The Due Right of Presbyteries, Chapter 2
CHAP. 2. SECT. 2. PROP.
THis Church (saith the Author) doth meete together every Lords Day, all of them, even the whole Church, for administration of the Ordinances of God, to publick edification.
Ans. Two things are here said, 1. That all, even the whole Church, must meete for administration of the Ordinances of God, that so all and every one of the Church may be actors and Judges in dispensing of censures, this we take to be popular governement. 2. That there is a necessity of personall presence of all and every one of the Church▪ Hence
Quest. 3. Whether or no the multitude of Believers, and the whole people are to be judges, so, as private Christians out of Office are to exercise judiciall acts of the keys?
For the more easie clearing of the Question, let it be observed.
1. Dist. There is a dominion of Government Lordly and Kingly, and this is in Christ only in relation to his Church and in civill judges, and is no wayes in Church-guides, who are not Lords over the Lords inheritance; there is a government Ministeriall, of service, under Christ, and this is due to Church-guides.
2. Dist. Regall power, being a civill power founded in the Law of nature (for the Ants have a King) may well be in the people originally and subjectively, as in the fountaine, nature teaching every communitie to govern themselves, and to hold off injuries, if not by themselves, yet by a King, or some selected Rulers; but power of Church-government being supernaturall, and the acts of Church-government, and of the casting such as offend out of Christs Kingdome, being supernaturall, neither of them can be originally in the multitude of professing beleevers, but must be communicated by Christ to some certaine professing beleevers, and these are Officers. Therefore to put power and acts of government in all professors, is a naturall way drawne from civill incorporations. Christ is not ruled by our Lawes.
3. Dist. The government of Christs Kingdome is the most free and willing government on earth; yet it is a government properly so called, for there be in it authoritative commandements, and Ecclefiasticke coaction, upon the danger of soule penalties; in regard of the former, all the people by consent and voluntary agreement have hand in election of Officers, inflicting of censures, because it concerneth them all: but in regard of the latter, the whole people are not over the whole people; they are not all Kings reigning in Christs government over Kings, but are divided into governours and governed; and therefore the rulers Ecclesiasticke onelyonly, by power of office, are in Christs roome, over the Church, to command, sentence, judge, and judicially to censure.
4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting, the officiall authoritative and coactive power of Christs Sceptor in discipline.
That distinction in the sense holden by our brethren aPresbytetiall government examined, p. 23.that the state of the Church is popular, and the government Aristocraticall in the hands of the Eldership, is no wayes to he holden; nor doe the Parisian bDoct. Parisiens. de polit. Eccles. pag. 10, 11.Doctors, the authors of this distinction, mind any Church-government to be in the people.
Our brethren in the answer to the questions sent to them from England, explaine their minde thus: 1. We acknowledge a Presbytery, whose worke it is to teach and rule, and whom the people ought Quest 15.to obey, and we condemne a meere popular government, such as our writers condemne in Morellius. They adde▪
Government meerly Aristocraticall, where all authority is in the hands of the Eldership, excluding the people from intermedling by way of power, we conceive to be without warrant and injurious to the people, infringing their liberties in chusing Officers, admitting members, censuring offenders, even Ministers, Col. 4. 16.
To which doctrine we oppose these conclusions:
1. Concl. Our brethren hold a meere popular government, with Morellius. 1. Because nothing is left peculiar in government to the Officers which all the people have not. 2. Because a greater power of Church-Jurisdiction, as I shall prove, is given to the people then to the guides; for, cursing by Excommunication of all the Officers, and blessing of them by pardoning their faults, and admitting of Members and laying on of hands, is the greatest power that can be given to people. But this and many other acts of jurisdiction the people have by our brethrens Doctrine. 3. The people is no more obedient to the Eldership, in teaching, then Indians and Infidels, who are hearers of the word, and are under an obligation to obey the word; and under the very same obligation of an Evangelicke offer made to all: The people (say they) are under the obligation of obedience to Pastorall teaching, under the paine of Church censures, but so are not Indians, who may be onelyonly hearers, but are in no Church-membership. I answer, Obligation to Church censures from the Pastors, as Pastors, lyeth not on the people, by our brethrens doctrine. 1. Because Pastors, as Pastors, are not the Church builded on the rocke, nor the Spouse of Christ, nor any part thereof; nor any part of the visible Church, to the which Christ hath given the Keys: for the visible Church is a compleate Church in esse, & in operari, in their being and Church actions of a visible Church without all Pastors of any Officers, as they teach. 2. Because Pastors are onelyonly parts of the visible Church, as believers, and so have the power of the Keyes as believers; and this the believers have, which the Pastors have not; and so seeing the Pastors as Pastors have not the Keyes, nor can they use the Keyes, or excommunicate as parts or members of the visible Church; because, as Pastors, they are neither parts nor members of the Church, but adjuncts, and meere accidents of the visible Church, and therefore the people are under no obligation of obedience to Pastors, as Pastors under paine of Ecclesiasticke censures, more then Indians or Infidels, who are their hearers.
