received it from the Apostles and the Officers of the Churches from them also and not from the Church Answ It is true the Apostles being extraordinary Officers as they were immediately called and chosen of Christ not by the Church so they were most of them ordained by Christ and not by the Church And yet not all of them neither For Paul and Barnabas though chosen to the Apostolicall office immediately from God yet they were ordained to that office by the imposition of hands of some officers or members of the Church Act. 13.2 3. But that hindereth not but as the Apostles received their power immediately from Christ so did the Church receive their power immediately from Christ also For he that said to the Apostles Whose sinnes yee retaine they are retained whose sinnes yee remit they are remitted Joh. 20.23 He also said to the Church Whatsoever yee binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Mat. 18.18 which is a Commission of the same power and to the same effect If then the Church have received as well as the Apostles the same Commission of church-Church-Power so farre as it is of perpetuall use that though the Church then presented their Officers chosen by them to receive Ordination from the Apostles yet when the Apostles are ceased and no other successors left in their roome from whom their Officers might receive ordination but from the Presbytery of their own Church then where such a Presbytery is yet wanting and their power is now to be executed the Church hath full power to give ordination to them themselves by the imposition of their hands SECT VIII Object VVHen the Apostles ceased Bishops were left as successors in their roome As Timothy in Ephesus and Titus in Crete to ordaine Elders in every Church Tit. 1.5 Answ Timothy and Titus were not left to ordaine Elders as Bishops but as Evangelists whose office was alike extraordinary in the Church as that of Apostles and Prophets Eph. 4.11 Their work being to follow the Apostles and so set forward the work which the Apostles had begun whereto the Apostles called them forth and directed them And not to keepe setled residence in any one Church as Elders doe or in any one Nation of Churches as Bishops doe Timothy is expresly commanded to doe the work of an Evangelist 2 Tim. 4.5 And Titus was not ordained a Bishop at Crete but left in Crete as having travelled up and downe with Paul Gal. 2.3 and comming to Crete was left to direct the Cretian beleevers in their Church-affaires after Pauls departure afterwards he departed to Dalmatia 2 Tim. 4.10 Sometimes Paul appointed him to meet him at Nicopolis Tit. 3.12 Sometimes he sent him to Corinth 2 Cor. 12.18 And commends him as his partner and fellow-helper to the Church of Corinth And at Troas Paul found no rest in his spirit because he found not Titus his Brother 2 Cor. 2.13 And in Macedonia he found much comfort because he found Titus there 2 Cor. 7.5 6. Which argueth his calling was not Episcopall to rest in a certaine charge but to travell up and downe with the Apostles or after them or whither the Holy Ghost should lead them forth to help forward the work of Christ and the Apostles Object But in the Subscriptions of the Epistles of Paul to them Titus is called the first ordained Bishop of all the Cretians And Timothy the first ordained Bishop of the Church of Ephesus Answ The Subscriptions of Pauls Epistles both those and the rest are no part of Canonicall Scripture but Apocrypha not written by the Apostles themselves but by some Scribes that copied them out in after ages as is observed by many learned both Protestants and Papists In particular this Subscription in the Epistle to Titus containeth an apparent mistake for the Subscription saith the Epistle was written from Nicopolis to Macedonia as if Paul had been at Nicopolis when he wrote this Epistle which conceit in the Scribe sprang from a mistake of Pauls words Tit. 3.12 where Paul bids Titus be diligent to come to mee to Nicopolis for I have determined there to winter but Paul doth not say I have determined here to winter as if he were there already in Nicopolis but I have determined there to winter to wit as intending to goe thither for to winter The Subscription of the Epistle to Timothy stiling him the first ordained Bishop of the Ephesians will not stand with the Apostles charge to him in the same Epistle 2 Tim. 4.5 doe the work of an Evangelist For a Bishop was to attend with personall residence upon his charge Act. 20.28 But an Evangelist was to travell up and downe with the Apostles or after them to come and goe at their appointment As Paul there doth command Timothy to be diligent to come to him 2 Tim. 4.9.21 Againe when Paul addresseth himselfe to goe to Rome from whence this Subscription telleth us this Epistle was written he intending to passe by Macedonia to Rome Act. 19.21 besought Timothy to abide still at Ephesus 1 Tim. 1.3 But if Timothy had been the Bishop ordained of the Ephesians his dutie would have bound him