A Survey of the Sum of Church Discipline, Chapter 13
CHAP. XIII. Of the Catholick Church as it is totum representativum in the assembling of Pastors, &c. in a generall councell.
WE have thus dispatched the first member of the Controversie, touching the first subject of Church-power, or the power of the Keyes, namely, it doth not appertaine to the Gides of the visible Church, Take it as Totum genericum, or universale.
Let us now consider it, as Totum representativum, i. e. as the Catholick visible Church is, represented in the Convention and assembling of the Pastors of all severall congregations, in a generall or oecumenicall councell.
And according to this acception of a Catholick visible Church, the whole course and current of Master Rutherfords dispute in the severall answers and explications that are returned to Arguments propounded, is to be understood. The words are faire and full lib. 2. p. 305. The power of the keyes, by order of nature is onelyonly in the Catholick representative Church, as in the first subject.
Before we proceed to the pinch of the debate, we will look about us a little, that we may see where the way lyes. For the path to these generall councels hath beene so long disused, that its almost growne out of sight, and as he sometimes speaks in a like case, The high wayes are unoccupied.
1. Remember then we must, There be two things, wherein the qualification and so the commission and warrant of a member of a councell consists especially. The materiall ground of Commissioners at Assemblies, is their gifts and fitnes. The formall ground is, the Church-calling, and sending them. Parker de Polit. l. 3. c. 18. Materiale ex donis internis pendet, formale ex deligatione ecclesiae, and this Assertion is approved by Mr. Rutherford, and confessed by all ours, that I met withall, l. 1. p. 213.
2. The Churches may send, and if they will follow the patterne in the word, they must send learned and holy men unto Synods, besides Pastors, Teachers, Elders; so Luke hath it Act. 15.25,De concil. controv. 3. q c. sec. nestr. 26. and therefore its an Argument which learned Whittaker alledgeth, from the nature of a Synod: That since a generall councell doth represent, universam ecclesiam, there should be some of all sorts and orders of men sent thereunto: As Pastors, Doctors, Elders, Brethren, who should as it were personate, and supply the place of the whole.
3. All these so sent and assembled in the Councell, have a decisive and definitive sentence in the acts that shall be made, decrees and determinations that shall passe. This is made the hinge and the very casting difference of the controversie betwixt us and the Papists, whereby our men vindicate the liberty and power of the brethren met in councell, against the usurpation of the Pope and his Proctors, whereby they would arrogate and monopolize all authority of deciding and determining controversies unto the Prelates, Vbi supra contr. 2. q, 3. c. 1.And therefore Bellarmine would carve out all the authority to that crew and company, and says, Apostolos judicasse, Presbyteros consultasse, plebem audivisse tantum. But Whittaker states the question, as the common received judgement of all the orthodox, and so maintains that which is openly contradictory to the Popish conceit. Nostra vero haec sententia est, non solos praelatos habere jus definiendi in conciliis, sed homines quosvis idoneos eligi posse, qui ad concilium mittantur, eosque liberé pronuntiare debere.
Hence this Representative body is but a part, as it stands in reference to the Catholick visible Church, and therefore it is said, not to be a Totum in that relation, but representare totum, by way of delegation or commission given eo nomine, or in that respect. The acts of this company carry a kind of proportion and resemblance to the body which it represents: that what they in vertue of their delegation do, its all one or the like reason, as if the body represented did it. Look at them, as they are now assembled, they are an entire body resulting out of the concurrence of all the severall members so concurring.
We see now what the nature of this representative body is: we shall now draw neerer to the marke, and make application of this to the particular in hand. Master Rutherford expresseth the question in these termes Lib. 2.289. To this Church universall visible hath the Lord given a Ministery, and all his Ordinances of Word and Sacraments principally and primarily. And to the Ministery and guides of this Catholike visible Church hath the Lord committed the Keyes, as to the first subject.
But we shall look off from this place, and take those words which are most plaine, as the bottome of our debate, Lib. 2. Pag. 305. The power of the Keyes, by order of nature is only in the Catholike "representative Church, as in the first subject. From Pag. 300 to 309. And the scope of all his answer in the most candid and faire construction that can be made of them, looks this way.
