The Due Right of Presbyteries

CHAP. 1. SECT. 1. PROP. 1.

T He Church which Christ in his Gospel hath instituted, and to which he hath committed the keys of his Kingdom, the power of binding and loosing, the Tables and Scales of the Covenant, the Officers and Consures of his Church, the Administration of all his public worship and Ordinances, is, coetus fidelium, a company of Believers, meeting in one place, every Lord's day, for the administration of the holy ordinances of God to public edification. 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one, and built on a rock, Mat. 16. 18. a Such as unto whom any offended brother might complain, Mat. 18. 17. 3 Such as is, to cast out the incestuous▪ Corinthian, 1 Cor. 5. Which cannot agree to any diocesian, provincial, or National assembly.

Ans. From these we question.

Quest. 1. If a company of believers and saints built by faith, upon the rock Christ, and united in a Church-Covenant, be the only instituted visible Church of the New Testament, to the which Christ hath given the keys:

Let these considerations be weighed.

1. Dist. The matter of an instituted visible Church is one thing, and the instituted visible Church is another, as there be ods betwixt stones and timber, and an house made of stones and timber.

2 Dist. It is one thing to govern the actions of the Church and another thing to govern the Church, the Moderator of any Synod, doth govern the actions of the Synod, but he is not for that a Governor, Ruler, and Pastor of the Synod. Or, ordering actions, and governing men are diverse things.

3. Dist. A thing hath first its constituted and accomplished being in matter, form, efficient and final causes, before it can perform these operations and actions that flow from that being so constituted, a Church must be a Church, before any Ministerial Church actions can be performed by it.

4. Dist. It is one thing for a company to perform the actions of a Church mystical and redeemed of Christ, and another thing to perform actions ministerial of a Church instituted and ministerial.

1. Concl. A company of believers professing the truth is the matter of the Church, though they be saints by calling and built on the rock, yet are they but to the Church instituted, as stones to the house. 2. Because they cannot perform the actions of a constituted Church, till they be a constituted Church. 3. Our Divines call men externally called, the matter of the visible Church, so Trelcatius, Tilenu • , professors of Leyden; Piscator, Bucanus, so say our brethren.

2. Council. Ordination of Pastors, and election of Officers, administration of the seals of grace, and acts of Church censures, are holden by God's Word, and by all our Divines, actions of a ministerial and an instituted visible Church, and if so, according to our third distinction.

It is a wonder how a company of Believers united in Church-Covenant, cannot perform all these, for they are united, and so a perfect Church, and yet cannot administrate the Sacraments: for though they be so united, they may want Pastors, who only can perform these actions, as this Treatise saith, and Robinson and the Confession. And it is no less wonder that Officers and Rulers who are to feed, and govern the Flock, are but only accidents and not parts, not integral members of a constituted Church: no perfect Corporation maketh its own integral parts or members, a perfect living man doth not make his own Hands, Feet, or Eyes, the man is not a perfect one in all his members, if all the members be not made with him; but Officers by preaching make Church-members.

3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting, for public edification, by common and joint consent, as this Author saith. 1. The instituted Church of the New Testament is an organical body of diverse members, of eyes, ears, feet, hands, of Elders governing, and a people governed. 1 Cor. 12. 14, 15. Rom. 12. 4, 5, 6. Act. 20. 28.

But a company of believers, meeting for public edification by common consent, are not formally such a body; for they are a body not Organicall, but all of one and the same nature, all believers and saints by calling, and are not a body of Officers governing, and people governed; for they are, as they are a visible Church, a single uncompounded body, wanting Officers, and are as yet to choose their Officers: and all thus combined are not Officers, Rom. 10. 14. How shall they preach except they be sent? 1 Cor. 12. 29. Are all Apostles? are all Prophets? we justly censure the Papists, and amongst them, Bellarmine, who will scarce admit an essential Church of believers, but acknowledgeth other three Churches beside, to wit, a representative Church of their Clergy only, excluding the Laickes (as they call them) 2 A consistoriall Church of Cardinals. 3. A virtual Church, the Pope who hath plenitude of all power in himself, against which our writers Calvin, Beza, Tilenus, Junius, Bucanus, professors of Leyden, Whittaker, willet do dispute; so the other extremity can hardly be maintained, that there is an instituted, visible, ministerial Church to which Christ hath given the keys of the Kingdom of Heaven, exercising Church actions, as to ordain, and make and un-make Officers and Rulers without any officer at all. The major of our proposition is grantted by our brethren, who cite, 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the only visible Church instituted in the New Testament. Nothing can be said against this, but a Church of Governors and People governed is an instituted visible Church; but there is an instituted visible Church before there be Governors, but such an instituted Church we cannot read of in God's Word, which doth and may exercise Church acts of government without any Officers at all.

2. That company cannot be the Church ministerial instituted by Christ in the New Testament, which cannot meet all of them, every Lord's day, as the Church of Corinth did for administration of the holy Ordinances of God, and all his Ordinances to public edification; for so this Author describeth a visible instituted Church, 1 Cor. 14. 23. But a company of believers meeting for public edification, by joint and common consent cannot meet for the public administration of all the Ordinances of God, 1. They cannot administer the seals of the Covenant being destitute of the Officers, as the Scripture, and their confession saith, 2. They cannot have the power of public edification, being destitute of Pastors, because the end cannot be attained without the means appointed of Christ. But Christ for public edification and Church edification hath given Pastors, Teacher • and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. I • is not enough to say, that such a company meeting hath power of Pastoral preaching and administration of the Seals of grace, because they may ordain and elect Officers, for such public edification, but 1. we prove, that that which our brethren call the only instituted visible Church of the New Testament, hath not power to administrate all the Ordinances of Christ, and how then are they a Church? can we call him a perfect living man, who cannot exercise all the vital actions, which flow from the nature and essence of a living man? 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances, because they may appoint Officers, who have such a power; then any ten believers, who have never sworn the Church-Covenant, meeting in private to exhort one another is also the only instituted Church ministerial, in the New Testament, for they have power to make such Officers, and may invest themselves in right, to all the Ordinances of Christ, by our brothers Doctrine, 3. All the places cited by the Author, speak of a Church visible made up of, Officers governing, and people governed & as Mat. 16. Mat 18. cannot exclude Pastors who bind on Earth, and in heaven, or Pastors who are stewards, and bear the keys, as hereafter, I shall prove. Also the Church of Corinth did meet for the administration of the Lord's Supper, 1 Cor. 11. 20. and so were a Church of Officers and governed people, they met with Paul's spirit, and the authority of Pastors. 1 Cor. 5. 4. another Church that exercised Discipline, as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints, Bishops, and Deacons. Phil. 1. 1. 2. Ephesus of a flock, and an eldership, Acts 20. 28. so the visible ministerial Church that the word of God speaketh of, as all the seven Churches of Asia and their Angels, had in them Officers to govern, and people governed, and therefore they were not a number of sole. believers united in a Church-covenant, which in very deed i • but stones and timber, not an house built of God; for in the ministerial Church of the New Testament, there is e • e • a relation betwixt the Elders and the flock: we desire to to see a Copy of our brethren's instituted visible Church, to the which Elders are neither essential, nor integral parts, for their instituted visible Church hath its complete being and all its Church-operations, as binding, loosing, ordaining of Officers, before there be an Edldership in it, and also when the Eldership is ordained, they are not Eyes and Ears to the instituted Church, nor watchmen, because it is a body in essence and operation complete without officers. 2. the officers are not Governors, for as I trust to prove, they have no act of ministerial authority of governing; over the people by our brethren's Doctrine, 2. all their governing is to Rule and moderate the actions of the whole governing Church, which maketh them no ways to be governors, nor over the believers in the Lord, nor overseers, nor watchmen: as a Preses who moderateth a Judicatorie, a moderator in a Church-meeting, a Prolocutor in a convocation, is not over the Judicatorie, Synod, or meeting, or Convocation. 3. The Eldership are called by them, the adjuncts, the Church, the subject: the subject hath its perfect essence without its accidents and common adjuncts.

The Author saith, this company of believers and Church which wanteth Officers, and (as we have heard) is complete without them, is the corporation to which Christ hath given the keys of the Kingdom of Heaven; which deserveth our brotherly censure: for we then ask a Scripture for the Lord's giving of the keys to Pastors and Elders; if the keys be given to Peter, Mat. 16. as a professing believer, by what Word of God are they given to Peter, as to an Apostle and Pastor, it would seem the Pastors have not the keys jure Divino; for by this argument our Divines prove the Bishop not to be an Office of power and jurisdiction above a Pastor and Presbyter, because the keys were not given to Peter as to the Archbishop, but as to a Pastor of the Church, and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction, jure Divino.

Hence the question is, if it can be concluded that the keys of of the Kingdom of Heaven, Mat. 16. Mat. 18. were given to Peter, as he represented all professing believers, or if they were given for the good of professing believers, but to Peter as carrying the person of Apostles, Pastors, and Church-guides?

1. Distinction, There is one question of the power of the keys, and to whom they are committed, and another of the exercise of them, and toucheth the government of the Church, if it be popular and democratical or not?

2. Dist. It is not inconvenient, but necessary that Christ should give to his Church, gifts, Pastors and Teachers, of the which gifts the Church is not capable, as a subject as if the Church might exercise the Pastor and Doctors place: and yet the Church is capable of these gifts, as the object, and end, because the fruit and effect of these gifts redoundeth to the good of the Church, see Parker, see the Parisian school and Bayner.

