver. 6. And the Apostles and Elders came to consider of this matter; and ver. 2. They determined that Paul and Barnabas, and certain others of them should go up to Jerusalem, unto the Apostles and Elders about this question; And that the Apostles who were led by an infallible spirit, and could not err, might have determined the question, is clear by their speeches in the counsel, if the Apostles had not had a mind to set down a Sampler and a Copy of an Assembly in such cases. 4. That there are here the members of a Synod is clear, Apostles, Elders, Brethren, ver. 23. and Commissioners from Antioch, ver. 2. certain others, and the Elders of the Church at Jerusalem, James, Paul, and the Elders of Jerusalem, chap. 21. v. 17, 18 compared with ver. 25. So here are Elders from sundry Congregations. 5. That these Decrees did tie and Ecclesiastically oblige the Churches; howbeit all the members were not present to consent is clear, chap. 16. ver. 4. And as they went through the Cities, they delivered them the Decrees for to keep, Acts 21. ver. 25. We have written and concluded that they observe no such things, but that they keep themselves, etc. So chap. 15. 28. It seemed good to lay on you no greater burden than these necessary things, etc. Now let us hear the exceptions which our brethren propound on the contra●y, to prove that this was no general Assembly. They object 1. This cannot be proved to be an o●cumenicke Council, Object. 1. that is, an Assembly of the whole Churches of the world. Answ. Howbeit Augustine, chrusostom, Cyrillus, Theophylact, Theodoret, Cyprian, Ambrose, and most of the learned Fathers agree, that it was an o●cumenicke Assembly, yet we will not contend, many Churches of Jews and Gentiles were here by their Commissioners, which is sufficient for our point. 2. The Apostles who were universal Pastors of the whole world, were here. 2. They object, There is no word of a Synod or Assembly in the Text. 2. Object. Answ. Gilbert V●●●●us do classib. the●▪ 7. The thing itself is here, if not the name, saith that learned Voetius. 2. Neither is the name of an independent Church in Scripture, nor the word Trinity or Sacrament, what then? the the things are in Scripture. 3. verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they assembled, and ver. 25. they were together, is plainly a Synod. They object 3. Object. 3. Though there were a general assembly here, yet it proveth nothing for the power of the keys to be in such an assembly, Manuscript for independent Churc●●●. but only it saith something for a power of deciding of controversies in matter of ●aith, which implieth no act of jurisdiction. Answ. 1. The deciding of controversies in matters of doctrine tying the Churches, and laying a burden on them, as it is, ver. 28. and tying them to keep the Decrees, chap. 21. 25. chap. 16. 4. is an a●t of jurisdiction, and an opening and shutting heaven by the power of the keys, when it is done Synodically, as this is here. 2. This presupposeth that the power of the keys is only in censuring matters of fact, and not in a ministerial judging and condemning of false doctrine; which is against Scripture: For Ephesus is commended for using the keys in condemning the doctrine of those who called themselves Apostles and were not; and Pergamus rebuked for suffering the doctrine of Balaam; and Thyatira is rebuked for suffering Jezabel to teach the lawfulness of fornication, and of eating things sacrificed unto Idols, Rev. 2. v. 2. v. 14. v. 20. They object fourthly, 4. Object. The true cause why Paul and Barnabas were sent to Jerusalem, Manuscript for independent Church●●. was not to get authoritative resolution of the question in hand; but to know, whether these teachers had warrant from the Apostles to teach the necessity of circumcision, as they pretended they had, as may be gathered from ver. 24. To whom we gave no such command. Answ. The contrary is seen in the Text: For if the Apostles had commanded any such thing, it was a dispute of fact in this Synod, and they might soon have answered that; but the thing questioned was questis iuris, a question if circumcision must be, v. 5., and that they must be circumcised, ver. 24. Also Paul and Barnabas were sent to Jerusalem, ver. 2. about this question. Now the question was not whether the Apostles had taught the lawfulness of circumcision or not? But the question is, ver. 1. Certain men taught, except ye be circumcised after the manner of Moses you cannot be saved. 2. It were a vain thing to say that v. 6. the Apostles and Elders met about this matter, to see what the Apostles had taught, and what not. 3. The Apostles bring reasons from the Scriptures, and from the calling of the Gentiles, which were vain reasons if nothing were in question; but whether the Apostles had taught this point, or not taught it. 4. That Paul and Barnabas were sent to be resolved of more, then whether the Apostles had taught this or not, is clear by their answer in the Decree. It seemed good, etc. to lay no greater burden on you, and that you abstain from meats offered to Idols, etc. They object fifthly, ●. Object. There was no combination of many Pastors of divers Churches, but only a few messengers seen from Antioch to the Congregation at Jerusalem: Hence many say, it was an assembly of a particular Church, and it bindeth only as a particular and special meeting. So M. Best. Answ 1. We stand not upon an exact meeting of all Churches, M. Best plea for the Church. sect. 4. pag. 33. when as the nature and essence of a Synodical and Assembly-meeting is saved: Here were Apostles and Elders, whose charge was the wide world, And the Elders of jerusalem, and Commissioners sent from Antioch, and they send Canons and Decrees to other Churches. 2. A decree of one particular independent Congregation cannot bind another, as our brethren teach: But the Decrees made here did tie the Churches of Syria, B●idgesias. Hugo Gr●tiet. Cylicia, Antioch, and jerusalem. v. 22, 23. chap. 16. v. 4. Yea and all the Churches of the Gentiles, Acts 21. 25. remember that enemies to our Synods, as Bridgesius and Hugo Grotius object this also: De Polit. Eccles. l 3 c. 23. This is the answer of Bridgesius and Hugo Grotius who deny the necessity of reformed Synods; Parker who is for our brethren in many points refuteth this, and proveth it was a Synod. They object sixthly, 6. Object. They were not neighbouring Churches that sent; M. 〈◊〉▪ 16 P 34. M. Best. for Jerusalem did lie two hundred ●iles from Antioch: How could they that lay so far distant, ordinarily meet, as your Classes did? Answ. To the essence of a Synod, and the necessity thereof is not required such meetings of Churches so far distant; but when the Church's necessity requireth it, the lawfulness thereof may hence well be concluded, and that when they lie so near-hand they may more conveniently meet. 2. Neither is this much (to give M. Best his Geography at his own measure) when the Churches were now in their infancy, and the question of such importance, that the Churches travel many miles for their resolution in this. They object seventhly, 7. Object. How prove you that these that were sent from Antioch, had authority in the Church of Jerusalem. Answ. Because Paul and Barnabas sent from Antioch had voices in these Decrees. They object eighthly, Object. 8. It cannot be proved from hen●e that Antioch was a Church depending on Jerusalem. Answ. Neither do we intend to prove such a matter: But hence it followeth, that both Antioch, and Jerusalem, and Syria, and Cilicia depend upon the Decrees of these Pastors of divers Congregations assembled in this Synod. They object ninthly, Object. 9 That Papists and Prelates allege this place to prove their Diocesan Synods. Answ. So doth Satan allege a Scripture, Psalm 91. which must not be rejected, because it was once in his foul mouth: Prelates allege this place to make Jerusalem a Cathedral and Mother-church, having Supremacy, and Jurisdiction over Antio●h, and other Churches, that there may be erected there a silken chair for my Lord Prelate, and that Laws may be given by him to bind all men's consciences under him, in things which they call indifferent, we allege this place for an Apostolic assembly, to make Jerusalem a collateral and Sister-church with Antioch, and the Churches of Syria and Cilicia, depending on a general Council: We deny all Primacy to Jerusalem, it was only judged the most convenient seat for the Council: We allow no Chair for Prelate or Pastors, but that they determine in the Council according to God's Word, laying bands on no man's conscience farther than the Word of God, and the dictates of sound reason, and Christian prudency do require. They tenthly object, 10. Object. That the matter carried from Antioch to Jerusalem was agreed upon by the whole Church, M. Best. and not carried thither by one man, as is done in your Classes. So M. Best. Answ. It were good that things that concern many Churches were referred by common consent to higher assemblies; but if one man be wronged, and see truth suffer by partiality, the Law of nature will warrant him to appeal to an assembly, where there is more light and greater authority, as the weaker may ●ly to the stronger: And the Churches whose souls were subverted with words, Acts 15. v. 24. did ●ly to the authority of a greater assembly, when ther● is no small dissension about the question in hand, Acts 15. 2. They object eleventhly, Object. 11. The thing concluded in this assembly was divine Scripture, imposed upon all the Churches of the Gentiles, v. 22. 28. and the conclusion obliged, because it was Apostolic, and canonic Scripture, not because it was Synodical, and the Decree of a Church-assembly, and so the tye was Divine, not Ecclesiastic. It seemed good to the Holy-Ghost. Answ. 1. So the excommunication of the incestuous man, 1 Cor. 5. (if he was excommunicated) and his re-receiving again in the bosom of the Church, 1 Cor. 2. and the laying on of the hands of the Elders on Timothy, 1 Tim. 4. 14. and the appointing Elders at Lystra, Iconium, Antioch, and fasting and praying at the said ordination, Acts 14. v. 21, 22, 23. was Scripture, and set down in the canonic History by the Holy-Ghost; but no man can deny that the conclusion or Decree of excommunication given out by the Church of Corinth, and the ordination of Timothy to be a Pastor, and the appointing of the Elders at Lystra, did oblige the Churches of Corinth, Ephesus, and Lystra, with an Ecclesiastical tye, as Ecclesiastical Synods do oblige. 2. That this conclusion doth oblige as a Decree of a Synod, and not as Apostolic and canonic Scripture, I prove 1. Because the Apostles and Prophets being immediately inspired by the Holy-Ghost, in the penning of Scripture do never consult and give decisive voices, to Elders, Brethren, and the whole community of believers in the penning holy Scripture: For then, as it is said, Ephes. 2. 20. That our faith is built upon the Apostles and Prophets, that is, upon their doctrine: so shall our faith in this point, concerning the taking in of the Church of the Gentiles, in one body with the Jews, as is proved from Scripture, v. 14, 15, 16, 17. be built upon the doctrine of Elders, Brethren, and whole Church of Jerusalem; for all had joint voices in this Council, as our brethren say, which is a great absurdity. The commandments of the Apostles, are the commandments of the Lord, 1 Cor. 14. 37. But the commandments of the whole Church of Jerusalem, 2 Pet. 3. 2. such as they say this Decree was, are not the commandments of the Lord: For we condemn Papists, such as Suare●, Suarez de trip. Vasquez, Bellarmine, Cai●tan, Sotus, and with them Formalists, 〈◊〉 tract. 1 disp. 5. se●●. 4. such as Hooker and Sutluvius who make a difference betwixt divine commandments, Vasquez in 3 tom. 3 d ●p 2. 6 c 3. and Apostolic commandments, and humane ordinances, for our Divines, Bellarm de verbo manuscript. as Junius, Beza, Pareus, Tylen, Sibrandus, Ca●●tan, Opus. 1. tract 37. Whittaker, Willet, Reynolds, Jewel, make all Apostolic mandates to be divin●, Sotu● de 〈…〉 l 7. c. 6. a●. 1. and humane commandments, or ecclesiastical mandates, to oblige only secondarily, Hooke●. polit. l. ●. p. 15●. and as they agree with divine and Apostolic commandments: Su●luvi●● de Pre●● c. 11. p. 67. But here our brethren make mandates of ordinary believers, that were neither Apostles nor Prophets to be divine and canonic Scripture. 3. That which is proper to the Church, to Christ his second coming again, doth not oblige as canonic Scripture: ●or canonic Scripture shall not be still written till Christ come again, because the Canon is already closed with a curse upon all adders, Rev. 22. but what is decreed according to God's word, by church-guide, with the consent, tacit, or express of all the community of believers, as this was v. 22. (as we and our brethren do jointly confess) is proper to the Church to Christ's second coming, Ergo, this Decree obligeth not as Scripture. 4. The Apostles if they had not purpose that this Decree should oblige as an Ecclesiastical mandate; but as canonic Scripture, they would not 1. have advised with all the believers, as with collateral and joint penmen with them of holy Scripture. 2. They would not have disputed and reasoned together, every one helping another, as they do here, v. 6, 7, 8, 9, 10, etc. 3. They would not depress and submit the immediately inspiring Apostelike spirit to men's consent; so as men must give consent, and say Amen to what God the author of Scripture shall dite as Scripture. This was a vilifying and lessening of the authority of Scripture; therefore necessarily hence it followeth this was an Ecclesiastical degrace of an Assembly. They object twelfthly, Object. 12. That Paul and Barnabas went up to Jerusalem, not to submit their judgement to the Apostles, for than they had not been infallible, neither for the necessity of an assembly, or because Congregations depend d●th on assemblies; but they did it 1. to conciliate authority to the Decrees. 2. To stop the mouths of false Apostles, who alleged that the Lords Apostles stood for circumcision, otherwise Paul himself might have determined the point. Answ. 1. Paul as an ordinary Pastor, howbeit not as an Apostle, was to submit to a Synod in this case, as an Apostle he might have excommunicated the incestuous Corinthian, without the Church; but it shall not follow that Paul did write to the Corinthians to excommunicate him for no necessity of a Church-court and Synod, but only to conciliate authority to excommunication, and to stop the mouths of enemies. 2. I ask what authority do they mean, 1. authority of brotherly advice? But these Decrees bind as the Decrees of the Church, v. 28. chap. 16. 4. chap. 21. v. 25. 2, If they mean authority Ecclesiastical, the cause is ours. 3. If they mean authority of divine Scripture, than this Decree must have more authority th●n other Scriptures, which were not penned by common consent of all believers. 4. This is a bad consequence, Paul could have determined the point his alone, Ergo, there was no need of a Council, for the Scriptures and many holy Pastors determine that Christ is equal with God the Father: It followeth not that therefore there is no need of one Council to condemn ●rrius. They object 13. Object. 13. There were no Commissioners at this assembly from the Churches of Syria and Cilicia, therefore it was not an assembly obliging Ecclesiastically all the Churches of the Gentiles. Answ. 1. Suppose Syria and Cilicia had no Commissioners here (which yet we cannot grant, but give only) yet jerusalem and Antioch had their Commissioners, which maketh the meeting formally and essentially a Synod, of many particular Churches met synodically in one; for there were many single Parishional congregations both at jerusalem and at Antioch. 2. We doubt not but the Apostles who wrote to them the Decrees of the assembly, advertised them also of that Apostolic remedy for determining the question, seeing they writ to them, ver. 24. We have heard that some have troubled you with words, subverting your souls, saying, ye must be circumcised, Ergo, the Apostles tendered their s●lvation; therefore we are to think that Syria and Cilicia had their Commissioners here: What if they neglected to send (á facto ad ius non valet consequentia) they should have sent Commissioners. This assemblies Decrees did lay a tye and bond upon the Churches of Syria and Cilicia, than it did either tie them as a counsel and advise, or or as a part of Scripture, or thirdly as a Decree of an Ecclesiastical Synod: If the first be said, this Canon doth not lay a command upon them, the contrary whereof we find, v. ●8. it layeth a burden on them, chap. 16. 4. chap. 21. 28. and Decrees that they must keep. The second is unanswerably confuted in answering the tenth objection: If the third be said we obtain what we seek, and so they should have sent Commissioners, otherwise the Decrees of Synods shall oblige Ecclesiastically Churches who are not obliged to be present in their Commissioners, which neither we, nor they can affirm. 14. They object, Object. 14. That this is not one of our Synods, for the multitude of believers had voices here. And the whole multitude spoke, for it is said, v. 12. Then all the multitude kept silence, Best. Parke●. and gave audience. And Whittaker saith, they had decisive voices, but in your Synods none have voices, but only the Eldership. Answ. 1. That the faithful speak, Scotland discipline 2. book chap. 7. propose, and reason, 〈◊〉. a●●. 6●. our book of discipline saith. So saith Zuinglius, Beza Epi●t. 83. Beza, yea the Fathers, as Cyprian and others: Who will not have Acts made against the people's consent; Cypr l. 4. ●●p 21, 24. it is like the multitude speak, Whit. c●nt. 3. q. 3. c. 3. 〈◊〉 est no●●●ll●s ex ple●e 〈…〉 but orderly, seeing the Holy Ghost was here, v 28. Whittaker saith only, it is like that some of the multitude spoke: And what marvel then many should speak, seeing it was untruth that any of Moses Law, which was also God's Law, should be abrogated. 2. The Church may send in some cases learned and holy men to Synods, who are neither Pastors, Elders, nor Doctors: So was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren, that is, choice and able men; otherwise believing women, and the whole Church of believers com● under the name of brethren in Scripture. a Rom. ● 3. Ro●: 12. 3. Rom. 10. 1. 1 Cor. ●. 11. 1 Cor 3. 1. 1 Cor. 12. 1. 〈◊〉. 3. 1. 1 Thess. ●. 1. 2 Thess. 3. 1. jam. 3▪ 1. Parker saith well, The material ground of commissioners at assemblies is their gifts and holiness, the formal ground is the Church calling and sending them. 3. That the whole multitude had definitive voices, is first against what we have said, expounding these words, Mat. 18. (Tell the Church) 2. It is a mere popular government refuted before. Parker de poli● l. 3. c. 18. 〈◊〉 ex donis interni▪ pendet▪ 〈◊〉 ex delegatione Ecclesi●e. 〈◊〉 in act. 1●. 6. Palam est ad Apostolicos vir●s rer●m ad fidem 〈…〉 C●lv. Come ●b v. 6. 〈◊〉 lucas tot●m Ecclesiam 〈…〉. 3. I reason from the end of the Synod. These only had definitive votes, who met together synodically for to consider of this question, but these were only Apostles and Elders, v. 6. including brethren, who only had place to judge, as Bullinger and Calvin saith, and not the multitude. 4. The Canons are denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decrees ordained by the Apostles and Elders, Acts 16. 4. Acts 21. 25. 5. By what warrant could the brethren at jerusalem give Laws to brethren of other independent congregations of Syria and Cilicia, and these also who were absent? So this ●hall be no Synod. 6. I grant the Epistle is sent in the name of all: For 1. to send greeting in an Epistle is not an act of jurisdiction, but a sort of Christian kindness▪ 2. It was done by common consent of all. 3. It added some more authority. 4. It is possible the sending of the Decrees required charges and expenses. 15. The Female replyer to M. Edward's, the reason (saith she) why the Church of Antioch sent the matter to be decided at Jerusalem, was because the parties were members of the Church of Jerusalem, Acts 15. 1. certain men which came from Judaea taught the brethren, etc. v. 24. They went out from us, and this proveth independency of Churches, for the Church of Antioch judged it an unequal thing to judge members of the Church of jerusalem. Answ. 1. Let it be that contenders for ceremonies were of the sect of the Pharisees; yet the souls of these of Antioch were subverted, v. 24. If Antioch had been independent, they could have determined the truth, to prevent subversion of souls, who ever were the authors of that wicked doctrine; but their sending their commissioners to the Synod at jerusalem proveth that in a thing common to them all they depend upon a Synod that doth oblige them all. 2. How could one independent Church at jerusalem give Laws to an independent Church at Antioch? 3. Antioch might have condemned the heresy. Suppose they could not judge the heretics, if they were an independent congregation, seeing the heresy troubled them. 16. They object, O●cumenicke and universal Synods of the whole Christian Church are impossible; M Bell Church plea sect. 7. at 7. Parker de Pol●. l. 3. c 13. and the Church is, and may be without Synods; therefore Synods are no ordinances of Christ. So Best. See Parker. Answ. Whittaker saith indeed universal Synods are not simply necessary; Whittaker cont 1. q 1. p ●2, 23. and Parker saith no more, they are not absolutely necessary, 〈◊〉 Conslan. c▪ ●9 necessitate medij, but they are necessary, necessitate praecepti, and conditionally, if some politic union were amongst all national Churches; but hence it followeth not that they are not Christ's ordinances, because they are not this way necessary, necessitate medij; for then Baptism and the Lords Supper, public preaching of the word, perfect discipline were not Christ's ordinances, because in time of persecution, or universal apostasy, many, yea even whole Churches may be saved without these. 2. Synods are necessary for the well being, not simply for the being of the Church: But hence it's a weak consequence; therefore they are not ordinances of Christ. 3. It is known that the Pope's power hindereth general Counsels; Nanclerus Vo●. 1. gen 8. for the Counsels of Constance and Basill, where the Pope's wings were clipped, Conc● Constan. loc cit. made that good, burnt children dread fire. Cardinal's oath, ann.. 1●03. Adrian, it may be with some honesty, promised the council of Trent, anno 1522. But Clemens the seventh did openly oppose Charles the fifth his Chancellor's proclaiming thereof at Bononia; they feared the place that the Emperor's power should shame them, and learned well from joh. 23. as Nanclerus saith, to make the place of the council all in all: And such was Trent; for they licked and revised again and again all the circumstances of that council, that it was a birth in the Pope's womb good twenty and five years, and then was the Pope's barn borne against his will; yet general counsels should be, Popes hinder them to be, and what wonder? thieves love not well iustice-courts; yet by their own Law they should be. The council of Constance ordained that a general council should be every ten years once: Yea after the counsels of Lansen and Florence, the sea being void, ann. 1503. the Cardinals convened, and swear to Almighty God, and blasphemously to Peter and Paul, that whosoever of them shall be created Pope, he shall convene a general council within two years after his inauguration; which oath julius 2. did swear, julius' 2 his oath. 〈◊〉 of the Council of Trent, c 1. p. 4 but had neither honesty, nor memory to perform. The faculty of Paris, and Church of France, who are still (as saith the Reviewer of the council of Trent) at daggers drawing w●th the Pope and court of Rome, Br. 〈◊〉 de causa Dei. ●3 c. 53. do cry and write for a general council: 〈…〉, ex●u●ge. quaeso, exime gladium. But (they say) ●he articles of Paris cannot climb oveer the Alps. It is some hundred years since Thomas Bradwardine of Canterbury, the hammer of the Pelagians cried to waken Simon Peter, that he might speak out of his Councell-chaire for grace against the Pelagians. But J●suites bellies and pens stout for their Father the Pope, think it wisdom that the Pope be deaf at the cries of Dominicanes, who call for his holiness' tongue to determine in bicker betwixt their order and Jesuits in the matter of Grace, Predestination, freewill, God's providence. The Pope fearing a general Council, thinketh best that they rather blood other in the Schools, then that his greatness hazard to face the Court of a general Council; and therefore matters are now tried at home. Lod. Molina the Father of the new Science, the middle light with that wild heed fancied to be in God, was cited before Clemens the 8●●, and holden in process five years, even before Paul the fifth, and the Cardinals, and when all was done, was whipped with a Toads stool, and nothing was determined, Pra●. de Arriba in Th●●l. spec in pref Council Nicae. c. 6. as saith Francis. de Ariba. Other Counsels ordained that there should be in all places, Provincial and national Assemblies. Council Trull. c. 8. So ordained the Council of Nice, Conc A●r●. c. 138. Trulla, Africa, Sardis. Hence I add a third distinction: Concil. Sard c. 15. From this is concluded only that Counsels are not necessary, but impossible, impossibilitate morali, non Physicâ: Counsels are only morally impossible, not simply impossible, and that through men's corruption. It followeth not therefore they are not Gods ordinances: For seeing Churches independent are morally, and I fear, more than morally impossible, and have been hindered by Prelates, our brethren would not from hence conclude that they are not Gods ordinances. A Congregation of visible Saints where there is not an hypocrite, is impossible morally, and cannot be because of our corruption; yet such a Congregation should be, and so is an ordinance of Christ. Let me also add the fourth distinction: Christ may well ordain that as a necessary means of edification, which cannot be had ordinarily in the full perfection and degrees required, so it may be had in the degrees and parts, that may edify, howbeit not so well, and not so conveniently: so Synods are ordinarily possible, I mean lesser Synods, if not fuller and completer, if an universal Synod cannot be had, a national may be in Scotland, and in England also if it please the Prelates, and if God will, whether Prelates will or will not; and if these cannot be, Provincial Synods are, and may be, and if these cannot be, yet Synods, Elderships, and particular Churches may be; and I think independent Congregations in their perfection consisting of sincere believers only, and a perfect Church-discipline, are Gods necessary means of edification, yet in their perfection they cannot be had. But to close this point, no Divine that ever did write, or speak of this Chapter, except some of late; but they acknowledge, Acts 15. to be a formal copy and draught of a general Assembly. I might cite all our Protestant Divines, the Lutherans, Papists, Schoolmen, Casuists, all the Fathers; and Counsels, all the Doctors ancient and modern; but this was to fetch water to the Sea. CHAP. XV. Que. 15. Whether or no by other valid Arguments from God's word, the lawfulness of Synods can be concluded? HItherto hath been six Arguments against Churches independent, and consequently proving the lawfulness of Synods. Now followeth our seventh Argument. 7. If there be a commandment to tell the Church when an obstinate brother offendeth a brother, then must this course also be taken when an obstinate Church shall offend a Sister-church. But the former is true, Mat 18. Ergo, Parker de Polit. l. 3. c. 24 so is the latter. This is not mine, but the Argument of Parker, Quid enim annon cla●si Synodi quaedam species est? D. Ammes, Professors of Leyden, and of all our Divines, Willet, Whittaker, Junius, Beza, Am●s Be●lar. etc. Our brethren say Christ speaketh, Mat. 18. of a particular Congregation, Enciv. to 2. l. ●. c. ●, Pro●ess layed. in Synop. di●p. ●9. 〈…〉 and not of many Congregations meeting synodically in their members of principal note, as Pastors and Elders. 1. Because an offended brother cannot have a Synod of Elders, and a national Assembly always to complain unto, and so Christ shall not set down an expedite way to remove scandals betwixt brother and brother. 