Plea for Pauls Presbytery in Scotland, Chapter 16

Plea for Pauls Presbytery in Scotland · Chapter 16

p. 231CHAP. XVI.

Whether or no it can be demonstrated from Gods Word, that all particular Congregations have of, and within themselves full power of Church-discipline without any subiection to Presbyteries, Synods, 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 subj…ction 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 relaxe from excommunication: Then ought not particular Congregations now to stand under any other Ecclesiastical authority out of themselves. p. 232But the former is true, 1 Cor. 5. 2, 3. So M. Best, Parker, the Separatists, Robinson, Authors of Presb. govern. examined, Separat. 3 pet. pos 8 a…, 3.prove that all beleevers 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 iudge and excommunicate, v. 12. but the fornicator was not amongst the Elders only, but amongst all the beleevers, neither were the Elders onelyonly pussed up, nor did they onelyonly not sorrow that the incestuous man was not cut off, but the bel…evers also were puffed up, and did not sorrow that he was not cut …ff, Ergo, all the beleevers had voices in iudging and excommunicating. 2. Of old not the Levites onelyonly 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 onelyonly, not to be mixed with the fornicators, but to all the faithfull. 4. The faithfull, and not the Elders only were to forgive, 2 Cor. 2.

Answ. I will first answer these reasons, and withall shew 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 beleevers, who did excommunicate. I retort these Arguments: These with whom the fornicator did converse, and so leavened them, these who were pus…ed up, and sorrowed not at the mans fall, and at his not being cut off by excommunication, these were judicially to excommunicate with the Elders: But the fornicator conversed amongst beleeving women and children, and did leaven them, beleeving women and children were puffed up and sorrowed not, Ergo, Beleeving women and children did judicially excommunicate, but the conclusion is foule, and against the Argumentators, Ergo, so must some of the premisses be foule and false, but the assumption is most true; therefore their major proposition must be false; therfore they must first acknowledge a representative Church with us, and that men onelyonly did judicially p. 233excommunicate, and not all the faithfull, 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, &c. must be more then the number of the persons who should judicially excommunicate.

2. The authors of Presbyteriall govern.Pag. 23. exam. say, Elders are principally to iudge, and to be leaders and first actors in excommunicating, and people are to follow in the second roome and assent.Ant. Walleus loc. com. p. 1012. So say our Divines, Walleus, Bucan. loc. com. 44. q 13.Bucanus, Rollocus, Beza. Therefore Paul cannot rebuke private beleevers,Rolloc. com. in 2 Thes. 3.2 Thess 3 because they did not excommunicate judicially in the first roome; 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. 4.1 Cor 5:4 and because they did not judicially and authoritatively lead, and goe before as first actors and prime moderators in the judiciall act of delivering of the man to Satan, and so Paul cannot in reason rebuke all the faithfull amongst whom the scandalous man did converse, and who were pus…ed up, and sorrowed not at the mans fall, because they did not excommunicate judicially, at most, they can be rebuked onelyonly for not excommunicating in the second roome, and in that orderly and subordinate way sutable to their place and power.

3. I see no foot-step of any tollerable ground in the Text, why it should be alleadged that all the faithfull men comming to age (to speake nothing of beleeving women and children) are rebuked for not excommunicating judicially the fornicator; but rather the contrary, that the faithfull out of office were not to excommunicate judicially: For applying these words as a reproofe to beleeving men, v. 2. And ye are pu…fed up, and have not rather sorrowed, that foreign, to the end that he that hath done this deed, foreign, may be taken from amongst you. He useth the passive verbe, not the active, whereby it appeareth that the beleevers p. 234were patients rather, then agents in the not judiciall and authoritative taking away of the man from amongst them, and that their fault was that they mo… ned not to God for the mans fall, and the remisse negligence of the Elders, by whose authority he might have been authoritatively delivered to Satan.Pateus com. ib. O…lvin. Pareus saith, that he blameth the beleevers security; …. Jactatis vos incu…pali…es esse. Iu…u… Eccl. l. 2. c. 1, & 9. n. 14.Sir 50:2Calvin, 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 ioyneth himselfe 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 Gods worship in Prayers, Word and Sacraments; but also here he requireth that they meet (saith he) with my spirit, that is, with my Presbyteriall power of the keyes, 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 Propheticall power, Col. 2. 5. For though I be absent in the …lesh, yet I am present in spirit. Now the beleevers out of office did not convene in this meeting, indued with Pauls Ministeriall and Pastorall spirit; for single beleevers receive not Ministeriall 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. therfore the comming together with Pauls spirit, that is, with his ministeriall power of the keyes, as an Elder, must be restrained to the Eldership of Corinth, and cannot be applyed to single beleevers, 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 p. 235of beleevers, men and women meeting with Pauls spirit, and his presbyteriall power of the keyes in an authoritative and judiciall way to excommunicate, but it must be a gathering together of these who had such a spirit and power pastorall and ministeriall, as Paul had. I deny not but the faithfull conveened, or were to conveene in this meeting with the Eldership, for praying and hearing the word preached, which must be conjoyned with excommunication, but the meeting is denominated pastorall and presbyteriall with spirituall power from the speciall intended end in that act, which was authoritatively to deliver the fornicatour to Satan, V… in exp… Ca…e. de excom.and Vrsine thinketh not without reason that the man was excommunicated, and there being a space interveening betwixt Pauls 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, foreign, I have already iudged as present, meaneth not a popular or private judging, as we say, the Physitian 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 joynt authoritive judging with the Eldership, otherwayes he needed not to adde (but present in spirit, as if I were present, have already iudged) for whither hee had beene absent or present, hee might have given his private minde of the due demerit of so scandalous a sinne.