3. Distinct. There is a formal ordinary power, and there is a virtual or extraordinary power.

1. Concl. Christ Jesus hath immediately himself without the intervening power of the Church or men, appointed offices and Officers in his house, and the office of a pastor, and Elder is no less immediately From Christ (for men as Christ's Vicars and Instruments can appoint no new Office in the Church ) then the office of the Apostles, Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediately, and so absolutely, and so the power of the keys, is given to the Church the same way. But the Officers, and key bearers now are given mediately, and conditionally, by the intervening mediation of the ruling and ministerial Church, that she shall call such and such, as have the conditions required to the office by God's Word, 1. Tim. 3. 12, 3. Hence we see no reason, why the keys can be said to be given to believers, any other ways, then that they are given for their good.

2. Concl. I deny not, but there is a power virtual, not formal in the Church of believers, to supply the want of ordination of pastors, or some other acts of the keys simply necessary, hic & nunc; this power is virtual, not formal, and extraordinary not ordinary, not official, not properly authoritative, as in a Church in an Island, where the pastors are dead, or taken away by pest or other ways, the people may ordain Pastors or rather do that which may supply the defect of ordination, as David without immediate Revelation, from Heaven to direct him, by only the Law of nature, did eat shewbread; so is the case here, so answer the casuistes and the schoolmen, that a positive Law may yield in case of necessity, to the good of the Church; so Thomas Molina Suarez Vasquez Vigverius, Sotus Scotus Altisiodorensis Durand Gabriel, and consider what the learned Voetius saith in this. What if in an extreme case of necessity, a private man, endued with gifts and zeal should teach publicly, after the example of the faithful at Samosaten. Yea and Flavianus and Diodorus preached in Antioch, as Theodoret saith; yea, saith Voetius, an ordinary ministry might be imposed on a Laic, or private person by the Church, though the presbytery consent not, in case of necessity. God ( saith Gerson) may make an immediate intermission of a calling by Bishops; yea ( saith Anton. speaking of necessities Law ) The Pope may commit power of Excommunication, quia est de jure positive, pure Laico & mulieri, to one mere Laicke, or a woman; though we justify not this, yet it is hence concluded that God hath not tied himself to one set rule of ordinary, positive Laws: a captive woman (as Socrates saith) preached the Gospel to the King and Queen of Iberranes, and they to the people of the Land.

3. Concl. The Author in the foresaid first proposition, will have no instituted visible Church, in the New Testament, but a Congregational or Parishonal Church, that meeteth together ordinarily, in one place, for the hearing of the Word. But we think, as a reasonable man is the first, immediate and principal subject of aptitude to laugh, and the mediate and secondary Subjects are, Peter, John and particular men, so that it is the intention of nature to give these and the like properties, principally and immediately, to the speci • e, and common nature, and not immediately to this or that man; so are the blessings of the promises, as to be built on a Rock; victory over hell, and such, given principally and immediately to the Catholic and invisible Church, as to the first and principal subject; and no ways to a visible Congregation consisting of 30 or 40. professing the Faith of Christ: but only to them, not as Professors, but to them as they are parts and living members of the true Catholic Church. For sound professors, though united in a Church-covenant, are indeed the mystical Church, but not as professors, but as sound believers, and therefore these of whom Christ speaketh, Mat. 16. Are built on a Rock, as true believers; but the keys are given not to them, but for them, and for their good, as professors making Peters confession, and in God's purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter, as representing the Church-guides especially, though not excluding believers, giving to them popular consent, and not to Believers, as united in a company of persons in Church-covenant, excluding the Elders.

1. To that Church are the keys given, which is built on the rock as a house, the house of wisdom, Prov. 9. 1. The house of God, 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles, by Doctors and Teachers, whom Christ hath given, for the building of his house, Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers, but a Church edified by the Word, Seals, and Discipline: Ergo such a Church is not here understood. The propofition is granted by the Author. I prove the assumption. The Church of believers combined in Church-covenant, but wanting their Pastors and Teachers, is not wisdoms house, nor built by pastors and Doctors given to edify and gather the body, but they are only the materials of the house: yea wanting the pastors, they want Ministerial power, for pastoral preaching and administrating the Seals, and for that, they want the power of edifying the body of Christ, which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholic and invisible Church in the Faith of Christ, yet as it is promised to the Church, to the which Christ promiseth the keys of the Kingdom of Heaven, it can be no other beside external and Ministerial building by a public Ministry.

2. Arg. To these are the keys here promised, who are stewards of the mysteries of God, 1 Cor. 4. 1. And servants of the house by office, 2 Cor. 4. 5. And are by office to open the doors and behave themselves aright in God's house, 1 Tim. 3. 16. and to divide to these of the house their portion in due season, Mat. 24. 45. and to cut the word, 2 Tim. 2. 15. But a company of professing believers joined together in a Church-covenant, and destitute of officers, are not stewards by office, nor servants over the house, &c.

Ergo, to such a company the keys are not here given.

The proposition especially is to be proved (for the assumption is granted by our brethren and evidently true) but it is sure by the phrase of Scripture, Isaiah. 22. 22. And I will lay upon his shouldier the key of the house of David.

〈 in non-Latin alphabet 〉 Clavis a 〈 in non-Latin alphabet 〉 apperuit, proveth this. Shindlerus in Lexico, metonymice significatur, Authoritas, Facultas, potestas omnis gubernationis, iubendo, ac vetando, expediendo ac coercendo, power of government Musculus, so Calvin: these who are made masters of households receive keys, whereby they open and shut, it is a token of power given to Kings Junius, it noteth a full government, by this borrowed speech, saith Beza, is signified the power of Ministers, Isai. 22. Mat. 16. Pareus. I shall make the steward of my house, Jerome the key is a power of excellency, and Chrysostom, Augustine, Beda saith the same.

Fulgentius calleth this the power of binding and loosing given to the Apostles; so other Scriptures expound the keys to be a power of office, as Esa. 9. 6. And the government shall be upon his shoulder, Interpreters say, David's keys are given here, Rev. 3. 7. These things ( saith he ) that hath the key of David, who open • h and no man shutteth, and shutteth and no man openeth, Rev. 1. 18. I have the keys of hell and death, Rev. 9. 1. And to him was given the key of the bottomless pit; so Stephanus on the word, 〈 in non-Latin alphabet 〉 , Clavis. Whittaker, it signifieth a power of office given to some, and not to all; as Calvin here (saith he) Christ speaketh of Peters public office, that is, of his Apostleship so, Bullinger, Erasm. Zwinglius Marlorat, Pareus on the same place. I think, while of late, never interpreter dreamed, that in the Text, Mat. 16. the keys of the Kingdom of Heaven are given to all believers, but only to the stewards of the house built upon the Rock.

3. Arg. To these in this Text doth Christ give the keys, to whom he giveth warrant, for the actual exercise of the keys, to wit, to bind and loose on Earth, and so open and shut the doors of the Kingdom. But this warrant and official authority of binding and loosing, Christ giveth to Peter only as representing Apostles, Teachers and Elders, and not to the Church of believers convened Covenant-ways, and destitute of Officers; Ergo, the proportion is clear in the Text; to the same person, to whom the promiseth the power or keys, to the same he promiseth Officiall warrant to exercise the special acts of the keys, but to Peter is the promise of both made 19. and if Christ allude to the place, Is. 22. 22. Then (I say) these to whom Christ gave the keys, do by Office represent him who hath the keys of David's house and the Government on his shoulder, And I will give to thee the Keys of the Kingdom of Heaven, there is the power and authority granted; And whatsoever thou shall bind on Earth, shall be bound in Heaven: there is a warrant, for the exercise of the acts of the power given also to Peter; Now if the keys be not given to Peter as to a Pastor; Peter and pastors, by this place, as pastors, neither have the keys, nor official warrant to preach, and to remit, or retain sins; and if by this place, they have it not, we desire to see a warrant from Christ, before he went to heaven, for pastoral preaching Beza in his marginal notes in this Text, saith, here is the Heavenly authority of the Church Ministry; also binding and loosing is all one, with opening and shutting Heaven Gates, and with remitting and retaining sins, John. 20. Papists, I know, deny that the Apostles were made priests judicially to remit sins before Christ's Resurrection, John, 2. so the Cardinal Tolet, and Maldonado Cajetan; but the Truth is, what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World, whereas before they were to preach to Judea only, but this John, 20. (saith Rollocus ) is but a reiterated power, it was given before his Resurrection, and Beza saith the same, and Bullinger saith, the promise is made here and fulfilled John. 2 c. and Pareus expoundeth (what thou shalt loose) here by these words John. 20. So Calvin Whittaker Zwinglius Musculus, Now this same Author acknowledgeth that John. 20. Christ gave pastoral power to all the Apostles to forgive sins.

2. To bind and to loose, are act. s of official power, and of Princes, Rulers, and Feeders, Ergo they are not given to the Church destitute of Feeders and Governors. I prove the antecedent. 1. To bind and loose, by all Interpreters, Augustine, Cyril, Chrysost. C • prian, Euthymius, Hyeromi, Basilus, Ambrose, Sedulius, Primasius, and by our own Calvin, Musculus, Gualther, Pareus, Beza, Zwinglius, Rolloc, Whittaker, and the evidence of Scripture, i • , by public and pastoral preaching, to re • nit and retain sins, to believers or unbelievers; and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners, and so Musculus Beza, and Calvin will have them to be words signifying the • fficiall authority of Princes, Ambassadors, to set at liberty prisoners, or to cast malefactors in bands and prison, as Magistrates and Rulers do, so binding in Scripture is an authoritative act of Princes, Superiors, Governors and Rulers. And so is lo • sing a judicial and authoritative act of Rulers and Overseers as Scripture teacheth us. But the Church of believers wanting their Officers, watchmen, and Overseers, though combined in a Church Covenant, is not a company of Overseers and Rulers, or judicial and authoritative binders and losers exercising power over themselves.

