power of the sword in matters which concern the civill peace The matters which concern the civill peace wherein Church-subjection is chiefly attended are of foure sorts 1. The first sort be civill matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life as is the disposing of mens goods or lands lives or liberties tributes customes worldly honours and inheritances In these the Church submitteth and referreth it self to the civill State Christ as minister of the circumcision refused to take upon him the dividing of Inheritances amongst Brethren as impertinent to his calling Luk. 12.13 14. His kingdome he acknowledgeth is not of this world Joh. 18.36 Himself payed tribute to Cesar Matth. 17.27 for himself and his disciples 2. The second sort of things which concern civill peace is the establishment of pure Religion in doctrine worship and government according to the word of God as also the reformation of all corruptions in any of these On this ground the good Kings of Iudah commanded Iudah to seek the Lord God of their fathers and to worship him according to his own statutes and commandments and the contrary corruptions of strange gods high places Images and Groves they removed and are commended of God and obeyed by the Priests and people in so doing 2 Chron. 14.3 4 5. 2 Chron. 15.8 to 16. 2 Chron. 17.6 to 9. 2 Chron. 19.3 4. 2 Chron. 24.4 5 6. 8 9 10. 2 Chron. 29.3 to 35. 2 Chron. 30.1 to 12. 2 Chron. 34.3 to 33. The establishment of pure Religion and the reformation of corruptions in Religion do much concerne the civill peace If Religion be corrupted there will be warre in the gates Iudg. 5.8 and no peace to him that cometh in or goeth out 2 Chron. 15.3 5 6. But where Religion rejoyceth the civill State flourisheth Hagg. 2.15 to 19. It is true the establishment of pure Religion and reformation of corruptions pertain also to the Churches and Synodicall Assemblies But they go about it onely with spirituall weapons ministery of the Word and Church-censures upon such as are under Church-power But Magistrates addresse themselves thereto partly by commanding and stirring up the Churches and Ministers thereof to go about it in their spirituall way partly also by civill punishments upon the wilfull opposers and disturbers of the same As Iehosaphat sent Priests and Levites and them accompanied and countenanced with Princes and Nobles to preach and teach in the Cities of Iudah 2 Chron. 17.7 8 9. So Iosiah put to death the idolatrous Priests of the high places 2 King 22.20 Nor was that a peculiar duty or priviledge of the Kings of Iudah but attended to also by heathen Princes and that to prevent the wrath of God against the Realme of the King and his sons Ezra 7.23 yea and of the times of the New Testament it is prophesied that in some cases capitall punishment shall proceed against false Prophets and that by the procurement of their neerest kindred Zach. 13.3 And the execution thereof is described Revel 16.4 to 7. where the rivers and fountains of waters that is the Priests and Iesuites that conveigh the Religion of the Sea of Rome throughout the countreys are turned to blood that is have blood given them to drink by the civill Magistrate Neverthelesse though we willingly acknowledge a power in the Civill Magistrate to establish and reform Religion according to the Word of God yet we would not be so understood as if we judged it to belong to the civill power to compell all men to come and sit down at the Lords table or to enter into the communion of the Church before they be in some measure prepared of God for such fellowship For this is not a Reformation but a Deformation of the Church and is not according to the Word of God but against it as we shall show God willing in the sequell when we come to speak of the disposition or qualification of Church-members 3. There is a third sort of things which concern the civill peace wherein the Church is not to refuse subjection to the Civill Magistrate in the exercise of some publick spirituall administrations which may advance and help forward the publick good of Civill State according to God In time of warre or pestilence or any publick calamitie or danger lying upon a Common-wealth the Magistrate may lawfully proclaime a Fast as Iehosaphat did 2 Chron. 20.3 and the Churches ought not to neglect such an administration upon such a just occasion Neither doth it impeach the power of the Church to call a Fast when themselves see God calling them to publick humiliation For as Iehosaphat called a Fast so the Prophet Joel stirreth up the Priests to call a Fast in time of a famine threatning the want of holy Sacrifices Ioel 1.13 14. It may fall out also that in undertaking a warre or in making a league with a forraine State there may arise such cases of conscience as may require the consultation of a Synod In which case or the like if the Magistrate call for a Synod the Churches are to yeeld him ready subjection herein in the Lord. Jehosaphat though he was out of his place when he was in Samaria visiting an idolatrous King yet he was not out of his way when in case of undertaking the war against Syria he called for counsell from the mouth of the Lord by a Councell or Synod of Priests and Prophets 1 King 22.5 6 7. 4. A fourth sort of thinge wherein the church is not to refuse subjection to the Civill Magistrate is in patient suffering their unjust persecutions without hostile or rebellious resistance For though persecution of the churches and servants of Christ will not advance the civill peace but overthrow it yet for the church to take up the sword in her own defence is not a lawfull means of preserving the church peace but a disturbance of it rather In this case when Peter drew his sword in defence of his Master the Lord Iesus against an attachment served upon him by the Officers of the high Priests and Elders of the people our Saviour bade him put up his sword into his sheath again for saith he all they that take the sword shall perish by the sword Mat. 27.50 51 52. where he speaketh of Peter either as a private Disciple or a church-officer to whom though the power of the keys was committed yet the power of the sword was not committed And for such to take up the sword though in the cause of Christ it is forbidden by Christ and such is the case of any particular church or of a Synod of churches As they have received the power of the keys not of the sword to the power of the keys they may and ought to administer but not of the sword Wherein neverthelesse we speak of churches and Synods as such that is as church-members or church-assemblies acting in a church-way by the power of the keys received from Christ But if some of the same persons
