misconstructions which not the obscurity of the words but the eminency of the gifts and worth of Expositors hath made difficult Let us adde an argument or two more to the same purpose to prove that the Church of a particular Congregation fully furnished with officers and rightly walking in judgement and peace is the first subject of all church-Church-authority needfull to be exercised within their own body 3. A third argument to prove this is usually and justly taken from the practice and example of the Church of Corinth in the excommunication of the incestuous Corinthian 1 Cor. 5.1 to 5. Obj. 1. The excommunication of the incestuous Corinthian was not an act of judiciall authority in the church of Corinth whether Elders or Brethren but rather an act of subjection to the Apostle publishing the sentence which the Apostle had before decreed and judged for saith the Apostle I though absent in body yet present in spirit have judged already concerning him that hath done this deed c. Answ 1. Though Paul as a chiefe Officer of every church judged before-hand the excommunication of the incestuous Corinthian yet his judgement was not a judiciall sentence delivering him to Satan but a judicious doctrine and instruction teaching the Church what they ought to do in that case 2. The act of the church in Corinth in censuring the incestuous person was indeed an act of subjection to the Apostles divine doctrine and direction as all church-censures by whomsoever administred ought to be acts of subjection to the word of Christ but yet their act was a compleat act of just power even an act of all that liberty and authority which is to be put forth in any censure For first they delivered him to Satan in the name of the Lord Jesus and with the power of the Lord Jesus v. 4. and that is the highest power in the Church Secondly the spirit of Paul that is his Apostolike spirit was gathered together with them in delivering and publishing the sentence which argueth both his power and theirs was co-incident and concurrent in this sentence Thirdly the holy end and use of this sentence argueth the heavenly power from whence it proceeded They delivered him to Satan for the destruction of the flesh that is for the mortifying of his corruption that his soul might be saved in the day of the Lord Jesus Fourthly when his soul came to be humble and penitent by the means of this sentence Paul intreateth the church to release and forgive him 2 Cor. 2.6 to 10. Now ejusdem potestatis est ligare solvere claudere aperire Object 2. All this argueth no more but that some in the church of Corinth had this power to wit the Presbytery of the church but not the whole body of the people to excommunicate the offender Answ 1. If the Presbyterie alone had put forth this power yet that sufficeth to make good the Proposition that every church furnished with a presbyterie and proceeding righteously and peaceably they have within themselves so much power as is requisite to be exercised within their own body Answ 2. It is apparent by the Text that the Brethren concurred also in this sentence and that with some act of power to wit such power as the want of putting it forth retarded the sentence and the putting of it forth was requisite to the administration of the sentence For first the reproofe for not proceeding to sentence sooner is directed to the whole church as well as to the Presbyterie They are all blamed for not mourning for not putting him away for being puffed up rather 1 Cor. 5.2 2. The commandment is directed to them all when they are gathered together and what is that but to a Church meeting to proceed against him 1 Cor. 5.4 In like sort in the end of the Chapter he commandeth them all Put away therefore from among you that wieked person v. 13. 3. He declareth this act of theirs in putting him out to be a judiciall act v. 12. Do you not judge them that are within Say that the judgement of authoritie be proper onely to the Presbytery yet the judgement of discretion which as concurring in this act with the Presbytery hath a power in it as was said may not be denyed to the Brethren for here is an act of judgement ascribed to them all which judgement in the Brethren he esteemeth of it so highly that from thence he taketh occasion to advise the members of the Church to refer their differences even in civill matters to the judgement of the Saints or Brethren Know ye not saith he that the Saints shall judge the world yea the Angels 1 Cor. 6.1 2 3. how much more the things of this life Yea rather then they should go to Law and that before Infidels in any case depending betweene Brethren he adviseth them rather to set up the meanest in the Church to hear and judge between them 1 Cor. 6.4 4. When the Apostle directeth them upon the repentance of an offender to forgive him 2 Cor. 2.4 to 10. he speaketh to the Brethren as well as to their elders to forgive him As they were all the Brethren as well as the Elders offended with his sin so it was meet they should all a like be satisfied and being satisfied should forgive him the Brethren in a way of brotherly