4. Arg. If Christ do not say in this place, nor in Mat. 18. that the keys and the acts of the keys, to wit, binding and loosing, are given to the Church of believers, without their Officers; then neither places prove, that the keys are given to such a Church.

But Christ doth not say it; Ergo, the Text cannot bear it: the assumption I prove. Christ, Mat. 16. 18. speaking of the Church built on a Rock, saith not, I will give to the Church so built, the keys; but he turneth the speech to Peter, when he promiseth the keys V. 19. And I will give to thee, ( Peter, not to the Church ) the keys of the Kingdom of Heaven, surely none needeth to teach our Lord to speak. This change of the persons to whom the keys are promised, wanteth not a reason. Our brethren say, the promise is made to Peter, because he gave a confession of Christ in the name of all believers, and because the keys are given to believers, as the Spouse of Christ, and as his body united to him: but this author, granteth every company of believers, because they are believers, are not an instituted visible Church, but they must be a company of believers professing Covenant-ways Faith in Christ, and Church-communion. But, 1. then the keys are not given to believers because they are believers, and the Spouse of Christ, but because they are such professors, so and so combined in a Church-covenant. But yet I ask, whether true or false profession be the nearest intervening cause of these, to whom the keys are given. If a true profession, then. 1. Unbelieving Pastors are not Pastors; for their profession is not true. And children baptized by them are as not-baptized, or as baptized by Women, 2. If one shall be excommunicated by seven (for such a number this Author requireth to make a visible Church ) even, clave non errante, and most deservedly, he is not bound in Heaven, and excommunicated, in foro Dei, before God: for the profession of these seven may be false, and so the Church acts performed by them, are a non habentibus potestatem, and null, if they be no Church, 3. We can prove by Scripture that Judas though the child of perdition, was a called Apostle. But if a false profession be sufficient to make persons a true visible Church, the • . 1. The keys are not given to believers, because they are believers, and united to Christ, as his body and Spouse, but. 2. This Author saith amiss, That the Church instituted by Christ is a company of believers, and faithful and godly men, whereof Peter was one; for a company of hypocrites are not such. 2. Our brethren prove the keys, to be a part of the liberty of the redeemed ones, but counterfeit professors are not redeemed ones, nor have they that liberty purchased to them in Christ. 4 It shall follow, that our brethren widely mistake a supposed difference which they devise, betwixt the Jewish and Christian Church, to wit, that to make men members of the Jewish Church, external holiness, as to be borne Jews, was sufficient, and to be circumcised, and not a bastard, not descended within three or four Generations of a Moabite, or Ammonite, but that the visible Church of the Gentiles after Christ must be the bride of Christ, and by true Faith united to him. Whereas the members of a Christian visible Church are and may be hypocrites, though not known to be such, as were the members of the Jewish Church. Also Mat. 18 18, 19. Christ changeth the persons, v. 17. after he hath spoken of the Church v. 17. he showeth v. 18. of what Church he speaketh, and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors, verily I say unto you, What soever ye shall bind on Earth, shall be hond in Heaven, and therefore none can make an argument from, Mat. 16. to wit thus, to as many are the keys promised, as are built on the Rock, but all the faithful are built on the Rock, Ergo to all the faithful are the keys promised. 1. The proposition is not in the Text either expressly, or by consequent. 2. The proposition is false, for the Catholic invisible Church is built on the rock, but by our Brethren's confession the keys are not given to the Catholic invisible Church, but only to such a company of professing believers, as make a Parishonal Congregation. 4. That Christ speaketh to Peter as to one representing the Apostles, and not as to one representing all believers, is clear. 1. Because by the confession of our Brethren binding and loosing are denied to many that make Peters confession, thou art Jesus the Son of the living God, as to believing Women and children; and many out of Church. state. 2. If believers as giving Peters confession, and as built upon the rock, Christ, by this place made a ministerial Church, by Christ, and gifted with the power of the keys, then the Ministry & official power of preaching and binding and loosing should be made as stable and firm from defection, as the Church of elect believers, against whom the gates of hell cannot prevail: now besides that this is most untrue since, visible Churches do fall away, as these seven Churches in Asia, the Church of Corinth, Ephesus, Galatia, Thessalonica may prove, when as it is impossible that the elect Believers in Christ can fall away, it shall also give good warrant to Papists, to make such use of this place, as they do, that the Church may err in points of conversation and life, but cannot fall from the rock, nor be overcome by the powers of Hell in the definition of Articles of Faith. So Gretser Bellarmine Suarez. Gregor. de Valent. Cardi. Hosius Turrecremata, reason from this place; and the connection must be good, if the Ministerial power not only be given to the Church as to the Object, that is, for the good and salvation of the Church, but also to the Church as to the Subject, who hath all the power of the Keys, and may use it also, because they are believers and built upon the rock Christ; nothing hindereth, but Ministerial power should be as stable and free from being overcome with the ports of Hell, as the Christian state of perseverance in grace. Now we see, these who have Ministerial power, abuse it, and fall from the rock and perish eternally; which we cannot say of these, who by Faith are built upon the Rock Christ Jesus. 3. These to whom Christ giveth the Keys, do represent the person of Christ, and who despiseth them despiseth Christ, and he that honoreth them, honoreth Christ, which is evidently spoken of the Ministers of Christ, Matthew 10. 40. And is said here Matthew, 16. 19. Whatsoever then ye shall bind on Earth, shall be bound in Heaven, &c. Thus Christ bindeth and looseth in Heaven, when these to whom the Keys are given, bind and loose; and so they are to be looked unto as co-workers with God. Now Scripture never maketh all believers Ambassadors in Christ's room. Where do we read that the despising of all believers commanding in Christ's Name, is a despising of Christ, and that in obeying them, we obey Christ? Nor are all Ambassadors, Pastores, &c. 5. These to whom the Keys are given do authoritatively forgive and retain sins, and their acts of forgiveing and retaining are valid in Heaven, according as the party repenteth and believeth, or according as they remain impenitent, as our Divines teach against the Papists, in their Doctrine of Sacramental absolution. But the Church, or company of believers wanting their Officers, by no Scripture can authoritatively forgive, and retain si • s. Robinson, Smith and others answer, that believers out of Office may forgive, as Mat. 18. 21. Peter said, How oft shall my brother offend me, and I forgive him? Lu. 17. 3. 4. 2 Cor. 2. 10.

But I answer, the place, 2 Cor. 2. 10. is controverted, and we doubt not, but of that same nature, with the power of Excommunicating. 1 Cor. 5. 4. But for private forgiving, it is not the Church-forgiving here meant, because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all, even out of Church-state, and obligeth the Excommunicate, who, though they be cast out of the Church, are not exempted from the Law, that bindeth all, Mat. 6. 12. 14, 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ, 2. private Christians are to forgive their Enemies whether they repent, or not, even as Christ forgave those who crucified him, Col 3. 13. Luk. 23. 34. and when the party repenteth not, this forgiveness is not ratified in Heaven, yet are we obliged to forgive, and to commit vengeance to God; but the authoritative forgiveing is a thing that the Church, is not obliged unto, absoiutely; nor may they, or can they forgive, except the Offender repent: and if they see that he repenteth not, they cannot lawfully forgive; but, being in God's room, must take vengeance on all disobedience, and their retaining of sin and forgiveing, is valid in Heaven, because they are in God's place. Now any forgiving or retaining of sin but these two, together with God's forgiving and retaining, we know not. But Peters forgiving his offending brother seventy times seven times, is common to all private Christians, even out of Church-state, and so the instance given is not to the purpose, 6. To these only are the Keys given, who having Paul's pastoral spirit, may convene and deliver to Satan, but the Church of believers without Officers, not having Paul's pastoral spirit which is a spirit official, and authoritative to preach, excommunicate, and administrate the seals of the Covenant, may not convene and do this; Ergo, &c. indeed Francis Johnson saith it is holden now by some of the Separation, that people out of Office may execute all the works and duties of the ministry, in Baptism, the Lord's Supper, censures, &c. which I think followeth from the grounds of our brethren, to wit, that believers without Office are a complete Church, having the whole power of the Keys: if administration of the Sacraments be not a special part of the Keys, and the opening of Heaven and forgiving of sins, we know not what belongeth to the power of binding and loosing; yea this is not only contrary to Scripture but also to their own confession, and is the Doctrine of Arminians and Socinians Cartwright saith the Sanhedrin, Mat. 18. to these who have skill in the Rabbin's, especially in the Jews Talm • d, was a selected Judicatory, and that to this Christ alludeth Mat. 18. learned Beza, saith much from Scripture for this, that the Church here signifieth not the multitude, Parcus also is most clear on this place Calvin hath reason to say, he alludeth to Jewish Synedrie, see also Weems. I • it needless to cite Junius, Zanchius, Peter Martyr, Willet, Whittaker, Tilen, Becan, and all our Divines of the reformed Churches; for when he hath spoken of the Church representative, Mat. 18. 16, 17. and speaketh to these, to whom the Sermon was made, v. 1. at the same time came the Disciples to Jesus (they were then Apostles in Office and called to preach and Baptize, though not yet sent to the whole world) saying who is the greatest in the Kingdom of God? Now to these Christ saith, 18. to the Apostles, Verily I say to you, whatsoever you shall bind on Earth; and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only, though as representing the whole Apostles and Church-rulers, and we have better reason to expound this place, Mat. 18. by the place foregoing, Mat. 16. then they have to expound the place, Mat. 16. by this place, Mat. 18. because these • am • Keys that bind and loose in the one place, remit and retain sins, in the other; and we find the keys given to Officers and Stewards only. And here is no Church, Mat. 18. or yet Mat. 16. without Pastors, except they say, that Christ Mat. 18. 18. speaketh not to the Disciples, but to the multitude of the Jews, which is a great crossing of the Text. And to say, that Christ speaketh to the Apostles, not as to Apostles, but as to the Church of believers, is only a bare affertion, and cannot be proved, and all they can say, hangeth upon this one place, and this is the most. The power of binding and loosing is given to the Church, which is to be obeyed and heard in the place of God. But this Church, is never in the Word of God ( say they ) taken for a company of Officers, Pastors, and Elders only; it signifieth always the Body of Christ, his Spouse, his Saints by calling, partakers of the most holy Faith. To which I answer, The body, Spouse of Christ, and Saints by calling, as they are such, is the invisible Church, and the keys and Seals saith this Author) are not to be dispensed to all the faithful as such, but as they are confederate or joined together in some particular visible Church, that is, saith he) as they are members of a visible Church; Ergo, &c. the body and Spouse of Christ, as such, is not the Church here meant of, but the visible Congregation. Now the essence of a visible Church of which Christ speaketh here, is saved in ten, who are only visible professors, and not a Church of sound Believers, not the true body mystical and Spouse of Christ: and yet, by this place, the Keys are given to such a Church; now we desire again, a place, in all God's Word, for a Church in this sense, and a Body of Christ and his Spouse in this meaning: for certainly, professors this way confederate, as professiors, are no more a Church of Christ, redeemed ones, and his Spouse, then an Assembly of Elders only can be called such a Church of Believers; for both Churches are, and may be; where no believers are at all, at least for a time, and even while they exercise this power of Binding and Loosing, and so th • place, Matthew 18. is as much against our brethren, as against us.