be also betrusted by the civill State with the preservation and protection of the Lawes and Liberties peace and safety of the same state and shall meet together in a publike civill assembly whether in Councell or Camp they may there provide by civill power according to the wholsome lawes and liberties of the countrey Ne quid Ecclesia ne quid Respublica detrimenti capiat If King Saul swear to put Ionathan to death the Leaders of the people may by strong hands rescue him from his fathers unjust and illegall fury 1 Sam. 14.44 45. But if Saul persecute David though as unjustly as Ionathan yet if the Princes and Leaders of the people will not rescue him from the wrath of the King David a private man will not draw out his sword in his own defence so much as to touch the Lords anoynted 1 Sam. 24.4 to 7. To conclude this Corollary touching the subjection of churches to the civill State in matters which concern the civill peace this may not be omitted that as the Church is subject to the sword of the Magistrate in things which concern the civill peace so the Magistrate if Christian is subject to the keys of the Church in matters which concern the peace of his conscience and the kingdome of heaven Hence it is prophesied by Isaiah that Kings and Queens who are nursing fathers and mothers to the church shall bow down to the Church with their faces to the earth Isai 49.23 that is they shall walk in professed subjection to the Ordinances of Christ in his Church Hence also it is that David prophesieth of a two-edged sword that is the sword of the Spirit the word of Christ put into the hands of the Saints who are by calling the Members of the Church as to subdue the nations by the ministery of the Word to the obedience of the Gospel Psal 149.6 7. so to binde their Kings with chains and their Nobles with fetters of iron to execute upon them the judgement written that is written in the Word Psal 149. v. 8 9. 3. A third Corollary touching the independency of churches is this That a church of a particular Congregation consisting of Elders and Brethren and walking in the truth and peace of the Gospel as it is the First subject of all Church-power needfull to be exercised within it selfe so it is independent upon any other Church or Synod for the exercise of the same That such a Church is the first subject of all church-power hath been cleered above in the opening the third Proposition of the first subject of the power of the keys And such a church being the first subject of church-power is unavoidably independent upon any other church or body for the exercise therof for as hath been said afore the first subject of any Accident or Adjunct is independent upon any other either for the injoying or for the imploying the having or the using of the same 4. A fourth Corollary touching the independency of churches is That a Church fallen into any offence whether it be the whole church or a strong party in it is not independent in the exercise of church-power but is subject both to the admonition of any other church and to the determination and judiciall sentence of a Synod for direction into a way of truth and peace And this also ariseth from the former discourse For if clavis errans non ligat Ecclesia litigans non ligat that is if Christ hath not given to a particular church a promise to binde and loose in heaven what they binde and loose on earth unlesse they agree together and agree in his name then such a church is not independent in their proceedings as do fail in either For all the independency that can be claimed is founded upon that promise What yee binde on earth shall be bound in heaven what yee loose on earth shall be loosed in heaven Matth. 18.18 On that promise is founded both the independency and security and parity also of all churches But if that promise be cut off from them they are like Samson when his haire was cut off weak and subject to fall under other men and yet they fall softer then hee did hee fell into the hands of his enemies but they fall under the censure of their friends As the false Prophet recanting his error did acknowledge so may they Thus was I wounded in the house of my friends Zach. 13.6 In the house of a neighbour-church or two I was friendly smitten with a brotherly admonition which like a precious oyle did not break mine head and in the house of a Synod of churches I was friendly yea brotherly censured and healed 5. A fifth and last Corollary arising from the former discourse touching the independency of churches may be this Though the church of a particular Congregation consisting of Elders and Brethren and walking with a right foot in the truth and peace of the Gospel be the first subject of all church-power needfull to be exercised within it selfe and consequently be independent from any other church or Synod in the use of it yet it is a safe and whole some and holy Ordinance of Christ for such particular churches to joyn together in holy Covenant or Communion and consolation amongst themselves to administer all their church affairs which are of weighty and difficult and common concernment not without common consultation and consent of other churches about them Now church-affaires of weighty and difficult and common concernment wee account to be the election and ordination of Elders excommunication of an Elder or any person of publick note and employment the translation