to abide there and should not have needed Pauls intreaty so to doe Besides when Paul in that journey came to Miletus he called for the Elders of Ephesus Act. 20.17 whom also he named Bishops for so the Greek word is which is translated overseers v. 28. and then Paul acknowledged no such singular ordination of any to a transcendent Episcopacy but what was common to all the Elders of Ephesus But that it may further appeare that it was not the intent of Paul or of the other Apostles to direct the Churches to send the Elders whom they have chosen unto any Transcendent or Diocesan Bishop for ordination nor left any to like eminent place after Timothy and Titus to performe that work Let it be considered that there is no direction at all in the Epistles of Paul to Timothy and Titus for the Churches election of any Evangelist or of any Bishop over many Churches For 1. The Bishop Paul speaketh of in Timothy of whose qualification he giveth direction 1 Tim. 3.2 to 7. he calleth them all when he commeth to give order for their maintenance by the name of Elders some Ruling Elders some Labouring in the Word and Doctrine And in his Epistle to Titus the Elders which Paul left Titus to ordaine in every Citie he calleth them Bishops Tit. 1.5.7 Now of these he appointeth many Elders and many Bishops in one Citie or Church not many Cities or Churches under one Bishop Act. 14.23 Elders in every Citie Act. 20.17 18. Many Elders and Bishops in the Church of Ephesus Phil. 1.11 Many Bishops as well as many Deacons in one Church of Philippi and that a poore one too for Philippi was a Church in Macedonia Act. 16.12 And all the Churches of Macedonia had tryall of deep povertie
2 Cor. 8.1 2. 2. In the Epistles to Timothy and Titus there is no difference at all put of any one Bishop above his fellows except onely the difference of Ruling and Teaching Elders 1 Tim. 5.17 And those as they are not set over many Churches so neither are any of them set above his fellowes onely the Preachers are allowed more reverence and maintenance then the Rulers If the Holy Ghost had appointed some singular Bishops above the rest of any transcendent and eminent office he would have appointed him also some eminent and transcendent proper work of his office But what shall that be shall it be Ordination as Hierome saith speaking of the Bishops in his time Quid facit Episcopus excepta ordinatione quod Presbyter non facit Why that is a work of Rule or shall it be hearing accusations against Elders and censuring them accordingly as 1 Tim. 5.19 20 Why that is a work of Rule also Now the Apostle acknowledgeth no Acts of Rule nor any Elders or Bishops that doe Rule as worthy of greater honour then such Elders as labour in Word and Doctrine 1 Tim. 5.17 It is therefore apparently contradictory to the institutions given by Paul in the Epistles to Timothy and Titus to set up any eminent or transcendent Bishop in the Church in respect of Rule or exercise of office of more honour and power then pertaineth to all the Ministers of the Word So that evident it is that neither Ordination nor Jurisdiction which are both of them Acts of Rule are to be fetched from transcendent Bishops but pertaine indifferently to all the Presbyters SECT IX Object BUt if no transcendent acts of Jurisdiction and rule be reserved unto one Bishop alone above other Ministers how cometh it then to passe that in Rev. 2.3 each singular Angel in the Churches of Asia is admonished and reproved alone for all the faults that are found in his Church whereof he is the Angel Why should one Angel alone be charged with the guilt of all those faults in the Church if it were not in his hand alone to redresse and punish them Answ It is an usuall thing with John and found also in other Scriptures to use the name of Angel not singularly for one person but collectively for a company administring the same work As the seven Angels that sounded the seven Trumpets and the seven Angels that powred out the seven Vialls were not seven singular persons but seven companies or sorts of persons performing that service And when David saith the Angel of the Lord pitcheth his Tent about them which feare him Psal 34.7 He speaketh not of one Angel alone but of many of them For one alone cannot pitch his Tents about all them that feare God And that John in the second and third Chapters of the Revelation did not meane by the Angel of the Church one singular person but the whole company of the Ministers of the Church the whole Presbytery of persons more then one it is evident by his speech unto them as unto many The Devill saith he shall cast some of you into Prison Rev. 2.10 Some of you Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies more then one And againe in Rev. 2.24 speaking unto the Angel of the Church of Thyatira But unto you * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you in the plurall I say and unto the rest of Thiatira which argueth that the Angel distinguished from the rest of the Church was