And Lastly our Doctrine is acknowledged, by all our Divines, against the Papists, proving that Mat. 16. the Keys were given to Peter as representing the Apostles, and his successors in the pastoral charge, not as representing all believers.

Also the Fathers Irenaeus, Nazianz • nus, Cyprianus, Basilius, Ambrosius, Theophilactus, Cyrillus, Euthymius, Hyeronimus, Augustine, Beda, Chrysostomus. And ordinaria glossa, Hugo de sanct. Victor. Haymo. Cardinalis Cusanus. Anastasius, Leo, Durand, Thomas, Adrianus, Scotus, making a comparison between Peter and the rest of the Apostles, say, the keys were given to all the Apostles, when they were given to Peter: and Peter received them in the name and person of the rest of the Apostles, whereby, they declare, it was never their mind that Peter received the keys in name of all believers.

Also the learned, as Augustine Beda Gregorius, expound the Church built upon the rock to be the Catholic Church, and not a particular visible Church. And Gerardus giveth a good reason, why this Church, Mat. 16. cannot be a particular visible Church, because the gates of hell prevaileth against many joined to the visible Church in external society, and Wicklif writing against the Monks resureth that error of the Papists, that any members of the true Church can be damned; and Whittaker saith, Augustine against Petilian saith, the Church built on the rock is the Church of the Elect, not the visible Church.

CHAP. 2. SECT. 2. PROP.

THis Church ( saith the Author ) doth meet together every Lord's Day, all of them, even the whole Church, for administration of the Ordinances of God, to public edification.

Ans. Two things are here said, 1. That all, even the whole Church, must meet for administration of the Ordinances of God, that so all and everyone of the Church may be actors and Judges in dispensing of censures, this we take to be popular government. 2. That there is a necessity of personal presence of all and everyone of the Church▪ Hence

For the more easy 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 civil judges, and is no ways in Church- guides, who are not Lord's over the Lord's inheritance; there is a government Ministerial, of service, under Christ, and this is due to Church-guides.

2. Dist. Regal power, being a civil 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 fountain, nature teaching every community 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 supernatural, and the acts of Church-government, and of the casting such as offend out of Christ's Kingdom, being supernatural, neither of them can be originally in the multitude of professing believers, but must be communicated by Christ to some certain professing believers, and these are Officers. Therefore to put power and acts of government in all professors, is a natural way drawn from civil incorporations. Christ is not ruled by our Laws.

3. Dist. The government of Christ's Kingdom is the most free and willing government on earth; yet it is a government properly so called, for there be in it authoritative commandments, and Ecclefiasticke coaction, upon the danger of soul 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 Christ's government over Kings, but are divided into governors and governed; and therefore the rulers Ecclesiastic only, by power of office, are in Christ's room, 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 official authoritative and coactive power of Christ's Sceptor in discipline.

That distinction in the sense holden by our brethren that the state of the Church is popular, and the government Aristocratical in the hands of the Eldership, is no ways to he holden; nor do the Parisian Doctors, the authors of this distinction, mind any Church-government to be in the people.

Our brethren in the answer to the questions sent to them from England, explain their mind thus: 1. We acknowledge a Presbytery, whose work it is to teach and rule, and whom the people ought to obey, and we condemn a mere popular government, such as our writers condemn in Morellius. They add▪

Government merely Aristocratical, where all authority is in the hands of the Eldership, excluding the people from intermeddling by way of power, we conceive to be without warrant and injurious to the people, infringing their liberties in choosing Officers, admitting members, censuring offenders, even Ministers, Col. 4. 16.

To which doctrine we oppose these conclusions:

1. Concl. Our brethren hold a mere 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 brethren's 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 Pastoral teaching, under the pain of Church censures, but so are not Indians, who may be only hearers, but are in no Church-membership. I answer, Obligation to Church censures from the Pastors, as Pastors, lieth not on the people, by our brethren's doctrine. 1. Because Pastors, as Pastors, are not the Church built on the rock, 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 complete 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 only parts of the visible Church, as believers, and so have the power of the Keys as believers; and this the believers have, which the Pastors have not; and so seeing the Pastors as Pastors have not the Keys, nor can they use the Keys, 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 mere accidents of the visible Church, and therefore the people are under no obligation of obedience to Pastors, as Pastors under pain of Ecclesiastic censures, more then Indians or Infidels, who are their hearers.

2. Concl. Christ hath given no warrant at all of actual Church government, to all the whole visible Church. 1. so the places that I cited before Iadde the styles of Officiall dignity given to Officers, because of their government, are given only to Officers, and never to the people; Ergo, the people have no power of government; the consequence is sure, those who are privileged of Christ to govern, ordinarily should be, and duly are Governors. But the style of God's is given to Church-guides, John. 10. 33, 36. John. 20. 21. which title for governing is given to Judges, Psalm. 82. 6. Exod. 21. 6. And his Master shall bring him 〈 in non-Latin alphabet 〉 to the Judges. Now the people are not God's, nor are they 〈 in non-Latin alphabet 〉 , Heb. 13. 17. over the people in the Lord. Which word, no doubt, the Apostle borrowed from the Septuagint, so styling the Rulers, not because of their place of preaching only, but of governing also, as Jos. 13. 21. Micah 3. 9. Ezech. 44. 3. Dan. 3. 2. Acts 23. 24. Matth. 27. 2. 〈 in non-Latin alphabet 〉 and it is given to the Kings or supreme rulers, 1 Pet. 2. 14. 〈 in non-Latin alphabet 〉 , so it is frivolous, that they say Church-Officers are never called 〈 in non-Latin alphabet 〉 : For these words of official power of government are no less powerful, and never communicated to any but to Church-Officers, such as are 〈 in non-Latin alphabet 〉 , watchmen, not only for preaching, but also for government, Phil. 1. 1. 1 Tim. 3. 2. Acts 20. 28. and the people are not 〈 in non-Latin alphabet 〉 , Governors, 1 Cor. 12. 28. nor are they 〈 in non-Latin alphabet 〉 , Rom. 12. 8. nor obliged to be 〈 in non-Latin alphabet 〉 , Rulers, as they are the visible Church, nor should they be 〈 in non-Latin alphabet 〉 , 1 Tim. 5. 17. nor are they to be 〈 in non-Latin alphabet 〉 , Laborers, 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, ordain, and exauthorate Officers, then must they in Conscience attend the judging of all causes, of adultery, fornication, drunkenness, swearing, oppressing, defrauding one another, as they fall under scandal. Now this is a calling distinct from their own calling, in respect the holy Ghost alloweth to the Elders stipend and maintenance, 1 Tim. 5. 17. yea, and hire as to laborers, Matth. 10. 10. as to soldiers, husbandmen, dress • rs of vineyards, feeders of flocks, 1 Cor. 9. 7, 8. yea, as to the ox that treadeth out, or thresheth the corn, verse. 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 sinful & unlawful 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 himself with the affairs (or callings) of this life, which is gross Anabaptism condemned by God's Word, 1 Cor. 7. 20, 21. Eph. 6. 5. Col. 2. 22. 1 Thess. 4. 11. Now certainly, if actual government, with the power of the Keys, 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 believers, as the Keys were given in Peters person, and a warrant to bind and loose, Matth 18. Matth. 16. as representing believers, not as to a Pastor: then they are to commit the word to faithful 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 only present and the people absent, the Elders shall tyrannize (saith Answorth ) over the people's 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 honor 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 supreme power of the Keys, as authoritative receiving in of members, and judicial casting out, by the pastoral spirit of Paul, and all govern over all. 2. Believers are a ministerial Church, a company of private Christians put in office, and doing acts of a Ministries now a Ministry is a peculiar state of eminency that God call • h some selected & gifted persons unto that to the which he call • h not all professors, as in Israel he chosed, one Tr be to minister to himself, not all the visible Church of Israel, as the Scripture teacheth us. Ministers of the house of God, the Levites, the Lord's Ministers, Ministers of God's Sanctuary, and the ministry of the New Testament, is a special emi • ency of office given to some few, and not to all believers, a matter of work that some, not all believers are put upon, and employed in, the act, of the Ministry not common to all, but restricted to the Ministers of the Church, and not common to the whole visible Church. Now to ordain Elders, excommunicate, admit members into the Church, are positive acts of a received ministry, and must flow from another principle, then that which is common to all professing believers.

