Consideration of Certain Controversies, Chapter 4
CHAP. IIII. Of Eccleſiaſticall power.
Question.
VVHether the Eccleſiaſticall power, or power of the keyes, be given by Chriſt to the multitude or all the members of a Church as the firſt and immediate ſubject: ſo as believers not bearing any Church office may by themſelves immediately exerciſe all Eccleſiaſticall juriſdiction, diſcipline, and cauſes Eccleſiaſticall, ſave only the Sacramēts. And cōſequently, whether private Chriſtians being Church members have ſuch an Eccleſiaſticall power as that they may authoritatively admit Church members to Eccleſiaſticall communiō, reprove by Eccleſiaſticall authority ſuch as cō mit offences, bind by excommunication and Church cenſures, abſolve from excommunication, and authoritatively remit ſinnes? whether to them alſo belongeth the conferring the power of the keys on the Miniſters and Paſtors of the Church, and that power which giveth to the Miniſters an Eccleſiaſticall office; and conſequently, the examination of Paſtors, the ſending unto and confirming them in that Church office by impoſition of hands, and againe authoritative ſuſpending and removing Paſtors from that function?
Anſwer.
THe Reformed Divines teach that none in the Church of Chriſt, which is his Kingdome, may arrogate any power to himſelfe, but from a divine calling and delegation from Chriſt: for whereas thoſe Eccleſiaſticall affaires are adminiſtred in the Church in the name of Chriſt and with his power, none may performe them but he to whom they are committed by Chriſt, 1 Cor. 4. 1. and 5. 4. 2 Cor. 5. 20. and when as Chriſt hath vouchſafed this calling and delegation to adminiſter thoſe holy functions not to all in the Church, but to ſome only, 1 Cor. 12. 28, 29. Rom. 12. 4, 5, 6. they therefore deny that this power belongeth to all. They allow indeed to all beleevers and godly members in the Church viſible a ſpirituall dignity and authority of Grace, whereby they are Kings and Prieſts to God (for divine Grace hath a heavenly authority and majeſtie accompanying it) but deny, that authority of Office, and Eccleſiaſticall power or juriſdiction belongeth to them all.
We grant in this controverſie.
1. That the power of the Keyes is given by Chriſt for the benefit of the whole Church, and of all beleevers, for their ſpirituall edification, Epheſ. 4. 11, 12.
2. That to all the members of the Church belongeth power to chooſe their Miniſters and Paſtours, either by ſuffrages, or by free conſent. For this power is found grounded on rules of holy Scripture, Act. 1. 23. and 6. 2, 3, 4. & 14. 22. But by this Election the beleevers doe not conferre or derive the power of the Keyes on the Miniſters or Paſtours choſen; but only deſigne him, on whom the power of that Church office is, by divine Inſtitution, to be conferred, by Eccleſiaſticall Ordination. The whole derivation of Eccleſiaſticall authority and ſpirituall power on Miniſters (ſo farre as it can be miniſterially, ſecondarily, and ſubordinately performed by the Church) is by the whole Eccleſiaſticall Vocation. But by Election is only the deſignation of the perſon on whom that power is to be conferred: and by Ordination he is authoritatively ſent, and put into poſſeſſion of that function to which he was by Election deſigned to be ordained. Ordination therefore is an act of Eccleſiaſticall juriſdiction, as the Biſhop of Spalato righly diſcourſeth, De repub. eccleſ. lib. 2. cap. 3. num. 54. but the act of Election or Nomination is not an act of juriſdiction or Eccleſiaſticall authority, but of the gift of diſcretion; whereby they prove the ſpirits, and diſcern the voice of the ſhepheard, and chooſe him by whoſe teaching they will be lead.