more then one person For he saith unto you in the plurall number Object But now say some Let it be so then if such eminent and transcendent Bishops that is Diocesan Bishops who claime a peerelesse power in Ordination and Jurisdiction to themselves alone have no foot-hold in the Scripture then let them neither have name nor place portion right nor memoriall in the Christian Churches of the new Testament But yet neverthelesse the Apostle is cleare for a Presbytery and acknowledgeth imposition of hands even upon Timothy how much more upon other Elders by the Presbytery 1 Tim. 4.14 Answ Wee willingly also acknowledge the same where God hath furnished any Church with a Presbytery To them it pertaineth to ordaine by imposition of hands any Elders or Deacons that shall be chosen by office by the Church committed to them But if the Church want a Presbytery for want of Elders they want a warrant to repaire to the Presbytery of another Church to impose hands upon their elect Elders Our Reasons be Reason 1 First Ordination by imposition of hands is a work of Church Power as all men acknowledge Now as no Church hath Power over another but all of them stand in Brotherly equalitie one towards another so the Presbytery of one Church hath no Power over the Elders of another As the Apostles having all of them received the same Commission Joh. 20.23 had none of them power over another so the Churches having received all of them the same power of the keys as hath been shewed above they none of them have power over another and therefore no power of ordination of one anothers Officers Reason 2 As every Church hath equally received the same power of the keys so ought they to maintaine and stand fast in the same The power of the keys as it is a priviledge and libertie purchased to the Church by the bloud of the Lord Jesus so at a lesse rate it may not be alienated from the Church Christ by his death and resurrection hath obtained all power both in heaven and in earth Mat. 28.18 Phil. 2.8 9 10. And looke where he hath communicated the same by his Testament ratified in his bloud there it ought to remaine and not to be removed out of their hands by the hand of man or Angel Whence it appeareth unlawfull for any Church of Christ to put over that power which they have received of Christ out of their own hands into the hands of the Presbyters of other Churches The Apostles having received all of them equall power from Christ it was not lawfull for them by common consent to have conferred upon Peter and Paul James and John a transcendent government over them all If some of the Apostles seeme to be pillars as is said of Peter James and John Gal. 2.9 and so more eminent in gifts then all their brethren it may put upon their brethren an expediency and sometimes a necessitie to call upon them for more counsell but not to call them to more Authoritie In like sort if a Church in a Citie and the Officers thereof be of more eminent gifts and graces then a Church in a village it is a just occasion for the Church in the village to listen the more after the counsell of the Church in the Citie but not to submit the more unto their Authoritie in the way of subjection And so it is true a Classis of the Presbyters of many Churches may excell in more varietie of all abilities then the
Lay-men but our ruling Elders wee utterly deny them to be Lay-men as the word is commonly meant in this controversie but Church-officers set apart to their office by the election of the people and by imposition of hands but if they were Lay-men which they are not yet you see it is no strange or unheard of matter that Churches should be bountifull to the maintenance of sundry sorts of Church Rulers who are meerly Lay-men as their adversaries misconceive these to be yea what were the many Cloysters of Munks and Friers and Nuns in the times of Popery were they Preachers of the Word were they not Lay-men women and yet did the Churches of those times grudge them their maintenance upon pretence of their laity But the world will love his own be there never so many idle Droans or stately Rulers of mans own devising the Church must supply them not only with maintenance but with magnificence but let the Lord appoint ruling Elders according to the simplicity of the Gospel to assist his Ministers in the work of government that they might attend the more to labour in the Word if they shall expect from the Church any maintenance for their works sake Oh! that seemeth a strange matter and unheard of from all antiquity till this present age The second Reason why lay Elders as they miscall them ruling Elders as we with Paul call them are not meant in Pauls Text is because Paul mentioning the Presbyters but once in all his Epistles excludeth all lay Elders from that Presbytery Neglect not saith he the grace which is in thee which was given thee by prophecy with impositions by the hands of the Presbyterie 2 Tim. 4.14 This Christian Presbyterie gave imposition of hands to ordain