4. Arg. All who have received such a Ministerial state to discharge such excellent and noble acts, as laying on of hands, receiving of witnesses, committing the Gospel to faithful men, who are able to teach others, and must save some by gentle awaiting, and stop the mouths of other Pastors, as the Scripture saith, these must acquit themselves as approved work-men to God, and shall therefore receive a Crown of Glory at the appearance of the chief Shepherd, and must in a special manner fight the good fight of Faith, and must be work-men who need not to be ashamed. But these are not required of all the Church visible; all are not men of God, and ministerial Soldiers of Christ, and feeders of the flock, but only such as Timothy, Titus, and Elders like to Peter, as these 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 Christ's 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 equal power of governing, all the members are one in place, and office, all are Eyes, all Ears, all are hands, according as all have one joint and common interest, and claim to Christ. One is not an Eye and head in relation to another: for all are both governors 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 less power of the keys, and some exercise more eminent acts of government, as they be more eminent in grace; some less eminent acts; and if we grant this, we cannot deny the order of a Hierarchy amongst Pastors. This connection may be denied happily by our brethren, but there is no reason, if their arguments be good, they always conclude Church-power from the graces of the members of the Church.

3. Concl. It is clear then that the state of the Church cannot be called popular, and the government Aristocratical, or in the hands of the Elders, as our brethren mean. 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. The Parisian Doctors, the authors of this distinction acknowledge a visible monarchy in the Church, and are far from popular government.

Let us hear what our brethren say for the government of the people, and their judicial power in general.

Ans. 1. This is an argument off the way with reverence. 〈 in non-Latin alphabet 〉 say to Archippus, take heed, Ergo, say Judicially and rebuke with all authority, it is an argument à genere ad speciem affirmative, and a non-consequence, Mat. 18. 17. If he will not hear them, 〈 in non-Latin alphabet 〉 tell the Church; Ergo, exercise an act of authority over the Church, John. 8. 48. The Jews said unto him. Ergo, they said it authoritatively, 1 John. 1. 8. If we say, 〈 in non-Latin alphabet 〉 , we have no sin; by no authority can we say we have no sin, Luk. 12. 11. Take not thought 〈 in non-Latin alphabet 〉 what ye shall say Rev. 22. 17. 2. The Fathers, as Augustine, Chrysostom, Ambrose, Hyeronimus; The Schoolmen, as Aquinas, D. Banns, Suarez, say, correcting of our brother is, ( sublevatio miseriae peccantis. ) a succouring of the misery of a sinner. Cajetan • ait, actum correctionis elici à prudentia, imperari à misericordia: To warn or rebuke our brother is an act of prudence commanded by mercy and compassion. 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 bear one another's burdens, and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spiritual alms, & actum misericordiae, quo subveniatur spirituali necessitati fratris. So the Doctors of the Canon Law. So the Fathers say, as Basilius, esse benevolentiam potius, quam severitatem. Augustine. Vulnus fratr is contemnis, vides cum perire & negligis, pejor es tu tacendo, quam ill te offendendo. Excellently Hieronim. Sivide at in corpore carnes putridas, & dicat. An ad me pertinet? scias, quiae crudelis est. And Nazianz. Charitatem potius hic quam potestatem ostendendam. To rebuke is a work of charity, rather then of power. Calvin saith, Good Ministers stand in need to be admonished. 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 enjoined them, it is a wide inference, therefore they had Church authority and power over him, to censure, deprive excommunicate him; so the faithful 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 faithful who kept themselves clean 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 certainly the Apostle, if he had commanded here the judicial act of Church-jurisaiction to all the Saints of Colosle, men and women who may admonish Archippus, we we would look he had said, (command, and charge with all authority Archippus to take heed to his ministry.) 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 virtue 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 mutual, not restricted to fellow-members of a visible Church, or Parish, but such as we owe to all the members of the Catholic 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, Levite. 19. 17. only.

I will here answer: What Robinson saith, By the Keys is meant the Gospel opening a way by Christ and his merits, as the door into the Kingdom, the power of binding and loosing, opening and shutting Heaven, is not tied to any Office or Order in the Church, it dependeth only upon Christ, who alone properly forgiveth sins, and hath the Key of David, and this Key externally is the Gospel, which, with himself, he giveth to the Church, Isa. 6. 9. Rom. 3. 2. Ergo, the Keys are given to all, though not to be used by all and everyone alike, which were gross confusior. The Keys were not given to Peter as Prince of the Apostles, as Papists say, nor to Peter as chief 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 Christ's demand, and therefore to every faithful man and woman, who have received the like precious faith with Peter, 2 Pet. 1. 1.

Ans. 1. If the Keys be given to as many as the Gospel is given unto, all have the Keys who are believers, children, women, whether within or without the Church; for all have obtained alike precious faith. So it is vain to speak there of a Church built on the Rock • , or of any ministerial Churc • . 2. The Keys 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 believed? 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments, and without him great John the 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 weak, to prove that because Christ only hath the Keys of the Word; yea, and of the Sacraments also. that therefore he hath not committed the Keys to certain Officers under him, who are Stewards, and Key-bearers. 3. The places alleged 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 Keys and the Gospel are given to the Church, yea and to every faithful, that they may, by preaching, open and shut Heaven. You cannot say so. Also Rom. 3. 2. to the Jews were committed the Oracles and Scriptures, that everyone might be a Priest and Prophet, to teach and sacrifice; it is a shame to say so: but to the Jews, as to the object and end, that by the Scriptures and faith in these Oracles, they might be saved. 4. The Keys, that is, the Gospel, is given to all, though not to be used alike by all and everyone; which were gross confusion: that is the same we say, the Gospel 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 gross confusion while you eschew it.

Ans. The Sacraments remain one and the same in nature and efficacy, whoever 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 keys; if all, even a faithful man or woman either, may also truly and effectually loose and bind both in heaven and in earth, as all the Ministers of the world, for those be your words.

Answ. If this distinction were in God's Word, we would receive it, but seeing by preaching there is receiving in and casting out, and binding and loosing. I ask, how these, who were never within, can be 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 settled Church?

Answ. 1. If one alone have the keys spoken of, Matth. 16. there be keys Ministerial made by Christ before the house be built, and have walls, roof, or door, the keys all take to be metaphorical, and to presuppose a company, a constituted Church, where some are put in, some put out; these private keys of women to open and shut heaven upon men, and so to usurp authority over the man, are no Church-keys, and if they be not Church-keys they are not for our dispute.

Answ. Though the keys be appropriated to officers, it followeth not, There is no forgiveness of sins, nor opening of Heaven at all without officers; but only no Ecclesiastical forgiveness, no Church-opening by a Ministerial power, but through Ministerial keys; and opening cannot ordinarily be without officer • . Faith cometh by hearing, Ergo, no faith by reading. Baptism saveth, Ergo, no salvation without Baptism, so do Anabaptists reason, as saith Gerardus; so reasoneth Socinus, averring, It is a work of charity necessary to salvation, therefore all may preach; and the same doth both the Raccovian • Catechism and Ostorodius say, yea, and Theoph. Nicolaides defending Muncerus the Anabaptist. Though keys be a public ordinary mean in a constituted Church, it followeth not therefore, there is no other way of opening Heaven. In the Sacraments remission of sins is sealed, and heaven opened, it follows not therefore, all may administer the Sacraments. 2. What inference is here? if the keys be appropriated to officers, then people must perish when officers fail; certainly so saith the Lord's Spirit: Proved. Where there is no vision, the people perish; and this is a fearful soul judgment, when God removeth the candlestick▪ and there is no prophet to show how long; and the people are plagued with a famine of the word of God; yet there be other means then public ministry.

Answ. The proposition is false, for all who open the door by exhorting and gaining souls, as Christians in no Church-state may in some cases do, have not the Church-keys; for this were to make Church keys without any Church, and to make keys without house, door, or lock: for the keys are metaphorically so called, with necessary relation to the Church, the house of God, and to the stewards of the house; the places alleged are the controversy it self, and to others of them I shall answer hereafter.

Answ. I trust to prove the contrary hereafter. 2. If the Apostles, Matth. 16. received not the keys, by no warrant are the keys given to Pastors at all.

Answ. What can be hence collected? Ergo, the keys 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 help Arminius and Jesuits, who reason for universal grace given to all and everyone from these Parables: Mr. Pemble, and opposers of Jesuits, in the doctrine of grace, expound this of Pastors. 2. But let the Parable speak 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 keys, it followeth not: but all who privately and occasionally exhort, have not authority official by the calling of God and his Church, and therefore they have not this, they have not the keys; and the word by public preaching none have, but usurpers, (save only called Officers) and because they steal the Word, they steal the Keys also; and because the Sacraments have authority from God, it followeth not therefore that Baptism administrated by women is of authority.

Answ. There alone they must lay on hands, that is, with the Presbytery, and in a judicial way excluding all the people; for people never in the New Testament laid on hands upon any, to ordain them Elders, nor did they it in the Old Testament.

Answ. The argument must be thus, These who are to watch, to knit together the Saints, to edify them, have received the keys, and are Governors, and are Officers; but all the faithful are to watch, to knit together the Saints, Ergo; first, the major is false; for if because the Saints may edify, they shall have joint power and use of the keys with the Officers, they may administrate the Sacraments. Now, because they may in a Christian way do some acts of edifying, it followeth not that therefore they may do these acts by power of the keys, and with an Ecclesiastical and Church-power; they may do the same duty, Ergo, with the same power. A scholar may teach his school-fellow the same lesson that his Master doth teach him; Ergo, he may do it by the same Magisterial authority: A wife may cure a disease, Ergo, she may by the same authority that a Doctor of Physic, approved by the incorporation of Physicians, cure a disease, it followeth not:

Believe me, so still doth Socinus, and Ostorodius, Theoph. Nicolaides, reason against God's ordinance of a sent Ministry. Robins. God hath indeed set in the body some to be eyes and mouth, and hath not said to all the Church, Go 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 blind, if the eyes of the watchmen be blind.

