Plea for Pauls Presbytery in Scotland, Chapter 13
CHAP. XIII.
Quest. 13. Whether or no every particular Congregation and Church hath of it selfe independent power from Christ, to exercise the whole power of the Keyes, without any subiection to any superiour Ecclesiasticall iurisdiction?
IT is knowne that these of the Separation, and others, whom we love and reverence, contend for the independency of every visible Congregation, denying that they are subject to Synods, Presbyteries, and Nationall Assemblies of the Churches consociated; holding that they can, and may give counsell, and brotherly advise in matters doubtfull: But that Presbyteries or Synods have no Ecclesiasticall power to command in the Lord any Congregation whatsoever.
I observed before that there be two degrees of a Church independent, 1. In every visible Congregation there is a number of beleevers, to whom our brethren say, Christ hath committed the power of the keyes, who have power to chuse and ordaine their owne officers, Pastors, Doctors, Elders and Deacons, and also judicially to censure, rebuke, sentence, depose and excommunicate these same office-bearers. We have disputed already against this independent Church. 2. There is another Church indepe…dent, which is that same congregation of beleevers new cloathed with a setled and constituted …ldership, one Pastor, and Elders, and Doctors: Of this Congregation is our present question. This Congregation againe hath either one Pastor only, with a number of Elders; or it hath a number of Pastors and Elders who doe meet for discipline, which is a Presbyteriall Church, such as we esteeme the Church of Corinth, the Church of Ephesus. The question is of a visible Church in both senses: And for the former, they have within themselves some power of discipline, so farre as concerneth themselves, as the Arguments of our brethren doe prove, but with subordination to the Eldership of their owne and other sister and consociate Congregations, who shall meet in a Presbytery. The Church in the latter meaning cannot conveniently meet in all and every one of the members thereof, but doth meet in their Rulers, as the Eldership of Ephesus did meet, Acts 20. 17. And Paul and James, and the Eldership of Jerusalem did meet, Acts 21. 18, 19, 20, 21. And of this Presbytery that ordained Timothy a Pastor, we read 1 Tim. 4. 14. So the Eldership of Ephesus, Rev. 2. 2. whereof there were a number of Pastors, as we may reade Acts 20. 28, 29, 36. who tried those who called themselves Apostles, and did lye, and were found lyars, Rev. 2. 2. This Presbytery consisting of moe Pastors, is the first ruling and governing Church, having power of the keyes in all points of discipline within themselves; They have intensively power of the keyes in all points, and equall power (intensivè) with greater Synods and Assemblies; because ordination of Pastors by them, 1 Tim. 4. 14. is as valide in the point of Church-discipline, as the Decrees made in the great Councell convented at Jerusalem, Acts 15. 21, 22, &c. But Provinciall Synods, and Nationall Assemblies have greater power then the Presbyteries extensivè; because they have power as a great body to exercise discipline that concerneth the whole Congregations of all the Nation, which power is not in inferiour Elderships. Now that there is not to be …ound in the word a Congregation with an Eldership, and one Pastor that hath the power of all discipline independently, within it selfe, I prove:
1. I reason from the Apostolike Churches practise,1. Arg. which must be a patterne to us: And first, let no man say the Argument is weake, because the Apostolike Church being lyable to persecution, and Parishes not then setled, their order cannot be a rule to us: For 1. we have not a perfect patterne if the Apostolike Church be laid aside, as no rule to us. 2. It is said, Acts 9. 31. Then had the Churches rest throughout all Judea, Galilie, and Samaria, and were edefied, and walking in the feare of the Lord, and in the comfort of the Holy-Ghost, were multiplyed. Hence if there be not a patterne of such an independent Congregation by precept or practise, where one particular Congregation with one Pastor, and their Eldership did exercise, or may exercise all power of the keyes in all points: Then such an independent Congregation is not to be holden; but the former is true: For 1. an instance cannot be given in the point of ordination of Ministers, by a Congregation with one Pastor. We desire an instance. 2. All ordination by practise and precept in the New Testament is by more Pastors then one; yea by a Colledge of Pastors, which is cleare, Acts 1. 