of an Elder from one Church to another or the like In which case we conceive it safe and wholsome and an holy ordinance to proceed with common consultation and consent Safe for in multitude of counsellers there is safetie as in civill so in Church affairs Prov. 11.14 And though this or that Church may be of a good and strong constitution and walk with a right foot in the truth and peace of the Gospel yet all Churches are not in a like athletick plight and they will be Ioath to call in or look out for help as much or more then others though they have more need then others yea and the best Churches may soon degenerate and stand in as much need of help as others and for want of it may sink and fall into deep Apostasie which other Churches might have prevented had they discerned it at first It is also wholsome as tending to maintain brotherly love and soundnesse of doctrine in Churches and to prevent many offences which may grow up in this or that particular Church when it transacteth all such things within it self without consent It is likewise an holy ordinance of Christ as having just warrant from a like precedent The Apostles were as much independent from one another and stood in as little need of one anothers help as Churches do one of
officers in the due censure of offenders and the like This libertie and the acts thereof are often exemplified in the Acts of the Apostles and the Apostle Paul calleth it expresly by the name of libertie Brethren saith he you have been called unto LIBERTY onely use not your liberty as an occasion to the flesh but by love serve one another Galath 5.13 that the Apostle by that libertie meaneth Church libertie or power in ordering Church affaires will evidently appeare if we consult with the context rather then with Commenters For the Apostle having spent the former part of the Epistle partly in the confirmation of his calling partly in disputation against justification by the works of the Law to the end of v. 8. of Chap. 5. in the ninth Verse he descendeth not to exhort unto bonos more 's in generall as usually Commenters take it but to instruct in Church Discipline in which he giveth three or foure directions to the tenth v. of Chap. 6. 1 Touching the censure of those corrupt Teachers who had perverted and troubled them with that corrupt Doctrine of justification by works Chap. 5. ver 9. to the end of the Chapter 2. Touching the gentle admonition and restoring of a brother fallen by infirmitie Chap. 6. ver 1. to 5. 3. Touching the maintenance of their Ministers ver 6 7 8. and beneficence to others ver 9 10. Touching the first the censure of their corrupt teachers 1 He layeth for the ground of it that which himself gave for the ground of the excommunication of the incestuous Corinth 1 Cor. 5.6 A little leaven leaveneth the whole lump vers 9. 2 He presumeth the Church will be of the same mind with him and concur in the censure of him that troubled them with corrupt doctrine v. 10. from fellowship with which corrupt doctrine he cleareth himself v. 11. 3 He proceedeth to declare what censure he wisheth might be dispensed against him and the rest of those corrupt teachers I would saith he they were even cut off that trouble you cut off to wit by excommunication ver 12. Now lest it should be objected by the brethren of the Church But what power have we to cut them off The Apostle answereth they have a power and libertie to wit to joyn with the sounder part of the Presbyterie in casting them out or cutting them off For brethren saith he you are called unto liberty If it should be further objected Yea but give the people this power and libertie in some cases either to cast off their teachers or to cut them off the people will soon take advantage to abuse this libertie unto much carnall licentiousnesse The Apostle preventeth that with a word of wholsome counsell Brethren saith he you have been called unto libertie onely use not your libertie as an occasion to the flesh but by love serve one another v. 13. and thereupon seasonably pursueth this counsell with a caveat to beware of abusing this liberty to carnall contention an usuall disease of popular liberty and withall dehorteth them from all other fruits of the flesh to the end of the Chapter Evident therefore it is that there is a key of power or libertie given to the Church to the Brethren with the Elders as to open a doore of entrance to the Ministers calling so to shut the doore of entrance against them in some cases as when through corrupt and pernicious doctrine they turn from Shepherds to become ravenous wolves Having spoken then of that first key of order namely the key of power in a more large sense or liberty in the Church there remaineth the other key of order which is the key of Authority or of Rule in a more strict sense which is in the Elders of the Church Authoritie is a morall power in a superiour order or state binding or releasing an inferious in point of subjection This key when it was promised to Peter Matth. 16.19 and given to him with the rest of the Apostles Ioh. 20.23 they thereby had power to bind and loose and it is the same Authority which is given to their successours the Elders whereby they are called to feed and rule the Church of God as the Apostles had done before them Act. 20.28 And indeed by opening and applying the Law the spirit of bondage accompanying the same they bind sinners under the curse and their consciences under guilt of sin and fear of wrath and shut the kingdom of heaven against them And by opening and applying the Gospel the Spirit of Adoption accompanying the same they remit sin and loose the consciences of beleeving repenting souls from guilt of sin and open to them the doores of heaven By vertue of this key as they preach with all authoritie not onely the doctrine of the Law but also the Covenant of the Gospel so they administer the seals thereof Baptisme and the Lords Supper By virtue also of this key they with the Church do bind an obstinate offender under excommunication Matth. 