the particulars to whom any portion of power can be supposed to be committed That look what ever power or right any of the possessours and subjects thereof may have they have it each alike immediatly that is in respect of a mediation of delegation or dependance on each other from Christ and so are each the first subjects of that power that is allotted to them And for the particular subjects themselves hee follows that division in the handling of them which the Controversie it self hath made unto his hands To wit 1. What power each single Congregation which is indowed with a Charter to be a body-politique to Christ hath granted to it to exercise within it self And 2. What measure or rather kinde of power Christ hath placed in Neighbour-Churches without it and in association with it For the first As hee supposeth each Congregation such as to have the priviledge of injoying a Presbyterie or company of more or lesse Elders proper unto it self so being thus Presbyterated hee asserteth this incorporate body or society to be the first and primary subject of a compleat and entire power within it self over it's own members yea and the sole native subject of the power of Ordination and Excommunication which is the highest Censure And whereas this corporation consisteth both of Elders and Brethren for as for women and children there is a speciall exception by a Statute-law of Christ against their injoyment of any part of this publique power His scopeis to demonstrate a distinct and severall share and interest of power in matters of common concernment vouchsafed to each of these and dispersed among both by Charter from the Lord as in some of our towns corporate to a company of Aldermen the Rulers and a Common-Councell a body of the people there useth to be the like He giving unto the Elders or Presbytery a binding power of Rule and Authority proper and peculiar unto them and unto the Brethren distinct and apart an interest of power and priviledge to concurre with them and that such affaires should not be transacted but with the joynt agreement of both though out of a different right so that as a Church of Brethren only could not proceed to any publique censures without they have Elders over them so nor in the Church have the Elders power to censure without the concurrence of the people and likewise so as each alone hath not power of Excommunicating the whole of either though together they have power over any particular person or persons in each And because these particular Congregations both Elders and People may disagree and miscarry and abuse this power committed to them He therefore secondly asserteth an association or communion of Churches sending their Elders and Messengers into a Synod so hee purposely chooseth to stile those Assemblies of Elders which the Reformed Churches do call Classes or Presbyteries that so hee might distinguish them from those Presbyteries of Congregations before mentioned And acknowledgeth that it is an Ordinance of Christ unto whom Christ hath in relation to rectifying Mal-administrations and healing dissentions in particular Congregations and the like cases committed a due and just measure of power suited and proportioned to those ends and furnished them not only with ability to give counsell and advice but further upon such occasions with a Ministeriall power and authority to determine declare and injoyn such things as may tend to the reducing such Congregations to right order and peace Onely in his bounding and defining this power he affirms it to be First for the kinde and quality of it but a dogmaticall or doctrinall power though stamped with authority Ministeriall as an Ordinance of Christ whether in judging of controversies of faith when they disturb the peace of particular Congregations and which themselves finde too difficult for them or in decerning matters of fact and what censures they doe deserve but not armed with authority and power of Excommunicating or delivering unto Satan either the Congregations or the Members of them But they in such cases having declared and judged the nature of the offence and admonished the peccant Churches and decerned what they ought to do with their offending members they are to leave the formall act of this censure to that authority which can only execute it placed by Christ in those Churches themselves which if they deny to do or persist in their miscarriage then to determine to withdraw communion from them And also for the extent of this power in such Assemblies and Association of Churches he limits and confines that also unto cases and with cautions which will appear in the Discourse to wit That they should not intrench or impair the priviledge of intire Jurisdiction committed unto each Congregation as a liberty purchased them by Christs blood but to leave them free to the exercise and use thereof untill they abuse that power or are unable to manage it and in that case only to assist guide and direct them and not take on them to administer it for them but with them and by them As for our selves we are yet neither afraid nor ashamed to make profession in the midst of all the high waves on both sides dashing on us that the substance of this brief Extract from the Authors larger Discourse is That very Middle-way which in our Apologie we did in the generall intimate and intend between that which is called Brownisme and the Presbyteriall-government as it is practised whereof the one doth in effect put the chief if not the whole of the rule and government into the hands of the people and drowns the Elders votes who are but a few in the major part of theirs And the other taking the chief and the principall parts of that rule which we conceive is the due of each Congregation the Elders and Brethren into this Jurisdiction of a common Presbyterie of severall Congregations doth thereby in like manner swallow up not only the interests of the people but even the votes of the Elders of that Congregation concerned in the major part thereof Neither let it seeme arrogance in us but a testimony rather to the truth further to Remonstrate that this very Boundary platforme and disposement of Church power as here it is we speake for the substance of it set out and stated as also that the tenure and exercise thereof in all these subjects should be immediate from Christ unto them all is now new unto our thoughts yea it is no other than what our owne apprehensions have beene moulded unto long since And this many of our friends and some that are of a differing opinion having knowne our private judgements long as likewise our owne Notes and transcripts written long agoe can testifie besides many publike professions since as occasion hath beene offered Insomuch as when we first read this of this learned Author knowing what hath been the more generall current both of the practice and judgement of our Brethren for the Congregationall way
we confesse we were filled with wonderment at that Divine hand that had thus led the judgements without the least mutuall interchange or intimation of thoughts or notions in these particulars of our Brethren there and our selves unworthy to be mentioned with them here Onely we crave leave of the reverend Author and those Brethren that had the view of it to declare that we assent not to all expressions scattered up and down or all every Assertion interwoven in it yea nor to all the grounds or allegations of Scriptures nor should wee in all things perhaps have used the same terms to expresse the same materials by For instance wee humbly conceive Prophecying as the Scripture tearmes it or speaking to the edification of the whole Church may sometimes be performed by Brethren gifted though not in Office as Elders of the Church onely 1 Occasionally not in an ordinary course 2. By men of such abilities as are fit for Office And 3. not assuming this of themselves but judged such by those that have the power and so allowed and designed to it And 4. so as their Doctrine be subjected for the judging of it in an especiall manner to the Teaching Elders of that Church And when it is thus cautioned wee see no more incongruity for such to speake to a point of Divinity in a Congregation then for men of like abilities to speake to and debate of matters of religion in an Assembly of Divines which this reverend Author allows and here with us is practised Againe in all humility we yet see not that Assembly of Apostles Elders and Brethren Acts 15. to have beene a formall Synod of Messengers sent out of a set and combined association from neighbour Churches but an Assembly of the Church of Jerusalem and of the Messengers from the Church of Antioch alone that were farre remote each from other and electively now met Nor are we for the present convinced that the Apostles to the end to make this a Precedent of such a formal Synod did act therein as Ordinary Elders and not out of Apostolicall guidance assistance But we rather conceive if we would simply consider the mutual aspects which these two Churches and their Elders stood in this conjunction abstracting from them that influence and impression which that superior Sphere the Apostles who were then present had in this transaction this to have been a Consultation as the learned Author doth also acknowledge it to have beene in its first originall onely rising up to be a Generall Councell by the Apostles presence they being Elders of all the Churches or if you will a reference by way of Arbitration for deciding of that great controversie risen amongst them at Antioch which they found to bee too difficult for themselves and so to be a warrant indeede for all such waies of communion between all or any especially neighbour Churches and upon like occasions to bee Ordinances furnished with ministeriall power for such ends and purposes Our reasons for this wee are now many waies bound up from giving the accompt of in this way and at this season But however if it should have beene so intended as the learned Author judgeth and the Apostles to have acted therein as ordinary Elders yet the lines of that proportion of power that could bee drawne from that patterne would extend no further then a Ministeriall Doctrinall power c. in such Assemblies which we willingly grant And it may bee observed with what a wary eye and exact ayme hee takes the latitude and elevation of that power there held forth not daring to attribute the least either for kind or degree then what that example warrants which was at utmost but a Doctrinall decernement both of the truth of that controversie they were consulted in as also the matter of fact in those that had taught the contrary as belyers of them and subverters of the faith without so much as brandishing the sword and power of Excommunication against those high and grosse delinquents or others that should not obey them by that Epistle Onely in the last place for the further clearing the difference of the peoples intrest which the reverend Author usually calleth Liberty sometimes Power the Elders rule and authority which makes that first