Answ. Yet thus much is granted, that gifts give not the keys, nor authority to use gifts; and so that all believers, though gifted and graced also, have not power of the keys. 2. It's certain, that in a constituted Church there be no hands nor mouths to do and speak by authority, and ex officio, by virtue of an office, save only Elders and Pastors, and that if they do or speak, they do it extraordinarily, when Churches hands are lame, and her eyes blind; or if they do and speak ordinarily, it is from the law of charity in a private way, not by power of the keys, and as Judges and Officers.

Manuscript. 5 ch. 4 sect.

The Churches, not the Angels of the Churches, are blamed for not executing censures against Balaam, Jezebel, the Nicolaitans. (g) Robinson saith more, 1. These whose works Christ commendeth, for that dwelling where Satan's throne was, they kept his name and denied 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 works, love, service, faith, patience, increase of works; are reproved for suffering Jezebel, but these were not the Angels only. 3. These conjunctions (but) (never the less) say, though they were z • alous in many things, yet they failed in not being zealous enough against false teachers.

Ans. 1. These connections prove guiltiness 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 Keys, as being all collateral Judges, no doubt the Angels preached not against Balaam, J • zabel, and the Nicolaitans doctrine, and yet women dwelt where Satan's throne is, and there faith and patience was commended, and yet our brethren will not say women are rebuked, and all the believers, because they did not pastorally preach against Balaam, and Jezebel; so this argument hurteth them as much as our cause. The Pastors were guilty, because they did not in their place use the Keys; and the people, because they did not say to Archippus and their Officers, Take heed how you govern; as Israel was involved in Achan's trespass, because they warned not one another. 2. Seeing the Spirit of God maketh mention of Churches in the plural number, and everyone of the seven Churches, of Ephesus, Rev. 2. 7. of S • yrna, v. 11. of Pergamos 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is clear, there were more Churches then a single Congregation, and an independent incorporation in everyone of them, and so a Presbytery of Angels in everyone of them behooved to be guilty of this neglect of discipline, yet not all one and the same way. It is not clear enough, though that the whole Church in Ephesus was to be rebuked, or that all and everyone 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 Keys; 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, it is never understood of them sitting in consistery and judgment there alone by themselves, and apart from the people, but in the presence of the public 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 General assembly, but for judicial 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 sat with the Rulers and rescued innocent Jonathan, 1 Sam. 14. Therefore all the people may fit and give judicial sentence or impede the Elders to sentence any. This I grant, is alleged by Ainsnorth 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 extreme iniquity in killing innocent Jonathan a Prince and Leader of the people. 3. in a civil business, 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 saith, but that the people were joint Judges with the King, and that the people in the New Testament are co-equal Judges with the Elders, from so poor an example; and so the Separatists proving from the people's power of judging in civil causes (which yet is a wide mistake) and a punishment bodily to be inflicted upon strangers as Paget doth learnedly observe; do conclude the people's power of judging in Ecclesiastic causes, which concerneth only the members of the visible Church.

Manuscript.

We grant, it is orderly to tell the Elders the offense, that the whole 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 Mizpah Jud. 20.

Ans. These to whom we are to complain, 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 complain 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 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 faithful, and so to women; the woman is not to usurp authority over the man, 1 Cor. 14. 34. 1 Tim. 2. 11, 12. but to voice judicially in Excommunication is an act of Apostolic authority.

Manuscript.

Ib. The whole Church is to be gathered together and to Excommunicate, Ergo not the Bishop and Elders alone, 3. Paul's spirit was to be with them and Christ's 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 reproof is directed to all, for not mourning, so is the Commandment of casting out directed to all.

Ans. 1. It is clear 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 Paul's 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 sin; and yet women and believing children cannot be capable of pastoral 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 retain, to loose and pardon sins, 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 bear 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 Paul's pastoral spirit, and authority, according as attributes are appropriated (by good logic) 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 Jesus? I think our brethren will not say so: so when Paul saith, 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 works 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 saith, 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 weak 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 poor 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 people's consent put out Uzzah their Prince from the Sanctuary, when he was a Leper. 2. Ch • on. 26. 20.

Manuscript.

Lest this judgment should be restrained to Presbyteries only, he magnifieth the judging of the Saints, taking occasion from thence to stretch their judicature, in some cases, even to the deciding of civil 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 magnify the Judging, of all the multitude, the Saints of men and women shall judge the world by assenting to God's Judging, but all the Saints, even women, are not Church-Judges. Also he extendeth Judging of civil causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you? no, not one who shall be able to judge betwixt his brethren? and therefore he layeth a ground, that far less can all the rest of men and women be Judges Ecclesiastic to bind and loose validly in Earth and Heaven, but only the wiser and selected Elders.

I may add what Master Robinson saith, that our argument from confession, may be objected to the Apostles no less 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 twelve 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 behooved them to speak; spake they jointly, 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 cometh together in one, to exercise themselves in praying and prophesying, 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 chief 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 ) of Judaism; yet here you are forced to acknowledge it, 2. By all good reason when Christ, Mat. 18. saith if he refuse to hear 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 saith 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 pastoral spirit of Paul; therefore your doctrine is false, that as many are Judges in the Judicial 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 public worship, for it is as great confusion for women and children who are true parts of the Church to be Judges, clothed with Christ's authority, and Paul's Ministerial 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 judicial 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 mystical, and redeemed Church; officers are only the ministerial Church, and Mat. 18. Christ speaketh only of a ministerial Church in the judicial act of excommunication; though if you speak of excommunication in all the acts of it, we do 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 Paul's ministerial 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 judicial act of excommunication, else they must say, that women and children, Ex officio, by a ministerial spirit do Judge and so speak in the Church, for he who Judgeth Ex officio, in the Church, may and must speak and excommunicate in the Church Ex officio: but more of this hereafter.

CHAP. 3. SECT. 3. QUEST. 4.

WHether or no is there a necessity of the personal presence of the whole Church in all the acts of Church-censures?

The Author giveth us ground for this question, whiles as he holdeth the company of believers clothed with the whole power of the keys, and these meeting all of them, even the whole Church to be the only visible instituted Church. And Ainsworth saith, with what comfort of heart can the people now excommunicate him, if they have not heard the proceedings against him? Let wise men Judge, if this be not spiritual tyranny, that Elders would bring upon the conscience of men? Also it would seem • if the people be to execute the sentence of excommunication, that they cannot in faith repute the excommunicated man, as a Heathen and a Publican, and eschew his company, except they be assured in conscience, that he is lawfully cast out: now how shall they have this assurance? the Elders say, he is lawfully cast out, and the cast out man saith, no, but he is wronged; therefore it would seem that all the people must be personally present to hear that the process be lawfully deduced against him, else they punish, upon a blind faith, now the like question is, if Soldiers can make war, if they be not present at the counsel of war to know the just reasons of war, which the Prince and States do keep up to themselves, upon grave considerations. And the same is the question, if the Lictor and executioner of the Judges sentence be obliged in conscience to know, if the Judge have proceeded orderly and justly, or if he upon the testimony of the Judge, may execute the sentence of death.

1. Distinction, There be odds betwixt a free willing people executing the sentence of the Church, and mere Executioners and Lictors.

2. Dist. There is a doubting of conscience speculative, through ignorance of some circumstance of the fact; and a doubt of conscience practical through ignorance of something, which one is obliged to know, and so there is also a speculative and a practical certainty of a thing.

3. Dist. There is one certaeinty required in questione Juris, in a question of Law, and another in questione facti, in question of fact.

4. Dist. There is, and may be an ignorance invincible which a man cannot help, in a question of fact; but Papists and School-men err, who maintain an invincible ignorance in questione Juris, in a question of Law, and in this they lay imperfection on God's Word.

5. Dist. There is a moral diligence given for knowledge of a thing which sufficeth to make the ignorance excusable, and there is a moral diligence not sufficient.

6. Dist. There is a sentence manifestly unjust as the condemning of Christ by witnesses, belying one another, and a sentence doubtsomely false.

1. Conclu. The members of the visible Church are not mere Lictors and Executioners of the sentences of the Elder-ship, 1. Because they are to observe, warn, watch over the manners of their fellow members and to teach, exhort, and admonish one another; and are guilty, if they be deficient in that, 2. Because by the Law of charity, as they are brethren under one head Christ, they are to warn and admonish their Rulers. And by the same reasons the people of the Jews were not mere executioners, though they were to stone the condemned Malefactors, yet were they not Judges as Ainsworth saith. It is true Levite. 20. 2. they were to kill him who offered his seed to Moloch; but the precept is given first to Moses the supreme Magistrate, the accused for innocent blood stood before the children of Israel, Num. 35. 22. but their Gnedah signifieth the Princes, I • s. 20. 4. The slayer shall declare his cause before the Elders of that City, 2 Sam. 7. 7. there be Tribes who are feeding or governing Tribes, or 1 Chron. 17. 6. Judges: there is no reason to understand by the children of Israel or the Congregation, only the common people, when the word doth include a Congregation of Princes, so Num. 8. 11. the Levites are the children of Israel's shake-offering Ainsworth saith the people are put for the Princes, the sins of unjust Judges are people's sins, not because they judicially exercise unjust acts, for they should not judge at all, but because they mourn not for the public sins of Judges, Eze. 9 9. and because the people love to have it so, Jer. 5. 31.