2. Concl. Christ hath given no warrant at all of actuall Church government, to all the whole visible Church. 1. so the places that I cited before aPauls Presbytery, c. 6. 63. 64.Iadde the styles of Officiall dignity given to Officers, because of their government, are given onelyonly to Officers, and never to the people; Ergo, the people have no power of government; the consequence is sure, those who are priviledged of Christ to governe, ordinarily should be, and duely are Governours. But the stile of Gods is given to Church-guides, Ioh. 10. 33, 36. Ioh. 20. 21. which title for governing is given to Judges, Psalm. 82. 6. Exod. 21. 6. And his Master shall bring him foreign to the Judges. Now the people are not Gods, nor are they foreign, Heb. 13. 17. over the people in the Lord. Which word, no doubt, the Apostle borrowed from the Septuagint, so stiling the Rulers, not because of their place of preaching onelyonly, but of governing also, as Jos. 13. 21. Micah 3. 9. Ezech. 44. 3. Dan. 3. 2. Acts 23. 24. Matth. 27. 2. foreign and it is given to the Kings or supreame rulers, 1 Pet. 2. 14. foreign, so it is frivolous, that they say Church-Officers are never called foreign: For these words of officiall power of government are no lesse powerfull, and never communicated to any but to Church-Officers, such as are foreign, watchmen, not onelyonly for preaching, but also for government, Phil. 1. 1. 1 Tim. 3. 2. Acts 20. 28. and the people are not foreign, Governours, 1 Cor. 12. 28. nor are they foreign, Rom. 12. 8. nor obliged to bee foreign, Rulers, as they are the visible Church, nor should they bee foreign, 1 Tim. 5. 17. nor are they to bee foreign, Labourers, and over the Saints in the Lord. 1 Thess. 5. 12.
2. If all the people as contradistinguished from Officers, are to watch over one another, and by office to rebuke, censure, excommunicate, ordaine, and exauthorate Officers, then must they in Conscience attend the judging of all causes, of adultery, fornication, drunkennesse, swearing, oppressing, defrauding one another, as they fall under scandall. Now this is a calling distinct from their owne calling, in respect the holy Ghost alloweth to the Elders stipend and maintenance, 1 Tim. 5. 17. yea, and hire as to labourers, Matth. 10. 10. as to souldiers, husbandmen, dress…rs of vineyards, feeders of flocks, 1 Cor. 9. 7, 8. yea, as to the oxe that treadeth out, or thresheth the corne, vers. 9. and by this all the people are made officers and stipendiaries, to whom by the Law of God and nature stipend is due: Now this looscth them from their own proper callings of Merchandise, Trading, Husbandry, Laws, Medicine, Manufactures, and maketh all these callings sinfull & unlawfull to the Saints by calling, who are members of a visible Church, according to that 2 Tim. 2. 4. No man that warreth, int angleth himselfe with the affairs (or callings) of this life, which is grosse Anabaptisme condemned by Gods Word, 1 Cor. 7. 20, 21. Eph. 6. 5. Col. 2. 22. 1 Thess. 4. 11. Now certainly, if actuall government, with the power of the Keyes, be committed to all the members of the visible Church, the Epistles to Timothy and Titus, and Canons of right government must be written to Timothy and Titus, not as to Pastors, but as to beleevers, as the Keyes were given in Peters person, and a warrant to binde and loose, Matth 18. Matth. 16. as representing beleevers, not as to a Pastor: then they are to commit the word to faithfull men, who are able to teach others, and to give up their earthly callings, as 2 Tim. 2. 2 3, 4. and to lay hands suddenly on no man, and not to receive a testimony against an Elder, but before two or three witnesses, 1 Tim. 5. 22, 19. and to war a good warfare, 1 Tim. 1. 18. And this must needs follow, since Separatists teach, That all the people are obliged in Conscience to judge, and to be personally present, and that by their Office and Church-calling, when ever any sentence is given out against offenders; for, if the Elders be onelyonly present and the people absent, the Elders shall tyrannize *Answ. in his Animadvers. pag. 42, 43.(saith Answorth) over the peoples Consciences; for the people being absent shall not know if the Eldership have proceeded right, yet must they repute the excommunicated person as an heathen or a publicane.
3. Arg. That government is not to be admitted which maketh men take honour to themselves, without God calling them thereunto. But the Doctrine of government in the hands of people is such, ergo; the assumption is proved: 1. By it, all are Kings, Rulers, and Guides, and all have the most supreame power of the Keyes, as authoritative receiving in of members, and judiciall casting out, by the pastorall spirit of Paul, and all governe over all. 2. Beleevers are a ministeriall Church, a company of private Christians put in office, and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calle…h some selected & gifted persons unto that to the which he calle…h not all professors, as in Israel he chosed, one Tr be aH…b. 8. 2. Ez…k. 7. 24. Ezr. 8. 17. Jer. 33. 21. Ezek. 44. 11. Jod. 1. 9. Ez…k. 45. 5. Ex. 28. 1. 3. 35. Ex. 29 1. Ex. 14. 15. Levit. 16. 32 Num. 1. 50. Deur. 10. 5. Deut 18. 6. 7. 1 Chron. 16. 37. 2 Chron. 5. 14. 2 Chron. 13. 10.to minister to himselfe, not all the visible Church of Israel, as the Scripture teacheth us. Ministers of the house of God, the Levites, the Lords Ministers, Ministers of Gods Sanctuary, and the ministery of the bEph. 3. 7. Col. 1. 25. Col. 4. 7. 1 Thest. 3. 2. 1 Tim. 4. 6. Acts 26. 16.New Testament, is a speciall emi…ency of office given to some few, and not to all believers, cEph. 4. 12. Colos. 4. 17. 1 Tim. 1. 12. Act. 1. 17. 25.a matter of worke that some, not all believers are put upon, and employed in, d1 Cor. 4. 1. 2. 2 Cor. 4. 1. 2 3. 2 Cor. 5. 18, 19, 20. 2 Cor. 3. 3, 4, 5. Gal. 6. 6.the act, of the Ministery not common to all, but restricted to the Ministers of the Church, and not common to the whole visible Church. Now to ordaine Elders, excommunicate, admit members into the Church, are positive actes of a received ministery, and must flow from an other principle, then that which is common to all professing believers.