For the better clearing of this buſineſſe. When we conſider of a Paſtors Calling intirely and abſolutely, and not in reference to ſome part of it, by it is the whole derivation of Eccleſiaſticall right, on this or that perſon performed. And thus it comprehendeth Election and Ordination. Election hath three parts, Examination, Approbation, and Nomination. Examination conſiſts in the triall of his Learning, and Gifts, and former Converſation. Approbation lieth in two things, Judgement, and Aſſent. Judgement we call that ſentence whereby the perſon examined is judged fit to undertake the Miniſtery, and may profitably performe it. Aſſent is of them who reſt ſatiſfied in this judgement. Nomination is when one by name is by common adviſe decerned to be invited to the Miniſtery of a Church. Ordination comprehendeth Miſſion and Admiſſion. Miſſion (or ſending) is an authoritative act of the Presbytery, whereby the Office is conferred on the perſon elected, and he ſent and commended to the Church for which he had been deſigned, and put in poſſeſſion of his Miniſtery. Initiation (or Admiſſion) is the publike adminiſtration of an outward rite, wherby the perſon elected is eſtabliſhed in the miniſtery of that Church, and is performed by explaining the divine Inſtitution, Prayer, and a ſolemne bleſſing: the common Symbol of this Ordination is Impoſition of hands. In this whole buſineſſe therefore of Vocation, we grant to the people Nomination; which was at firſt in the power of the Presbyters and people in common: The Governours of the Church meane while moderating the whole action; for they being better able to judge of the quality of their learning and gifts, were therefore to performe this charge, that according to the canons they were not to follow the people, but to leade them: for the Election was chiefly the act of Miniſters, the worke of the faithfull people to conſent to that Election: diſtinct. 63. cap. Noſſe, & cap. Cum longè. For it is cleare by Apoſtolicall examples, and the practiſe of the Ancients, that the Miniſters were firſt to Nominate; and the people to aſſent to that Nomination duly performed, or to conſult in common about the perſon to be nominated, or laſtly, if they have any cauſe why they might juſtly oppoſe that Nomination, freely to produce their judgement to the Governours of the Church. Their conſent they ſignified anciently (as Junius acknowledgeth diſput. 38. Anni 1604. de poteſt. Eccleſiaſt. theſ. 14.) either by lifting up their hands, or in ſilence approving the Judgement of the Church. An Aſſenting ſuffrage was called foreign, a Diſſenting foreign. The Examination was performed by learned & grave men choſen out of the Presbytery of Paſtours, or Colledge of Doctors, for this worke; for to theſe above others is this care cōmitted, 2 Tim. 2. 2. Act. 20. 30. And for the Judgement of the Examinates ſufficiencie and learning, that this did chiefly belong to thoſe that labour in the Word, is without doubt, for the ſpirits of the Prophets muſt be ſubject to the Prophets, 1 Cor. 14. 32. The Aſſent is of the whole Church, whereby they acquieſce and reſt in the Judgement of the Examiners and thoſe preſent at the Examination. But that this is neceſſarily required before proceeding to Ordination is a thing manifeſt. All this buſineſſe of Election doth not conſtitute any one a Paſtour; but doth judge and declare that perſon to be fit, and ſufficiently endued with gifts, and decreeth by common conſent that he ſhall be invited to the miniſtery, that the dignity of the Paſtorall office may according to the order of Chriſt be conferred on him. For the Peoples Nomination, and the whole matter of Election may be rightly performed, and yet it may ſo come to paſſe that he which is choſen by a people may never be their Paſtor: to wit, if the perſon elected do juſtly refuſe it; or the Preſbytery duly determine the Perſon elected to be unfit for the Miniſtery of this people. But by Ordination if a man be Eccleſiaſtically ſent forth and ſeparated for the Miniſtery, Act. 13. 1, 2, 3. and the power of the Miniſtery committed to him, 2 Tim. 2. 2. 1 Tim. 4. 14. and he put into poſſeſſion of the Miniſtery, Act. 6. 6. 1 Tim. 5. 22. This being a poteſtative act of Eccleſiaſticall authority, is every where in Scripture attributed to thoſe who have Eccleſiaſticall authority: to wit, to the Presbytery, 1 Tim. 4 14. to the Prophets and Teachers that miniſtred, Act. 13. 1, 2, 3. to the Paſtors and Miniſters of the Church, 1 Tim. 5. 22. & 2 Tim. 1. 6. whence allſo in the Old Teſtament, God commanded, that by Moſes an extraordinary Prophet ſhould ſacrifices be o…fered for Aaron and his ſonnes, and they anointed, when he made them Prieſts. And that this rite in the High Prieſts was ſtill continued, appeares by the inſtance of Zadik, who was by Nathan annointed to be Prieſt. And Numb. 8. 10. by impoſition of hands of the Elders, and the Firſt-borne, who enjoyed an Eccleſiaſticall function, are the Levits put into their office. Ordination therefore containes in it the Poteſtative Miſſion, whereby according to divine appointment a Paſtor receiveth the Eccleſiaſticall Office. Which Miſſion (or ſending) is ſo neceſſary, that without it no man may duly undertake an Eccleſiaſticall office. Rom. 10. 15.
