may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a congregational-Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the
The Power of Congregational Churches Assertâ—d and Vindicated In Answer to a TREATISE OF Mr. J. PAGET INTITULED The Defence of Church-Government exercised in Classes and Synods By JOHN DAVENPORT B. of D. and Pastor to the Church in Newhaven in New-England Isa 1.26 I will restore thy Judges as at the first and thy Counsellors as at the beginning afterwards thou shalt be called The City of Righteousness the faithful City LONDON Printed for Rich. Chiswell and to be sold by John Vsher of Boston in New-England 1672. TO THE READER TEe disposals of GOD in his Providence with reference to the travels of Truth and bringing forth of Light are much to be observed and have much to be read in them There 〈◊〉 â—t been a great and over-ruling hand â—ted and that very conspicuously about 〈◊〉 present Treatise The Reverend and â—earned and eminently accomplish'd Author â—â—rst finished a Tractate with this Title and 〈◊〉 his Subject near thirty years ago But â—od's time was not yet come for its publishâ—ng it perished therefore in the rude Waves of the vast Ocean with some other excelâ—ent Manuscripts and precious Christians Nevertheless some seven years aftâ—â— God seâ— him about it again and then he finished what is now after twenty years more thus made publick Thus comes this short anâ— nervous Treatise to have had a double and so a more thorow digestion in the heart oâ— so judicious and holy a Servant of Christâ— Nor are the principles and grounds herâ— proceeded on such as our Author suddenly or lately took up He was of too serious 〈◊〉 weighty and advised a spirit â—lightly to take up or suddenly to vent any singular apprehensions in the things of God It would be too long to relate though I could from his own hand how he was first staggered in his conformity and afterwards fully taken off by set Conferences and Debates with himself and sundry other Ministers obtained with Mr. John Cotton then driven from Boston on account of Nonconformity Nor am I willinâ— tâ— revive the Memory of what Afflictions 〈◊〉 Author afterwards underwent because 〈◊〉 could not be satisfied in Conscience in thoâ— two Points viz. a particular Churches being subjected to a Classis Baptizing in that latitude which was then practised and iâ— still in that Church to which he had an earnest Call and with which the Lord gave him a very general and great acceptance But certain it is the Principles held forth in this Treatise cost the Reverend Author not only many sufferings but also many very many sad searchings and much reading and study on set purpose accompanied with manifold prayers and cryes to the Father of Lights for light therein After all which he was more and more confirmed in them and attained to such comfortable clearness therein as hore him up with much inward peace and satisfaction under all his afflictions on the account of his perswasion in these Points And so perswaded lived and so died this grave and serious spirited man The Reader will find in it which is a rare conjunction much succinctness with much Scripture clearness Light contracted like the Sun-beams in a Burning-glass is the stronger and would be the more grateful too if it could possibly meet with an Eye able to receive it There are that think and as they conceive from Scripture grounds too that the glory of the Saints in Heaven receives additions and increases daily as their holy walk and faithful service when here on Earth doth after they are gone bring forth Fruit to the praise of God amongst those that are left behind them If so they that ever had any value and affection for this Eminent Servant of Christ and there were yea yet are many in whose hearts a precious remembrance of him lives and will live for ever are engaged to read and improve this Excellent Work of his for their instruction and establishment in the Truths of Christ It was for several Moneths since sent over from New England with desire that it might be Printed The wise and all-disposing Providence of God allotted this as the season for it and in his season all things have a peculiar beauty and it may be presumed that the hearts of God's pâ—ople are more generally prepared for a ready entertainment of light held out to them and that the Lord will please to fulfil that good word of Promise upon all his faithful and humbled people Ezek. 43.11 And if they be ashamed of all they have done c. There are two things run through this whole discourse and are ligible even in every line of it 1. That the power of Churches is confined to their Res Propria their own proper matters 2. That there is not any Spiritual Church-power to which they are by any Institution of Christ subjected Two grand and Pillar-Principles of the Congregational-way both of them abundantly cleared from mistakes and established upon Scripture-foundations Now the blessing of Heaven go with it to lead the Reader into the truth of Christ in these Points and to take off from the minds of such of our Rulers