church-church-power needfull to be exercised within themselves whether in the election and ordination of officers or in the censure of offenders in their own body Of this Proposition there be three Branches 1. That the Brethren of a particular church of a Congregation are the first subjects of church-liberty 2. That the Elders of a particular church are the first subjects of church-authority 3. That both the Elders and Brethren walking and joyning together in truth and peace are the first subjects of all church-power needfull to be exercised in their own body Now that the key of church-priviledge or liberty is given to the Brethren of the church and the key of rule and authority to the Elders of the church hath been declared above in Chapt. 3. But that these are the first subjects of these keys and first the church the first subject of liberty may appeare thus From the removall of any former subject of this power or liberty from whence they might derive it If the Brethren of the congregation were not the first subject of their church-liberty then they derived it either from their own Elders or from other churches But they derived it not from their own Elders for they had power and liberty to choose their own Elders as hath been shewed above and therefore they had this liberty before they had Elders and so could not derive it from them Nor did they derive it from other particular churches For all particular churches are of equall liberty and power within themselves not one of them subordinate to another Wee reade not in Scripture that the Church of Corinth was subject to that of Ephesus nor that of Ephesus to Corinth no nor that of Cenchrea to Corinth though it was a church situate in their vicinity Nor did they derive their liberty from a Synod of churches For we found no foot-step in the pattern of Synods Act. 15. that the Church of Antioch borrowed any of their liberties from the Synod at Jerusalem They borrowed indeed light from them and decrees tending to the establishment of truth and peace For upon the publishing of the decrees of that Synod the Churches were established in the faith or truth Act 16.4 5. and also in consolation and peace Act. 15.31 32. but they did not borrow from them any church-liberty at all 2. Now the second branch of the Proposition was That the Elders of the church of a particular Congregation are the first subject of rule or authority in that church or congregation over which the Holy Ghost hath made them over-seers 1. From the charge of rule over the Church committed to them immediatly from Christ For though the Elders be chosen to their office by the church of Brethren yet the office it self is ordained immediatly by Christ and the rule annexed to the office is limited by Christ only If the Brethren of the church should elect a presbyterie to be called by them in the Lord this will not excuse the Presbyters in their neglect of rule either before the Lord or to their own consciences For thus runneth the Apostles charge to the Elders of Ephesus Act. 20.28 Take heed to your selves and to the whole flock over which the Holy Ghost hath made you over-seers 2. The same appeareth from the gift of rule required especially in an Elder without which they are not capable of election to that office in the church 1 Tim. 3 4 5. He must be one that is able to rule well his own house or else how shall he order the church of God The like gift of rule is not necessary to the admission of a member into the church as to the election of an Elder If a private brother be not so well able through weaknesse in prudence or courage to rule his own house it will not justly debarre him from entrance into the church but the like defect will justly debar a man from election to the office of an Elder Neither hath God given a spirit of rule and government ordinarily to the greater part of the body of the brethren and therefore neither hath he given them the first Receit of the key of Authoritie to whom he hath not given the gift to employ it If it be objected How can the brethren of the Church invest an Elder with rule over them if they had not power of rule in themselves to communicate to him Ans They invest him with rule partly by chusing him to the office which God hath invested with rule partly by professing their own subjection to him in the Lord we by the rule of Relatives doth necessarily inferre and preferre the authoritie of the Elders over them For in yeelding subjection they either set up or acknowledge Authoritie in him to whom they yeeld subjection Ob. 2. The body of the Church is the Spouse of Christ the Lambs wife and ought not the wife to rule the servants and stewards in the house rather then they her Is it not meet that the keyes of Authoritie should hang at her girdle rather then at theirs Answ There is a difference to be put between Queens Princesses Ladies of great Honor such as the Church is to Christ Psal 45.9 and Countrey huswives poore mens wives Queens and great persons have severall offices and officers for every businesse and service about the house as Chamberlains Stewards Treasurers Comptrollers Vshers Bayliffs Groomes and Porters who have all the authoritie of ordering the affairs of their Lords house in their hands There is not a key left in the Queens hand of any office but onely of power and libertie to call for what she wanteth according to the Kings royall allowance which if she exceed the officers have power to restrain her by order from the King But countrey huswives and poore mens wives whose husbands have no Officers Bayliffs or Stewards to oversee and order their estates they may carry