distribution of Church power in particular Congregations as likewise for the illustration of that other allotment of Ministerial doctrinal power in an association or communion of Churches as severed from the power of Excommunication which is the second We take the boldnes to cast a weake beame of our dimne light upon either of these to present how these have layne stated in our thoughts to this end that wee may haply prevent some readers mistake especially about the former For the first we conceive the Elders and Brethren in each Congregation as they are usually in the New Testament thus mentioned distinctly apart and this when their meeting together is spoken of so they make in each congregation two distinct intrests though meeting in one Assembly as the intrest of the Common-Councell or body of the people in some Corporations is distinct from that of the company of Aldermen so as without the consent and concurrence of both nothing is esteemed as a Church act But so as in this company of Elders this power is properly Authority but in the people is a priviledge or power An apparent difference betweene these two is evident to us by this That two or three or more select persons should be put into an Office and betrusted with an intire intrest of power for a multitude to which that multitude ought by a command from Christ to bee subject and obedient as to an ordinance to guide them in their consent and in whose sentence the ultimate formall Ministeriall act of binding or loosing should consist this power must needs bee esteemed and a knowledged in these few to have the proper notion and character of Authority in comparison of that power which must yet concurre with theirs that is in a whole body or multitude of men who have a greater and neerer interest and concernement in those affaires over which these few are set as Rulers This difference of power doth easily appeare in comparing the severall interest of Father and child in his disposement of her in marriage and her concurrence with him therein although we intend not the paralell between the things themselves A virgin daughter hath a power truly and properly so called yea and a power ultimately to dissent upon an unsatisfied dislike yea and it must be an act of her consent that maketh the marriage valid But yet for her Parents to have a power to guide her in her choyce which she ought in duty to obey and a power which must also concurre to bestowe her or the marriage is invalid this comparing her intrest wherein she is more neerly and intimately concerned with theirs doth arise to the notion of an extrinsecall authority whereas that power is in
circumstances thereof yea and in these cases of the ordinary conversation of the person offending We need not inlarge in the application of this Although a greater Assembly of Elders are to be reverenced as more wise and able than a few Elders with their single Congregations and accordingly may have an higher doctrinall power a power properly and peculiarly suited to their Abilities in cases of difficulty to determine and direct Congregations in their way yet Christ hath not betrusted them with that power Hee hath done the Congregations because they are abstracted from the people And so one Tribe of men concerned in all the forementioned respects is wanting which Christ would have personally concurring not by delegation or representation alone not to the execution only but even to the legall sentence also of cutting men off as in the former paralell and instance may bee observed Yea and the higher and the greater the association of the Presbyteries are the further are they removed from the people and although you might have thereby a greater helpe in that Juridicall knowledge of the Rule to be proceeded by yet they are in a further distance and disinabled therby from that Precise practique knowledge of the Fact and frame of spirit in the person transgressing And Cases may be as truely difficult and hard to bee decided from obscuritie and want of light into the Circumstantiation of the Fact and person in which it was committed and by him obstinately persisted in as of the Law it self Other considerations of like weight might here be added if not for the proofe which we do not here intend yet the clearing of this particular As also to demonstrate that that other way of proceeding by withdrawing communion is most sutable to the relation that by Christs endowment all Churches stand in one towards another yea and wherein the least being a body to Christ doth stand unto all But we should too much exceed the bounds of an Epistle and too long detayne the Reader from the fruitfull and pregnant labours of the worthy Authour The God of peace and truth sanctifie all the truths in it to all those holy ends and through his grace much more which the holy and peaceable spirit of the Author did intend THO GOODVVIN PHILIP NYE Of the Keys of the Kingdome of HEAVEN and the Power thereof according to the WORD of GOD c. CHAP. I. What the Keyes of the Kingdome of Heaven be and what their Power THe Keyes of the Kingdom of Heaven are promised by the Lord Jesus the head and King of his Church unto Peter Mat. 16.19 To thee saith Christ will I give the keyes of the Kingdom of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven The words being Allegoricall are therfore somewhat obscure and holding forth honor power in the Church are therefore controversall Prov. 15.1 For where there is no honour nor pride to pursue it there is no contention It will not therefore be amisse for opening of the Doctrine of the Power of the keyes somewhat to open the words of this Text whereon that power is built Five words require a little clearing 1. What is here meant by the Kingdome of Heaven 2. What are the keys of this kingdom and the giving of them 3. What are the acts of these Keyes which are said to be binding and loosing 4. What is the object of these acts to be bound or loosed here put under a generall name Whatsoever 5. Who is the subject recipient of this power or to whom is this power given To thee will I give the Keyes c. 1. For the first By the Kingdome of Heaven is here meant both the Kingdome of Grace which is the Church and the Kingdome of Glory which is in the highest heavens For Christ giving to Peter the keys of the kingdome of Heaven conveyeth therewith not only this power to binde on earth that is in the Church on earth for he gave him no power at all to binde in the world The kingdome of Christ is not of this world but he gives him also this priviledge That what he bound on earth should be bound in heaven And heaven being distinguished from the Church on earth must needs be meant the kingdome of Glory 2. For the second What the keys of the kingdom of heaven be The keys of the kingdom are the Ordinances which Christ hath instituted to be administred in his Church as the preaching of the Word which is the opening and applying of it also the administring of the Seals and censures For by the opening and applying of these both the gates of the Church here and of heaven hereafter are opened or shut to the sons of men And the giving of these keyes implyeth that Christ investeth those to whom he giveth them with a power to open and shut the gates of both And this power lyeth partly in their spirituall calling whether it be their office or their place and order in the Church and partly in the concurse and co-operation of the Spirit of Christ accompanying the right dispensation of these keyes that is of these Ordinances according to his will Moreover these keys are neither Sword nor Scepter No Sword for they convey not civill power of bodily life and death nor Scepter for they convey not Soveraigne or Legislative power over the Church but stewardly and ministeriall As the key of the House of David was given to Hilkiah Isa 22.22 who succeeded Shebna in his office and his office was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the house v. 15. and the same word over the house is translated steward in the house Gen. 43.19 3. Touching the third thing what are the acts of these keys The acts of these keys are said here to be binding and loosing which are not the proper acts of materiall keys for their acts be opening and shutting which argueth the keys here spoken of be not materiall keys but metaphoricall and y t being keys they have a power also of opening and shutting for Christ who hath the soveraigne power of these keys hee is said to have the key of David to open and no man to shut to shut and no man to open Rev. 3.7 which implyeth that these keys of Christs Kingdome have such a power of opening and shutting as that they do thereby binde and loose retain and remit in opening they loose and remit in shutting they binde and retain which will more appeare in opening the fourth point 4. The fourth point then is What is the subject to be bound and loosed The Text in Mat. 16.9 saith whatsoever which reacheth not so far as the Papists would stretch it to whatsoever oathes or covenants or contracts or counsels or lawes as if whatsoever oathes of allegiance covenants of lease or marriage c. the Pope ratifieth or dissolveth on earth should be ratified or dissolved in heaven No this
withdraw from them For so Paul instructeth and beseecheth the Church of Rome whom the holy Ghost foresaw would most stand in need of this counsell to make use of this libertie I beseech you saith he mark such as cause divisions and offences contrary to the DOCTRINE you have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WITHDRAW from them So then by the agitation of this objection there appeare two liberties of the Church more to be added to the former One is this which is the fifth libertie in members the Church hath libertie in case of dissension amongst themselves to resort to a Synod Act. 15.1 2. Where also it appeareth the Brethren enjoyed this libertie to dispute their doubts till they were satisfied ver 7.12 to joyne with the Apostles and Elders in the definitive sentence and in the promulgation of the same ver 22 23. The sixt Libertie of the Church is To withdraw from the communion of those whom they want authoritie to excommunicate For as they set up the Presbytery by professing their subjection to them in the Lord so they avoyd them by professed withdrawing their subjection from them according to God A seventh and last libertie of the Church is Libertie of communion with other Churches Communion we say for it is a great Libertie that no particular Church standeth in subjection to another particular Church no not to a Cathedrall Church but that all the Churches enjoy mutuall brotherly communion amongst themselves which communion is mutually exercised amongst them seven waies which for brevitie and memory sake we summe up in seven words 1. By way of Participation 2. Of Recommendation 3. Of Consultation 4. Of Congregation into a Synod 5. Of Contribution 6. Of Admonition 7. Of Propagation or Multiplication of Churches 1. By way of Participation the members of one Church occasionally comming to another