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
and peace to such churches as through want of light and peace lye in error or doubt at least and variance so they have power by the grace of Christ not only to give light and counsell in matter of Truth and Practice but also to command and enjoyn the things to be believed and done The expresse words of the Synodall letter imply no lesse It seemed good to the Holy Ghost and unto us to lay upon you no other burthen Act. 15.27 This burthen therefore to observe those necessary things which they speak of they had power to impose It is an act of the binding power of the keys to bind burthens And this binding power ariseth not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the word but also formally from the authority of the Synod which being an Ordinance of Christ bindeth the more for the Synods sake As a truth of the Gospel taught by a Minister of the Gospel it bindeth to faith an obedience not only because it is Gospel but also because it is taught by a Minister for his callings sake seeing Christ hath said Who so receiveth you receiveth me And seeing also a Synod sometime meeteth to convince and admonish an offending church or Presbyterie they have power therefore if they cannot heal the offenders to determine to withdraw communion from them And further seeing they meet likewise sometimes for generall reformation they have power to decree and publish such Ordinances as may conduce according to God unto such reformation Examples whereof wee read Neh. 10.32 to 39. 2 Chron. 15.12 13. For the second question How far the Fraternity or the Brethren of the church may concurre with the Elders in exercising the power of the Synod The Answer is The power which they have received is a power of liberty As 1. They have liberty to dispute their doubts modestly and Christanly amongst the Elders For in that Synod at Jerusalem as there was much disputation Act. 15.7 so the multitude had a part in the Disputation v. 12. For after Peters speech it is said the whole multitude kept silence and silence from what to wit from the speech last in hand amongst them and that was from Disputation 2. The Brethren of the church had liberty to joyn with the Apostles and Elders in approving of the sentence of James and determining the same as the common sentence of them all 3. They had liberty to joyn with the Apostles and Elders in choosing and sending messengers and in writing Synodall Letters in the names of all for the publishing of the sentence of the Synod Both these points are expressed in the Text v. 22.23 to 29. Then pleased it the Apostles and Elders with the whole Church to send chosen men and to write Letters by them See the whole church distinguished from the Apostles and Elders and those whom he called the whole Church v. 22. he calleth the Brethren v. 23. The Apostles and Elders and Brethren c. But though it may not be denyed that the Brethren of the church present in the Synod had all this power of liberty to joyn with the Apostles and Elders in all these acts of the Synod yet the authority of the Decrees lay chiefly if not only in the Apostles and Elders And therefore it is said Act. 16.4 That Paul and Silas delivered to the Churches for to keep the Decrees that were ordained of the Apostles and Elders So then it will be most safe to preserve to the Church of Brethren their due liberties and to reserve to the Elders their due authority If it be said The Elders assembled in a Synod have no authority to determine or conclude any act that shall binde the Churches but according to the instructions which before they have received from the Churches Answ Wee do not so apprehend it For what need Churches send to a Synod for light and direction in ways of truth and peace if they be resolved afore-hand how far they will go It is true if the Elders of Churches shall conclude in a Synod any thing prejujudiciall to the truth and peace of the Gospel they may justly expostulate with them at their return and refuse such sanctions as the Lord hath not sancited But if the Elders be gathered in the name of Christ in a Synod and proceed according to the rule the word or Christ they may consider and conclude sundry points expedient for the estate of their Churches which the Churches were either ignorant or doubtfull of before As for the third Question whether the Synod have power to injoyn such things as are both in their nature and their use indifferent We should answer it negatively and our reasons be 1. From the pattern of that precedent of Synods Act. 15.28 They laid upon the Churches no other burthen but those necessary things necessary though not all of them in their own nature yet for present use to avoid the offence both of Jew and Gentile of the Jew by eating things strangled and blood of the Gentile and Jew both by eating things sacrificed to Idols as Paul expoundeth that Article of the Synod 1 Cor. 8.10 11 12. and Chap. 10.28 This ea ing with offence was a murther of a weak brothers soule and a sin against Christ 1 Cor. 8.11 12. and therefore necessary to be forborn necessiâ—ate praecepti by the necessity of Gods Commandement 2. A second reason may be from the latitude of the Apostolicall commission which was given to them Mat. 28.19 20. where the Apâ—stles are commanded to teach the people to observe all things which Christ had commanded If then the Apostles teach the people to observe more then Christ hath commanded they go beyond the bounds of their commission and a larger commission then that given to the Apostles nor Elders nor Synods nor churches can challenge