the keyes of any office at their own girdles which the husband keepeth not in his own hand Not because poore huswives have greater authoritie in the house then Queens but because of their poverty and mean estate they are fain to be in stead of many servants to their husbands Obj. 3. The whole body naturall is the first subject of all the naturall power of any member in the body as the facultie of sight is first in the body before in the eye Answ It is not in the mysticall body the Church in all respects alike as in the naturall body In the naturall body there be all the faculties of each part actually inexistent though not exerting or putting forth themselves till each member be articulated and formed But in the body of the Church of Brethren it is not so All the severall functions of Church power are not actually inexistent in the body of Brethren unlesse some of them have the gifts of all the officers which often they have not having neither Presbyters nor men fit to be Presbyters Now if the power of the Presbytery were
given to a particular Church of Brethren as such primo per se then it would be found in every particular Church of Brethren For a Quatenus adomnia valet consequentia Obj. 4. But it is an usuall tenent in many of our best Divines that the government of the Church is mixt of a Monarchy an Aristocracie and a Democracy In regard of Christ the head the government of the Church is soveraigne and monarchicall In regard of the Rule by the Presbytery it is stewardly and Aristocraticall in regard of the peoples power in elections and censures it is Democraticall which argueth the people have some stock of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in the government of the Church Answ In a large sense Authority after a sort may be acknowledged in the people As 1. when a man acteth by counsell according to his own discerning freely he is then said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sui actus So the people in all the acts of liberty which they put forth are Domini sui actus Lords of their own action 2. The people by their acts of liberty as in election of officers and concurrency in censure of offenders and in the Determination and Promulgation of Synodall acts they have a great stroke or power in the ordering of Church affairs which may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas a POWER which many times goeth under the name of rule or authoritie but in proper speech it is rather a priviledge or liberty then authoritie as hath been opened above in Chap. 3. For no act of the peoples power or liberty doth properly bind unlesse the authoritie of the Presbytery concur with it 3. A third argument whereby it may appear that the Elders of a particular Church are the first subject of authoritie in that Church is taken from the like removall of other subjects from whence they might be thought to derive their authoritie as was used before to prove the Church of Brethren was the first subject of their own libertie in their own Congregation The Elders of Churches are never found in Scripture to derive their authority which they exercise in their own congregation either from the Elders of other Churches or from any Synod of Churches All particular Churches and all the Elders of them are of equall power each of them respectively in their own Congregations None of them call others their Rabbies or Masters or Fathers in respect of any authoritie over them but all of them own and acknowledge one another as fellow Brethren Matth. 23.8 9 10. And though in a Synod they have received power from Christ and from his presence in the Synod to exercise Authoritie in imposing burthens such as the holy Ghost layeth upon all Churches whose Elders are present with them Act. 15.28 for the Apostles were Elders in all Churches yet the Elders of every particular Church when they walk with the brethren of their own Church in light and peace they need not to derive from the Synod any power to impose the same or the like burthens upon their owne Churches For they have received a power and charge from Christ to teach and command with all authoritie the whole counsell of God unto their people And the people discerning the light of the truth delivered and walking in peace with their Elders they readily yeeld obedience to their Over-seers in whatsoever they see and hear by them commended to them from the Lord. 3. Now we come to the third branch of the third Proposition which was this That the Church of a particular congregation Elders and Brethren walking and joyning together in truth and peace are the first subject of all Church-power needfull to be exercised within themselves whether in the election or ordination of officers or in the censure of offenders in their own body The truth hereof may appear by these Arguments 1 In point of ordination From the compleat integritie of a Ministers calling oven to the satisfaction of his own and the peoples conscience when both the Brethren and the Elders of the particular Church whereto he is called have put forth the power which belongeth to them about him As when the Brethren of the Church have chosen him to office and the Presbyterie of the Church have laied their hands upon him and both of them in their severall acts have due respect to the inward ministeriall gifts whereunto God hath furnished him he may then look at himself as called by the holy Ghost to exercise his talents in that office amongst them and the people may and ought to receive him as sent of God to them What defect may be found in such a call when the Brethren exercise their lawfull libertie and the Elders