Againe, by power of the Keyes, we understand all the power of Ordination, excommunication, &c. Which in the current and common apprehension is comprehended therein.
And the reasons which yet carry and cast the ballance to the negative part, and our apprehensions for the present that way, are these.
1. We shall attend Master Rutherford his owne explication, as that which he must take for granted and good, as admitting no just exception, namely, Quicquid convenit foreign convenit foreign
It must agree to all and only to that kind. Whence the Argument growes on, thus,
That which firstly and onelyonly belongs to the Catholike representative Church, that neither was, nor can be before it. The very nature of the termes gives in testimony undenyable unto this. For it cannot belong to it onelyonly, if it belong to others beside it: nor to it firstly, if to others before it.
But the power of the Keyes was before the representative Church, yea before it had any being. For the Churches had the Keyes and the exercise of them by the space of 300 yeares, after our Saviour, when as yet there was not the name of an Oecumenicall councell heard of in the world.
Beside, from the former grounds agreed on, touching the constitution of a generall councell, its plaine: That the Churches delegate all, both persons and power from themselves to the making up of such a generall Assembly. And therefore they had all Officers, and they the exercise of their Office-power before that day long.
Nor will that distinction relieve the cause in this distresse, to wit, that in order of nature they are onelyonly firstly in the representative, but in order of time they are before in other subjects; nay the medicine makes the cause worse, though it was sicke before. For that a proper quality should be in time before his proper subject, which gives it its being: and that it should be, in time before its owne nature, wherein his being lies, is beyond the reliefe of all the rules of reason. Beside, that severall things being compared together, one might be before another in nature, when it was simul and together with another in time, hath beene usually said, (and yet by some usually questioned, in that time ever attends nature) but that the same things should be in time, before its nature had any being (as this distinction would bear us in hand) I suppose is unheard of.
2. If the power of the keyes should be given to an Oecumenicall councell as to the first subject: Then those should have and formally exercise the power of the keyes, who were no Pastors nor officers in those acts.
But that is denied by master Rutherford, ergo.
The proposition is proved, because the decrees and determinations of the councell and their actings, in their decisions and definings are no proper works of a Pastor, & nor doe they proceed from these offices or officers as such. Thus Judicious Ames. Bell. enerv. Tom. 2. c. 2. de concil. p 10. Definire in conciliis generalibus non potest esse pars muneris Pastorum, quia tum Pastor nullus ecclesiae Primitivae, et pauci tantùm sequentium saeculorum munus pastorale potuissent implere.
And the ground is sure and safe. Acts which are common to Brethren, as well as to such as be officers, Those are not proper, nor doe proceed from an office or officer as such, but from some root or respect which doth indifferently belong unto both, as its evident in the case in hand, because they all act as messengers: for that as we heard even now, gave the formality to the member of a Synod, and by power and warrant of this proceeding issued from thence.
Beside we heard before, that the councell consists of brethren, as well as Elders, and the power of determining and binding issues joyntly from all, and to maintaine the contrary is judged an open point of Popery by Doctor whitaker. Vti supra.
3. Arg.
3. If the power of the keyes belong firstly to the Oecumenicall councell. Then it belongs to all other, by vertue of that, for this the rule, foreign doth require. If none have this power, but onelyonly this subject, then this power can goe no further then this. For this foreign and foreign require: where ever Risibility is, there the nature of man must be, because it agrees to it firstly to Richard John. Jeremy, not as this or that individuall, but as they have the nature of man in them.
And hence there can no power of the keyes (as ordination excommunication. &c.) be put forth but by the vertue of an Oecumenicall councell giving in their influence first to that work: which is contrary to the evidence of scripture, and the experience of all ages.
And before I leave this argument I shall take leave to make some inferences from it, such as necessarily follow from the nature the thing according to the practise of all Arts, proceeding from the unfallible evidence of like precepts.
If all the power of the keyes be firstly and onelyonly in the Catholike representative body.
Hence in all other by vertue of this
Hence this is as necessary to the well-being of the Church as the power of the keyes, because the Churches have not this power but from hence. Hence, this representative Church is necessary to the bene esse of a Church, not onelyonly ad melius et optimum esse. For it is as necessary as the power of the keyes: but that is necessary ad bene esse, by Master Rutherford his confession. Hence this power of the keyes is here most perfectly; because here firstly. Hence most constantly and ordinarily? If firstly, onelyonly, and alwayes here, and in others by vertue of this, then it is here most constantly and most ordinarily.