love and Church-consent as well as the Elders by sentencing his absolution and restitution to the Church 3. Obj. But was not this Church of Corinth who had all this power a metropolis a mother Church of Achaia in which many Presbyteries from many Churches in the villages were assembled to administer this censure Ans No such thing appeareth from the story of the Church of Corinth neither in the Acts Act. 18. nor from either of the Epistles 〈…〉 Corinthians True it is Corinth was a mother-city but not a Mother-Church to all Achaia and yet it is not unlikely that other Churches in that region might borrow much light from their gifts for they abounded and were enriched with variety of all gifts 1 Cor. ◠〈◊〉 But yet that which the Apostle calleth the Church of Corinth 〈◊〉 the whole Church was no larger then was wont to meet together in one place one congregation 1 Conrinth 14.23 A fourth and last Argument to prove the Proposition that every Church so furnished with officers as hath been said and so carried on in truth and peace hath all Church power needfull to be exercised within themselves is taken from the guilt of offence which lieth upon every Church when any offence committed by their members lyeth uncensured and unremoved Christ hath something against the Church of Pergamus for suffering Balaam and the Nicolaitans Revel 2.14 15. and something against the Church of Thyatira for suffering Jezabel Now if these Churches had not either of them sufficient power to purge out their own offenders why are they blamed for toleration of them yea why are not the neighbour Churches blamed 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-state and to carrry along church-work amongst themselves And for that end they either send forth some one or other of their
Elders with them or direct them where to procure such to come unto them The like course is wont to be taken when sundry Christians coming over from one countrey to another such as are come over first and are themselves full of company direct those that come after them and assist them in like sort in the combination of themselves into Church order according to the rule of the Gospel Though the Apostles be dead whose office it was to plant gather and multiply Churches yet the work is not dead but the same power of the keyes is left with the Churches in common and with each particular church for her part according to their measure to propagate and inlarge the kingdome of Christ as God shall give opportunity throughout all generations CHAP. V. Of the subject to whom the key of Authority is committed THe key of Authoritie or Rule is committed to the Elders of the Church and so the act of Rule is made the proper act of their office The Elders that rule well c. 1 Tim. 5.17 Heb. 13.7.17 The speciall acts of this rule are many The first and principall is that which the Elders who labour in the Word and Doctrine are chiefly to attend unto that is the preaching of the Word with all Authoritie and that which is annexed thereto the administration of the Sacraments or seals Speak rebuke and exhort saith Paul to Titus with all authoritie Tit. 2.15 And that the administration of the seals is annexed thereto is plain from Matth. 28.19 20. Go saith Christ to the Apostles make Disciples and baptize them c. If it be objected private members may all of them prophecie publiquely 1 Cor. 14 31. and therefore also baptize and so this act of Authority is not peculiar to preaching Elders Ans 1. The place in the Corinths doth not speak of ordinarie private members but of men furnished with extraordinary gifts Kings at the time of their first Coronation give many extraordinary large gifts which they do not daily poure out in like sort in their ordinary government Christ soon after his ascenfion poured out a larger measure of his spirit then in times succeeding The members of the Church of Corinth as of many other in those primitive times were inriched with all knowledge and in all utterance I Cor. 1.5 And the same persons that had the gift of prophesie in the Church of Corinth had also the gift of tongues which put upon the Apostle a necessitie to take them off from their frequent speaking with tongues by preferring prophesie before it 1 Cor. 14.2 to 24. So that though all they might prophesie as having extraordinary gifts for it yet the like libertie is not allowed to them that want the like gifts In the Church of Israel none besides the Priests and Levites did ordinarily prophesie either in the Temple or in the Synagogues unlesse they were either furnished with extraordinatie gifts of prophesie as the Prophets of Israel or were set apart and trained up to prepare for such a calling as the sons of the Prophets When Amos was forbidden by the high Priest of Bethel to prophesie at Bethel Amos doth not alledge nor plead the libertie of any Israelite to prophesie in the holy Assemblies but alledgeth onely his extraordinarie calling Amos 7.14 15. It appeareth also that the sons of the Prophets that is men set apart and trained up to prepare for that calling were allowed the like libertie 1 