2 Christ (say they) is setting down a way, how an obstinate offendor shall be cast out of the Church, where he was an ordinary hearer of the word, and a compartner with other professors of the holy things of God, in a particular visible Church. Now these of divers Congregations partake not in a Church-communion of these same holy things of God, Word, Sacraments, and Discipline. Answ. 1. Christ here setteth down a way how all offences of brethren may be taken away; for Christ's salve must be as broad and large as the sore, and excommunication must reach as far as offences; but offences are betwixt Church and Church, betwixt the Grecians and the Hebrews, Acts 6. 1. no less than betwixt a single brother and a brother. 2. I borrow the Argument and pay it home again. Christ setteth down a way how all scandals in his visible Church may be removed: So teach our brethren, as an offended brother cannot always have recourse to a national Assembly, and so Christ's remedy shall be insufficient. If by a Church, Mat. 18. we understand a Synod, say they; but when the Grecian Church offendeth the Hebrew Church, the Hebrew Church cannot complain to the Grecian Church, for the Law forbiddeth the party to be the Judge; therefore if they understand, Mat. 18. only a Congregation, excluding all Synods, Christ's remedy of removing scandals betwixt Sister, and Sister-church, shall be unsufficient; therefore the Grecian and Hebrews must have recourse, as Act. 6. to a College of Apostles and Pastors, and that is a Synod. 3. I borrow the other Argument also, and shall pay it again. These who are consociated and neighboured together in the Acts and Dentees of visible Church-communion, by rebuking one another, Leviticus 19 17. Admonishing, Collosians 3. 16. Exhorting, Hebrews 3. 13. comforting one another, 1 Thess. 5. 11. and pleading one against another, Hosea 2. 2. and occasionally communicating one with another in that same Word and Sacrament, and in eschewing the fellowship of one and the same excommunicate person. These make up one visible politic Church, that is under a common Church-government, according to Christ's discipline, which regulateth these acts of Church-communion of one with another. But so it is, that Grecians and Hebrews, and sundry particular sister-Churches, are consociated and neighboured together in the foresaid acts and dentees of visible Church-communion, etc. Ergo, divers sister-Churches so make up one visible politic Church under one common Church government, according to Christ's discipline, etc. The proposition is our brethren's, whereby they prove, and that strongly, that single professors consociated in these acts and dentees of visible Church communion, make up one visible Church under one common government, Basil. epist. 10. and so say the Father's Basil, Chrysost. chrusostom, Augustine and Athanasius, August. howbeit in habitation we be separated, Athanas. y●t are we one body, Licet longissime separate. and Cyprian will have nothing done in the cause of many Churches, Cypr. l. 1. epist. 8. nis● omnes in ●num conveniamu●. except we all meet in one place. The assumption for the communion of sundry Churches Parker granteth, and the Scripture is clear, Laodicea and coloss have a sister-communion in that same word of God, Col: 4. 16. so Corinth, Macedonia and Galatia in these same acts of charity to the Saints at Jerusalem, 1 Cor: 16. 1, 2, 3, 4. see also 2 Cor: 8. 1. Rome 16. 27. Also if any person be excommunicate in one congregation, also in all the neighbour congregations. 1. Because his sins are bound in Heaven. 2 He is delivered to Satan, 1 Cor. 5. 4. to all. 3. Christ saith he should be as an Heathen to all, and so is excluded from Church communion to all. Hence these visible acts of Church communion require a common law and discipline of Christ to regulate them, seeing they may offend in the excess and defect one to another, but one common discipline they cannot have, except they may by authority convene in one Synod in their principal members. Also Field, Bilson, Field on the Church. l. 5. c. 30. Whittaker allege this place for Synods, all say if Pastors have authority every one within themselves and far more when they are met in a Synod, Bilson gover. p. 52. for vis unita fortior, Whittak. de cont. q. 5 c. 3. united force is stronger. Our eighth Argument is, 8. Arg. from the constant practice of the Apostles, if all weighty affairs that concern equally many particular congregations were managed, not by one single congregation, but by the joint voices and suffrages of Apostles, Pastors and selected Brethren of many congregations in the Apostolic Church: Then were Synods the practice of the Apostles, and n●t independent congregations, but the former is true. Ergo, so is the latter. The proposition our brethren grant. I prove the assumption by an induction. 1. The select Pastors of the Christian world, and select brethren, Act: 1. did elect and ordain Mathias to be one of the twelve, because that concerned many particular Churches, the public treasury of Apostolic Churches was committed to the Apostles, because that concerned them all, Act. 4. 33, 34. When the Churches of the Grecians, and the Churches of the Hebrews murmured the one against the other, one common Synod of the twelve Apostles authoritatively convened, and ordained with praying and laying on of hands the seven Deacons, A●to. Walleus' loc. 〈◊〉. p. 893. Act. 6. 2, 3, 4, 5. and Walleus saith, the argument for ordaining Deacons, that the Pastors might attend the word and prayer, proveth also that there were then ruling Elders. Also Act. 20. 28. there is a Synod of Pastors at Ephesus, whom Paul warned to take heed to the flock, and Act: 11. 2. Peter giveth a reckoning and count of his going in to the Gentiles, before a Synod of Apostles and Brethren, for it was impossible that the multitude of believers now grown so numerous could all meet in one house, and Act. 21. 18. an Assembly of Apostles and Elders ordaineth Paul to purify himself, a Synod of Elders, 1 Tim: 4. 14. ordained Timothy. 9 Argument is from the care of Christ jesus the head of the Church, 9 Arg. in the end of excommunication. Hence if Christ Jesus take care that one particular congregation be not leavened, and soured with the wicked conversation of one, then far more will he take care that many Churches be not leavened, and hath ordained excommunication for many, as for one; but our brethren grant he hath taken care that one lump leaven not one single congregation, 1 Cor. 5. 4. etc. I prove the proposition, For Christ's remedy for removing of scandals is hence argued to be unperfect, if excommunication do not remove all offences, and prevent the leavening of many lumps; for he that careth for the part must far more care for a whole Church, and ordain excommunication of a Church, for the edifying thereof, 1 Cor. 4. 20, 21. 2 Cor. 10. 8. That their spirit may be saved in the day of the Lord, 1 Cor. 5. 4. 5. and since he took this care for a national 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 mean one single person. They answer. God hath provided other means for whole Churches then to excommunicate them, for it wanteth precept, promise and practice to excommunicate a whole Church, th●y are to be rebuked, and we must plead with obstinate Churches, Hos. 2. 2. and if they remain obstinate, we are to withdraw our fellowship an● 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 God's Word why sister-Churches may use some power of the keys 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 keys, even excommunication; now to rebuke and plead against a Church, to Parker and our brethren is a power of jurisdiction, and a sort of closing and shutting of Heaven. 2. The jews did justly excommunicate the Church of the Samaritans, and Christ alloweth thereof, john 4. 22. ye worship ye know not what, salvation is of the Jews, in which words, Christ pronounceth the jews 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 keys 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 else but excommunication and authoritative unchurching and ejection of such a Church. Also our brethren plead for the people's power in excommunicating, because all and ●very one of the believers are to eschew the company of the person excommunicated, therefore all and every one should have hand in excommunicating him, as all Israel and not the Judges only were actors in putting away the leaven, so reasoneth Parker M. Best, Parker. de polit. l. 3. c 4 so also the Separatistes, yea if it be right taken, so also saith Beza, P. Martyr, Calvin, Marlorat: M Best Church plea p. 50. So chrusostom, Augustine; for all are to consent to the excommunication of one who is a member of that visible Church with themselves, Separatist 3. petit. 8. pos ar. 3 p 6●. 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: Beza an. in 1 Cor. ●. 4. Because 1. if they admit him to the Lords Supper with them, Martyr. come. they profane the holy things of God. Calvin in 1 Cor. 5. 2. They annul excommunication supposed by our brethren duly, Marlor. & clavae non errante, Pareus. inflicted, Chrysost. and so they lose on earth kim whom God hath bound in Heaven, Augustin. 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 a Col. 4. 16. 1 Cor. 16. 1, 2, 3. 2 Cor. 8. 1. Rom. 16. 27. cannot excommunicate in their own persons being possibly twenty several congregations. Therefore they must excommunicate in their Elderships synodically convened, which is our purpose we intent. It is but a womanly evasion of the Female author who differenceth betwixt rejection of an offending Church and excommunication. K●therin Childley against M. Ed, wards, p. 18. We may reject (saith she) an offending Church, but not excommunicate: Saul rejected God, did he therefore excommunicate God? ●or this is but a suiting 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 than simple rejection, or refusing to obey, as Saul is said to reject God. I grant we seldom find the practice of excommunicating Churches in the New Testament, because so long as a number of believers are in a Church, God leaveth them not all to be involved in one scandalous gross sin, therefore the presbytery is to censure particular persons and not the whole Church, therefore 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 faithful lurking amongst them. 10. Argument. 10. Ar. That government is not from Christ that is deficient in the means of propagation of the Gospel to Nations and congregations that want the Gospel. But the government by independent congregations is such. The proposition is clear, 1. Because Christ's keys are perfect and opens all locks. 2. Our Divines hence prove Christ a perfect Mediator, King, Priest and Prophet; because he perfectly cureth our threefold misery. I prove the assumption, by the doctrine of independency. Pastors and Doctors may not preach the Gospel without the bounds of their own congregation, neither can they exercise any pastoral acts else where, saith the English Puritanisme and M. Best, English Puritanis. c 2. at 6 p. 5. and so Pastors and Doctors have now, since Apostles are out of the world, ● Best. Church's plea, arg. 8. p. 73, 74 and the Churches are planted, no authority pastoral to preach the Gospel to those who sit in the region, and shadow of death, and if they preach the Gospel to those who are not of their congregation. 1. They do it as private men, not as Pastors. 2. They have no pastourall authority or calling from Jesus Christ, and his Church so to do. But certainly Papists, as Bellarmine, Bellar. de pontis l. 1 c. 9 Suarez, Becanus, Vasquez, Gregor. de Valentia seem to say better, Suarez de tripl. vi●t. disp. 18. sec. 1. n. 5. who will have the authoritative power of sending Pastors to Nations, who want the Gospel, Becan. Vasquez. Greg. Valen. to be in the Pope, whom they conceive to be an universal Pastor to care for the whole Churches, so Christ hath left no pastoral 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 dumb Idols, and howbeit the Apostles and their universal commission ordinary to preach the Gospel to all, their immediate calling, their extraordinary gifts be now out of the world, yet it is unbeseeming the care of Christ, that pastoral authority should be so confined at home, and imprisoned within the lists of every particular Church, consisting possibly of six or ten believers only, that the care for many Churches, 2 Cor. 11. 28. The pastoral care to gain Jew and Gentile, those that are within and without, to be made all things to all men to save some, should be now in no pastors on earth, but dead with the Apostles, as if these places, 1 Cor. 10. 32. 1 Cor. 9 19, 20, 21, 22, 23. Rom. 1. 14, 15. Rom. 9 2, 3. did not press to all Ministers of Christ, the extending of their pastoral vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one visible politic body, communicating one with another in the acts of Church-communion. Hence it must follow, 1. When the Grecian Church shall be wronged by the Hebrew Church, that the pastors may not synodically meet, and by joint authority remove the offences betwixt Church and Church, as the Apostles did, Act. 6. 2. It followeth that all the meetings and convention of the Apostles and Pastors, to take care authoritatively for the Churches, as Act. 1. Act. 4 35. Act. 6. 2, 3, 4. Act. 11. 1. Act. 8. 14. Act. 14. 1, 2, 3, Act. 15. 6. Act. 21. 18, 19, 20, etc. Act. 20. 18. Act. 14 23. 1 Tim. 4. 14. were all meetings of Apostles, extraordinary, temporary, and Synods of Apostles as Apostles, and not meetings of pastors as pastors to join their authority in one for the governing of many Churches. 3. It followeth that Pastors and Elders and Doctors may now no more lawfully meet and join their authority in one for the feeding of the flock, than they may take on them to work miracles, speak with tongues, and as Apostles go up and down the earth and preach to all the world the Gospel. O that our Lord would be pleased to reveal his mind to our dear Brethren in this point of truth. For what be extraordinary and temporary in the conjoined authority and pastoral care of the Apostles for all the Churches of the world, I see not, neither is it in reason imaginable, which doth not in conscience oblige Pastors, Doctors and Elders in the Church of Scotland, to conjoin their authority in one Synodical power for all the Churches of Scotland, O saith our Brethren, there should be too many masters, commanders and Lords over the free and independent visible Churches of Christ. I answer, seeing all these Pastors and Elders in a national Synod, are no other way over all the Churches of Scotland, than the particular Eldership in a particular congregation is over the believers, there be no more too many Lords and Masters over the whole Churches collectively united in a general Synod, than there be too many Lords over the particular congregations. For 1. in both meetings the believers choose their own guides and commanders that are over them. 2. Nothing is done in either a national or in a congregational Synod without the tacit consent of believers. 3. In both, it is free for believers to refuse and not receive, what is decreed contrary to God's Word, See Zipperus, Zipper. de polit. l. 3. c 4. and so there is no dominion here, but what you find, Heb. 13. 17. 1 ●hess. 5. 14, 15. Math. 18. 17, 18. Nay, our brethren will have pastors so far strangers to all congregations, save only to their own, that M. Davenport and Mr. Best saith to the Pastors and Churches other Churches are without, and Pastors have nothing to do to judge them, and they allege for this, 1 Cor. 5. 12. but by these that are (without) Paul meaneth not these who were not of the congregation of Corinth, but he meaneth Infidels and Heathen as in other Scriptures, a Col. 5. 4. for Paul judged and excommunicated Hymenaeus and Alexander, 1 Tim. 1. 20. who were without the Church of Corinth, and if this exposition, stand Pastors can extend no Church censure towards these who are of other congregations, neither can they rebuke nor admonish them as Christians, for these are Acts of Church-censures, as our brethren teach. Our eleventh Argument is from the light of sanctified reason; for sanctified reason teacheth that the stronger authority of the greater politic body of Christ should help the parts of the body that are weaker, as 1 Cor. 12. The whole body suffereth when one member suffereth, and so the whole body helpeth the weaker, and less honourable member, 1 Cor. 12. v. 23, 26. So universal nature contendeth for the safety of particular nature, and helpeth it; therefore the greater body and national Church is to communicate its authority for the good of a particular Congregation, which is a part thereof: But the doctrine of independency maketh every Congregation an independent and complete body within itself, needing no authority to govern it, higher than its own authority, as if it were an independent whole Church, and no part of a greater visible Church: But suppose the greatest part of Corinth deny the resurrection, as often the worst are manyest, than I ask, Cant. 2. 15. whom to doth the Lord speak? Take us the little foxes that spoil the vines: He speaketh either to greater Synods, which we say, that the greater body may help a part, and save a little daughter of Zion: Or to the soundest part of the Congregation; but they are weakest and fewest, and shall the greater body look and see a member perish, and not help? Let them help (say our brethren) with advise and counsel, but not with command and authority. I answer, Take us the little foxes, is an act of authoritative and disciplinary taking enjoined to the Church. 2. Our Argument is drawn from the greater authority in the politic body to the lesser; brotherly advice is not authority. Hence authority as authority by this means shall not help the weaker parts of the body, contrary to that which we have at length commanded, 1 Cor. 12. Neither do some reply well▪ that he speaks, 1 Cor. 12. of Christ's invisible body, because it is said, v. 13. For by one spirit we are all baptised into one body, A manuscript for independent Churches, c, 1. p. 12 whether we be Jews or Gentiles. Jews and Gentiles (saith he) make not a visible Church, but an invisible Catholic Church. I answer 1. What can hinder under the New Testament, Paul a Jew to make a visible Church with the Ephesians who are Gentiles? 2. That he speaketh of a visible politic body is clear while he allegeth, The eye exerciseth Pastoral acts of seeing for the foot, and that the ear heareth for the whole body, and when one member suffereth all suffer, which is principally true of a politic visible body: For we are not baptised in one body visible, with those preachers who are long ago dead, who never preached for the good of us who now believe in Christ, because we never heard them preach, and so they are not eyes seeing for us. Our twelfth Argument is from the practices of the Jewish Church in a moral duty. Arg. 12. If Christ hath left the Churches of a whole Nation in no worse case than the national Church of the Jews were in, for their public giving of thanks, for the turning away of God's wrath, when the Land is defiled with blood and other national transgressions, for the bringing back the Ark of God, for the renewing a national Covenant and Oath with God in case of universal Apostasy from God and true Religion. Then hath Christ ordained to Churches in the New Testament national Assemblies, which authoritatively only can reach these ends and effects. But Christ hath left the Churches of a whole Nation in no worse case than the national Church of the Jews was in, for reaching the foresaid ends and effects, Ergo, etc. I have to prove 1. That the Jews had their solemn Assemblies for these ends. 2. That these Assemblies were moral, and so concern us. 3. That these ends cannot be attained without national Assemblies, which being done, I trust the Argument shall stand strong. For the first I may prove both in the jewish, and after their example in the Christian Church, Deut. 29. 20. All Israel were convened to enter in Covenant with the Lord. So Joshuah for the same end assembled all the Tribes of Israel, josh. 24 1. their Heads, judges and Officers. And Samuel, 1 Sam. 12. gathered all Israel to renew their repentance for their sin in asking a King. So did Hezekiah, 2 Chron. 29. 4. in an universal Apostasy. And josiah, 2 Chron, 34. 29. And Asa, 2 Chron. 15. 9 gathered all judah and Benjamin, and they swore a Covenant to the Lord. And Ahab, 1 King. 22. gathered four hundred Prophets to ask counsel about going to war against Ramoth Gilead. And Herod, Mat. 2. 3. when Christ was borne. julius' ●. Bull, anno 1551. Theol. l. 1. c 7. Russin l. 10. c●. Socra● Irip. hi●●. l. 1. c. ult. So Solomon did when the Temple was consecrated, and David assembled them to bring the Ark to its place. The examples of these Kings did godly Emperors follow and convened general Counsels, Euseb. de vit. Con. l. ●. c. 6. what ever julius 3. usurp in his Bull, ann. 1551. Decemb. 15. Constantine convened the Council of Nice, Theod. l. 5. c. 6. as saith Theodoret, Sec. l. 7. c 39 Ruffin, Socrates and Eusebius. Theodosius called the 2. general Council at Constantinople, Euag l. 1. c. 9 as Theodoret saith: Niceph. l. 14▪ c. 34. And Theodosius gathered the third general Council at Ephesus, Sozo●en. l. 3. c. 9 as Socrates and Euagrius saith. Niceph. l. 17. c. ●7. Valentine and Martian called the Council of Chalcedo●, Martin Poli●us in Constant, 4. and the Council of Sardis in Illyrium, as Sozomen saith: And justinian called the fifth general Council at Constantinople, as Nicephorus saith. Constantine the 4. gathered the sixth general Council at Constantinople, as saith Martinus Polonus. I might add many others, but these may suffice. I prove the second particular, that convening of general Counsels in the jewish Church was moral: For 1. an oath and vow to keep God's Commandments is a part of the third Commandment, according to that Psalm 119. v. 106. I have sworn, and I will perform, that I will keep thy righteous judgements, and the maintenance of the true Religion in a Land is obligatory for ever: For jud. v. 3. we are willed earnestly to contend for the faith once delivered to the Saints; and it is obedience to the third Commandment, to avow God and his Son Christ before men, Mat. 10. 32. And so doth Moses commend it in Israel, Deut. 26. 17. Thou hast avouched. the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his Commandments, etc. Now what ever doth lay a bond morally binding on man, doth also morally bind a whole Nation. 2. It is most certain that blood defiled the land of Israel morally, as it was a Land, and not as the holy Land only, Num. 35. 33. Hos. 4 1, 2, 3. 1. Because it is a sin against the Law of Nature, for man is made according to God's Image, Gen. 9 6. (2.) Because blood defileth the Land under the New Testament, as in the jewish Church; for if this were not, the Magistrate had no warrant from Num. 33. to use the sword against the murderer, which is that very same that is taught by Socinians, Arminians, E●iscop. disp. 13. thes. 18. 19 and Anabaptists. So teacheth Episcopius, Joan Geisteran, Joan Ge●●eran. 〈◊〉 mag. 〈◊〉 Sla●us aper. dec●● 53. and Henry Slatius, so also Socinus, the Chatechise of Raccovia deny that the Magistrate now under the Messiah his kingdom should shed the blood of any murderer or malefactor: 〈◊〉 in d●sens. ver. sentent de mag polit. pa●. 2. f ●32, 235 Yea if it be known (saith Ostorodius) that a man cannot be a Magistrate without shedding of blood, Cat. ch. R●●ov de Proc. Christi. c. ●. p. 146 and war, It is not lawful for him to be a Magistrate, quia praecepta Christi non permittunt ulli homini adimere vitam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institut. Relig c ●8 So also saith Smalcius, therefore need-force these precepts anent shedding of blood are not judicial. ●ma●c disp 7 de 〈◊〉 oper. contr. Frantz. but moral, seeing the Magistrate carrieth the sword, as the Minister of God to execute judgement upon the evil doer, Rom. 13. 4 which being undeniably true, a national Church must have means allowed of Christ to purge the land of blood, Sodomy, and other national sins, for the which Canaan spewed out seven great Nations. Also, Because of swearing the land shall mourn, jer. 23. 10. And if the Ark be taken away, as it was out of his place, 1 Chron. 13. The Land is in a hard case, we see no means but an Assembly of the national Church, that by authority of the Assembly all may be moved to renew their Covenant with God, to repent, and to bring ●acke again the Gospel; as David conveened all Israel, 1 Chron. 13. 1, 2, 3, 4. from●ireath-jearim ●ireath-jearim: For the Gospel's departure and universal Apostasy (when we are as Israel, without the true God, and a teaching Priest, as 2 Chron. 15. and withal in great trouble) is a case that concerneth not a particular Congregation only, but the whole Land; and therefore the whole Church of the Nation must be assembled in their heads and leaders to turn away God's wrath, and bring back the glory that is departed from the La●d by renewing our Covenant with God. Lastly, the whole host and armies of writers, ancient and modern, may be alleged for the lawfulness of Synods, as witnesseth the Tomes of the Counsels general and Provincial. CHAP. XVI. Whether or no it can be demonstrated from God's Word, that all particular Congregations have of, and within themselves full power of Church-discipline without any subjection to Presbyteries, Synods, or higher Assemblies? VEry reverend and holy men hold the affirmative part of this question, M. B●st Church plea ●ect. 7. at. 1. and 4. page 68 Parker de Polit. l 3. c. 4. and deny all subjection of Congregations to Presbyteries and Assemblies. Their first Argument is, If Churches planted by the Apostles, such as Corinth, have power within themselves to exercise Church-discipline, as to rebuke, excommunicate, loose and relax from excommunication: Then ought not particular Congregations now to stand under any other Ecclesiastical authority out of themselves. But the former is true, 1 Cor. 5. 2, 3. So M. Best, Parker, the Separatists, Robinson, Authors of Presb. govern. examined, Separate. 3 pet. pos 8 a●, 3. prove that all believers in Corinth had voice in excommunication. R. bi●s against Bernard, p. 70. 1. They amongst whom the fornicator was, Pres●, govern. examined, ann.. 16●●. p. 12, 13. they who were puffed up, and sorrowed not that he was not cut off, they were to be gathered together in one, and to judge and excommunicate, v. 12. but the fornicator was not amongst the Elders only, but amongst all the believers, neither were the Elders only puffed up, nor did they only not sorrow that the incestuous man was not cut off, but the believers also were puffed up, and did not sorrow that he was not cut ●ff, Ergo, all the believers had voices in judging and excommunicating. 2. Of old not the Levites only were to purge out the leaven, but all Israel also, Ergo; here not the Elders only are to purge out this leaven. 3. Paul writeth not to the Elders only, not to be mixed with the fornicators, but to all the faithful. 4. The faithful, and not the Elders only were to forgive, 2 Cor. 2. Answ. I will first answer these reasons, and withal show how the people had hand in excommunication, and might prove that there was a Presbytery of many Pastors at Corinth, and not a single Congregation of one Pastor, and some few Elders and believers, who did excommunicate. I retort these Arguments: These with whom the fornicator did converse, and so leavened them, these who were pushed up, and sorrowed not at the man's fall, and at his not being cut off by excommunication, these were judicially to excommunicate with the Elders: But the fornicator conversed amongst believing women and children, and did leaven them, believing women and children were puffed up and sorrowed not, Ergo, Believing women and children did judicially excommunicate, but the conclusion is foul, and against the Argumentators, Ergo, so must some of the premises be foul and false, but the assumption is most true; therefore their major proposition must be false; therefore they must first acknowledge a representative Church with us, and that men only did judicially excommunicate, and not all the faithful, except they make women ordinary Judges usurping the authority over men. Then the number of these who were puffed up, and sorrowed not at his fall, etc. must be more than the number of the persons who should judicially excommunicate. 2. The authors of Presbyterial govern. Pag. 23. exam. say, Elders are principally to judge, and to be leaders and first actors in excommunicating, and people are to follow in the second room and assent. Ant. Walleus loc. come. p. 1012. So say our Divines, Walleus, Bucan. loc. come. 44. q 13. Bucanus, Rollocus, Beza. Therefore Paul cannot rebuke private believers, Rolloc. come. in 2 Thes. 3. because they did not excommunicate judicially in the first room; for then Paul should have rebuked the Elders and leaders for not excommunicating in the order answerable to their place and power, Beza an. mai, in 1 Cor. 5. 