All these follow undeniably from the rule foreign, nor can there be given any reason to the contrary. Take any example in any act, and upon this ground these inferences will flow naturally and beyond exception. Risibility belongs to the nature of a man. Therefore is there firstly, onelyonly, alwayes. Therefore, constantly, perfectly. Therefore its derived from hence to all others, that shall be made partakers of it. Therefore take away the nature of man, and destroy it, you destroy this faculty.
From hence its cleere, that the contrary expressions to these, dropped here and there by Master Rutherford without which he could not decline the dint of the Arguments alledged against him, are so many Assersions contrary to the truth and the nature of the rule, foreign.
4. Arg.
If the power of the Keyes be here firstly and onelyonly; then it can exercise them without all doubt lawfully: and in the right exercise thereof can attaine its end.
But the first part is denyed by Master Rutherford Lib. 2. Pag. 418. I much doubt if a Catholike councell can formally excommunicate a Nationall Church. And indeed he may well doubt it.
For suppose that many persons in the particular Churches of the Nation shall complaine of the evils of the Churches, and groan under them: The excommunicating of these Churches, would inflict the punishment as well upon the innocent, as the nocent, for the communion would reach the one as well as the other, and so the censure should proceed upon them as well who deserved it not, as those who did deserve it.
But secondly its certaine, if the Churches refuse the sentence, the power of the councell can never prevaile to attaine its end.
5. Arg.
Let me adde a last Argument taken from Master Rutherford his owne expressions, which are these. Lib. 2. Pag. 289. To this universall Church visible hath the Lord given a Ministery, and all his ordinances of word Sacrament, principally, and primarily: and to the Ministery and guides of this Catholike Church visible hath the Lord committed the Keyes as unto the first subject.
Whence I should thus reason.
To the Ministery and guides of that Catholike visible Church hath Christ committed the Keyes, as to the first subject, unto which he hath given his word, ordinances, Sacraments, Ministery primarily. This proposition is in terminis expressed and affirmed by Master Rutherford, nay determined as a conclusion beyond all gainesaying.
But (I assume) to an Oecumenicall councell, as the Totum representativum of all Churches, God hath not primarily, given to his Ministery, word, Sacraments, ordinances.
Therefore an Oecumenicall representative Church hath not the keyes given to it, as to the first subject.
The Assumption (which onelyonly needs proofe) sense and experience, the nature of the thing, Master Rutherford his confession in cases paralell and of like nature doth abundantly confirme. For its well known to every man, that after the Ascension of our Saviour, by the space of 300 yeeres, there was no generall councell in the world, were there neither Ministers sent, word not Sacraments dispenced, Pastors and Teachers executing their office, performing the d…ties of their places and charges, all that while to those, to whom, and for whose good, they were principally and primarily appointed?
2. Each man knowes, that the councell consists principally of those, who are Elders and Pastors in other Churches, and will a mans sense suffer him to say, that there must be Ministers sent to, teach and feed, and watch over these Ministers.
3. Nay doth not the examples and records of all ages evidence, that the preaching of the Word, administration of the Sacraments, &c. nor primarily nor secondarily is here attended? but the scanning of controversies, deciding and determining of doubtfull questions.
And lastly when Master Rutherford denyeth Ministers to have a Pastorall charge and watch over a Presbyteriall Church: because that watch onelyonly is appropriate to the particular Congregations, the care of whose soules they stand charged withall: By parity of reason. he will in no case impose this upon any Pastor, to be a constant watchman over a generall councell: not only, because its more then he can discharge, beside his care of his particular flock, but also, because it would seeme irrationall, that there should be a Pastor, and so a Ruler over those, whom he makes to have supreme rule over all Churches.
Hither appertains the seventh Argument of Master Rutherford touching the keyes given to the Catholike visible church: and therfore I formerly reserved it for this place, and shall now take it into scanning and consideration, and it is this, Lib. 2. c. 295.