3. We grant that there are ſome acts of Eccleſiaſticall government which by the word of God may not be performed without the agreement & conſent of the Church. For example, in excommunication of a Member in a Church: private beleevers are by the word of God to exhort and reprove offending brethren, to complaine to the Church of the obſtinate, Matth. 18. 15, 16. And, by the law of charity, as they are brethren in Chriſt, to admoniſh their Governors if remiſſe and negligent, Col. 4. 17. to avoid a perſon excommunicate as a heathen and publican, Tit. 3. 10. Mat. 18. 17. to reprove him as a brother, 2 Theſ. 3. 14, 15. &c. All which manifeſtly require an aſſent of the people to the excommunication of an offending brother. The Exerciſe of Eccleſiaſticall power, to preach the word, to adminiſter the Sacraments of the Covenant, to retain & remit ſinnes, is given to the Church Rulers in ſome things (called commonly the Power of Order) ſeverally and a part conſidered, as ſingle Paſtors. So a Paſtor may preach the word, and adminiſter the Sacraments, without ſpeciall conſent either of the whole Church or of the Governours to every act. In other things (as in the uſe of the Power of Juriſdiction, or Excommunication) the exerciſe and power thereof is given to an Unity, not to One; to the community of the Governors of the Church, not to ſingle Paſtors ſeverally; for in the Church, one ſingle man hath not power of Eccleſiaſticall diſcipline. If a Paſtor alone do excommunicate any one, that excommunication is invalide, as well at the tribunall of Chriſt, as of the Church: but if one Paſtor alone, do baptiſe a perſon without an Aſſent of the Church, that Baptiſme is valide. The government of the Church or Kingdome of Chriſt is Free and Voluntary, to which all the children of the Church do voluntarily ſubmit themſelves: but yet it is a Government, properly ſo called, for there is in it Authoritative Iuriſdiction, and Eccleſiaſticall coaction by ſpirituall puniſhments on the Soule. In reference to the former, (that this Government is voluntarie) the whole people by their free and voluntary conſent and agreement do concurre to the Election of the Governors of the Church, and the Excommunication of Members. But, in reference to the latter, (that the Government of the Church is properly Government) the whole people doth not rule or governe in the Church; but the Church is divided into Rulers, and thoſe that are Ruled: and therefore only the Guides and Rulers of Churches in Eccleſiaſticall juriſdiction are Chriſts vicegerents, to rule and in his name to command, to judge and by Church cenſures to correct: the power of Eccleſiaſticall office hath therefore in the government of the Church, over and above the peoples conſent, an authoritative and coactive power of the diſcipline and rodde of Chriſt, which belongeth not to the people.
We deny therefore in this controverſy, that there belongeth to the brotherhood, or body of beleevers in the Church, an authoritative power, wherby they may joine with the Elder…hip in an Eccleſiaſticall Iudiciall act, as Iudges authoriſed with Chriſts authority, in judging cauſes eccleſiaſtically determined.
We maintaine therefore in this cauſe theſe following aſſertions:
I. That the Power of the Keyes, and the exerciſe thereof in a conſtituted Church, is not by Chriſt given to the Brotherhood, or People in a Church, but to the Presbytery & thoſe that have the overſight of Churches, or the Paſtors and Ruling Elders only. This Aſſertion is proved.
1. Becauſe that Office which doth eſſentially contain the power and exerciſe of the Keys, is not common to all beleevers in a Church, but to ſome ſpecifically, choſen for it, 1 Cor. 12. 28. Epheſ. 4. 11, 12. To Apoſtles, Paſtors, &c. as ſuch, is the power of the Keys given, Ioh. 20. 21, 22, 23. 2 Cor. 5. 20. 1 Tim. 5. 17. Therefore to thoſe onelyonly, and not to all beleevers doth this power belong. For to thoſe hath God given the power of the Keys, who are ſtewards of the myſteries of God, 1 Cor. 4. 1. who are Servants in the houſe of God by ſpeciall office, 2 Cor. 4. 5. who know how to behave themſelves aright in the houſe of God, 1 Tim. 3. 16. and to give to thoſe in the houſe their due portion in ſeaſon, Math. 24. 25. rightly to divide and diſtribute the word of God, 2 Tim. 2. 15. For the Keyes are a ſigne of power intruſted, which are by Chriſt committed to the ſtewards and overſeers in his houſe, whereby to adminiſter their power. And by the Keyes in Scripture is ſignified, authority, faculty, power, adminiſtration of government, which is exerciſed in commanding, forbidding, allowing, reſtraining: As Iſa. 22. 22. compared with Iſa. 9. 6. Rev. 1. 18. & 3. 7. And Mat. 16. 18, 19. denotes Miniſters power and full adminiſtration. They are committed therefore to thoſe who are ſet over the Church, not to all in the Church.