4. and because they did not judicially and authoritatively lead, and go before as first actors and prime moderators in the judicial act of delivering of the man to Satan, and so Paul cannot in reason rebuke all the faithful amongst whom the scandalous man did converse, and who were pushed up, and sorrowed not at the man's fall, because they did not excommunicate judicially, at most, they can be rebuked only for not excommunicating in the second room, and in that orderly and subordinate way suitable to their place and power. 3. I see no foot-step of any tolerable ground in the Text, why it should be alleged that all the faithful men coming to age (to speak nothing of believing women and children) are rebuked for not excommunicating judicially the fornicator; but rather the contrary, that the faithful out of office were not to excommunicate judicially: For applying these words as a reproof to believing men, v. 2. And ye are puffed up, and have not rather sorrowed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end that he that hath done this deed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken from amongst you. He useth the passive verb, not the active, whereby it appeareth that the believers were patients rather, than agents in the not judicial and authoritative taking away of the man from amongst them, and that their fault was that they mo●ned not to God for the man's fall, and the remiss negligence of the Elders, by whose authority he might have been authoritatively delivered to Satan. Pateus come. ib. O●lvin. Pareus saith, that he blameth the believers security; 〈◊〉. Jactatis vos incu●pali●es esse. Iu●u● Eccl. l. 2. c. 1, & 9 n. 14. Calvin, their not being humbled at the fall, and Cajetan, they boasted that the fornicator was the sinner, not they. 4. That great Divine Junius doth excellently observe that Paul joineth himself as an extraordinary Elder with the ordinary Eldership of Corinth, v. 4. When you are gathered together with my spirit: For, as I observed before, Paul requireth not only that they be gathered together in the name of Christ, which is required in all meetings for God's worship in Prayers, Word and Sacraments; but also here he requireth that they meet (saith he) with my spirit, that is, with my Presbyterial power of the keys, and, 1 Cor. 4. 21. with the authority which the Lord hath given us for edification, 2 Cor. 10. 8. as I am an Elder. So said the Prophet to Gehazi, 2 King. 5. 26. went not my spirit with thee, that is, my Prophetical power, Col. 2. 5. For though I be absent in the ●lesh, yet I am present in spirit. Now the believers out of office did not convene in this meeting, endued with Paul's Ministerial and Pastoral spirit; for single believers receive not Ministerial spirit from God, neither is such a spirit promised to them: Give an instance in Scripture of this promise, and we shall lose this cause; but this spirit for doctrine and discipline so given to Pastors, 1 Cor. 4. 21. 2 Cor. 10. 8. Col. 4. 17. 2 Cor. 4. 1. 2 Cor. 5. 18. 1 Cor. 12 28, 29. v. 17. therefore the coming together with Paul's spirit, that is, with his ministerial power of the keys, as an Elder, must be restrained to the Eldership of Corinth, and cannot be applied to single believers, men, women and children, who yet were puffed up and sorrowed not, v 2. therefore this is not a gathering together of an independent Congregation of believers, men and women meeting with Paul's spirit, and his presbyterial power of the keys in an authoritative and judicial way to excommunicate, but it must be a gathering together of these who had such a spirit and power pastoral and ministerial, as Paul had. I deny not but the faithful convened, or were to convene in this meeting with the Eldership, for praying and hearing the word preached, which must be conjoined with excommunication, but the meeting is denominated pastoral and presbyterial with spiritual power from the special intended end in that act, which was authoritatively to deliver the fornicator to Satan, V●●● in expo Ca●e. de excom. and Vrsine thinketh not without reason that the man was excommunicated, and there being a space interveening betwixt Paul's writing of the first, and his second Epistle to the Corinthians, that Paul, 2 Cor. 2. writeth for relaxing him from the sentence of excommunication. Also Paul when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have already judged as present, meaneth not a popular or private judging, as we say, the Physician judgeth of the disease by the pulse, Marsil. pata. p dict 1 c. 2. and the Geometer judgeth of figures, as Marsilius speaketh, but understandeth a joint authoritive judging with the Eldership, otherways he needed not to add (but present in spirit, as if I were present, have already judged) for whither he had been absent or present, he might have given his private mind of the due demerit of so scandalous a sin. 5. The main thing that our brethren rest much on, is that one command of delivering to Satan, v. 4. and purging out the old leaven, v. 7. and the word of judging that Paul taketh to himself, v. 4. is given, v. 12. to all believers, and to all that he writeth unto; but Paul would not say they command the believers to do that which they had no authority and power from Christ to do, if all believers had not power judicially to excommunicate. But I answer, beside that this is to bring in a popular government in God's house; they consider not that they presuppose as granted, what we justly deny, that all and every verse of this chapter is spoken jointly and equally to all both Elders and people, which cannot in reason be said, as in other parts of the epistle, where sometimes he speaketh of all, as 1 Cor. 1. 1, 4, 5. both pastors and people, sometimes of the people, 1 Cor. 1. 12. 1 Cor. 4. 1. sometimes of teachers only, 1 Cor. 3. 12. 1 Cor. 4. 2. 2. One and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to purge out the leaven, v. 7. applied to both Elders and believers have divers meanings, according as it is applied to divers subjects, so that the Elders did excommunicate, and purge out one way, that is authoritatively and with Paul's spirit, and ministerial power; I mean that same power in kind and speech that was in Paul was in the Elders, for Paul was no Prelate above other pastors, and the people did purge out the leaven another way, by a popular consenting that he should be excommunicate, and this is well grounded on Scripture, see Acts 4. 27, 28. Herod, Pilate, Gentiles and jews crucified Christ; now it is certain they did not crucify him one and the same way, Pilate judicially, the people of the jews in a popular way of asking and consenting crucified him, so 1 Sam. 12. 18. All the people greatly feared the Lord, and Samuel; that same verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jara, to fear, expresseth both the people's fearing of God, which is a religious fear commanded in the first Commandment, and due to God only, and the people's fearing of Samuel, which civil reverence given to Samuel as to a Prophet, is a far inferior fear, and commanded in the ●ift Commandment, so Prov. 24. 21. My son fear the Lord and the King, 1 Chro. 29. 20. And the people worshipped Jehovah and the King, the verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shachah, which signifieth to bow and incline the body religiously, but the meaning cannot be, that the people gave one and the same religious worship to God and the King, for that should be idolatry: So howbeit Elders and believers were rebuked for not excommunicating, and both commanded to excommunicate and purge out the leaven, it will never follow that both hath one and the same judicial power to excommunicate, but every one should purge out the leaven, according to their place and power; and Israel is commanded to put out the leper; yet the Priest only put him out judicially, and Israel is commanded to put to death the false Prophet, and so to put away evil out of the midst of them, Deut. 13. 5. and yet the Judge did put away evil judicially and authoritatively, and the people as executioners stoning him to death, v. 9, 10. and what I say of excommunicating, that same is said of the authoritative pardoning of the fornicator, 2 Cor. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vrs●●t. q. 85. p. 490, art. 3. as Vrsine observeth, is by authority to confirm their love to him, as Gal. 3. 15. the testament is confirmed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so doth Kemnitius, Calvin and Bullinger Kemnitius exam, conc. Trid. de indulg. par. ●. p. ●9. Calvin con●, ib. Bulling. take the word. It is also more than evident that the Church of Corinth was not a congregation of believers only, or a congregation with one pastor only, and so not an independent congregation, for there was at Corinth a college of pastors and so a presbytery of Elders, Doctors, teachers and Prophets; for 1. Paul was but a founder of this Church, there were many others that built upon the foundation Christ Jesus, and some built gold and silver, that is good and sound Doctrine, some hay and stubble, 1 Cor. 3, 11, 12, 13. 1 Cor. 4. 6. And these things, Brethren, I have in a figure trans-ferred to myself, and to Apollo for your sakes, that ye might learn in us, not to think of men above that which is (written:) whence I collect, howbeit Paul, and Apollo and Cephas, were not constantly resident teachers at Corinth, yet there were other pastors there, of whom Paul and Apollo were named as figures, that with the less envy he might rebuke them, and amongst these many teachers, some said this is the best preacher, others said nay, but another preacher liketh my ear better; and so there hath been so many choice pastors there, as the Proverb was true amongst them, Wealth maketh wit to waver, which Paul sharply rebuketh as a schism, 1 Cor. 1. 12, 13. 1 Cor: 3. 4, 5. So Paul saith, Though ye have ten thousand and instructors, yet have ye not many ●athers, 1 Co●: 4. 15. Then they had amongst them many teachers: And it is 2. clear from 1 Cor. 12. 14, 15, 16, 17, 28, 29, 30. that there were amongst them Apostles, Prophets, Doctors, Governments, or ruling Elders, and that this fault was amongst them, that the higher contemned the lower, which is, as if the eye should say, I have no need of the hand, and that they were not content of that place in Christ's body, while as they would all be pastors, and all eyes, and so, where then were the hearing, v. 17. and to these especially Paul directed his rebuke, 1 Cor. 5. because of their neglect of discipline against scandalous persons, not excluding the multitude of believers, who also in their kind deserved to be rebuked. 3. We may see 1 Cor. 14. There was amongst them a good number of Prophets, who both propheeyed two or three, after other, by co●●e, and who also by the power of the keys did publicly judge of true and false doctrine, v. 29. which is indeed our presbytery. See v. 1, 2, 3. v. 12, 13. v. 24, 25, 26. so that it is a wonder to me that any learned men should think that the Church of Corinth was one single and independent congregation, a●d that they met all in one house, where ●. the Lord had much people, 2. where we are not to think in such a plentiful harvest of Christ, that so many pastors and teachers, and so many Apostles and Prophets, as there were there, as you may gather from 1 Cor. 14. 24, 31, 32. and so many speaking with divers tongues, so many who wrought miracles, so many who had the gift of discerning, ver. 26, 27. that all these were employed to edify one single congregation, who were all ordinary worshippers of God within the walls of one house, 4. We see how the false Apostles and teachers laboured to make Paul a despised Apostle amongst them, as is clear 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, M. Rolins● against M. Yates, p. 28. Beza a●. in 1 Cor. 12. as though all met in one house; and suppose that the pains of so numerous a company of Prophets should do nothing, but feed one single congregation which meet all in one house, Calvin. Pareus come. in ● 1 Cor. 12. yet there was here a College 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. Bulling. Martyr. Pelican. Pomera. come. in 1 Cor. 14. Pomeran. Chryso. Theoph. Oec●men. Ambros. So also Chrysost. Theoph. Oecumen. Ambros. Lyra. Caietan. So I think this place thus discussed is much against independent Churches, Lyram 1. Cor. 14. Caiet●. and for the presbyteries power. They object 2. Object. 2. Act. 14. 2. Then appointed they Elders by the people's consent in every Church. Ergo, Every Congregation hath power to choose their own Pastors and Elders. Answ. 1. Paul and Barnabas the Apostles of Christ chose Elders in every Church, with the people's consent. Ergo, a congregation wanting pastors who ordaineth Elders, can and may of themselves ordain Pastors and Elders. What a weak consequence is this? Pastors in an Apostolic Church ordained pastors. Ergo, the multitude have power to ordain Pastors. I rather infer the contrary. Ergo, there are no congregations of believers independent, who have power to ordain Pastors without a College of Pastors, Caietan. in Act. 14. 23. and observe (saith Caietan) on that place, Vasquez in 3. par. Thom. tom. 3 disp. 24 ● c. 5. That the fasting and prayers of the Apostles were at the Ordination of Presbyteries. 2. Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were applied to the people, jun. de cloric. c. 7. n 61. I see not what can in reason be said against Vasquez, T●len. disp 25 de voc. min thes. 15, 16. who saith, it will follow only they were created by the consent of the people, Calvin. com●b. Beza. in mai ib. Bulling. ib. and a man more to be respected then Vasquez, Fran. junius 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 he) is from this commended, and this form of rite of lifting up of the hands was borrowed from the Grecians, who gave suffrages with lifted up hands. However the people's free election is hence authorized, which form was used in Cyprians time, Cyprian l. 1. epist. 4. Bellar. Quando ipsa (plebs) maximè habeat potestatem, Theod, l. 1. c. 9 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 mind of the Council of Nice in an Epistle to the Bishops of Alexandria, Council Nice. epist. ad episc. Alexand. Concil. Constantin●. Greg ●x. i● Missana de electione. Kran●zius l 8. Metrop. c. 3. and the first general Council 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, Vasquez. in 3. Tho. tom. 3. disp. 244 c. 5. n. 55. and this was the deed of Gregory the ix. as Krantzius reporteth. Vasquez defendeth Illyricus in this, whom Bellarmine refuteth, Radevicus de gest. F●●de, 1▪ c. 50. It is true some say the election of Alexander the iij. which was four hundred years before, was made by the Cardinals only, without the people's consent: But 1. What may the Antichrist not d●? his deed is not law. 2. Who can believe such a dreamer as Radevicus, Platinai● decret. elect. Greg●r. 7 Chrysost. de sacerdot. l. 3. sol. 14. who allegeth this. Platine (I grant) saith, that Gregory the 7. was chosen 500 years before, by the Cardinals only: But to these I add Gregory was a lawless man, Leo epist. 89. ad episcop. per V●ennensem provinc. Gregor. Madge epist. l 2 c. 69. and from lawless facts without the authority of Scriptures and Synods no lawful election, without the consent of the people, can be concluded. But what can be said against Chrysost. Leo and Gregor. Magn. and many clear testimonies for us, Gra●ian, dist. 32, 34 〈◊〉, 63. which are to be seen in Gratian. all affirming that the ancient Church required the consent of the people to the ordination of Elders, but all these expressly speak of popular cognition of the good parts, gifts and holiness of the chosen Elders, and do still ascribe authoritative Ordination of Elders to the presbytery of Elders, as all Ancients with one pen affirm. They object from Col. 2. 4. Object. 3. That the Church of coloss had order, and so discipline within themselves, Ergo, coloss was an independent Church. And that same they allege 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 coloss, it is no marvel that they had discipline within themselves, but what then? therefore they had discipline independently, the Congregation not standing under subjection to the Presbytery, it followeth no ways. 2. They had discipline within themselves, not being compassed with sister-Churches in a Christian consociation, it will not follow therefore Churches conf●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 superior judicatures. 3. The conclusion to be proved is, that one pastor with some ruling Elders and believers is the most supreme ministerial Church, Syrus sinistrorse periphrasis. Beza. ib. Erasm. Calvin. Bulling. Marlorat. Su●●vius. Brightman. Scultetu●. subordinate to none other Church assemblies now in Thessalonica, 1 Thess. 5. 12, 13. there were many pastors 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 styleth the pastors: so Marlorat, Sutlu. Brightman, Scultetus. 4. They object, Object. 4. The seven Churches of Asia are comm●nded, or rebuked by Christ for exercising or omitting discipline, every candle stick stood by itself, and held forth her own light, if they had had dependency one upon another, one message would have served them all; but only Thyat●ra is charged for suffering J●zabell to teach, if they were one Church, the whole would have been guilty of the sins of the part, the whole being negligent to disciplinate the part, but every Church is rebuked for its own fault, Ergo, every one was independent within itself. So M. Best, Author of Presb. gover. exam. and the female doctrix Childley. M. Best. Pr●sb gov exam▪ Kath. Childley, p. 19 Answ. The first of these seven, to wit, Ephesus was not a particular congregation, but had a presbytery of Elders in it, Act. 20. 17, 36. Paul prayed with them all; this is not said in the word, but of a reasonable good number of persons; Brightman. Apoc. c. 2. Brightman under the name of an Angel, Bulling. ib. Didoclav. 11. alta Damasc. p. 132, 133, 135. he writeth to a college of Angels or Pastors. Bullinger he writeth to many Pastors. Didoclav. proveth by good arguments against Downam his Angell-Prelate that he writeth to a college of Angels in every Church. August. hom. 2. in Apoc prapositis eccl●siaram. Augustine he speaketh to the Rulers; so saith Gregor. Magnus, Gregor. mor. in job l. 34. c. 4. Primasius, Beda, Haymo, Fulk, Perkins, Fox: neither hath one single pastor the power of the keys, Primasius. Beda. Haymo. Fulk against Rh●mest. Rev. 1. 20. Perkins. Fox. but at the second hand, the beleivers have it as the prime ministerial fountain of all Church discipline, and so they by our brethren's learning, should have been principally rebuked. 2. Also Asia was of the Roman Empire, and contained Phrygia, Mysia, Caria, Lydi●, Troas and Thessalonica, and every one of these must be proved to be single congregations, and suppose they were, they have many pastors in them, as Ephesus had, they had power of discipline in all points that concerned themselves, but in things common to all, they had it not, but in dependence, and what? howbeit Synods could not so conveniently be had under the persecuting Domitian, no absurdity will follow, discipline may be exercised without provincial Synods. 3. It is a weak ground, Every candlestick stood by is self, and and held forth it's own light: For the light of the Candlestick is a preaching Pastor shining in light of holy Doctrine: We dispute not about independency of preaching Ministers in the act of preaching; but about independency of Churches in the acts of Church-discipline; And so this is a weak ground (I say) for independent Churches; yea neither is the Pastor in the act of Pastoral shining in sound Doctrine independent; for our brethren teach that private persons by the power of the keys ordain him, call him to office, censure and depose, and excommunicate him, if nee● require, and this is no small dependency. 4. It is no less loose and weak to allege they are independent Churches, because every Church is reproved for its own faults; reproof is a sort of censure: What, because the fornicator, 1 Cor 5. is reproved for a sin that is scarce named amongst the Gentiles, yea and judged worthy to be excommunicated? shall it hence follow that the fornicator is no member dependent, and in Ecclesiastical subjection to the Church of Corinth? So some of the Corinthians, 1 Cor. 15. 12. are reproved for denying the resurrection; for this was the fault of some, and not of all: But will it follow, these some were no independent parts of the Church of Corinth, but an independent Church by themselves? The faults of remiss discipline may be laid upon a whole national Church in some cases, when it cometh to the notice of the national Church, that such a particular Church faileth in this and this point of discipline; but we teach not that these seven Churches made up one national Church; yet this hindereth not, but parts of an independent and subordinate Church may be rebuked for their faults, and yet remain dependent parts. 5. They object, 5. Object. If Christ bid an offending brother tell the particular Church whereof he is a member, than that particular Church may excommunicate, Mat. 18. 19 and so hath power within itself of the highest censures, M. Best. and is independent, but the former is true, Mat. 18. Ergo, Vrsine (say they) Zuinglius, Andrew's, Kemnitius, Aretius, Pelargius, Hunnius, Vatablus, Munster, Beza, Erasmus, Whittaker, etc. expound this of a particular Congregation. Answ. 1. We shall also expound this of a particular Church, but not of such an one as hath but one Pastor, neither do these Divines mean any other Church than a College of Pastors and Elders. 2. Your own Parker, Parker de Poli●. 3. c 24. the learned Voetius, and Edmundus Richerius, Gu●l. Voe●. de Pol. ●ccl. thes 7. and the Doctors of Paris cite this place to prove the lawfulness of Synods, yea even hence they prove Peter, Edmu●d, Richer. de Pol. & Eccles. potest, p. 14. and so the Pope is answerable to a general Council. 3. When an Eldership of a particular Congregation is the obstinate brethren, Dost. Paris. de Pol. Eccl. p 13. to be censured, I desire our reverend brethren to show in that case a ministerial, Gerson de Potest. Eccl. consid. 4. governing, and censuring Church, consisting only of private persons out of office, to whom the offending person shall complain? I appeal to the whole old and new Testament, to all antiquity, to all Divines writings the word (Church) in this notion. See also G●rson. 6. They object, Every particular Church is the body of Christ, Object. 6. his Spouse, Wife, and Kingdom, and every one hath received faith of equal price, 1 Cor. 12 20. 27. with 4. 17. and 5. 12. ●nd 11. 23. 26. and ●4. 33. Mat 18 r. 7, ●0. 2 Pet. 1. 1. and consequently of equal power, and right to the tree of Life, and Word of God, and the holy things, the keys of the Kingdom, 1 Tim. 1. 3. 15. the promise and use of Christ's power and presence, Rom. 12. 4, 8. Separatists 3. petit. Therefore there is not one Church above another. ● pos. p. 43. So the Separatists. Best. Answ. 1. If this argument from an equal interest and right to Christ, the promise, life eternal stand good, not only one Church shall not be over another; but also Pastors and Elders cannot be over the flock in the Lord, nor have the charge of them, nor watch for their souls: The contrary whereof you shall read, 1 Cor. 12. 17, 28, 29. 1 Thes. 5. 12, 13, 14. Heb. 13. 17. Ephes. 4. 11. and the reason is good, but truly better with Anabaptists, then with men fearing God; because Pastors and people, King and Subject, Doctor and Scholar, being believers, Act. 10. 34. have all received like precious faith, and right to the tree of Life, etc. for God is no accepter of persons. 2. By this Argument three believers in an independent Congregation consisting of three hundred shall be no dependent part in Ecclesiastical subjection to three hundred, and every three of independent Churches shall be a Church independent, and twenty independent Churches shall be in one independent Church, because all the three hundred believers have received alike precious faith, &c▪ 3. The consequence of the Argument is most weak, for precious faith and claim and interest in Christ is not the ground why Christ giveth the keys to some, and not to others, but the ground is the good pleasure of Gods will. Christ gave not the keys, nor any Church-authority to Judas, Demas, and the like, because of their precious faith; but because he calleth to labour in his vineyard, whom he pleaseth, and whom he pleaseth he calleth not. 7. They object, 7. Object. Provincial and national Churches are humane forms brought in after the similitude of ●ivill governments amongst the Romans, Ames. Medul. Theol. l. 1. c 32. ● thes. 22. and there is no Church properly so called, but a Parish Church. See D. Ammes. Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The lifting up of the hands in voicing at the election of Elders, Act. 14. 23. so taken from a civil form of people's giving their suffrages amongst the lacedaemonians, as our brethren say: Yet it is not for that unlawful, or an humane form, a Parishional meeting of the people to hear the word, is taken from a civil form of both Romans and Grecians convening to hear declamations and Panygerickes, yet a Parishional Church is not for that a humane and unlawful Church. 2. We say not that a Synod is a properly so called mystical Church, yet it's a proper ministerial and teaching Church, such as is, Acts 15. 8. They object, Object. 8. The Popish superiority of one Church over another should be lawful, if a Church be in bondage under a Church, better be under a great Lord Pope, and a little Lord Prelate, as under many national Lords in a national Church-Assembly. Answ. 1. We make no other subjection here then our brethren make; for they make ten to be subject to ●●ve hundred in an independent Congregation: As the part is in subjection to the Laws of the whole, so make we many Churches in Cities, Towns and Provinces subject in the Lord to all their own Pastors and Elders convened in a national Assembly: Papists make their Synods to lay bonds upon the consciences of men. 2. Their Synods cannot err. 3. The Lord Prelate over ruleth them. 4. They make things indifferent necessary. 5. People may not examine Decrees of their Synods according to God's Word. 6. People may not reason or speak in their Synods. We acknowledge no such Synods. 2. Papists, as Bellarmine, Bellarm. Costerus, Pierius, do not think Synods very necessary, 〈◊〉 Fuchr. P●e●●r in Exod 10. they call the Pope's determination an easier way for ending controversies than Counsels; and therefore Pierius saith here, frustra sit per plura, etc. 9 They object, 9 Object. If a representative Church consisting only of Pastors, Doctors and Elders, be a Church of Christ's institution, it should have a Pastor over it, as all Churches have; and if it be a general Council▪ the Pastor thereof can be no other than the Pope, and there beh●ved to be also an universal Consistory of Cardinals. Answ I deny both these consequences, a feeding, governing and ministerial Church doth not necessarily require a Pastor over it. Timothy is a Pastor to himself, and by preaching both saveth himself and others, 1 Tim. 4. 16. 2. Cardinal's are degrees above Pastors and Prelates, our Synods are made up, as Acts 15, of Pastors, Elders and Brethren, whereof we acknowledge no Pastor of Pastors but Christ Jesus, no Doctor of Doctors, no Elder of Elders, and so I see not what this consequence meaneth. 10. They object, 10. Object. That which concerneth all should be handled by all. Quod omnes tangit ab omnibus tractari debet; but matters of discipline concern the conscience and practice of all, Ergo, all and every believer should handle matters of discipline, and not some few of a whole Nation who representeth the rest. Answ. That which concerneth all, one and the same way and the manner, should be handled by all. That which concerneth all, divers and sundry manner of ways should be handled by all divers manner of ways: If ten men be owners of a ship, nine of them cannot sell the ship without the consent of the tenth owner: If all both Elders or Ministers, and the whole company of believers had one and the same power of the keys, we see not but all, Ministers and people should have a like hand in voicing and concluding; nor do I well see, that if the keys be given to all believers, upon our brethren's former ground, because they are the body and Spouse of Christ, how women and believing children can be excluded from joynt-governing and use of the keys (except in the act of public teaching, 1 Cor. 14. 34. 35. 1 Tim. 2. 