5. The maine 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 himselfe, v. 4. is given, v. 12. to all beleevers, and to all that he writeth unto; but Paul would not say they command the beleevers to doe that which they had no authority and power from Christ to doe, if all beleevers had not power judicially to excommunicate. But I answer, beside that this is to bring in a popular government in Gods house; they p. 236consider not that they presuppose as granted, what we justly deny, that all and every verse of this chapter is spoken joyntly 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 foreign, to purge out the leaven, v. 7. applied to both Elders and beleevers 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 Pauls spirit, and ministeriall power; I meane that same power in kinde 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 Iewes crucified Christ; now it is certaine they did not cruci…ie him one and the same way, Pilate judicially, the people of the Iewes in a popular way of asking and consenting crucified him, so 1 Sam. 12. 18. All the people greatly feared the Lord, and Samuell; that same verbe foreign jara, to fear, expresseth both the peoples fearing of God, which is a religious feare commanded in the first Commandement, and due to God only, and the peoples fearing of Samuell, which civill reverence given to Samuell as to a Prophet, is a farre inferiour feare, and commanded in the …ift Commandement, so Prov. 24. 21. My sonne feare the Lord and the King, 1 Chro. 29. 20. And the people worshipped Jehovah and the King, the verbe is foreign Shachah, which signifieth to bow and encline 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 beleevers were rebuked for not excommunicating, p. 237and both commanded to excommunicate and purge out the leaven, it will never follow that both hath one and the same judiciall 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 evill out of the midst of them, Deut. 13. 5. and yet the Judge did put away evill 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 fornicatour, 2 Cor. 2. for foreign,Vrs…t. q. 85. p. 490, art. 3. as Vrsine observeth, is by authority to confirme their love to him, as Gal. 3. 15. the testament is confirmed, foreign, 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 then evident that the Church of Corinth was not a congregation of believers onelyonly, or a congregation with one pastor only, and so not an independent congregation, for there was at Corinth a colledge 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 3:111 Cor 3:121 Cor 3:131 Cor. 4. 6. And these things, Brethren, I have in a figure trans-ferred to my selfe, and to Apollo for your sakes, that ye might learne in us, not to thinke 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 lesse 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 eare better; and so there hath beene so many choise pastours there, as the Proverbe was true amongst p. 238them, Wealth maketh wit to waver, which Paul sharply rebuketh as a schisme, 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. cleare 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 Christs 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 re…uke, 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 keyes did pu…lickly 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 thinke in such a plentifull 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 imployed to edifie one single congregation, who were all ordinary worshippers of God within the walles of one house, 4. We see how the false Apostles and teachers laboured to make Paul a despised Apostle amongst them, as is cleare in the 2 epist. ch. 10. ch. 11. ch. 12. and so their meeting together, 1 Cor. 5. 1 Cor. 11. 1 Cor. p. 23914. must be expounded of their meeting distributively, not collectively, M. Rolins… against M. Yates, p. 28. Beza a…. in 1 Cor. 12.1 Cor 12as though all met in one house; and suppose that the paines of so numerous a company of Prophets should do nothing, but feed one single congregation which meet all in one house,Calvin. Pareus com. in … 1 Cor. 12.1 Cor 12 yet there was here a Colledge of many Pastors, Prophets, Doctors and Elders, who have power of excommunication, so faith Robinson, that there were many Doctors and Teachers in this Church, and proveth it well from 1 Co. 12. for which, see what our own Divines say, as Calvin, Beza, Pareus, Bulling. Martyr. Pelican. Bulling. Martyr. Pelican. Pomera. com. in 1 Cor. 14.1 Cor 14Pomeran. Chryso. Theoph. Oec…men. Ambros.So also Chrysost. Theoph. Oecumen. Ambros. Lyra. Caietan. So I thinke this place thus discussed is much against independent Churches,Lyram 1. Cor. 14. Caiet….1 Cor 14 and for the presbyteries power.

They object 2.Obiect. 2. Act. 14. 2. Then appointed they Elders by the peoples consent in every Church. Ergo, Every Congregation hath power to chuse their owne Pastors and Elders.