into whose hands this Book may fall all those prejudices against the Congregational-way which it may have been unjustly mis represented under For as in all the main matters of Faith and Doctrine we differ not from the established publick Profession of the Kingdom yea are much more tenacious thereof than many of our zealous adversaries so in those things which seem to be our most singular Opinions and wherein we differ most from the publick Profession and for which we have suffered and are ready by the grace of Christ still to suffer even worser matters if the will of God be so concerning us this Book after many others which speak the same Language may render it plain and evident to impartial and understanding Readers the Principles and practices of the Congregational-way are not in truth so incompatible with the power of the Supream Magistrate in matters of Religion as some would represent nor such as may render them suspected to Civil powers and that therefore we may not for these our Principles be accounted unworthy to enjoy a peaceable dwelling in our native Land the weal whereof is more dear to us than our lives or all our private earthly enjoyments in it M. N. May 28. 1672. Tertull de praescr adv Haeret. Cap. 21. COnstat omnem Doctrinam quae cum Ecclesiis Apostolicis matricibus originalibus fidei conspiret veritati deputandam id sine dubio tenentem quod Ecclesia ab Apostolis Apostoli à Christo Christus à Deo suscepit reliquam veró omnem Doctâ—inam de mendacio praejudicandam quae sapiat contra veritatem Ecclesiarum Apostolorum Christi Dei. Aug. de venit Eccl. Cap. 3. Tom. 7. Sunt certè libri Dominici quorum Authoritati utrique consentimus utrique credimus utrique servimus ibi quaeramus Ecclesiam ibi discutiamus causam nostram Hieron Epist ad Minerium
in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
do not note distinct species or kindes of Churches but are only several adjuncts of the same Church which is called invisible in respect of the inward and invisible union which Members have with Christ the Head by the Spirit and Faith and visible in respect of their outward Profession of their Faith which is visible to men But in neither of these senses is the Catholick Church the first subject of the Keys 1. Not as invisible for that is not built by a visible profession such as Peter's was nor are the Ordinances dispensed or administred visibly in it to or by men in visible fellowship Add hereunto that the Keys here given to Peter can shut out of the Kingdom of Heaven even the same persons to whom they have opened the door before which cannot befal Believers in the visible Church 2. Not as visible For the Scripture doth not acknowledge a Catholick visible Church The Catholick Church is not visible as a Church and the Church that is visible is not Catholick Though the Catholick Church may be visible in its singular Members yet so they are not a Church or though it may be visible in particular Congregations See Mr. Cott. Defence of the way of Congreg Churches par 2. p. 56 yet none of them is Catholick or though all of them if they could meet together may be called a Catholick Church or general Assembly yet so it cannot be the first subject of the Keys i. e. of all Ecclesiastical power for such Assemblies See Mr. Hooker ' ◠Survey part 1. ch 14 15. if possible are extraordinary and extraordinary Assemblies are not fit Judicatories to hear and censure ordinary offences or to administer the ordinary acts of church-Church-power 2. If the visible Catholick Church be considered as totum integrale which is such a whole as ariseth out of the aggregation of all particular Churches as an Army is made up of all the several Regiments and Troops or a Kingdom of all the Cities and Counties within it it cannot be the first subject of the Keyes i. e. of all Church-power For 1. particular Churches are the Members which give the essential causes whence the integrity of this whole is made up and therefore in nature before it as the cause is before its effect 2. Church-Officers with their Offices are set ordinarily by Christs Institution only in such a Church where they are called the Chosen but that is a particular Church Act. 14.23 Tit. 1.5 For that choice and calling is the foundation of the relation between Pastors and People and of the duties both of the Rulers and of the Ruled mutually Act. 20.28 1 Pet. 5.2 Heb. 13.17 3. If a Catholick integral Church ariseth from all particular Churches as Members of it joyned together then it must be distinct from them all as the whole Body is a thing distinct from its several Members then also there must be some Officer and Ordinance and Act belonging to it which doth not appertain to particular Churches as there is a General over an Army besides the Captains and Officers of the several Regiments and a Supreme Monarch in a Kingdom besides the Governors in the several Corporations and Counties But no such Catholick-Church distinct from all particular Churches can be shewen nor Officers or acts of it besides those which are exercised in particular Churches 4. Diocesan