Church Concord, Chapter 7
Chap. VII. Difference V.
THE Fifth point of Difference is, about the first subject of the power of the Keys? Or more plainly and limitedly, of the Right of Church Government, and in particular of Censures. And here the difference seemeth greaterAgainst the peoples Power of the Keys Rutherford Peaceable Plea, and in his Due Right of Presbyteries, and many more have written at large, and unanswerably taking the Keys for [Government or Pastoral Administrations.] than in any of the rest: And with some it is so. Some have made the Congregation by a Major Vote the Governours of the Church. Against this as intolerable we have much to say. 1. There is no power but of God: But the power of Church Governing is not given to the people by God; therefore it is none. The Minor is good till a power be proved, and the peoples Commission produced; which never yet hath been attempted with any considerable appearance of Truth.Rutherford's Plea, p. 6. The Power of the Keys is given to the Church of Believers, as to the end, [for the Edifying of the Body of Christ, Eph. 4.]
Obj. The Keys were given to the Church in Peter, Mat. 16.] Ans. *Mr. Norton p. 45. [Sin per Ecclesiam Representtaivam intelligitur Ecclesia talis proprie dicta▪ h. e. Ecclesia virtualis, vic…-Ecclesia, Ecclesiam repraesentatam subjectivè repraesentans, at que ad…o vi delegationis habens potestatem …arum negotia ex…quendi jure D…i; hoc sensu simpliciter negamus Ecclesiam repraesentativam.]1. The most learned and moderate of these BrethrenP. 4. Their Power of Chusing is a Power about the Keys, but not of the Keys: And it is common to all Believers who are not to take Pastors as the Market goeth upon a blind hearsay, &c. say, that There is no such thing as a Lawful Representative Church, therefore Peter was none. 2. It lyeth on them to prove that Peter represented the MajorIt's commonly granted them, that the people regularly should chuse their Officers, where some unfitness of their own doth not forbid it; but that necessarily they must consent to his Relation, or else he cannot Exercise his Office on them. And it is granted them commonly [according to Cyprian's words,] that the people also have a great hand in the Rejection of unworthy Pastors, and that in case they prove intolerable, and they have no more regular way to depose them, after sufficient patience and warning they must forsake them. But none of these are Acts of Church Government no more than for a Corporation to chuse the Major, or for the Servant while he is Free to chuse his Master, or a Scholar his School-master, or a Patient his Physicion, or for the Soldiers to forsake a Traiterous Commander that would deliver up their lives unto the Enemy. It's one thing to be a Church Governor, and another thing to chuse or refuse a Church Governor. Vote of a Congregation, in receiving the Keys. Till they have proved it, we take them to have said nothing. It sufficeth us for a disproof. 1. That no such thing is spoken. 2. That the Keys of the Kingdom, are in Scripture phrase significant of Stewardly Government, which is in Scripture assigned to the Pastors over the people. 3. That Peter was not a private Member himself, much less a Congregation; but a Pastor, and a single Pastor, Bishop or Apostle. 4. That the same power is elsewhere given to all the Apostles, (Iohn 20. 21.) but not to private Members, or to Congregations of such. 5. That Iohn 20, 21, 22. the power is described to be a power of Remitting and Retaining Sins, annext to their Ministerial Mission, and therefore such as belongeth not to private Men.Dr. Owen was at last against all Governing Power in the people, and for the Pastors Government only.
Obj. 1. Cor. 5, 4, 13. The Church is commanded to deliver the Incestuous person to Satan, and to put away the wicked person from among them.] Ans. 1. That was but Executively, Paul having himself most solemnly past the Sentence, v. 3, 4. [For I verily as absent in Body, but present in Spirit, have judged already as though I were present concerning him that hath so done this deed, (Paul you see doth judge: And that) in the Name of our Lord Jesus Christ, when ye are gathered together, and my Spirit, (What then doth he decree to do?) with the power of our Lord Jesus Christ, to deliver such an one to Satan, &c.] which with the Excommunication, it is most probable contained a Corporal miraculous penalty (as Elimas was struck blind, and Ananias and Saphira dead, &c.) so that [to deliver] is the act that Paul himself resolved to perform, at their meeting: The Text [foreign] is not [I have judged concerning him,] but [I have judged him] even [foreign, &c.] [to deliver such a one.] But if any will rather take [delivering] here to be the Churches act than Pauls, yet it is plain that it is after his Judgment or Sentence, or [Condemnation] as the Syriack hath it; and therefore that it is but, 1. The solemn declaration. 2. And Execution of the sentence already past.