18.17 18. and release and forgive him upon his repentance 2 Cor. 2.7 This Distribution of the keyes and so of spirituall power in the things of Christs kingdom we have received from the Scripture But if any men out of love to Antiquitie do rather affect to keep to the terms of the former more ancient Distribution as there be who are as loath to change Antiquos terminos verborum as agrorum we would not stick upon the words rightly explained out of desire both to judge and speak the same things with fellow-brethren Onely then let them allow some spirituall power to the key of knowledge though not Church-power And in Church power let them put in as well a key of liberty that is a power and priviledge of interest as a key of Authoritie And by their key of order as they do understand the key of office so let them not divide from it the key of jurisdiction for Christ hath given no jurisdiction but to whom he hath given office and so we willingly consent with them CHAP. III. Of the subject of the power of the keyes to whom they are committed and first of the key of knowledge and Order AS the keyes of the kingdom of heaven be divers so are the subjects to whom they are committed divers as in the naturall body diversitie of functions belongeth to diversity of members 1. The key of knowledge or which is all one the key of Faith belongeth to all the faithfull whether joyned to any particular Church or no. As in the primitive times men of grown yeers were first called and converted to the faith before they were received into the Church And even now an Indian or Pagan may not be received into the Church till he have first received the faith and have made profession of it before the Lord and the Church which argueth that the key of knowledge is given not onely to the Church but to some before they enter into the Church And yet to Christians for
withdraw from them For so Paul instructeth and beseecheth the Church of Rome whom the holy Ghost foresaw would most stand in need of this counsell to make use of this libertie I beseech you saith he mark such as cause divisions and offences contrary to the DOCTRINE you have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WITHDRAW from them So then by the agitation of this objection there appeare two liberties of the Church more to be added to the former One is this which is the fifth libertie in members the Church hath libertie in case of dissension amongst themselves to resort to a Synod Act. 15.1 2. Where also it appeareth the Brethren enjoyed this libertie to dispute their doubts till they were satisfied ver 7.12 to joyne with the Apostles and Elders in the definitive sentence and in the promulgation of the same ver 22 23. The sixt Libertie of the Church is To withdraw from the communion of those whom they want authoritie to excommunicate For as they set up the Presbytery by professing their subjection to them in the Lord so they avoyd them by professed withdrawing their subjection from them according to God A seventh and last libertie of the Church is Libertie of communion with other Churches Communion we say for it is a great Libertie that no particular Church standeth in subjection to another particular Church no not to a Cathedrall Church but that all the Churches enjoy mutuall brotherly communion amongst themselves which communion is mutually exercised amongst them seven waies which for brevitie and memory sake we summe up in seven words 1. By way of Participation 2. Of Recommendation 3. Of Consultation 4. Of Congregation into a Synod 5. Of Contribution 6. Of Admonition 7. Of Propagation or Multiplication of Churches 1. By way of Participation the members of one Church occasionally comming to another Church where the Lords Supper commeth to be administred are willingly admitted to partake with them at the Lords Supper in case that neither themselves nor the Churches from whence they came doe lie under any publique offence For wee receive the Lords Supper not onely as a Seale of our communion with the Lord Jesus and with his members in our owne Church but also in all the Churches of the Saints 2. By way of Recommendation Letters are sent from one Church to another recommending to their watchfulnesse and communion any of their members who by occasion of businesse are for a time to reside amongst them As Paul sent Letters of Recommendation to the Church of Rome in the behalfe of Phoebe a Deaconesse of the Church at Cenchrea Rom. 16.1 2. And of these kind of Letters he speaketh to the Church of Coriuth also though not as needfull to himselfe who was well known to them yet for others 2 Cor. 3.1 But if a member of one Church have just occasion to remove himselfe and his family to take up his setled habitation in another Church then the Letters written by the Church in his behalfe doe recommend him to their perpetuall watchfulnesse and communion And if the other church have no just cause to refuse him they of his own church do by those letters wholly dismisse him from themselves whereupon the letters for distinction sake are called letters of dismission which indeed do not differ from the other but in the durance of the recommendation the one recommending him for a time the other for ever 3. By way of consultation one Church hath liberty of communicating with another to require their judgement and counsell touching any persons or cause wherewith they may be better acquainted then themselves Thus the Church of Antioch by their messengers consulted with the Church at Jerusalem touching the necessity of circumcision Act. 15.3 although the consultation brought forth a further effect of communion with Churches to wit their Congregation into a Synod Which is the fourth way of communion of Churches All of the Churches have the like liberty of sending their messengers to debate and determine in a Synod such matters as do concern them all As the Church of Antioch sent messengers to Jerusalem for resolution and satisfaction in a doubt that troubled them the like liberty by proportion might any other Church have taken