4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes, as laying on of hands, receiving of witnesses, committing the Gospell to faithfull men, who are able to teach others, and must save some by gentle awaiting, and stop the mouthes of other Pastors, as a1 Tim. 5. 22. 19. 2 Tim. 2. 2. 2 Tim. 3. 15. Tit. 1. 11.the Scripture saith, these must acquit themselves as approved worke-men to God, and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard, and must in a speciall manner fight the good fight of Faith, and must be worke-men who neede not to be ashamed. But these are not required of all the Church visible; all are not men of God, and ministeriall Souldiers of Christ, and feeders of the flock, but only such as Timothy, Titus, and Elders like to Peter, as these b2 Tim. 2. 15 1 Pet. 5. 1, 2. 5. 1 Tim. 6. 12 1 Tim. 6. 11. 1 Tim. 6. 13, 14.Scriptures prove. For the reward of a prophet is not due to all.
5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church. But government exercised by all the visible body taketh away the deversity of offices, members, places, of Rulers and ruled, Ergo; I prove the assumption. 1. All have one and alike equall power of governing, all the members are one in place, and office, all are Eyes, all Eares, all are hands, according as all have one joynt and common interest, and claime to Christ. One is not an Eye and head in relation to another: for all are both governours and governed, all the Watchmen, and all the City; all the flock, and all the feeders, all the House, and all Rulers, Key-bearers, Stewards, all the children of the house, all the Fathers, Tutors, to bring up, nu…ture, and correct the children. 2. If the power and use of the Keys result from this, that the Corporation is the Spouse, Body, Sister of Christ, the redeemed flock, what should hinder but according as God inequally dispenseth the measure of grace, to some more, to some l…sse, so some should have more, some lesse power of the keys, and some exercise more eminent acts of government, as they be more eminent in grace; some lesse eminent acts; and if we grant this, we cannot deny the order of a Hierarchy amongst Pastors. This connexion may be denied happily by our brethren, but there is no reason, if their arguments be good, they alwayes conclude Church-power from the graces of the members of the Church.
3. Concl. It is cleare then that the state of the Church cannot be called popular, and the government Aristocraticall, or in the hands of the Elders, as our brethren meane. 1. Because by our brethren, the government and the most eminent and authoritative acts thereof are in the hands of the people. Ergo, both state and government are popular. 2. Because the people are not only to consent to the censures, and acts of government, but also authoritatively to judge with coequal power with the Eldership, as they prove from, 1 Cor. 5. 12. 3. aPag. 10.The Parisian Doctors, the authors of this distinction acknowledge a visible monarchy in the Church, and are far from popular government.
Let us heare what our brethren say for the government of the people, and their judiciall power in generall.
Quest. 15. Our brethren say, the Colossians are exhorted, Col. 4. 17. to say to Archippus, Take heed to the Ministery, that thou hast received of the Lord, to fulfill it in all points; Ergo, the people are to censure and rebuke the Pastors, and therfore they may, and ought to exercise acts authoritative.
Ans. 1. This is an argument off the way with reverence. foreign say to Archippus, take heede, Ergo, say Judicially and rebuke with all authority, it is an argument à genere ad speciem affirmativè, and a non-consequence, Mat. 18. 17. If he will not heare them, foreign tell the Church; Ergo, exercise an act of authority over the Church, Ioh. 8. 48. The Jewes said unto him. Ergo, they said it authoritatively, 1 Ioh. 1. 8. If we say, foreign, we have no sinne; by no authority can we say we have no sinne, Luk. 12. 11. Take not thought foreign what ye shall say Rev. 22. 17. 2. The Fathers, as aAugust. de civ. Det. l. 1. c. 9.Augustine, bChrysost. Homil. in Exod. 23.Chrysostome, cAmbros. in Luc. 17.Ambrose, dHiieronimus in Luc. 18.Hyeronimus; The Schoolemen, as eAquinas, 22. q. 23. art. 2.Aquinas, fBannes, in 1 33. art. 2.D. Bannes, gSuarez, tom. de fid. spe & charit. d…s. 8. de con.Suarez, say, correcting of our brother is, (sublevatio miseriae peccantis.) a succouring of the misery of a sinner. hCajetan. in 22. q. 33. ar. 1.Cajetan…ait, actum correctionis elici à prudentia, imperari à misericordia: To warne or rebuke our brother is an act of prudence commanded by mercy and compassion. iAnd. Duvallius in 22. tom. poster. tract. de charit. q. 9. art. 2.And. Duvalius saith, it is an act, Non solum juris divini, sed etiam naturalis; and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart, but shalt rebuke him; and shall beare one anothers burdens, and so fulfill the Law of Christ. And kGregor. de valent. tom. 3. dis. 3. de correc. fra. quest. 10. punct. 2.Greg. de Valent. saith it is a spirituall almes, & actum misericordiae, quo subveniatur spirituali necessitati fratris. So the Doctors lDoct. juris Canonici in decret. 