2. That opinion is not to be admitted, which doth overthrow the order conſtituted by Chriſt in the Church: by which order, Chriſt hath in the Church viſible, as in an Heterogeneous Organical Body conſtituted of divers integrall parts, to which he hath given their peculiar functions and operations in that Eccleſiaſticall body. For he hath ſet in the Church, eyes, eares, hands, feet, rulers, and ſuch as are over them in the Lord, overſeers, watchmen, Paſtors, Embaſſadors in Chriſts name, preachers, fathers, builders, ſowers, &c. And, a flock, a people, a houſe, a field, children, and ſuch as governed, and who are bound to obey thoſe that are ſet over them &c. ſee Heb. 13. 17. 1 Theſ. 5. 12. 1 Tim. 5. 17. 2 Cor. 5. 20. 1 Cor. 4. 1, 2, 15. 1 Cor. 3. 9. &c. But if all in the Church have the power of the Keys, power of building, ruling the Church by cenſures Eccleſiaſticall, &c. all will be Embaſſadors, Rulers, Fathers, Paſtors, Watchmen, Eyes, Eares, for to thoſe parts of the Church do Eccleſiaſticall and authoritative overſight and rule belong, as their proper function: Therefore the power of the Keys and exerciſe thereof is not common to all members of a Church, but is the proper function of the overſeers and Paſtors, to whom the Rod and that ſevere power is committed for the edification of the Church, 1 Cor. 4. 21. 2 Cor. 13. 10.
3. The Cannons and rules propoſed in holy Scripture, whereby the right government of the Church, and the due uſe of the Keyes is directed, are not given to all the beleevers in a Church; but the Paſtors and Elders, Timothy and Titus, and other Church-Governors are by the Apoſtle inſtructed, how to behave themſelves in the houſe of God, as faithfull ſtewards; in the Epiſtles to Timothy and Titus, and alſo 1 Cor. chap. 3. &. 4. And the faults which are committed in miſ-governing of Churches, and abuſe of the Keys, are not by God imputed as the fault of all the beleevers in a Church, but of ſome, to wit the overſeers, 1 Tim. 3. 4, 5, 6. Tit. 1. 7. 1 Pet. 5. 3. Revel. 2. 14, 20. 3. Ioh. 16. 10. The praiſe and reward promiſed for due ordering of Churches, is not by God promiſed to all the beleevers in a Church, but to the Paſtors and Elders who rule well in the Lord, 1 Theſ. 5. 12. Heb. 13. 17. 1 Tim. 5. 17. 2 Tim. 4. 4, 5. 1 Pet. 5. 4, 5. Revel. 22. Therefore to thoſe only is the Government of Churches, and the exerciſe of the Keys intruſted by Chriſt.
4. To whom Chriſt gave the power and exerciſe of the Keys, or Rule in the Church, to thoſe he gave the ſpirit for adminiſtration, and thoſe gifts which are neceſſary for the government of the Church: For when God ſendeth any into his Church, he alwayes qualifieth them with gifts ſufficient and fit for the exerciſe of that miniſtery and office committed to them; as is evident by the examples of all, whom God hath ſent into the Church. But where is the Spirit promiſed to all, whereby all the beleevers in a Church may remit and retaine ſinnes, ſpoken of Ioh. 20, 21, 22, 23. Where is that prudence and wiſdome promiſed to all, whereby they may be able to rule the houſe of God, to go in and out before the people of God? &c. Therefore the Government of the Church, and the exerciſe of the Keys is not by God committed to all.