yea many Churches together yea all the Churches in the world in any case that might concern them all What authority these Synods have received and may put forth will come to be considered in the sequele A fifth way of communion of Churches is the liberty of giving and receiving mutuall supplies and succours one from another The Church of Jerusalem communicated to the Churches of the Gentiles their spirituall treasures of gifts of Grace and the Churches of the Gentiles ministred back again to them liberall oblations of outward beneficence Rom. 15.26 27. Act. 11.29 30. When the Church of Antioch aboundeth with more variety of spirituall gifted men then the state of their own Church stood in need of they fasted and prayed as for other ends so for the inlargement of Christs Kingdome in the improvement of them And the Holy Ghost opened them a dore for the succour of many countries about them by the sending forth of some of them Act. 13.1 2 3. A sixth way of communion of Churches is by way of mutuall admonition when a publike offence is found amongst any of them For as Paul had liberty to admonish Peter before the whole Church at Antioch when hee saw him walke not with a right foot and yet Paul had no authority over Peter but onely both of them had equall mutuall interest one in another Gal. 2.11 to 14. So by the same proportion one Church hath liberty to admonish another though they be both of them of equall authority seeing one Church hath as much interest in another as one Apostle in another And if by the royall law of love one Brother hath liberty to admonish his brother in the same Church Mat. 18.15 16. then by the same rule of brotherly love and mutuall watchfulness one Church hath power to admonish another in faithfulnesse to the Lord and unto them The Church in the Canticles took care not only for her own members but for her little sister which she thought had no breast yea and consulteth with other churches what to do for her Cant. 8.8 And would she not then have taken like care in case their little sister having breasts her breasts had been distempered and given corrupt matter in stead of milke A seventh way of communion of churches may be by way of propagation and multiplication of churches As when a particular Church of Christ shall grow so full of members as all of them cannot heare the voyce of their Ministers then as an Hive full of Bees swarmeth forth so is the church occasioned to send forth a sufficient number of her members fit to enter into a church-church-state and to carrry along church-work amongst themselves And for that end they either send forth some one or other of their
Church discerns the same and hath no just exception against it but condescendeth thereto it is a further act of the Elders power to give sentence against the offender Both these acts of power in the Ministers of the Gospel are foretold by Ezekiel Chap. 44.23 24. They shall teach my people the difference between holy and prophane and cause them to discerne between the uncleane and the cleane And in controversie they shall stand in judgement and they shall judge it according to my judgement c. 8. The Elders have power to dismisse the Church with a blessing in the name of the Lord Num. 6.23 to 26. Heb. 7.7 9. The Elders have received power to charge any of the people in private that none of them live either inordinately without a calling or idlely in their calling or scandalously in any sort 2 Thes 3.6 ver 8 10 11 12. The Apostles command argueth a power in the Elders to charge these duties upon the people effectually 10. What power belongeth to the Elders in a Synod is more fitly to be spoken to in the Chapter of Synods 11. In case the Church should fall away to blasphemy against Christ and obstinate rejection and persecution of the way of grace and either no Synod to be hoped for or no helpe by a Synod the Elders have power to withdraw or separate the Disciples from them and to carry away the Ordinances with them and therewithall sadly to denounce the just judgement of God against them Act. 19.9 Exod. 33.7 Mark 6.11 Luk. 10 11. Act. 13.46 Obj. But if Elders have all this power to exercise all these acts of Rule partly over the private members partly over the whole Church how are they then called the servants of the Church 2 Cor. 4.5 Answ The Elders to be both servants and Rulers of the Church may both of them stand well together For their rule is not lordly as if they ruled of themselves or for themselves but stewardly and ministeriall as ruling the Church from Christ and also from their call and withall ruling the Church for Christ and for the Church even for their spirituall everlasting good A Queene may call her servants her mariners to pilot and conduct her over the Sea to such an Haven yet they being called by her to such an office shee must not rule them in steering their course but must submit her selfe to be ruled by them till they have brought her to her desired Haven So is the case between the Church and her Elders CHAP. VI. Of the Power and Authoritie given to Synods SYnods wee acknowledge being rightly ordered as an Ordinance of Christ Of their Assembly wee find three just causes in Scripture 1. When a Church wanting light or peace at home desireth the counsell and helpe of other Churches few or moe Thus the Church of Antioch being annoyed with corrupt teachers who darkned the light of the truth and bred no small dissension amongst them in the Church they sent Paul and Barnabas and other messengers unto the Apostles and Elders at Hierusalem for the establishment of Truth and Peace In joyning the Elders to the Apostles and that doubtlesse by the advise of Paul and Barnabas it argueth that they sent not to the Apostles as extraordinary and infallible and authenticall Oracles of God for then what need the advise and helpe of Elders but as wise and holy guides of the Church who might not onely relieve them by some wise counsell and holy order but also set a Precedent to succeeding ages how errours and dissensions in Churches might