2. q. 1. caus. peccaverit haec.of the Canon Law. So the Fathers say, mBasil in Ps. 14.as Basilius, esse benevolentiam potius, quam severitatem. nAugust. de verbo domin. serm. 16.Augustin. Vulnus fratr is contemnis, vides cum perire & negligis, pejor es tu tacendo, quam ille te offendendo. oHieronim. in Ps. 140. in illud corripiet me j…stus.Excellently Hieronim. Sivide at in corpore carnes putridas, & dicat. An ad me pertinet? scias, quiae crudelis est. And pNazianzen in or at. de moderatione, in disputat.Nazianz. Charitatem potius hic quam potestatem ostendendam. To rebuke is a worke of charity, rather then of power. qCalvin in Epist. ad col. c. 4.Calvin saith, Good Ministers stand in need to be admonished. rDavenantius com. ib.Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence, and, it is like, was somewhat cold, and therefore needed to be admonished. But because the Collossians were to exercise an act of mercy towards their Pastor, which the Law of nature enjoyned them, it is a wide inference, therefore they had Church authority and power over him, to censure, deprive excommunicate him; so the faithfull receiveth a charge, Hos. 2. 1. Say ye to your brethren Ammi, and to your sisters Ruhammah. 2. Plead with your mother, plead; pleading for wheredomes is more then a simple exhorting of Archippus, yet none can well collect from these words, that those faithfull who kept themselves cleane from the common defection, had power of jurisdiction over their breth en, sisters, and mother, to censure them judicially, and by authority to un-Church them. And certainely the Apostle, if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle, men and women who may admonish Archippus, we we would looke he had said, (command, and charge with all authority Archippus to take heed to his ministery.) Also, it is much to be doubted, if the duties of rebuking, exhorting, and comforting one another, be positive acts of Church-membership, which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant, or that the people owe to the Pastor in a Church way, for these (ex hort, teach, comfort one another) are duties mutuall, not restricted to fellow-members of a visible Church, or Parish, but such as we owe to all the members of the Catholique Church, as we are occasionally in company with them. Yea, and duties (as our brethren say) that sister Churches owe to sister Churches, and acts of the Law of nature that we owe to all, as brethren, not as brethren in Church-membership, Levit. 19. 17. onelyonly.
I will here answer: What Robinson saith, aRobinson justif. separation p 124, 125. 126 167.By the Keyes is meant the Gospell opening a way by Christ and his merits, as the doore into the Kingdome, the power of binding and loosing, opening and shutting Heaven, is not tied to any Office or Order in the Church, it dependeth onelyonly upon Christ, who alone properly forgiveth sinnes, and hath the Key of David, and this Key externally is the Gospell, which, with himselfe, he giveth to the Church, Isa. 6. 9. Rom. 3. 2. Ergo, the Keyes are given to all, though not to be used by all and every one alike, which were grosse confusior. The Keyes were not given to Peter as Prince of the Apostles, as Papists say, nor to Peter as chiefe Officer of the Church, and so to Prelates; nor to Peter as a Minister of the Word and Sacraments; but we say, to the conf…ssion of faith, which Peter made by way of answer to Christs demand, and therefore to every faithfull man and woman, who have received the like precious faith with Peter, 2 Pet. 1. 1.
Ans. 1. If the Keyes be given to as many as the Gospell is given unto, all have the Keyes who are beleevers, children, women, whether within or without the Church; for all have obtained alike precious faith. So it is vaine to speake there of a Church builded on the Rock…, or of any ministeriall Churc…. 2. The Keyes are not given to the naked Office or Order, distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God, 2 Cor. 10 5. to open hearts, Act. 16. 14. for what, or who is Paul? and who is Apollo, but Ministers by whom ye beleeved? 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments, and without him great Iohn Baptist can but baptize with water. Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office, as none can administer them without warrant, but Pastors, 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake, to prove that because Christ onelyonly hath the Keyes of the Word; yea, and of the Sacraments also. that therefore he hath not committed the Keyes to certaine Officers under him, who are Stewards, and Key-bearers. 3. The places alledged prove not Is. 6. 9. Christ is given to us, that is, to the Church, as to the subject; O say it not, but to us the Church, as the object and end for our salvation. Ergo, the Keyes and the Gospell are given to the Church, yea and to every faithfull, that they may, by preaching, open and shut Heaven. You cannot say so. Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures, that every one might be a Priest and Prophet, to teach and sacrifice; it is a shame to say so: but to the Jewes, as to the object and end, that by the Scriptures and faith in these Oracles, they might be saved. 4. The Keyes, that is, the Gospell, is given to all, though not to be used alike by all and every one; which were grosse confusion: that is the same we say, the Gospell in use is not given alike to all; but to the believers as to the object and end; to the Officers, as to the subject and proper instrument. And so you fall into grosse confusion while you eschew it.
Robinson, aRobinson justif. p. 127.The Keyes be one and the same in efficacy and nature, and depend not upon the number and excellencie of any persons, but upon Christ alone, though the order and manner of using them be different.