Sam. 19.20 Answ 2. But neither the sons of the Prophets nor the Prophets themselves were wont to offer sacrifices in Israel except Samuel and Eliah by speciall direction nor did the extraordinarie Prophets in Corinth take upon them to administer Sacraments If any reply That if the Prophets in the Church at Corinth had been endued with extraordinarie gists of prophefie they had not been subject to the judgement of the Prophets which these are directed to be 1 Cor. 14.22 Ans It followeth not For the people of God were to examine all prophesies by the Law and testimonie and not to receive them but according to that rule Psal 8.20 Yea and Paul himself referreth all his Doctrine to the Law and Prophets Act. 26.22 And the Bereans are commended for examining Pauls doctrine according to the Scriptures Act. 17.11 12. 2. A second act of Authoritie common to the Elders is they have power as any weighty occasion shall require to call the Church together as the Apostles called the Church together for the election of Deacons Act. 6.2 And in like sort are the Priests of the old Testament stirred up to call a solemne Assembly to gather the Elders and all the inhabitants of the land to sanctifie a Fast Joel 1.13 14. 3. It is an act of their power to examine if Apostles then any others whether officers or members before they be received of the Church Rev. 2.2 A fourth act of their rule is the Ordination of officers whom the people have chosen whether Elders or Deacons 1 Tim. 4.14 Act. 6.6 5. It is an act of the key of Authoritie that the Elders open the doores of speech and silence in the Assembly They were the Rulers of the Synagogue who sent to Paul and Barnabas to open their mouthes in a word of exhortation Act. 13.15 and it is the same power which calleth men to speak to put men to silence when they speak amisse And yet when the Elders themselves do lie under offence or under suspition of it the Brethren have liberty to require satisfaction in a modest manner concerning any publick breach of rule as hath been mentioned above out of Act. 11.2 3 c. 6. It belongeth to the Elders to prepare matters beforehand which are to be transacted by themselves or others in the face of the Congregation as the Apostles and Elders being met at the house of Iames gave direction to Paul how to carry himself that he might prevent the offence of the Church when he should appear before them Act. 21.18 Hence when the offence of a brother is according to the rule in Matth. 18.17 to be brought to the Church they are beforehand to consider and enquire whether the offence be really given or no whether duely proved and orderly proceeded in by the Brethren according to rule and not duly satisfied by the offender lest themselves and the Church be openly cumbred with unnecessary and tedious agitations but that all things transacted before the Church be carried along with most expedition and best edification In which respect they have power to reject causlesse and disorderly complaints as well as to propound and handle just complaints before the Congregation 7. In the handling of an offence before the Church the Elders have authoritie both Jus dicere and Sententiam serre When the offence appeareth truly scandalous the Elders have power from God to informe the Church what the Law or Rule and will of Christ is for the censure of such an offence And when the
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
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
Elders and Rulers of the Congregation Answ Let all the places alledged be examined and it will appeare that in matters of judgement where the Congregation is put for the Elders and Rulers it is never meant for ought we can finde of the Elders and Rulers alone sitting apart and retired from the Congregation but sitting in the presence of the Congregation and hearing and judging causes before them In which case if a sentence have passed from a Ruler with the dislike of the Congregation they have not stuck to shew their dislike sometime by protesting openly against it as 1 Sam. 14.44 45. sometime by refusing to execute it 1 Sam. 22.16 17. And what the people of the Congregation lawfully did in some cases at some times in waving and counterpoizing the sentence of their Rulers the same they might and ought to have done in the like cases at any time The whole Host or Congregation of Israel might protest against an unrighteous illegall sentence and a part of the Congregation who discerned the iniquity of a sentence might justly withdraw themselves from the execution of it Object 4. When Christ said Tell the Church hee meant a Synodicall or Classicall assembly of the Presbyters of many Churches For it was his meaning and purpose in this place to prescribe a rule for the removing of all scandals out of the Church which cannot be done by telling the Church of one Congregation for what if an Elder offend yea what if the whole Presbytery offend The people or Brethren have not power to judge their Judges to rule their Rulers Yea what if the whole Congregation fall under an offence as they may do Lev. 4.13 