13. the eleven Apostles were at the ordination of Matthias, and the Apostle Peter presideth in the action. And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons, ver. 6. and prayed and laid their hands on them, ver. 6. It is vaine that Turre…remata and other Papists say,De P…tif. l. 2. c. 1. p 64. that Peter himselfe alone might have chosen the seven Deacons.Whittaker de conc. quaest. 5. p. 150. See for this Whitgyft opposing Turrecremata, and Whittaker. Also see Acts 13. 1, 2, 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles, and they fasted and prayed, and laid their hands on them. So Paul and Barnabas, if there were not more Pastors with them, Acts 14. 23. appointed Elders in every Church with fasting and prayer, Acts 20. 17. ver. 28. There was a Colledge of preaching Elders at Ephesus, and at Philippi, Phil. 1. 2. Bishops and Deacons at Thessalonica, 1 Thes. 9. 12. a multitude, that is, more then one Pastor that were over them in the Lord, and laboured amongst them, and admonished them, ver. 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors, who ordained Timothy by the laying on of hands. 2. If ordination of Pastors in the word be never given to people, or beleevers, or to ruling Elders; but still to Pastors, as is cleare, 1 Tim. 5. 22. Tit. 1. ver. 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor (except we bring in a Prelate into the Church) then one Pastor, with one single Congregation cannot exercise this point of discipline, and so not all points of discipline. 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things, Acts 20. 29, 30, 3…. and rebuked because they suffer them to teach false doctrine; and commended, because they try false teachers, and cast them out, Rev. 2. ver. 14. ver. 20. ver. 2. if they be commanded to ordaine faithfull men, 2 Tim. 2. 2. and taught whom they should ordaine, Tit. 1. 5, 6, 7. 1 Tim. 3. ver. 2, 3, 4, 5. 1 Tim. 5. 22. and whom they should reject, as unmeet for the worke of the Lord: Then one Pastor and a single Congregation have not the power of this point of discipline, and so they are not independent within themselves; but the former is said by GODS Word. Ergo, so is the latter.
2. Argument. 2. Arg.That government is not of God, nor from the wisdome of Christ the law-giver, that deviseth means of discipline for edifying the people by the keyes, and omitteth meanes for edifying by the keyes the Elders of every particular congregation; but the doctrine of independent Congregations is such. Ergo, this doctrine is not of God. The proposition is cleare, Christs perfect government hath wayes and meanes in his Testament, to edifie all rankes and degrees of people, for the perfecting of the body of his Saints, Eph. 3. 11. 1 Cor. 5. 4, 5. Mat. 18. 15, 16. Iohn 20. 21, 22, 23. I prove the Assumption: If a pastor and six or twelve Elders turne scandalous in their lives, and unsound and corrupt in the Faith: there is no way of gaining them by the power of the keyes; for there be but three wayes imaginable.
1. That they should censure and use the rod against themselves, which is against nature, reason and unwritten in the Word of God.
2. They cannot be censured by Presbyteries and Synods; for the doctrin of independent Congregations doth abhorre this.
And thirdly, they cannot be censured by the multitude of believers; for 1. The Lord hath not given the rod and power of edification, such as Paul speaketh of, 1 Cor. 4. 20, 21. to the flocke over the over-seers. 2. This is popular government and worse, the flock made over-seers to the Shepheards, the sons authorized to correct the fathers. 3. We desire a pattern of this government from the word of God.
Our third argument is from many absurdities.3. Arg. That doctrine is not sound, from whence flow many absurdities contrary to Gods Word; but from the doctrine of independent Congregations without subordination to Synods, flow many absurdities contrary to Gods Word, Ergò, that doctrine is not sound. The Major is out of controversie, and is cleare; for the Scriptures reason from absurdities, 1 Cor. 15. 14, 15. Iohn 8. 55. I prove the assumption; as,
1. The Prophets shall not be authoritatively judged by Prophets and Pastours, but by the multitude, contrary to that, 1 Cor▪ 14. 29. Let the Prophets speake two or three, and let the other judge.
2. Authoritative and judiciall excommunication was in the Pastors and Elders power, 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin …u…teth authoritative and judiciall excommunication into the hands of all the people.