If it be said Christ speaketh only of teaching such things which he had commanded as necessary to salvation Answ If the Apostles or their successors should hereupon usurpe an authority to teach the people things indifferent they must plead this their authority from some other commission given them elsewhere for in this place there is no foot step for any such power That much urged and much abused place in 1 Cor. 14.40 will not reach it For though Paul requiring in that place all the duties of Gods worship whether Prayer or Prophesying or Psalmes or Tongues c. that they should be performed decently and orderly he thereby forbiddeth any performance thereof undecently as for men with long hayre and women to speak in open assemblies especially to pray with their hair loose about them And though he forbiddeth also men speaking two or three at once which to do were not order but confusion yet he doth not at all neither himself injoyn nor allow the Church of Corinth to injoyn such things as decent whose want or whose contrary is not undecent nor such orders whose want or
church-power needfull to be exercised within themselves whether in the election and ordination of officers or in the censure of offenders in their own body Of this Proposition there be three Branches 1. That the Brethren of a particular church of a Congregation are the first subjects of church-liberty 2. That the Elders of a particular church are the first subjects of church-church-authority 3. That both the Elders and Brethren walking and joyning together in truth and peace are the first subjects of all church-power needfull to be exercised in their own body Now that the key of church-priviledge or liberty is given to the Brethren of the church and the key of rule and authority to the Elders of the church hath been declared above in Chapt. 3. But that these are the first subjects of these keys and first the church the first subject of liberty may appeare thus From the removall of any former subject of this power or liberty from whence they might derive it If the Brethren of the congregation were not the first subject of their church-liberty then they derived it either from their own Elders or from other churches But they derived it not from their own Elders for they had power and liberty to choose their own Elders as hath been shewed above and therefore they had this liberty before they had Elders and so could not derive it from them Nor did they derive it from other particular churches For all particular churches are of equall liberty and power within themselves not one of them subordinate to another Wee reade not in Scripture that the Church of Corinth was subject to that of Ephesus nor that of Ephesus to Corinth no nor that of Cenchrea to Corinth though it was a church situate in their vicinity Nor did they derive their liberty from a Synod of churches For we found no foot-step in the pattern of Synods Act. 15. that the Church of Antioch borrowed any of their liberties from the Synod at Jerusalem They borrowed indeed light from them and decrees tending to the establishment of truth and peace For upon the publishing of the decrees of that Synod the Churches were established in the faith or truth Act 16.4 5. and also in consolation and peace Act. 15.31 32. but they did not borrow from them any church-liberty at all 2. Now the second branch of the Proposition was That the Elders of the church of a particular Congregation are the first subject of rule or authority in that church or congregation over which the Holy Ghost hath made them over-seers 1. From the charge of rule over the Church committed to them immediatly from Christ For though the Elders be chosen to their office by the church of Brethren yet the office it self is ordained immediatly by Christ and the rule annexed to the office is limited by Christ only If the Brethren of the church should elect a presbyterie to be called by them in the Lord this will not excuse the Presbyters in their neglect of rule either before the Lord or to their own consciences For thus runneth the Apostles charge to the Elders of Ephesus Act. 20.28 Take heed to your selves and to the whole flock over which the Holy Ghost hath made you over-seers 2. The same appeareth from the gift of rule required especially in an Elder without which they are not capable of election to that office in the church 1 Tim. 3 4 5. He must be one that is able to rule well his own house or else how shall he order the church of God The like gift of rule is not necessary to the admission of a member into the church as to the election of an Elder If a private brother be not so well able through weaknesse in prudence or courage to rule his own house it will not justly debarre him from entrance into the church but the like defect will justly debar a man from election to the office of an Elder Neither hath God given a spirit of rule and government ordinarily to the greater part of the body of the brethren and therefore neither hath he given them the first Receit of the key of Authoritie to whom he hath not given the gift to employ it If it be objected How can the brethren of the Church invest an Elder with rule over them if they had not power of rule in themselves to communicate to him Ans They invest him with rule partly by chusing him to the office which God hath invested with rule partly by professing their own subjection to him in the Lord we by the rule of Relatives doth necessarily inferre and preferre the authoritie of the Elders over them For in yeelding subjection they either set up or acknowledge Authoritie in him to whom