Bishops look at these words as giving the Keys to them as the Successors of the Apostles whence they assume the power of Ordinathon and Jurisdiction as belonging to them jure divino A claim which King James whether out of his policy which he called his King-craft or out of his insight into the Scripture would not suffer them to pretend in his time Nor indeed is there any warrant for it in Scripture as it hath been abundantly proved by sundry witnesses against that usurpation We read of Bishops in the New-Testament but what Not one Bishop over many Churches but many Bishops over one Church not Diocesan but Congregational Bishops Phil. 1.1 Those whom Luke calls Elders in Act. 20.17 Paul calleth Bishops in v. 28. The Bishops which the Apostles acknowledge to be Christs Ordinance to continue in the Christian Church are Congregational Elders 1 Tim. 3 1-8 Tit. 1.5 7. 1 Pet. 5.1 2. and all the Teaching-Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders coequal in authority above whom Paul acknowledgeth no Rulers in the Church but rather sets these above all 1 Tim. 5.17 Euseb Eccles hist l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 l. 1. ep 3. And when after the Apostles time one of the Pastors was called Bishop by way of eminency for orders sake yet for many years he did no act of power but 1. with consent of the Presbytery 2. with consent Dr. Cudw on the Postscript to Galat. and in the presence of the People What is pleaded from Titus his ordaining Tit. 1.5 helps not their cause for he did it as an Evangelist not as a Diocesan Prelate and the Office of Evangelists together with the Apostles ceaseth The Postscript of the second Epistle to Timothy where he is called the first Bishop of the Church of the Ephesians and of that to Titus where he is called the first Bishop of the Church of the Cretians are Apocryphal as the rest are and the first consisteth not with 2 Tim. 4.5 where Timothy is called an Evangelist and therefore not tyed to personal residence to abide in one place as Bishops and Pastors are but the Evangelists were to go from place to place to set things in order and confirm the Churches planted by the Apostles The same may be said of Titus Nor is the Postscript of that Epistle of more credit than the former where the Scribe saith it was written from Nicopolis Hiperius justly disliketh the ground of that opinion in the Scribe which he saith was from Tit. 3.12 Because Paul bade Titus come to him to Nicopolis for he determined to winter there whereas if he were there at that time he would have said I purpose to winter here not there as Beza noteth 5. Others conclude from this Text that the power of the Keys i. e. the power of Ordination and Ecclesiastical Jurisdiction is given in Peter to Church-Officers only especially to Pastors and Teachers And that such only or principally are meant in this Grant they endeavour to prove by five reasons especially We will examine them severally and briefly 1. Reas Because the Keys are given to Stewards by Office 1 Cor. 4.1 2 Cor. 4.5 1 Tim. 3.15 Isa 22.12 Answ 1. The three former Texts speak of the Apostles and Evangelists Office and in them of Pastors and Teachers not of Ruling-Elders But I suppose they will not deny the Ruling-Elders to have a Key of Office also The last Text proveth only that the Key sometimes signifies Office-power given to a Steward which none deny But this toucheth not this Text Mat. 16. which means not only
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to office-Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their office-Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
Church Ubi est vera Ecclesia ibi esse necesse est jus eligendi et ordiâ—ndi Ministros Melanct. de potest Episcop Arg. 2. 4. Their Expostulating with any Member in case of supposed offence is an act of this Power whereunto Peter submitted though an Apostle in the Church at Jerusalem Act. 11.2 3 4. 5. Their publick Admonishing offenders is an act of this Power whether they be offending Brethren or offending Officers Mat. 18.18 Col. 4.17 Let him hear the Church c. Say to Archippus Fulfil c. 6. Their Excommunicating obstinate and scandalous sinners whether a Brother Mat. 18.18 1 Cor. 5.4 5. or an Officer Gal. 5.12 is an act of this power in the Church 7. Their receiving again or releasing from censure those that have been under censure upon their repentance according to the Rule 2 Cor. 2.7 10. is an act of this â—ower This also Cyprian acknowledged to be in the * Vix plebi persuadeo imò extorqueo ut tales patiantur admitti Et justior factus est fraternitatis dolor exeo quod unus atque alius obnitente plebe contradicente meâ tamen facilitate suscepti priores extiterunt quà m priùs fuerant nec fidem poenitentiae servare potuerunt quia nec cum verâ poenitentiâ venerant Cypr. l. 1. ep 3. People or fraternity who though they gladly received such as returned with repentance yet he could hardly perswade them yea extort it from them to receive such in whom pride and obstinacy appeared and he justified them herein blaming himself for