Church where the Lords Supper commeth to be administred are willingly admitted to partake with them at the Lords Supper in case that neither themselves nor the Churches from whence they came doe lie under any publique offence For wee receive the Lords Supper not onely as a Seale of our communion with the Lord Jesus and with his members in our owne Church but also in all the Churches of the Saints 2. By way of Recommendation Letters are sent from one Church to another recommending to their watchfulnesse and communion any of their members who by occasion of businesse are for a time to reside amongst them As Paul sent Letters of Recommendation to the Church of Rome in the behalfe of Phoebe a Deaconesse of the Church at Cenchrea Rom. 16.1 2. And of these kind of Letters he speaketh to the Church of Coriuth also though not as needfull to himselfe who was well known to them yet for others 2 Cor. 3.1 But if a member of one Church have just occasion to remove himselfe and his family to take up his setled habitation in another Church then the Letters written by the Church in his behalfe doe recommend him to their perpetuall watchfulnesse and communion And if the other church have no just cause to refuse him they of his own church do by those letters wholly dismisse him from themselves whereupon the letters for distinction sake are called letters of dismission which indeed do not differ from the other but in the durance of the recommendation the one recommending him for a time the other for ever 3. By way of consultation one Church hath liberty of communicating with another to require their judgement and counsell touching any persons or cause wherewith they may be better acquainted then themselves Thus the Church of Antioch by their messengers consulted with the Church at Jerusalem touching the necessity of circumcision Act. 15.3 although the consultation brought forth a further effect of communion with Churches to wit their Congregation into a Synod Which is the fourth way of communion of Churches All of the Churches have the like liberty of sending their messengers to debate and determine in a Synod such matters as do concern them all As the Church of Antioch sent messengers to Jerusalem for resolution and satisfaction in a doubt that troubled them the like liberty by proportion might any other Church have taken yea many Churches together yea all the Churches in the world in any case that might concern them all What authority these Synods have received and may put forth will come to be considered in the sequele A fifth way of communion of Churches is the liberty of giving and receiving mutuall supplies and succours one from another The Church of Jerusalem communicated to the Churches of the Gentiles their spirituall treasures of gifts of Grace and the Churches of the Gentiles ministred back again to them liberall oblations of outward beneficence Rom. 15.26 27. Act. 11.29 30. When the Church of Antioch aboundeth with more variety of spirituall gifted men then the state of their own Church stood in need of they fasted and prayed as for other ends so for the inlargement of Christs Kingdome in the improvement of them And the Holy Ghost opened them a dore for the succour of many countries about them by the sending forth of some of them Act. 13.1 2 3. A sixth way of communion of Churches is by way of mutuall admonition when a publike offence is found amongst any of them For as Paul had liberty to admonish Peter before the whole Church at Antioch when hee saw him walke not with a right foot and yet Paul had no authority over Peter but onely both of them had equall mutuall interest one in another Gal. 2.11 to 14. So by the same proportion one Church hath liberty to admonish another though they be both of them of equall authority seeing one Church hath as much interest in another as one Apostle in another And if by the royall law of love one Brother hath liberty to admonish his brother in the same Church Mat. 18.15 16. then by the same rule of brotherly love and mutuall watchfulness one Church hath power to admonish another in faithfulnesse to the Lord and unto them The Church in the Canticles took care not only for her own members but for her little sister which she thought had no breast yea and consulteth with other churches what to do for her Cant. 8.8 And would she not then have taken like care in case their little sister having breasts her breasts had been distempered and given corrupt matter in stead of milke A seventh way of communion of churches may be by way of propagation and multiplication of churches As when a particular Church of Christ shall grow so full of members as all of them cannot heare the voyce of their Ministers then as an Hive full of Bees swarmeth forth so is the church occasioned to send forth a sufficient number of her members fit to enter into a church-state and to carrry along church-work amongst themselves And for that end they either send forth some one or other of their
Elders and Rulers of the Congregation Answ Let all the places alledged be examined and it will appeare that in matters of judgement where the Congregation is put for the Elders and Rulers it is never meant for ought we can finde of the Elders and Rulers alone sitting apart and retired from the Congregation but sitting in the presence of the Congregation and hearing and judging causes before them In which case if a sentence have passed from a Ruler with the dislike of the Congregation they have not stuck to shew their dislike sometime by protesting openly against it as 1 Sam. 14.44 45. sometime by refusing to execute it 1 Sam. 22.16 17. And what the people of the Congregation lawfully did in some cases at some times in waving and counterpoizing the sentence of their Rulers the same they might and ought to have done in the like cases at any time The whole Host or Congregation of Israel might protest against an unrighteous illegall sentence and a part of the Congregation who discerned the iniquity of a sentence might justly withdraw themselves from the execution of it Object 4. When Christ said Tell the Church hee meant a Synodicall or Classicall assembly of the Presbyters of many Churches For it was his meaning and purpose in this place to prescribe a rule for the removing of all scandals out of the Church which cannot be done by telling the Church of one Congregation for what if an Elder offend yea what if the whole Presbytery offend The people or Brethren have not power to judge their Judges to rule their Rulers Yea what if the whole Congregation fall under an offence as they may do Lev. 4.13 a Synod of many Presbyters may reform them but so cannot any one Congregation alone if the Congregation that gave the offence stand out in it Answ 1. Reserving due honour to Synods rightly ordered or which is all one a Classis or Convention of Presbyters of particular churches we do not finde that a Church is any where put for a Synod of Presbyteries And it were very incongruous in this place For though it be faid a particular Congregation cannot reach the removall of all offences so it may be as truly said that it were unmeet to trouble Synods with every offence that falleth out in a Congregation Offences fall out often Synods meet but seldome and when they do meet they finde many more weighty imployments then to attend to every offence of every private brother Besides as an whole particular Congregation may offend so may a generall Assembly of all the Presbyters in a Nation offend also For generall Councels have erred and what remedy shall be found to remove such errors and offences out of this Text Moreover if an offence be found in a Brother of a Congregation and the Congregation be found faithfull and willing to remove it by due censure why should the offence be called up to more publike judicature and the plaister made broader than the sore Again If an Elder offend the rest of the Presbytery with the Congregation joyning together may proceed against him if they cannot otherwise heal him and so remove the offence from amongst them If the whole Presbyterie offend or such a part as will draw a party and a faction in the Church with them their readiest course is to bring the matter then to a Synod For though this place in Matthew direct not to that yet the Holy Ghost leaveth us not without direction in such a case but giveth us a pattern in the church of Antioch to repaire to a Synod And the like course is to be taken in the offence of a whole Congregation if it be persisted in with obstinacy Neither is it true which was said that it was the purpose of Christ in Mat. 18.17 to prescribe a rule for the removall of all offences out of the Church but only of such private and lesse hainous offences as grow publike and notorious only by obstinacy of the offenders For if offences be haynous and publike at first the Holy Ghost doth not direct us to proceed in such a generall course from a private admonition by one brother alone and then to a second by one or two more and at last to tell it to the Church But in such a case the Apostle giveth another rule 1 Cor. 5.11 to cast an haynous notorious offender both out of church-church-communion and private familiar communion also Object 5. The Church here spoken of Mat. 18.17 is such an one as whereto a complaint may orderly be made But a complaint cannot be orderly made to a multitude such as an whole Congregation is Answ And why may not a complaint be orderly made to a whole multitude The Levite made an orderly conplaint to a greater multitude then 400. particular Congregations are wont to amount to Jud. 20.1 2 3 4 c. Object 6. The Church here to be complained of meeteth with authority for censures are administred with authority but the church of a particular Congregation meeteth with humility to seek the face and favour of God Answ Humility to God may well stand with authority to men The 24. Elders who represent the growne heyres of the Church of the new Testament they are said in Church-assemblies to sit upon thrones with crownes on their heads Rev. 4.4 yet when they fall down to worship God and the Lamb they cast down their crownes at his feet v. 10. Object 7. In the church of a particular Congregation a woman may not speak but in this Church here spoken of they may speak for they may be offenders and offenders must give an account of their offences Answ When the Apostle forbiddeth women to speak in the church he meaneth speaking partly by way of authority as in publike praying or prophesying in the Church 1 Tim. 2.12 partly by way of bold inquiry in asking questions publikely of the Prophets in the face of the Church 1 Cor. 14.34 But to answer it If the whole Congregation have taken just offence at the open sin of a woman she is bound as much to give satisfaction to the whole Congregation as well as to the Presbyterie Object 8. When Schismes grew to be scandalous in the Church of Corinth the houshold of Chloe told not the whole Congregation of it but Paul 1 Cor. 1.11 Answ The contentions in the Church of Corinth were not the offence of a private brother but of the whole church And who can tell whether they had not spoken of it to the Church before But whether thay had or no the example only argueth that Brethren offended with the sins of their brethren may tell an Elder of the church of it that he may tell it to the Church which no man denyeth Paul was an Elder of every church of Christ as the other Apostles were as having the government of all the churches committed to them all Having thus by the help of Christ cleered this Text in Mat. 18.17 from variety of