Hence alſo have the Reformed Churches alwayes rejected a popular Church-Government; See Sadeel's treatiſe in French, concerning Eccleſiaſticall Diſcipline, againſt Morellius: Of whom Reverend Beza, (libro de Miniſtrorum gradibus, cap. 25.) when he had deſcribed the manner of Election in the Church, ſaith thus, which order by the goodneſſe of God religiouſly and prudently obſerved hitherto in this City, when one democraticall fanaticall Morellius of Paris was bold by word and writing to find fault with, that his writing was both in this Church and in France in many Synods worthily condemned. And in our Synodicall conſtitutions the Churches Eccleſiaſticall power, Judgement, Exerciſe of the Keys, and Church-government, is every where committed to the Paſtors & Elders, to Presbyteries, Conſiſtories, Claſſes, and Synods. See the Synod at Embden: Anno 1571. from Article 25. to art. 35. At Dort. Anno 1578. art. 92. to art. 101. at Middleburgh, Anno 1581. art. 58. to art. 66. at the Hagh, Anno 1586. art. 64. to art. 74. at Middleburgh, Anno 1591. art. 58. to 75. at Dort. Anno 1619. art. 71. to art. 81.
II. We affirm that the power of ſending or ordaining Paſtors or Church-Governors is committed by God in a ſetled Church, not to the multitude of the Church, but to the Paſtors and Elders or Presbyters of Churches. We grant indeed (as was ſaid before) that there is a liberty of nomination or election allowed by the word of God to all the members in a Church, ſo as no Miniſter may without the agreement and conſent of the people be obtruded upon a Church, whether they will or no: which Nomination or Election doth not yet confer Miniſterial power on the perſon elected, but only deſigneth a Perſon on whom it may be duly derived according to the inſtituted rule, by thoſe who have under Chriſt received that power, whereby Eccleſiaſticall authority is derived on this or that perſon. We deny not alſo but that extraordinarily in a perplexed and depraved eſtate of a whole viſible Church, the multitude or faithfull people in a Church may chooſe their Paſtors and Rulers, and authoritatively put them into the power, right and poſſeſſion of the Miniſtery; and that by reaſon of a cogent neceſſity which admitteth no law, and to which all poſitive law giveth place. But we affirm that in a ſetled and conſtituted viſible Church, the people by the poſitive law of God have not power of ordaining or ſending their Paſtors: but that poteſtative Miſſion & Ordinatiō, whereby Eccleſiaſticall authority or the Miniſteriall power is conferred on this or that man deſigned to the Miniſtery, belongeth to Presbyteries. Our aſſertion is proved.
1. From thoſe precepts deſcribed in holy Scripture concerning Ordination or Sending Rulers to a Church, whereby it is committed not to the multitude of beleevers, but to the Elders and Church-Governors, 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. &c.
2. From the Examples of the Apoſtolick Church, wherein the power of ſending and ordaining Paſtors was reſerved to Church-Governors, and never committed to the people. See examples, Act. 6. 6. Act. 13. 1, 2, 3. 1 Tim. 4. 14. 2 Tim. 1. 6.
3. Becauſe the power of ſuſpenſion or degrading Miniſters of a Church belongeth not to the Multitude: For to whom belongs the authority of taking away an Eccleſiaſticall Miniſtery, to the ſame it belongeth to conferre it; for in what way any thing is obtained, in the ſame way it is diſſolved: But no where in Scripture is this committed to the people, to paſſe an Eccleſiaſticall cenſure, on falſe Miniſters or Teachers, or remove them from the Miniſtery; but is required of the Angels of Churches, and their Presbyters, Tit. 1. 10, 13. Reve. 2. 2, 14, 15, 16, 20. Act. 20. 28, 29.
So alſo is it decreed by our Belgick Churches, that the Election of Paſtors and Elders be not tranſacted without the peoples ſuffrages or free aſſent; yet that the Miſſion or Ordination into the Miniſtery of a Church, as alſo the ſuſpenſion and degradation of a Miniſter be done by the Conſiſtoriall Presbitery upon the judgement and aſſent of the Claſſis. See the Canons of the Synod at Middleburgh, Anno. 1591. art. 3, 4, 5, 11, 58. at the Hagh, Anno. 1586. art. 4, 13, 72. at Middleburgh, Anno. 1581. art. 4, 7, 64. at Dort. Anno. 1619. art. 4, 5, 79.
We reject therfore theſe contrary opinions following.