Ans. The Sacraments remaine one and the same in nature and efficacy, who ever be the persons, many or few, excellent or not excellent, in whose hands soever they be; it followeth not therefore, the power of administration of Sacraments is given to all. 2. We see no difference in the order and manner of using the keyes; if all, even a faithfull man or woman either, may also truly and effectually loose and binde both in heaven and in earth, as all the Ministers of the world, for those be bRob. lb. pag. 127.your words.
Robinson. clb.These keyes in doctrine may be turned also as well upon them, which are without the Church, as upon them which are within, and their sinnes either loosed or bound, Matth. 28 19. in discipline not so, but onelyonly on them that are within. 1 Cor. 5 13.
Answ. If this distinction were in Gods Word, we would receive it, but seeing by preaching there is receiving in and casting out, and binding and loosing. I aske, how these, who were never within, can bee judged and cast out by preaching more then by discipline; may Pastors judge these who are without by preaching, and not judge those who are without by discipline, and that in a setled Church?
Robinson. aRob. Ib. 127, 128.There is an use of the keyes publike, ministeriall, by men in office, by the whole Church joyntly together, or private, by one person severally who is out of office, and yet the power of the Gospell is still one and the same, notwithstanding the divers manner of using it.
Answ. 1. If one alone have the keyes spoken of, Matth. 16. there be keyes Ministeriall made by Christ before the house be builded, and have walls, roofe, or doore, the keyes all take to be metaphoricall, and to presuppose a company, a constituted Church, where some are put in, some put out; these private keyes of women to open and shut heaven upon men, and so to usurpe authoritie over the man, are no Church-keyes, and if they be not Church-keyes they are not for our dispute.
Robinson bIb. 128.If the keyes of the Kingdome of Heaven be appropriated to the officers, then can there be no forgivenesse of sinnes without the officers, and there is no entrance into heaven but by the doore, there is no climbing over any other way, and without the key the doore cannot be opened: Then if there be no officers in the Church, or if they take away the key of knowledge cMat. 23. 13.then must the multitude perish eternally.
Answ. Though the keyes be appropriated to officers, it followeth not, There is no forgivenesse of sinnes, nor opening of Heaven at all without officers; but onelyonly no Ecclesiasticall forgivenesse, no Church-opening by a Ministeriall power, but through Ministeriall keyes; and opening cannot ordinarily be without officer…. Faith commeth by hearing, Ergo, no faith by reading. Baptisme saveth, Ergo, no salvation without Baptisme, so doe Anabaptists reason, as saith dGerard. loc. com. tom. 6. de minist. Eccles. n. 64. pag. 71.Gerardus; so reasoneth aSocinus tract de Eccles. pag. 14.Socinus, averring, It is a worke of charity necessary to salvation, therefore all may preach; and the same doth both the Raccovian… bCatechis. … Raccov. 2. pag. 1 44.Catechisme and cOstorod. in insi…t. German. cap. 42. p. 437.Ostorodius say, yea, and Theoph. Nicolaides dTheoph. Nicolaides defens. Soc. de Eccles. cap. 1. pag. 146.defending Muncerus the Anabaptist. Though keyes bee a publike ordinary meane in a constituted Church, it followeth not therefore, there is no other way of opening Heaven. In the Sacraments remission of sinnes is sealed, and heaven opened, it follows not therefore, all may administer the Sacraments. 2. What inference is here? if the keyes bee appropriated to officers, then people must perish when officers faile; certainly so saith the Lords Spirit: Proved. eProv. 29. 18.Where there is no vision, the people perish; and this is a fearfull soul judgement, when God removeth the fRev. 2. 5.candlestick▪ gPsal 74. 9.and there is no prophet to shew how long; hAmos 8. 11, 12.and the people are plagued with a famine of the word of God; yet there be other meanes then publike ministery.
He addeth: iRob. justif. of separation, pag. 128, 129.They which may forgive sinne and sinners, save soules, gaine and turne men to the Lord, to them are the keys of the Kingdome of Heaven given, by which they open the doore to such as they thus forgive, gaine, and save. But all th…se, such as are no Ministers may doe, as Matth. 18. 15. 2 Corinth. 2. 5, 7, 8, 9, 10. Acts 8. 14.
Answ. The proposition is false, for all who open the doore by exhorting and gaining soules, as Christians in no Church-state may in some cases doe, have not the Church-keyes; for this were to make Church keyes without any Church, and to make keyes without house, doore, or lock: for the keyes are metaphorically so called, with necessary relation to the Church, the house of God, and to the stewards of the house; the places alleadged are the controversie it selfe, and to others of them I shall answer hereafter.
Robinson. kRob. 129.The twelve Apostles were not called to the office of Apostles, Matth. 16. Ergo, they doe not as Apostles receive the keyes.
Answ. I trust to prove the contrary hereafter. 2. If the Apostles, Matth. 16. received not the keyes, by no warrant are the keyes given to Pastors at all.
Robinson. lRobins. 129, 130.Every servant in the house, no lesse then Officers have authority; for the word carrieth authority with it whither soever it goeth, Matth. 25. 14. and all have received some good thing or gift for the good of the Church, and all should watch, but especially the porter.