be removed and healed And the course which the Apostles and Elders tooke for clearing the matter was not by publishing the counsell of God with Apostolick authoritie from immediate revelation but by searching out the truth in an ordinary way of free disputation Act. 15. v. 7. which is as fit a course for imitation in after ages as it was seasonable for practice then 2. Just consequence from Scripture giveth us another ground for the assembly of many churches or of their messengers into a Synod when any church lyeth under scandall through corruption in doctrine and practice and will not be healed by more private advertisements of their own members or of their neighbour Ministers or Brethren For there is a brotherly communion as between the members of the same church so between the churches We have a little sister saith one church to another Cant. 8.8 therefore churches have a brotherly communion amongst themselves Look then as one brother being offended with another and not able to heal him by the mouth of two or three brethren privately it behooveth him to carry it to the whole church so by proportion if one church see matter of offence in another and be not able to heal it in a more private way it will hehove them to procure the Assembly of many churches that the offence may be orderly heard and judged and removed 3. It may so fall out that the state of all the churches in the countrey may be corrupted and beginning to discern their corruption may desire the concurse and counsell of one another for a speedy and safe and generall reformation And then so meeting and conferring together may renew their covenant with God and conclude and determine upon a course that may tend to the publike healing and salvation of them all This was a frequent practice in the old Testament in the time of Asa 2 Cron. 15.10 to 15. in the time of Hezekiah 2 Chron. 29.4 to 19. In the time of Josiah 2 Chron. 34.29 to 33. and in the time of Ezra Ezra 10.1 to 5. These and the like examples were not peculiar to the Israelites as one intire nationall church For in that respect they appealed from every Synagogue and Court in Israel to the nationall high Priest and Court at Jerusalem as being all of them subordinate thereunto and therefore that precedent is usually waved by our best Divines as not appliable to Christian churches but these examples hold forth no superiority in one church or court over another but all of them in an equall manner give advice in common and take one common course for redresse of all And therefore such examples are fit precedents for churches of equall power within themselves to assemble togegether and take order with one accord for the reformation of them all Now a Synod being assembled three questions arise about their power 1. What is that power they have received 2. How far the fraternity concurreth with the Presbyterie in it the brotherhood with the Eldership 3. Whether the power they have recieved reacheth to the injoyning of things both in their nature and in their use indifferent For the first we dare not say that their power reacheth no farther then giving counsell for such as their ends be for which according to God they do assemble such is the power given them of God as may attain those ends As they meet to minister light
word and doctrine but rather Pastors and Teachers above them The Elders saith he that rule well are worthy of double honour but especially they that labour in word and doctrine 1. Tim. 5.17 5 Conclus When after the Apostles times one of the Pastors by way of eminencie was called Bishop for order sake yet for many yeers he did no act of power but 1 With consent of the Presbyterie 2 With consent and in the presence of the people As is noted out of Eusebius Ecclesiast Histor lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist lib. 3. Epist 10. lib. 1. Epist 3. Casanb adversus Baronium exercitat 15. num 28. When it is alledged out of Hiereme to confirm the same that in the primitive times Communi Presbyterorum consilie Ecelesiae gubernabantur It is a weak and poore evasion to put it off with observing that he saith Communi Presbyterorum consilie not authoritate For 1. No authoritie is due to Presbyters over the Bishop or Pastor no more then to the Pastor over them They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders and coequall in authoritie And 2. when Hiereme saith The Churches were governed by the common counsell but all with it else it might be said the Bishop governed the Churches with the common counsell of Presbyters to wit asked but not followed And that would imply a contradiction to Hieronus testimonie to say the Churches were governed by the sole authoritie of Bishops and yet not without asking the common counsell of the Presbyters For in asking their counsell and not following it the Bishop should order and govern the Churches against their counsell Now that the Churches were governed by the common counsell of Presbyters and against the common counsell of Presbyters are flat contradictories 2. For a second Argument to prove that the Brethren of the Church of a particular congregation walking with their Elders in truth and peace are the first subject of all that Church power which is needfull to be exercised in their own body It is taken From their indispensable and independent power in Church censures The censure that is ratified in heaven cannot be dispensed withall nor reversed by any power on earth Now the censure that is administred by the Church of a particular congregation is ratified in Heaven For so saith the Lord Iesus touching the power of Church censures Matth. 