the sins of these Churches But we see neither is Pergamus blamed for tolerating Jezabel nor Thyatira for tolerating Balaam nor Smyrna for tolerating either Indeed what Christ writeth to any one Church his Spirit calleth all the Churches to hearken unto and so he doth our Churches also at this day not because he blamed them for the toleration of sins in other Churches but because he would have them beware of the like remissenesse in tolerating the like offences amongst themselves and also would provoke them to observe notorious offences amongst their Sister-Churches and with brotherly love and faithfulnesse to admonish them thereof It is an unsound body that wanteth strength to purge out his own vicious and malignant humours And every Church of a particular congregation being a bodie even a body of Christ in it self it were not for the honour of Christ nor of his body if when it were in a sound and athletick constitution it should not have power to purge it self of its own superfluous and noysome humors IV. Proposition In case a particular Church be disturbed with error or scandall and the same maintained by a faction amongst them Now a Synod of Churches or of their messengers is the first subject of that power and authoritie whereby error is judicially convinced and condemned the truth searched out and determined and the way of truth and peace declared and imposed upon the Churches The truth of this Proposition may appear by two Arguments 1. Argum. From the want of power in such a particular church to passe a binding sentence where error or scandall is maintained by a faction For the promise of binding and loosing which is made to a particular church Mat. 18.18 is not given to the church when it is leavened with error and variance It is a received maxime Clavis errans non ligat and it is as true Ecclesia litigans not ligat And the ground of both ariseth from the estate of the Church to which the promise of binding and loosing is made Mat. 18.17 18. which though it be a particular church as hath been shewed yet it is a Church AGREEING together in the name of Christ Mat. 18.19 20. If there want agreement amongst them the promise of binding and loosing is not given to them or if they should agree and yet agree in an error or in a scandall they do not then agree in the name of Christ For to meet in the name of Christ implyeth they meet not only by his command and authority but also that they proceed according to his Lawes and Will and that to his service and glory If then the church or a considerable part of it fall into error through ignorance or into faction by variance they cannot expect the presence of Christ with them according to his promise to passe a binding sentence And then as they fall under the conviction and admonition of any other sister church in a way of brotherly love by vertue of communion of churches so their errors and variance and whatsoever scandals else do accompany the same they are justly subject to the condemnation of a Synod of churches 2. A second Argument to prove that a Synod is the first subject of power to determine and judge errors and variances in particular churches is taken from the pattern set before us in that case Act. 15.1 to 28. when certain false Teachers having taught in the church of Antioch a necessity of circumcision to salvation and having gotten a faction to take part with them as appeareth by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Paul and Barnabas against them the church did not determine the case themselves but referred the whole matter to the Apostles and Elders at Jerusalem Act. 15.1 2. Not to the Apostles alone but to the Apostles and Elders The Apostles were as the Elders and Rulers of all churches and the Elders there were not a few the Believers in Jerusalem being many thousands Neither did the Apostles determine the matter as hath been said by Apostolicall authority from immediate revelation but they assembled together with the Elders to consider of the matter v. 6. and a multitude of Brethren together with them v. 12.22 23. and after searching out the cause by an ordinary means of disputation v. 7. Peter cleered it by the witnesse of the Spirit to his Ministery in Cornelius his family Paul and Barnabas by the like effect of their Ministerie among the Gentiles ◠Iames confirmed the same by the testimony of the Prophets wherewith the whole Synod being satisfied they determine of a judiciall sentence and of a way to publish it by letters and messengers in which they censure the false Teachers as troublers of their Church and subverters of their soules they reject the imposition of circumcision as a yoak which neither they nor their fathers were able to beare they impose upon the churches none but some necessary observations and them by way of that authority which the Lord had given them v. 28. Which pattern cleerly sheweth us to whom the key of authority is committed when there groweth offence and difference in a church Look as in the case of the offence of a faithfull brother persisted in the matter is at last judged and determined in a church which is a Congregation of the faithfull so in the case of the offence of the church or congregation the matter is at last judged in a congregation of churches a Church of churches for what is a Synod else but a Church of churches Now from all these former Propositions which tend to cleare the first subject of the power of the keys it may be easie to deduce certain corollaries from thence tending to clear a parallel Question to this to wit In what sense it may and ought to be admitted that a church of a particular congregation is independent in the use of the power of the keys and in what sense not For in what sense the Church of a particular congregation is the first subject of the power of the keys in the same sense it is independent and in none other We taking the first subject and the independent subject to be all one 1. Corollary The Church is not independent on Christ but dependent on him for all church-power The Reason is plain because he is the first subject of all church-power by way of soveraigne eminency as hath been said And therefore the church and all the Officers thereof yea and a Synod of churches is dependent upon him for all ministeriall church-power Ministery is dependent upon soveraigntie yea the more dependent they be upon Christ in all the exercise of their church-power the more powerfull is all their power in all their adminstrations 2. Corollary The first subject of the ministeriall power of the keys though it be independent in respect of derivation of power from the power of the sword to the performance of any spirituall administration yet it is subject to the
be also betrusted by the civill State with the preservation and protection of the Lawes and Liberties peace and safety of the same state and shall meet together in a publike civill assembly whether in Councell or Camp they may there provide by civill power according to the wholsome lawes and liberties of the countrey Ne quid Ecclesia ne quid Respublica detrimenti capiat If King Saul swear to put Ionathan to death the Leaders of the people may by strong hands rescue him from his fathers unjust and illegall fury 1 Sam. 14.44 45. But if Saul persecute David though as unjustly as Ionathan yet if the Princes and Leaders of the people will not rescue him from the wrath of the King David a private man will not draw out his sword in his own defence so much as to touch the Lords anoynted 1 Sam. 24.4 to 7. To conclude this Corollary touching the subjection of churches to the civill State in matters which concern the civill peace this may not be omitted that as the Church is subject to the sword of the Magistrate in things which concern the civill peace so the Magistrate if Christian is subject to the keys of the Church in matters which concern the peace of his conscience and the kingdome of heaven Hence it is prophesied by Isaiah that Kings and Queens who are nursing fathers and mothers to the church shall bow down to the Church with their faces to the earth Isai 49.23 that is they shall walk in professed subjection to the Ordinances of Christ in his Church Hence also it is that David prophesieth of a two-edged sword that is the sword of the Spirit the word of Christ put into the hands of the Saints who are by calling the Members of the Church as to subdue the nations by the ministery of the Word to the obedience of the Gospel Psal 149.6 7. so to binde their Kings with chains and their Nobles with fetters of iron to execute upon them the judgement written that is written in the Word Psal 149. v. 8 9. 3. A third Corollary touching the independency of churches is this That a church of a particular Congregation consisting of Elders and Brethren and walking in the truth and peace of the Gospel as it is the First subject of all Church-power needfull to be exercised within it selfe so it is independent upon any other Church or Synod for the exercise of the same That such a Church is the first subject of all church-power hath been cleered above in the opening the third Proposition of the first subject of the power of the keys And such a church being the first subject of church-power is unavoidably independent upon any other church or body for the exercise therof for as hath been said afore the first subject of any Accident or Adjunct is independent upon any other either for the injoying or for the imploying the having or the using of the same 4. A fourth Corollary touching the independency of churches is That a Church fallen into any offence whether it be the whole church or a strong party in it is not independent in the exercise of church-power but is subject both to the admonition of any other church and to the determination and judiciall sentence of a Synod for direction into a way of truth and peace And this also ariseth from the former discourse For if clavis errans non ligat Ecclesia litigans non ligat that is if Christ hath not given to a particular church a promise to binde and loose in heaven what they binde and loose on earth unlesse they agree together and agree in his name then such a church is not independent in their proceedings as do fail in either For all the independency that can be claimed is founded upon that promise What yee binde on earth shall be bound in heaven what yee loose on earth shall be loosed in heaven Matth. 