Ministers but lay Elders had no right to impose hands to that purpose therefore Lay-men were none of this Presbyterie for if the Presbyterie be taken for the company of Elders none were of that company but such as might give imposition of hands or if Presbyterie be taken for the office of an Elder then none might take that function on him but must receive imposition of hands as Timothy did then Lay-men which neither give nor receive imposition of hands are wholly debarred both from the degree and from the society of the Presbyterie that was in Pauls time Our answer consisteth of three points First Lay Elders wee disclaim but ruling Elders though not attending to preaching as they have their election from the people who are the body of the Church so are they ordained set apart from amongst the people by imposition of hands of the officers of the Church who are the Presbyterie the company of Elders for by Presbyterie we conceive cannot be there meant the office of an Elder for hee speaketh of such a Presbytery as laid on hands now it is not the office of an Elder but the company of Elders that lay on hands Answ 2. When it is said no man can give what hee hath not received the light of Nature the law of Moses the Gospel of Christ do all of them make a ready answer for us The law of Nature tels us It is not necessary that they that give should alwayes formally have before-hand received that power which they give it is enough if they have received it virtually For instance a multitude of free people may elect and ordain a King over them and yet none of them had before hand received Kingly power it is enough they have a virtuall power to set up and to submit unto any lawfull forme of government which they see good for themselves in the land The people of Israel to wit some in the name of the rest for all could not at once impose their hands upon the Levites Numb 8.10 and yet they were not Levites themselves nor had received imposition of hands themselves and yet may neverthelesse impose hands upon others In the Gospel of Christ the power of the Keys is given to the Church to Peter not as an Apostle nor as an Elder but as a profest believer in the name of believers and upon occasion of the profession of his faith Mat. 16.16 to 19. whereupon the binding and loosing which is the power of the Keys is attributed to the whole Church Mat. 18.17 18. If then the power of the Keys which is the whole body of Church-power be given to the body of the Church though it be not in their power to exercise their pastorall preaching of the Word and administring of the Sacraments yet it is in their power to elect such whom God hath furnished with gifts among them unto such offices as may dispense all the holy things of God to them and by imposition of hands to dedicate them to God and to the publique service of his Church Now if the whole Church have this power to impose hands upon their officers in their first ordination how can it seem a strange and unheard of thing or an absurd matter that ruling Elders should together with the Pastor and Teachers all of them making up the Presbyterie of the Church impose hands in the name of the Lord and of the Church upon the ordained Answ 3. Besides there be that conceive and that not improbably that in ancient time the children baptized in the Church were not received to the Lords Supper nor into the full fruition of all Church liberties untill that they being grown up to yeers did publikely before the Church professe their faith and ratifie the covenant made for them in Baptisme and so were confirmed as they which is but a small remnant in comparison 300. yeares were spent in the Primitive persecutions whereof wee have few monuments of Antiquitie extant written in that time those wee have speake so of Elders as doe indifferently comprise as well Ruling Elder as Teaching Elders Ignatius his Presbyters whom he stileth the Court of God the Combination of the Apostles of Christ the holy Assembly and Counsellors and Assessors of the Bishops with all these Epithets may as well agree to Ruling Elders as to Preachers The Scripture doth not disdaine to admit Civill Magistrates into the fellowship of Gods Tabernacle Psal 82.1 And why not then the Rulers of his Church For Tertullian his Elders who were Presidents over the Censures of the Church and attained that honour not by Bribes but by approved Testimony Apologetic Chap. 29. what is there in his whole description of them but is compatible to Ruling Elders as well as to Preaching Yea Cyprian who lived in those ancient bloudy but zealous times doth expresly acknowledge Elders that were not Preachers For it evidently appeareth in the fift Epistle of his fourth Booke that he ordained Calinus and Ancellus to be Presbyters of his Church who were no Preachers but readers onely and yet were to be maintained Sportulis communibus that is at the common charge of the Church with the Presbyters and to sit with himselfe in their growne yeares It appeareth also in