18 17 18. If the offender refuse to hear the Church let him be to thee as a heathen and a Publican Verily I say unto you Whatsoever ye shall bind onearth shall be bound in Heaven and whatsoever ye shall loose on earth shall be loosed in heaven Against this Argument from this Text many objections are wont to be made but none that will hold Object 1. By Church in Mat. 18.17 is not meant the Christian Church for it was not yet extant nor could the Apostles then have understood Christ if he had so meant but the Jewish church and so he delivereth their censure in a Jewish phrase to account a man as an Heathen and a Publican Answ 1. The Christian Church though it was not then extant yet the Apostles knew as well what he meant by Church in Mat. 18.17 as they understood what he meant by building his Church upon the Rock in Mat. 16.18 It was enough the Apostles looked for a Church which Christ would gather and build upon the confession of Peters faith and being built should be indued with heavenly power in their censures which they more fully understood afterwards when having received the Holy Ghost they came to put these things in practice Answ 2. The allusion in the Church-censure to the Jewish custome in accounting a man as an Heathen and Publican doth not argue that Christ directeth his Disciples to complain of scandals to the Jewish Synagogues but only directeth them how to walk towards obstinate offenders excommunicate by the Christian church to wit to walk towards them as the Jews walk towards Heathens to wit denying to them religious communion and as towards Publicans with-holding from them familiar civill communion for so the Iews said to Christs Disciples Why eateth your Master with Publicans and Sinners Answ 3. It is not credible that Christ would send his Disciples to make complaint of their offences to the Iewish Synagogues For first Is it likely he would send his Lambs and Sheep for right and healing unto Wolves and Tigres Both their Sanhedrim and most of their Synogogues were no better And if here and there some Elders of their Synagogues were better affected yet how may it appear that so it was where any of themselves dwelt And if that might appear too yet had not the Iews already agreed That if any man did confesse Christ he should be cast out of the Synagogues Joh. 9.22 Object 2. Against the argument from this Text it is objected That by the Church is meant the Bishop or his Commissary Answ 1. One man is not the Church If it be said one man may represent a church the reply is ready one man cannot represent the Church unlesse he be sent forth by the Church but so is neither the Bishop nor his Commissary They not for them but they come unsent for like water into a Ship chiefly for the terror of the servants of Christ and for the incouragement of the prophane And though some of Christs servants have found some favour from some few of Bishops men of more learning and ingenuity yet those Bishops have found the lesse favour themselves from their fellow-Bishops Answ 2. The Bishop ordinarily is no member of the Church of that congregation where the offence is committed and what is his satisfaction to the removall of the offence given to the Church Answ 3. The new Testament acknowledgeth no such ruler in the Church as claimeth honour above the Elders that labour in word and Doctrine 1 Tim. 5.17 Object 3. To tell the Church is to tell the Presbyterie of the Church Answ 1. We deny not The offence is to be told to the Presbyterie yet not to them as the Church but as the guides of the church who if upon hearing the cause and examining the witnesses they finde it ripe for publike censure they are then to propound it to the Church and to try and cleer the state of the cause before the church that so the church discerning fully the nature and quality of the offence may consent to the judgement and sentence of the Elders against it to the confusion of the offender and the publike edification of them all who hearing and fearing will learn to beware of the like wickednesse Answ 2. The Church is never put for the Presbyterie alone throughout the new Testament though sometime it be put expresly for the Fraternity alone as they are distinguished from the Elders and Officers Act. 15.22 and therefore Tell the Church cannot be meant Tell the Presbyterie alone Object In the old Testament the Congregation is often put for the
another And yet Paul went up to Ierusalem to confer with Peter Iames and Iohn lest he should run in vain in the course of his ministery Galat. 2.2 And though in conference the chief Apostles added nothing to Paul ver 6. yet when they perceived the Gospel of the uncircumcision was committed to Paul and Barnabas as that of the circumcision to Peter Iames and Iohn they gave unto one another the right hand of fellowship ver 9. Now then it will follow by just proportion that if the Apostles who are each of them independent one of another had need to consult and confer together about the work of their ministery to procure the freer passage to their calling and to their doctrine then surely Churches and Elders of Churches though independent one of another had need to communicate their courses and proceedings in such cases one with another to procure the freer passage to the same And if the Apostles giving right hand of fellowship one to another did mutually strengthen their hands in the work of the ministery then the Elders of Churches giving right hand of fellowship to one another in their ordination or upon any fit occasion cannot but much encourage and strengthen the hearts and hands of one another in the Lords work Again something might be added if not for confirmation yet for illustration of this point by comparing the dimensions of the new Ierusalem which is a perfect platform of a pure Church as it shall be constituted in the Iewish Church state at their last conversion The dimensions of this Church as they are described by Ezekiel Chap. 48.30 are according to Iunius twelve furlongs which after the measure of the Sanctuarie which is double to the common is about three miles in length and as much in breadth But the dimensions of the same Church of the Iews in Revel 21.16 is said to be twelve thousand furlongs Now how can these two dimensions of the same Church stand together which are so farre discrepant one from another For there be a thousand times twelve furlongs in twelve thousand furlongs The fittest and fairest