A Trial of the New Church Way in New England, Position 5
V. POSITION.
That the power of Excommunication is ſo in the body of the Church, that what the Major part ſhall allow muſt be done, though the Paſtors and Governors and the reſt of the Aſſembly be of another minde, and that peradventure upon more ſubſtantiall reaſons.
Anſwer.
IF the Queſtion had been,V…d. Park. Pol. Eccleſiaſtica. l. 3. c. 1, 2 &c. Whether the power of Excommunication lies in the body of the Congregation, conſiſting of officers and members; our Anſwer ſhould be Affirmative, and according hereunto is alſo our practiſe, and wee hope your judgement and ours are not different herein: But ſeeing the Queſtion is, Whether it is ſo in the body of the Congregation, that what the Major part doth allow that muſt be done, though the Paſtors and Governors, and the reſt of the Aſſembly, doe diſſent upon more ſubſtantiall reaſons. Our Anſwer is Negative, viz. that the power of Excommunication is not ſealed in the Congregation, neither ought it to be ſo in any of the Churches of the Lord Jeſus, who ought not to carry matters by number of votes againſt God, as this Poſition implyeth, but by ſtrength of rule and reaſon according to God. The power of the Apoſtles was not to doe things againſt the truth but for the truth, 2 Cor. 13. 8 and not for deſtruction, but for edification, 2 Cor. 10. 8. And the ſame may be ſaid concerning the power which God hath given to the Church, and if any Church among us have ſwerved from the rule (which is more then we know) we doe not allow them in ſuch a practiſe, but ſhould be ready as the Lord ſhould helpe to convince them of their ſin therein.
Reply.
THis Queſtion is much miſtaken, for the demand is not whether in the Congregation matters ſhould be carryed by number of votes againſt God, as you interpret the Poſition, but whether the power of Excommunication ſo lye in the body of the Congregation as that ſentence muſt proceed in externo foro, according to the vote and determination of the Major part, and ſo whether power of admiſſion of members doe ſo reſide in the communitie, as that they muſt be refuſed whom the Major part refuſe, though the Paſtors and Governors and part of the Congregation be of another judgement, and he admitted whom the Major part doth approve. And though the Church hath received no power againſt God, but for God, yet in the execution of the power no doubt the members of that Church may be of different judgements and affections, wherein the one ſide or other doth erre, and is deceived. Now the Queſtion hereupon moved is, whether the power of the keyes be ſo given and committed to the ſociety of the faithfull, as that in externall Court that act or ſentence muſt ſtand and be in force which the greater part ſhall determine amongſt them which hold the power of the keyes to be given to the Church. SomeaFen. Theol. lib. 7. Park. de Pol. lib. 3. c. 1. J. D. Apol. 27. Sect. exam. pa. 238, 239, 240. diſtinguiſh betwixt the power it ſelf wch they give to the Church, and the execution and exerciſe of it, which they confine to the Presbytery:bRob. againſt Ber. pa. 182. By two or three are meant the meaneſt communion or ſocietie of Saints, with or without Officers. Rob. againſt Ber. Certaine obſervations, p. 4. OnelyOnly he that is of the true viſible Church and furniſhed with the power of Chriſt, the keyes of the kingdome for the Cenſure can admoniſh his brother in order, and thoſe degrees which the word preſcribeth Mat. 28. 15. 17. Id pa 99. The power as to receive in, ſo to cut off any member is given to the whole body together of every Chriſtian Congregation, and not to any one member apart, or to more members ſeque…tred from the whole, uſing the meeteſt number for pronouncing the Cenſures, Id. pa. 124-126. Others give the power of the keyes with the exerciſe thereof to the whole body of the Church, or if in the diſpenſation they attribute any thing to the Officers, it is but as ſervants of the Church, from whom they derive their authoritie. By Church alſo ſome underſtand the communitie of the faithfull, together with their officers and guides. And here lyeth the ſtone at which they of the Seperation ſtumble, and which we conceive to be your judgement and practiſe, wherein we required your plaine anſwer, with your reaſons, but have received no ſatisfaction. You referre us to Mr. Parkers reaſons to prove the power of the keyes to belong to the whole Church, who are of farre different judgement from Mr. Parker in the point it ſelfe. And if your judgement and practiſe be according to that of the Seperation (which we feare) you diſſent from him, and we cannot but diſſent from you upon theſe conſiderations.