Answ. What can be hence collected? Ergo, the keyes are given to all, and all are porters, and all should watch as porters; for, the word of exhorting given to all, is of like authority when a woman or boy speaketh it, as when a Prophet speaketh it. But it is not good to helpe Arminius and Jesuits, who reason for universall grace given to all and every one from these Parables: Mr. Pemble, and opposers of Jesuits, in the doctrine of grace, expound this of Pastors. 2. But let the Parable speake of all; all have authority, because all have the word, all who privately exhort have the word, have authority objective, and of divine obligation, as Christians, it is true; Ergo, all have the keyes, it followeth not: but all who privately and occasionally exhort, have not authority officiall by the calling of God and his Church, and therefore they have not this, they have not the keyes; and the word by publike preaching none have, but usurpers, (save onelyonly called Officers) and because they steale the Word, they steale the Keyes also; and because the Sacraments have authority from God, it followeth not therefore that Baptisme administrated by women is of authority.
Robinson mRob. 129, 130.acknowledgeth, that Elders and Bishops were ordained to suppresse false doctrine, and lay hands suddenly on no man; but it followeth not (saith he) that they are to doe this there alone.
Answ. There alone they must lay on hands, that is, with the Presbytery, and in a judiciall way excluding all the people; for people never in the new Testament laid on hands upon any, to ordaine them Elders, nor did they it in the old Testament.
Robinson. nRob. 133, 134.The officers, Ephes 4. 11. are chosen of Christ to watch; so Mark 13. the porter should watch; Ergo, the rest of the servants should not watch, it followeth not, Officers are to knit together the Saints, and so are all who are spirituall, Gal. 6. 1. The Officers are to edifie, so are all to edifie one another, 1 Thess. 5. 11.
Answ. The argument must be thus, These who are to watch, to knit together the Saints, to edifie them, have received the keys, and are Governours, and are Officers; but all the faithfull are to watch, to knit together the Saints, Ergo; first, the major is false; for if because the Saints may edifie, they shall have joynt power and use of the keys with the Officers, they may administrate the Sacraments. Now, because they may in a Christian way doe some acts of edifying, it followeth not that therefore they may doe these acts by power of the keyes, and with an Ecclesiasticall and Church-power; they may doe the same duty, Ergo, with the same power. A scholler may teach his school-fellow the same lesson that his Master doth teach him; Ergo, he may doe it by the same Magisteriall authority: A wife may cure a disease, Ergo, shee may by the same authority that a Doctor of Physicke, approved by the incorporation of Physicians, cure a disease, it followeth not:
Beleeve me, so still doth aSocin. tract. de Eccl. pag. 13.Socinus, and bOstorodius in instit. cap. 42. pag. 437.Ostorodius, cThe. Nicol. tract. Soc. dc Eccl. c. 2. p. 118.Theoph. Nicolaides, reason against Gods ordinance of a sent Ministerie. dRob. 137, 138. 139.Robins. God hath indeed set in the body some to be eyes and mouth, and hath not said to all the Church, Goe and preach; but, first, they have not their gifts from the Church. Secondly, you would have the body to starve, if such hands as Deacons will not feed; and all the body blinde, if the eyes of the watchmen be blinde.
Answ. Yet thus much is granted, that gifts give not the keyes, nor authority to use gifts; and so that all beleevers, though gifted and graced also, have not power of the keyes. 2. It's certaine, that in a constituted Church there be no hands nor mouthes to doe and speake by authority, and ex officio, by vertue of an office, save onelyonly Elders and Pastors, and that if they doe or speake, they doe it extraordinarily, when Churches hands are lame, and her eyes blinde; or if they doe and speake ordinarily, it is from the law of charity in a private way, not by power of the keyes, and as Judges and Officers.
Manuscript. 5 ch. 4 sect.
The Churches, not the Angels of the Churches, are blamed for Way of the Church of Christ, in n. E.not executing censures against Balaam, Jezabel, the Nicolaitans. (g) Robinson saith more, 1. These whose workes Christ commendeth, (b) Robinson pag. 141.for that dwelling where Sathans throne was, they kept his name and denyed not his faith; these he reproveth for suffering the doctrine of Balaam and the Nicolaitans 13, 14, 15, 16. 2. They which were commended by Christ, for their workes, love, service, faith, patience, increase of workes; are reproved for suffering Jezabel, but these were not the Angels onelyonly. 3. These conjunctions (but) (never the lesse) say, though they were z…alous in many things, yet they failed in not being zealous enough against false teachers.
Ans. 1. These connexions prove guiltinesse in Angels or Pastors, and one common fault may be laid upon them all, but hence it followeth not; that they all, abused one and the same power of the Keyes, as being all collaterall Judges, no doubt the Angels preached not against Balaam, J…zabel, and the Nicolaitans doctrine, and yet women dwelt where Sathans throne is, and there faith and patience was commended, and yet our brethren will not say women are rebuked, and all the beleevers, because they did not pastorally preach against Balaam, and Iezabel; so this argument hurteth them as much as our cause. The Pastors were guilty, because they did not in their place use the Keyes; and the people, because they did not say to Archippus and their Officers, Take heed how you governe; as Israel was involved in Achans trespasse, because they warned not one another. 2. Seeing the Spirit of God maketh mention of Churches in the plurall number, and every one of the seven Churches, of Ephesus, Rev. 2. 7. of S…yrna, v. 11. of Pergamus 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is cleare, there were more Churches then a single Congregation, and an independent incorporation in every one of them, and so a Presbytery of Angels in every one of them behoved to be guilty of this neglect of discipline, yet not all one and the same way. It is not cleare enough, though that the whole Church in Ephesus was to be rebuked, or that all and every one of the Elders, whereof there were a good number, (Act. 20. 26. He prayed with them all they all wept sore,) were guilty of these abuses of the power of the Keyes; for in Sardis there were a few names which had not defiled their garments, yet the whole body is rebuked.