reconciliation seemeth plainly to be this that Ezekiel speaketh of the dimensions of any ordinarie Iewish Church of one particular congregation But Iohn speaketh of the dimensions of many particular Iewish Churches combining together in some cases even to the communion of a thousand Churches Not that the Church of the Iews will be constituted in a Nationall and Diocesan frame with Nationall officers and Diocesan Bishops or the like but that sometimes a thousand of them will be gathered into a Synod and all of them will have such mutuall care and yeeld such mutuall brotherly help and communion one to another as if they were all but one body If any man say Theologia symbolica or parabolica non est argumentativa that arguments from such parables and mysticall resemblances in Scripture are not valid let him enjoy his owne apprehension and if he can yeeld a better interpretation of the place let him wave this collection Neverthelesse if there were no argumentative power in parables why did the Lord Iesus so much delight in that kind of teaching and why did Iohn and Daniel and Ezekiel deliver a great part of their prophesies in parables if we must take them for riddles and not for documents nor arguments Surely if they serve not for argument they serve not for document But furthermore touching this great work of communion and consociation of Churches give us leave to adde this caution A Caution To see that this consociation of Churches be not perverted either to the oppression or diminution of the just libertie and authoritie of each particular Church within it self who being well supplied with a faithfull and expert Presbyterie of their own do walk in their integritie according to the truth and peace of the Gospel Let Synods have their just authoritie in all Churches how pure soever in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all Christs Churches according to God But in the election and ordination of Officers and censure of offenders let it suffice the Churches consociate to assist one another with their counsell and right hand of fellowship when they see a particular Church to use their libertie and power aright But let them not put forth the power of their communitie either to take such Church acts out of their hands or to hinder them in their lawfull course unlesse they see them through ignorance or weaknesse to abuse their libertie and authoritie in the Gospel All the liberties of Churches were purchased to them by the precious blood of the Lord Iesus and therefore neither may the Churches give them away nor many Churches take them out of the hands of one They may indeed prevent the abuse of their liberties and direct in the lawfull use of them but not take them away though themselves should be willing The Lord Iesus having given equall power to all the Apostles it was not lawfull for eleven of them to forbid the twelfth to do any act of his office without their intervention Neither was it lawfull for the nine who were of inferiour gifts to commit the guidance and command of all their Apostolick administrations unto Peter Iames and Iohn who seemed to be pillars And that not onely because they were all one as well as another immediately guided by the holy Ghost but because they were all equall in office and everie one to give account for himself unto God It is the like case in some measure of particular churches yea there is moreover a three-fold further inconvenience which seemeth to us to attend the translation of the power of particular churches in these ordinary admninistraons into the hands of a Synod of Presbyters commonly called a Classis 1. The promise of Binding and Loosing in way of Discipline which Christ gave to every particular church as hath been shewed is by this means not received nor injoyned nor practised by themselves immediately but by their Deputies or Over-seers 2. The same promise which was not given to Synods in acts of that nature as hath been shewed in the Chapter of Synods but in acts of another kinde is hereby received and injoyned and practised by them and by them onely which ought not to be And which is a third inconvenience The practice of this power of the keys only by a Synod of Presbyters still keepeth the Church as under nonage as if they were not grown up to the full fruition of the just liberty of their riper yeers in the dayes of the Gospel For a mother to bear her young daughter in her arms and not to suffer it to go on its own feet whilest it is in the infancie is kindly and comely but when the Damosell is grown up to riper yeers for the mother still to bear her in her arms for fear of stumbling it were an uncecessary burthen to the mother and a reproach to the Virgin Such is the case here The community of churches according to the Hebrew phrase is as the Mother each particular church is as the Daughter In the old Testament while the Church was in her nonage it was not unseasonable to leave the whole guidance and bearing thereof in the hands of their Tutors and Governours the Priests and Levites and in the community of the nationall courts But now in the dayes of the new Testament when the churches are grown up or should be grown at least to more maturity it were meet more to give the Church liberty to stand alone and to walk upon her own legs and yet in any such part of her way as may be more hard to hit right upon as in her Elections and Ordinances and Censures of eminent persons in office it is a safe and holy and faithfull office of the vigilancy of the community of churches to be present with them and helpfull to them in the Lord. And at all times when a particular church shall wander out of the way whether out of the way of truth or of peace the community of churches may by no meanes be excused from reforming them again into their right way according to the authority which the Lord hath given them for the publike edification of all the severall churches within their Covenant Soli Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is licensed and entred according to Order FINIS