2. But if Paul had left the Work to them he wrote to, there would have been no proof that the Censure had been committed to the people: Here are two works to be done: The Sentence, and the Execution, (that is, avoiding Communion, &c.) and accordingly two parts of the Church to do it, the Pastors to Censure, and the people to Execute it, by actual avoiding or putting away. Now if Paul write to an Organized, Governed Society to [deliver to Satan and put away] no Man can hence prove that he committeth the same parts of the work equally to all the parts of the Society: No more than he can prove, if the Prince write to this Burrough [to cast out a turbulent Member] that he intendeth to equal the people with the Magistrates in the work, or to commit the same part of the work to one as to another: But rather it plainly importeth (and no more) that every Man in his place obey the command.
Obj. Matth. 18. Tell the Church] authoriz…th the people. Ans. 1. It is incumbent on the affirmers to prove that it is the whole Body of the people that is there meant. And some think this Argument disproveth it, [That Church which must be heard, must be told (If he hear not the Church.) But the whole Congregation is not the Church that is to be Heard; therefore it is not the Church that is to be told.] The Major seems plain, because else the Equivocation in the word [Church] would make the matter not intelligible. The Minor they prove, because the whole Congregation cannot speak▪ and be heard, without confusion: Nor are the Representers of the people in speaking: If they be, then here's a word for a Ministerial Representative Church.
2. But yet for my part I shall yield that it is this whole Congregation that is here meant that must be told. But my answer then is the same as the last to the last objected Text: It is the same Church that hath Officers and People, the same Body that hath Eyes, and Ears, and Hands: But it doth not follow that the Ears, and Eyes, and Hands, are the same Members: Or if the Man have a command to Hear, See, and Work, that he is therefore commanded to do all these by the same Parts. The Church may first Hear by her Officers, and lastly Hear by the Congregated people, and Execute by them, and yet not Censure or Admonish, or Absolve by them. All the Church must hear at last, and each part do its proper work in casting out.
Arg. 2. If God have made the Pastors the Stewards, Overseers, and Rulers of the Churches, commanding them to Rule well, and the people to Obey them as their Rulers, then is it not the people that God hath made the Rulers. But the Antecedent is express, 1 Cor. 4. 12. Heb. 13. 7, 17, 24. Acts 20. 28. 1 Thes. 5. 12, 13. 1 Tim. 5. 17. and 3. 1, 5. 1 Pet. 5. 1, 2, 3, 5. It is intolerable abuse of Scripture to suppose that it is so self-contradictory as to make the same persons the Rulers and the Ruled, and to command them to obey others as their Rulers whom it would have to Rule them, and be obeyed, and to command them to Rule well whom it would have to be subject.
Arg. 3. (To be briefer in the rest.) This Doctrine of popular Rule destroyeth the very Essence of a Political Church: For as in a Civil Political Body the Pars Imperans, and Pars Subdita are Essential to it, so are the Ruling and Ruled part in a Political Church: So that the Being is gone, and the Body dissolved into a Community, or ungoverned Company, if the Governing part be taken down: As here it is: For the people are made Governours, whom God never made so, and so indeed are none. And the Officers being a few to the people, are supposed to be subject.
Arg. 4. And this course introduceth (having destroyed that of Gods Institution) a New Species of a Church.
Arg. 5. And it setteth the people on a Work that they are uncapable of. Their parts allow them not to judge some cases, but secondarily as obedient to their Guides, (as some Heresies against the Original Text, &c.) Their Callings and Necessities allow them not time for all that work that to a faithful Government is required, it being such as taketh up with Ministers, a great part of their time.