Manuscript, Ch. 5. Sect. 4.
When the word Congregation is put for the Elders or Judges only, Way of the Church of ch. in n. E.it is never understood of them sitting in consistery and judgement there alone by themselves, and apart from the people, but in the presence of the publick assembly, who also had liberty in such cases to rescue an innocent from unjust judgment, 1 Sam. 14. 45.
I answer, we urge not a Church assembly of Elders only to exclude the people from hearing yea and in an orderly way, from speaking, reasoning and disputing even in our Generall assembly, but for judiciall concluding, we find not that given to any, but to the Church-guides, Act. 15. 6. Act. 16. 4. 2 It is not a good argument, the people sate with the Rulers and rescued innocent Jonathan, 1 Sam. 14. Therefore all the people may fit and give judiciall sentence or impede the Elders to sentence any. This I grant, is alledged by Ainsnorth aAinsnorth.for to give popular government to the people; as also, 1 King 21. 13. and Ier. 26. 11, 12. but 1. a fact of the people is not a Law. 2. It was one fact and that in an extraordinary case of extreame iniquity in killing innocent Ionathan a Prince and Leader of the people. 3. in a civill businesse, and the people were to be executioners of the sentence of death, and they saw it manifestly unjust. 4. they were not the common people only, but in thar company were the Princes of the Tribes and heads, and the King and his family only on the other side; what will this infer, but that there were no Kings in Israel, who had power of life and death, nor any judges, as Ainsworth, contrary to Scripture sayth, but that the people were joynt Judges with the King, and that the people in the New Testament are co-equall Judges with the Elders, from so poore an example; and so the Separatists bCons. art. 24. ap 8.proving from the peoples power of judging in civill causes (which yet is a wide mistake) and a punishment bodily to be inflicted upon strangers as cJohn Paget defence ofPaget doth learnedly observe; doe conclude the peoples power of judging in Ecclesiastick causes, which concerneth only the members Church-gover. ch. 3. pa. 13. and p 7.of the visible Church.
Manuscript.
We grant, it is orderly to tell the Elders the offence, that the whole Manus. ih, ch. 5. Sect. 4.Church be not frivolously troubled; but it followeth not, that the Officers may judge there alone without consent of the people: he who told his complaint to the Levite, told it orderly enough to the whole Congregation assembled at Mizpeh Jud. 20.
Ans. These to whom we are to complaine, these and these only, are to be heard, and obeyed as Judges binding and loosing in Earth and validly in Heaven, Mat. 18. but these are not the multitude, nor one Elder only, but the Church of Elders. 2. if the Church of Believers be the only subject (as you teach) of the Keys, and not the Elders, but in so far as they are parts of the believing Church, then it is more orderly to complaine to the multitude who only are proper Judges, then to Elders who are not properly Judges.
Manuscript.
A second reason why we allow such power to the people in Ib. Ch. 5. Sect. 4.Church censures, is from the Church of Corinth. 1. He directeth the whole Church of Corinth to whom he writeth, to excomunicate the incestuous man.
Ans. He writeth to all the faithfull, and so to women; the woman is not to usurpe authority over the man, 1 Cor. 14. 34. 1 Tim. 2. 11, 12. but to voyce judicially in Excommunication is an act of Apostolick authority.
Manuscript.
Ib. The whole Church is to be gathered together and to Excommunicate, Ergo not the Bishop and Elders alone, 3. Pauls spirit was to be with them and Christs authority, 4. the whole Church, 2 Cor. 2. did forgive him, 5. nothing is in the Text that attributeth any power to the presbytery apart, or singularly above the rest, but as the reproofe is directed to all, for not mourning, so is the Commandement of casting out directed to all.
Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul, that is, in the authority that he received over the Corinthians, for edification, 2. Cor. 10. 8. and Pauls Rod, 1 Cor. 4. 21. then as many as were convened Church-ways, and mourned not for the same, did not cast out and authoritatively forgive; seeing women and believing children did convene with the whole Church, and were not humbled for the sinne; and yet women and believing children cannot be capable of pastorall authority over the Church, which was given for edification. 2. The power of the Lord Jesus, that is, the keys of the Kingdom of God were committed to Peter, as to a Pastor, Mat. 16. and power to bind and retaine, to loose and pardon sinnes, Joh. 20. 20, 21, 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ, v. 21. which power cannot be given to puffed up women, 3. Except this be said, the Text must beare that there was not a Presbytery of Prophets, Governors and Teachers there of all, who had a more eminent act in excommunicating and Church pardoning, then the women who mourned not, for by what reason our brethren would have the act of excommunicating an act of the whole Church convened, including all to whom Paul writeth, women and children, by that same reason we may appropriate it to these only, who are capable of Pauls pastorall spirit, and authority, according as attributes are appropriated (by good logick) to their own subjects, else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one. What? may all that the Apostle writeth unto, 1 Cor. 1. 2. prophecy one by one? even the whole Church, even all sanctified in Christ Jesus? called to be Saints, and all that in every place call upon the Lord Iesus? I thinke our brethren will not say so: so when Paul sayth, 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father, as the Epistle is directed to them all, 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves, for their own workes sake: if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God, and make it ridiculous to all.