their lawfull authority in his ordination and nothing more is required to the compleat integritie of a Ministers calling If it be said there wanted imposition of hands by the Bishop who succeedeth in the place of Timothy and Titus whom the Apostle Paul left the one in Ephesus the other in Crete to ordain Elders in many Churches Tit. 1.5 Ans Touching ordination by Timothy and Titus and upon pretence of them by Bishops enough hath been said by many godly learned heretofore especially of later times The summe cometh to these conclusions 1 That Timothy and Titus did not ordain Elders in many Churches as Bishops but as Evangelists Timothy is expresly termed an Evangelist 2 Tim. 4.5 And Titus is as clearly decyphered to be an Evangelist as Timothy by the characters of an Evangelist which either Scripture holdeth forth or Eusebius noteth in his Ecclesiast histor lib. 3. cap. 37. Gr. cap. 31. Lat. Not to be limited to a certain Church but to follow the Apostles finishing their work in planting and watering Churches where they came They did indeed ordain officers where they wanted and exercised jurisdiction as the Apostles did in severall Churches yet with the rest of the Presbyterie and in the presence of the whole Church 1 Tim. 5. But for the continuance of this office of an Evangelist in the Church there is no direction in the Epistles either to Timothy or Titus or any where else in Scripture 2. Conclusion Those Bishops whose callings or offices in the Church are set forth in those Epistles to be continued they are altogether Synonyma with Presbyters Tit. 1.5 7. 1 Tim. 3.1 to 7. 3. Conclus We read of many Bishops to one Church Phil. 1.1 Act. 14.23 and Chap. 20.17 28. Tit. 1.5.7 but not of many Churches much lesse all the Churches in a large Diocesse to one Bishop 4. Conclus There is no transcendent proper work cut out or reserved for such a transcendent officer as a Diocesan Bishop throughout the New Testament The transcendent acts reserved to him by the Advocates of Episcopacie are Ordination and Iurisdiction Now both these are acts of Rule And Paul to Timothy acknowledgeth no Rulers in the Church above Pastors and Teachers who labour in
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
contrary would be no disorder Suppose the Church of Corinth or any other Church or Synod should enjoyn their Ministers to preach in a gown A gown is a decent garment to preach in yet such an Injunction is not grounded upon that Text of the Apostle For then a Minister in neglecting to preach in a gown should neglect the commandment of the Apostle which yet indeed he doth not For if he preach in a cloak he preacheth decently enough and that is all which the Apostles Canon reacheth to In these things Christ never provided for uniformitie but onely for unity For a third reason of this point and to adde no more it is taken from the nature of the ministeriall office whether in a Church or Synod Their office is stewardly not lordly they are Embassadours from Christ and for Christ Of a Steward it is required he be found faithfull 1 Cor. 4.1 2. and therefore he may dispense no more injunctions to Gods house then Christ hath appointed him Neither may an Embassadour proceed to do any act of his office further then what he hath received in his Commission from his Prince If he go further he maketh himself a Praevaricator not an Embassadour But if it be enquired Whether a Synod hath power of Ordination and Excommunication we would not take upon us hastily to censure the many notable precedents of ancient and later Synods who have put forth acts of power in both these kinds Onely we doubt that from the beginning it was not so and for our own parts if any occasion of using this power should arise amongst our selves which hitherto through preventing mercie it hath not we in a Synod should rather chuse to determine and to publish and declare our determination That the ordination of such as we find fit for it and the excommunication of such as we find do deserve it would be an acceptable service both to the Lord and to his Churches but the administration of both these acts we should refer to the Presbytery of the severall Churches whereto the person to be ordained is called and whereof the person to be excommunicate is a member and both acts to be performed in the presence and with the consent of the severall Churches to whom the matter appertaineth For in the beginning of the Gospel in that precedent of Synods Act. 15. we find the false teachers declared to be disturbers and troublers of the Churches and subverters of their souls Act. 15.24 but no condigne censure dispensed against them by the Synod An evident argument to us that they left the censure of such offenders in case they repented not to the particular Churches to whom they did appertain And for Synodicall ordination although Act. 1. be alledged where Matthias was called to be an Apostle yet it doth not appear that they acted then in a Synodicall way no more then the Church of Antioch did when with fasting and prayer they by their Presbyters imposed hands on Paul and Barnabas and thereby separated them to the work of the Apostleship whereto the holy Ghost had called them Act. 13.1 2 3. Whence as the holy Ghost then said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so thereupon Paul styleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 And this was done in a particular Church not in a Synod CHAP. VII Touching the first Subject of all the forementioned power of the Keyes And an explanation of Independency WHat that Church is which is the first Subject of the power of the keyes and whether