a Synod of many Presbyters may reform them but so cannot any one Congregation alone if the Congregation that gave the offence stand out in it Answ 1. Reserving due honour to Synods rightly ordered or which is all one a Classis or Convention of Presbyters of particular churches we do not finde that a Church is any where put for a Synod of Presbyteries And it were very incongruous in this place For though it be faid a particular Congregation cannot reach the removall of all offences so it may be as truly said that it were unmeet to trouble Synods with every offence that falleth out in a Congregation Offences fall out often Synods meet but seldome and when they do meet they finde many more weighty imployments then to attend to every offence of every private brother Besides as an whole particular Congregation may offend so may a generall Assembly of all the Presbyters in a Nation offend also For generall Councels have erred and what remedy shall be found to remove such errors and offences out of this Text Moreover if an offence be found in a Brother of a Congregation and the Congregation be found faithfull and willing to remove it by due censure why should the offence be called up to more publike judicature and the plaister made broader than the sore Again If an Elder offend the rest of the Presbytery with the Congregation joyning together may proceed against him if they cannot otherwise heal him and so remove the offence from amongst them If the whole Presbyterie offend or such a part as will draw a party and a faction in the Church with them their readiest course is to bring the matter then to a Synod For though this place in Matthew direct not to that yet the Holy Ghost leaveth us not without direction in such a case but giveth us a pattern in the church of Antioch to repaire to a Synod And the like course is to be taken in the offence of a whole Congregation if it be persisted in with obstinacy Neither is it true which was said that it was the purpose of Christ in Mat. 18.17 to prescribe a rule for the removall of all offences out of the Church but only of such private and lesse hainous offences as grow publike and notorious only by obstinacy of the offenders For if offences be haynous and publike at first the Holy Ghost doth not direct us to proceed in such a generall course from a private admonition by one brother alone and then to a second by one or two more and at last to tell it to the Church But in such a case the Apostle giveth another rule 1 Cor. 5.11 to cast an haynous notorious offender both out of church-communion and private familiar communion also Object 5. The Church here spoken of Mat. 18.17 is such an one as whereto a complaint may orderly be made But a complaint cannot be orderly made to a multitude such as an whole Congregation is Answ And why may not a complaint be orderly made to a whole multitude The Levite made an orderly conplaint to a greater multitude then 400. particular Congregations are wont to amount to Jud. 20.1 2 3 4 c. Object 6. The Church here to be complained of meeteth with authority for censures are administred with authority but the church of a particular Congregation meeteth with humility to seek the face and favour of God Answ Humility to God may well stand with authority to men The 24. Elders who represent the growne heyres of the Church of the new Testament they are said in Church-assemblies to sit upon thrones with crownes on their heads Rev. 4.4 yet when they fall down to worship God and the Lamb they cast down their crownes at his feet v. 10. Object 7. In the church of a particular Congregation a woman may not speak but in this Church here spoken of they may speak for they may be offenders and offenders must give an account of their offences Answ When the Apostle forbiddeth women to speak in the church he meaneth speaking partly by way of authority as in publike praying or prophesying in the Church 1 Tim. 2.12 partly by way of bold inquiry in asking questions publikely of the Prophets in the face of the Church 1 Cor. 14.34 But to answer it If the whole Congregation have taken just offence at the open sin of a woman she is bound as much to give satisfaction to the whole Congregation as well as to the Presbyterie Object 8. When Schismes grew to be scandalous in the Church of Corinth the houshold of Chloe told not the whole Congregation of it but Paul 1 Cor. 1.11 Answ The contentions in the Church of Corinth were not the offence of a private brother but of the whole church And who can tell whether they had not spoken of it to the Church before But whether thay had or no the example only argueth that Brethren offended with the sins of their brethren may tell an Elder of the church of it that he may tell it to the Church which no man denyeth Paul was an Elder of every church of Christ as the other Apostles were as having the government of all the churches committed to them all Having thus by the help of Christ cleered this Text in Mat. 18.17 from variety of
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
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