of the Apostolicall Churches In the choosing of an Apostle the voices of people went as farre as any humane Suffrages could goe of an hundred and twenty they chose two and presented them before the Lord and his Apostles And because and Apostle was immediately to be called of God out of those two God chose one Act. 1.15.23.26 Act. 14.23 The Apostles are said to have ordained Elders by lifting up of hands to wit of the people as the originall word implieth And the multitude of the Disciples are directed by the Apostles to look out and choose seven Deacons Act. 6.3.15 The practice of succeeding Churches for many yeares after is plaine from Cyprians words Lib. 1. Epist 4. Plebs maxime potestatem habet vel dignos Sacerdotes eligendi vel indignos recusandi Object 2. It is also demanded by what warrant doth a particular Church depute such who are not Presbyters to lay their hands upon Presbyters Were it not more regular and orderly to repaire to some Bishop to receive imposition of hands from him or as the Presbyters in every Church in Crete received imposition of hands from Titus who was left in Crete with Episcopall Authoritie for that very end Tit. 1.5 or rather then take imposition of hands from lay-men as they are called why doe not the Churches rather intreat the Elders of other Churches to supply the defect of their owne Presbytery by the Presbyters of other Churches Ans The warrant by which each particular Church doth depute some of their own body though not Presbyters to lay their hands upon those whom they have chosen to be their Presbyters is grounded upon the Power of the keys which the Lord Jesus Christ who received all fulnesse of Power from the Father hath given to the Church For the power of the keys is the power of opening and shutting binding and loosing Matth. 16.19 And this is given to the whole Church met together in his name Mat. 18.18 Whatsoever saith Christ speaking of the Church yee shall binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven which is the whole ministeriall power of the Keys SECT VII Object 1. THe Church is not the first subject and receptacle of all Ecclesiasticall power For though the Church elect a Pastor or other Elder yet the office of a Pastor is from Christ Eph. 4.8 And so is his Authoritie from Christ also And if he have neither his Office nor his Authoritie from the Church how can he be ordained by the imposition of the hands of the Church Answ 1. Though the office of a Pastor in generall be immediately from Christ and the authoritie from him also yet the application of this office and of this authoritie to this elect person is by the Church and therefore the Church hath sufficient and just warrant as to elect and call a Presbyter unto office so to ordaine him to it by imposition of hands They that have Power to elect a King have power also to depute some in their name to set the Crowne upon his head Answ 2. As the Authoritie of the Pastor and other Elders is not from the Church but from Christ so neither is their Office and Authoritie from the Bishop nor from the Presbytery nor from the Classis of Presbyteries If therefore that were a just impediment why the Church should not lay hands upon their elect Pastors or Elders because neither their office nor their Authoritie is from the Church then neither may the Bishop nor the Presbytery nor the Classis lay their hands upon them because their office and Authoritie is no more nor so much from them as from the Church nor by this Argument might the Apostles themselves if they were present ordaine Officers because neither the office nor the Authoritie is from the Apostles but from Christ onely Neither will it follow from hence as some object that if the Elders received their ordination from the Church then they should execute their office in the Churches name or that then they may be more or lesse diligent in their office at the Churches appointment or that then the Church hath a Lord-like power over them or that then the Elders must receive their errand from the Church as an Ambassadour doth from him from whom he receiveth his Commission or that then the Church in defect of all Officers may performe all duties of their Officers as to administer Sacraments and the like None of all these things will follow For 1. Most of these Objections doe strike as much against imposition of hands by Bishops or Presbyters 2. Though the Elders doe receive the application of their office and of their power by the Church yet not from the Church or if from the Church ministerially onely as instruments unto Christ So that they cannot choose or ordaine whom they please to what office they please but whom they see the Lord Jesus hath prepared and fitted for them and as it were chosen and ordained to their hands nor may they inlarge or straiten the limits of his office whom they doe elect or ordaine but as the Lord hath prescribed nor can they give him any errand but onely a Charge to looke to the ministery which