this Church have an independent power in the exercise thereof though they be made two distinct Questions yet if candidely interpreted they are but one For whatsoever is the first Subject of any accident or adjunct the same is independent in the enjoyment of it that is in respect of deriving it from any other subject like it self As if fire be the first subject of heat then it dependeth upon no other subject for heat Now in the first subject of any power three things concur 1. It first receiveth that power whereof it is the first subject and that reciprocally 2. It first addeth and putteth forth the exercise of that power 3. It first communicateth that power to others As we see in Fire which is the first subject of heat it first receiveth heat and that reciprocally All fire is hot and whatsoever is hot is fire or hath fire in it Again Fire first putteth forth heat it self and also first communicateth heat to whatsoever things else are hot To come then to the first subiect of Church-power or of the power of the keyes The substance of the doctrine thereof may be conceived and declared in a few Propositions Church-power is either supream and soveraign or subordinate and ministeriall Touching the former take this proposition The Lord Jesus Christ the head of his Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first proper subiect of the soveraigne power of the keyes He hath the key of David He openeth and no man shutteth He shutteth and no man openeth Revel 3.7 The government is upon his shoulder Isa 9.6 And himself declareth the same to his Apostles as the ground of his granting to them Apostolicall power All power saith he is given to me in heaven and earth Matth. 28.18 Go ye therefore c. Hence 1. All legislative power power of making of Laws in the Church is in him and not from him derived to any other Jam. 4.12 Isa 33.22 The power derived to others is onely to publish and execute his Laws and Ordinances and to see them observed Mat. 28.20 His Laws are perfect Psal 19.9 and do make the man of God perfect to every good work 2 Tim. 3.17 and need no addition 2. From his soveraign power it proceedeth that he onely can erect and ordain a true constitution of a Church-estate Hebr. 3.3 to 6. He buildeth his own house and setteth the pattern of it as God gave to David the pattern of Solomons Temple 1 Chron. 28.19 None hath power to erect any other Church-frame then as this Master-builder hath left us a pattern thereof in the Gospel In the old Testament the Church set up by him was Nationall in the New Congregationall yet so as that in sundrie cases it is ordered by him many congregations or their messengers may be assembled into a Synod Act. 15. 3. It is from the same soveraigne power that all the offices or ministeries in the Church are ordained by him 1 Cor. 12.5 yea and all the members are set in the body by him together with all the power belonging to their offices and places as in the naturall body so in the Church 1 Cor. 12.18 4. From this soveraigne power in like sort it is that all gifts to discharge any office by the officers or any duty by the members are from him 1 Cor. 12.11 All treasures of wisdome and knowledge and grace and the fulnesse thereof are in him for that end Col. 2.3 and v. 9 10. Joh. 1.16
5. From this soveraigne power it is that all the spirituall power and efficacie and blessing in the administration of these gifts in these offices and places for the gathering and edifying and perfecting of all the Churches and of all the Saints in them is from him Mat. 28.20 Lo I am with you alwayes c. Col. 1.29 1 Cor. 15.9 The g od pleasure of the Father the personall union of the humane nature with the eternall Son of God His purchase of his Church with his own blood and His deep humiliation of himself unto the death of the Crosse have all of them obtained to him this his highest exaltation to be head over all things unto the Church and to injoy as king thereof this soveraign power Col. 1.19 Col. 2.2 9 10. Act. 20.28 Phil. 2.8 to 11. But of this soveraigne power of Christ there is no question amongst Protestants especially studious of Reformation Now as concerning the Ministeriall power we give these following Propositions I. Propos A particular Church or Congregation of Saints professing the faith TAKEN INDEFINITELY FOR ANY CHVRCH one as well as another is the first subject of all the Church-offices with all their spirituall gifts and power which Christ hath given to be executed amongst them whether it be Paul or Apollos or Cephas all are yours speaking to the Church of Gorinth 1 Cor. 3.22 not as a peculiar priviledge unto them but common to them with any other particular church And theirs was such a Church of whom it is said That they came all together into one place for the communication of their spirituall gifts 1 Cor. 14 23. And Paul telleth the same church that God hath set the officers and their gifts and all variety of members and their functions in his Church 1 Cor. 14.28 where it is not so well translated Some God hath set some in his church for hee hath set all but speaking of the members of the church v. 27. he proceedeth to exemplifie those members in v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which God hath set in his Church that is which members Apostles Prophets c. For though the Relative be not of the same gender with the Antecedent before yet it is an usuall thing with the pen-men of the new Testament to respect the sense of the words and so the person intended rather then the gender of their name and to render the Relative of the same gender and case with the Substantive following