18.18 On that promise is founded both the independency and security and parity also of all churches But if that promise be cut off from them they are like Samson when his haire was cut off weak and subject to fall under other men and yet they fall softer then hee did hee fell into the hands of his enemies but they fall under the censure of their friends As the false Prophet recanting his error did acknowledge so may they Thus was I wounded in the house of my friends Zach. 13.6 In the house of a neighbour-church or two I was friendly smitten with a brotherly admonition which like a precious oyle did not break mine head and in the house of a Synod of churches I was friendly yea brotherly censured and healed 5. A fifth and last Corollary arising from the former discourse touching the independency of churches may be this Though the church of a particular Congregation consisting of Elders and Brethren and walking with a right foot in the truth and peace of the Gospel be the first subject of all church-power needfull to be exercised within it selfe and consequently be independent from any other church or Synod in the use of it yet it is a safe and whole some and holy Ordinance of Christ for such particular churches to joyn together in holy Covenant or Communion and consolation amongst themselves to administer all their church affairs which are of weighty and difficult and common concernment not without common consultation and consent of other churches about them Now church-affaires of weighty and difficult and common concernment wee account to be the election and ordination of Elders excommunication of an Elder or any person of publick note and employment the translation of an Elder from one Church to another or the like In which case we conceive it safe and wholsome and an holy ordinance to proceed with common consultation and consent Safe for in multitude of counsellers there is safetie as in civill so in Church affairs Prov. 11.14 And though this or that Church may be of a good and strong constitution and walk with a right foot in the truth and peace of the Gospel yet all Churches are not in a like athletick plight and they will be Ioath to call in or look out for help as much or more then others though they have more need then others yea and the best Churches may soon degenerate and stand in as much need of help as others and for want of it may sink and fall into deep Apostasie which other Churches might have prevented had they discerned it at first It is also wholsome as tending to maintain brotherly love and soundnesse of doctrine in Churches and to prevent many offences which may grow up in this or that particular Church when it transacteth all such things within it self without consent It is likewise an holy ordinance of Christ as having just warrant from a like precedent The Apostles were as much independent from one another and stood in as little need of one anothers help as Churches do one of
another And yet Paul went up to Ierusalem to confer with Peter Iames and Iohn lest he should run in vain in the course of his ministery Galat. 2.2 And though in conference the chief Apostles added nothing to Paul ver 6. yet when they perceived the Gospel of the uncircumcision was committed to Paul and Barnabas as that of the circumcision to Peter Iames and Iohn they gave unto one another the right hand of fellowship ver 9. Now then it will follow by just proportion that if the Apostles who are each of them independent one of another had need to consult and confer together about the work of their ministery to procure the freer passage to their calling and to their doctrine then surely Churches and Elders of Churches though independent one of another had need to communicate their courses and proceedings in such cases one with another to procure the freer passage to the same And if the Apostles giving right hand of fellowship one to another did mutually strengthen their hands in the work of the ministery then the Elders of Churches giving right hand of fellowship to one another in their ordination or upon any fit occasion cannot but much encourage and strengthen the hearts and hands of one another in the Lords work Again something might be added if not for confirmation yet for illustration of this point by comparing the dimensions of the new Ierusalem which is a perfect platform of a pure Church as it shall be constituted in the Iewish Church state at their last conversion The dimensions of this Church as they are described by Ezekiel Chap. 48.30 are according to Iunius twelve furlongs which after the measure of the Sanctuarie which is double to the common is about three miles in length and as much in breadth But the dimensions of the same Church of the Iews in Revel 21.16 is said to be twelve thousand furlongs Now how can these two dimensions of the same Church stand together which are so farre discrepant one from another For there be a thousand times twelve furlongs in twelve thousand furlongs The fittest and fairest reconciliation seemeth plainly to be this that Ezekiel speaketh of the dimensions of any ordinarie Iewish Church of one particular congregation But Iohn speaketh of the dimensions of many particular Iewish Churches combining together in some cases even to the communion of a thousand Churches Not that the Church of the Iews will be constituted in a Nationall and Diocesan frame with Nationall officers and Diocesan Bishops or the like but that sometimes a thousand of them will be gathered into a Synod and all of them will have such mutuall care and yeeld such mutuall brotherly help and communion one to another as if they were all but one body If any man say Theologia symbolica or parabolica non est argumentativa that arguments from such parables and mysticall resemblances in Scripture are not valid let him enjoy his owne apprehension and if he can yeeld a better interpretation of the place let him wave this collection Neverthelesse if there were no argumentative power in parables why did the Lord Iesus so much delight in that kind of teaching and why did Iohn and Daniel and Ezekiel deliver a great part of their prophesies in parables if we must take them for riddles and not for documents nor arguments Surely if they serve not for argument they serve not for document But furthermore touching this great work of communion and consociation of Churches give us leave to adde this caution A Caution To see that this consociation of Churches be not perverted either to the oppression or diminution of the just libertie and authoritie of each particular Church within it self who being well supplied with a faithfull and expert Presbyterie of their own do walk in their integritie according to the truth and peace of the Gospel Let Synods have their just authoritie in all Churches how pure soever in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all Christs Churches according to God But in the election and ordination of Officers and censure of offenders let it suffice the Churches consociate to assist one another with their counsell and right hand of fellowship when they see a particular Church to use their libertie and power aright But let them not put forth the power of their communitie either to take such Church acts out of their hands or to hinder them in their lawfull course unlesse they see them through ignorance or weaknesse to abuse their libertie and authoritie in the Gospel All the liberties of Churches were purchased to them by the precious blood of the Lord Iesus and therefore neither may the Churches give them away nor many Churches take them out of the hands of one They may indeed prevent the abuse of their liberties and direct in the lawfull use of them but not take them away though themselves should be willing The Lord Iesus having given equall power to all the Apostles it was not lawfull for eleven of them to forbid the twelfth to do any act of his office without their intervention Neither was it lawfull for the nine who were of inferiour gifts to commit the guidance and command of all their Apostolick administrations unto Peter Iames and Iohn who seemed to be pillars And that not onely because they were all one as well as another immediately guided by the holy Ghost but because they were all equall in office and everie one to give account for himself unto God It is the like case in some measure of particular churches yea there is moreover a three-fold further inconvenience which seemeth to us to attend the translation of the power of particular churches in these ordinary admninistraons into the hands of a Synod of Presbyters commonly called a Classis 1. The promise of Binding and Loosing in way of Discipline which Christ gave to every particular church as hath been shewed is by this means not received nor injoyned nor practised by themselves immediately but by their Deputies or Over-seers 2. The same promise which was not given to Synods in acts of that nature as hath been shewed in the Chapter of Synods but in acts of another kinde is hereby received and injoyned and practised by them and by them onely which ought not to be And which is a third inconvenience The practice of this power of the keys only by a Synod of Presbyters still keepeth the Church as under nonage as if they were not grown up to the full fruition of the just liberty of their riper yeers in the dayes of the Gospel For a mother to bear her young daughter in her arms and not to suffer it to go on its own feet whilest it is in the infancie is kindly and comely but when the Damosell is grown up to riper yeers for the mother still to bear her in her arms for fear of stumbling it were an uncecessary burthen to the mother and a reproach to the Virgin Such is the case here The community of churches according to the Hebrew phrase is as the Mother each particular church is as the Daughter In the old Testament while the Church was in her nonage it was not unseasonable to leave the whole guidance and bearing thereof in the hands of their Tutors and Governours the Priests and Levites and in the community of the nationall courts But now in the dayes of the new Testament when the churches are grown up or should be grown at least to more maturity it were meet more to give the Church liberty to stand alone and to walk upon her own legs and yet in any such part of her way as may be more hard to hit right upon as in her Elections and Ordinances and Censures of eminent persons in office it is a safe and holy and faithfull office of the vigilancy of the community of churches to be present with them and helpfull to them in the Lord. And at all times when a particular church shall wander out of the way whether out of the way of truth or of peace the community of churches may by no meanes be excused from reforming them again into their right way according to the authority which the Lord hath given them for the publike edification of all the severall churches within their Covenant Soli Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is licensed and entred according to Order FINIS