I. Of thoſe who aſcribe to the people or multitude of beleevers, the power of the Keys, even where there are no Rulers or Governors, ſo that a Congregation of beleevers joyned in Church-Covenant, though wanting Church Governors, hath power of excommunication, and of exerciſing all acts of the Keys, or Eccleſiaſticall juriſdiction and government, ſave only the Sacraments. But to us it is certaine from the word of God, that that Church to which Chriſt gave the power of the Keys, and the exerciſe of Eccleſiaſticall juriſdiction, is an Organicall body of divers members, wherein are Eyes, Eares, Hands, and Feet: Paſtors, Rulers, and a Flock, which is lead and governed, 1 Cor. 12. 14, 15. Rom. 12. 4, 5. 6. Act. 20. 28, 29. But now beleevers joyned in Church Covenant, deſtitute of Church Rulers, doe not make up ſuch an organicall body. And therefore never in Scripture do we meet with a Church, which exerciſed Eccleſiaſticall Iuriſdiction and the power of the Keys, and yet was deſtitute of Church Rulers; See 1 Cor. 5. 4. Act. 20. 28, 29. Revel. chap. 2. and 3. Therfore to no Church of beleevers, wanting Rulers, are we to aſcribe the Keys of the Kingdome of Heaven.
II. Of thoſe who affirme that the multitude of a Church doth derive Eccleſiaſticall power on the Church-Governors, and the Church-Governors are the beleevers ſervants properly ſo called, the Churches mouth, hand, and inſtruments, by whoſe intervention ſhe doth execute her decrees, ſo that the Church of beleevers, under Chriſt the Lord and Head of the Church, as his ſpouſe and wife doth communicate government, ſtewardſhip, and legall exerciſe of Iuriſdiction, to ſome certaine men choſen by her ſelfe, who as her ſervants and deputies, by an authority borrowed from the multitude, as the firſt and immediate ſubject of Eccleſiaſticall authority, do govern the houſe of God, and exerciſe the chiefe acts of their function. But we in this cauſe do from the holy Scriptures thus judge;
1. That all the Functions, and Offices, and their authority, are inſtituted by Chriſt in the Church and Houſe of God; and that the Governors of the Church do derive and receive the offices which they beare, and their power and authority, not from men but from Chriſt alone and his inſtitution. Epheſ. 4. 11, 12. 1 Cor. 12. 26, 27, 28, 29. Act. 20. 28. and that the power of the Keys and all authority of order and juriſdiction is primarily in Chriſt; which Chriſt doth immediatly communicate to his Apoſtles and their ſucceſſors therein.
2. That the multitude of beleevers in a Church, by this nomination or deſignation of a perſon, on whom it may, according to Chriſts inſtitution, be duly conferred, doth effect thus much; that the Eccleſiaſticall office and the power thereof, by the donation of Chriſt, may be applyed to this or that man; but doth not derive this power on that perſon. But the Presbytery of Churches by a poteſtative Miſſion, or authoritative Ordination and impoſition of hands, doth apply and ſend forth that perſon deſigned by the peoples choice, into the poſſeſſion and exerciſe of that function and authority. So that Church Offices and their authority is immediatly from Chriſt conferred on the Church Governors: but the application of theſe Offices to theſe or thoſe men, is done by the poteſtative Miſſion of the Preſbytery, with the previous aſſent or nomination of the people,
3. The Paſtors therfore in the execution of all acts of their office, are not the Churches ſervants, properly called, but Governors, Guides, Fathers, Rulers in the Church, to whom the people are bound to obey, whoſe Government, Rod, and authority they ought to ſubmit to and imbrace with due ſubjection and reverence, Heb. 13. 17. 1 Theſ. 5. 12, 13. 1 Cor. 4. 1. And therfore when they are called the Servants of the faithfull, 2 Cor. 4. 5. they are called by that name, not ſubjectivè, as if they derived and held their authority frō the Church, for then were they the ſervants of men not of God: but finaliter or objectivè, becauſe they are the ſervants of God for the Church, for whoſe good and benefit they labour. As Chriſt is called our ſervant, Mat. 20. 28. and the Angells are called miniſtring Spirits, Heb. 1. 14. Yet neither Chriſt nor the Angells have the authority of their vocation from us, but exerciſe it for our good and ſervice. The Church Officers therfore are ſervants, but ſervants of God and of Chriſt, 1 Cor. 4. 1. in whoſe name they are Embaſſadours in all the acts of their Eccleſiaſticall functions, 2 Cor. 5. 20. and are furniſhed with his commands, 2 Cor. 5. 18. are his Angells, Revel. 2. 1. and ſtewards in his houſe, 1 Cor. 4. 1, 2, & 3, 10.