12.) with Pastors, Doctors and Elders, seeing they are the body and Spouse of Christ, no less than men: God accepteth no persons, nor sexes, male or female, in these spiritual privileges, Gal. 3. ●8. 2 Cor. 6. 18. 1 Pet. 3. 4, 5, 6. But seeing discipline concerneth all divers ways, according as God hath seated and placed persons in his Church; some in higher, and some in lower places of Christ's body; therefore Ministers are to handle points of doctrine and discipline in Synods authoritatively. People also by electing Commissioners to Synods, by consenting, reasoning, proposing and advising, and according to their place, ●ot authoritatively. 11. They object, Object. 11. It is a Popish abusing of the people of God to exclude them from all government of God's house, and all means of edifying one another, and lead on the people in an implicit faith and ●ind obedience. Answ. This objection toucheth the question anent the power of private Christians in edifying one another, where I must stay a little to clear doubts, for divers run in extremities here. Hence our 1. Conclusion. Separate 3 pet. 4. posit p. 5 We utterly condemn the doctrine of Separatists, who teach that private Christians gifted with knowledge, 〈◊〉 against 〈◊〉. suppose they be out of office, are to preach the Gospel, A●nsworth communion of Saints. and to prophesy publicly for the edifying of the Church. 1. Because by consent of all sound Divines, all antiquity and confession of party, and Paul's testimony, Eph. 4. 11. there are none given of Christ, when he ascended on high, for the public edifying of the Church, and gathering of the Saints to Christ's second coming, save only Pastors, and Doctors and Elders. But the private gifted men are to edify by public prophesying, and they be none of Christ's officers, and they are unlawful teachers. 2. To preach publicly as ordinary messengers. (I say) ordinary, because of our expectants of the ministry, who preach by the call of the Church, for a time, as the Sons of the Prophets, while they be ordained Pastors. To preach (I say) publicly, is a formal act of Pastors who are sent, Rom. 10. but these Prophets are not sent, Ergo, they ought not to preach. They answer but as Anabaptists and Socinians do, who say to be gifted of God is to be sent; but I answer, Paul Rome 10. 14, 15. thinketh not so, because he understandeth such a sending, as is required in ordinary Pastors, who begetteth faith in their hearers, v. 14. and whose feet are beautiful upon the monntaines, by bringing glad tidings of peace, v. 15. Now these were such as both were gifted, and had authority to preach. 2. Christ, Mat. 10. clearly differenceth gifting of Pastors, v. 1. from authoritative sending, v. 5. v. 16. And also John 20, 21, 22, 23. 3. Because God challengeth such as run, and the Lord sendeth them not, Jer. 23. 21. 4. Because no man taketh that honour on him, except he be called of God, as was Aaron, Heb. 5. Suppose he be gifted as our Saviour was. 6. Public Preachers have power authoritative to bind and lose, and accordingly God bindeth and looseth in heaven; but private believers have not this power but only Pastors, Mat. 18. 18. Mat. 16. 19 John 20. 23. 7. Such Preachers they dream to be in the old Testament; but the ●ld Testament speaketh of none but men in office, as Priests, Levites, Prophets, etc. M. Robinson saith, R●binson against Tat●r, p 28. 1 Cor. 14. There were gifted ordinary Prophets not in office, who preached publicly. Answ. These Prophets were Prophets by office, and so b●side that they were gifted, they were sent with official authority to preach. 1. They are such as Paul speaketh of, 1 Cor. 12. 28. God hath set some in the Church, first Apostles, secondarily Prophets, Ergo, they were officers set in the body, as Apostles were at that time, Eph. 4. 11. 2. They are called Prophets, 1 Cor. 14. v. 29, 32. But in all the old or new Testament, Prophets signify over these that are in office, as the places in the margin clear, a Gen 10. 7. Exod 7 ●. Deut. 8 55. judge 6. ●. 1 Sa●. 3. ●0. 1 Sam. 22. 5. 1 Sa●. 7. 2. 1 King. 1 8. 1 K●ng 1●. 29. 1 King 13 11. 2 King 3. 1. K●●g. 6 12. 2 King 20, 1. 2 Chron. 12. 5. Psal 7● 9 Lam. 2. 20, Hab. 1 1. Mat 1. 2, M●● 2 17. 〈…〉 7. 6. Acts 〈◊〉 10. 〈…〉 8, 〈…〉 15. Rev. 11▪ 10. and a place cannot be brought where the word Prophet signifieth a man who publicly preacheth, and yet is no Prophet by office, but possibly a Fashioner, a ploughman, a Shoemaker▪ 3. The formal ●ff●cts of publi●e edifying, comfe●ti●g, convincing, converting souls are ascribed to these. ●ophets, v. 1, 3, 4, 5, 12, 24 25, 31. which are ascribed to preaching Pastors, Rome 10. 14, 15. 1 Cor. 4. 1, 2, 3. 4. In this chapter, and in chap. 13. Paul doth set down Canons anent the right use of the offices that he spoke of, 1 Cor. 12. 28, 29. 5. Paul must think them Prophets by office, while as he compareth himself who was an Apostle and Prophet with these Prophets, v. 37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I write to you are the Commandments of the Lord. Also these Prophets were extraordinary and temporary, as were the gifts of tongues and miracles; and therefore none out of office now are to prophesy publicly. M. Robinson saith, they cannot be extraordinary, because extraordinary Prophets are infallible, and cannot err, else the Scriptures should have been written by Prophets, who could err, but these Prophets, 1 Cor. 14. could err and were not infallible, because their doctrine was to be judged, v. 29. Answ. Part●● come. Bulling. ib. Calvin. This is a silly reason, Pareus, Bulling, Calvin, Beza saith all spirits are to be tried by the word, and all Prophets, even Samuel and Nathan may err, and look beside the book, and may speak of their own spirit, how then were the penmen of Scripture infallible, saith Robinson? I answer, there are none simply infallible but God, every man is a liar: The penmen of the Scripture were infallible, because when they were actually inspired by the Holy-Ghost, they could not err: And the spirits of all Prophets are to be tried by the word, even of Paul preaching at Berea: But it followeth not that Paul then could err. To this they answer, that false Prophets, as Balaam, could not err when they were actually inspired, no more than canonic writers. Answ. In the case of infallibility all are alike, none are infallible by any infused habit of a Prophetical spirit; but false Prophets were inspired with an habitual spirit of lying, which spirit is not in canonic writers. Robinson and others of his side think them not extraordinarily inspired. 1. Because these Prophets might have been interrupted and put to silence, that another to whom choicer things were revealed, might prophesy, v. 3. 2 Because Paul exhorteth to pray for the gift of interpretation, and to covet (saith others) to prophesy. Now we cannot seek in faith from God an extraordinary and miraculous gift. 3. Others add, this prophesying was subject to the freewill of the Prophets, for they might prophesy, or keep silence, as they pleased; but the acts of extraordinary prophesying are not subjected to the freewill of the Prophets; therefore this was but ordinary prophesying, to the which all gifted professors even out of office are obliged for the edifying of the Church of Christ to the world's end. Answ. All these three come to one, to wit, acts of extraordinary prophesying are under the determination of freewill. Pareus prolego in Hos. A little of this. 1. Conclusion, Pareus observeth well that there be two kinds of Prophets. 1. Some who foretold things to come, of these the Text in hand speaketh not. 2. Some extraordinarily inspired with an extraordinary grace of interpreting Scripture: The former were Prophets in the old Testament, the latter especially Prophets of the new Testament; knowledge of both were given without study or pains. So there was a Prophetical spirit in Paul, Gal. 1. 12. I received it not of man, neither was I taught it, but by the revelation of Jesus Christ. 2. Conclusion. The act of foretelling things to come, especially things merely contingent, which are determined only in the free Decree of God, is not so under our freewill, as the acts of preaching and interpreting Scripture out of a Prophetical infused habit: For prophesying things to come seemed to have come on the Prophets of old, as a fire-●lash appeareth to a man's eye in the dark air, he cannot choose but see it, Ezech. 2. 14. So the spirit lifted me up, and took me away, and I went in bitterness, Hiero●. Epist. 125. trium questionum ad Damas' q ●. in the heat of my spirit, but the hand of the Lord was str●ng upon me, Jer. 20. 9 And I said, I will not make mention of him, in● Thes, Gregor. Mor. l. 2. c ult. nor speak any more in his name, but his word was in my heart, as a burning fire shut up in my bones, Thom. 22. q. 172. a●t. 2. and I was weary with forbearing, and I could not stay, 2. King. 3. 15. The hand of the Lord came upon Elisha, and he prophesied. See jerom. Oecumen. Greg●r. and Thomas. The Prophetical spirit in the New Testament seemeth to be more swayed with freewill, and moral threatenings, 1 Cor. 9 16. Woe unto me if I preach not the Gospel; yet the habit from whence he preached was a Prophetical principle, Galath. 1. 12. 1 Cor. 14. 32. 3. Conclu. Hence prophesying is not a habit, and it is a habit. It is not an habit. 1. Because no Prophet can simply prophesy when he will, except the man Christ, especially of things to come by contingent causes (the presence of which things (saith Suarez) is only connatural to God, Suarez d● tripl. virt. disp 8. sec. 8. n 7. and to no moral man) coming on men by a transient irradiation, while as the candle of God's prophetical light glanceth upon the fancy, and from thence to the mind, that the man may see and read the species and images, and when this light shineth not Nathan and Samuel read beside the Bible and are widely out. Prophesy also is an habit. For 1. something remain in Isaiah and Jeremiah while they sleep, and prophesy not, from whence they are named Prophets, and really are Prophets; for when God hath once revealed himself to one as to his own Prophet, even from by past revelation. 1 There remaineth a disposition to prophecy, 1 Sam. 3. 20. All Israel knew, even from Dan to Beersheba, that Samuel was established to be a Prophet of the Lord. 2. Because there remaineth a prophetical light, whereby the man gave assent to the last prophetical revelation, and so the species and prophetical images must remain in the fantasy, and with these a prophetical memory of by past predictions, and so some experimental certainty, that what he foretelleth shall come to pass: See Thomas and Caietan, Thomas 22. q. 172. ar. 2▪ now the object prophetical is known three ways, Ca●●tan. co●. in 22. q. 171. ar●. 2. 1. When the naked natural images or species of the material object are only cast in by God and no more, and this is most in dreams, as Nebuchadnezar saw a tree in his dream, but knew not that it was a King, Pharaoh saw seven blasted reeds and seven lean kine, but knew not that they were seven years of Famine. And sometimes in a vision being in an ecstasy, as John, Rev. 1. saw 1. seven candlesticks, but knew not that they were the seven Churches of Asia, while Christ revealed the meaning to him. 2. The images and species are known formally, as signs signifying thus and thus, as Joseph by a prophetical light saw the seven lean kine to be seven years of famine. 3. Now there is a third light, to judge of the act of seeing, which I take to be twofold. 1. When the Seer and Prophet is persuaded that what he seeth is a prophetical vision, and not a delusion of Satan, this is (as saith Pareus) the very light of prophecy, Pareus prolog. in com●n Hos ●r. 1. or some extraordinary light (as saith Anto, Walleus) There is another light whereby the Seer believeth these things shall come to pass, Anton Walleus i● loc. come. de Theol p. 18. which he seeth, either by a common light of historical faith, as Pharaoh might believe that seven years of plenty should come, and Balaam that Christ the star of Jacob should certainly arise and shine upon the Church, or the Seer seeth and believeth by light of saving faith, as Isaiah and Daniel believed that the Messiah should be slaire, and this latter light whatever good Schoolmen say on the contrary, is the light of faith; for the three former lights might well be in Balaam. 1. He might see in his fantasy, the species of the star of Jacob. 2. And know that they meaned no other thing, than the Messiah. 3. And be certainly persuaded that he saw so, and that he was not deluded, yea and historically believe that that blessed Star should arise, and yet he had no light of saving faith to believe that the Messiah should come. So h●●e we cannot but distinguish betwixt a prophetical light, in the second and third sight, which is gratia gratis data, a free gift, and the light of saving faith, which is gratia gratum fa●iens, a saving grace of GOD in the sound believer, only in this last sight. 4. Conclus. Hence Separatists may see that extraordinary acts of prophecy may well be subjected to the determination of the Church, and yet be extraordinary inspirations, and that divers ways. 1. Because the● were Prophets of the New Testament, and so grace being more abundant now nor under the old Testament, it can bow and facilitate freewill to acts of prophesying, and Paul from more grace laboured more abundantly than they all. 2. Prophesying at that time in Corinth might well be obtained by prayer upon the extraordinary impulsion of the spirit, as Daniel obtained by prayer the interpretation of a dream, neither can it be proved from 1 Cor. 14. that Paul willeth them all without exception, to covet to speak with tongues and to prophecy, but only these that were extraordinarily moved to pray, except these (v. 31. yea may all prophecy) be contrary to these words (1 Cor. 12. 29. are all Prophets?) which we cannot say. 3. Because it was of old in the power of Prophets to use some means to dispose themselves to prophecy, for when the passion of anger overclouded the fancy and the species therein, then Elisha calleth for a minstrel to play, and dispose the mind better, as Ca●etan saith: Howbeit for all that the Text saith, the hand of the Lord only actuated these species, and caused him to prophecy. ● Kin 3. 15. 〈◊〉 come in 2 〈◊〉 3 ad 〈…〉 consequenter 〈…〉 ad De●m. Neither are robinson's arguments of great weight, I answer only these that have most apparency, 1 If the Lords giving of the spirit extraordinary to Elded and Medad made them Prophets both in office and exercise, by due proportion, gifts under the New Testament are sufficient to make men ordinary Prophets. Ro●i●s against Yales, p. 37, 38. Answ. The antecedent is false, because to Eldad and Medad were given both the spirit of prophecy, and from that gifted spirit, came a prophetical impulsion actually to prophecy without any farther call of the Church; for God spoke then by impulsion, as he doth now by his Word, else one may say the physical and natural power that Samuel had to kill Agag, was a calling sufficient to authorise him to kill ●gag, and an hability to discharge the office of the high-Priest in a man of the tribe of judah were a good calling for one so gifted to thrust himself in Aaron's chair, which God tied only to Levies Tribe. 2. This is that which Epi●copius, Epis●●p dis. 26. thes 2, ●. Se●inians and Arminians teach from Anabaptists, 〈◊〉 trac de 〈◊〉 10. p. 88 & 〈◊〉 c 10. p 〈◊〉 87, 88 so The●phil. Nicolai●, And Radaecius, Catech. of Raccovia, Ostorod. Socinus the 〈◊〉, 1. That the sending and calling of Ministers by the Church n●w when the Gospel is sufficiently promulgated, 〈…〉 Nedo G●r. c. 1 p. 3. is not necessary. 2. That any gifted man hath a warrant, Cat●ch. 〈◊〉 de 〈◊〉 c. 11. p. 〈◊〉, 306 〈◊〉 Insti c 42. because he is gifted to be a Pastor without any call or authority official from the Church. And what? will Robinson say, Socin tract. de eccls ad 10 c Rom. 10. 4. 15 & de exter. reg. 〈…〉. foe 252. because these Prophet's are gifted to baptise and to administer the Supper of the Lord, as well as they are to preach the Gospel, then by this goodly reason of his, Rem●●str. confess. c. ●2 sec. 1. they may be pastors without any calling of the Church, and certainly any man gifted to be a King, Apol ●o. 295. and a Magistrate, by the calling that the Word of God alloweth sh●ll by this reason have a call to leap up to the throne and the bench; but our Divines as Calvin, Parcus, Zanchius, junius, Beza, make two dif●e●rent things in a lawful calling. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts for the calling, which is not enough. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority from the Church, which is also required. 2. He objecteth, 2 Chron. 17. 7. Jehoshaphat sent his Princes to teach the cities of Judah with the Levites, and all Princes and Magistrates are bound to expound, open up, and apply the law by which they govern, else they rule by tyranny. Hence the public Sermon of Jehoshaphat, 2 Chron. 19 to the judges and Levites, and his prayer, and Hezekiahs' Sermons, 2 Chr 29. and Nehemiah taught the people, Neh. 8. Answ. 1. junius and Ar. Mont●●. jehoshaphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalach, Lesarou, read, he sent with the Princes, the Levites to teach, so that the Princes were not sent to teach. 2. It is said he sent the Princes to teach not in their own persons, but he sent them to take care that the Levites should teach in time of that Apostasy. 3. The Kings and Judges were to teach according to the judicial Law the equity of their sentence to the ill doer, as a Judge to convince a thief and a murderer may lay before him the eighth and the sixt commandment in so far as the breach of these disturbeth the peace of the commonwealth, not as they are Church scandals, and whither the malefactor be convinced or not, the Judge punisheth with the sword, so that the Judges handling of the judicial law, and his handling of the moral law now is merely civil and coactive, neither is he to labour the conversion and repentance of the Elder, and so ecclesiastical edification; but the handling of the law by the Separatist Prophets is merely pastoral and for the conversion of souls, and they are the only preachers who gather the Church of Saints; Pastors and Doctors are not to convert souls to Christ, but to confirm these who are already converted and made Saints by their Prophets, neither is the Prophets handling of the law civil, coactive or regal, all which they teach themselves: So are we to think of these exhortations of jehoshaphat and Hezekiah, they taught indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum quid in a civil and coactive and regal way, by a kingly and imperial commanding, not by a servant way, or a ministerial or pastoral way. Ergo, Kings are Prophets, and Seers and Priests, whose lips should preserve knowledge, and ergo, Kings are Ministers, by whom we believe, and sent to open the eyes of the blind as Prophets, 1 Cor. 14. It is a most vain consequence. So also from Jehoshaphat, a general of an army his public praying having the spirit of adoption, asking help from the Lord of Hosts before the armies join in battle, can no ways be concluded that jehoshaphat was a public Prophet, for then at all times, as in that extraordinary war, he should publicly pray for the people in all Church-meetings, as did the Priest. What he bringeth for public preaching in the Synagogue by Christ, Paul and others, which (saith he) were not Pastors, is not to any purpose. Christ and Paul had a calling, ordinary or extraordinary it skilleth not, it was more than naked gifts; some private Christains, Act. 8. 4. preached the Gospel, but when? in time of heavy persecution when they were scattered, v. 1. v. 4. Then all gifted Christians, tradesmen or what else, not separated by Christ and his Church's calling may now preach the Gospel, yea be the ordinary and only converters of souls and gatherers of the Saints; it followeth no ways. 2. Many grave Divines think these were the seventy Disciples, and not private professors. Other doubts of this kind are of no weight, therefore I go on to that which Christians may do, and yet have they no power of the keys. 2. Conclusion. 2. Conclusion They are to edify, exhort, rebuke and comfort one another, Heb. 3. 13: and this they may do, not one to one only, Leu. 19 17. as some say, but one to many, 1. So the Scripture saith, 1 Thess 5. 11, 12. Proverb. 10. 21. Col. 3. 16. The lips of the righteous feed many, Heb. 10. 23. Ephes. 4. 29. They are to speak words ministering grace to the hearers: Mal 4. 16. So saith Calvine, Zach. 8. 21. Bullinger, Calv. come. Hos. 2. 〈◊〉 Beza, Bulling in ●cl. 46. Davenant, Whittaker, Pareus, Zanchius, Beza. ib. Musculus, Gualther. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhort one another, Dav●nanit. in Col. 3. 16. will not bear that one with one only should confer, Whittak. Tom. 2. de auth. scrip. l. 3. c. 14. ad, 14. but one with many (howbeit a multitude should evert the nature of private conference) jam. 5. 6. Parcus in Hos. 2. 2. Zanch. pray one for another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it were narrow charity to pray one for one only, Muscul in Es. c. 2. 2. jam. 5. 9 Gualib. hom. 17. Grudge not one against another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this forbiddeth not only grudging of one against one, but of one against many, Roman. 13. 9 Love another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5. 13. In love serve one another, and the same is to be observed in the Hebrew, Mal. 3. 16. They that feared the Lord spoke oft one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man to his neighbour, 2 King. 7. 9 The four Lepers said one to another, this was not one to one, but one of three, 2 Kin. 7. 6. and the Syrians said one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This could not have been one man of the Syrians speaking to one only, for then how could the whole army ●ly, Gen 42. 21. And the Brethren of Joseph said every one to his brother, Vajomeru ●ish el-achiu, Gen. 37. 19 But some allow conference of one with many, but they deny that it ought to be indicted, fore-set or intended, but only occasional: but these with ill logic distinguish, where the law distingui●heth not, for one and the same conference is both occasioned by the Lords chastisements upon job. ch. 1 ch. 2. and als● fore-set and intended by jobs friends, who made an appointment to come together to mourn with him, and to comfort him, for the word, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad is to indict, fore-set time and place, 2 Sam. 20. 5. So Amasah went to assemble the men of Judah, but he tarried longer than the time which he had appointed him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. 23. There will I appoint with thee or meet with thee, Job 9 19 Who shall set me a time to plead, Am. 3. 3. Numb. 10. 4. 2. If conference of many be lawful, as it is Job 2. 11 Mal. 4. 16. Esa. 2. 2. Jer. 50. v. 4, 5. Zach. 8. 21. Ps. 42. 4. Ps. 55. 14 Luk. 24. 14, 15. Deut. 6. 7, 8. 9 then the fore-setting of time and place is no essential ingredient in the action to make it of a lawful action, to become unlawful, except it were fore-set upon religious reason of some sacred or mystical signification, as our holy days were: mere circumstances, do not change actions that way. 3. All Divines, the Fathers as Augustine, Aug. de civ. D●i. l. 1. c. 9 chrusostom, Ambrose, Hyeron. Thomas, Choice. hom in ●x. 23. Bannes, Suarez, Vasquez, Valentia, make private exhorting and rebuking our fallen brother a duty of the law of nature, Ambros. in Lu●. 17. such as to take our neighbour's Ox out of a ditch, Hyer. in Mat. 18. to visit a prisoner, Thom ●. q. 33. to give alms to the poor: Barns in 22. q. 33. art. 2. now if to intend time and place to lift up a brother whom God hath cast down, to reduce him whom we understand God hath permitted to wander, Suarez Vasquez ib Valentia Jesuita. be unlawful, then to foreset time and place to visit a captive in prison, to give alms to the poor by that same reason were unlawful, which no man, in reason, can say. 4. To intend and to appoint time and place for obedience to any Commandment of God doth rather make the action the more good and landable, as the more deliberation in an ill action the worse, and the more deliberation in a good action the better, Psal. 119. 30. v. 62, 106, 147. Neither is that Objection more against us then against the word of God, while some say, If private Christians may teach, exhort and rebuke one another, then may they preach and expound the word of God. I answer 1. For one private person to preach to one and that occasionally is no less unlawful, then for one of intention and fore-setting time and place to preach to many. 2. The word maketh mutual exhorting lawful, and condemneth the mutual preaching of private Christians. 3. Private exhorting and teaching differ. 1. The Pastor rebuketh swearing as a public watchman, with care for many, Ex officio specialis delegationis, and authoritatively by the power of the keys, the private person rebuketh swearing out of charity, with care only of these with whom he converseth withal, by no power of the Keys. A Watchman giveth warning of the approach of the enemy, and the common Soldier may do the same, the Schoolmaster teacheth one lesson, the schoolfellow teacheth that same, the one by office, the other of common Charity. 2. The Pastor interpreteth the word, the private person doth but use, apply and accommodate the sense and interpretation of the word to his own act of believing, and the acts of admonishing, rebuking, comforting his brother. Twelfthly they object against Synods. The Pope is the Antichrist, because he willeth men to appeal from their own Churches to him, as Whittaker and Chamier. prove; but the doctrine of the Synods teach men to appeal from particular Churches to Synods, and by no word of God have Pastor's power over other Congregations, nor their own. Answ. Antioch appealed from corrupt teachers, Acts 15. 2, 3. and that is Apostolic; but to appeal from a Church to a man of sin, as if he were the whole Church is Antichristian. 2. If six believers in a Congregation of forty believers should censure a brother, our brethren would say that brother should appeal from these six (who yet make an independent Congregation) to the Church of forty, yet should not this be Antichristian. 3. To appeal from a Church as an unlawful judicatory is unlawful, but to appeal from a lesser Church, as from a not competent Judge, to that same Church in a larger meeting is most lawful. 4. That Pastors of divers Churches have power over many Congregations, being convened in a Synod is clear, Acts 1. Acts 6. Acts 15. 13. They object, Object. 13. That this wanteth antiquity. Answ. Council. Sa●d c 17. This is said for the fashion, Con●●l. Laodic. c. 12 what meaneth then the tomes of Counsels, Con●, Africa, c. 127 the Council of Sardis, Laodicea, Conc. Toledo. 4. c. 25 Africa, August. con. dona●●●● l. 2. c 3. Toledo 4. Canon Law, Cyprian, Augustine, Tertullus, Cypr. l. 2. ep. 3. Irene, chrusostom, etc. CHAP. XVII. Whether or no some do warrantably teach that a Pactor hath no pastoral power to preach and administrate the Sacraments, without the bounds of his own Congregation? and from whence essentially is the calling of a Pastor? Our brethren who teach that the ordination of Pastors is only from that power of the keys that they imagine to be in the body of believers must needs, holding such an humane ministerial Church, fall in divers errors; as 1. that he cannot officiate pastorally without that number of believers, from whence essentially he hath his pastoral calling. 2. When the Church's necessity shall call him to remove to another independent flock: He is no Pastor while he be ordained and chosen of new by that flock. So the English Puritanisme, English Puritanis. c. 2. a● 6. p. 5. and M. Best. M. Best against Paget, p. 133, 134. We hold that a Pastor may officiate, as a Pastor without his own congregation. 1. Arg. That which the brotherhood and communion of Sister-Churches requireth to be done, that Pastors may lawfully do; but this the brotherhood of Sister-Churches requireth to be done, Ergo, etc. the assumption is proved, 1. Because death, or necessary absence of Pastors, necessity of keeping the flock. 