When any scandalous person is delivered to Satan, he is cast out of the whole Catholike Church, therefore he was before his election, a member of the whole Catholike Church. For he cannot be cast out, who was never within, and when he is excommunicated, his sins bound, as in heaven, so on earth, i. e. not onelyonly in that tract of ground, where a handfull of a little congregation independent (as they say) of 10, or 20, or 100 doth ordinarily feed, but in all the visible world, where God hath a Church, and all, both within the little congregation and without, are to repute him as an hear then and a publican.
Answ. When we enquired touching that which gave formallity to a member of a Church or congregation, we then at large debated the question, namly, That visible profession did not make a man a member of a congregation, much lesse a member of all the particular congregations on earth, whether we refer the Reader. Only, we infer from that which was then proved, that he who was not a member of all Churches, he cannot be said to be cut off from all because he never was ingrafted into them: no more then a member of one individuall man, being cut off from his body or person can be said to be cut off from another, because these two men have the nature of man common to them both: or more plainely; because a member of one Corporation is dis-franchised and condemned to perpetuall imprisonment, as Traytor, therefore all other Corporations should dis-franchise him also, because these two are species of a Corporation in generall.
True it is, when one Church of Christ hath righteously cast out a man, All other congregations should account of him as such an out cast, approve of the sentence of the Church, unlesse any thing appeare to the contrary, and they should so expresse themselves, towards him, as such a one, whom the Lord Christ hath sentenced and judged as a heathen: and therefore becomes all, who are the subjects of Christ to judge so of him. As all the subjects of he Kingdome do account him a Traytor, and carry themselves towards him, as such a one, who is convinced and proceeded against, as such, in one City or Corporation.
This is the ayme of that answer which Master Rutherford alledgeth, from some, who say, That the party is excommunicated onelyonly out of that Congregation, whereof he is a member antecedenter; because Christ hath given the power of excommunication only to the Church: But he is excommunicated to all other Churches onelyonly consequenter, by consequent.
To this Master Rutherford sayes; I answer the plain contrary. He is antecedenter and formally delivered to Satan by the power of the Catholike visible Church, which is put forth in exercises and acts, before that Church, whereof he is the neerest member. Even as the left hand doth cut off the finger of the right hand, which otherwise should infect the whole body. Now it is not the left hand onelyonly that cutteth off the contagious and infectious finger, but the whole man. Deliberate reason and the will consenteth it should be done, for the preservation of the whole. The left hand is a meere instrument, and the losse of the finger, is a losse to the whole body: and the finger is cut off the right hand not antecedenter onelyonly, by the power of the left hand, but by the intrinsecall power that was in the whole body. Its true the contagion should creep through and infect the right hand first: and therefore incision is made upon the right hand first. When the Eldership of the Congregation delivers to Satan, it is not done by that power, that is intrinsecall in the congregation onelyonly, but by the power intrinsecall, that is in the whole universall Church. lib. 2. pag. 296.
We shall here pause a little, and as travellers use to do, view the coast how it lyes, because the path seemes dark, and the passage somewhat hazardfull.
I Answer then, If the Catholike Church put forth a power intrinsecall in the excommunicating of the offender and delivering him to Satan, (as it is here said:) It must be either an Oecumenicall councell, or a representative body of all, that must do this; or else all the Churches must have a hand in it.
1. An Oecumenik councell cannot excommunicate. For that which is not, hath no being, cannot put forth any operation. Non entis non est operatio.
But a generall councell was not after our Saviour by the space of 300 yeeres. There hath been none of late, by the space of many hundreds, and when there will be any, no man knowes.
And therefore it can put forth no intrinsecall power in this censure of excommunication, neither antecedenter, nor consequenter.
2. Nor can all the Churches be said, by any evidence of reason to have a hand, or put forth a power to this worke. For Master Rutherford his own principles are, one congregation hath no power over another, one Classis over another, one Provinciall or Nationall councell, hath no power over another. Whence the inference is plaine.
They who have no power, much lesse supreme power over another, they can put forth no power over another.
But (ex concessis) many Churches, Classis, Synods have no power over a congregation therefore they can put forth no power, much lesse antecedenter to this work.
3. Againe, they who put forth a power intrinsecall to excommunication, they must do it according to Christ his rule, and sutable to order prescribed by him.