Answ. 1. Paul and Barnabas the Apostles of Christ chose Elders in every Church, with the peoples consent. Ergo, a congregation wanting pastors who ordaineth Elders, can and may of themselves ordaine Pastors and Elders. What a weak consequence is this? Pastors in an Apostolick Church ordained pastors. Ergo, the multitude have power to ordain Pastors. I rather inferre the contrary. Ergo, there are no congregations of believers independent, who have power to ordaine Pastours without a Colledge of Pastours,Caietan. in Act. 14. 23.Acts 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 foreign were applyed to the people,Iun. 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. Iunius saith, that lifting up of the hands may well be meant of Paul and Barnabas their hands. See also Tilen, Calvin, Beza and Bullinger. Ordinary Election p. 240(saith hee) is from this commended, and this forme of rite of lifting up of the hands was borrowed from the Grecians, who gave suffrages with lifted up hands. However the peoples free election is hence authorized, which forme was used in Cyprians time,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, at que idoneus publico iudicio ac testimonio comprobetur. It is nought that Bellarmine saith, they had not jus eligendi, power of choosing, but jus ferendi testimonium devitâ ac moribus, power to give testimony of the life and conversation of the pastors chosen, but good man he seeth not that this is a power of Election, by Cyprians testimony, and no power of choosing, which is a contradiction, and so saith Theodoret, avouching this to be the minde of the Councell of Nice in an Epistle to the Bishops of Alexandria, Concil Nice. epist. ad episc. Alexand. Concil. Constantin…. Greg …x. i… Missana de electione. Kran…zius l 8. Metrop. c. 3.and the first generall Councell at Constantinople. Only from the time of Frederick the ij. who died, ann. 1300. were the people excluded from the power of choosing Pastors and Elders,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 foure hundred yeares before, was made by the Cardinals only, without the peoples consent: But 1. What may the Antichrist not d…? his deed is not law. 2. Who can beleeve such a dreamer as Radevicus, Platinai… decret. elect. Greg…r. 7 Chrysost. de sacerdot. l. 3. sol. 14.who alleadgeth this. Platine (I grant) saith, that Gregory the 7. was chosen 500. yeares before, by the Cardinals only: But to these I adde Gregory was a lawlesse man,Leo epist. 89. ad episcop. per V…ennensem provinc. Gregor. Mag epist. l 2 c. 69. and from lawlesse facts without the authority of Scriptures and Synods no lawfull election, without the consent of the people, can be concluded. But what can be said against Chrysost. Leo and Gregor. Magn. and many cleare testimonies for us,Gra…ian, dist. 32, 34 …, 63. which are to bee seene in Gratian. all affirming that the ancient Church required the consent of the people to the ordination p. 241of Elders, but all these expresly speake of popular cognition of the good parts, gifts and holinesse of the chosen Elders, and doe still ascribe authoritative Ordination of Elders to the presbyterie of Elders, as all Ancients with one pen affirme.

They object from Col. 2. 4.Obiect. 3. That the Church of Colosse had order, and so discipline within themselves, Ergo, Colosse was an independent Church. And that same they alleadge of the Church of Thessalonica, which had the power of Excommunication within themselves, 1 Thess. 3. 6.

Answ. Seeing Epaphras, Col. 1. 7. and Archippus, Col. 4. 17. and others were their pastors at Colosse, it is no marvell that they had discipline within themselves, but what then? therefore they had discipline independently, the Congregation not standing under subjection to the Presbiterie, it followeth no wayes.

2. They had discipline within themselves, not being compassed with sister-Churches in a Christian consociation, it will not follow therefore Churches 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 superiour judicatures.

3. The conclusion to be proved is, that one pastor with some ruling Elders and beleevers is the most supreme ministeriall Church,Syrus …inistror… 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 pastours who warned and admonished them. The Syrian saith (who stand before your face to teach you) Beza saith they were teachers: so Erasmus, Calvin, Bullinger, so he stileth the pastors: so Marlorat, Sutlu. Brightman, Scultetus.

p. 2424. They object, Obiect. 4.The seven Churches of Asia are comm…nded, or rebuk…d by Christ for exercising or omitting discipline, every candle sticke stood by it selfe, and held forth her owne light, if they had had dependency one upon another, one message would have served them all; but onelyonly Thyat…ra is charged for sufferin… J…zabell to teach, if they were one Church, the whole would have beene gulty of the sinnes of the part, the whole being negligent to disciplinate the part, but every Church is rebuked for it's own fault, Ergo, every one was independent within it selfe. So M. Best, Author of Presb. gover. exam. and the femall doctrix Childley.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.Rev 2 Brightman under the name of an Angell, Bulling. ib. Didoclav. 11. alta Damasc. p. 132, 133, 135.he writeth to a colledge 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 colledge 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 Iob l. 34. c. 4.Primasius, Beda, Haymo, Fulk, Perkins, Fox: neither hath one single pastor the power of the keyes,Primasius. Beda. Haymo. Fulk against Rh… mest. Rev. 1. 20. Perkins. Fox.Rev 1:20 but at the second hand, the beleivers have it as the prime ministeriall fountaine of all Church discipline, and so they by our brethrens learning, should have bin 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 provinciall Synods.

p. 2433. It is a weake ground, Every candlesticke stood by is selfe, and and held forth it's owne light: For the light of the Candlesticke is a preaching Pastor shining in light of holy Doctrine: Wee 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 weake ground (I say) for independent Churches; yea neither is the Pastor in the act of Pastorall shining in sound Doctrine independent; for our brethren teach that private persons by the power of the keyes ordaine him, call him to office, censure and depose, and excommunicate him, if nee… require, and this is no small dependency.

4. It is no lesse loose and weake to alleadge they are independent Churches, because every Church is reproved for it's owne faults; reproofe is a sort of censure: What, because the fornicator, 1 Cor 5. is repr… ved for a sinne that is scarce named amongst the Gentiles, yea and iudged worthy to be excommunicated? shall it hence follow that the fornicator is no member dependent, and in Ecclesiasticall 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 remisse discipline may be laid upon a whole Nationall Church in some cases, when it commeth to the notice of the Nationall 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 Nationall Church; yet this hindereth not, but parts of an independent and subordinate Church may be rebuked for their faults, and yet remaine dependent parts.