2. Necessity of convincing the gainsayers if the present Pastor be weak in learning, yet able to cut the word aright (saith M. Paget) requireth this. Pagets answer to Dave●port, p. ●35. M. Best Church plea, p. 30, 31. M. Best answereth, Officers of Churches may be helpful to other Churches, as Christians, but not as Ministers. Answ. This Argument presupposeth that Pastors not as Pastors, but as Christians either may administer the Sacraments lawfully, and so any Christian may administer the Sacraments, which is both Popish and absurd, or that it is not lawful for Pastors to administer the Sacrament out of their own congregation, or to any other of another congregation than their own, and so yet communion of Sister-Churches, in these acts, is clean taken away. 2. Our Argument is from Church-communion not in Christian acts as Christian, but in ministerial acts as ministerial. 2. Arg. If Ministers (as M. Paget argueth) may labour to convert unbelieving strangers, and to add them to their flock, that they may enlarge Christ's kingdom, than they may exercise Pastoral acts over, and above others than these of their own charge; but the former is true, Ergo, so is the latter. The assumption is clear, because Prov. 93. Wisdom sendeth out her maids to call in these that are without; and 1 Cor. 14. 24. the Prophets as Prophets were pastorally to convince; and so to convert Infidel's, who were not of their charge. M. Best answereth, These acts are not acts of a Minister as a Minister, a man and a wife, a father and a child, a Pastor and a flock are relatives, as I am a Father, I exercise not proper acts as a Father, but towards my own children, what good I do to others cannot be said to be the acts of a Father, but rather of a friend, a neighbour, a Christian, etc. Answ. He presumeth that a Pastor may preach and exercise pastoral acts, as a Christian, but so all Christians may pastorally preach though not called of God, contrary to the Scripture: a Heb 5 4, ●. Rome ● 14, 15. 1 Tim. ●. 21. Acts. 23. Acts 6 5. Acts 13. 2. Acts 1●. 23. 2 Tim. 2. 2. 1 Tim 3 1, 1. 'tis 1 5. Enerist ep 2. Cal●tu● ep 2 add Epise. Gal c 3. 〈◊〉 3 c. de 〈…〉 Episc Vasquez in 3. Tho. To●●. de sacr disp. 240. c. 1. n. 2. so women and private persons may invade the Pastor's chare. 2. It is vain to press similitudes while they blood, for Christ properly is the bridegroom and husband of his Church, Eph. 5 6, 27. John 3. 29 Rev. 19 9 Rev. 21. 9 Is●. 54 5. Pastors are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under suitors for the bridegroom, John 3. 29. This is Popish doctrine to make such a relation betwixt a mortal man and an independent Church. Pope Enaristus and Calix●us saith, while the Bishop liveth, the Church can no more be given to another, without his consent, nor the wife can be given to another then to her own husband, without his consent. And so said Innocentius the third therefore at the consecration, after imposition of hands (saith Vasquez) and anointing of the Bishop, and delivering to him a staff, a consecrated and blessed ring is put on his ringfinger in token he is married to the Church; but what have we to do with such trash as this? For in a word, the comparison of a marriage in this point is either Popish or unseasonable, or both; because the mutual consent betwixt A. B. and his wife, being essentially marriage, as the Canon Law, Divines, and sound Casuists acknowledge, it maketh A B. a husband, and also the husband of such a wife during their life-time; but election of the people that A. B. be their Pastor, and A. B. his acceptation of the Church as his charge, maketh him not both a Pastor, and also the Pastor of that Church; because the ordination of the Presbytery maketh A. B. formally and essentially a Pastor, I mean a called Pastor under Christ; but the election of the people and his consent doth not make him a Minister, but doth only appropriate him after he is made a Minister to be the Minister of such a Church, and so the comparison halteth in the main point for which it is alleged; therefore A. B. is made indefinitely a Pastor for the Church, and is obliged to labour the conversion of all, within and without the bounds of his Church, in as far as he is a Pastor: But forasmuch as the Church thinketh good to appropriate his Ministry to this particular congregation, for the more commodious congregating and gathering of the sheep of Christ, he is not so their Pastor, as he cannot exercise Pastoral acts towards others also, neither doth the place, Acts 20. 28. and 1 Pet. 5. 2. insinuate any such marriage-relation betwixt Pastor and Parish, as that he is a Pastor to none but his own Parish, for as he is to seed specially, these over which the Holy-Ghost hath made him overseer, and amongst whom he is principally by the Churches special appropriation and application of his ministry to them: So also hath the Holy-Ghost made him an overseer to feed indefinitely, and as God's providence shall offer occasion, as many as God hath purchased by his blood, Acts 20. 28. and as many as are the Lords heritage, 1 Pet. 5. 3. whether they be of his own congregation or no, as the words clearly import, and he is a Pastor to them as they are the Lords heritage conquered with his blood, and not because he is appointed Pastor over them, and no more. 3. Arg. Believers of divers congregations are members of a visible politic body, and are to keep Church-communion together in exhorting, rebuking and comforting one another, and so may eat bread at the Lords Table, and be made one body, 1 Cor. 10. 27. but by this doctrine they may not eat at one Table of the Lord; For if the Pastor may not administer the Sacrament lawfully to persons of divers congregations, neither may they receive the Lords Supper from him; for if it be unlawful for the Pastor to administer the Sacrament to these of other congregations, seeing he is to them as a Non-Pastor, and as a Christian only, they cannot lawfully receive the Supper of the Lord from a Non-Pastor: Yea, and Pastors baptising Infants of other congregations do sin, and these Infants thus baptised are Infidel's and non-baptized, because they are baptised by one who is a Non-Minister to the baptised. 4. Arg. 4. Arg. That opinion must be reasonless and without ground, the special reason and ground whereof is false. But the special ground and reason of this opinion is false, Ergo, etc. I prove the assumption: The special ground thereof is, that ordination and election of Pastors are all one, and that Pastors have essentially their calling from the election of the people; but there be wide differences betwixt ordination of a Pastor which essentially maketh him a Pastor, and the people's choosing him to be their Pastor; The●●● in. 1. as 1. that all Divines according to God's Word make them different things, Tim. 4. 14. as do Theophylact, Cypr. ep. 33. Cyprian, Athan ep. ad O●th. Ambros. come. in 1 Tim. 5. Athanasius, Ambrose, chrusostom, Hyperius, Aretius, Professors of Leyden, Morneus, Plessaeus, ●hrys. ●om. 13. in 1 Tim. Zanchius, Willet, Gers. Bucer, Zipperus. 2. The word of God restraineth ordination of officers to Pastors, Hyper. in 1 Tim. 4. 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. Ar●● in 1 Tim. 4. Acts 6. 6. Profess Leyd. disp. 42. ●n. 32. Ecc▪ M. Plesseus de p. 30. Acts 13. 1, 2, 3. and ascribeth election of officers to the people, Acts 6. v. 5. 3. Ordination is an act of authority and supreme jurisdiction conjoined with fasting, Zanch in 4 praecep Wille● Synop. pap p. 2. cont. 5. q. 3 Gers Buce● degub. Eccl. sect 86. p. ●35. Zipp●r. de Pol. Eccl. 2. c. 1●. n. 8, 9, 10. praying, and laying on of the hands of the Elders; but publ●●●e praying and dedicating the Pastor to Christ's service with imposition of hands is given to Pastors, Acts 6. 6. 1 Tim. 4. 14. Acts 13. 1, 2, 3. but never to the multitude of believers: Give an instance in all the Scripture of the ordination of Pastors and officers of the New Testament that way. No man ever alleged any; one place in Numbers they bring, where the children of Israel are said to lay on hands on the Levites; but judge how six hundred thousand sighting men could all lay their hands on the Levites? and these were not all Israel, but certainly these must be the heads and Princes of Tribes, who put hands on the Levites, as the word is often taken, as I observed before. Now ordination is an act of jurisdiction, such as is to send an Ambassador; but that an Ambassador consent to go (such as is election) is no act of jurisdiction: For a father to give his daughter in marriage to one is an authoritative act of a father; but for the daughter to consent to the choice, is no act of authority, but an act of her private choice. 2. Ordination is that which formally makes the man and Pastor: The people's election doth only appropriate the man's ministry to such and such a people: It is one thing to make a gold ring, this is an act of art, and another thing to propine and gift the ring to such a person. M. Jacob saith, the people hath power to reject a Minister who is unworthy; True, they have power to reject him from being their Minister, but their power of election or rejection hath no influence in either ordaining him to be a Pastor, or rejecting him from being no Pastor. Neither is it much that M. Best saith, 1. Object. that in this an Apostle differeth from the Pastor, that the Apostle is a Pastor through the whole Christian world, but the Pastor is tied to a certain congregation out of which he is not a Pastor. Answ. We allow of no Pastors ordained Pastors without a certain flock; but this hindereth not, but ordination of a Pastor is one thing, and tying of a Pastor to be a Past●r of such a flock is another thing, and that these two come from divers causes and grounds. An Apostle was a Pastor to all the world, yet might he exercise pastoral acts of preaching and praying towards these people who would not receive his ministry, and against whom he was to shake off the dust of his feet, Mat. 10. as a witness, and a Pastor is only the Pastor of that flock over the which the Holy-Ghost by the Church's authority hath set him as their Pastor; but yet so, as when he preacheth in another congregation, he ceaseth not to be a Pastor, howbeit he be not the Pastor of that flock. They object, Object. 2. The essence of a Pastor is from something, but it can be from nothing but from the consent of the people. So M. Jacob. Hen. jac. of Chu●. govern. c 7: p. 168. Answ. The pastoral calling is essentially from something, but it is not from the consent of the people; because a man may exercise pastoral acts of preaching toward these who are most unwilling to receive his ministry, Ergo, the pastoral calling must be essentially from the ordination of Elders, 1 Tim. 4. 14. 3. They object, Object. 3. Whatsoever is essential at some times and places for the making of a Minister, is essential for ever; but the people's consent at some times and places is for the making of a Minister essential, and no other thing at that time can be essential: For example, when Christians came first out of Antichristian tyranny, when there are no lawful Pastors, and in the first conversion of the Indies, Separatist Protest. anno 1616. a●. 10. 3. pe●. pos 5. p. 47. M Jacob Church govern. 〈◊〉. 7. p. 47. where there are no Pastors. So Separatists and M. Jacob. Answ. I borrow this Argument, what is essential at some time and places for the making of a Pastor is evermore essential; but ordination of Pastors by Pastors, and sending them to preach to the Indies, who are unwilling to receive their ministry is only essential to make a man sent thither a Pastor; for people's consent in that case cannot be essential, where they will not give their consent at all, and non ens cannot be essential to the making of a Pastor. 2. What is essential for making a Minister who is extraordinarily called of God, is not ever more essential to the making of a Minister ordinarily called of God, in an Island where the Gospel is, if all the Pastors should die, the people might choose Pastors to themselves, but they could not then make Pastors, God only without the ministry 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, Object. 4. When the Church electeth her Pastor, she saith, we give thee A. B. power to administer the word, seals and censures, and the Minister doth possess and assume. Ergo, the people election is the essence of a Ministers calling. Smith ce●s. paral▪ p 112, 113. 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 choose him to be their Pastor, neither doth the people's election give any such power to A. B. That power is given by the Presbyteries act of ordination, by order of nature, before the people's formal 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 choosing thereof, neither doth his choosing thereof make it a gold-ring, but only make it his wife's gold-ring by application to her: Just so, people's election appropriateth such a man who is already a Pastor to such a charge, but doth not make the Pastor a Pastor, but chooseth him only to be their Pastor. 5. Smith laboureth to prove that the ministry cometh not by succession from Ministers: Object. 5. For then (saith he) the ministry should be before there were any Church; Smith paral. ●2. but the Church is before the ministry, and calleth the Ministers to office. Answ. The Church ministerial, the governing Church, whereof we now speak, cannot be before there be a ministry; for then there should be Ministers before there be Ministers, which is against common sense: The Church mystical is before the Church ministerial, I grant; but a Church mystical, or a Church of believers may choose Pastors before they can ordinarily be their Pastors, but they cannot make Pastors: Yea, and God at same times supplieth 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 maintain a succession of believers always calling Ministers, nor do we hold a constant ordination of Pastors in a continual line of succession from the Apostles made by Pastors, the succession may be interrupted, but then God himself supplieth the want of ordinary ordination appointed by himself, 1 Tim. 4. 14. Tit. 1. 5. 1 Tim. 5. 21, 22. Acts. 6. 6. 6. They object, 6. Object. If a Ministerial power come (saith M. Smith), Smith. ib. by succession from Presbyteries, then are Presbyters Lords of the Church's faith, in respect that the Church cannot enjoy the holy things of God, howbeit she be of herself the body and Spouse of Christ, without the Presbyters consent. Answ. Any may here see right down Anabaptism, because the Church cannot enjoy pastoral 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 people's faith, so they may have Baptism and the Supper of the Lord, because they are Christ's Spouse and body, without Pastors. 2. By this goodly Argument, private believers preaching and baptising are Lords of the faith of other private believers, who are their hearers, because notwithstanding that private believers be the body and Spouse of Christ of themselves; yet can they not, by M. smith's reasoning, enjoy the holy things of God, without the ministry of private Christians preaching and administrating to them the Sacraments. 7. Smith objecteth, ●. Object. If ministerial power come by succession from Ministers, than Ministers may excommunicate the whole Church of Christ. Answ. This is most weak, Illud tantum possumus quod de jure possumus. And by this reason the believers may excommunicate the whole ministry also, which is no less absurd. 8. Smith addeth, 8. Object. If the Elders and Deacons die, the succession faileth, and a mnisteriall power of Christ ●eing once lost can never be recovered again, and so there shall be no Ministers in the world. Answ. Suppose in this or that Church all the Ministers should die, yet it followeth not that a Ministry can utterly fail in the Church: It is contrary to Eph. 4. 11. and to the perpetuity of Christ's kingly government and Thr●ne, Psal. ●9. 36. 37▪ which shall endure as the days of heaven: Psal. 72. v. 4, 5, 6. And what if God extraordinarily supply the want of ordination in this or that particular Church? A ministerial power is conferred in that case immediately upon some, in a Church removed from any Church-consociation from other Churches, and so Christ's ministerial power dieth not. 9 Smith re●soneth thus, 9 Object. to prove that believers may ordain their own 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 & obiectiuè, that is for the behoof and good of the Church, for their edification and salvation as Gods proposed end, such as preaching and baptising, that is in the Church's power and possession, is most false, and so I deny the maior proposition; for preaching and baptising is given by Christ for the good and salvation of women and private Christians; yet women and private Christians may not preach, baptise and ordain Ministers. Whatsoever is given to the Church, subiectiuè, as to the proper subject, Mistress and Spouse, to dispose and carve upon at her pleasure, is in the Church's power and possession: It is true, but now the assumption is false, because officers and offices are not so given to the Church of believers as to the subject. Christ ascending on high, gave Pastors and teachers for the Church of believers, for their gathering and perfecting, but not to the Church of believers. 10. If two or three (saith M. Smith) faithful ones have pour to make a Church, 10. Object. then have they power to make the Ministers of the Church, but two or three have power to make a Church. Ergo, two or three faithful ones have pour to make the Ministers of a Church. He proveth the major. They who can do the greater can do the less, to make a Church is greater; for the Church is the Body, Spouse and Wife, the Ministers are but an ornament of the body, and so the less: The assumption he proveth, two or three faithful ones have Christ, the holy things of David, the promises. Ergo, two or three have power to make a Church. Answ. These who can make a Church mystical have power to make a Church ministerial, or Ministers of a Church: that I deny: As for the probation, this proposition (These who can do the greater can do the less) must be right taken: It is true, in these same kind of works, and in the same kind of power. Christ can forgive sins, Ergo, he can do less, he can say to a sick man, take up thy bed and walk: So if by prayer Jacob obtain a blessing from God, which is greater, then by prayer he will obtain deliverance out of the hands of Esau, which is less; but in powers of divers kinds it holdeth not true: A believer by prayer may obtain grace and perseverance, which is greater, but it followeth not, Ergo, he can open the eyes of the blind, and work miracles, which is less; and therefore howbeit three can make a mystical Church, which is greater, by a power of saving grace (which is gratia gratum faciens) It followeth not, that therefore they have a ministerial and pastoral power of the keys (which is gratia gratis data) to preach and make Ministers: For then, because Mary Magdalen hath power to believe that Christ buried shall rise again from the death, which is greater; therefore she hath power to preach and baptise, which is a lesser power: He who hath power to make a ship, hath not for that power to make a cup. 11. Smith reasoneth thus: These who have the true matter and form, have the property which ariseth from the matter and form, that is Christ's ministerial power to assume all the means of their edification to salvation; but two or three faithful ones are the true matter of the Church of the New Testament, and therefore have the true form or covenant of the New Testament, and so have a ministerial power arising from these two. Answ. These who have the true matter and form of a mystical Church of believers, these have the union and property of a mystical Church resulting from matter and form, is most true; but they have not for that the true property of a ministerial Church; faith, and the covenant written in the heart is not the form of a ministerial Church, but of a mystical Church of believers. Six borne Scottish men dwelling in Paris, make a body of Scottish men; but they are not for that a politic body of Scottish men living according to the Laws of Scotland: Four believers are a mystical Church borne over again by the Spirit of Christ; but if they be no more but single believers, they are not for that a ministerial Church, which is necessarily a politic body governed by Christ's Laws, consisting of shepherd and flock: But this man will have three believers, because they are believers, to be Ministers, and so taketh away all vocation and ordination of Church-officers by the Church's authority, which is flat Anabaptism. CHAP. XVIII. Certain Quaeres anent independency of Congregations. Quaere 1. IF the independency of Congregations stand, whether or no is a Democracie, and the actual government of the Church in the people's hands? I answer affirmatively, seeing calling, ordination, censuring, depriving, and judicial excommunication of church-guide are in their hand, I see not what they want, and wherein Morellius erred. 2. Quaere. Seeing hence it followeth that single believers are to pray publicly, and exhort publicly, and authoritatively convince gainsayers at the ordination and deprivation of Pastors, if they may not also publicly preach and administer the Sacrament? I answer: If you give to single believers one pastoral Act, you may with the like weight of reason give to them all. 3. Whether or no is a ministry necessary in a visible Church? I answer: seeing all these eminent acts of the Pastoral charge by an ordinary power may be performed by single believers, I cannot see any necessity of a Ministry. 4. Whether or no then is every mystical Church of believers, because it is such, a ministerial Church, having the keys both in use and power? I answer: The former doctrine standing it is. 5. If every one borne of God be not by that birth borne also a Key-bearer to open and shut Heaven? I answer, he is. 6. If hence a Senate of Elders who laid on hands at ordination of Ministers, 1 Tim. 4. 14. 1 Tim. 5. 22. Acts 6. 6. be not then quite out of the Church? I answer, in Churches independent it is quite gone. 7. If then all believers as well as the Apostles, and Paul, Timothy and Titus are not to lay hands on Pastors? Answer, no doubt they are, but precept or practise therefore in the Apostolic Church I see none. 8. If the doctrine of refusing Baptism to Infants, whose nearest parents are not, one of them, at least, believers, doth not infer, that such a Church, where they are baptised is a false Church in the matter, and so in its constitution false? Hence I leave it to be answered by authors of independency, if they should not separate from such a Church? 9 Seeing we judge Papists cruel in excluding from glory unbaptized Infants, when election and reprobation hath place in Infants not borne, Rom. 9 v. 11. If we can judge Infants borne of nearest parents unbelievers, as the children of Pagans & Turks without the Covenant; and if the sins of one unbelieving Father, where many foregoing generations have been lovers of God, and keepers of his Commandments, doth exclude the Infants from the Covenant made with these believing forefathers? Answ. We are to judge them in no Covenant with God by the former doctrine. Hence we require that places of Scripture where God is said to show mercy on a wicked race of people: Yea, whose nearest parents were most wicked rejectors of God's Covenant, and that for the Covenant made with Abraham, as Joshuah, 5. 3, 4, 5, 6, 7, 8. Ezech. 20. v. 8, 9, 10. v. 18, 19, 20, 21, 22. Psal. 106. 6, 7, 8, 9 and v. 10, 11, 12, 13, 14, etc. v. 44, 45, 46. may be considered. 10. If children laden with iniquity, and the seed of evil-doers, Isa. 1. 4. doth beget in the visible Church a generation which is no more holy with external and federal holiness, th●n Indians and ●artarians who never heard of Christ: And seeing such a generation hath by the former grounds no right to the means of salvation, we ask with what faith we can keep any Church-communion with such, yea how the Gospel can be 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 ask if (the doctrine of Independency standing) we are not also totally to separate from an excommunicate person in the very external Church-communion of hearing the word, seeing ten excommunicated persons joined 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 remain obstinate, and will not hear, why may we not proceed according to Christ's 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 believers: If the ten Elders abide sound in the faith, and the hundred believers err in fundamental points of faith: In that case we ask, 1. If Christ have appointed no pastoral or ministerial act of discipline to reclaim these hundred who err from the faith. I answer, none at all which may, authoritatively reclaim them, for they are the supreme independent Church. 2. Because it cannot be denied but Pastors and Doctors of the s●id Eldership may preach against their errors, and shoot Heaven upon the pertinacious defendors of these pernicious errors, and that by the power of the keys, Mat. 16. 19 Jo●. 20. 23. yet have they no power of discipline to shut Heaven upon them, who thus err from the faith, nor to bind their sins on earth, because the Eldership is not the Church, neither hath power of jurisdiction over the hundred erring believers. How can a power of binding and losing by way of preaching, and that both in God's Court and the Churches be in these who have no power of discipline to bind and lose. 14. Seeing the Sister-Churches of coloss and Laodic●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 external acts of God's worship, as to hear one and the same word of God, Col. 4. 16. and to doc church-business and works of mercy toward the poor by their delegates and commissioners: We ask if consociated Churches tied together in a visible Church-communion of acts of divine worship be not with as good reason a visible politic body of Christ, as many believers 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 keys upon the grounds of a visible Church-communion among themselves, as a Congregation hath the power of the keys 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 six or ten believers? 4. If such a greater body may not meet in their overseers, and exercise discipline, and govern the particular Congregations, as a Congregation doth meet in their principal members, and govern themselves, and all the members of the particular Congregation 5. We ask a reason, why in a Congregation of three hundred believers partaking one Word and Sacrament, a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keys by themselves alone, because one worship, and one government doth equally concern 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 joint authority of all the ten? For if a hundred of three hundred cannot exercise discipline there alone, without the other two, reason would enforce one or two congregations of ten consociated congregations cannot meet, without subordination to the whole ten, whereof one or two congregations are part; if ten be owners of one ship, six cannot meet and dispose or sell the ship, or repair her cordage, or any decayed part, without the power of the other four, whom it concerneth; so if ten congregations be visible owners and copartners of one Gospel one worship, one external profession, and one communion with a brother, or separation from a scandalous person, we ask 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 concern? 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents, we ask why the Eldership of six congregations may not judicially meet and rule six congregations also? 16. If the power of the keys be given to believers, as believers, 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 keys, but believers, and if all acts pastoral of preaching, binding and losing, excommunicating performed by unbelieving Ministers and Professors be not hence made null, as performed à non hab●ntibus potestatem, as if Turks and Pagans had performed these? We think they must be null. 2. We think children baptised by unbelieving Ministers not baptised. 3. An unbelieving pastor not essentially a pastor. 4. If, because Christ is given to the elect, and all things are theirs, and so all ministerial power of the keys, it is questioned, if amongst these all things given to the believers, we may not include the Magistrates sword, the King's power, the master's power over the servant, the Captains power over the soldier, so that by that same reason there be no Kings, no Judges, no Masters, no Captains, save only believers, we see not how this follows not, as well as that the power of the keys, and all things are given to believers, because Christ is given to them. 5. We ask if the power of the keys in binding and retaining sins be not given to unbelievers, or rather for them as God's 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 baptism, 2. false baptism, but valid and such as is not to be repeated, 3. and no baptism can stand? I answer, the doctrine of independency standing, we see not how a Church wanting the right matter and consisting of members who are not professed believers having saving faith, can be any thing but a non-Church, and such as is a non-Spouse, a non-body of Christ, and a non-covenanted people, and so wanting all power of the keys. Qu●re. If the baptism of that congregation can be valid baptism, not to be repeated, I leave to the consideration of the learned. Yea, if the Minister be an unbeliever by the former grounds, it can be no baptism. But some ●ay it is the baptism of the Church, and so valid, suppose the Minister be an unbeliever, and so want power. I answer, the whole congregation may be unbelievers, as is the Minister, and so yet the baptism coming from the Church, cometh from these who want power, and cannot be valid. 