III. We reject alſo the oppoſite opinion of thoſe, who teach, that the exerciſe of Excommunication cannot be duly and lawfully done, but by the judgement and decree of the people; ſo as the whole multitude of the Church be the Judge in the caſe of Excommunication. Although we grant that no man may in the Church be duly excommunicated without the knowledge and againſt the conſent of the people, but that the Exerciſe of the greater Excommunication ought to be with the aſſent of the whole people, as was ſaid before: Yet to ſet all the Church members in the places of Judges, we certainly beleeve would bring anarchy and confuſion into the Church. And our aſſertion is proved.
1. From Mat. 16. 17, 18. where the Keys of the Kingdome of Heaven are promiſed to Peter, as a Paſtor, and ordinary Ruler of the Church of God; for to thoſe is promiſed the power of binding and looſing, of retaining and remitting ſinnes, ver. 19. which authority is peculiar to Chriſts Embaſſadours, whom he ſendeth into the world with his authority, Joh. 20. 20, 21, 22. 2 Cor. 5. 19, 20. To thoſe therefore is the exerciſe of the Keyes in Excommunication intruſted; and not to the whole people, to whom they are not promiſed.
2. From Matth. 18. 17, 18. We have ſhewed before, that this place is to be underſtood of a Church repreſentative, or Company of Presbyters; to whom Chriſt hath given power, whereby they actually caſt out the ſcandalous and obſtinate, as heathens and publicans, from Church-communion: which power is not given to the multitude of beleevers.
3. Our aſſertion is evident from 1 Cor. 5. 4, 5. You (ſaith the Apoſtle) and my ſpirit being gathered together in the Name of the Lord Jeſus Chriſt, with the power of the Lord Jeſus Chriſt, let ſuch a man be delivered to Satan: and this rebuke or Church cenſure, was done foreign, by many, as he writes, 2 Cor. 2 6. Surely, that by theſe many the Apoſtle underſtandeth not the whole multitude, is eaſily manifeſt; if all were preſent at the deliberating, every one, even of the meaneſt capacity, may ſee there was no reaſon, why Paul ſhould not have written, foreign, of all, for this had been very ſutable to commend that cauſe which the Apoſtle was urging; for from the multitude of thoſe who had by Eccleſiaſticall Diſcipline corrected the inceſtuous perſon, he endeavours to prevaile with the Corinthians that they would now afford pardon to him upon his repentance. And further, let it be remembred, that theſe foreign, theſe many, are deſcribed in the former place to be foreign. gathered together with the power of our Lord Jeſus Chriſt: For ſince we know that this power is by Chriſt committed to the Miniſtery of the Church, and lies in the adminiſtration of the ſpirituall Keyes, we may eaſily gueſſe that by the terme many, is to be underſtood the company of Paſtours and Elders, to whom the care of Eccleſiaſticall Diſcipline is committed. Hence Bullinger on that place 1 Cor. 5. doth thus comment; Therefore the ancient Church had a holy Senate of Preſbyters, which did diligently admoniſh offenders in the Church, ſharply correct them; yea, and exclude them from Church fellowſhip, to wit, if it appeared that no amendment might be expected. And Hyperius noteth upon this place, That by Congregation muſt not ſimply be underſtood, the whole multitude, amongſt whom are mingled many Jewes, Ananias's, falſe brethren, men vitious, who would never ſuffer that ſuch a ſentence ſhould be unanimouſly paſſed; but rather certaine ſelected Elders, eminent for learning and piety, in whoſe power he would that the Judgement of the Church ſhould be in like cauſes: ſo that theſe by a Synecdoche are taken for the whole Church. Which hence appeares, that Matth. 18. after it was ſaid, Tell the Church, it is added, Where two or three are gathered together in my Name, I will be in the midſt of them. And 2 Cor. 2. 6. he ſaith, Sufficient is the puniſhment that was inflicted by many. And Tertullian in his Apologetick, chap. 39. ſaith, that all the approved Elders uſed to preſide, If any (ſaith he) do ſo offend as that he be to be debarred from communicating in Prayer and Aſſemblies, and all holy commerce, all the approved Elders did preſide, who attained that honour not for mony, but deſert.