3. All the assemblies of Pastours in the Apostolick Church, for the discipline which concerned many Churches, upon necessary causes shall be temporary and extraordinary, and so not obliging us now, as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1, 2, 3. Act. 15. Act. 21. 18, 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies, as Divisions betwixt Grecians and Hebrewes, heresies, schismes remaine in the Church to the worlds end.
4. Those who authoritatively governe and edi…ie the Church, are men separated from the world, not intangled with the affairs of this life, 2 Tim. 2. 2, 3, 4, 5. therefore if all the multitude governe and over-see both themselves and their guides: they are not to remaine in their callings, as trades-men, servants, merchant…, lawyers, &c. but to give themselves wholly to the over-seeing of the Church, contrary to that which the Word of God saith, ordaining every man to abide in his calling, 1 Cor. 7. 20, 21, 22. Col. 3. 22. 1 Thess. 4. 11.
5. Believers are over-seers to excommunicate, deprive, censure, and authoritatively rebuke their pastors, and so 1. pastors of pastors, over-seers and watch-men, over their Over-seers and Watch-men. 2. The relation of pastor and flock, of feeders and a people fed is taken away. 3. That which the Scripture ascribeth to pastor… only, 1 Tim. 5. 19, 20. Tit. 1. 13. v. 9. is given to private professours. 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together, is taken away, there is no Christian-communion of Church officers, as Church officers 7. All particular Churches are left, in case of errours, to the immediate judgement of Christ, and obnoxious to no Church censures, suppose they consist of six or ten professours only. 8. The grounds of the doctrine are these same arguments, which Anabaptists and Socinians use against the places of Kings, Judges, Magistrates, to wit, that believers are free, redeemed, bought with a price, all things are theirs; and therfore all power, which consequence is no stronger the one way, then the other. 9. It layeth a blot upon Christs wisdome, who hath appointed congregations to be edified by no power of the keyes in case of aberration a…d incorrigible obstinacy. 10. It maketh the Word of God imperfect, which setteth downe no Canons, how the believers of an independent Church should governe, and Paul teacheth how Timothy and Titus, and all Church-men should governe. 11. It excludeth not women from usurping authority over men, by judging, excommunicating, ordaining pastors, seeing they are the body and Spouse of Christ as believing men are. 12. It maketh the Sacraments no Sacraments, the baptized non-baptized, and in the place of Turkes; if possibly the pastour and the ten professours of the independent Church be unbelievers, which is too ordinary. 13. By this an assembly of Pastors and Elders from divers congregations, have no more the power of the keyes, then one single man, who may counsell and advise his brother. 14. Extreme confusion and inevitable schismes hence arise, whilst such a sister-Church saith, I am Pauls, and her sister-Church saith, I am Apollo's, and there is no remedy against this fire. 15. The patterne of a Church governing and ministeriall, consisting of only believers, is neither in all the Scriptures, antiquity, nor in the writings of Divines. But of these I shall speake more fully hereafter, God willing.
4. Argument. 4. Arg.That Doctrine is not to be holden, which tendeth to the removing of a publick Ministry▪ but the doctrine of independent Churches is such. Ergo, the doctrine of independent Churches, is not to be holden. The proposition is out of doubt, seeing Christ hath ordained a publick Ministry for the gathering of his Church, Ephes: 3. 11. 1 Cor: 11. 1 Cor: 14 1 Tim: 3. 1, 2, 3. Heb: 13. 17. 1 Thess: 5. 12, 13. 1 Cor: 5. 4. Math: 16. 19. Math: 28. 18. Joh: 20. 21, 22, 23.English Puritanis. me, c 2 art. 1. p. 4. Light for the …gnorant, printed, an. 1641. p. 20. I prove the assumption. By the doctrine of independency, two or three, or ten or twelve private Christians in a private Family,Guide to Zion, pos. 11. p. 7. joyning themselves covenant-waies to worship God is a true visible Church:Separatist. 3. p…tit. to King James … p 44. So the English Puritanisme: So a Treatise called, Light for the ignorant: So the Guide to Zion: So the Separatists holding Independent Congregations, define a visible Church, Every company, Congregation or Assembly of true believers, joyning together according to the order of the Gospell, in the true worship, is a true visible Church. This being the true definition of an independent congregation from the writings of the Patrons thereof; I prove that it taketh away the necessity of publick ministery. 1. because every twelve in a private Family is this way joyned together, and is an independent Church. 2 this congregation being independent, it hath within it selfe the power of the keyes, and is not subject (saith the English Puritanisme) to any other Superiour ecclesiasticall jurisdiction,…nglish Puritanis. c 2. art. 3 p. 4. then to that which is within it self. But,