5. They object, 5. Obiect.If Christ bid an offending brother tell the particular Church whereof he is a member, then that particular Church may excommunicate, Mat. 18. 19. and p. 244so hath power within it selfe of the highest censures,M. Best. and is independent, but the former is true, Mat. 18. Ergo, Vrsine (say they) Zuinglius, Andrewes, Kemnitius, Aretius, Pelargius, Hunnius, Vatablus, Munster, Beza, Erasmus, Whittaker, &c. 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 doe these Divines meane any other Church then a Colledge of Pastors and Elders.

2. Your owne 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 lawfulnesse 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 generall Councell.

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 shew in that case a ministeriall,Gerson de Potest. Eccl. consid. 4. governing, and censuring Church, consisting onelyonly of private persons out of office, to whom the offending person shall complaine? I appeale 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,Obiect. 6. his Spouse, Wife, and Kingdome, and every one hath received faith of equall price,1 Cor. 12 20. 27. with 4. 17. and 5. 12. …nd 11. 23. 26. and …4. 33. Mat 18 r. 7, …0.1 Cor 12:201 Cor 12:27Matt 18 2 Pet. 1. 1. and consequently of equall power, and right to the tree of Life, and Word of God, and the holy things, the keyes of the Kingdome,1 Tim. 1. 3. 15.1 Tim 1:31 Tim 1:15 the promise and use of Christs power and presenc…, 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 equall interest and right to Christ, the promise, life eternall stand good, not only one Church shall not be over another; but also Pastors and Elders cannot be over the flocke in the Lord, nor have the charge of them, nor watch for their soules: The contrary whereof you shall reade, 1 Cor. 12. 17, 28, 29. 1 Thes. 5. 12, 13, 14. Heb. 13. 17. Ephes. 4. 11. p. 245and the reason is good, but truly better with Anabaptists, then with men fearing God; because Pastors and people, King and Subject, Doctor and Scholler, being beleevers,Act. 10. 34.Acts 10:34 have all received like precious faith, and right to the tree of Life, &c. for God is no accepter of persons.

2. By this Argument three beleevers in an independent Congregation consisting of three hundred shall be no dependent part in Ecclesiasticall 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 beleevers have received alike precious faith, &c▪

3. The consequence of the Argument is most weake, for precious faith and claime and interest in Christ is not the ground why Christ giveth the keyes to some, and not to others, but the ground is the good pleasure of Gods will. Christ gave not the keyes, 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. Obiect.Provinciall and Nationall Churches are humane formes brought in after the similitude of …ivill governments amongst the Romanes,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. foreign, The lifting up of the hands in voicing at the election of Elders, Act. 14. 23. so taken from a civill forme of peoples giving their suffrages amongst the Lacedemonians, as our brethren say: Yet it is not for that unlawfull, or an humane forme, a Parishionall meeting of the people to heare the word, is taken from a civill forme of both Romanes and Grecians convening to heare declamations and Panygerickes, yet a Parishionall Church is not for that a humane and unlawfull Church.

2. We say not that a Synod is a properly so called mysticall p. 246Church, yet its a proper ministeriall and teaching Church, such as is, Acts 15.

8. They object, Object. 8.The Popish superiority of one Church over another should be lawfull, if a Church be in bondage under a Church, better be under a great Lord Pope, and a little Lord Prelate, as under many Nationall Lords in a Nationall Church-Assembly.

Answ. 1. We make no other subjection here then our brethren make; for they make ten to be subject to …ve hundred in an independent Congregation: As the part is in subjection to the Lawes of the whole, so make we many Churches in Cities, Townes and Provinces subject in the Lord to all their owne Pastors and Elders convened in a Nationall Assembly: Papists make their Synods to lay bonds upon the consciences of men.

2. Their Synods cannot erre.

3. The Lord Prelate over ruleth them.

4. They make things indifferent necessary.

5. People may not examine Decrees of their Synods according to Gods Word.

6. People may not reason or speake in their Synods. We acknowledge no such Synods. 2. Papists, as Bellarmine, Bellarm.Costerus, Pierius, doe not thinke Synods very necessary,… Fuchr. P…e…r in Exod 10.Exod 10 they call the Popes determination an easier way for ending controversies then Councels; and therefore Pierius saith here, frustra sit per plura, &c.

9. They object, 9. Obiect.If a representative Church consisting onelyonly of Pastors, Doctors and Elders, be a Church of Christs institution, it should have a Pastor over it, as all Churches have; and if it be a generall Councell▪ the Pastor thereof can be no other then the Pope, and there beh… ved to be also an universall Consistory of Cardinals.

Answ I deny both these consequences, a feeding, governing and ministeriall Church doth not necessarily require a Pastor over it. Timothy is a Pastor to himselfe, and by preaching both saveth himselfe and others, 1 Tim. 4. 16.

2. Cardinals are degrees above Pastors and Prelates, p. 247our 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 disci…line concerne the conscience and practise of all, Ergo, all and every beleever should handle matters of discipline, and not some few of a whole Nation who representeth the rest.