1. No power agreeth to the multitude or communitie of the faithfull, but that which is given them of the Lord by his poſitive Law; For the whole ſpirituall power for the gathering and government of his Church is given to Chriſt as Mediator. And if the power of the keyes be derived from,If the brethren have libertie in the ordinance of Propheſying, they have alſo libertie in the other ordinance of Excommunication, for they are both of the ſame nature; Looke to whom Chriſt gave the one key of Knowledge, to them he gave the other key of Diſcipline, Rob. againſt B…rn. pa, 238, 239. and communicated by Chriſt unto his Church, of neceſſitie it muſt draw its originall from divine poſitive Law, and can agree to none but as it is communicated. But the communicated power of the keyes with the execution thereof, Chriſt hath not given immediately to the whole multitude, but to ſome perſons and Officers deſigned and appointed thereunto. Peruſe the ſeverall paſſages of Scripture, wherein power and authoritie of preaching the Goſpel, adminiſtring the Sacraments, binding and looſing is given to the Church: and it is apparent that diſtinct ſeverall perſons are ſpoken of, and not the whole communitie; Goe teach all Nations, Mat. 28. 19 28.and baptize them, &c. Whoſe ſinnes yee remit, they are remitted, &c. Joh. 20. 21, 22. & 21. 15, …6.Feed my Lambes, feed my ſheepe, &c. Were theſe things ſpoken to the whole communitie, or to ſpeciall perſons?
2. If Chriſt gave this power to the communitie, was it from the beginning of the Church, or tooke it effect after the Churches were planted and eſtabliſhed by the Apoſtles. Not the firſt, for then the Apoſtles themſelves ſhould derive their power from the communitie and ſocietie of the faithfull,Gal. 1. 1. which they did not,Ioh 21. 22. but from Chriſt immediately, both in reſpect of gifts and graces,Whit. de pont. q. 8. c. 2. 3. their calling it ſelfe, and the deſignation of their perſons.
It is ſaid the power of the keyes given to the Apoſtles was given to the Church, In tuitu ejuſdem tanquam finis & totius. And it is true the Apoſtles were given to the Church, and the power they received was for the good of the whole; but this is not enough. That power may be ſaid to be received immediately by the Church, as the firſt receptacle of it, and from it derived to others. But this power muſt be in the communitie as the firſt ſubject, from whom it commeth to the Officers. As the power of ſeeing is not onelyonly given in tuitu hominis, as the end of it, and the totum to whom it agreeth, but is in homine as the firſt ſubject from which it commeth to the eyes1 Cor. 3. 22. & 4. 1. The Apoſtles and other Governors were given of Chriſt for the Church as for their end,1 Tim. 3. 15. Authoritas rectorum pro dono quidem eccleſiae à Chriſto data eſt, ſed non pro dono abſoluto, ut penes totam Eccleſiam reſideat cui datur, ſed pro dono conditionali, ut rectoribus ipſis communicetur ad totius aedificationem, Park. de Polit. lib. 3. cap. 8. and all their authoritie was given unto them for the Church as for the whole: but the authoritie it ſelfe was immediately derived from Chriſt, and is not in the Church as the immediate ſubject, nor derived from the Church, but from Chriſt the King of the Church. The authoritie of Governors is given of Chriſt for a gift to the Church, but not for a gift abſolute, that it may reſide in the power of the whole Church, to whom it is given, but for a conditionall gift communicated to the Governors themſelves for the good of the whole. It is one thing then to aske for what end or uſe the keyes are given,1 Cor. 12. 7. another to whom. To every one is given the declaration of the Spirit for profit,1 Cor 3. 12. i. e. for the good of the Church.1 Tim 3. 15. But was this gift given to the communitie of the faithfull firſt and immediately?1 Cor. 4. 1. No; By gift and poſſeſſion it was given …o ſome, but for uſe and profit it was publick.