But in cases of excommunication, especially those of obstinacy, the rule of Christ, and the direction of the Gospell require, they should examine, convince, admonish, before excommunication.
And therefore they must be throughly informed and fully acquainted with the offence, if they proceed regularly.
But all the Curches cannot be thus informed with the offences of such, who are excommunicated, nor yet are bound to be, antecedenter, to the dispensation of the censure. They are not bound to receive all the complaints of every particular Church, to heare and examine all witnesses, not bound to convene the offending party, nor hath any Church but that, wherof he is a member, power to do it.
And therefore according to the rule of Christ, they cannot put forth a power antecedenter to the excommunicating of him.
4. Beside if all the Churches put forth a power antecedenter to the excommunicating of the offender, before, the particular Church: then the sentence is known and past before the sentence of the particular congregation proceed: then there is no place left of Appeal to other Churches, because their judgement is past, therefore they need not require their judgement, but this Mr. Rutherford will in no wise allow, nor is it consistent with his principles nor indeed with reason.
5. If after the excommunication past in a congregation or Classes, when other Classes, Synods, congregations shall come to be acquainted therewith, and the proceeding therein, as irregular and unjust, they shall reject the sentence, as not suitable to the mind of Christ, and protest against the proceeding; They who in their judgements ever disallowed the sentence, and by their endeavour labour to repeale and oppose it; They cannot be said in reason to put forth an intrinsecall power, and that antecedenter in the execution of it.
And I suppose the Churches, who are of such a judgement would wonder to heare a congregation thus speake to them: Here is an offending Brother cast out of our society, for such obstinacy in evill: we have cast him out consequenter, but you have put forth an intrinsecall power antecedenter to our act, els it could never have beene done.
I suppose, if a Provinciall, nationall, Oecumenicall councell (that would condemn them for their sentence,) should heare them so speak, they would presently protest their innocency; and that they had no hand in it, they were never acquainted with their proceedings, for if they had, they should have professedly opposed them therein.
Lastly, if the whole Catholick Church put forth a power antecedenter in casting out every particular offender out of the Church: they also must needs put forth their power antecedenter in receiving him in: which reason and the experience of all ages gainsayes. That a congregation should consult with all the Churches on earth, before they absolve a penitent offender: there was no such law delivered to the Church of Corinth in that case, but as he blames them, because they did not cast him out, before he wrote: so he wisheth them to receive him in againe into communion, neither staying nor expecting, untill a generall councell was called for that end.
The similitude which Mr. Rutherford useth, hath a handsome colour to cousen the inconsiderate Reader, but being seriously weighed reacheth not the cause in hand.
It is true, the left hand doth not only cut off the contagious and infectious finger, but the whole man. Deliberate reason and will consenteth thereunto; and the finger is cut off, not by the power of the left hand onelyonly, but by the intrinsecall power in the whole body. I say all this is true, and there is very good reason it should be so: because the mind and will, and so the whole hath full and sufficient power in it selfe, and that peculiarly and properly appointed by God and nature to preserve it selfe, and prevent infection in any member, and rather to cut of the infectious part, then that the contagion should spread to the ruine oi the whole.
And it is so exactly in particular congregation; the chief officers, as the mind and will and the rest of the Brethren, as the whole, have intrinsecall power given them by Christ, and should put it forth in his name, and according to his order to remove an infectious member. But how unsuitable is it to require the same of other Churches, because they excommunicate in the generall nature of a Church with them, when in truth they have no power over a particular Church, and therefore as they cannot, so they should not attempt any such thing? For to lay aside now the consideration of an independent congregation, we will propound only, Mr. Rutherford his own principles for proof in this case.
Its confessed by Mr. Rutherford that a Church in an Island hath power of excommunication in her selfe: and therefore she may put it forth alone. And yet I suppose Mr. Rutherford will confesse, that a party so excommunicate is to be accounted a Heathen to all Churches as well, and as much, as any excommunicated out of a Church that hath neighbouring Churches near it: notwithstanding no other Churches have, and therefore can put forth no power, in the executing of that act of excommunication done by a Church in an Island.