2. Suppose the congregation be a company of believers, yet I see not how by their authority they can make the baptising of a Pastor wanting all power to be valid, for than if the Church should baptise by a Turk or a Woman, that baptism should be valid, which no man can say. 18. What sort of an Assembly was the meeting, Act. 15. if it was a lawful Synod of sundry particular Churches, or an extraordinary meeting, the practice whereof doth not oblige us? If it was a mere Apostolic meeting obliging as Apostolic, and if it oblige us as Apostolic, how cometh it that the multitude spoke, and gave their mind in that which obligeth us as Canonic Scripture? For that the multitude spoke our brethren collect from v. 12. and how is it that Elders and brethren determine in penning Canonic Scripture? Except the first be said, there be many doubts here, of which the way of independency cannot clear us? Q. 19 How cometh it that the Lords Apostles, who were to go through all the Nations of the world to preach the Gospel, do so often assemble together to consult about the common affairs of the Church and discipline, as Act. 1. Act. 2. Act. 4. Act. 6. 4. Act. 8. 14. Act. 11. 1. Act. 13. 1, 2, 3. Act. 15. Act. 21. 18. Act. 20. Paul and the Elders of Ephesus, v. 17, 18. 1 Tim. 4. 14. it is questioned seeing these assemblies of many pastors from sundry Churches (because the Scriptures saith they were occasioned by the present necessity of ordering things belonging to all the particular Churches) if they were only temporary, extraordinary and Apostolic meetings, which oblige not us to the like practice, howbeit there be the like cause of meetings in the Church now, as errors and corrupt doctrine in many particular Churches, as were Act. 15. the murmurings betwixt Churches, as Act. 6. a suspicious practice of a pastor, which seemeth to be against God's law, as Peter's going in to the uncircumcised, Act. 11. 20. Whither or not Paul did not some things as an Apostle, as writing of Canonic Scripture, working of miracles. 2. And some things as a Christian, as Phil. 3. 9, 10, 11, 12, 13. 3. And some things as an ordinary Elder and Pastor of the Church delivering some persons to Satan, 1 Cor. 5. 4. and whither or no is Paul's rod and authority, and his power of excommunicating, whereof he speaketh, 1 Cor. 4. 21. 1 Cor. 5. 4. 2 Cor. 10. 8. common to all believers? Our brethren must say, it is common to all believers. 21. If the power of the keys be given to all believers, a question is, 1. If Pastors have no other power of the keys, but that same that believers have, seeing the ground of Christ's gift is one and the same, to wit, alike interest in Christ, and if alike power of preaching, baptising, excommunicating be in Paul, and all believers? 2. Whither or no the calling of Christ and his Church doth not superadd and confer to him who is made a pastor some farther power of the keys, than h● had before he was clothed with any such cal●ing, seeing, to rebuke, exhort and comfort one another, are duties of the law of nat●●e, and would oblige all, suppose Christ had given the 〈◊〉 of the keys to none at all, we see not, but our brethren must deny that the calling of the Church giveth any other power of the keys than the believer had before he was called. 3. If there be not a greater power of preaching, baptising and binding and losing in the believers then in pastors, seeing believers give the power to pastors, and may take it away again. 22. If six believers be excommunicated, and that justly, clavae non errante, yet remaining believers, it is questioned, if they keep not still the power of the keys? they must keep that power, and yet are no members of Christ's visible body. 23. I desire a place may be produced in all the old or new Testament, where a ministerial or governing Church is taken for a company of only believers? This our brethren teach. 24. If all authoritative Assemblies, for renewing a covenant with God, restoring of the worship of God, be 1. A part of the pedagogy of the law of Moses, and removed by Christ? 2. If these Assemblies in the Churches of Christ now be a species of Judaisme? This we deny. 25. If believers exercising the most eminent acts of ordaining pastors, public censuring, depriving and excommunicating pastors, public convincing gainsayers, be not formally hence made by our brethren, overseers, watchmen for the souls of Pastors and guides, and so Pastors of Pastors? We answer affirmatively, they are by the former grounds. 26. Let the godly and learned consider, if the Patrons of independent Churches are not to give obedience to Decrees and Canons of Synods, for the necessity of the matter, as a brotherly counsel from God's Word obligeth in conscience the brother to whom the counsel and advise is given; howbeit the tye be not authoritative by the power of the keys, and if in that they are not to conform. CHAP. XIX. Doubts against Presbyterial government discussed, as about ruling Elders, Deacons, Widows, the King's power in things ecclesiastical. Quest. 1. HOw doth Calvin and Cartwright deny that the Apostle speaketh of ruling Elders, Tit. 1. and yet Junius and Beza, Calv, in Tit. 1. cartwright. l. 3. p. 35. that both a preaching and ruling Elder are there comprehended, Ju●us. 〈…〉 ●●vey c. 12. So the author of the survey of discipline. Answ. A great question anent the latitude of an hair; how doth many Formalists make the Prelate an humane creature, and some jure humano, and yet Land of Canterbury and D. Hall maketh him, jure divino. 2. An office may be described two ways. 1. Directly and expressly, as the Pastor, 1 Tim. 3. 2. Indirectly, as many things agreeing to the Deacon, as that he hold the mystery of saith in a good conscience, ●e be sober, grave, faithful in all things, etc. all which are required in the Doctor and Pastor also. Quest. 2. How are the ruling Elders, 1 Tim. 3. omitted where the officers are named? Paul passeth from the Bishop to the Deacon, omitting the ruling Elder: So is he omitted, Ephesian. 3. 11 Philip. 1. 1. it is like they are not of Christ's making, who are not in Christ's roll. Answ. Either the Prelate or the Presbyter is omitted, 1 Tim. 3. Phil. 1. not the preaching Presbyter, as is clear by the description agreeing only to him. Ergo, the Prelate is out of Christ's roll. 2. Doctors are omitted, Phil. 1. 1. 1 Tim. 3. and yet are set down, 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 showeth what a man the King, the Justice of peace, the Sheriff, the Major of a City, the Lord of the privy Council 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 governor's (saith Whytgift and Dr. Field) and it is an ill argument, à genere ad speciem affirmatiuè, he nameth governors, it followeth not therefore he nameth your governing Elders. Answ. 1. Where Paul setteth down in order officers by their special names, ordinary and extraordinary, as first Apostles, secondarily Prophets, thirdly Teachers, etc. he cannot reckon out generals only, for so Apostles, Prophets, Teachers, should be also but generals, for the words in Scripture also signify 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 civil Magistrate. 1. Because he speaketh of the Church as the body of Christ consisting of divers members ecclesiastical, And God hath set some i● the Church, and also he speaketh of the Church, Rom. 12. 5. seeing we 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 Pastor, and him who showeth mercy in the Church, but the civil Magistrate is not a Church officer whom God hath set in the Church, as he hath set Apostles, Prophets, etc. for God hath set him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Commonwealth, and his influence in governing God's house is merely civil, coactive and regal, not pastoral, ecclesiastic and ministerial. Neither yet can the place be meant of the governing Prelate. 1. Because the Prelate is thought to be the Apostles successor and is first in the roll, but the governor's here are some steps posterior to Apostles, Prophets, etc. 2. Because the Prelate giveth himself out to be a certain preaching creature, such as it may be, 1 Tim. 3. 2. Tit. 1. 9 but the governor's here in this link 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 twice, 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 governor, so the Prelate, as in Church and State, so also in the Bible, he should carry too much book. Now seeing here are governor's 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 Archbishops? are all Primates? And surely the Jesuits have no l●sse room without th●ong to pin in, in this wall, under the name of helps and governments, their regular Canons and secular Priests, Til●● Par ad Scot Dilo●l. alt. Da●●as. p. 918. as Formalists can allege for Prelates and their long tail. 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 speak 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 excel in the gift of governing, who yet ar● not called to preach, who can deny the necessity of this office? Many answers are given to elude the force of that place, Ruling Elders proved from 1 Tim. 5. 17. 1 Tim. 5. 17. The Elders who rule well, etc. shall ever enforce that loitering Pastors, who labour not in the Word and Doctrine are commended by the Spirit of God, as worthy of double honour. For we 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 be 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, than he acknowledgeth some well-ruling Elder worthy of double honour, howbeit, he 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 Survey durst not look 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 painful Preacher, he should not say there be two kinds of Preachers, some Preachers thus and thus, and some painful Preachers, and a King is worthy of honour, especially a just King, he should not make two sorts; some are Kings, and some are just Kings, as Deacons and Pastors are two sort of Offices. Answ. He who saith a Pastor is worthy of honour especially a painful Pastor, should clearly insinuate that two sort of honours were due to Pastors two ways considered; For in the former part he should speak of the office, which indeed is worthy of honour; In the latter part he should speak 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 concrete, of the office, and the use and exercise of the office, as is here alleged; 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 bear 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 wicked; but the Apostle speaketh not of the office, but the officers, and the praiseworthy exercise of the office: The Elders who rule well are worthy of double honour, and so the example is not alike. 2. If Paul had put down a general only in the former part, and said, an Elder is worthy of honour, this answer might have had some colour (howbeit but a colour) But now Paul putteth down a special: Elders who rule well are worthy of double honour; and with these another special sort of Elders, especially these who labour in the word and doctrine; and so clearly he setteth down two particular species and sorts of Elders: Now to make good the sense of the objectors of this, they must say, a worthy Preacher who ruleth well is worthy of double honour, but especially a worthy Preacher is worthy of double honour; Therefore of necessity some Elders who rule well must be meaned in the former part, who are not meaned in the second, and these can in good reason be no other but ruling Elders and teaching Elders; for these same sort of Elders cannot be understood in both places. 3. And this sense, suppose it should stand, should have but a colour of reason, because you shall never find the Spirit of God commend and praise the simple exercise of an office; but the right and conscientious exercise thereof. God's Spirit will not say, he who ruleth, and he who preacheth is worthy of double honour; but he who ruleth well and preacheth well is worthy of double honour. 4. By this wild interpretation men may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well-governing Pastors, who labour not in the word and doctrine, and so the dumb Prelates, who hold it all one to be damned to a Pulpit, and to a man-mill, shall be Pastors worthy of double honour. Now Paul will not say this of a right Bishop, 1 Tim. 3. 2. Tit. 1. 9 because good governing in a Pastor includeth labouring in the word and doctrine, as the whole includeth the part: For preaching is a special act of overseeing and well-governing of souls, Jer. 1. 10. 2 Tim: 4. 2. Because the word is the instrument of pastoral governing, how can Pastors rule well by using aright the word of God, except they labour in the word, which is the shepherd's staff: of right governing and painful preaching, Heb. 13. 17. Acts 20. 28, 29, ●0, 31. And so the Apostle shall say one thing twice; to wit, these Pastors who rule well in labouring in the word are worthy of double honour, especially these Pastors who labour well in the word and doctrine. 5. To labour in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 8. 1 Cor. 15. 38. 1 Thes. 1. 3. Mat. 11▪ 28. is a word in the positive, and not in the superlative degree: And let it be a word of the superlative degree, if the well-governing Elder here signify the Prelate (as the currant exposition of Formalists is) and the Elder labouring in the word and doctrine signify the painful preaching Presbyter, than the Presbyter who is a poor Pulpit-man is more worthy of double honour and double maintenance, and the Lordly benefice, than my Lord Prelate. This gloze will offend the proud Prelate. Doctor Hall fetcheth from Scul●etus another poor interpretation: Hals humble Remonst. to the Parliament, a. 1641. p. 198, 199. The Elders who rule well, that is, administer the Sacraments, make public prayers, and privately admonish faithful people are worthy of double honour, especially these who excel in the gift of teaching, which is more excellent than baptising, 1 Cor. 1. 17. Answ. 1. We have a new office brought in in odium tertij, out of hatred to ruling Elders, and this is a creature who can baptise, administer the Lords Supper, and pray far off a print book, and admonish in corners, but cannot preach; but first I ask this fellow's name. 2. Where is such an officer in God's word? 3. By what warrant hath one power to administer the Sacraments, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well as a well-governing Elder, who cannot preach the word and pray, this is but the reading Priest, who saith service for hire; and yet he baptizeth ex officio, by his office: Christ conjoineth the public preaching and baptising, Mat. 28. 18, 19 as two parts of an office, and here they are separated and given to different officers. 4. How is a man called on that ruleth well, because he baptizeth well, and readeth fair in the book? and is not called on who ruleth well, because he preacheth well? For it cannot be conceived how baptising belongeth rather to well governing then good preaching. 3. Good governing is the Prelate's element; for so he saith himself; but to preach base, it's for his Chaplain; and by this, to read service, to baptise, to exhort privately shall make the Prelate a good governing Elder, but worthy of less honour than the preaching Presbyter: But the right Bishop, 1 Tim. 3. must both be apt to teach, and one who can govern well, and this maketh the Prelate in office only a Reader. Field●. book of the Church, c, ●6. But neither can Doctor Fields other gloss stand. The guides of the Church are worthy of double honour, both in respect of governing and teaching, but especially for their pains in teaching, so he noteth two parts or duties of Presbyterial offices, not two sorts of Presbyteries. Answ. 1. By this it is the Prelate's glory to preach, but he cryeth up courting and Lordly command, and in his practice cryeth down preaching. 2. This interpretation wrongeth the Text: For the divers Pronouns must note divers persons, as is clear in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is all one as if Paul should say, That Archippus who ruleth well is worthy of double honour, especially that Archippus who laboureth in the word and doctrine, where as it is one Archippus who ruleth well, and laboureth in the word and doctrine. None use to speak so supersluously, or ignorantly, This speech where the article 〈◊〉 is doubled, an● the adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intervening signify ever divers persons. who understandeth the Greek Language, except by way of excellency persons be noted which is not here: Also it should be untrue that any should be worthy of double honour for well governing, except only he who laboureth in the word and doctrine which is against reason, and the words of the Text. Neither can these words (Tell the Church) stand in a particular Congregation, if ruling Elders be removed, especially where there is a Pastor in the Congregation: For then the Church should either signify the multitude of believers, which I have abundantly refuted, or the Pastor with the Deacons; but Deacons have no jurisdiction in God's Church by the word of God: Or thirdly the word Pastor it alone should signify the Church which is Popish; therefore of necessity there must be some Rulers with the Pastors which make the ministerial Church, of which our Saviour speaketh. Neither can the famous Council at Jerusalem, consisting of Apostles, Elders and Brethren, exclude ruling Elders. Field 5. book of the Church, c. 26. D. Field citeth Cyprian, Tertullian, Hierom, Ambrose for ruling Elders, Cyp●. l. 4. ep. 4. l. 3. ep.. ●1. but doth no way satisfy the Reader; for he maketh them all preaching Elders, and maketh all the Presbyters to be preaching Presbyters, T●r●. in Apol. c. 39 Hier. in 3 ●sa. & in sit. 1. that he may fill the field with Prelates. Ambr. in ● Tim 5. But 1. the Ancients by way of question, and as it were doubting at least polimickely determine that the Council and voices of Elders should be had in governing the Church; but seeing they all, and most expressly Hierom acknowledge, that Episcopus and Presbyter are all one, they must either understand other Elders then preaching Elders, otherways it was a question amongst them, if Bishops had voices in the government of the Church, which was never heard in all Antiquity. 2. Cyprian complaineth that seniores had been debarred in discipline, but acknowledgeth that Presbyters were so proud that they were Masters of all, and ruled all absque consensu seniorum; therefore he acknowledged preaching Presbyters, and governing seniores to be different. 3. We are not to doubt but Hierom knew the mind of Antiquity better than D. Field, and that Hierom was not singular in this known to all: Quid facit Episcopus, quod non facit Presbyter exceptâ ordinatione? Hence Pastors have had in the ancient Church all power of jurisdiction with these who were, as Hierom saith, Bishops or Prelates, consuetudine, non dominicâ dispositione, by the Church's custom, Prelates above Pastors, and this is the judgement of all our Divines, who have ever judged the contrary Popery, and a step to the Pope's Chair. I might cite Calvin, Beza, Junius, Bucan, Pareus, Vrsine, Luther, Melancthon, Polan. Piscat●r, Sibrandus, Aretius, Danaeus, Fenerus, Kickerman, Rivet, Walleus, Professors of Leyden, Gil, Voctius, and many others. Now if Antiquity took Episcopus and Presbyter for all one, except in the sole act of ordination, and in all other points of jurisdiction they were equal, what meaned that word that the Ancients all approved, none gainsaying that ever I saw who are not parties or corrupted by Prelates: Episcopi nihil faciunt sine consilio Cleric●rum; and nihil sine consilio Presbyterorum. The meaning must be ridiculous, except ruling Elders be understood. Pastors do nothing without the advice of Pastors, and Bishops do nothing without the counsel of Bishops; for Bishops and preaching Presbyters are all one, except in the act of ordination. We never read 〈◊〉 soun● antiquity that Bishops domineered over Bishops,; Yea it is known the Bishop of Constantinople, Ambr. in 1 Tim. ●. and the 〈◊〉 had the dignity above the Bishop of Rome, and the Ch●rch of Rome. Ambrose or as venerable a man. The Jewish Church or Synagogue, and after the Church had Seniors or Elders, without whose counsel nothing was done in the Church, which by what negligence it grew out know not, unless it were by the sloth or pride of the teachers, whilst they alone would seem to be something. Here are Elders differenced from teachers: It is ignorantly replied by Field, that none were teachers but Prelates, and all others teached by permission from the Prelate, because Valerius Bishop of Hippo gave Augustine a Presbyter leave to preach. Answ. That none were teachers but Prelates is most false. What then, suppose we grant that? were none called teachers but Prelates? he dare not say that. Tertullian, Irenaeus, Hierom, Augustine, Cyprian, Ambrose, chrusostom, Oecumenius, Theophylact, Cyrillus, Prosper. Hillarius a thousand times calleth all Pastors, Doctors, teachers: And what, howbeit Christ be the only Arch-doctor and teacher, and all others teachers by his grace and gracious permission, are not Apostles, Bishops, Pastors called teachers, a hundred times in God's word? and this man will not give the Ancients leave to call poor Presbyters teachers, and yet Paul giveth them this name, as they are contradistinguished from Apostles, Eph 4. 11. 1 Cor. 12. 29. Q. 4. But the Ancients knew no Lay-Elders. Answ. Nor do we the jure know them, they are Churchmen, and should be for all their life-time entertained upon the Church's charges, what our Church, de facto, doth tolerate by reason of our Church's poverty, is another question. Q. 5. How is it that your ruling-Elders do not give imposition of hands, Surv●y, c. 16. p. 17; and bless Pastors, ●●ld Chur. l. ●. c. 26 when they are ordained, and so the lesser should bless the grerter? So the author of Survey. So D. Field. Answ. If they judicially consent to imposition of hands, it is sufficient. 2. There is no inconvenience that a ruling Elder, as a part of the Presbytery bless one, who is not yet a Pastor, but to be ordained a Pastor: For the ordainer as he is such is greater than the ordained. Q. 6. Beza giveth the keys to both Pastors and Elders. Beza in M●t. 16. 19▪ Cartwright, l. 3. p 83. Cartwright denyeth the koyes to any except only to Pastors. N●ellius. thes. But Daniel Ni●llius, Theol. p 243. the keys (saith he) were given to Peter, Survey, c. 17● 〈…〉 ratione officij, by his office, and not to the Apostles only, but also to all who were to be sent to preach and governs. Answ. The keys by the preaching of the Gospel, Potestas concionalis clavium, were given to Peter as representing all Pastors and Doctors, tanquam subiecto adaequato: The keys by way of disciplinary binding and losing were given to Peter, ta●quam, subiecto virtuali, representing not only Pastors, but also Doctors and ruling Elders, who were to be called and sent of God. Q. 7. How can any voice in matters of Religion, but only Pastors, for ruling Elders are not Pastors. So Field. Answ. B●llar. de con●. l ●. c 15. It is Jesaite-like to reason thus with Bellarmine, who saith, it is a pastoral act to define in Counsels; and therefore none should teach in Council (saith Panormitan in the Council of Basill) but Prelates who are the pillars and keys of Heaven. Concil. So said Eccius. Basil. But the Council of Basill thought not so, Ecc●us de council. nor the Greek Church, W●lus l. 2 de p●i●●. for whom Nilus speaketh alleging others whom it concerneth, should voice also. 2. Matters of discipline concerneth all, Ergo, Elders representing the people should voice. 3. Suppose that the suffrage and voice of a Pastor, and of an Elder be voices different only in divers relations to divers officers, to wit, the Pastor and the Eider; yet in the matter of bearing weight in the conscience from force of truth, and not from the authority of men, they are equal; and therefore ruling Elders having knowledge and light, and withal authority of office may well have voices: But it followeth not hence that these who have knowledge are formal Canon-makers, because the Decrees and constitutions of Synods lay two obligations upon the people: One for the matter, and so in respect that in the moral part thereof they m●●t be agreeable to the word, they bind the consciences to an obedience of conscience. 2. They impose an Ecclesiastical tye from the authority of the Co●●cell and Canon-makers, and so they require subjection or obedience of reverence for the authority official that is in the Canon-makers: The second command layeth on the first bond or tye, and the first command layeth on the other bond and tye. Q. 8. Philip and Steven, who were Deacons, baptised ●nd preached, Acts 21. 8. Acts 7 1, 2, 3, etc. but your Deacons may not preach nor baptise, that so they may be prepared for the ministry, according to that 1 Tim. 3. 13. For th●y who have used the office of a Deacon will, purchase to themselves a good degree, Deacons cannot baptise and preach. and great boldness in the faith. Answ. What Philip and Stephen did, in facto, in an extraordinary fact, nihil ponit in jure, it belongeth nothing to Law, but the 〈◊〉, of itself, is a serving of Tables, and a taking of the burden of caring for the poor of the Pastors, that the Pastors may give themselves to the word and prayer, Acts 6. 2, 4. Now if Deacons ex officio, turn Preachers, and give themselves to the word and prayer, then by the Apostles reason, Acts 6. 4. they cannot serve Tables, but they must have other Deacons to take the burden of the poor off them, that they may give themselves to the word. 2. Christ ordaineth, 2. Arg. Mat. ●8. 18. Apostles and Pastors their successors to preach the word, and not Deacons. 3. There shall be more officers in God's house given for the edifying of the Saints, 3. Arg. than Pastors and Doctors, even preaching Deacons; yea all the offices in God's house shall be Preachers; the Prelate to Formalists is a piece of a Preacher; the Pastor and Doctor by their office must preach (the ruling Elder is nothing to them) and the Deacon is a teacher, and so all are teachers, ex officio, why then do●h Paul, 1 Cor. 12. difference betwixt Governors, helps and teachers, seeing all are teachers? 4. Rom. 12. He who showeth mercy, 4. Arg. and he who distributeth are differenced by their specific acts from the Pastor who exhorteth and preacheth. 5. Paul requireth, 5. Arg. 1 Tim. 3. that the Pastor be apt to teach; but he requireth no such thing of the Deacon, whose qualification he describeth at length. 6. The well using of the Deacons office is no more by, 6. Arg. 1 Tim. 3. 13. a degree to the ministry or pastoral calling, then, much boldness in the faith is a degree thereunto, for he, who ex officio, doth preach and baptise, is not a degree to a Pastor, as he who discourseth is not in degree to be a man, or in preparation a man only; but he is formally a man, now to preach and baptise, are specific acts of a Pastor, Mat. 28. 18. and so the Deacon must be formally a Pastor, as he is formally a a man who can and doth perform acts which proceed only from the specific form of a man. 7. It is a mystery that a Deacon may preach and baptise, 7. Arg. but he may not administer the Sacrament of the Lords Supper: For 1. Philip an Evangelist as well as a Deacon might have done both. 2. Is the Sacrament of the Lords Supper holier than the Sacrament of Baptism, that the Deacon may administer the one Sacrament, and not the other? But this is a Masse-mystery, there is no Transubstantiation in Baptism, and therefore a woman, a laicke (as they speak) may baptise; but he must be a consecrated and orderly Priest who hath power to make and create the natural body of Christ. So Greg. Valent. de Valentia, Suarez. Suarez, Vasquez, Bucanus teacheth us. Vasquez. 3. The word of God knoweth not any who have power to baptise, Bucanus. and have no power to administer the Lords Supper. 8. The Popish Libeler in the Survey saith, 8. Arg. when now contributions and collections cease, Survey, c. 18. p. 20● the Deacon may preach and baptise. Then Deacons ordained, Rom. 12. 