After the Churches were eſtabliſhed it tooke not effect; for then it muſt be ſhewed where Chriſt committed the power of God, firſt to the Apoſtles, and after to the communitie of the faithfull. But that is no where to be found in holy ſcripture.Act. 20. 28. The Miniſters and guides of the Church were immediately of Jeſus Chriſt,Eph. 4. 8. 11. from whom immediately they derive their power and authoritie,1 Co. 12. 28, 29 by whom they are ſet over their charge, in whoſe Name they muſt execute their office,2 Co 5. 19, 20. whoſe Stewards, Legates and Ambaſſadors they are,Tit. 1. 7. and unto whom they muſt give an account. Yea, Paſtorſhip is the gift of Chriſt no leſſe then Apoſtleſhip, and that the more becauſe it is perpetuall in the Church; every Paſtor is not immediately called, but the Office and order of Paſtors, the calling, authoritie and juriſdiction is immediately from Chriſt,Succeſſor habet juriſdictionē ab eo a quo praedeceſſor, alioqui non verè ſuccedit. But Paſtors and Teachers are the Succeſſors of the Apoſtles. Whit. de pont. q. 8. c. 3. and not from the Church: The Steward is appointed of the Maſter of the family alone, and hath all his authoritie and juriſdiction from him: Every Ambaſſador in the cauſe of his ambaſſage doth immediately depend upon him from whom he is ſent. But if the function, order and authoritie of Paſtors and Teachers, be immediately from Chriſt, then it is not received from the Church as the immediate receptacle. Thus Proteſtant Divines diſpute againſt Papiſts.Fr: Victor rel. 2. de poteſt Eccleſiae q. 2. Alphonſ. de Caſtr. li. 2. c. 24. de inſta. haeret. Whit. de pont. q. 8. c. 1. If Biſhops receive their power and authority of exerciſing immediately from Chriſt, by mandate, miſſion, and commiſſion from him, then they derive it not from the Pope. And if Presbyters receive their order juriſdiction and power of execution from Chriſt by his mandate and Commiſſion, then they receive it not from the Biſhop. And by the ſame reaſon, if the power of the keyes be the immediate gift of Chriſt to his Miniſters, then they derive not their power and authoritie from the people. It is uſually objected that the Church cannot convey what ſhe never had, but the people may Elect their Paſtor. Whereunto the anſwer is direct and plaine. Nothing can give that which it had not formally or virtually, unleſſe it give it as an inſtrument miniſtring to one who hath it, but ſo it may give what it never had, nor is capable of. A Steward may give all the offices in his Maſters houſe, as miniſterially executing his Maſters pleaſure. Electors have not evermore authoritie over him whom they elect: but power and authoritie onelyonly to apply that power to him whom they chooſe. The power and authoritie whereunto a Miniſter is elected, is not in the people that elect him, but from Chriſt the King and head of his Church, who out of power doth conferre that office upon him. If we conſider what men give, or give … univerſally, it muſt be deemed that any men can make Miniſters,Cham. panſtr. …om. 2. lib. 11. c. 18. ſect. 11. becauſe they give not the office, gifts, or authoritie, which are from Chriſt …ene.
3. If Eccleſiaſticall and ſpirituall power be in the multitude and community of the faithfull, the Church doth not onelyonly call, but make Officers out of power and vertue received into her ſelfe, and then ſhould the Church have a true lordlike power in regard of her Miniſters.
In the Church the Officers are the Miniſters of the people, whoſe ſervice the people is to uſe for adminiſtration and executing their judgements, that is, pronouncing the judgement of the Church (and of God firſt) againſt the obſtinate. Rob. againſt Ber. p. 136. The Officers in the Church are both Chriſts and the peoples Servants and Miniſters. Id. p. 165.
For as he that will derive authority to the Church maketh himſelfe Lord of the Church: ſo if the Church derive authoritie to the Miniſters of Chriſt, ſhe maketh herſelf Lady and Miſtris over them in the exerciſe of that authoritie over them. For all men know it is the property of the Lord and Maſter to impart authoritie. Did the Church give power and authoritie to the Paſtors and Teachers, ſhe might make the Sacraments and preaching which one doth in order no Sacraments, no preaching. For it is the order inſtituted of God that gives being and efficacie to theſe ordinances. And if the power of ruling, feeding, and diſpenſing the holy things of God, do reſide in the faithfull, the Word and Sacraments in reſpect of diſpenſation and efficacie ſhall depend upon the order and inſtitution of the Societie. If the power of the keyes be derived from the community of the faithfull, then are Officers immediately and formally ſervants to the Church, and muſt do every thing in the name of the Church, Rule, feed, bind, looſe, remit and retaine ſinnes, preach and adminiſter the Sacraments, then they muſt performe their Office according to the direction of the Church more or leſſe,Ames Bel-enerv. tom. 2. l. 3. c. 1. Miniſtri Eccleſiaſtici ſunt Eccleſiae tanquam objecti circa quod verſantur miniſtri ſunt Chriſti tanquam principalis cauſae & Domini à quo pendent miniſtri ſed nullo modo epiſcoporum. ſeldome or frequent, remiſſe or diligent. For from whom are they to receive direction how to carry themſelves in their Office but from him or them from whom they receive their Office, whoſe works they do, and from whom they expect their reward? If their power and office be of God immediately, they muſt do the duties of their place according to his deſignement, and to be accountable unto God: But if their power and function be from the Church, the Church muſt give account unto God, and the Officers unto the Church whom ſhe doth take to be her helpers.