Answ. That which concerneth all, one and the same way and the manner, should be handled by all. That which concerneth all, divers and sundry manner of wayes should be handled by all divers manner of wayes: If ten men be owners of a ship, nine of them cannot sell the ship without the consent of the tenth owner: If all both Elders or Ministers, and the whole company of beleevers had one and the same power of the keyes, we see not but all, Ministers and people should have a like hand in voicing and coucluding; nor doe I well see, that if the keyes be given to all beleevers, upon our brethrens former ground, because they are the body and Spouse of Christ, how women and beleeving children can be excluded from joynt-governing and use of the keyes (except in the act of publike teaching, 1 Cor. 14. 34. 35. 1 Tim. 2. 12.) with Pastors, Doctors and Elders, seeing they are the body and Spouse of Christ, no lesse then men: God accepteth no persons, nor sexes, male or female, in these spirituall priviledges, Gal. 3. …8. 2 Cor. 6. 18. 1 Pet. 3. 4, 5, 6. But seeing discipline concerneth all divers wayes, according as God hath seated and placed persons in his Church; some in higher, and some in lower places of Christs body; therefore Ministers are to handle points of doctrine and discipline in Synods authoritatively. People also by electing Commissioners to Synods, by consenting, reasoning, proposing and advising, and according to their place, …ot authoritatively.

p. 24811. They object, Obiect. 11.It is a Popish abusing of the people of God to exclude them from all government of Gods house, and all meanes of edifying one another, and leade on the people in an implicit faith and …ind obedience.

Answ. This objection toucheth the question anent the power of private Christians in edifying one another, where I must stay a little to cleare doubts, for divers run in extremities here. Hence our

1. Conclusion. Separat 3 pet. 4. posit p. 5We utterly condemne the doctrine of Separatists, who teach that private Christians gifted with knowledge,… against …. suppose they be out of office, are to preach the Gospell,A…nsworth communion of Saints. and to prophesie publikely for the edefying of the Church.

1. Because by consent of all sound Divines, all antiquity and confession of party, and Pauls testimony, Eph. 4. 11. there are none given of Christ, when he ascended on high, for the publike edefying of the Church, and gathering of the Saints to Christs second comming, save only Pastors, and Doctors and Elders. But the private gifted men are to edefie by publike prophecying, and they be none of Christs officers, and they are unlawfull teachers.

2. To preach publikely as ordinary messengers. (I say) ordinary, because of our expectants of the ministery, who preach by the call of the Church, for a time, as the Sonnes of the Prophets, while they be ordained Pastors. To preach (I say) publikely, is a formall act of Pastors who are sent, Rom. 10. but these Prophets are not sent, Ergo, they ought not to preach. They answer but as Anabaptists and Socinians doe, who say to be gifted of God is to be sent; but I answer, Paul Rom 10. 14, 15. thinketh not so, because he understandeth such a sending, as is required in ordinary Pastors, who begetteth faith in their hearers, v. 14. and whose feet are beautifull upon the monntaines, by bringing glad tidings of peace, v. 15. Now these were such as both were gifted, and had authority to preach. 2. Christ, Mat. 10. clearly differenceth gifting of Pastors, v. 1. from authoritative sending, p. 249v. 5. v. 16. And also John 20, 21, 22, 23. 3. Because God challengeth such as run, and the Lord sendeth them not, Jer. 23. 21. 4. Because no man taketh that honour on him, except he be called of God, as was Aaron, Heb. 5. Suppose he be gifted as our Saviour was. 6. Publike Preachers have power authoritative to binde and loose, and accordingly God bindeth and looseth in heaven; but private beleevers have not this power but only Pastors, Mat. 18. 18. Mat. 16. 19. John 20. 23. 7. Such Preachers they dreame to be in the old Testament; but the …ld Testament speaketh of none but men in office, as Priests, Levites, Prophets, &c.

M. Robinson saith, R…binson against Tat…r, p 28.1 Cor. 14. There were gifted ordinary Prophets not in office, who preached publikely.

Answ. These Prophets were Prophets by office, and so b…side that they were gifted, they were sent with officiall 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 signifie over these that are in office, as the places in the margen cleare,aaGen 10. 7. Exod 7 …. Deut. 8 55. Iudg 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 Ki…g 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.Gen 10:7Exod 7Deut 8:55Judg 61 Sam 22:51 Kgs 1:81 Kgs 1:11 Kgs 13:111 Kgs 13:22 Kgs 20:12 Chr 12:5Ps 7:9Lam 2:20Hab 1:1Matt 1:2Acts 10:8Acts 10:15Rev 11:10 and a place cannot be brought where the word Prophet signifieth a man who publikely preacheth, and yet is no Prophet by office, but possibly a Fashioner, a …lough-man, a Shoomaker▪ 3. The formall …ff…cts of publi…e edefying, comfe…ti…g, convincing, converting soules are ascribed to these. …ophets, v. 1, 3, 4, 5, 12, 24 25, 31. which are ascribed to pr… ching Pastors, Rom 10. 14, 15. 1 Cor. 4. 1, 2, 3. 4. In this chapter, and in chap. 13. Paul doth set downe Canons anent the right use of the offices that he spake of, 1 Cor. 12. 28, 29. 5. Paul must thinke them Prophets by office, while as he compareth himselfe who was an Apostle and Prophet with these Prophets, v. 37. If any man thinke himselfe to be a Prophet, or spirituall, let him acknowledge that the things that I write to you are p. 250the Commandements 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 prophesie publikely. M. Robinson saith, they cannot be extraordinary, because extraordinary Prophets are infallible, and cannot erre, else the Scriptures should have been written by Prophets, who could erre, but these Prophets, 1 Cor. 14. could erre and were not infallible, because their doctrine was to be judged, v. 29.