Arg. 6. And it setteth up an hundred and one, to be Governours of …n…ty nine, without any Scripture command or president, if not to the oppres… or dividing of the Church. Where did Men go to Voting in Scripture for Acts of Government? And where find we that the lesser part are to be Ruled by the greater? What if the lesser part be the wiser, or in the right, and say as God saith (in judging of a Heretick or such like) and the greater part be more ignorant and partial, and contradict God, and cast out an Orthodox Man as an Heretick? By what Word of God are the smaller number bound to take them for their Rulers that can but get the casting Voice?
But yet though some do thus differ from us in the Essentials of Church Policy, we are here in no danger, I think, of a continued distance from the Congregational party, but may quickly be Reconciled, if indeed there be any real difference among us. For, 1. The Brethren that we have to do with do expresly reject and write against this Doctrine as Brownism (it is their own word) *See Dr. Taylor's 2d Disswasive very▪ well on the Text, Dic Ecclesiae. Mr. T. Goodwin, and Mr. Nye Pref. to Mr. Cotton's Keys, p. 5.which say they [doth in effect put the chief (if not the whole) of the Rule and Government into the hands of the people, and drowns the Elders Votes,It's no contemptible case that Mr. Cawdrey puts Review, p. 151. Are not a company of Women with the Pastors a true Church, having all things Essential to it? And have they the Ordaining, Admitting, Governing power by Vote or not? If not, then is it not in a Church of Saints as such, but in the true Governours by Office, or in none. which are but few, in the Major Vote of theirs.] And they [give unto the Elders or Presbytery, a binding power of Rule and Authority proper and peculiar to them. †Ibid p. 4.]
2. It is usually confessed by the most Learned of them that the Elders are theI must profess that Scripture and Reason speak so plainly that Pastors are Gods Officers to Rule. Rulers must Rule, and the Ruled obey, that I admire that wise and good Men can find a temptation to err in so plain a case. Rulers of the Church, (for the express Scripture cannot be denied) and that (say they) two or three, or more select persons should be put into an Office, and be trusted with an intire interest of PowerA Church in a Prince's or Noblemans House, will consist of perhaps a Lord and Lady and their Children, and a hundred or two hundred Servants: Now can any Man think it agreeable to Gods Word, that the Servants because they are the Major Vote, (and the Children a… Age with them) shall question, examine, and censure by Excommunication their Parents and Rulers? for a multitude, to which that multitude ought, by a command from Christ, to be subject, and obedient, as …o an Ordinance to guide▪ them in their consent, and in whose sentence the ultimate formal Ministerial Act, of binding or loosing should consist: This power must needs be esteemed and acknowledged in these few to haveIt's a true and weighty Speech of Mr. Cawdrey, ib. p. 155. [These destructive courses of Levelling Church and State, proceed from the placing of all Power Originally in the people—] the proper Notion and Character of Authority, in comparison of that Power (which must yet concur with theirs) that is in a whole Body or multitude ofIt hath been made a Controversie whether Bishops or Pastors may Excommu…te a Prince: But if his own Family … just and meet) should be a Church, …ave him Examined and Excommu…ed by his own Servants out of that Family-Church methinks should seem a …a…der case▪ Men, which have a greater and nearer interest in those Affairs, over which these few are set as Rulers. {inverted †}Jid. ibid p. 7.] And as long as they confess that the Pastors are the Rulers and the people must obey, I think▪ in sense we are agreed.
3. And though many of them say thatCo…ton Keys', p. 33. The Brethren of the Church are the first Subject of Church Liberty, and the Elders thereof of Church Authority: And both together of all Church Power needful to be exercised within themselves. the Power of the Keys are in the Church or people, yet they usually tell us that it is but Priviledge and Liberty which they mean by Power and by Keys, and that as distinct from Authority: So that it is but a misuse of Terms, and a false Exposition of a Text, that they are guilty of, rather than an Error in the thing it self.