If it be ſaid that God will have the Church to chuſe Officers to execute the power committed unto her. The anſwer is, either God will have her elect officers of his deſignement to do his work according to that power which he ſhall give them, and by his direction, and then they are Gods ſervants, and not the Churches, and receive their charge and function immediately from God, and not from the people: or he leaveth it to the arbitriment of the Church, to chuſe according to their pleaſure ſuch as muſt receive charge and authoritie from her. And then they muſt execute their office in her name ſo as ſhall ſeeme good unto the Church, and neither longer nor otherwiſe. For if the Miniſters of the Church be ſubject to God and Chriſt by the intervention of the people onelyonly, they have it from them, and not from God: but they preach or adminiſter the Sacraments, rule, or feed, and if they depend immediately upon the faithfull, viz. two or three gathered together in covenant, they muſt draw what in order they are to preach unto them in the name of the Lord;Omnis legatus in causâ legationis ſuae immediatè pendet ab eo à quo mittitur, & inſtrumento mandatorum in corrupto eſt indelebilis. For from him muſt the Ambaſſadour learne his arrand from whom he receiveth his Commiſſion. We forbeare to preſſe theaWe denie the order of Elders to be ſuperiour to the order of Saints, ſince it is not an order of maſterſhip but of ſervice. Rob. againſt Bern. pa. 201. It were a ſtrange thing that men could have no command over their ſervants, as I have oft ſhewed the Church-officers to be her ſervants. Id. p. 214. The order of ſervants is inferiour to the order of them whoſe ſervants they are: but the order of Church-officers is an order of ſervants, and they by office to ſerve the people, Id. p. 215. 227. confeſſions and reaſons of ſuch as maintaine this opinion, that the officers of Chriſt be both of and for the people, and that in relation as the officers are called ſervants, the Church may be called Lord.
4. Moreover if the power of the keyes be given firſt and immediately to the community of the faithfull, what reaſon can be alledged why in defect of Officers the Church might not rule, governe, feed, bind, looſe, preach and adminiſter the Sacraments, or if any faile in any office, why ſhe might not ſupply that want by her power. For the power of the keyes doth containe, both authority and exerciſe, power being given to this end, that it might be exerciſed as it is vouchſafed. But the Church when ſhe is deſtitute of Officers, cannot exerciſe thoſe acts of rule, nor by her power ſupply the want of any Officer. OnelyOnly ſhe hath a miniſtery of calling one whom Chriſt hath deſcribed, that from Chriſt he may have power of office given him in the vacant place. For theſe reaſons (not to inſiſt on any more) we judge the multitude or community of the faithfull not to be the immediate receptacle of Eccleſiaſticall authoritie, and ſo the power of excommunication not to belong to them. If conſent of the Churches of God be asked in this point (to omit others) the Churches of Scotland ſpeake fully and expreſly for us, in the ſecond book of Diſci. cap. 1. The Church as it is taken for them that exerciſe ſpirituall functions in the congregation of them that profeſſe the truth, hath a certain power granted by God according to which, it uſeth a proper Juriſdiction and government exerciſed to the comfort of the whole flocke. Power is an Eccleſiaſticall authority granted by God the Father through the Mediator Jeſus Chriſt unto his Kirke, gathered, and having its ground in the word of God, and to be put in execution by them unto whom the ſpirituall government of the Church by lawfull calling is committed. The policie of the Kirke flowing from this power is an order or ſpirituall forme of government which is exerciſed by the members appointed thereto by the Word of God, and therefore is given immediately to the office-bearers by whom it is exerciſed to the weale of the whole body.
Ʋt univerſam ſcripturam evolvat D. Erastus, nunquam tamen inventurum verba Ligandi, & Solvendi aliis quam publico ministerio fungentibus, & quidem metaphoricè, divine videlicet & ſpiritualis poteſtatis reſpectu, tribui. Sunt enim judi…ialia haec verba. &c. Beza de Presb▪ p 60. See Helvet. conf. ca. 18. Sect. Nunc ergo, &c. Belgic. confeſſ. art. 3. Argentinenſ. conf. art. 13. Bohem. confeſ. art. 14.