too much facility 1. Corollarie Then the Church is before its Officers that is it is a true Church essentially and hath all Church-Power either formally or virtually before it hath Officers and when the Officers are removed from it by Death or Censure For 1. as a man is a true man who is a living creature endued with a reasonable soul because the definition of a man agreeth to him though he wanteth some bodily Members so a Church is a true Church which consists of a Socâ—â— of visible Believers confederated together in one Congregation to walk together in all the Ordinances of Christ with mutual submission one to another in the Lord because the definition of a Church agreeth to it though it wants Officers 2. Such a Church can call their Officers and thereby make them Officers to themselves Therefore it must be before them as the cause is before its effect A Corporation hath its being and power of a Corporation within it self before it hath Magistrates because it can chuse Magistrates and when they are dead or put out can put others into their stead and place So it is with the Church 2. Corollary Then though the Church hath its essential being and power without Officers yet it is defective two wayes 1. In respect of Members it hath not its compleat integrity of Members without them Bartimeus was a true man without his eyes but not perfect with the integrity of his parts and members so is the Church defective and mained without Officers 2. As it is defective in its members so also in its operations if it want Officers For some Ordinances cannot be at all administred in the Churches without Pastors or Teachers as the outward Seals or Sacraments which are annexed by the Ordinance of Christ to the Word of the Covenant and the administration of them is by him limited unto Preachers of the Word by Office Mat. 28.19 and some acts of Rule as in ordering speech in publick in Church-debates according to rules of order and edification and the like cannot be done without Ruling-Elders The same may be said of Official watching to prevent or remove private disorders in conversation among the Members 3. Some cannot be so done by others as by Officers 1. Not with that attendance to them as the need and good of the Church requireth He that hath an Office is bound to wait on it Rom. 12.7 to give himself to the duties of it continually Act. 6.4 to be in it 1 Tim. 4.15 and therefore must be freed by the Church from other distracting cares which would disable him to it 1 Tim. 5.17 18. 2. Not with Authority which belongeth to Ruling Officers in the Church as in preaching the Word with Authority Heb. 13.17 so in other acts which be properly Official and Authoritative Hence ariseth a difference between Officers and private Members in their seveâ—â—â— manner of acting in things common to both A Church wanting Officers may appoint some of their Members to declare the mind of the Church touching the admission of such into the fellowship of the Covenant and Membership with the Church in whose fitness thereunto the Church is satisfied and in ordaining Officers chosen by the Church by imposition of hands and Prayer and in gathering the suffrages of the fraternity and in declaring the judgment of the Church in Censures but these things they do only at the appointment of the Church pro hâc vel illâ vice The same things are done by Teaching and Ruling-Elders in another manner viz. by virtue of their Office without particular leave of the Church for it belongs to them as Officers to attend unto their Work not only to hold forth the Covenant and to receive into Fellowship in the name of the Church those whom the Church approveth but also to try the fitness of those that offer themselves unto Fellowship before they propound them to the Church The same holds in Officers to be called and when the Church hath chosen them and agreed to ordain them the Eldership impose hands upon them in the presence of the Church by virtue of theâ—â— Office When offences are brought to the Church in the third step as the Elders do propound the case so it must first be notified to them that they may try whether the Rule hath been attended in the two former steps and that they may clear all difficulties and then propound the case when it is found to be fit for publick cognizance according to Rule And being so if they neglect to bring it to the Church or assume any undue power to themselves they that are offended may complain to the Church and as need may require they are to hold forth light from Scripture to guide the Church in judging and in the close to propound the sentence wherein the Church consenteth and they concur with them authoritatively 3. Corollary Then the proper acts of Church-power and of ordinary Office-power are limited by the Ordinance of Christ to be put forth by the Church and Officers respectively within that Body or particular Congregation to which they have a particular memberly or official Relation The members of one Church cannot act in admitting the Members choosing the Officers nor censuring Offenders of another Churcâ— Nor may the Officers of one Church administer the Seals or ordain Officers or perform other proper Acts of official Authority out of their own body in another