1 Katherin against M. Edwards saith, p. 7, 8. Private Christians have the Spirit. Ergo, they may pray.
Answ: God forbid we deny, but they both may and ought to pray continually: but hence it followeth not affirmativè, à genere ad speciem, therfore they may authoritatively, not being called of God, as was Aaron, and invade the pastors chaire, and pray and fast and lay on hands by ministeriall authority, as the pastors doe, Act: 6. 6. Act: 13. 3.
2. The Church (saith the Feminin Authour, p. 8.) is not blinde, so that none have power of seeing, but only the officers.
Answ. All believers see and discerne true and false teachers, 1 Iohn 4. 1. Heb: 5. 14. 2 Cor: 3. 18. Psal: 119. 18. Ephes: 1. 17. but it followeth not, affirmativè, à genere a… speciem, the…fore they doe all see as the eye of the body, with an authoritative and pastorall light and eye; for then all the body should be an eye, where were then the hearing? 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall; for in the definition of a Church ministeriall, there is deepe silence of Ministers or office-bearers; and good reason by their grounds, who hold it: For it is a society of believers joyned together covenant wayes in the true worship of God; which society hath power to ordain and elect their owne pastors and Elders, here is the power of the keyes to bind and loose on earth, as Christ bindeth and looseth in Heaven, Math: 18. 18. chap: 16. 19 and a ministeriall act of these keyes, to wit, the ordaining of Pastours, Doctors, Elders and Deacons; before there be any Pastor, Doctor or Elder or Deacon. A ministery then must only be necessary, ad benè esse, non ad esse simpliciter, to the better or wel-being of the independent Church, and not to the simple being of the Church▪ for the thing must have a perfect constituted being and essence, before it can have any operation, and working proceeding from that being: as one must be a living creature indued with a sensitive soule, before it can heare, or see, or touch; now this independent Church, must have the perfect essence and being of a ministeriall Church, seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors; and if they were joyned in the worship of God before they had Ministers, they did in a visible way (being a visible Church in the compleate being of a visible Church) worship God, before they had Ministers; for before they ordaine their Ministers, they must keepe the Apostolick order, fast and pray, and lay on their hands, for so did the Apostles, Act: 1. 24. Acts 6. v. 6. Acts 13. 3. Act: 14. 23. 1 Tim: 4. 14. 2 Tim: 1. 5. So here are, publick fasting, publick praying, publick ordination of a visible and independent Church, and as yet they have no Ministers; So in case the Eldership of a congregation shall all turne scandalous and hereticall: this same independent congregation may excommunicate them. Ergo before excommunication, they must publickly and by the power of the keyes, convince them of Heresie, rebuke them, pray for them, and finally by the spirit of Paul a Pastor, 1 Cor: 5. 4. judicially cast them out. Now let all be Judges, if this be farre from pastorall preaching, and if here be not ministeriall acts, and the highest judiciall and authoritative censure exercised by no Ministers at all; and what hindreth by this reason, but the independent Church (that doth publickly and authoritatively pray, fast, rebuke, convince gainsayers, make and unmake, by the power of the keyes, pastours and Ministers) may also without Ministers preach, and administer the Sacraments? against which the Separatists themselves doe speake and give reasons from Scripture, that none may administer the Sacraments, untill the pastors and teachers be chosen and ordained in their office.Separatists confess. art. 34. p. 25. But hence we clearly see an independent Church constituted in its compleat essence, and exercising ministeriall acts, and using the keyes without any ministry and edifying their Ministers, so that a ministry is accidentall, and a stranger to the independent Church both in its nature and working, and seeing they edifie others without a ministry: why may not private Families, where the independent Church dwelleth, edifie themselves without a publick ministry? I reade in Arminian and Socinian writings, that seeing the Scriptures are now patent to all. 1 A sent Ministry is rather usefull and profitable then necessary. 