Answ. Part… com. Bulling. ib. Calvin.This is a silly reason, Pareus, Bulling, Calvin, Beza saith all spirits are to be tryed by the word, and all Prophets, even Samuell and Nathan may erre, and looke beside the booke, and may speake of their owne spirit, how then were the pen-men of Scripture infallible, saith Robinson?

I answer, there are none simply infallible but God, every man is a lyar: The pen-men of the Scripture were infallible, because when they were actually inspired by the Holy-Ghost, they could not erre: And the spirits of all Prophets are to be tryed by the word, even of Paul preaching at Berea: But it followeth not that Paul then could erre. To this they answer, that false Prophets, as Balaam, could not erre when they were actually inspired, no more then Canonicke writers.

Answ. In the case of infallibility all are alike, none are infallible by any infused habit of a Propheticall spirit; but false Prophets were inspired with an habituall spirit of lying, which spirit is not in Canonicke writers. Robinson and others of his side thinke them not extraordinarily inspired. 1. Because these Prophets might have been interrupted and put to silence, that another to whom choiser things were revealed, might prophesie, v. 3. 2 Because Paul exhorteth to pray for the gift of interpretation, and to covet (saith others) to prophesie. Now we cannot seeke in faith from God an extraordinary and miraculous gift. 3. Others adde, this prophecying was subject to the free-will of the Prophets, for they might prophesie, or keep silence, as they pleased; p. 251but the acts of extraordinary prophecying are not subjected to the free-will of the Prophets; therefore this was but ordinary prophecying, to the which all gifted professors even out of o…fice are obliged for the edefying of the Church of Christ to the worlds end.

Answ. All these three come to one, to wit, acts of extraordinary prophecying are under the determination of free-will.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 paines. So there was a Propheticall 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 meerly contingent, which are determined onelyonly in the free Decree of God, is not so under our free-will, as the acts of preaching and interpreting Scripture out of a Propheticall infused habit: For prophecying things to come seemed to have come on the Prophets of old, as a fire-…lash appeareth to a mans eye in the darke ayre, he cannot chuse but see it, Ezech. 2. 14. So the spirit lifted me up, and tooke me away, and I went in bitternesse, Hiero…. Epist. 125. trium questionum ad Damas q ….in the heate 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, Oecumen 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 prophecyed. See Ierom. Oecumen. Greg…r. and Thomas.

The Propheticall spirit in the New Testament seemeth to be more swayed with free-will, and morall threatnings, 1 Cor. 9. 16. Woe unto me if I preach not the Gospell; yet the habit from whence he preached was a p. 252Propheticall principle, Galath. 1. 12. 1 Cor. 14. 32.

3. Conclu. Hence prophecying is not a habit, and it is a habit. It is not an habit. 1. Because no Prophet can simply prophecy when he will, except the man Christ, especially of things to come by contingent causes (the presence of which things (saith Suarez) is onelyonly connaturall to God, Suarez d… tripl. virt. disp 8. sec. 8. n 7.and to no morrall man) comming on men by a transient irradiation, while as the candle of Gods propheticall light glanceth upon the fancy, and from thence to the mind, that the man may see and reade the species and images, and when this light shineth not Nathan and Samuell reade beside the Bible and are widely out. Proph…cy also is an habit. For 1. something remaine in Isaiah and Jeremiah while they sleepe, and prophecy not, from whence they are named Prophets, and really are Prophets; for when God hath once revealed himselfe to one as to his owne 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 Samuell was established to be a Prophet of the Lord. 2. Because there remaineth a propheticall light, whereby the man gave ass…nt to the last propheticall revelation, and so the species and propheticall images must remaine in the fantasie, and with these a propheticall memory of by past predictions, and so some experimentall certainty, that what he fore-telleth shall come to passe: See Thomas and Caietan, Thomas 22. q. 172. ar. 2▪now the object propheticall is knowne three wayes,Ca…tan. co…. in 22. q. 171. ar…. 2. 1. When the naked naturall images or species of the materiall object are only cast in by God and no more, and this is most in dreames, as Nebuchadnezar saw a tree in his dreame, but knew not that it was a King, Pharoah saw seven blasted reeds and seven leane kine, but knew not that they were seven yeares of Famine. And sometimes in a vision being in an extasie, as John, Rev. 1. saw 1. seven candl…sticks, but knew not that they were the seven Churches of Asia, while Christ revealed the meaning to him. 2. The p. 253images and species are knowne formally, as signes signifying thus and thus, as Joseph by a propheticall light saw the seven leane kine to be seven yeares of famine. 3. Now there is a third light, to judge of the act of seeing, which I take to be two-fold. 1. When the Seer and Prophet is perswaded that what he seeth is a propheticall 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 beleeveth these things shall come to passe,Anton Walleus i… loc. com. de Theol p. 18. which he seeth, either by a common light of historicall faith, as Pharoah might beleeve that seven yeares of plenty should come, and Balaam that Christ the starre of Jacob should certainly arise and shine upon the Church, or the Seer seeth and beleeveth by light of saving faith, as Isaiah and Daniel beleeved that the Messiah should be slai…e, and this latter light whatever good Schoole-men 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 fantasie, the species of the starre of Jacob. 2. And know that they meaned no other thing, then the Messiah. 3. And be certainly perswaded that he saw so, and that he was not deluded, yea and historically beleeve that that blessed Starre should arise, and yet he had no light of saving faith to beleeve that the Messiah should come. So h…e we cannot but distinguish betwixt a propheticall 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 beleever, onelyonly 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 wayes.