of power under Christ to manage the same within themselves for the attainment of the ends of Church-Communion And that this is spoken to Peter in the name of such a Church and that Christ intended to establish by this promise the compleat exercise of this power in such a Church being compleated with all itâ— Officers is clear from Matth. 18.18 where the same promise is given by name to such a Church The words therefore in summe hold forth a grant from Christ to his Church of an indispensable power of Church-censures within themselves which may be thus evinced The censure that is established in Heaven cannot be dispensed with nor reversed by any power on Earth But the censure that is administred by a Congregational-Church is established in Heaven Therefore it cannot be dispensed withall nor reversed by any power on Earth The Proposition a man would think might pass without opposition but I find this Objection made against it Obj. The sentence of an inferiour Judge or Court proceeding rightly is established in Heaven yet we may appeal from it Why will not the same hold in Church-censures also Answ 1. Because the promise of binding in Heaven is not given by Christ to the censures of Civil Courts For it is not a Civil but a Spiritual binding that is here meant 2. Because there is not par ratio between them The reason why appeals may be made from the sentence of inferiour Civil Courts and Judges is because there is a Supreme Court in being to which the appeal may be brought and there prosecuted and thereby determined as the inferiour Courts in Israel stood under the highest Synedrion but there is no such Supreme Court ordained by Christ over particular Churches The Assumption That the censure that is administred by a Congregational-Church is established in Heaven is expresly in the Text as it hath been expounded True say some what a particular Church binds on Earth clave non errante is bound in Heaven but the Church may err in Judgement therefore appeal may be made and then their binding power is gone Answ 1. If possibility of erring in Judgment be a warrantable ground of appealing from particular Churches then the appeal must be made to such a Tribunal and Judge as cannot err which is to be found only in Heaven 2. On this ground the universal Church represented in a general Council much more inferiour Synods and Classes should not have power to bind without appeals For a general Council may err and hath erred not seldom but often not in small matters only but in those of the greatest moment yea they may be as much inclined to err as particular Churches For the greatest part of visible Churches in the World are for the most part corrupt If it be said There are more eyes plus vident oculi quam oculus I answer True caeteris paribus viz. if they are equally near the mark but their sight is hindred more than particular Churches are in their proper concernments as they are further from the mark in such cases than particular Churches And if particular Churches have not full power of Excommunication because they may err be corrupt be partial be divided upon the same ground neither Classical National not Oecumenical Assemblies have any such power for they may err be corrupt be partial be divided also 3. Christ who well knew what is in man and what is best for the good of his people hath given unto his particular Churches notwithstanding their possibility of erring an indispensable power of judgment in their own matters within themselves The Doctrinal Conclusion to be insisted upon is this A Congregational Church of Christ 7. Conclu being compleated with Officers hath by the gift of Christ within it self compleat subordinate church-Church-power in all Church-affairs proper to it self When I say 1. It hath compleat or sufficient church-Church-power Thereby I mean 1. That it needeth not the influence of the Ecclesiastical Jurisdiction of any other Church or Churches or Classes or Synods to supply unto it any power that it wanteth in its own matters and 2. That it standeth not in subjection under any other Superior Ecclesiastical Judicatory so as that thereby the judicial Acts of a particular Church may be hindered or made void In a word Potestas uniuscujusque particularis Ecclesiae in re propria summa est The power of such a Church is Chief in things proper to it self 2. I add that this chiefty of power in a particular Church is subordinate To shew that the absolute Supremacy of power is in Christ that which the Church hath is only delegated from Christ When a particular Church is compleated with all its Officers the Government of it in respect of Christ the Head is perfectly Monarchical in respect of the Elders acting their Authoririty or Office-power it is Aristocratical and in respect of the Fraternity acting its Chuch-power in Judgment it is Democratical and in the concurrence of all the Members both Officers and Brethren acting according