8. Acts 6. 4, 5. 1 Tim. 3. are now out of the world, and they have given to us for a well made Deacon, an ill made and a spilt Minister; but the cause remaining the office should remain, the Church's poverty remaineth: For the Prelate hath a singular faculty of creating beggars in his Officiall-Courts. Q. 9 How is it that you have taken away widows, which was an office established by the Apostles? Rom. 12. 8. For some say they should be gone, because they were temporary, and the heat of the Eastern Countries which caused sickness, required them, but they are not needful now. So saith Cartwright. Others make them perpetual, as Fenner, C●●twright l. 〈◊〉 p. 100L. some make them to be women, as Cartwright, some men, 〈◊〉 defen. p. 135. as Travors, some neither men nor women only, as Beza and Junius. T●av. didst. ●ccl. p. 118, ●19. Answ. ●un E●cl l 2 c. 4. The perpetual use of that office we think continueth, that is, that there be some to show mercy on the poor, which are captives, exiled, strangers, diseased, distracted, and that there be Hospitals for that effect, and Chirurgeons, Physicians, aged men and women, but that widows were officers in the Church, as Elders and Deacons are, we think no; but that that service may be performed by men or women, as the Church shall think good. Cartwright thinketh no other than what I say. Fenner thinketh well that the sick should always be cared for, neither by men only, nor by women only, as Beza and Junius think, but by both as need requireth. Quest 10. Presbyterial government cannot consist with a Monarchy, you join with Papists in oppugning the Prince's authority in causes Ecclesiastical. Cartwright, Viretus, Calvin teach that the authority of Kings cometh immediately from God the Creator, not from God in the Mediator Christ. So the Survey. Answ. Sarvay of discipl. c. 32, 33. It is the slanderous malice of Court-Sycophants, to say, a friend to Christ cannot be a friend to Caesar; but we set down our mind here anent thus. 1. Concl. 1. Conclus. Presbyterial government, and the regal power of Monarchs do well consist: Paul a favourer of this government, 1 Tim. 4. 14. commandeth that prayers be put up to God for Kings and all who are in authority, and so do we teach. 2. Conclusion. 2. Conclus. Our adversaries here corrupt the mind of Cartwright, Cartwright, p. 1. p. 93. Viretus, Calvin, and others, who say that the authority of Kings come immediately from God as Creator, Vir●tus dial. 3. and not from God in Christ as Mediator: Calv admonitions to the Pa●l. 2. of Eng. p. 61. For the kingly power is considered two ways, 1. In general, as kingly, and in the person of heathen Princes, who know nothing of God as a Redeemer in the Mediator. And so the kingly power in general as given for the good of all humane societies in general, is from God the Creator for the good of all societies whither heathen or Christian. So Nabuchadnezzar, Darius, Nero, and Julian were essentially Kings, and yet had not their kingly power immediately from the Mediator Christ, except in this general sense that the kingly power is a lawful ordinance of God warranted by the word of God, and Testament of our Testator Jesus Christ, because these are essentially Kings and lawful Magistrates who either never heard of Christ, nor any thing of God; but only that he is Creator of the world, or then who persecute and hate the name of Jesus Christ. It may be that the fruits of persecuting Princes, their government redound to the ●ood and salvation of the Saints, and that by accident, as all things work out for the good to those who love God. Now ●ormalists denying such to be lawful Kings, as either know not Christ, or believe not in him, join hands with Papists, and make way for anabaptistical Anarchy, that a persecuting, or an unbelieving King is no King, not to be obeyed, but to be turned out of his Throne: And to this meaning, Calvin, Viretus, and Cartwright teach that the kingly power floweth immediately from God the Creator, not from God in the Mediator Christ. But 2. th● kingly power is considered in a special manner, as it is in a Christian, whether professing only the Gospel, or truly believing in Christ, and so in relation to Christ's Church and to the soul of a believing Prince, the kingly power floweth from God in and through the Mediator Jesus Christ, as all common favours which in general● flow from God the Creator, are sanctified, and blessed to the believers in the Mediator Christ, as meat, drink, sleep, riches, kingly honour. And in this meaning, Saul's kingly honour in respect of Saul himself is but a common favour flowing from the Creator; howbeit to God's Church, for whose good he did fight the battles of the Lord, it was a special favour flowing from God in Christ, as our Divines say that creation (which in itself is a common favour to all) is a mean in the execution of the Decree of Election to the children of God. 3. Conclusion. 3. Conclus. Hence our Divines say, that kingly authority is the same ordinance of God essentially considered in the heathen Princes, Cartwright, l. 3. p 163. as in Christian Kings, as Cartwright and others say. Obtruded 〈◊〉, c. ●. v. 2. Neither doth it follow as our unlawful Canons teach, That the Christian Kings now have that same power in Causes Ecclesiastical, which the godly Kings amongst the Jews, as David and Solomon had: ●or David and Solomon were Prophets as well as Kings, and had power to pen Canon●cke Scripture, and to prophesy, which power in Ecclesiastic causes no King now can have. Neither doth it follow which Whytgift saith, Whytgift against 〈◊〉. that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turk. Our Divines say, and that with good warrant, that the kingly power as kingly, is one and the same in kind in heathen Nero, and in Christian Constantine, As a heathen man is as essentially a father to his own children, and a husband to his own wife, and a King to his own subjects; as a Christian man is a father, husband, and king to his own children, wife, and subjects. Neither doth Christianity superadd, and give of new any kingly power to a King, because he is now become by God's grace of a Heathen King, a Christian King, Christianity addeth indeed a new obligation to employ his kingly power, which he had full and entire before, now in its exercise and use to more regal and kingly acts, as to take care that the Gospel be soundly preached, the Sacraments and discipline of the Church kept pure, and heretics punished according to that, he to whom much is given, from him much shall be required: But the same King, while he was a heathen King, had the same kingly power and authority to perform these regal acts; but being yet a heathen, he wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supernaturalis, a supernatural or real and physical power to perform these acts; now this power which he wanted before he heard of the Gospel and believed in Christ, was not a kingly authority, for than he should not have been a complete Heathen King before, which is against God's word, commanding obedience to heathen Kings, Rom. 13. 1, 2. 1 Tim. 2. 1, 2. 1 Pet. 2. 17. but this power that he wanted is a Christian power to exercise regal and kingly acts: Neither is this an inconvenience, that power to exercise the acts of a calling in a Christian manner, be Christian and supernatural, and yet the authority kingly, and not formally Christian, but such as is, and may be in a heathen King; therefore kingly power and Christian power are here carefully to be distinguished, and a Christian Kings power as a Christian, is more than the Turks power in Church-matters. Hence our Adversaries here dethrone and degrade the King; for they give the King a head-ship and dominion over the Church as he is a Christian man, and take that headship from him as a King; because if the Turk by sword should conquer Britain, and become our King, by their grounds he should be Head of the Church, no less than our Christian Prince who now reigneth over us, and certain it is a poor Headship that they give to the King, even such a Head-ship as a Heathen King and the Turk, hath over subdued Christian kingdoms; and thus by their way Nero and Julian were heads of Christ's Church. 2. If unbelieving Kings cease to be Kings, then when they commit any fault that maketh them in God's Court no members of the Church, they are to be dethroned, which is most seditious doctrine, and so Formalists herein join with Papists. 4. Conclusion. 4. Conclus. There be these distinctions here considerable: 1. The King's power ordinary and extraordinary. 2. His power as a King. 2. and as a singularly graced Christian. 3. His power hortatory as a Christian, and coactive as a King. 4. His power accumulative, not privative in Church-matters. 5. His power in actibus imperatis, in acts commanding to another, and his power in actibus elicitis, which he is to perform himself. If a King were a Prophet as a David, he might do many things in an extraordinary way in Church-matters, which he cannot now ordinarily do. 2. As a singularly graced Christian, he may write Sermons and Commentaries on holy Scripture for edifying the Church; but this should be done by him by no kingly faculty. 3. As a Christian he may exhort others to do their duty, but as King he may command that which Paul commanded Timothy and Titus, to commit the Gospel to faithful men who are able to teach others, to preach in season, and out of season, to lay hands suddenly on no man, and reform Religion, purge the Church of idolatry, and superstition, as Joshuah and H●zekiah did, all which Churchmen and Synods might do also; 2 Chron. 29. but Synods do this in an Ecclesiastic way, 2 King. 2●. upon the pain of Ecclesiastic censures. The King doth it by a regal, kingly, and coactive power of the sword. 4. the King's power is accumulative, in giving to the Church, and aiding and helping; God hath given to the King the ten Commandments, and the Gospel's, as a pupil is given to a Tutor: The King holds his sword above the Law of God, to ward off the strokes of wicked men who do hurt the Law; but the King's power is not privative, to take any privilege from the Law and the Church: so his power is as a tutor to keep, not as a father who may both give and take away from his son the inheritance; his power is defensive, not offensive. 5. He hath power in actibus imperatis, to command that all preach sound Doctrine, decree just Canons, exercise discipline aright, but in actibus elicitis, in acts performed by an intrinsical power in the agent, he hath no power: for the King as King cannot preach himself, nor baptise, etc. as the will may command the eye to see, the feet to walk, but the will doth not see nor walk: Here two errors are to be rebuked. 1. Whitgift saith, Wh●tgift, tract 3 to the ad●● c. 6. 5. devil against Cartwright, p. 18● the King is not the head of the Church as it is a society of elect and believers, for so the government is spiritual, but he is the head of the Church, as it is a visible society in external government, comprehending good and evil. For 1. The government visible and external is merely ecclesiastical, by Christ's spiritual laws and censures, of rebuking, binding, losing and excommunicating; but the King is not an ecclesiastical person, and so not the head who hath any intrinsical influence as King in these acts. 2. He is the head of the persons who make the Church, and so is a politic head, but he is not the head of the Church visible, as it is such. The head visible and members are of one nature, the King as King is a politic and civil head, the visible Church is not a politic and civil, Cam●ro. 〈…〉 but an ecclesiastic body, so Camero erreth who will have all Churchmen synodically constituting and decreeing Canons, and in all acts of external government subordinate to the King as King, as the instruments and servants are subordinate to the principal cause and first commander. 1. Because then the King should be the principal ecclesiastic matter, and prime Canon maker, the King the first excommunicater when the Church excommunicateth; but the members of a Church-Synod are immediately subordinate to Christ whose servants and instruments they are, and not the servants of the King. Nathan as a man was David's servant, but as a Prophet he was God's servant, and not David's servant. Hence a third error of court sycophants must be rejected, Magistrate hath ● no negative voice in Synod●. that the King hath a negative voice in discipline, and in Church-Assemblies, which is most false. 1. Because Christ hath promised to lead his Church in all truth, to be with her to the end, to be in the midst of his own assembled in his name, and this promise Christ maketh and keepeth under Heathen Kings, who have no voice at all in Church-Assemblies, 1 Cor. 4▪ 5. Math. 18. 23. Act. 15. 28. 2. If the acts of Church-Assemblies have no ecclesiastical power, without the consent of a Christian ●rince, by that same reason the acts of public preaching, baptising and administering the Lords Supper should lay no ecclesiastical bond upon men's consciences, except the King should consent unto these acts; but the latter is against the Word of God, Jer. 1. 10. Jer. 1. 18, 19 2 Cor. 10. 4, 5. and most absurd. Ergo, so is the former. I prove the connexion, because that same power of Christ which is given to the Church convened for acts of discipline is given for preaching, and the conferring of the seals of the covenant; for the Church hath the keys to bind and lose from Christ equally independent upon any mortal man in discipline, as in doctrine, so in discipline the King's power cannot be to impede all acts of discipline or to make them null, except he consent to them. 3. Because these words are absolutely made good, 3. Arg. without the interveening of any other authority. Whatsoever ye bind on earth, shall be bound in Heaven, and whatsoever ye lose on earth, shall be loosed in Heaven, else Christ would have said, whatsoever the King or civil Magistrate shall bind on earth, shall be bound in Heaven, otherwise nothing is ratified on earth or Heaven either, which the Church bindeth or looseth, because the King saith not Amen to it. 4. If a contumacious brother shall refuse to hear the Church, 4. Arg. he is not for that to be excommunicated and to be reputed an Heathen and a Publican, because the civil Magistrate doth not repute him such an one. 5. Of that free grace, 5. Arg. whereby God heareth the prayers of two or three agreeing to pray for one thing on earth, the Lord bindeth and looseth in heaven that which his Church bindeth and looseth on Earth, Mat. 18. 19 but the Lord heareth the prayers of two or three agreeing to pray for one thing on Earth, though the civil Magistrate do not give his consent that these prayers be heard and granted of God; because the Magistrate is no intercessor without whose consent God heareth not prayers. The proposition is clear from Matthew 18. ver. 18, 19 6. If the Magistrate have such a joint power of binding and losing, 6. Arg. and of forgiving and retaining sins with the Church, than also with the Apostles and their successors; but Christ gave this power to his Apostles without any such condition, Matth. 28. 18, 19 John ●0. 22, 23. and they practised this power without consent of the Magistrate, and preached and excommunicated against his will, 1 Tim. 1. 19, 20. 1 Cor. 5. 4. yea, as the Father sent Christ, so should the Father have sent the civil Magistrate, for so are they sent who have power to forgive and retain sins, John 20. 21, 22, 23. 7. That power which upon just reasons we deny to the Pope, 7. Arg. that we cannot give to the King, but upon just reasons we deny to the Pope a negative voice in Counsels, to annul lawful Counsels convened in the name of Christ, except he who is the virtual Church say Amen thereunto, neither is the King the virtual Church. 8. If a woe be due to a Pastor, 8. Arg. if he preach not, suppose the Magistrate should forbid him to preach, 1 Cor. 9 6. than also is a woe due to the Church, Act. ●. 19▪ which useth not the keys, though the Magistrate forbid, then hath the Magistrate no such voice, and if the Church of Pergamos be rebuked for not using the power of the keys against these who held the Doctrine of Balaam and the Nicolaitanes even when the Magistrate was a killer of the witnesses of Jesus, than the Magistrate hath no such negative voice, for it should not be possible to censure the followers of such Doctrine, seeing, he was against both Doctrine and Discipline, but the Lord reproveth P●rgamos in this case, Revelation 2. ver. 13, 14, 15. 9 There is no Word of God to prove that the Lord hath given the power of th● keys to the King as the King, 9 Arg. and therefore we are not to believe that he hath any such power. Also if the foresaid power of the keys be given to the Church without any such power of the King, the Church by all the former arguments may convene to exercise that power, in preaching, binding, losing, excommunicating, suppose the civil Magistrate should discharge and inhibit these meetings, for if the power of the keys be given immediately by Christ to the Church, than the power of meeting for the exercise of that power must also be given, though the Magistrate say not Amen, as is clear, Mat. 18. 18, 19, 20, 21. 1 Cor. 5. 4▪ 5. 1 Cor. 11. 19, 20. where the Church had her own Synods without the consent of a civil Magistrate, but we are to repute it a special favour of God, when the King as a nursing-●ather will countenance Synods with his royal presence, God bless our King. 5. Conclusion. 5. Conclus. The King's royal power in adding his sanction to the ecclesiastical constitutions, and in punishing such as are decreed to be heretics by the Church is regal, and not ministerial and servile. See for this the Con c. Chalced. A●t. 16. the Imperial laws, Cod. l. 1 tit. 8. leg. 2. Heretic. Vocab, & decret. p. 2. cause. 23. q. 8. c. 30. crossing Bellar. de pont l. 1. c. 7. So do their own men go against Bellarmine in this, as Sanderus de clavib. David. l▪ 2. c. 13. Carerius de potest. sum. pont. l. 2. c. 23 Leo epist. 38. to Martian and Pulcheria, and Leo epist. 7. to Theodosius. Becanus erreth here with Bellarmine, making the King as a servant obliged to add his sanction civil to ecclesiastical Canons. Becan. in opusc. exam. conc. Anglic c. 7. 1. Because the use of the sword at God's commandment is a kingly act commanded by God, and is service done to God, not to the Church. 2. Neither is the King so to execute the Churches will, as he should judge only of the fact, and of the assumption, yea he is to judge of the law, and of the major proposition. I or we see not in the Word of God, where a Judge is a Judge to punish a fault, and is not to know judicially that it is a fault: a Judge as a Judge should know such a thing to be heresy, and not tak● it upon the word of an Assembly of Churchmen, Deu. 17. 18▪ 19 he is expressly to read and know the law, and to know and remember the Decree, Prov. 31. 5. And the cause which he knoweth not he is to search out, Job 29. 16. all which is meant of a knowledge not of private discretion, which is required in all private Christians, but (as I take these places) of a knowledge judicial and authoritative which agreeth to a Judge as a Judge. 3. If a Synod err, and decree that man to be an heretic who is sound in the faith, the King is not obliged to err with the Synod, and to punish the innocent, he is to decree righteous judgement, and so the King is to judge of heresy, but after a regal and civil way, and with a coactive pow●r, as the Synod or Church-Assembly is to judge of heresy after an ecclesiastic way, and with a spiritual power. 2. The King punisheth heresy as it troubleth the Commonwealth, and the Synod as it is scandalous and infectious in the Church. Yea and the Christian King ruleth over men as men, and also as Christian-m●n; he ruleth over them as men, with a dominion over their bodies, lives and goods by his civil laws, he hath also dominion as King over men, as Christians and members of Christ's kingdom and Church, not over their consciences (for that is proper only to the father of spirits) but he hath a coactive power over all men, even Pastors, as to cause them do their Christian duties, he hath power to compel Churchmen in Assemblies to determine truth, and to use the keys right, and to preach and use the Sacraments according as Christ hath commanded in his Word, and to punish them when they do otherwise. What then if the King discern that to be truth, and absolve the man, whom the Church-Assembly doth condemn as an heretic, who shall judge betwixt them? I answer, the infallible rule of judging for both is the Word of God, which speaketh home unpartially to both, if they will hear, but certainly the King's civil, kingly coactive power to compel men to do their duty remaineth the highest and most supreme power on Earth, in genere potestatis politicae, in the kind of politic power, and pastors and all men may, by this power, be compelled to do right, as for the abuse of the power, it is no part of the power, and in this kind the King hath a negative politic and kingly suffrage and voice in all Church Assemblies, no ecclesiastical constitution hath the force of a law without the politic suffrage of the civil Judge. And again the ecclesiastic power that Christ hath given to his Church remaineth: also the most supreme power under Christ in genere potestatis ecclesiasticae, and the King is subject to this power. The King is not excepted in this, He that despiseth you despiseth me, and in this, whatsoever ye shall bind on earth shall be bound in Heaven, and in this, whose sins ye remit, they are remitted, and whose sins ye retain they are retained, and this ecclesiastical power being the highest on Earth, Pastors may command Kings in the Lord, Jer. 1. 10, 18, 17. to do their duty by an ecclesiastic power. Arminians and Formalists both ask which of the two powers are highest, and nearest unto the head Christ, whither the kingly power, or the ecclesiastic power, for two parallel highest powers on earth cannot be. I answer, by asking which of the two shoulders, in a man's body are highest, and nearest to the man's head? Certainly one of them in a well proportioned body is not higher than another, and both are alike near the head, as none of two pole-starrs are nearer to their Zenith and Nadir, none of two wheels in a right Chariot are higher than another. Davenant. de iud. controver. c. 13. p. 7● Barclaius de priest. c. 14. p. 110 The Church power (saith the Prelate Davenant) is highest in teaching and directing; the kingly power in commanding and compelling. Barclai compareth them to two shoulders under one head. Balth Meisnerus in sobr. Philo. par. 3. Sect. 2. c. 2. Meisner saith, one of them is not above another. Anto Spal●●● de rep. ●c. l. 6. c. 3. ●. 17. There is no absurdity (saith Spalleto) that in two bodies formally different there should be two heads, yea it is necessary. Glossa. in C. Had●i. an. dist. 36: 〈◊〉 art. Cusan. de conc. l. 3. c. 3. The Roman Gloss saith, Patricius is the Pope's father in things temporal, and the Pope is his father in things spiritual, as Cusan saith, Papists (saith Spalat.) Berengarius l de mist sign. t●m. ●. Bibloth patr. have deleted that out of the Gloss. Gelasius. So Berengarius, Nicolaus I. Gelasius Papa, Nicolaius the I agree to these words, Sciendum quod nec Catholicae fidei, nec Christianae contrarium est legi, M Antonio de Domin. si ad honorem regni, & sacerdotij, Arth●epist. Spala. de rep. eccls l. 6. c. 3. n. 4, 5, 6, 7. Rex pontifici, & pontifix obediat regi. Spalleto seemeth against Bellarmine, to make up the losses made by Papists in Kings honour, while he holdeth, that the King his person, and as he is a Christian man is subject to Church-power, but as King he is subject to none, but to Christ, from whom immediately he hath his kingly dignity, even as (saith he) when an Emperor's servant, being a Physician, the Emperor as Emperor is not subject to the Physician, but only the Emperor as he is a wounded man is subject to the art of his own servant who cureth him, and that of the Emperor▪ freewill, not by coaction, so the Image-maker or he who maketh pourtracts, in his art is not subject to the King, neither is the King as King, Master of the art of painting, or pourtract-making, the art only is subject to the precepts and principles of art, but the person of the painter is subject to the kingly power; Bellarm. contra Barcl. c. 2. for the King, as Bellarmin saith, may forbid the Image-maker to draw obscene and filthy Images, or to waste too much gold or silver upon his Images, or to sell his images at too dear a price. Hence, saith he, the kingly dignity is not subject to the ecclesiastical power, or to any other power on earth, but only to Jesus Christ. I answer, the Prelate doth well difference in the art of paintry these two. 1. That which is artificial and is only ruled by art, that the King cannot command, another thing which is moral, as that he sell not his Images too dear, and hurt not the common wealth by spending vainly too much gold and silver on his Images, and in this the King may make laws to limit the Painter's moral carriage, but then he and his fellows honour not the King, who call him judge over all persons, and of all causes, or in all causes: and that without any distinction; for when two Shoemakers contend about a point of tanning leather, the King is not Judge in that cause, because it is a point of art which belongeth to the art, not the King. Also the right translation of the Bible out of the Hebrew and the Greek in the vulgar language is a cause merely ecclesiastical, belonging to the Church Assembly, it were hard to make the King being ignorant of these mother languages, the Judge of that version, as he is made by them Judge in all causes ecclesiastical, howbeit, de jure, he is a politic Judge, even in this judging by a coactive and kingly power, howbeit, de facto, and through ignorance he cannot exercise the kingly power that God hath given him in this act. 2. By this comparison, the Prelate putteth upon the King ●ut a course piece of country honour. O (faith he) as King, I make him above all, and subject to no power in Heaven or Earth, but immediately to God; forsooth so make you the Painter, the Shoemaker, the Fashioner subject to no power in Heaven and Earth, no not to the King, but only immediately to God, only their persons are subject to the King, and so is the person of the King as a Christian man, not as a King, subject to Pastors, who may exhort him and rebuke him when he judgeth unjustly. But 3. saith the Prelate, The wounded Emperor is subject to his servant the Physician who cureth him, not as Emperor, but as a wounded man, and that of his own freewill and not by coaction. What meaneth this (not by coaction) but that a King, neither as King, neither as a Christian man is subject to Church-discipline, to the admonition of Pastors, by any ecclesiastical coaction, or any law of God, but of the Kings own freewill? Consider how Court-parasites do dishonour the Lord, for if Nathan by God's commandment was obliged to rebuke David for his adultery and murder, and the man of God obliged to cry against Jeroboams Altar, and the Seer obliged to reprove King Asa, and Jeremiah commanded to speak against the Kings and Princes of the land, and if the Kings of Israel and Judah were plagued of God, because they would not hear and submit to the Prophets speaking to them in the name of the Lord, than the King as a Christian man is subject to the Ecclesiastical power, not of his own freewill, as this flatterer saith, but by such Ecclesiastical coaction as God layeth upon all men, whose spirits are subject to Christ's kingly power. 4. This comparison halteth foully. In the art of paintry, ye may abstract that which is moral from that which is artificial; but in a King as a King, there is nothing artificial, or which is to be abstracted from justice and piety; for all the acts of kingly authority as kingly, are moral acts of justice, and of piety in preserving both the Tables of the Law (if a King command a stratagem of war, that which is merely artificial is not from the King as King, but from a principle of military art in him, as an expert soldier) if then the King as King be a moral agent and a preserver of both Tables, then as King he is subject to the Ecclesiastical power. 