1. Because the… were Prophets of the New Testament, and so grace being more aboundant now nor p. 254under the old Testament, it can bow and facilitate freewill to acts of prophecying, and Paul from more grace laboured more aboundantly then they all.

2. Prophecying 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 dreame, neither can it be proved from 1 Cor. 14. that Paul willeth them all without exception, to covet to speake 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 meanes to dispose themselves to prophecy, for when the passion of anger overclouded the fancy and the species therin, then Elisha calleth for a minstrell to play, and dispose the minde 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. … com in 2 … 3 ad … conseque…ter … ad De…m.

Neither are Robinsons arguments of great weight, I answer only these that have most apparency, 1 If the Lords giving of the spirit extraordinary to Eld…d 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.Rom 1

Answ. The antecedent is false, because to Eldad and Medad were given both the spirit of prophecy, and from that gifted spirit, came a propheticall impulsion actually to prophecy without any farther call of the Church; for God spake then by impulsion, as he doth now by his Word, els one may say the physicall and naturall power that Samuell had to kill Agag, was a calling sufficient to authorize him to kill …gag, and an hability to discharge the office of the high-Priest in a man of the tribe of Iudah were a good calling for one so gifted to thrust himselfe in Aarons chair, which p. 255God tyed 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 Gospell 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 Pastour without any call or authority officiall from the Church. And what? will Robinson say, Socin tract. de eccl. ad 10 c Rom. 10. 4. 15 & de exter. reg. …. fo 252.Rom 10:4Rom 10:15because these Prophe…s are gifted to baptize and to administer the Supper of the Lord, as well as they are to preach the Gospell, 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 leape up to the throne and the bench; but our Divines as Calvin, Parcus, Zanchius, Iunius, Beza, make two dif…e…rent things in a lawfull calling. 1. foreign, gifts for the calling, which is not enough. 2. foreign, 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 Ma…istrates are bound to expound, open up, and apply the law by which they governe, else they rule by tyranny. Hence the publick Sermon of Jehoshaphat, 2 Chron. 19. to the Iudges and Levites, and his prayer, and Hezekiahs Sermons, 2 Chr 29. and Nehemiah taught the people, Neh. 8.

Answ. 1. Iunius and Ar. Mont…. Iehoshaphat foreign 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 hee sent the Princes to teach not in their owne persons, but hee sent them to take care that the Levites should teach in time of that Apostacy.

p. 2563. The Kings and Judges were to teach according to the judiciall Law the equity of their sentence to the ill doer, as a Judge to convince a thiefe and a murtherer may lay before him the eighth and the sixt commandement in so farre as the breach of these disturbeth the peace of the common-wealth, not as they are Church scandals, and whither the male-factor be convinced or not, the Judge punisheth with the sword, so that the Judges handling of the judiciall law, and his handling of the morall law now is meerly civill and coactive, neither is he to labour the conversion and repentance of the Elder, and so ecclesiasticall edification; but the handling of the law by the Separatist Prophets is meerly pastorall and for the conversion of soules, and they are the only preachers who gather the Church of Saints; Pastors and Doctors are not to convert soules to Christ, but to confirme these who are already converted and made Saints by their Prophets, neither is the Prophets handling of the law civill, coactive or regall, all which they teach themselves: So are we to thinke of these exhortations of Iehoshaphat and Hezekiah, they taught indeed foreign, secundum quid in a civill and coactive and regall way, by a kingly and imperiall commanding, not by a servant way, or a ministeriall or pastorall way. Ergo, Kings are Prophets, and Seers and Priests, whose lips should preserve knowledge, and ergo, Kings are Ministers, by whom we beleeve, and sent to open the eyes of the blinde as Prophets, 1 Cor. 14. It is a most vaine consequence. So also from Jehoshaphat, a generall of an army his publick praying having the spirit of adoption, asking helpe from the Lord of Hoasts before the armies joyne in battle, can no wayes be concluded that Iehoshaphat was a publick Prophet, for then at all times, as in that extraordinary warre, hee should publickly pray for the people in all Church-meetings, as did the Priest.

What he bringeth for publick preaching in the Synagogue by Christ, Paul and others, which (saith hee) p. 257were not Pastours, is not to any purpose. Christ and Paul had a calling, ordinary or extraordinary it skilleth not, it was more then naked gifts; some private Christains, Act. 8. 4. preached the Gospell, but when? in time of heavy persecution when they were scattered, v. 1. v. 4. Then all gifted Christians, trades-men or what else, not separated by Christ and his Churches calling may now preach the Gospell, yea be the ordinary and only converters of souls and gatherers of the Saints; it followeth no wayes.

2. Many grave Divines thinke these were the seventy Disciples, and not private professours. Other doubts of this kind are of no weight, therfore I goe on to that which Christians may doe, and yet have they no power of the keyes.