to their several interests it is Aristocratico-Democratical above which Christ hath not set any higher Ecclesiastical Judicatory on Earth subjecting particular Churches thereunto in re propriâ A clear proof of such power as that which hath been described you may see in the Church at Corinth excommunicating that incestuous person in 1 Cor. 5 1-5 Say not as some do That was not an act of Judicial power in that Church but of subjection to the Apostle who decreed it and judged him before and committed no more to the Church but the publishing of the sentence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.3 though Paul as an Apostle judged that he should be excommunicated yet he so judged only dogmatically by teaching the Church what they ought to do in that case not judicially by his own sentence delivering him to Sathan and acâ—ordingly the Church cast him out by their own sufficiency of Church-power within themselves though in a way of subjection to the command of Christ delivered by Paul For 1. They delivered him to Satan in the Name and with the Power of the Lord Jesus v. 4. and that is the highest Power 2. The end and use of it was for the destruction of the flesh that his Spirit might be saved in the day of the Lord Jesus v. 5. which argueth that it proceedeth from a power of binding in Heaven as well as on Earth 3. When God blessed this sentence by making it effectual to work Repentance in him Paul exhorteth the whole Church to release and forgive him 2 Cor. 2 6-10 and doth not claim the Power over them of a Superiour Judge to absolve him by his own sentence without them Nor did he write to the Elders of sundry Churches but only to that particular Church both Elders and Brethren and thereby acknowledgeth the Power of Ecclesiastical Judgment to be so fully in them that As their not putting it into act retarded the sentence before
and their putting of it into act was a Judicial Act in them all ye judge them that are within 1 Cor. 5.12 So their forgiving him would be a Legal and Judicial acquitting him from thaâ— sentence 2 Cor. 2. This Church is our pattern and its practice in this is presidential to all particular Churches of Christ Reas 1 From the guilt which lyeth upon every such Church when any scandal given by their Members remaineth uncensured and unremoved Therefore Paul applyed this Reproof to the whole Church Brethren as well as Officers for their slowness to excommunicate that man 1 Cor. 5.2 And in like manner Christ reproveth the Angel and Church both of Pergamus Rev. 2.14 15. and of Thyatira ver 20. If these Churches had not sufficient power within themselves to purge out such Leaven why are they blamed for tolerating the same And why are not other Churches or the Classes blamed for neglect of exercising their power of Ecclesiastical Judicature over them if they stood under any such And what the Spirit speaketh to them he saith to other Churches also to beware of the like Remisness Which Admonition all particular Churches are bound to attend lest else the gates of Hell prevail against them through their neglect of exercising that power which Christ hath given them severally and respectively to preserve their Members and whole fellowship in Spiritual purity and safety Heb. 12.15 Reas 2 From the Analogy and agreement that is between the Spiritual power of a Congregational Church of Christ and the civil power of the most free and perfect Cities which Thucidides saith have three priviledges viz. to use 1. Their own Laws 2. Magistrates 3. Judgments whence he cals every such City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Cities were not accounted intire and perfect Cities of themselves but less worthy Members of those great and perfect Cities Grot. de jure bel pac l. 1. c. 3. p. 4 5 7. under whose Jurisdiction they were The summa potestas of those great and perfect Cities is that cujus actus alterius juri non subsunt ita ut alterius voluntatis humanae arbitrio irriti possunt reddi Now every particular Church of Christ being compleated with its Officers is a most perfect and free City the City of God Psal 48.1 The City of the great King ver 2. the visible Kingdom of the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 and therefore it must necessarily have sufficient and compleat power within it self to manage the Keys without dependence on Classes c. in its own concernments Yet herein is a difference between such perfect Cities and the Churches of Christ That such Cities may part with their Liberty in some cases Liv. Dec. 1. l. 1. Idem Ibid. l. 7. Populum Campanum urbemque delubra Deûm divina humanaque omnia in vestraÌ„ P.C. ditioâ—em dedimus as being overmatched by a Potent Enemy In this case the Collatives yielded up themselves and their City and Liberties to Tarquinius Priscus King of the Romans or when they are in extream danger by an Enemy whom they would not have to rule over them and cannot defend themselves by any other means which was the case of Campani distressed by the Samnites which forced them to yield up themselves and all they had with all their