so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the new Testament it is not a new observation that we never read of any nationall church nor of any nationall officers given to them by Christ In the old Testament indeed we reade of a Nationall church All the tribes of Israel were three times in a yeer to appeare before the Lord in Jerusalem Deut. 16.16 And he appointed them there an high Priest of the whole nation and certain solemne sacrifices by him to be administred Lev. 16.1 to 29. and together with him other Priests and Elders and Judges to whom all appeals should be brought and who should judge all difficult and transcendent cases Deut. 17.8 to 11. but wee reade of no such nationall church or high Priest or court in the new Testament And yet we willingly grant that particular churches of equall power may in some cases appointed by Christ meet together by themselves or by their messengers in a Synod and may perform sundry acts of power there as hath been shewed above But the officers themselves and all the Brethren members of the Synod yea and the Synods themselves and all the power they put forth they are all of them primarily given to the severall churches of particular Congregations either as the first subject in whom they are resident or as the first object about whom they are conversant and for whose sake they are gathered and imployed II. Propos The Apostles of Christ were the first subject of Apostolicall power Apostolicall power stood chiefly in two things First in that each Apostle had in him all ministeriall power of all the officers of the Church They by vertue of their office might exhort as Pastors 1 Tim. 2.1 teach as Teachers 1 Tim. 2.7 rule as Rulers 2 Tim. 4.1 receive and distribute the oblations of the Church as Deacons Act. 4.35 yea any one Apostle or Euangelist carried about with him the liberty and power of the whole Church and therefore might Baptize yea and censure an offender too as if he had the presence and concurrence of the whole Church with him For we reade that Philip baptized the Eunuch without the presence of any Church Act. 8.38 And that Paul himself excommunicated Alexander 1 Tim. 1.20 and it is not mentioned that hee took the consent of any Church or Presbyterie in it It is true indeed where he could have the consent and concurse of the Church and Presbyterie in exercise of any act of church-power he willingly took it and joyned with it as in the ordination of Timothy 2 Tim. 1.6 with 1 Tim. 4.14 and in the excommunication of the incestuous Corinthian 1 Cor. 5.4 5. But when both himself and the person to be baptized or ordained or excommunicated were absent and distant from all churches the Apostles might proceed to put forth their power in the administration of any church act without them The amplitude and plenitude of power which they received immediately from Christ would beare them out in it As my Father sent me saith Christ to wit with amplitude and plenitude of soveraigne power so send I you with like amplitude and plenitude of ministeriall power Joh. 20.21 2. Apostolicall power extended it self to all churches as much as to any one Their line went out into all the world Psal 19.4 compared with Rom. 10. And as they received commission to preach and baptize in all the world Mat. 28.19 So they received charge to feed the flock of Christs Sheep and Lambs which implyeth all acts of Pastorall government over all the Sheep and Lambs of Christ Joh. 21.15 16 17. Now this Apostolicall power centring all church-power into one man and extending it self forth to the circumference of all churches as the Apostles were the first subject of it so were they also the last Neverthelesse that ample and universall latitude of power which was conjoyned in them is now divided even by themselves amongst all the churches and all the officers of the churches respectively the officers of each church attending the charge of the particular church cōmitted to them by vertue of their office and yet none of them neglecting the good of other churches so far as they may be mutually helpfull to one another in the Lord. III. Propos When the church of a particular congregation walketh together in the truth and peace the Brethren of the church are the first subject of church-liberty and the Elders thereof of church-authority and both of them together are the first subject of all
word and doctrine but rather Pastors and Teachers above them The Elders saith he that rule well are worthy of double honour but especially they that labour in word and doctrine 1. Tim. 5.17 5 Conclus When after the Apostles times one of the Pastors by way of eminencie was called Bishop for order sake yet for many yeers he did no act of power but 1 With consent of the Presbyterie 2 With consent and in the presence of the people As is noted out of Eusebius Ecclesiast Histor lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist lib. 3. Epist 10. lib. 1. Epist 3. Casanb adversus Baronium exercitat 15. num 28. When it is alledged out of Hiereme to confirm the same that in the primitive times Communi Presbyterorum consilie Ecelesiae gubernabantur It is a weak and poore evasion to put it off with observing that he saith Communi Presbyterorum consilie not authoritate For 1. No authoritie is due to Presbyters over the Bishop or Pastor no more then to the Pastor over them They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders and coequall in authoritie And 2. when Hiereme saith The Churches were governed by the common counsell but all with it else it might be said the Bishop governed the Churches with the common counsell of Presbyters to