is not the key of the kingdome of heaven but the key of the bottomelesse pit Rev. 9.1 But this word whatsoever is here put in the Neuter Gender not in the Masculine whomsoever to imply both things and persons Things as sins Persons as those that commit them For so when our Saviour speaketh of the same acts of the same keys Ioh. 20.21 he explaineth himself thus Whose sins soever yee remit they are remitted and whose sins soever yee retain they are retained Whatsoever you binde on earth is as much therefore as whose sins soever you retain on earth and whatsoever you loose on earth is as much as whose sins soever you loose on earth Now this binding and loosing of whatsoever sins in whosever commit them is partly in the conscience of the sinner and partly in his outward estate in the Church which is wont to be expressed in other terms either in foro interiori or in foro exteriori As when in the dispensation of the Ordinances of God a sinner is convinced to lie under the guilt of sin then his sin is retained his conscience is bound under the guilt of it and himself bound under some Church-censure according to the quality and desert of his offence and if his sin be the more hainous himself is shut out from the communion of the Church But when a sinner repenteth of his sin and confesseth it before the Lord and if it be known before his people also and then in the ministery of the Doctrine and Discipline of the Gospel his sin is remitted and his conscience loosed from the guilt of it and himself hath open and free entrance both unto the promise of the Gospel and into the gates of the holy communion of the Church 5. The fifth point to be explained is To whom is this power of the keyes given The Text saith To thee Simon Peter the sonne of Jona whom Christ blesseth and pronounceth blessed upon his holy confession of Christ the Sonne of the living God and upon the same occasion promiseth both to use him and his confession as an Instrument to lay the foundation of his Church and also to give him the keys of his Church for the well ordering and governing of it But it hath proved abusie Question How Peter is to be considered in receiving this power of the keys whether as an Apostle or as an Elder for an Elder also he was 1 Pet. 5.1 or as a Believer professing his faith before the Lord Jesus and his fellow Brethren Now because wee are as well studious of peace as of truth wee will not leane to one of these interpretations more than to another Take any of them it will not hinder our purpose in this ensuing Discourse though to speake ingenuously and without offence what we conceive the sense of the words will be most full if all the severall considerations be taken joyntly together Take Peter considered not onely as an Apostle but an Elder also yea and a Beleever too professing his faith all may well stand together For there is a different power given to all these to an Apostle to an Elder to a Beleever and Peter was all these and received all the power which was given by Christ to any of these or to all of these together For as the Father sent Christ so Christ sent Peter as well as any Apostle cum amplitudine plenitudine potestatis so far as either any Church-Officer or the whole Church it selfe was capable of it John 20.21 So that Austin did not mistake when he said Peter received the keys in the name of the Church Neverthelesse wee from this place in Mat. 16.19 will challenge no further power either to the Presbytery or to the Fraternitie of the Church then is more expresly granted to them in other Scriptures Now in other Scriptures it appeareth First That Christ gave the power of retaining or remitting of sins that is the power of binding and loosing the whole power of the keys to all the Apostles as well as to Peter Joh. 20.21.23 Secondly It appeareth also that the Apostles commended the rule and government of every particular Church to the Elders the Presbytery of that Church Heb. 13.17 1 Tim. 5.17 And therefore Christ gave the power of the Keys to them also Thirdly It appeareth farther that Christ gave the power of the keys to the Body likewise of the Church even to the Fraternitie with the Presbytery For the Lord Jesus communicateth the power of binding and loosing to the Apostles or Elders together with the whole Church when they are met in his Name and agree together in the censure of an offender Mat. 18.17 18. If an offender saith he neglect to heare the Church let him be to thee as an Heathen or a Publican that is let him be excommunicated Which censure administred by them with the whole Church he ratifieth with this promise of the power of the keys Verily I say unto you whatsoever you shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven In which place howsoever there be some difference between Classicall and Congregationall Divines what should be meant by the Church Tell the Church whether the Presbytery or the Congregation yet all agree in this and it is agreement in the truth which wee seek for That no offender is to be excommunicated but with some concurse of the Congregation at least by way 1. Of consent to the sentence 2. Of actuall execution of it by withdrawing themselves from the offender so convicted and censured Now this consent and concurse of the Congregation which is requisite to the power and validitie of the censure we conceive is some part of the exercise of the power of the keys So that when Christ said to Peter To thee will I give the keys of the kingdome of heaven If Peter then received the whole power of the keys then he stood in the roome and name of all such as have received any part of the power of the keys whether Apostles or Elders or Churches Or if he stood in the roome of an Apostle onely yet that hindreth not but that as he there received the power of an Apostle so the rest of the Apostles received the same power either there or elsewhere and the Presbytery of each Church received if not there yet elsewhere the power belonging to their office and in like sort each Church or Congregation of professed Believers received that portion also of Church-power which belonged to them CHAP. II. Of the Distribution of the Keys and their power or of the severall sorts thereof THe ordinary Distribution of the keys is wont to be thus delivered There is clavis 1. Scientiae A key of knowledge and a clavis 2. Potestatis key of power and the key of power is 1. Ordinis Either a key of order or a key of 2. Jurisdictionis Jurisdiction This distribution though it goe for current both amongst
the Churches sake that they who receive this grace of faith by it may receive Christ and his benefits and therewith may receive also this priviledge to find an open doore set before them to enter into the fellowship of the Church 2. The key of order speaking as we do of Church order as Paul doth Col. 2.5 belongeth to all such who are in Church order whether Elders or Brethren For though Elders be in a superiour order by reason of their office yet the brethren over whom the Elders are made Overseers and Rulers they stand also in an order even in orderly subjection according to the order of the Gospel It is true every faithful soul that hath received a key of knowledge is bound to watch over his neighbours soul as his own and to admonish him of his sin unlesse he be a scorner but this he doth Non ratione ordinis sed intuitu charitatis not by vertue of a state of order which he is in till in Church fellowship but as of common Christian love and charitie But every faithfull Christian who standeth in Church order is bound to do the same as well respectu ordinis as intuitu charitatis by virtue of that royall Law not onely of love but of Church order Matth. 18.15 16 17. whereby if his brother who offended him do not hearken to his conviction and admonition he is then according to order to proceed further taking one or two with him and if the offender refuse to hear them also then he is by order to tell the Church and afterwards walk towards him as God shall direct the Church to order it CHAP. IIII. Of the subject to whom the key of Church priviledge power or Liberty is given THis key is given to the Brethren of the Church for so saith the Apostle in Gal. 5.13 in the place quoted and opened before Brethren you have been called to liberty And indeed as it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Common-wealth the right and due establishment and ballancing of the liberties or priviledges of the people which is in a true sense may be called a power and the authority of the Magistrate so it is the safety of Church estate the right and due settling and ordering of the holy power of the priviledges and liberties of the Brethren and the ministeriall authority of the Elders The Gospel alloweth no Church authority or rule properly so called to the Brethren but reserveth that wholly to the Elders and yet preventeth the tyrannie and oligarchy and exorbitancy of the Elders by the large and firm establishment of the liberties of the Brethren which ariseth to a power in them Bucers axiome is here notable Potestaspenes omnem Ecclesiamest Authoritas ministerii penes Presbyteros Episcopos In Mat. 16.19 where Potestas or power being contradistinguished from Authoritas Authority is nothing else but a liberty or priviledge The liberties of the Brethren or of the Church consisting of them are many and great 1. The Church of Brethren hath the power priviledges and liberty to choose their officers In the choyce of an Apostle in to the place of Judas the people went as far as humane vote and suffrage could go Out of 120. persons v. 15. they chose out and presented two out of which two because an Apostle was to be designed immediately by God God by lot chose one And yet this one so chosen of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus omnium fuffragiis inter duodecim Apostolos allectus est v. 26. was counted amongst the Apostles by the common suffrages of them all And this place Cyprian presseth amongst others to confirm the power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priviledge or liberty of the people in choosing or refusing their Ministers Plebs Christiana saith he vel maxime potestatem habet vel dignos sacerdotes eligendi ves indignos recusandi Epistol 4. lib. 1. The like or greater liberty is generally approved by the best of our Divines studious of Reformation from Act. 14.23 They ordained them Elders chosen by lifting up of hands The same power is cleerly expressed in the choyce of Deacons Act. 6.3.5 6. The Apostles did not choose the Deacons but called the multitude together and said unto them Brethren looke you out seven men amongst you whom we may appoint over this businesse And the saying pleased the whole multitude and they chose Stephen c. 2. It is a priviledge or a liberty the Church hath received to send forth one or more of their Elders as the publike service of Christ and of the Church may require Thus Epaphroditus was a Messenger or Apostle of the Church of Philippi unto Paul Phil. 2.25 3. The Brethren of the Church have power and liberty of propounding any just exception against such as offer themselves to be admitted unto their communion or unto the seales of it Hence