they yeeld subjection Ob. 2. The body of the Church is the Spouse of Christ the Lambs wife and ought not the wife to rule the servants and stewards in the house rather then they her Is it not meet that the keyes of Authoritie should hang at her girdle rather then at theirs Answ There is a difference to be put between Queens Princesses Ladies of great Honor such as the Church is to Christ Psal 45.9 and Countrey huswives poore mens wives Queens and great persons have severall offices and officers for every businesse and service about the house as Chamberlains Stewards Treasurers Comptrollers Vshers Bayliffs Groomes and Porters who have all the authoritie of ordering the affairs of their Lords house in their hands There is not a key left in the Queens hand of any office but onely of power and libertie to call for what she wanteth according to the Kings royall allowance which if she exceed the officers have power to restrain her by order from the King But countrey huswives and poore mens wives whose husbands have no Officers Bayliffs or Stewards to oversee and order their estates they may carry the keyes of any office at their own girdles which the husband keepeth not in his own hand Not because poore huswives have greater authoritie in the house then Queens but because of their poverty and mean estate they are fain to be in stead of many servants to their husbands Obj. 3. The whole body naturall is the first subject of all the naturall power of any member in the body as the facultie of sight is first in the body before in the eye Answ It is not in the mysticall body the Church in all respects alike as in the naturall body In the naturall body there be all the faculties of each part actually inexistent though not exerting or putting forth themselves till each member be articulated and formed But in the body of the Church of Brethren it is not so All the severall functions of Church power are not actually inexistent in the body of Brethren unlesse some of them have the gifts of all the officers which often they have not having neither Presbyters nor men fit to be Presbyters Now if the power of the Presbytery were
given to a particular Church of Brethren as such primo per se then it would be found in every particular Church of Brethren For a Quatenus adomnia valet consequentia Obj. 4. But it is an usuall tenent in many of our best Divines that the government of the Church is mixt of a Monarchy an Aristocracie and a Democracy In regard of Christ the head the government of the Church is soveraigne and monarchicall In regard of the Rule by the Presbytery it is stewardly and Aristocraticall in regard of the peoples power in elections and censures it is Democraticall which argueth the people have some stock of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in the government of the Church Answ In a large sense Authority after a sort may be acknowledged in the people As 1. when a man acteth by counsell according to his own discerning freely he is then said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sui actus So the people in all the acts of liberty which they put forth are Domini sui actus Lords of their own action 2. The people by their acts of liberty as in election of officers and concurrency in censure of offenders and in the Determination and Promulgation of Synodall acts they have a great stroke or power in the ordering of Church affairs which may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas a POWER which many times goeth under the name of rule or authoritie but in proper speech it is rather a priviledge or liberty then authoritie as hath been opened above in Chap. 3. For no act of the peoples power or liberty doth properly bind unlesse the authoritie of the Presbytery concur with it 3. A third argument whereby it may appear that the Elders of a particular Church are the first subject of authoritie in that Church is taken from the like removall of other subjects from whence they might be thought to derive their authoritie as was used before to prove the Church of Brethren was the first subject of their own libertie in their own Congregation The Elders of Churches are never found in Scripture to derive their authority which they exercise in their own congregation either from the Elders of other Churches or from any Synod of Churches All particular Churches and all the Elders of them are of equall power each of them respectively in their own Congregations None of them call others their Rabbies or Masters or Fathers in respect of any authoritie over them but all of them own and acknowledge one another as fellow Brethren Matth. 23.8 9 10. And though in a Synod they have received power from Christ and from his presence in the Synod to exercise Authoritie in imposing burthens such as the holy Ghost layeth upon all Churches whose Elders are present with them Act. 15.28 for the Apostles were Elders in all Churches yet the Elders of every particular Church when they walk with the brethren of their own Church in light and peace they need not to derive from the Synod any power to impose the same or the like burthens upon their owne Churches For they have received a power and charge from Christ to teach and command with all authoritie the whole counsell of God unto their people And the people discerning the light of the truth delivered and walking in peace with their Elders they readily yeeld obedience to their Over-seers in whatsoever they see and hear by them commended to them from the Lord. 3. Now we come to the third branch of the third Proposition which was this That the Church of a