2. Conclusion. 2. ConclusionThey are to edifie, exhort, rebuke and comfort one another,Heb. 3. 13:Heb 3:13 and this they may doe, not one to one onelyonly,Lev. 19. 17.Lev 19:17 as some say, but one to many, 1. So the Scripture saith,1 Thess 5. 11, 12.1 Thess 5:111 Thess 5:12 Proverb. 10. 21.Col. 3. 16.Col 3:16 The lippes of the righteous feed many, Heb. 10. 23.Heb 10:23Ephes. 4. 29. They are to speak words ministring grace to the hearers: Mal 4. 16.Mal 4:16So saith Calvine, Zach. 8. 21.Zech 8:21Bullinger, Calv. com. Hos. 2. …Hos 2Beza, Bulling in …cl. 46.Davenant, Whittaker, Pareus, Zanchius, Beza. ib.Musculus, Gualther. 2. The word foreign, exhort one another,Dav…nanit. in Col. 3. 16.Col 3:16 will not beare that one with one only should conferre,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) Iam. 5. 6.Parcus in Hos. 2. 2. Zanch.Hos 2:2 pray one for another, foreign, it were narrow charity to pray one for one onelyonly,Muscul in Es. c. 2. 2.Isa 2:2 Iam. 5. 9.Gualib. hom. 17. Grudge not one against another, foreign; this forbiddeth not only grudging of one against one, but of one against many, Roman. 13. 9. Love another, foreign, 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 spake oft one to another, foreign every man to his neighbour, 2 King. 7. 9. The foure 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, foreign. This could not have been p. 258one 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 occasionall: but these with ill logick distinguish, where the law distingui…heth not, for one and the same conference is both occasioned by the Lords chast…s…men…s upon Iob. ch. 1 ch. 2. and als… fore-set and intended by Iobs friends, who made an appointment to come together to mourne with him, and to comfort him, for the word, v. 11. foreign jagnad is to indict, fore-set time and place, 2 Sam. 20. 5. So Amasah went to assemble the men of Judah, but hee tarried longer then the time which hee had appointed him, foreign Exod. 25. 23. There will I appoint with thee or meet with thee, Job 9. 19. Who shall set mee a time to plead, Am. 3. 3. Numb. 10. 4. 2. If conference of many be lawfull, 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 essentiall ingredient in the action to make it of a lawfull action, to become unlawfull, except it were fore-set upon religious reason of some sacred or mysticall signification, as our holy dayes were: meere circumstances, doe not change actions that way. 3. All Divines, the Fathers as Augustine, Aug. de civ. D…i. l. 1. c. 9.Chrysostome, Ambrose, Hyeron. Thomas, Ch…ys. hom in …x. 23.Bannes, Suarez, Vasquez, Valentia, make private exhorting and rebuking our fallen brother a duety of the law of nature,Ambros. in Lu…. 17. such as to take our neighbours Oxe out of a ditch,Hyer. in Mat. 18.Matt 18 to visit a prisoner,Thom …. q. 33. to give almes to the poore:Barnes in 22. q. 33. art. 2. now if to intend time and place to lift up a brother whom God hath cast downe, to reduce him whom wee understand God hath permitted to wander,Suarez Vasquez ib Valentia Jesuita. be unlawfull, then to foreset time and place to visit a captive in prison, to give almes to the poore by that same reason were unlawfull, which no man, in reason, can say. 4. To intend p. 259and to appoint time and place for obedience to any Commandement 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 lesse unlawfull, then for one of intention and fore-setting time and place to preach to many.

2. The word maketh mutuall exhorting lawfull, and condemneth the mutuall preaching of private Christians.

3. Private exhorting and teaching differ. 1. The Pastor rebuketh swearing as a publick watch-man, with care for many, Ex officio specialis delegationis, and authoritatively by the power of the keyes, the private person rebuketh swearing out of charity, with care onelyonly of these with whom hee converseth withall, by noe power of the Keyes. A Watch-man giveth warning of the approach of the enemy, and the common Souldier may doe the same, the Schoolemaster teacheth one lesson, the schoole-fellow teacheth that same, the one by office, the other of common Charity. 2. The Pastour interpreteth the word, the private person doeth but use, apply and accommodate the sense and interpretation of the word to his owne act of beleeving, and the acts of admonishing, rebuking, comforting his brother.

Twelfthly they object against Synods. The Pope is the Antichrist, because he willeth men to appeale from their owne Churches to him, as Whittaker and Chamier. prove; but the doctrine of the Synods teach men to appeale p. 260from particular Churches to Synods, and by no word of God have Pastors power over other Congregations, nor their owne.

Answ. Antioch appealed from corrupt teachers, Acts 15. 2, 3. and that is Apostolike; but to appeale from a Church to a man of sin, as if he were the whole Church is Antichristian.

2. If sixe beleevers in a Congregation of forty beleevers should censure a brother, our brethren would say that brother should appeale from these sixe (who yet make an independent Congregation) to the Church of forty, yet should not this be Antichristian.

3. To appeale from a Church as an unlawfull judicatory is unlawfull, but to appeale from a lesser Church, as from a not competent Judge, to that same Church in a larger meeting is most lawfull.

4. That Pastors of divers Churches have power over many Congregations, being convened in a Synod is cleare, Acts 1. Acts 6. Acts 15.

13. They object, Obiect. 13.That this wanteth antiquity.

Answ. Conc…l. Sa…d c 17.This is said for the fashion,Con…l. Laodic. c. 12 what meaneth then the tomes of Councels,Con…, Africa, c. 127 the Councell of Sardis, Laodicea, Conc. Toledo. 4. c. 25Africa, August. con. dona… l. 2. c 3.Toledo 4. Canon Law, Cyprian, Augustine, Tertullus, Cypr. l. 2. ep. 3.Irene, Chrysostome, &c.