5. Spalleto faileth far in making the end of kingly government a natural end, Spal. ib. n. 9 not life eternal, as the end of sailing is the desired harbour, and not the kingdom of Heaven, which is l●fe eternal; nay, but if we speak either of the end of the work, or the end of the worker, the end of kingly power is a moral end; for the end of the work called finis operis, is by Paul said to be, that we may lead a quiet and a peaceable life in all godliness and honesty, and this is de jure, also finis operantis, the end which the Ring is to intend, and so the dignity, office, acts and end of the King as the King is subordinated to Christ's kingly power in Church-discipline, and yet he is the most supreme politic power on earth, and in eo genere, solo Deo minor, and above the Pastors in that kind. But do we join with Papists in this? Clemens 5. & temp●rales sua à nobis, & sub nobis tenet (Rex) Clemens l. ●. c 11. 1. Papists say Kings hold their Crowns of the Pope the Church universal virtually: We think Nero had not his kingdom from Peter, Azorius inst. mor. p. ● l. 4. c. 10 Papa subditos à Sacraments Religione erga Regem solvit. nor Domitian and Traian their kingdom from Clemens and Anacletus, nor Hadrian from Enaristus and Alexander. 2. Innocentius 3d. forbade obedience to Emperors: Bonifacius 8●. So Saunder devi●. for hatred of King Philip of France forbade to pay tribute to the Emperors? Monat. l. 2. c. 4. the Devil might blush to lay that upon us. Concil. go● 8. c. 14. Bellar. contra Barclatum. c. 19 3. Was there ever amongst us the like of their 8▪ general Council? See more of this in Bosius' d● sig. A Prelate shall not light off his horse, Eccles l. 17. c 3. and B●sius de ●uinis gentium, l 1. c. 18. Fazellus de reb Zion, l. 8. c ●. Saunder. de visib. nor bow to a King, nor shall a King seek that of a Bishop, under the pain of two years' excommunication? 4. Did any of us think or write what Bellarmine hath spoken against the Lords anointed? Monat. l. 2 c. 4 Papirius Masson de Epist. Vrb. l. 5. in vita B●nifacij 8. B●rrom. Anal tom 12. anno. 1106. n. 14. all Trumpets of Treason that the Pope may dethrone Kings. If Princes cannot be moved by Church-censures; and if the necessity of the Church require, the (Pope) shall free their subjects from obeying them, ipsisque principatus abrogabit, and shall pull their Princedom from them. I say no more of this. CHAP. XX. Q. 20. Whether or no the government of the Church of Scotland can be proved by God's Word to be lawful? 1. ARTICLE. Of the Doctrine and worship of the Church of Scotland. WE acknowledge the Scriptures of God contained in the Old and New Testament to contain the whole doctrine of faith and good manners, our Covenant rejecteth all traditions contrary, without and beside the word of God, and so it rejecteth all religious observances, all humane Ceremonies, all religious symbolical signs, all new means of worshipping God, all Images, positive Rites which have any influence in God's worship as will-worship, and impious additions to God's word, Jer. 7. 7. 2 Sam. 7. 7. Deut. 12. 32. Deut. 4. 2. Leu. 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 God's word. All actions of divine worship, all religious means of worship, all actions of moral 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 Holidays dedicated to God or Saints, except the Lordsday, confirmation, bed-communion, surplice, corner-cap, etc. because they are acts of worship and religious means of worship, not according to the word, as is clearly shown to the Reader by the following Categoricke Tables, where all right worship, moral acts of discipline and conversation that are lawful will bide the trial of this (according as it is written) even to the last specific and individual humane act, and where the last individual act is proved, all the rest in that same category 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, etc. which no man seeth in the category of humane Ceremonies and unlawful offices. Hence our first category. as it is written, Mat. 26. 26. 1. The worship of God. 2. Sacramental worship. 3. Partaking of the supper of the Lord 4. Partaking of the Lords Supper in this time and place by Peter, james, Anna. So in the officers of the New Testament. as it is written, Col. 4. 17. Phil. 2. 25 1. A lawful Minister of the New Testament, 2. A lawful 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 poor, 1 Cor. 16. 1. But come to the category of Formalists, and you shall see a great defect, and this (as it is written) shallbe wanting four 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 symbolical signs of Religion's 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 clear why we will have nothing undetermined by Scripture in either acts of the first, or of the second Table, except mere circumstances of persons, time, and place▪ which add 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 schools expound the word of God, and convince gainsayers, Rom. 12. 7, 8. Eph. 4. 11. 1 Cor. 12. 28. Governors, 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 poor, 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 Ecclesiastical 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 unlawful, Exod. 25. 9 Heb. 8. 5. 1 Chron. 8. 19 11, 12, 13. 1 King. 6. 38. as also expressly 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 hair of our Churches were not grown, 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 only, and taught not in the Schools, but were only previous dispositions to Episcopacy, as blue colour prepareth a cloth for purple, our Church never allowed, upon the grounds allowing lawful 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 God's word three parts of the Pastor's calling. 1. Election, some call it Nomination. 2. Presentation, or offering of the man. 3. Confirmation. When a place vacketh in the ministry, with us a Pastor maketh a Sermon of the necessity of a Pastor, showing 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 believers, with us, according to that, Acts 6. 3. The Apostles say, Wherefore, brethren, look ye out seven men. But ordinarily this beginneth at the Presbytery, or College of Pastors, from whence things take their beginning, Acts 1. 15. And in those days (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 do we. 2. The person is tried, 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 Timothy's of the Church lay hands suddenly on him, contrary to 1 Tim. 5. 22. So the Presbytery trieth according to these Canons with us, his skill in the Tongues, Latin, Hebrew, and Greek; 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 tried 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 godliness is tried by both people and Presbytery, 1 Tim. 3. 2, 3. his ability to govern, v. 4, 5. Acts 6. 3. Titus 1. 7, 8, 9 his fidelity, 2 Tim. 2. 2. and he must bring a Testimonial 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 appointed, wherein an Edict is read and affixed on the Church-door, and another day set for his ordination, at which day the Edict is called, all who have any thing to object against his life and doctrine are thrice publicly at the Church-door invited to come and object: And this we think is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 6. 3. to find out, and to try the man. The day of ordination is a day of fasting and praying for God's blessing to the ministry, as Acts 13. 23. And they ordained them Elders in every Church, and prayed with fasting, Acts 13. 3. and when they had fasted and prayed, they laid their hands on them. The Presbytery and people meeting, some Pastor, as Acts 1. 15. preacheth for the purpose in hand, as Peter doth there, v. 17. 18, 19 After Sermon the Pastor calleth him up before the Congregation, and demandeth if he be willing to accept the charge, and he must testify his consent as Isaiah, Isa. 6. 8. Jer. 6. v. 7, 8. Acts 9 20. Then the Pastor asketh the people's consent, which they testify by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lifting up of their hands, as Acts 14. 23. and the man must please the whole multitude, as Acts 6. v. 5. Acts 1. 26. This being done, the Pastor cometh down out of the Pulpit, and he with the Presbytery layeth their hands on his head, and prayeth that God would bless him, as the Apostles did, Acts 6. 6. The Apostles prayed and laid their hands on them, Acts 13. 3. They prayed and laid their hands on them, 1 Tim. 4. 14. 1 Tim. 5. 22. all being done, the Eldership of the Congregation give him the right hand of fellowship, as Gal. 2. 9 The action is closed with thanksgiving, as all grave actions should be, 1 Thes. 5. 18. And this order in substance is kept in ordaining Doctors, Elders, and Deacons. Here are no popish toys, which Papists use in ordination, no man is obtruded upon the flock against their consent, and no man appointed a Pastor but of a certain flock, as Acts 20. 28. 1 Pet. 5. 2. of the Church, which receiveth the child in her fellowship, as Rome▪ 6. 3, 4, 5. 1 Pet. 4. 20, 21. The presenter of the child is the father, or some friend if he be dead or absent, because the child is received in the Covenant because the fathers are within the Covenant, and so sealed with the same seal of the Covenant, Acts 2. 37, 38 Rom. 11. 14. Gen. 17. 7, 8. 9, 10. and the action is closed with thanksgiving, as all grave, but especially actions of God's worship should be ended, 1 Chron. 16. 7, 8, 9 and as the other Sacrament is closed, Mat. 26. 30. 6. ARTICLE. The Lord's Supper. THese only are admitted to the Lords Supper, who in the judgement of charity have tried and examined themselves 1 Cor. 11. 28. The profane and scandalus are debarred from this Table, as Mat. 7 6. Psal. 50. v. 16, 17. This Sacrament requiring a self-examination going before, 1 Cor. 11. 28. Therefore a Sermon of preparation is preached the day before, even as Christ prepared and dieted his guests with heavenly Sermons preceding the action, as is clear, Luke 22. 14, 15. Mark 14. 18, 19, 20. Mat. 26. 21, 22, 23. john 13. v. 13, 14, 15, 16. A Table is covered, not an Altar erected, as is Luke 22. 21. john 13. 28. A Sermon for the pupose in hand is preached before, as Christ doth, Joh. 13. 18, 19 20. Mat. 26. 22, 23. as a Sermon goeth before Baptism, Acts 8. 35, 39 Acts 19 4, 5, 6. The banqueters sit down at Table, even as jesus sat down with the twelve Disciples, as is Mat. 26. v. 20. and v. 28. Mark 14. v. 18. and 22. the Lord honouring them with Table-honour with himself, as is clear, Luke 22. 21. john 13. 24, 28. The Pastor taketh the bread, and before he break it, he giveth thanks, and prayeth for the blessing of the Elements, to the end and use appointed by Christ, even as Christ did, Mat. 26. 26 and thereafter taketh the bread, rehearseth the words of the institution, and breaketh the bread, and giveth to the banqueters, and they divide it amongst them, at Christ's commandment, as also he taketh the cup, and saith, drink ye all of this, this is the New Testament; etc. as Christ did, Mat. 26. 26, 27. Mark 14. 22, 23. Luke 22. 19, 20. v. 17. In the mean time while the people are eating and drinking, the Pastor is speaking of Christ's love in dying for man, of the Lords death, of faith required in annuntiating the Lords death till he come again, even as Christ all the while entertained his guests with heavenly Sermons, as is clear, Mat. 26. 28, 29. Mark 14. 25. Luke 22. 21, 2●. john 13. and having done, they sing a Psalm, as Christ and his Disciples did, Mat. 6. 28. Mar. 14 26 all the while Elders in reverend and decent manner attend the service of the Table as the banquet requireth; for that some serve at that Supper is gathered from Mat. 26. 19 Mark 14. 15. where mention is made of a large upper room furnished and prepared, which is a clear warrant for a large Table, a clean and fair Tablecloth, Basins, Cups, and vessels decent and comely for that service, and from Christ his guirding himself with a towel, and washing their feet, and standing as a servant, john 13. 4, 5, 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving, and therefore afternoon a Sermon of thanksgiving is preached, which is also warranted from Mat. 26. 30. 7. ARTICLE. Public Fasting. THe Fast is indicted eight days before, and the causes laid open for preparing of the people for humiliation, as joel 2. 1, 2, 3. Isa. 22. 12, 13. We have no anniversary, and set Fasts or Feasts either, because God himself by his judgement imminent, or already inflicted, or by permitting his people to follow their own ways, calleth to fasting and mourning, Isa. 22. 13, Joel 2. 1, 2, 3, 4, 5, 6, etc. and so by his mercies and wonderful deliverances calleth to extraordinary joy of thanksgiving, Psal. 118. 24. The doctrine of the Law is preached, as joel 2. and Isa 58. and the Fast observed with abstinence from meat and drink, and carnal and ordinary pleasures. joel 2. 16. We think to deny the lawfulness of public fasting on the Lord's day, as if the Christian Sabbath were a day only of spiritual feasting and rejoicing, because that day Christ ended the work of redemption and second Creation, is a wronging of the Christian Sabbath, which is ordained for the whole public worship of God, joying, sorrowing for sin, learning God's will in all and every point, as the Jewish Sabbath was not ordained only for Meditation on the work of Creation, but for worships of all kind: The worship of this day, Acts 20. 7. is as large as preaching, and being in the Spirit, on the Lord's day, and seeing the visions of God, Rev. 1. 10, 11, 12. and the whole ordinary worship public. It is then too narrow to restrict all our Sabbath-worship to one single act of festival rejoicing. 8. ARTICLE. Marriage. MArriage is no Sacrament, but because it is not a contract merely humane, and God is said to join the parties together, Mat 19 6. and God first married Adam and Eve. We think it fit that the Pastor, who is the Ambassador of Christ, 2 Cor. 5. 20. should join them together, and instruct them in the doctrine of Marriage, as it is, Gen. 2. 18, 19 Mat. 19 3, 4. Heb. 13. 4. 1 Cor. 7. expressed by God. For eschewing of scandals, harlotry, forbidden Marriages, for obtaining consent of Parents and vice-parents, and hearing of parties contracted to the parties to be married, proclamation of purposed marriage is needful, that we give no offence, 1 Cor. 10. 32, 33. 1 Cor. 7. 29. 9 ARTICLE. Burial. AS coming in the world, so neither interring and burial is performed in the Word of God with preaching, reading service over the dead, singing Scriptures (as Papists) which tend to superstition, therefore we use only with a company of Christians in decent manner to convey the corpse to the Earth with moderate mourning, conference of our mortality, as Sarah, Gen. 23. 2, 19 Abraham, Gen. 49. 31. and Joshua, Josh. 24. 30. and Samuel, 1 Sam. 25. 1, 2, 3. Josiah were buried. The place of burial with us is not under the Altar, or the place of assembling, the Church, for the word or Sacraments, as Papists do, but in some public place either near the Church or some enclosed field, because the Jews buried sometimes in a cave, Genes. 25. 9 sometimes in a valley, Deut. 34. 6. sometimes in a garden, 2 Kin. 21. 18. Joh. 19 41. ART. 10. Schools and Doctors. THere are with us Doctors of Divinity who teach in Schools and Universities, men tried to be holy and learned, and then put in office, as 1 Tim. 3. 10. under whose instruction are students aiming at the holy mynistery called exspectantes, as in the Jewish Church in their Colleges, were young Prophets, or sons of the Prophets, as 1 Sam. 10. 5. 2 Kin. 2. 7. 2 Kin. 4. 1. 1 Kin. 20. 35. These Doctors and also the teachers of humane literature, who train up children in the nurture and admonition of the Lord, Pro. 22. 6. Ephes. 6. 4. if they aim at the Ministry, prophecy in our presbyterial meetings, 1 Cor. 14. 29. ART. 11. Elders and Deacons. ELders help the Pastors in governing, but labour not in the Word and Doctrine, 1 Tim 5. 17. and yet visit the sick, oversee the ways and manners of the people, and so rule with diligence, Rome 12. 8. 1 Cor. 12. 28. and judge with Pastors and Doctors, Matth. 18. 18, 19, 20. Deacons are officer; who judge not authoritatively, neither preach the Word nor administer the Sacraments, but attend Tables, or taketh care of the Church's rents, and showeth mercy with cheerfulness, Act. 6. 3, 4. Rom. 12. 8. being tried to be grave, sober, faithful, are put in office, 1 Tim. 3 10. Upon the first day of the week, every one layeth by in store, as God prospereth him, giving it in to abroad at the Church-door, for the relief of the poor, as 1 Cor. 16. 2. It is provided that Ministers have competent stipends, as 1 Cor 9 13. and that Hospitals be upholden, Mat. 25. 35, 36. Eccl. 11. 1, 2. and that the fabric of the Church be upholden by the Patron and freeholders', as Mal. 1. 10. Hag. 1. 4. Hag. 2. 16. ART. 12. Church-Assemblies and the power of censures. THere are Assemblies in our Church, as were in the Apostolic Church, Act. 1. 15, 16. Act 6. 2, 3, 4. Act. 11. 1, 2, 3. Act. 15. 6, 7, 8. etc. They handle only matters merely ecclesiastical, what is scandalous, and what may edify, Mat. 18. 18, 19, 20. 1 Cor. 5. 5, 6. but no things civil which belong to the civil Magistrate, Luk. 22. 25, 26, 27. Luk. 12, 13, 14, 15. Rom. 13. 4, 5, 6. compared with Rom. 12. 6, 7, 8. Assemblies in our Church are of four sorts. 1. Sessions of every particular Congregation who hath power of discipline in things belonging to themselves, such as is to rebuke publicly these who sin publicly, as 1 Tim. 5. 20. to admit or not admit to the Sacrament, to order decently the public worship, 1 Cor. 11. 20, 21. 1 Cor. 14. 33, 40. Tit. 1. 5. Hence there was an Eldership ordained in every Church, Act. 4. 23. Also seeing every particular Congregation is a visible ministerial Church, having power of the Keys in preaching the Word, though they be but a small number, as two or three assembled in Christ's name, Mat. 18. yet have they a promise of Christ, of his presence for binding and losing, Mat. 18. 18, 19, 20. in things which belong to themselves. The second Assembly is a Classis of many Pastors and Elders from sundry congregations who have power of excommunication, in respect that the person excommunicated doth keep company with many consociated Churches, and so as a leaven may infect many, 1 Cor. 5. 4. Mat. 26, 59 Joh. 11. 47. Act. 20. 17, 18. and for this cause one Pastor of a single Congregation not being able to ordain a Pastor (because it wanteth example in the Word of God) therefore a College of Presbyters, or a Presbytery of Pastors and Elders, who have power larger than a Session, even to excommunicate and ordain Pastors is necessary in the Church, which ordaineth Timothy to be a Pastor, and so may deprive and excommunicate him, 1 Tim. 4. 14. Act. 20. 17, 18, 28, 29. These are to assemble together, and to prophesy two or three by course, and others sitting by are to judge, that every man's gifts may be tried by the Presbytery and the Church edified, 1 Cor. 14. 27, 28, 29, 30, 31, 32. and howbeit these Prophets were extraordinarily gifted, yet their preaching by courses and the authoritative trying and judging of the gifts of the Prophets and Pastors cannot be extraordinary, for if that were extraordinary and temporary, there should be now in the Church no College of Pastors who are to try the Pastors, that they lay not hands on them suddenly, 1 Tim 5. 22. and are to take care to commit the Gospel to faithful men who are able to teach others, 2 Tim. 2. ●. Tit. 1. 5, ●. therefore is this Presbytery in our Church, 1 Tim. 4. 14. The third Assembly is the meeting of many Pastors of a Province, or a greater number of Congregations, who handle matters of discipline which concern the whole Province, and many more Congregations, which differeth not from the Presbytery, but that it is a greater Presbytery containing more Pastors and Elders: so we think, because there were many Pastors and Elders at Jerusalem then at Corinth, therefore the meeting of Pastors and Elders of Jerusalem and the Churches about, Act. 21. 18, 19 was a Provincial Assembly, so the meeting of the Elders of Ephesus, being more than an ordinary Presbytery, because of the multitude of that Church, Act. 19 was of the nature of a Provincial Assembly, or a greater Presbytery, Act. 20. 17, 18. The fourth Assembly is a general Assembly of many Provincef, and is a clear warrant of our national 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 principal guides, Apostles, Brethren, Elders: with us the King or his Commissioner is present, as in the national 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 politic Precedent, and nursing Father, Esa. 49. 23. Rom. 13. 4. The members of the Council 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 speak, propound and reason in an orderly way, as there the multitude spoke, 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 God's 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 only speak at once, as v. 7. first Peter, after him Barnabas and Paul, v. 12. after them James, v. 13. and these who speak are to speak to the Assembly or Moderator, not to parties, as v. 13. Men and brethren. Also a Clerk 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 nature's light teacheth the time and place for the next Assembly to be appointed most conveniently, for the ●ase of all the Churches. Where matters are difficile to inferior Assemblies, and parties wronged, and there is no small dissension, than references and appeals are made to the greater Assemblies, and they determine that Paul and Barnabas, or A. B. and S. ●. go to Jerusalem, or the place of the next Assembly to the Pastors and Elders about this question, as 1, 2. All our inferior Assemblies have brotherly correspondence by mutual advice and counsel 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 inferior 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 Hebrews, 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 inferior to none of the greatest Apostles, are subject to Synods, Acts 11. 1, 2, 3. Acts 21. 19, 20, 21, etc. 3. By Assemblies, schisms, dissensions, Acts 15. 2 and errors or heresies subverting the souls 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 do 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 its purity, and the Land enters into Covenant to seek the Lord God of their Father, and rejoice at the oath, and seek 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 faithful 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 gain him not, he is admonished before two or three; If that prevail not, the matter is brought before the Church, which hath power of the keys; If he obey not the Church, he is excommunicated, Mat. 18. 15, 16, 17, 18, 19, 20. in more heinous and public faults the scandalous person is not so dealt with; but where the fault is gross and heinous, the offender more quickly is delivered to Satan, as 1 Cor. 5. 4. 1 Tim. 1. 19, 20. Where obstinacy and wilful impenitency is added to lesser scandals, the offender is excommunicated, as 1 Thes. 3. 14. yet with great meekness and longanimity; for he is three Lords days publicly admonished, and three Lords days publicly prayed for, as this gentleness is required in the Lords servants, 2 Tim. 24, 25 before they cut off any, 1 Cor 4. 21. The censures public of the Churches are rebukes in public as Paul requireth, 1 Tim. 5. 20. and that the rebuke may be public, and the rebuked may make public confession before the offended Congregation: He standeth in a public place, which we call the stool or pillar of repentance, which hath both a warrant by nature's light, which requireth that he who speaketh to a multitude should stand in a place where all may commodiously hear to whom he speaketh, as Judg. 9 7. Deut 27. 12, 13. And also in Scripture, by Salomon's example, who on a scaffold spoke to the people, 1 Chron. 14. 30. and the practice of Ezra, who read to the people the book 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 public rebuking, there is a second censure adjoined, 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 ways by the Presbytery or Eldership judicially and authoritatively, by Paul his pastoral spirit, 1 Cor. 5. 4. the Minister in the Church's 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 sin, 1 Cor. 5. 2. 3. Abstaining from all brotherly fellowship and familiarity with him, 1 Cor. 10. 11, 12. except where the law of nature require duties of us, as the son to the excommunicated father owes love and honour, and conversing with him, Exod. 20. 12. For a commandment natural and simply moral obligeth more, and in the room before the positive and lesser commandment, as Hos. 6. 6. Mat. 12. 3, 4, 5, 6. yet is the excommunicated excluded only from the public prayers and seals of the Covenant, not from private prayers and hearing of the word, 1 Thes. 3. 15. For the Church intendeth in that censure the saving of his spirit in the day of the Lord, 1 Cor. 5. 5. and the hearing of the word is that necessary means of salvation, Rom. 1. 16. 1 Cor. 1. 18, 21. Rom. 10. 17. 1 Pet. 1. 23. The contrary order not unlike to this is kept in confirming authoritatively the Church's love to the excommunicated person being penitent, and in pardoning and forgiving him when he heartily sorroweth for his sin, 2 Cor. 2. 6, 7, 8, 9, 10. From this censure no member of our Church is exempted; yea a scandalous Pastor is by the Presbytery deprived and excommunicated, as he was ordained by them, 1 Tim 4. 14. 2 Tim. 2. 14. and he who hath committed c●ying and heinous sins is scarce ever to be readmitted in the ministry, as being hardly found such an one as is described, 1 Tim. 3. Tit. 1▪ 5, 6, 7. except it be seen to all that he hath obtained mercy in a conspicuous and large measure, as 1 Tim. 1. 13, 14, 15, 16. 13. ARTICLE. Private Worship. NOne may preach the word with us but Pastors and the sons of the Prophets, and such of their sort who aim at the holy ministry, and that authority Ecclesiastical must warrant them is clear by our Law and practice, Assembly at Glask as it was in the Jewish Church, 1 Sam. 10. 5. 2 King. 2. 7. 2 King. 4▪ 1. 1 King. 20. 35. Assembly at Edinburg. The worship of God is commanded by our Assemblies to be in private families, as chatechizing by the Master of the Family, or some other better gifted in every Family, Deut. 6. 6. 7, 8. Gen. 18. 19 Ephes. 6. 1, 2, 3. 2 Tim. 3. 15. praying, Zach. 12. 10. None by any act of our Church, whether Pastor or any other, in office, or out of office, is obliged to a stinted or read prayer, as the word of God alloweth, Rom. 8. 26, 27. yea here it is free to all, having the spirit of adoption to express their particular necessities, which cannot well be booked, to God according to the present case of the Church, and person praying, as the Saints have done, Psal. 88▪ 9 Psal. 5. 7. Psal. 28. 2. Psal. 1▪ 21. 1. Psal. 123. 1. joh. 17. 1. Luk. 18. 13. and Psal. 3. Psal. 5. Psal. 25. Psal. 30. Psal. 34. Psal. 54. Psal. 57 Psal. 63. etc. yet did our Church never condemn, but constantly practise the praying of that divine and Canonical prayer of our Saviour, called the Lords prayer, as being commanded, Mat 6. 9 Luk. 11. 2. in matter and manner, though affirmative precepts oblige not ad semper. Also singing of Psalms is commanded by our Church in Families, as Exod. 29. 39 Psal. 55. 17. Eph. 5. 18, 19, 20. and house-discipline, as Job 1▪ 3. Deut. 21. 18. Psal. 101. 7. and private fasting in Families, Nehem 1. 4. Esth. 4. 16. Zach. 12. 11. Our Assembly also commandeth godly conference at all occasional meetings, Act at Edinburg Assembly, an. 641 or as God's providence shall dispose, as the word of God commandeth, Heb. 3. 13. 1 Thes. 5. 11, 12. Levit. 19▪ 17. Zach. 8▪ 21. Mal. 3. 16. Col. 3. 16. providing none invade the Pastor's office to preach the word who are not called thereunto by God and his Church, Heb. 5. 4, 5. Rom. 10. 14. 15. 1 Cor. 12. 28, 29. and by that same warrant the grieved in conscience is to confess his sins, which troubleth and presseth down his soul, to either an experienced Christian or Pastor, as Jam 5. 16. but this confession is free to the grieved party, I mean free from being canonically commanded in our Assemblies, and far from Sacramental confession, or Auricular confession to a Priest. FINIS. TO THE RIGHT HONOURABLE And truly noble Lord JOHN Earl of Lindsey, Lord Parbroth, etc. one of His Majesty's most Honourable Privy Council in the Kingdom of SCOTLAND. Errata. PAg 9 lin. 13. restr●●●ted. r restricted p. 10. l. 30. or r. are p. 38. l. 4. manifest, r●●●iest ●●●iest. p. 52 l. last guested ●. gifted p. 5●. l last 〈…〉 r. adequate p. 60. margin. 3. Arg. r. 3. Arg in the 6. l after. p. 94. l. 1. there be believers. r. three believers. p. 100 l. ●0 cont r court ●a● averteth r●verteth ●verteth p 154 l. 6. and to that. r. and that the. p. ●65. l 31. 〈◊〉. r. circumcised and also r. a●. p. 200. l. 1 for. r. or. p 2▪ 6. l. ●. with. r which. p. 2●2 l 12. voices r. votes. p. 33 l 33. 〈◊〉 r. 〈◊〉 p. 2● 8. l 20. and they are 〈◊〉 they are p 249 l. 25 over. r. ever p 276. l 33. we think r. we think n●t p. 28. l. 18. yet are r. so are. p 265. l. 15. and▪ r. one. p. 315. l. 25. nature. r water. p. 324. l. 38, ●ele and.