Ainsworth sayth, The putting away of leaven was commanded to all Israel. Ergo, the putting away of the incestuous person is commanded to them all in Corinth without exception, and the putting away of the Leper was commanded to all Israel.
I answer. 1. Proportions are weake probations, 1. every single woman, 2. privately in her own house, 3. without Churches consent and authority was to put away Leaven; but it is a poore inference, therefore every woman in Corinth he…e alone might excommunicate without the Churches authority, and in their private houses. 2. The Priest only judicially putteth away the Leper, Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary, when he was a Leper. 2. Ch…on. 26. 20.
Manuscript.
Lest this judgement should be restrained to Presbyteries only, he Manuscript, …b.magnifieth the judging of the Saints, taking occasion from thence to stretch their judicature, in some cases, even to the deciding of civill causes, rather then that they should fly suddenly to Law one against another, before Infidels.
Ans. That upon this Church judging, he taketh occasion to magnifiy the judging of the Saints, I see not, for he passeth to a new subject in reprehending their pleadng, before heathen Judges. 2. Though that cohesion of the Chapters were granted, yet doth he not magnifie the Judging, of all the multitude, the Saints of men and women shall judge the world by assenting to Gods Judging, but all the Saints, even women, are not Church-Iudges. Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you? no, not one who shal be able to judge betwixt his brethren? and therefore he layeth a ground, that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven, but onelyonly the wiser and selected Elders.
I may adde what Master Robinson sayth, that our argument from confession, may be objected to the Apostles no lesse then to Separatists, Acts 1. 23. They presented two; that is, the multitude which were about an hundred and twenty men and women, and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles, and the twelve Apostles called the multitude, and so spake to them and v. 6. prayed and laid hands on the Deacons. Now when the multitude Acts 1. presented Joseph and Matthias, it behoved them to speak; spake they joyntly, or all at once? this were confusion, contrary to, 1 Cor. 14. 14. did the women speak? they must not meddle in Church-maters, v. 34. did children speak? It is impossible; so Acts 6. did all the twelve Apostles speak at once? and pray (vocally) at once? did the whole multitude speak when they presented the seven Deacons? that is confusion; by these and the like, women and children are utterly excluded from the Church, as no parts of it, Acts 15. 22. The whole Church sent Messengers to Antioch, 1 Co…. 14. 23. the whole Church commeth together in one, to exercise themselves in praying and prophecying, but children could not send messengers nor pray, nor prophecy, and women might not speak in the Church, and therefore women and children must be excluded from being parts of the Church; if one be excluded, why not another? and so till we come to the chiefe of the Congreation.
Ans. This is much for us every way; therefore the 120, Acts 1. and the multitude, Acts 6. did present the two elect Apostles, and the seven Deacons by some select persons, and when these select persons spake, the Church spake, and when one Apostle prayed the whole twelve prayed; Ergo, there is a representative Church which performeth Church actions in the name of the Church, and you will have a representative Church in the New Testament to be a point (as you say aInf. pag. 163) of Judaisme; yet here you are forced to acknowledge it, 2. By all good reason when Christ, Mat. 18. sayth if he refuse to heare the Church, that is, the speaking and commanding Church, let him be as a heathen, he must speak of a representative Church; for a collective body of all believers even women and children cannot command, nor soeak in the Church, and it were confusion that women and children should bind and loose on Earth as Christ doth in Heaven, and when Paul sayth that the convened Church, 2 Cor. 5. should cast out the incestuous person, he meaneth not that they should all Judge him by the power and authority of Christ, and the pastorall spirit of Paul; therefore your doctrine is false, that as many are Judges in the Judiciall acts of excommunication, as did not mourn for the sin, as were Saints by calling, and to whom Paul writeth, 1 Cor. 2. and as met together for the publick worship, for it is as great confusion for women and children who are true parts of the Church to be Iudges, cloathed with Christs authority, and Pauls Ministeriall spirit, as for women to speak, or for twelve Apostles to pray all at once vocally in the Church; and the whole Church is said, Acts 15. 22. to send messengers, and Canons to Antioch to be observed, and yet that whole Church are but, in the act of governing and decerning, and judiciall passing of these acts, only Apostles and Elders, Acts 15. 2. v. 6. Act 16. 4: Act. 21. 5. (Ergo) it followeth not that we exclude women and children from being parts of the Church, or that all are excluded except Elders; all are parts of the mysticall, and redeemed Church; officers are only the ministeriall Church, and Mat. 18. Christ speaketh only of a ministeriall Church in the judiciall act of excommunication; though if you speak of excommunication in all the acts of it, we doe not exclude the whole multitude, Mat. 8. nor 1 Cor. 5. from a popular consenting to the sentence, and a popular execution of the sentence of excommunication and therefore though the whole Church convene, yet the whole Church conveneth not with Pauls ministeriall spirit to excommunicate judicially; either must our brethren here acknowledge a Synocdoche, as well as we, yea and a representative and select Church in the judiciall act of excommunication, else they must say, that women and children, Ex officio, by a ministeriall spirit doe Judge and so speake in the Church, for he who Judgeth Ex officio, in the Church, may and must speake and excommunicate in the Church Ex officio: but more of this hereafter.