particular congregation Elders and Brethren walking and joyning together in truth and peace are the first subject of all Church-power needfull to be exercised within themselves whether in the election or ordination of officers or in the censure of offenders in their own body The truth hereof may appear by these Arguments 1 In point of ordination From the compleat integritie of a Ministers calling oven to the satisfaction of his own and the peoples conscience when both the Brethren and the Elders of the particular Church whereto he is called have put forth the power which belongeth to them about him As when the Brethren of the Church have chosen him to office and the Presbyterie of the Church have laied their hands upon him and both of them in their severall acts have due respect to the inward ministeriall gifts whereunto God hath furnished him he may then look at himself as called by the holy Ghost to exercise his talents in that office amongst them and the people may and ought to receive him as sent of God to them What defect may be found in such a call when the Brethren exercise their lawfull libertie and the Elders their lawfull authority in his ordination and nothing more is required to the compleat integritie of a Ministers calling If it be said there wanted imposition of hands by the Bishop who succeedeth in the place of Timothy and Titus whom the Apostle Paul left the one in Ephesus the other in Crete to ordain Elders in many Churches Tit. 1.5 Ans Touching ordination by Timothy and Titus and upon pretence of them by Bishops enough hath been said by many godly learned heretofore especially of later times The summe cometh to these conclusions 1 That Timothy and Titus did not ordain Elders in many Churches as Bishops but as Evangelists Timothy is expresly termed an Evangelist 2 Tim. 4.5 And Titus is as clearly decyphered to be an Evangelist as Timothy by the characters of an Evangelist which either Scripture holdeth forth or Eusebius noteth in his Ecclesiast histor lib. 3. cap. 37. Gr. cap. 31. Lat. Not to be limited to a certain Church but to follow the Apostles finishing their work in planting and watering Churches where they came They did indeed ordain officers where they wanted and exercised jurisdiction as the Apostles did in severall Churches yet with the rest of the Presbyterie and in the presence of the whole Church 1 Tim. 5. But for the continuance of this office of an Evangelist in the Church there is no direction in the Epistles either to Timothy or Titus or any where else in Scripture 2. Conclusion Those Bishops whose callings or offices in the Church are set forth in those Epistles to be continued they are altogether Synonyma with Presbyters Tit. 1.5 7. 1 Tim. 3.1 to 7. 3. Conclus We read of many Bishops to one Church Phil. 1.1 Act. 14.23 and Chap. 20.17 28. Tit. 1.5.7 but not of many Churches much lesse all the Churches in a large Diocesse to one Bishop 4. Conclus There is no transcendent proper work cut out or reserved for such a transcendent officer as a Diocesan Bishop throughout the New Testament The transcendent acts reserved to him by the Advocates of Episcopacie are Ordination and Iurisdiction Now both these are acts of Rule And Paul to Timothy acknowledgeth no Rulers in the Church above Pastors and Teachers who labour in
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
the sins of these Churches But we see neither is Pergamus blamed for tolerating Jezabel nor Thyatira for tolerating Balaam nor Smyrna for tolerating either Indeed what Christ writeth to any one Church his Spirit calleth all the Churches to hearken unto and so he doth our Churches also at this day not because he blamed them for the toleration of sins in other Churches but because he would have them beware of the like remissenesse in tolerating the like offences amongst themselves and also would provoke them to observe notorious offences amongst their Sister-Churches and with brotherly love and faithfulnesse to admonish them thereof It is an unsound body that wanteth strength to purge out his own vicious and malignant humours And every Church of a particular congregation being a bodie even a body of Christ in it self it were not for the honour of Christ nor of his body if when it were in a sound and athletick constitution it should not have power to purge it self of its own superfluous and noysome humors IV. Proposition In case a particular Church be disturbed with error or scandall and the same maintained by a faction amongst them Now a Synod of Churches or of their messengers is the first subject of that power and authoritie whereby error is judicially convinced and condemned the truth searched out and determined and the way of truth and peace declared and imposed upon the Churches The truth of this Proposition may appear by two Arguments 1. Argum. From the want of power in such a particular church to passe a binding sentence where error or scandall is maintained by a faction For the promise of binding and loosing which is made to a particular church Mat. 18.18 is not given to the church when it is leavened with error and variance It is a received maxime Clavis errans non ligat and it is as true Ecclesia litigans not ligat And the ground of both ariseth from the estate of the Church to which the promise of binding and loosing is made Mat. 18.17 18. which though it be a particular church as hath been shewed yet it is a Church AGREEING together in the name of Christ Mat. 18.19 20. If there want agreement amongst them the promise of binding and loosing is not given to them or if they should agree and yet