he hath received from the Lord nor have they any more Lordly power over him then he over them but both ministeriall as they have received from the Lord neither may they administer Sacraments in defect of all Officers because that by appointment from Christ pertaineth onely to such as are called by office to preach the Gospel Mat. 28.19 20. As for mutuall instruction and admission election and ordination of Officers opening of the doores of the Church by admission of members and shutting the same by Church-Censures these things they may doe if need be without Officers yea and if all their Officers were found culpable either in hereticall Doctrine or scandalous crime yet the Church hath lawfull Authoritie to proceed to the censure of them all For they that as a Church might admonish Archippus Col. 4.17 might in case he had not hearkened to their admonition have proceeded against him to Excommunication And they that might so proceed against one of their Officers might in like sort upon like ground proceed against them all which they could not doe if the Church did receive the power of the keys not immediately from Christ but from the Presbyters And yet in such cases our Churches are never wont to proceed but in the presence and with the consent and approbation of other Churches as knowing that in such weightie cases in the multitude of Counsellors there is safetie And as the Church doth not choose any Elders but in the presence and with the approbation of other Churches so neither doth it proceed to the censure of them but with the like grave and solemne assistance Object 2. The Apostles received the power of the keys immediately from Christ Joh. 20.23 And therefore the Church
and my Spirit with the power of the Lord Jesus Christ to deliver such a one unto Satan Where Paul saying in the verse foregoing that he had judged already that so it should be done doth not argue that now the Church was at hand he took the power of judging the Cause wholly unto himselfe and the publication and declaration of it onely in the Church but that he had seene already evident cause to judge the partie worthy to be cast out but directed them to doe it with all the power that is requisite to that action As 1. In the name of the Lord Jesus Christ in whom the principall power of all Church-censures resteth 2. When they that is the whole Church are gathered together not the Bishops nor the Presbyters alone 3. And Pauls spirit with them to wit so much of Apostolicall Authoritie being committed to the Church and present with it in such cases 4. He speaketh of the power of the Lord Jesus with them in this action which holdeth forth their Authoritie 5. When the Excommunicate person was humbled under this Censure Paul beseecheth them to forgive him to comfort him to confirme their love unto him 2 Cor. 2.7 8. Now they who have power of forgiving an offender have power also of binding him under wrath Ejusdem potestatis c. ligare c. solvere Object 1. All this argueth no more but that some in the Church had this power to wit the Presbytery of the Church but not the whole body of the people Answ 1. There is no word in the Text that attributeth any power to the Presbytery apart or singularly above the rest But as the reproofe is directed to them all for not mourning and taking the offence to heart that the offender might be taken away from amongst them ver 1.2 so is Commandement directed to them all when they are gathered together to proceed unto the casting of him out In like sort in the end of the Chapter he exhorteth them all againe Put away therefore saith he from amongst you that wicked person ver 13. and that by a judiciall power to wit as under Christ doe not yee judge them that are within ver 12. And lest this Judgement should be restrained to the Presbyters onely he magnifieth the judgements of the Saints taking occasion from hence to stretch their Judicature in some cases even to Civill matters also Know yee not saith he that the Saints shall judge the world yea the Angels 1 Cor. 6.2 3. And thereupon he incourageth them to betrust the deciding of any Civill Cause depending between Brethren to the Judicature of the meanest Brother in the Church ver 4. rather then to fly suddenly unto Civill Magistrates especially amongst the Heathen Object 2. But if the power of Judicature be committed to the whole Church together with the Presbyterie then all the multitude shall be made Governours and who then shall be governed Answ The multitude of Brethren are governed by the Elders so long as they rule aright to wit whilest they hold forth the Word and voyce of Christ which the sheep of Christ are wont to heare Joh. 10.4 But in case the officers do erre and commit offence they shall be governed by the whole body of the Brethren though otherwise the Brethren are bound to obey and submit to them in the Lord Heb. 13.17 Object 3. A democraticall government might do well in Athens a city fruitfull of pregnant wits but will soone degenerate to