Liberties unto the Romans which when they had done they were said to be facti alienae potestatis Yet it was presupposed that they had power in themselves thus to do as appears by that question Estne populus Collatinus in suâ potestate But Churches have not power to alienate from themselves their Church-Liberties which Christ hath purchased for them with his Blood and commanded them to stand fast in them Gal. 5.1 and to whom they must give an account how they have kept and managed the same Luke 16.2 Reas 3 From the Concession of those that oppose this Truth The power of Classes and Syn. p. 33. ad Calcem Mr. Pag. acknowledgeth that if a particular Church of God should sojourn among the Indians or among Hereticks where it could not obtain fellowship with other Churches out of it self Or if by violence or other unavoidable inconveniences any Church should be hindred from enjoying this benefit of combination with other Churches in Classical Government yet notwithstanding this want this Church should subsist still and be reputed a true Church Others say the same of a Church in an Island and add Mr. Herle Indep p. 2 that in such cases a single Congregation must not be denyed intireness of Jurisdiction Mr. Rutterf adds that when Churches cannot injoy the society of neighbouring Churches with that comfort and conveniency as their occasions may require among them Ordination and so Excommunication may be performed by the Congregation From this Concession it will follow that 1. A Congregational Church of Christ quà talis hath a lawful right in an intireness of Church-Government within it self by the gift of Christ yea that the church-Church-power Natively and Naturally lyes in the Congregation for such cases are ordinary and the first Synod which is looked at as presidential to all Synods was a concurrence of two Churches which were two hundred miles distant 2. The other Churches or Classes or Synods have no right to take away this power from it For none may put asunder what God hath joyned as well in this case as in that noted in Mat. 19.7 God hath joyned intireness of Jurisdiction in re propriâ to a particular Church who then shall sunder it from such a Church to place it in Classes as Superior Judicatories where God never put it 3. If the first Church in a Continent had this compleat power within it self before other Churches were gathered and the rising up of other Churches there long after should deprive them of it by setting up a Classis as a Superior Judicatory over them then the neighbourhood of Churches should not be a benefit but a disadvantage to them and would give them cause to complain unto God Thou hast multiplyed the Nation Pow. of Class Syn. p. 33. Idem p 34. but not increased our joy But they hold that every Church is bound to seek this dependency and union with other Churches as God shall give opportunity and means and cannot without sin neglect the same And lest we should think it but a matter Arbitrary at best they tell us it is of the same necessity for a Church to combine unto Classeâ— and Synods for their Spiritual Government if they have opportunity as to joyn a mans self as a Member to a particular Church if he hath means and opportunity to do it and conclude all that neglect to do it sin against the Communion of Saints and walk not as becometh the Body of Christ Rom. 12.5 1 Cor. 12.15 Ephes 4.16 Answ 1. The Proofs alleadged do shew that the Communion of Saints ought to be preserved and exercised in
That therefore it may be effectual for their eternal good it is their duty when the sentence proceeds either according to the eighteenth of Matthew upon their not hearing the Church in less hainous offences or according to 1 Cor. 5. and Rev. 22.15 upon the hainous nature of scandals given by them against common light to humble themselves under the mighty hand of God that he may exalt them in due time 1 Pet. 5.6 and to cry mightily to him to add efficacy to his Ordinance by his Spirit that their spirits may be duly and truly humbled their corruptions powerfully mortified and their souls eternally saved Be sure that you take not part with your sin against the Ordinance but take part with the Ordinance against your sin and account it your honour to honour God and exalt his Rules and let others learn hereby to fear not joyning with the Church but persisting obstinately in sin 2. Corollary Then a Congregational Church such as hath been described is the highest Ecclesiastical Tribunal under Christ in its own matters This was revealed to John as that frame of Church-Government which should continue from the Apostles time unto the end of the World when he saw a Throne set in Heaven the Trinity sitting upon it and the four living Creatures between it and the four and twenty Elders who sate round about the Throne Rev. 4.1 -9. Thither appeals must be made according to Christ his Ordinance by an offended Brother after the first and second step or by any Member that finds himself over-rigorously dealâ— with by his Brethren in these steps Matth. 