2. Concl. When the sentence of the Judge is manifestly unjust, the executioners and Lictors are not to execute it; for Doeg the Edomite sinned in killing the Lord's Priests at the command of Saul, and the footmen of Saul did religiously refuse that service, 1 Sam. 22. 17. The Soldiers who crucified Christ, not only as men, but as Licto • s, sinned against a principle of the Gospel which they were obliged to believe ( Mary's son is the true Messiah) nor are we to join with a Church excommunicating a man, because he confessed Christ Job. 9. nor need we consent to these, that the Senate of Venice is excommunicated by Paul the fifth An. 1607. and Henricus Borbonius King of Navarre by Sixtus 5. and Elizabeth of England by Pius 5. and Henry the 4. by Gregory 7. or Hilderland, and Martin Luther by Leo the 10. An. 1520. the Pope is not the Catholic Church, as many learned Papists, especially, the Parisian Theologues teach.

3. Concl There is not required the like certainty of conscience practical in a question of fact, that is required in a question of Law. 1. Because in a question of Law all ignorance is moral and culpably, evil to any who undertaketh actions upon conscience of obedience to others; for to all within the visible Church the word of God is exactly perfect, for faith and manners; and every on is obliged to know all conclusions of Law that are determinable by God's word. 2. Everyone in his actions is to do • out of a plerophorie, and a full persuasion of heart, that what he doth, pleaseth God, Rom. 14. 14. I know and am persuaded by the Lord Jesus, that nothing is unclean of it self. 3. We are to do nothing but what is lawful, and what in our consciences we are persuaded is lawful, and are to know what is sin, and what is no sin. All Soldiers in war, and Lictors, and these who execute the sentence of excommunication, are to know, what are the just causes of war, and what crimes by God's Law deserve death, and what not, as what homicide, sorcery, parricide, incest, and the like sins deserve by God's Law, and what not: because everyone is obliged to know morally, what concerneth his conscience that he be not guilty before God; the executioner who beheaded John the Baptist sinned, because he was obliged to know this ( a prophet who rebuketh incest in a King, ought not to be put to death therefore ) It was unlawful for the men of Judah to come and make war with Jeroboam and the ten Tribes, because God forbade that war, 1 Ki. 12. 23, 24.

4. Concl. It is not enough that some say, if the question be negatively just, then Soldiers and executioners, and people may execute the sentence, that is, if they see no unlawfulness in the fact, I mean unlaw fullness in materiâ juris, in a matter of Law; hence some say, subjects and common Soldiers not admitted to the secrets of the council of war, may fight lawfully, when there is this negative justice in the war; but foreign Soldiers who are conduced, may not do so for the Law saith he is not free of a fault who intermeddleth with matters which belong not to him, to the hurt of others; so Teacheth Suarez D. Banns Andr. Duvallius, yet the command of the Prince can remove no doubt of conscience, also that the cause of the war in the matter of Law, so far as it is agreeable to God's word is not manifest to executioners, is there culpable ignorance no less then the ignorance of a sentence manifestly unjust, Ergo, the practice of these who execute a sentence negatively only just, is not lawful, I prove the antecedent, beacuse the practical ignorance of what we do which is not warranted by God's Word is always culpable, whether the cause be clear or dark: for no obscurity of God's Law doth excuse our ignorant practice, when the Word of God can sufficienty resolve us. 2. It is not enough that our moral actions in their lawfulness be just negatively; because actions moral which are beside the Word of God ( praeter dei verbum ) to us, who hold God's Word perfect in faith and manners, are also, contra dei verbum, against the Word of God, and so unlawful. 3. Because actions moral having no warrant but the sole will and Commandment of superiors, are undertaken upon the sole faith: that what superiors command, if it seem not to us unjust, though it be in it self unjust, may lawfully be done. Now we condemn this in Schoolmen and Popish casuistes, that the Commandment of superiors (as saith Gregor. de Valent. Banns, Suarez, Silvester, Navarre ) may take away and remove all doubting of conscience, and make the action lawful.

Whereas Navarre, Corduba Sylvester Adrian, hold that an action done without a due practical certainty is unlawful. If he should diligently ( saith Suarez ) search for the truth, and cannot find it, yet the doubter may practice, so he practically persuade himselse, he doth it out of a good mind; and whereas the Jesuit saith, that it is his negligence in not seeking the truth, he answereth, his negligence which is by past, cannot have influence in his present action, to make it unlawful, because it is past and gone. But I answer, it is Physically past, but it is morally present, to infect the action as habitual ignorance, maketh the acts of unbelief morally worse or ill. And to these we may add, that he who doth with such a doubt, 1. He sinneth, because he doth not in faith 2. He exposeth himself to the hazard of finning, and of joining with an unjust sentence. 3. It is the corrupt Doctrine of Papists who muzzle up the people in ignorance, and discharge them to read God's Word, and so maintain (because of the obscurity and imperfection of God's Word which is not able to determine all questions) that there is an ignorance of many lawful duties which is invincible, and to be excused, as no ways sinful, and which vitiateth not our moral actions, so Thomas Bonaventura, Richard Gabriel Occam Antoninus Adrianus Almaine Suarez, though Occam and Almain may be expounded favourably.

5. Concl. Soldiers, Lictors, Servants, People under the Eldership, are not mere instruments moved only by superiors, as Schoolmen say. 1. Because they are moral agents, and are no less to obey in Faith, then superiors are to command in Faith and they are to obey their Superiors only in the Lord. 2. They are to give all diligence that they be not accessory to unjust sentences, lest they partake of other men's sins. What Aquinas Greg. de Valent and And. Duvallius saith against this, is not to be stood upon.

6. Concl. But in questione facti, in matters of fact, there is not required that certainty of conscience. But that we may more clearly understand the conclusion, a question of fact is taken three ways. 1. For a fact expressly set down in God's Word, as that Moses led the people through the wilderness, that Cain slew his brother Ab • l, these are questions de facto, not questiones facti, and must be believed as Almaine and Occam say well, with that same certainty by which we believe God's Word. 2. A question of fact is taken for a question, the subject whereof is a matter of fact, but the attribute is a matter of Law, as (if Christ in saying he was the Son of God did blaspheme) if the Lord's Priests in giving David show-bread, did commit Treason against King Saul ) there is some question there made circa factum, about the fact, but it is formally a question of Law. For these questions may be cleared by God's Word, and the ignorance of any questions which may be cleared by God's Word, is vincible, and culpable, for the Law saith The ignorance of these things which we are obliged to know is culpable, and excuseth not. But thirdly a question of fact is properly a question ( whether this Corinthian committed incest or no ) ( whether Tittrs committed murder, or no ) and in this there is sometimes invincible ignorance, when all diligence morally possible is given, to come to the knowledge of the fact. Now we know here the question of Law must be proved by the Law, all are obliged in concience to know what sins deserve death and Excommunication. But whether this man John, Anna, Marie hath committed such sins, is a question of fact and cannot be proved by the Law, or the Word of God, for the L •• is not anent singulars or particulars, this is proved by sense and the Testimony of witnesses; and therefore the certainty practical of conscience here is human and failible, not Divine and infallible.