an Anarchie a popular tumult amongst rude common people Answ 1. It is unworthy the spirit of so godly learned a man as maketh this objection to preferre Athens before Jerusalem pregnant wits before sanctified hearts Answ 2. Though the government were democraticall as it is not yet there is no tumultuous disorder where not the will of each man beareth the sway but the voyce of Christ alone is heard who is the Head and wise Monarch of the Church Object If it be said tumult and disturbance and confusion cannot be avoided where the multitude have all of them not only leave but power to speak and one will be ready to take the word out of the others mouth and one of them to thwart and contradict one another and will not this make the Church of Christ a confluence of Cyclops Answ All such disorder is easily and timely prevented by the Elders who have power from Christ to restrain any mans speech whilest another is speaking and to cut off any means speech that groweth either impertinent or intemperate the Elders having received in speciall manner the power of the keys they have power to open and shut the dores of speech and silence in which respect the government of the Church is not meerly democraticall but as the best governments be of a mixt temper in respect of Christ whose voyce only must be heard and his rule kept it is a Monarchy in respect of the peoples power in choosing officers and joynt power with the officers in admitting members in censuring offenders it is a Democracy in respect of the officers instruction and reproof of the people in the publike ministery and in ordering of all things in the Assembly it is an Aristocracy what is found good in any civill government is in Church-government and what is found evill is by the wisdome of Christ safely avoided and prevented But that we may more distinctly declare our selves wherein lyeth the difference of their mutuall authority both of the Church over the Elders and the Elders over the Church wee conceive the Church exerciseth severall acts of authority over their Elders to wit in three cases 1. In calling and electing them to office and in ordaining them also thereunto in defect of their Presbyterie 2. In sending them forth upon the publike service of Christ as the whole Church at Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and other Churches Acts 15.22 Now the Ambassador is not greater then he that sent him but usually inferiour Job 13.16 3. In case of offence given by any Elder or by the whole Eldership together the Church hath authority to require satisfaction of them and if they do not give due satisfaction to proceed to censure according to the qualitie of the offence For wee see when some of the Church of Jerusalem tooke offence against Peter for communicating with the Gentiles and contended with him about it Peter condescended to give ample and due account of his actions to the fatisfaction of them all Acts 11.2 to 8. If admonition and in some cases excommunication be ordinances of God sanctified for the healing of the soules of Gods people gone astray it were a sacrilegious injury to the Elders to deprive them of the benefit of such wholsome medicines when the estate of their soules should come to stand in need thereof and it being a ruled case Cujus est instituere ejus est destituere If Plebs obsequens praeceptis Dominicis ipsa
as Cyprian saith lib. 1. Ep. 4. maximè potestatem habet dignos Sacerdotes eligendi then as hee saith there also potestatem etiam babet Sacerdotes indignos recusandi abdicandi On the other side the Elders have rule over the Church and do expresse it in sundry acts of authority as 1. In calling the Church togethr upon any weighty occasion Acts 6.2 2. In opening the dores of speech and silence to any of the Assembly Acts 13.15 unlesse it be where the Elders themselves lie under offence or suspicion of offence and the offended parties may begin with them Acts 11.2 yet with due reverence observed as to their yeers so to their place 1 Tim. 5.1 3. In preaching the Word the Elders have power to teach and exhort to charge command to reprove and rebuke with all authority 1 Tim. 5.7 6.17 2 Thes 3.6 Tit. 2.15 4. In dispensing all the censures of the Church unlesse it be in their own cause for though they take the consent of the Church in dispensing a censure yet they set it on with great authority in the Name of the Lord yea it is no small power they put forth in directing the Church what censure is due according to the Word as in our native countrey though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give in their verdict according to the law and in pronouncing sentence with power and terror according to the law and their verdict The like do the Elders in dispensing Church-censures 5. The Elders have power to dismisse the Church and that with a blessing Numb 6.23 to 26. which is an act of superiority Heb. 7.7 6. In case of the Apostasie of the Church or of other notorious scandall committed by them and