wit asked but not followed And that would imply a contradiction to Hieronus testimonie to say the Churches were governed by the sole authoritie of Bishops and yet not without asking the common counsell of the Presbyters For in asking their counsell and not following it the Bishop should order and govern the Churches against their counsell Now that the Churches were governed by the common counsell of Presbyters and against the common counsell of Presbyters are flat contradictories 2. For a second Argument to prove that the Brethren of the Church of a particular congregation walking with their Elders in truth and peace are the first subject of all that Church power which is needfull to be exercised in their own body It is taken From their indispensable and independent power in Church censures The censure that is ratified in heaven cannot be dispensed withall nor reversed by any power on earth Now the censure that is administred by the Church of a particular congregation is ratified in Heaven For so saith the Lord Iesus touching the power of Church censures Matth. 18 17 18. If the offender refuse to hear the Church let him be to thee as a heathen and a Publican Verily I say unto you Whatsoever ye shall bind onearth shall be bound in Heaven and whatsoever ye shall loose on earth shall be loosed in heaven Against this Argument from this Text many objections are wont to be made but none that will hold Object 1. By Church in Mat. 18.17 is not meant the Christian Church for it was not yet extant nor could the Apostles then have understood Christ if he had so meant but the Jewish church and so he delivereth their censure in a Jewish phrase to account a man as an Heathen and a Publican Answ 1. The Christian Church though it was not then extant yet the Apostles knew as well what he meant by Church in Mat. 18.17 as they understood what he meant by building his Church upon the Rock in Mat. 16.18 It was enough the Apostles looked for a Church which Christ would gather and build upon the confession of Peters faith and being built should be indued with heavenly power in their censures which they more fully understood afterwards when having received the Holy Ghost they came to put these things in practice Answ 2. The allusion in the Church-censure to the Jewish custome in accounting a man as an Heathen and Publican doth not argue that Christ directeth his Disciples to complain of scandals to the Jewish Synagogues but only directeth them how to walk towards obstinate offenders excommunicate by the Christian church to wit to walk towards them as the Jews walk towards Heathens to wit denying to them religious communion and as towards Publicans with-holding from them familiar civill communion for so the Iews said to Christs Disciples Why eateth your Master with Publicans and Sinners Answ 3. It is not credible that Christ would send his Disciples to make complaint of their offences to the Iewish Synagogues For first Is it likely he would send his Lambs and Sheep for right and healing unto Wolves and Tigres Both their Sanhedrim and most of their Synogogues were no better And if here and there some Elders of their Synagogues were better affected yet how may it appear that so it was where any of themselves dwelt And if that might appear too yet had not the Iews already agreed That if any man did confesse Christ he should be cast out of the Synagogues Joh. 9.22 Object 2. Against the argument from this Text it is objected That by the Church is meant the Bishop or his Commissary Answ 1. One man is not the Church If it be said one man may represent a church the reply is ready one man cannot represent the Church unlesse he be sent forth by the Church but so is neither the Bishop nor his Commissary They not for them but they come unsent for like water into a Ship chiefly for the terror of the servants of Christ and for the incouragement of the prophane And though some of Christs servants have found some favour from some few of Bishops men of more learning and ingenuity yet those Bishops have found the lesse favour themselves from their fellow-Bishops Answ 2. The Bishop ordinarily is no member of the Church of that congregation where the offence is committed and what is his satisfaction to the removall of the offence given to the Church Answ 3. The new Testament acknowledgeth no such ruler in the Church as claimeth honour above the Elders that labour in word and Doctrine 1 Tim. 5.17 Object 3. To tell the Church is to tell the Presbyterie of the Church Answ 1. We deny not The offence is to be told to the Presbyterie yet not to them as the Church but as the guides of the church who if upon hearing the cause and examining the witnesses they finde it ripe for publike censure they are then to propound it to the Church and to try and cleer the state of the cause before the church that so the church discerning fully the nature and quality of the offence may consent to the judgement and sentence of the Elders against it to the confusion of the offender and the publike edification of them all who hearing and fearing will learn to beware of the like wickednesse Answ 2. The Church is never put for the Presbyterie alone throughout the new Testament though sometime it be put expresly for the Fraternity alone as they are distinguished from the Elders and Officers Act. 15.22 and therefore Tell the Church cannot be meant Tell the Presbyterie alone Object In the old Testament the Congregation is often put for the
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-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
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