agree in an error or in a scandall they do not then agree in the name of Christ For to meet in the name of Christ implyeth they meet not only by his command and authority but also that they proceed according to his Lawes and Will and that to his service and glory If then the church or a considerable part of it fall into error through ignorance or into faction by variance they cannot expect the presence of Christ with them according to his promise to passe a binding sentence And then as they fall under the conviction and admonition of any other sister church in a way of brotherly love by vertue of communion of churches so their errors and variance and whatsoever scandals else do accompany the same they are justly subject to the condemnation of a Synod of churches 2. A second Argument to prove that a Synod is the first subject of power to determine and judge errors and variances in particular churches is taken from the pattern set before us in that case Act. 15.1 to 28. when certain false Teachers having taught in the church of Antioch a necessity of circumcision to salvation and having gotten a faction to take part with them as appeareth by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Paul and Barnabas against them the church did not determine the case themselves but referred the whole matter to the Apostles and Elders at Jerusalem Act. 15.1 2. Not to the Apostles alone but to the Apostles and Elders The Apostles were as the Elders and Rulers of all churches and the Elders there were not a few the Believers in Jerusalem being many thousands Neither did the Apostles determine the matter as hath been said by Apostolicall authority from immediate revelation but they assembled together with the Elders to consider of the matter v. 6. and a multitude of Brethren together with them v. 12.22 23. and after searching out the cause by an ordinary means of disputation v. 7. Peter cleered it by the witnesse of the Spirit to his Ministery in Cornelius his family Paul and Barnabas by the like effect of their Ministerie among the Gentiles ◠Iames confirmed the same by the testimony of the Prophets wherewith the whole Synod being satisfied they determine of a judiciall sentence and of a way to publish it by letters and messengers in which they censure the false Teachers as troublers of their Church and subverters of their soules they reject the imposition of circumcision as a yoak which neither they nor their fathers were able to beare they impose upon the churches none but some necessary observations and them by way of that authority which the Lord had given them v. 28. Which pattern cleerly sheweth us to whom the key of authority is committed when there groweth offence and difference in a church Look as in the case of the offence of a faithfull brother persisted in the matter is at last judged and determined in a church which is a Congregation of the faithfull so in the case of the offence of the church or congregation the matter is at last judged in a congregation of churches a Church of churches for what is a Synod else but a Church of churches Now from all these former Propositions which tend to cleare the first subject of the power of the keys it may be easie to deduce certain corollaries from thence tending to clear a parallel Question to this to wit In what sense it may and ought to be admitted that a church of a particular congregation is independent in the use of the power of the keys and in what sense not For in what sense the Church of a particular congregation is the first subject of the power of the keys in the same sense it is independent and in none other We taking the first subject and the independent subject to be all one 1. Corollary The Church is not independent on Christ but dependent on him for all church-power The Reason is plain because he is the first subject of all church-power by way of soveraigne eminency as hath been said And therefore the church and all the Officers thereof yea and a Synod of churches is dependent upon him for all ministeriall church-power Ministery is dependent upon soveraigntie yea the more dependent they be upon Christ in all the exercise of their church-power the more powerfull is all their power in all their adminstrations 2. Corollary The first subject of the ministeriall power of the keys though it be independent in respect of derivation of power from the power of the sword to the performance of any spirituall administration yet it is subject to the
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
her is but simply the power of her own act in which her own concernement which doth intrest her free by an intrinsecall right The like difference would appeare if we had seene a Governement tempered of an Aristocracy and democracy in which suppose the people have a share and their actuall consent is necessary to all lawes and sentences c. whereas a few Nobles that are set over them whose concernement is lesse generall in whom the formall sanction of all should lye in these it were Rule and Authority in that multitude but Power and intrest and such an Authority is to be given to a Presbytry of Elders in a particular Congregation or else as wee have long since beene resolved all that is said in the New Testament about their Rule and of the peoples Obedience to them is to be look't upon but as Metaphors and to hold no porportion with any substantiall reallity of Rule and Governement And in this Distribution of power Christ hath had a sutable and due regard unto the estate and condition of his Church as now under the New Testament He hath qualified and dignified