4. And *Jid. ib. p. 3. Norton pag. 74, 75.they confess also that this power of the Pastors [they have immediately from Christ (in respect of a mediation of delegation or dependance on each other) and are the first Subjects of the power allotted them.] They say that [the Office of Rectors is received immediately from Christ, and to be exercised in the Name of Christ] and that [it is the Designation of the person that is from the Church, but the Application of the Office from Christ.] Mr. Noxton addeth, p. 75. [Distingu…ndum accurate inter officium ipsum, & conjunctionem personae cum officio: Officium est à Christo conjunctio talis personae cum tali officio est ab Ecclesia: Christus confert authoritatem illi personae quam eligit ad hec munus, & quasi praesentat Christo Ecclesia,] that this is the very truth, supposing Ordination also to have its place) I have manifested Disput, of Ordinat.
The truth *Iudicium de coercendo poenis corporalibus, est Magistratus: Iudicium, de actionibus Pastoralibus praestandis, an non, est Pasto…um: Iudicium de obediendo vel non obediendo est subditorum. D… Propriis actionibus unusquis que praejudicat, officium discernendo.is, the people have not the least degree of Governing Power: (but each man of Self-government, and Parents, and Masters of Family-government) It is Christ that appointeth Ministers as his Ambassadors, Stewards and Officers, and commandeth them to speak in his Name and stead, and the people to hear and obey him in them. So that the gainsaying of this Truth, would be of unspeakable injury to the Church: (Besides what is forementioned) 1▪ It would rob Christ of his Government, which is exercised by his Stewards and Ministers. 2. It will engage the godly people in Rebellion. 3. Yea, and in Usurpation of his Government. 4. And it will deprive the Church of the very life of all that Edification and Consolation which they should have by the Ministry. This is our Joy in Baptism, that as we deliver up our selves or Children to Christ, so Christ there by his Authorized▪ Minister actually receiveth us or them. This is our Joy in the Lord's Supper, that Christ by his Authorized Minister, saith to us, [Take ye, Eat ye, This is my Body, &c.] and actually delivereth himself to us. This is our Joy in Ministerial Preaching of the Gospel, that by a special Officer Christ proclaimeth to us the offer of free Pardon and Eternal Life. This is our Comfort in Ministerial Absolution (which should be as Solemn as Excommunication) that Christ by his Messenger doth pronounce us pardoned by name, and receive us into Mercy and Church Communion, supposing that our Repentance be true as we profess it. And so this is the terrour of Excommunication, that Christ by his Officer doth pronounce men bound, and bind them over to answer it at his Bar, and cast them by his Sentence out of his House. If you make all these to be but humane Administrations, they are made vain.
And therefore blame not the Presbyterians if they have been jealous of Christ's Interest, and his peoples Comfort, and the life and honour of all the Ordinances performed by the Minister. But yet the peoples Liberties are secured, and the Congregational Brethren may have their desires. For who will deny that the Ministerial Government being not Coercive by external force, the people therefore must consent, or else we cannot govern them. We can lay an Obligation on them from God (e. g. to avoid such a Heretick): but we cannot force them to obey it: And therefore there can be no executive Excommunication, that is, Avoiding of the Offenders, without the peoples consent! But this is their Sin, when they answer not the Command of God, and not their Power to Govern. We grant also that they are not to be blindly led, and take all carelesly upon their Pastor's words; but must have (ordinarily) cognisance of the case before a person be cast out and they obliged to avoid him: So that they have a Iudicium Discretionis, as the Pastors have the Iudicium Directionis. But yet (as I have shewed in Pref. to the Reform▪ Past.) the sinful dissent of the people will not alway disable or excuse the Pastors from their part. If a man be proved an Heretick, and the Major Vote of the people do absolve him, in some cases, it may be the Pastor's Duty, openly to pronounce him a Heretick, and (if impenitent) unfit for the Communion of the Church, and to bind him over to God's Judgment, and charge him to depart, and the Church to avoid him. If the Church will not do their Duty (by consenting) that will not alway excuse me from mine (which is this now described). Yea, and in the execution I will do my part, and leave them in the guilt of omitting theirs: that is, I will avoid familiarity with him, and will not personally give him the Sacrament, and if he intrude and take it, I will openly disclaim him; Otherwise, 1. I must not Preach and apply God's Word, unless the Major Vote consent. For all this is but the Preaching of God's Word about avoiding Hereticks (or other Offenders) and applying it to this case (supposing the Matter of Fact past doubt.) 