their obstinacy therein the Elders have power to denounce the Judgement of God against the Church and to withdraw themselves from it As upon the Idolatry of the Israelites Moses took the Tabernacle and pitched it without the camp Exod. 33.7 and Paul with Barnabas rejected the Jewes for their blaspemy and turned to the Gentiles Act. 13.45 46. CHAPTER VI. SECT I. WEE come now to that last part of our order which standeth in our communion with other Churches amongst our selves though one Church claim no power either of Ordination or Jurisdiction over another for we know of none such given us by Christ yet wee maintain Brotherly communion one with another so far as wee may also help forward our mutuall communion with the Lord Jesus The communion of Saints is accounted an Article of the Creed and communion of Churches is but a branch thereof Seven wayes there be wherein wee exercise holy communion one with another which for distinction and memories sake we may summe up in so many short names First by way of Participation secondly of Recommendation thirdly of Consultation fourthly of Congregation fifthly of Contribution sixthly of Admonition seventhly of Propagation or multiplication of Churches 1. For Participation wee have occasionally spoken of it before it is allowed by the consent of our Churches that when the members of any other Church are occasioned to rest with us on the Lords day when the Supper cometh to be administred and neither the persons themselves nor the Churches they come from lie under any publike offence wee do admit them to the participation of the Lords Table with us For wee look at the Lords Supper not only as a seal of our communion with the Lord Jesus but also of our communion with his members and that not only with the members of our own Church but of all the Churches of the Saints SECT II. BY way of Recommendation wee communicate one with another in this wise When any of our members by occasion of businesse is called to reside and continue for any time in another Towne wee give him Letters of recommendation unto the Church in that place giving testimony of him as of a Brother approved and intreating them to receive him in the Lord as becometh Saints unto holy Communion with them and to watch over him in Brotherly love to his building up in fellowship with the Lord Jesus The patterne whereof wee take from Pauls recommendation of Phebe a Deaconesse of the Church of Cenchrea unto the Church of Rome Rom. 16.1 2. Of which Letters he maketh mention also to the Church of Corinth though not as needfull for himselfe but for others 2 Cor. 3.1 But if a Brother have necessary occasion to remove himselfe and his family for all together unto another Church and there to take up his setled habitation for the necessary imployment of his calling or for other just ends he acquainteth the Elders of the Church and some of his intimate friends and brethren and it may be if conveniency permit the whole Church with the grounds of his removall which if they doe appeare to them to be just and weightie they then write more ample Letters of recommendation unto that Church in his behalfe wherein they doe recommend him wholly to their charge now not as one of themselves but as one of theirs to whom they doe resigne him and intreat them to receive him as a Brother beloved in the Lord unto all those Christian liberties and holy duties wherein they are wont to Communicate with their owne members unto all spirituall growth in Christ Jesus Which Letters because they doe so fully recommend a Brother unto another Church are to dismisse him from his owne wee therefore for distinction sake call them Letters of dismission which indeed doe not differ from the other but that the former recommendeth him to another Church for a time these for ever The Brother thus dismissed to another Church bringeth his Letters to the Elder of that Church who reading them before the Church demandeth the Churches consent for his acceptance If he be well knowne and approved of them they expresse their consent either by lifting up of hands or by silence but if the man be wholly unknowne and doubted of by them though they reserve due honour to the testimony of the Church which sent them yet for as much as Churches may erre sometimes as well in judgement of persons as of doctrines Hanc veniam perimusque damusque vicissim wee take libertie to take some tryall of his spirit and gifts and then either upon his just approbation of him wee receive him or if wee see just occasion of offence in him wee returne him with the cause back againe to his owne Church who receiveth him againe into her own fellowship and takes care for his healing for wee look at our Church-Covenant as an everlasting Covenant Jer. 50.51 And therefore though it may be translated or resigned from one Church to another as Gods hand shall direct yet it is not to be rejected or violated by us but onely by the members cutting off himselfe from the fellowship of the Church by such