2 The preaching of the Word by Ministers is not necessary: So Episcopi…s: The Arminians in their Apology,Episcop disput. 26. 23. and the Catechise of Raccovia: I will not impute these conclusions to our deare brethren,Remonstr. apol fol. 246. but I intreat the father of Lights to make them see the premisses.Remonstran in confes. c. 21 sec. …, 4. 3 Three or foure believers this way in covenant joyned together to worship God,Cat…ches. Raccovie…s de eccles. C…isti a▪ 11. …l. 305. 306. & 16. fol. …01 30…. have intensively and essentially all the power of the keyes, as the Councell convented at Hierusalem, Acts 15. 4. the power of Ordination, publick praying, publick and authoritative convincing of the gainsayers, and judiciall rebuking, which Paul ascribeth to the Pastors and preaching Elders, 1 Tim: 5. 20, 21. 1 Tim: 3. 2. Tit: 1. 9. 2 Tim: 4. 2. as essentiall parts proper to their calling, doe not agree at all to pastors, but by accident, in so farre as they are beleevers, or parts of an independent congregation by this doctrine; for if the keyes and the use of the keyes, in all these ministeriall acts, be given to a society of believers so joyned in covenant to serve God, as to the first, native and independent subject: all these must agree to Ministers at the second hand, and by communication. For if God hath given heat to the fire, as to the first and native Subject; all other things must be hot by borrowing heat from the fire; and so Pastors rebuke, exhort, ordain Pastors, censure and excommunicate Pastors only by accident, and at the by, in so farre as they are believers, and parts of the independent congregation: And all these are exercised most kindly in an independent congregation by some of their number,Robinso… ▪ Childley. suppose there be no Pastors at all in the congregation. Robinson (in justification of Separatists, p. 121, 122) and Katherin Childly (against M. Edwards, pa. 3.) say, as a private Citizen may become a Magistrate: So a private member may become a Minister in case of necessity, to ordaine Pastors in a congregation, where there is none, and therefore (say they) the Church may subsist for a time without Pastor or Elder. Answ. In an extraordinary case a private man, yea a Prophet as Samuell hath performed, by the extraordinary impultion of the spirit, that which King Saul should doe, to wit, he may kill Agag; but an independent congregation of private men ordaining pastors (say our Brethren) is Christs setled ordinance to the worlds end. 2 The question is, whither the Church can subsist a politick ministeriall body without Pastors and Elders. 3 By this the independent way is extraordinary, where a private man may invade the pastors chaire; then Synods must be ordinary: els they must give us another way then their independent way or presbyteriall Churches, that is ordinary. I desire also to know, how our brethren who are for the maintenance of independent Churches, can eschew the publick prophecying of some qualified in the Church, even of persons never called to be Pastours, which the Separatists doe maintaine to the griefe of the godly and learned; for in an independent congregation, where Pastors and Elders are not yet chosen, and when they are in processe to excommunicate them, who shall publickly pray, exhort, rebuke, convince the Eldership to be ordained or excommunicated? I doubt, but a grosser point then the prophecying of men who are in no pastorall calling must be holden, to the discharging of all these publick actions of the Church; yea, I see not but with a like warrant, private men may administer the Sacraments; because Christ from his Mediatory power gave one and the same ministeriall power to pastors, to teach and baptize Mat: 28. 18, 19.
5. Argum. 5. Arg.If Gods word allow a presbyteriall Church, and a presbytery of Pastors and Elders: then are we not to hold any such independent congregation; for our brethren acknowledge they cannot consist together.Cap. 7. q 7. conc. 4. But the former is cleare, 1 Tim: 4. 14. Mat: 18. 17. 18. and is proved by us already. Other arguments I shall (God willing) adde in the following questions.