Saul when hee offered himself to the communion of the Church at Jerusalem was not at first admitted thereto upon an exception taken against him by the Disciples till that exception was removed Act. 9.26 27. and Peter did not admit the family of Cornelius to Baptisme till he had inquired of the Brethren if any of them had any exception against it Act. 10.47 4. As the Brethren have a power of order and the priviledge to expostulate with their Brethren in case of private scandals according to the rule Mat. 18.15 16. So in case of publike scandall the whole Church of Brethren have power and priviledge to joyn with the Elders in inquiring hearing judging of publike scandals so as to binde notorious offenders and impenitents under censure and to forgive the repentant For when Christ commandeth a brother in case that offence cannot be healed privately then to tell the Church Mat. 18.17 it necessarily implyeth that the Church must heare him and inquire into the offence complained of and judge of the offence as they find it upon inquiry When the Brethren that were of the circumcision expostulated with Peter about his communion with Cornelius and his uncircumcised family Peter did not reject them and their complaint against him as transgressing the bounds of their just power and priviledge but readily addressed himself to give satisfaction to them all Act. 1 1 2 to 18. The Brethren of the Church of Corinth being gathered together with their Elders in the name of the Lord Jesus and with his power did deliver the incestuous person to Satan 1 Cor. 5.4 5. And Paul reproveth them all Brethren as well as Elders that they had no sooner put him away from amongst them v. 2. and expresly he alloweth to them all power to judge them that are within v. 22. Yea and from thence argueth in all the Saints even in the meanest of the Saints and ability to judge between brethren in the things of this life as those that have received such a spirit of discerning from Christ by which they shall one day
judge the world even Angels so in the next Chapter the 6. of that 1 Cor. 1.2 3 4 5. And the same Brethren of the same Church as well as the Elders he intreateth to forgive the same incestuous Corinthian upon his repentance 2 Cor. 2.7 8. If it be said to judge is an act of rule and to be Rulers of the Church is not given to all the Brethren but to the Elders only Answ All judgement is not an act of authority or rule for there is a judgement of discretion by way of priviledge as well as of authority by way of sentence That of discretion is common to all the Brethren as well as that of authority belongeth to the Presbytery of that Church In England the Jury by their verdict as well as the Judge by his sentence do both of them judge the same malefactor yet in the Jury their verdict is but an act of their popular liberty In the Judge it is an act of his judiciall authority If it be demanded What difference is there between these two The answer is ready Great is the difference for though the Jury have given up their judgement and verdict yet the malefactor is not thereupon legally condemned much lesse executed but upon the sentence of the Judge In like sort here though the Brethren of the Church do with one accord give up their vote and judgement for the censure of an offender yet he is not thereby censured till upon the sentence of the Presbytery If it be said again Yea but it is an act of authority to binde and loose and the power to bind and loose Christ gave to the whole Church Mat. 18.18 Answ The whole Church may be said to bind and loose in that the Brethren consent and concurre with the Elders both before the Censure in discerning it to be just and equall and in declaring their discernment by lifting up of their hands or by silence and after the censure in rejecting the offender censured from their wonted Communion And yet their discerning or approving of the justice of the censure before-hand is not a preventing of the Elders in their work For the Elders before that have not onely privately examined the offender and his offence and the proofes thereof to prepare the matter and ripen it for the Churches cognizance but doe also publickly revise the heads of all the materiall passages thereof before the Church and doe withall declare to the Church the counsell and will of God therein that they may rightly discerne and approve what censure the Lord requireth to be administred in such a case So that the peoples discerning and approving the justice of the censure before it be administred ariseth from the Elders former instruction and direction of them therein Whereunto the people give consent in obedience to the will and rule of Christ Hence is that speech of the Apostle Wee have in readinesse to revenge all disobedience when your OBEDIENCE IS FVLFILLED 2 Cor. 10.6 The Apostles revenge of disobedience by way of reproofe in preaching doth not follow the peoples obedience but proceedeth whether the people obey it or no. It was therefore their revenge of disobedience by way of censure in discipline which they had in readinesse when the obedience of the Church is fulfilled in discerning and approving the Equitie of the Censure which the Apostles or Elders have declared to them from the Word This power or priviledge of the Church in dealing in this sort with a scandalous offender may not be limited only to a private brother offending but may reach also to an offensive Elder For as hath been touched already it is plaine that the Brethren of the Circumcision supposing Peter to have given an offence in eating with men uncircumcised they openly expostulated with him about his offence and he stood not with them upon termes of his Apostleship much lesse of his Eldership but willingly submitted himselfe to give satisfaction to them all Act. 11.2 to 18. And Paul writeth to the Church of Colosse to deale with Archippus warning him to see to the fulfilling of his Ministery Col. 4.17 And very pregnant is his direction to the Galatians for their proceeding to the utmost with their corrupt and scandalous false Teachers I would saith he they were even cut off that trouble you And that upon this very ground of their libertie Gal. 5.12 13. as hath been opened above in Chap. 2. But whether the Church hath power or libertie for proceeding to the utmost censure of their whole Presbytery is a Question of more difficultie For 1. It cannot well be conceived that the whole Presbytery should be proceeded against but that by reason of their strong influence into the hearts of many of the Brethren a strong partie of the Brethren will be ready to side with them and in case of finding dissension and opposition the Church ought not to proceed without consulting with the Synod As when there arose dissension in the Church at Antioch and SIDING or as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sent up to the Apostles and Elders at Jerusalem who in way of Synod determined the businesse Act. 15.2 to 23. A precedent and patterne of due Church proceedings in case of dissension when some take with one side some with another But of that more here after 2. Excommunication is one of the highest acts of Rule in the Church and therefore cannot be performed but by some Rulers Now where all the Elders are culpable there be no Rulers left in that Church to censure them As therefore the Presbytery cannot excommunicate the whole Church though Apostate for they must tell the Church and joyne with the Church in that Censure so neither can the Church excommunicate the whole Presbytery because they have not received from Christ an office of rule without their Officers If it be said the twentie-foure Elders who represent the private members of the Church as the foure living Creatures doe the foure Officers had all of them Crowns upon their heads and sate upon thrones Rev. 4.4 which are signes of regall authoritie The answer is The crowns and thrones argue them to be Kings no more then their white rayments argue them to be Priests ver 4. but neither Priests nor Kings by office but by libertie to performe like spirituall duties by grace which the other doe by grace and office As Priests they offer up spirituall sacrifices and as Kings they rule their lusts passions themselves and their families yea the world and Church also after a sort the world by improving it to spirituall advantage and the Church by appointing their own Officers and likewise in censuring their offenders not onely by their officers which is as much as Kings are wont to doe but also by their own royall assent which Kings are not wont to doe but onely in the execution of Nobles But neverthelesse though the Church want authoritie to excommunicate their Presbytery yet they want not libertie to
Church discerns the same and hath no just exception against it but condescendeth thereto it is a further act of the Elders power to give sentence against the offender Both these acts of power in the Ministers of the Gospel are foretold by Ezekiel Chap. 44.23 24. They shall teach my people the difference between holy and prophane and cause them to discerne between the uncleane and the cleane And in controversie they shall stand in judgement and they shall judge it according to my judgement c. 8. The Elders have power to dismisse the Church with a blessing in the name of the Lord Num. 6.23 to 26. Heb. 7.7 9. The Elders have received power to charge any of the people in private that none of them live either inordinately without a calling or idlely in their calling or scandalously in any sort 2 Thes 3.6 ver 8 10 11 12. The Apostles command argueth a power in the Elders to charge these duties upon the people effectually 10. What power belongeth to the Elders in a Synod is more fitly to be spoken to in the Chapter of Synods 11. In case the Church should fall away to blasphemy against Christ and obstinate rejection and persecution of the way of grace and either no Synod to be hoped for or no helpe by a Synod the Elders have power to withdraw or separate the Disciples from them and to carry away the Ordinances with them and therewithall sadly to denounce the just judgement of God against them Act. 19.9 Exod. 33.7 Mark 6.11 Luk. 10 11. Act. 13.46 Obj. But if Elders have all this power to exercise all these acts of Rule partly over the private members partly over the whole Church how are they then called the servants of the Church 2 Cor. 4.5 Answ The Elders to be both servants and Rulers of the Church may both of them stand well together For their rule is not lordly as if they ruled of themselves or for themselves but stewardly and ministeriall as ruling the Church from Christ and also from their call and withall ruling the Church for Christ and for the Church even for their spirituall everlasting good A Queene may call her servants her mariners to pilot and conduct her over the Sea to such an Haven yet they being called by her to such an office shee must not rule them in steering their course but must submit her selfe to be ruled by them till they have brought her to her desired Haven So is