18.17 18. that there the Cause may be scanned and Sentence proceed according to Christ If the Church want sufficient light or consent for the sentence they are to seek help from others by their Light and Counsel but still preserving the power of Censure intirely in the Church where Christ hath placed it The wisdom of Christ the good of the Church and of every Member and the nature of the thing require that there be some chief Tribunal in the exerciâ—â— of Church-Government unto which Appeals must be last made Juridically and from which no Appeal may be granted and expected 2. That this chief Tribunal must have no Ecclesiastical Power above it and 3. That it may not be judially censured by any Power of the same kind All the question is which is the chief Tribunal That say some must be the Classes under which such Churches stand and the Synods under which the Classes are subordinate and they give this Reason Because the end for which the Keys are given to the Church is that all offences may be removed Mat. 18.15 16 c. Which they say cannot be done if you put the chief Power of Judgment into a Congregational Church For what if an Elder what if the whole Edership yea what if the whole Church offend The Church cannot censure their Elders for that were to rule their Rulers and to judge their Judges nor will they censure themselves But a Classis or Synod of many Elders may and will reform all by judicially censuring all Answ 1. This Argument is built upon a mistake or error in the foundation of it For the Rule prescribed in Matth. 18. is â—â—t for removal of all offences but of such private and less hainous offences as grow publick and notorious only by the obstinacy of the Delinquent For if offences be publick and heinous in themselves the Apostle doth not direct Churches to proceed by those steps 1 Cor. 5.11 Rev. 22.15 2. Nor doth it make the People Rulers of their Rulers or Judges of their Judges when we say that the Church hath a power over them in case of Delinquency For Excommunication is not an act of the highest Rule or Authority but of the highest Judgment and therefore the Power of it may well be in the whole Church as their Priviledge without any intrenchment upon the Rule and Authority of Elders wherein as Officers they are above the Brethren whilst they act according to Rule But if they become Delinquents then as Members they are under the Power of the whole The Church must submit to them as Rulers whil'st they rightly exercise the Authority of their Office in Preaching Administring the Seals holding forth light from Scripture to guide them in censure ordering Speech and Silence according to Rules of Order and Edification and in other Official Acts But they must submit to the Church questioning or proceeding to censure them with good advice of Neighbour-Churches and Elders who as they concurred in giving them the right hand of fellowship in their Ordination so they should concur in approving this Censure as justly inflicted by the Church from parity of reason The Mayor in a free City or Corporation is in the right Administration of his Office above the Court none but he can perform the Acts peculiar to his place yet if he corrupt the People pervert Justice or be any way grosly and scandalously delinquent the Court can censure and despose him For the whole hath Power over any Member to preserve its purity and peace and safety against any in the Body that would corrupt disturb or destroy the same And the Covenant binds every Member to be subject to the Power of the whole either to be reformed or removed from communion of it thereby 3. Their Plaister is not suitable to heal the Sores of the Church but it is either too broad when offences of Brethren may be healed by Church-censure within themselves or it is too narrow For 1. Those Assemblies are too seldom and cannot sit together long enough to remove the many offences that fall out frequently in Churches 2. Non can they Excommunicate a Church nor any Officer or Member of a particular Chuch by warrant from Christ 3. Classes and Synods and general Councils may be under just offences as well as Churches and who shall censure them 4. This Plaister hinders the healing of the Sores of Churches For Appellatio est jus per quod prima sententia tantisper extinguitur donec de causae cognitione ad superiorem devolutâ fuerit pronunciatum if a Delinquent disliking the Churches proceeding appeals from the sentence of the Church to the Classis and for the same reason from the sentence of the Classis to a Provincial Synod then to a National Synod then to an Oecumenical Council which may not assemble in an Age while the Appeal depends he shall stand as uncensured For this is the Law of Appeals Now how can that heal which is cross to the prescription of our Lord Jesus Christ the only wise Physician He saith Tell the Church and if he neglect to hear the Church let him be unto thee as an Heathen Publican But he who appeals from the Church doth not hear the Church Therefore he that so doth deserves to be cut off by the sentence of Christ which this Tradition of Appeals from Churches in re propriâ