Now though Soldiers, Lictors, or People join to the execution of a sentence, and have their doubtings anent the fidelity of the witnesses, yet when all diligence morally possible is given to try the matter, they may well be said to do in Faith, though they have not certainty of Faith concerning the fact,, because there cannot be certainty of Divine Faith in facts; men's confession, sense, the Testimony of witnesses cannot breed Divine Faith: yea here the Judge himself may condemn the innocent, and yet the sentence of the Judge may be most just because the witnesses are Liars, and the Judge giveth out that sentence in Faith, because God's Word hath commanded him to proceed, secundum allegata & probata, he must give sentence under two or three witnesses; yea, though the Judge saw, with his Eyes, the guilty commit the fact, yet he cannot by God's Law condemn him, but upon the testimony of witnesses▪ For the wise Lord seeth what confusion and tyranny should follow, if one might be both Index, actor, & t • stis, the Judge, the accuser, and the witness. And when the Judge giveth out a sentence to absolve the guilty and condemn the innocent, his sentence is judicially and formally just, and materially and by accident and contrary to his intention only unjust, if the Judge in that case should say (as Master Weemes observeth well) such a proposition is true when he knoweth it to be false, and being posed and urged in conscience, is this an innocent man or no? it he should answer and say he is not, he should then answer contrary to his knowledge? but as a Judge he must answer, he is not innocent, because witnesses being with all possible diligence examined, have condemned him, and it is no inconvenience here to say, that the Judge hath one conscience as a man, and another contrary conscience as a Judge, in the question of fact; for God hath tied his conscience, as a Judge, to the fidelity of witnesses, known not to be false. I desire the Reader to see anent this more in Bonaventura Richardus Occam Antoninus Adrian, and our Countryman John Weemes and Henricus. Now because Soldiers, Lictors, and people are not Judges, if they know the fact in Law deserveth such and such punishments, where the sentence is not manifestly false and unjust, but in the matter of Law just, though erroneous in the matter of fact, all possible diligence being used by the Judges, they are to execute that sentence upon the testimony of the Judges, though they be not personally present at the proceedings of the Judges and Eldership which may be proved many ways. 1. By the confession of our brethren, i • any of the Congregation be absent by Sickness, Child-birth pain, Trading over Sea, imprisonment, the Congregation doth justly put away from amongst them the incestuous Corinthian, and they who are absent are to repute the party Excommunicate, as a Heathen; as their own practice is at censures in the week-day, the largest half of the Congregation is absent, yet the absent upon the testimony of the Church hold valid what is done by the Church. 2. Other sister Churches who ought not to be present at Church-censures, as our Brethren teach, are to repute the Excommunicate cast out by a sister Church-independent (as they say) as an Heathen, because being bound in Heaven: here, is he not bound in a Church visible, one mile distant from the Church Excommunicating? yet this is no tyranny of conscience. 3. Women are to execute the sentence and to eschew the company of the party Excommunicated, yet are they not to be present • s Judges to n •• rp authority over the men. This Robinson granteth. 4. This should evert all judicatories of peace and war, so many thousands, Acts 2. could not be present at every act of censure and that daily, nor are acts o • Discipline necessarily tied to the Lord's-day They are (I grant) acts of Divine worship, but the whole multitude of women and children are deprived of the liberty that God hath given them for six days to the works of their calling, if they must be personally present, at all the acts of Discipline, to cognosce of all scandals, and to here and receive Testimonies against Elders under two or three witnesses, which is the office of Timothy this way the overseeing of the manners of the people, which also our Brethren lay upon the whole people, taketh up the great part of the Pastors office, and the whole office of ruling Elders. And if we lay upon the people the work and all the acts of the office, how can we not lay upon them the office it self? 5. All Israel gathered to war, from Dan to Beersheba, could not, by virtue of duty and obligation, be present personally at the determination of lawful War: Nay if they were all present, as Judges, as Mr. Ainsworth would have them, there be no Governors and Feeders in Israel, but all the governed are Feeders, and so no Magistrate and Ruler, as Anabaptists teach here. 1. It were not lawful for one to be King over more people, then he could in his own personal presence judge, contrary to God's Word, that teacheth us to obey these who are sent by the supreme Magistrate, as we obey the King, 1 Pet. 2. 13. 14. Ergo, these who are sent by him are lawful Judges, and yet the King Judgeth by them, and in them. 2. This error is founded upon a worse error, to wit, that the supreme Magistrate had no power of life and death in Israel, without consent of the people, but certainly there are as specious and plausible reasons, if not more specious, for the people's government in all civil matters, then there can be for their Churchpower of judging in the Church-matters, and government thereof. Yet there is no ground for it. 1. Because the Rulers only could not be charged, to execute judgment in the morning, to deliver the oppressed, to execute judgment for the Fatherless and the Widow, nor can there be a promise made to establish, the Kings Throne for obeying that Commandment, as (a) God's Word teacheth; if the people have as great, yea, greater power in Judging, then the Rulers have by this our Brethren's argument. They say all the Believers at Corinth. 1 Cor. 5. could not be commanded to cast out the incestuous person, nor could they all be taxed for omitting that duty, if they had not power to excommunicate. 2. Neither can the Spirit of God complaint that the Judges built Zion with blood, and the heads of the house of Jacob, and Princes of the house of Israel did abhor judgment and pervert equity as the Prophets say, nor could they be condemned as roaring Lions and evening Wolves, as the Prophet saith: for the Judge • might well be faultless, when the poor were crushed in the Gate, and Judgment turned into Gall and Wormwood, because they cannot help the matter, the people are the greatest part in caring matters in judgment. 2. We see David's practice in condemning the Amalckite out of his own confession, not asking the people's consent, and in condemning to death Baanah and Rehab, for killing Ishbosheth. Solomon gave sentence against Adoniiah, Joab, Shimei, without consent of the people, David pardoned Shimei contrary to the counsel of Zerviahs sons. 3. If from the people's witnessing and hearing of judgment in the Gate, we conclude the people were Judges, with the Rulers, there was never a time, when there was no King in Israel, and no Judge to put evil doers to shame, but every man did what seemed good in his own Eys, contrary to Scripture because all are a generation of Kings and Princes no less then the Ruler himself, as Anabaptists teach. By the Doctrine of our brethren I deny not but he that gathered sticks on the Sabbath was brought, Num. 15. 33. to Moses and to Aaron and to all the Congregation, but the Congregation signifieth not the common multitude. For 35. Moses received the sentence from God and pronounced it, and the Congregation stoned him to death, And Numb. 27. 1. The Daughters of Zelophehad stood before Moses, Eleazar, and before the Princes as Judges, and before all the Congregation, as witnesses, not as Judges: but v. 6. 7. Moses gave out the judicial sentence, from the Lord's mouth. And 1 King. 21. 12. Naboth stood in presence of the people to be judged, but the Nobles and Princes were his Judges, because v. 8. Jezebel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him, to wit, judicially, and v. 11. The Nobles and Princes did as Jezebel had sent unto them. And Jeremiah cap. 26. pleaded his cause before the Princes and people, for v. 10. The Princes.

Set down (judicially) in the entry of the new gate of the Lord's House, nothing can be gathered from the place to prove that the people judged, but because Jeremiah spake to the Princes and the people who verse. 24: were in a fury and rage against Jeremiah, if Ahikam had not saved him from their violence.

CHAP. 4. SECT. 4. QUEST. 5.

WHether there be no national or provincial Church under the New Testament, but only a parishional Congregation meeting every Lord's day, in one place for the worship of God?

The Author, in this first proposition denieth that there is any National or provincial Church, at all, under the New Testament, for clearing of the question observe these.

1. Dist. We deny that there is any diocescan, provincial or National Church under the care of one Diocesan or National Prelate or Bishop, but hence it followeth not, there is no visible instituted Church now, but only a particular Congregation.

2. Dist. We deny any National typical Church, where a whole Nation is tied to one public worship, in one place, as sacrificing in the Temple.

3. Dist. We deny not but the most usual acception of a Church, or visible meeting is given, as the refutator of Tylenus saith, to a convention of people meeting ordinarily to hear the word and adminstrate the Sacraments Stephanus deriveth it from 〈 in non-Latin alphabet 〉 . And Cyrillus 〈 in non-Latin alphabet 〉 . As Causabon observeth; so these who meet at one Sermon are called Ecclesia, a Church, and it is called Ecclesia & concio, saith the Refutator of Tilen, but this hindereth not the Union of more particular Congregations, in their principal members for Church-government, to be the meeting or Church representative of these many united Congregations.

4. Dist. A Parish-Church material, is a Church within such local bounds, the members whereof dwell contiguously together, one bordering on the other, our Brethren, mean not of such a Church; for as Pa •• Baynes saith well this God instituted not, because a company of Papists and Protestants may thus dwell together, as in a Parish, and yet they axe of contrary Churches, a Parish-Church formally is a multitude who meet in manner or form of a Parish, as if they dwelt near together in a place ordinarily, to worship God, as the 〈◊〉 of those who came together to celebrate the Lord's Supper, is called the Church, 1 Cor. 11. 18. For first of all when ye come together in the Church, I hear that there are divisions amongst you. 〈◊〉 what? have ye not houses to eat and drink in? or despise ye the Church of God?

1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishonal Church, we evince this to be false which is maintained by our Brothren, that there is no visible instituted Church in the New Testament save only a Parishonal Church, or a single independent Congregation. But this Church we conceive to have been no Parishonal Church. 1. Because these who met daily and continued with one accord in the Temple, and breaking bread from house to house, that is, administrating the Sacraments together as our Brethren say, were a visible Church. But these being first an hundred and twenty, as Acts 1. and then three thousand added to them, Acts 2. 41. could not make all one single independent Congregation, whereof all the members had voice in actual government▪ Ergo, they were a visible instituted Church, and yet not a Parishonal Church. The proposition is clear, The Church of Jerusalem was one visible Church, and did exercise together a visible act of government, in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church (our Brethren say, the whole collective Church Men, Women, and Children at Jerusalem ) to send men of their own company to Antioch 23. And wrote Letters, and some Decrees and Commandments to be observed. Now the many thousands of the Church of Jerusalem, by no possibility could meet a • one Parish, in one material house to administrate the Lord's Supper: far less could they be, as is said; Acts 2. 42. all continuing steadfastly in the Apostles Doctrine and followship (our Brethren say in P • rishionall or Congregational fellowship) and in breaking of bread and prayer, nor could they daily continue in the Temple and break bread from house to house, being all one Church, or a fixed parishional meeting in one material house. Now it is clear, they were 〈◊〉 even after they exceeded many thousands in number, in one Parishonal and Congregational government, as our Brethren would prove from Acts 15, 22, 23, 24, 25. And Acts 2. 42, 43. Else how could they have all their goods common, if there be not one visible government amongst them? but this government could not be of one single Congregation; for all who sold their goods, and had all things common, could not meet to give voices in Discipline, a judicatory of so many thousand Judges were impossible and ridiculous.

2. Paul writeth to the Galatians, where there were many Parish, Churches, Gal. 1. 2. as our Brethren teach, yet doth he write to them, as he doth to the Corinthians: where our Brethren will have one Parish- Church, and writeth to them of uniformity of visible government, that they meet not together to keep days, Sabbaths, and years Gal. 4. 10. as the Jews did, that they keep not Jewish and ceremonial meetings, and conventions, Gal. 4. 9. these Churches are called one lump in danger to be leavened, as Corinth is a Parishonal lump in hazard to be leavened, as our Brethren teach. Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia, be not leavened, except he lay down a ground, that they were with united authority to join in one visible government, against the false Teachers: suppose there were twenty sundry Kings in Britain, and twenty Kingdoms, could our friends over Sea write to us as to one National lump, to beware of the Spanish faction, except they laid down this ground, that all the twenty little Kingdoms, had some visible union in Government, and might with joint authority of all the twenty Kingdoms concur to resist the common Enemy?

Here that godly and learned Divine Mr. Baynes saith, Communion in government is not enough to make them one Church, this (saith he) maketh them rather one in tertio quodam separabili ( in a third thing which may be separated) then one Church; Government being a thing that cometh to a Church now constituted, and may be absent, the Church remaning a Church, I answer this is a good reason against the Prelates Diocese • n Church, which, as Baynes saith well, is such a frame in which many Churches are united with one head- Church (under one Lord prelate, common Pastor to all the Pastors and particular Congregations of the Diocese) as part aking of holy things, or at least in that power of government, which is in the chief,