2. And then a Major Vote might warrant me and the Minor part to break the express Commands of God, (and so make a God of a sinning people): For God saith [A man that is an Heretick reject: with such a one Eat not: Keep not company with him, that he may be ashamed: from such turn away, &c.] And may I disobey all these express Commands, if the Majority be but against them? May I give him personally the Sacrament, or Absolve him, or be familiar with him, &c? Indeed, 1. I would not forsake the Church, nor make a Division in it from every such Miscarriage; but when I have done my own Duty, leave the guilt on them, if they refused to do theirs. 2. And I would not so much as pass the Sentence, or do what I have before said, in case it might by breeding a Division do more hurt than good in the Church, (for no Duty is at all times a Duty), but would be contented soberly to have entered my Dissent, to free my self from the peoples Sin. 3. At upon these grounds we will grant a use of Voting in the Church (though would have as little need of it as I could) Though we will acknowledge … Governing Votes, yet for Peace and Concord we will acknowledge that things indifferent a Minor part should submit to the Major part: For in ord to Unity, a Majority should have force, though among Subjects in ord of Regiment, Ten thousand have no more Authority (I mean, Ius Regend than one.
And both in Receiving, Rejecting and Absolving Members, as the Governi… Power is only in the Pastors, when the People are to obey, and who are bou… by office to attend on the Work, so it is plain that the obligation to Obedien… bindeth the People to submit to the Direction and Judgment of their Pasto… if they know them not to go against the Word of God. And if the People … intrust the Officers or any Delegates of their own in Conjunction with them, judge of those that are to be taken in or cast out, or if their own incapaci disable them from a sufficient discussion of the case, or their business allo them not so much leisure as the work requireth, they are bound to acquies in the judgment of their Rulers. I prove it ad hominem (the Nature of G… vernment and Obedience proving it undeniably ad rem). If a Minor part (99.) is bound (by your own opinion) to submit to the Major part (as 10… that yet have no Governing Power, when they dissent themselves (and captivate their Consciences to a vulgar Vote), much more should the People a case not understood (where Conscience therefore hath nothing against t… Sentence) submit to the judgment of the Stewards of Christ whom he hath co… manded them as their Rulers to obey: But the former is their own: Therefo…
I conclude this (on which I have been larger in Reasoning, because of t… weight of it) that here is no room for any other Reconciliation, than to … our Agreements, and to leave each other to the Liberty of practising accordi… to the small differences of our Judgments. We are agreed that the Pastors a the Rulers, and the people the Ruled that must obey: and that the peop must be governed as rational free Agents, and have a Freedom from Arbitra… Government, and from all Commands or Sentences that are contrary to … Word of God, but not a Freedom from Obedience, nor from the Blessing of P storal Conduct. And we are Agreed that, in order to Unity, the Major Vo in lawful things must be submitted to: and that a Minister (having enter… his dissent) may forbear such reproofs or censures of a Heretick or Impious ma as would break the Peace of the Church, and do more harm than good, becau of the peoples sinful adhering to him; so be it, they own not the sin it se… nor do thus ordinarily to the excluding of Discipline: For then I would lea… that people. What farther need then of a Reconciliation in order to our Co…munion? If any will not take in, or cast out a Member without the peop… Major Vote, let them take their Liberty: And if any people had rather tr… their Pastors and Delegates with this Care, and will more acquiesce in th… Judgments; till they see cause to suspect them, let them also have their Lib… ty; we can do nothing against the peoples wills, but by proposal! And if the pastors and people consent in these modal or circumstantial things, it little concerneth Associated Churches. Let this therefore be unmentioned and we are Agreed.