it Vnder the Old Testament it was in its infancy but it is comparatively come forth of its nonage growen up to a riper age both as the tenure of the Covenant of grace in difference from the old runs in the Prophets as Paul to the Galatians expresseth it They are therefore more generally able if visible Saints which is to be the subject matter of Churches under the N. Testāent to joyn with their Guides Leaders in judging discerning what concernes their own their Brethrens consciences And therefore Christ hath not now lodged the sole power of all Church matters solely intirely in the Churches Tutors Governors as of old when it was under age He did But yet because of their weaknes unskilfulnes for the generality of them in comparison to those whō He hath ascended to give gifts unto on purpose for their guidance the Government of thē He hath therefore placed a Rule and Authority in those Officers over them not directing onely but binding so as not onely nothing in an ordinary way of Church government should be done without them but not esteemed validly done unlesse done by them And thus by meanes of this due and golden ballancing and poysing of power and interest Authority and Priviledge in Elders and the Brethren this Government might neither degenerate into Lordlynesse and oppression in Rulers over the Flocke as not having all power in their hands alone nor yet into Anarchy and confusion in the Flocke among themselves so as all things belonging to mens consciences might be transacted to common edification satisfaction For the second Let it not seeme a paradoxe that a Ministeriall Doctrinall Authority should be found severed from that power of Excommunication to second it if not obeyed Every Minister and Pastour hath in himselfe alone a Ministeriall Doctrinall authority over the whole Church that is his charge and every person in it to instruct rebuke exhort with all authority By reason of which those under him are bound to obey him in the Lord not only vi Materiae by vertue of the matter of the commands in that they are the commands of Christ for so he should speake with no more authority then any other man yea a Child who speaking a truth out of the word should leade us as the prophet speakes But further by reason of that Ministeriall authority which Christ hath endowed him withall he is to be look't at by them as an Ordinance of His over them and towards them And yet he alone hath not the authority of Excommunication in him to inforce his Doctrine if any doe gainesay it Neither therefore is this authority as in him considered to be judged vaine and fruitlesse and ineffectuall to draw men to obedience Neither let it seeme strange that the power of this Censure of cutting men off and delivering them to Satan in which the positive part and indeed the controversie betwixt us others of Excommunication lyes should be inseperably linked by Christ unto a particular Congregation as the proper native priviledge hereof so as that no Assembly or company of Elders justly presumed and granted to be more wise judicious should assume it to themselves or sever the formall power thereof from the particular Congregations For though it be hard to give the reason of Christs institutions Yet there is usually in the wayes of humane wisedom and reason something analogous thereunto which may serve to illustorate if not to justifie this dispersion of intrests And so if we mistake not there may be found even of this in the wisedome of our Ancestours in the constitutions of this Kingdome The sentencing to death of any subject in the Kingdome as it is the highest civill punishment so of all other the neerest and exactest paralell to this in spiritualls of cutting a soule off and delivering it to Satan yet the power of this high judgement is not put into the hands of an Assembly of Lawyers onely no not of all the Judges themselves men selected for wisedome faithfullnesse and gravity who yet are by office designed to have an inerest herein But when they upon any speciall Cause of difficulty for councell and direction in such judgements doe all meete as sometimes they doe Yet they have not power to pronounce this sentence of death upon any man without the concurrence of a Jury of his Peeres which are of his owne ranke and in Corporations of such as are Inhabitants of the same place And with a Jury of these men of themselves not supposed to be so skilfull in the Lawes c. two Judges yea one with other Justices on the Bench hath power to adjudge and pronounce that which all of them and all the Lawyers in this Kingdome together have not without a Jury And we of this Nation use to admire the care and wisedom of our Ancestors herein do esteeme this priviledge of the Subject in this particular peculiar to our Nation as one of the glories of our Lawes and doe make beast of it as such a liberty and security to each persons life as we thinke no Nation about us can shew the like And what should be the reason of such a constitution but this which in the beginning we insisted on the dispersion of power into severall hands which in capitall matters every mans tryall should runne through whereof the one should have the tye of like common intrest to oblige them unto faithfullnesse as the other should have skill and wisedome to guide them and direct therein And besids that intrest that is in any kind of Association fraternity yea or neighbourhood or like wise that which is from the common case of men alike subjected to an Authority set over them to sentence them there is also the speciall advantage of an exact knowledge of the fact in the hainous