The same also may be said of Classes and provinciall Synods, in regard of other Synods and Classes, over whom they have no power, by his own grant, and yet a person excommunicated in one regularly, is so accounted of by all.
And common sense will constraine a mans judgement hereunto.
The Major and Aldermen of one Corporation, must first be privy to the offence of any member in the Society, and then they have power to proceed against him, without either the power or privity of another corporation, though they be both members of the same Kingdome, and both species of a corporation, the common nature whereof is attributed to them both: because there is peculiar power left to them in their own place and precincts. The like may be said of a particular congregation.
These grounds thus made good by reason, will give in evidence against severall expressions of Mr. Rutherford as distant from the truth.
That sister Churches receive members of other Churches to communion by an intrinsecall authoritative Church power.
If he mean such an authoritative Church-power, as a congregation puts forth in excommunication, such a power these should put forth in admittance to communion: Its an Assertion neither safe nor sound, and a mans experience will teach him the contrary: For by authoritative Church-power we can enjoine our own members to come to the seale, or else censure them, but we cannot so deale with others, if it shall seem good to them to refuse to come.
He addes, Christ hath given an intrinsecall power to many consociated Churches to cast out a contagious lump, otherwise the consociated Churches are to exercise the punishment, of the avoiding the excommunicated person, as an Heathen, which followeth from a power which is no wayes in them; what conscience is here?
I Answ. A good conscience rightly guided by rule; For if by the mouth of two or three witnesses every word shall be established, as the Lord and his Law speaks: then much more shall a fact be established, that hath not the testimony of two or three, but of a whole Church, it may be so many hundreds to bear witnesse thereunto. And no man, nay no court in the world, can but yield to this evidence, before something appear to the contrary, unlesse against conscience they shall lay aside the expresse Law of God.
We shall propound a narrower case then this, and yet its so plaine that it will carry the judgement of any considerate man with it. Suppose a party going to some remote place, whether his occasion leads him, intends to joyne with the Church of Christ there set up: another person privy to his intention, and knowing the man undeserving, he gives intimation to a friend under his own hand and two others, that the party is scandalous for oppression and cousenage: when he shall desire entrance and acceptance, the letter is shewed, and witnesses discovered, and he justly denyed admittance, with is a just punishment justly inflicted upon him, and that which a good conscience.
In the case in hand, the argument forceth a fortiori. If we may account a man scandalous, and carry our selves towards him as such a one, under the witnesses of two or three, before the contrary be manifested: much more may we account a person justly excommunicated and demeane our selves towards him in a manner suitable to such a condition under the testimony of a Church of Christ, untill something shall appeare to the contrary.
But suppose the Church erre, and cast out the person Clave errante? shall a man in a brutish manner practise according to their proceeding, and not discern whether the censure be justly or unjustly inflicted?
Answ. This is not to practise after a bruitish manner, but to proceed according to such rules, better then which nor reason nor righteousnesse requires any: For under such a testimony the person stands justly excommunicated in mine account, and I must judge so if I will judge righteously. Jnstance. A person is accused in open Court of Treason upon three witnesses, which are pregnant and peremptory: The judge cannot but condemne the man, as such a malefactor; and in case he should make an escape, all that heare of the proceeding, they are to account him such a one, and to proceed against him as such, and yet cannot be said to practise brutishly, but piously and righteously, according to rules of reasonable nature, which God hath revealed in his holy word, untill the testimony given in be controlled and disannulled; so it is here.
Lastly I shall present unto the Reader and to Master Rutherford what himselfe hath writ in another place, and so leave this argument. lib. 2. p. 320. we find these words, the question being there propounded, since a scandalous person living betwixt two neighbouring presbyteries, and so likely to infect both equally and indefferently by his offence, why therefore should he not be cast out of both?
Master Rutherford his answer is this.
Though he dwell in the borders of two Classicall presbyteries, yet since God, the God of order hath made him a combined member now by institution of one presbyteriall Church, not of another, he is to be excommunicated by the one, not by the other.
A man would think at the first blush, If one classicall Church doe not excommunicate antecedenter: by the same proportion of reason many must not, nay none but his own classis doe excommunicate him, and therefore how can the Catholike Church be said to doe this antecedenter? but Master Rutherford best knowes his owne meaning, and this will occasion him to explicate it.