the case between the Church and her Elders CHAP. VI. Of the Power and Authoritie given to Synods SYnods wee acknowledge being rightly ordered as an Ordinance of Christ Of their Assembly wee find three just causes in Scripture 1. When a Church wanting light or peace at home desireth the counsell and helpe of other Churches few or moe Thus the Church of Antioch being annoyed with corrupt teachers who darkned the light of the truth and bred no small dissension amongst them in the Church they sent Paul and Barnabas and other messengers unto the Apostles and Elders at Hierusalem for the establishment of Truth and Peace In joyning the Elders to the Apostles and that doubtlesse by the advise of Paul and Barnabas it argueth that they sent not to the Apostles as extraordinary and infallible and authenticall Oracles of God for then what need the advise and helpe of Elders but as wise and holy guides of the Church who might not onely relieve them by some wise counsell and holy order but also set a Precedent to succeeding ages how errours and dissensions in Churches might be removed and healed And the course which the Apostles and Elders tooke for clearing the matter was not by publishing the counsell of God with Apostolick authoritie from immediate revelation but by searching out the truth in an ordinary way of free disputation Act. 15. v. 7. which is as fit a course for imitation in after ages as it was seasonable for practice then 2. Just consequence from Scripture giveth us another ground for the assembly of many churches or of their messengers into a Synod when any church lyeth under scandall through corruption in doctrine and practice and will not be healed by more private advertisements of their own members or of their neighbour Ministers or Brethren For there is a brotherly communion as between the members of the same church so between the churches We have a little sister saith one church to another Cant. 8.8 therefore churches have a brotherly communion amongst themselves Look then as one brother being offended with another and not able to heal him by the mouth of two or three brethren privately it behooveth him to carry it to the whole church so by proportion if one church see matter of offence in another and be not able to heal it in a more private way it will hehove them to procure the Assembly of many churches that the offence may be orderly heard and judged and removed 3. It may so fall out that the state of all the churches in the countrey may be corrupted and beginning to discern their corruption may desire the concurse and counsell of one another for a speedy and safe and generall reformation And then so meeting and conferring together may renew their covenant with God and conclude and determine upon a course that may tend to the publike healing and salvation of them all This was a frequent practice in the old Testament in the time of Asa 2 Cron. 15.10 to 15. in the time of Hezekiah 2 Chron. 29.4 to 19. In the time of Josiah 2 Chron. 34.29 to 33. and in the time of Ezra Ezra 10.1 to 5. These and the like examples were not peculiar to the Israelites as one intire nationall church For in that respect they appealed from every Synagogue and Court in Israel to the nationall high Priest and Court at Jerusalem as being all of them subordinate thereunto and therefore that precedent is usually waved by our best Divines as not appliable to Christian churches but these examples hold forth no superiority in one church or court over another but all of them in an equall manner give advice in common and take one common course for redresse of all And therefore such examples are fit precedents for churches of equall power within themselves to assemble togegether and take order with one accord for the reformation of them all Now a Synod being assembled three questions arise about their power 1. What is that power they have received 2. How far the fraternity concurreth with the Presbyterie in it the brotherhood with the Eldership 3. Whether the power they have recieved reacheth to the injoyning of things both in their nature and in their use indifferent For the first we dare not say that their power reacheth no farther then giving counsell for such as their ends be for which according to God they do assemble such is the power given them of God as may attain those ends As they meet to minister light
power of the sword in matters which concern the civill peace The matters which concern the civill peace wherein Church-subjection is chiefly attended are of foure sorts 1. The first sort be civill matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life as is the disposing of mens goods or lands lives or liberties tributes customes worldly honours and inheritances In these the Church submitteth and referreth it self to the civill State Christ as minister of the circumcision refused to take upon him the dividing of Inheritances amongst Brethren as impertinent to his calling Luk. 12.13 14. His kingdome he acknowledgeth is not of this world Joh. 18.36 Himself payed tribute to Cesar Matth. 17.27 for himself and his disciples 2. The second sort of things which concern civill peace is the establishment of pure Religion in doctrine worship and government according to the word of God as also the reformation of all corruptions in any of these On this ground the good Kings of Iudah commanded Iudah to seek the Lord God of their fathers and to worship him according to his own statutes and commandments and the contrary corruptions of strange gods high places Images and Groves they removed and are commended of God and obeyed by the Priests and people in so doing 2 Chron. 14.3 4 5. 2 Chron. 15.8 to 16. 2 Chron. 17.6 to 9. 2 Chron. 19.3 4. 2 Chron. 24.4 5 6. 8 9 10. 2 Chron. 29.3 to 35. 2 Chron. 30.1 to 12. 2 Chron. 34.3 to 33. The establishment of pure Religion and the reformation of corruptions in Religion do much concerne the civill peace If Religion be corrupted there will be warre in the gates Iudg. 5.8 and no peace to him that cometh in or goeth out 2 Chron. 15.3 5 6. But where Religion rejoyceth the civill State flourisheth Hagg. 2.15 to 19. It is true the establishment of pure Religion and reformation of corruptions pertain also to the Churches and Synodicall Assemblies But they go about it onely with spirituall weapons ministery of the Word and Church-censures upon such as are under Church-power But Magistrates addresse themselves thereto partly by commanding and stirring up the Churches and Ministers thereof to go about it in their spirituall way partly also by civill punishments upon the wilfull opposers and disturbers of the same As Iehosaphat sent Priests and Levites and them accompanied and countenanced with Princes and Nobles to preach and teach in the Cities of Iudah 2 Chron. 17.7 8 9. So Iosiah put to death the idolatrous Priests of the high places 2 King 22.20 Nor was that a peculiar duty or priviledge of the Kings of Iudah but attended to also by heathen Princes and that to prevent the wrath of God against the Realme of the King and his sons Ezra 7.23 yea and of the times of the New Testament it is prophesied that in some cases capitall punishment shall proceed against false Prophets and that by the procurement of their neerest kindred Zach. 13.3 And the execution thereof is described Revel 16.4 to 7. where the rivers and fountains of waters that is the Priests and Iesuites that conveigh the Religion of the Sea of Rome throughout the countreys are turned to blood that is have blood given them to drink by the civill Magistrate Neverthelesse though we willingly acknowledge a power in the Civill Magistrate to establish and reform Religion according to the Word of God yet we would not be so understood as if we judged it to belong to the civill power to compell all men to come and sit down at the Lords table or to enter into the communion of the Church before they be in some measure prepared of God for such fellowship For this is not a Reformation but a Deformation of the Church and is not according to the Word of God but against it as we shall show God willing in the sequell when we come to speak of the disposition or qualification of Church-members 3. There is a third sort of things which concern the civill peace wherein the Church is not to refuse subjection to the Civill Magistrate in the exercise of some publick spirituall administrations which may advance and help forward the publick good of Civill State according to God In time of warre or pestilence or any publick calamitie or danger lying upon a Common-wealth the Magistrate may lawfully proclaime a Fast as Iehosaphat did 2 Chron. 20.3 and the Churches ought not to neglect such an administration upon such a just occasion Neither doth it impeach the power of the Church to call a Fast when themselves see God calling them to publick humiliation For as Iehosaphat called a Fast so the Prophet Joel stirreth up the Priests to call a Fast in time of a famine threatning the want of holy Sacrifices Ioel 1.13 14. It may fall out also that in undertaking a warre or in making a league with a forraine State there may arise such cases of conscience as may require the consultation of a Synod In which case or the like if the Magistrate call for a Synod the Churches are to yeeld him ready subjection herein in the Lord. Jehosaphat though he was out of his place when he was in Samaria visiting an idolatrous King yet he was not out of his way when in case of undertaking the war against Syria he called for counsell from the mouth of the Lord by a Councell or Synod of Priests and Prophets 1 King 22.5 6 7. 4. A fourth sort of thinge wherein the church is not to refuse subjection to the Civill Magistrate is in patient suffering their unjust persecutions without hostile or rebellious resistance For though persecution of the churches and servants of Christ will not advance the civill peace but overthrow it yet for the church to take up the sword in her own defence is not a lawfull means of preserving the church peace but a disturbance of it rather In this case when Peter drew his sword in defence of his Master the Lord Iesus against an attachment served upon him by the Officers of the high Priests and Elders of the people our Saviour bade him put up his sword into his sheath again for saith he all they that take the sword shall perish by the sword Mat. 27.50 51 52. where he speaketh of Peter either as a private Disciple or a church-officer to whom though the power of the keys was committed yet the power of the sword was not committed And for such to take up the sword though in the cause of Christ it is forbidden by Christ and such is the case of any particular church or of a Synod of churches As they have received the power of the keys not of the sword to the power of the keys they may and ought to administer but not of the sword Wherein neverthelesse we speak of churches and Synods as such that is as church-members or church-assemblies acting in a church-way by the power of the keys received from Christ But if some of the same persons