The Temple Measured, Part 6
Concerning the Power of the Presbyterie.
THe Presbyterie is to govern with great condeſcendencie,Prop. 1. and to labour for the conſent of the Church in caſes of moment. Magiſtrates themſelves are called Paſtors and Fathers (partly) becauſe they ought to be mild, (as Cauſabon and others have obſerved) in the execution of their power. Paſtors ſhould carry lambs in their boſomes, Iſa. 40. Magiſtratical Soveraignty of ſpirit,Luke 22. 1 Pet 5. is intolerable in Miniſters of the Church. It is better to be the Bride, then the Bridegrooms friend. Abrahams ſervant muſt intreat Rebeckah with kindneſſe, with bracelets and jewels, and carry her to his maſter with honour. The Prieſts were charged to take down the Tabernacle, and the Levites to bear it with great reſpect; and the Tabernacle was a type of the Church. Our Solomon will have his mother to be ſet at his right hand in a chair of State.Rev. 3. & 4. & 20. The four and twenty Elders have all thrones and crowns as Chriſtians,Cyprian ad Cl…rum, nihil ſine veſtro conſilio & plebi; conſenſu. Lib. 3. Ep. 10. & l 4. Ep 5. & l. 3. Ep. 22. & l. …. Ep. 10. & l. 5. Ep. 7. though not as Eccleſiaſtick Governours. Cyprian ſeemeth ſometimes to tender thus much reſpect to the common members or body of the Church (as when he ſaith, Vobis praeſentibus & judicautibus) but not a word of ſuffrage in antiquity, except in point of Election. And Cyprian is bold to write after this manner (hortor & mando) as to ſubjects. The Apoſtle is bold to threaten the rod to the Corinthians: Shall I come unto you with a rod? 1 Cor. 4 21. The more authority is conferred upon Elders, the more humble have they need to be: Caeſari, cui omnia licent, propter hoc, minus licet. I ſuppoſe, the power of Juriſdiction doth originally and eſſentially reſide in the body of members. Elders have their power either by Election or Ordination, becauſe there is no other ordinary mean of vocation. Election is neceſſary even from the people, becauſe they are to ſubject themſelves or withdraw, according as Elders preach for Chriſt or againſt Chriſt; and therefore the peoples election doth incompleatly (at leaſt) give the keys. We affirm that the power of Presbyters doth not eſſentially depend on Ordination, but on Election. The people have power to act, yea, even to adminiſter the Seals virtually and mediately, and give power by Election to the Elders. Election is now anſwerable to the hereditary vocation under the Law; and the Ceremonial Ordination was but circumſtantial to the hereditary right of the Levi…es. Election in all Societies doth ſubſtantially or eſſentially derive power, and correſpondeth to an hereditary derivation of power.*Ep. 65. p. 285. & 67. p. 289. & 13. p 365. Beza is onelyonly for an implicite conſent of the people, and that onelyonly in Election. The French Synods have condemned Morellius his Democracie, and eſtabliſhed the next Propoſition.
The commom members are not to govern by ſuffrage and coordinate authority together with their Elders.Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of conſent from all;Confeſſus ſeniorum eſt judicium Recleſiae. Calv. Inſtis. l. 4 c. 12. Sect 3. but conſent is not abſolutely neceſſary. The conſent of the people is not authoritative, but conſultative in reſpect of the Elders. Praeter electionem miniſtrorum, plebis nullas eſſe partes in Eccleſiaſtico regimine cenſemus: ſo Chamier.
1.Arg. 1. If the Presbytery be not inveſted with the power of Juriſdiction, then the Presbytery ſerves but for order;Cyprian by himſelf, or his … by it ſelf, either (in conſult a pl…e) did binde and looſe, cenſure and abſolve the lapſet, though he ſpeaks of the conſenſus plebis at ſuch times. Presbyters are but Prolocutors; every members is eſſentially and ſubſtantially a Governour, as well as an Elder.
2.Arg. 2. If the Elders are not to baptize and adminiſter the Seals but at the appointment of the Church in particular; then they have not compleat power of order, becauſe they have not compleat power to execute their proper acts which belong to the power of order.
3. The miniſterial Keys, or the Keys of execution, were given to Peter as an Apoſtle, Matth. 16.18, 19. They may be given to Peter before he was an Apoſtle, quoad promiſſionem; after he was an Apoſtle, quoad confirmationem; when he was made an Apoſtle,Arg. 3. quoad conſtitutionem. 1. Peter is here made oeconomus Eccleſiae; the keys of the Kingdom are given to Peter; and kingdom includes the Church. Peter is evidently diſtinguiſhed from the Church; therefore he doth not repreſent the Church. On this rock (ſaith the Lord Chriſt) will I build my Church; and unto thee will I give the keys: he doth not ſay Ʋnto it (as meaning the Church) out Ʋnto thee, meaning Peter, and diſtinguiſhing Peter from the Church.
Object. If it be objected, that the Keys are not given to the Church here mentioned, becauſe it is the univerſal Church:
Anſw. I reply, 1. The univerſal Church may as well be made the ſubject as the object of the Keys: as it is the object in particular viſible Churches, ſo it may be the ſubject alſo. 2. It may as well be made the ſubject of the Keys, as of the viſible Officers, 1 Cor. 12.28. 3. Is it probable that Pote… ſhould repreſent any other Church, then that which is expreſſed in the Text? 4. I ſuppoſe it hath been already proved, that there is an univerſal viſible Church. Secondly, Peters confeſſion argueth that this promiſe was made unto Peters perſon in way of reward. 3. Peter is made a principal ſtone of the Church, a ſecondary foundation, a maſter-builder. The doctrine of the Apoſtles is called a foundation of the Church:Eph. 2.20. Rev. 11. the twelve Apoſtles are twelve ſundamental ſtones of New Jeruſalem. Peter was named ſo, with reference to his Miniſtery. One and the ſame rule is not ſutable to Peter as an Apoſtolical ſtone, and as a Chriſtian ſtone alſo. Chriſt is the Rock, Peter a ſtone: Chriſt the matter or object of Peters confeſſion, is the Roc… not the Confeſſion it ſelf. The doctrine of the Apoſtles is a ſecondary foundation, Epheſ. 2. and Chriſt in the doctrine of the Goſpel is the fundamental Rock. The Confeſſion is not the Rock, becauſe the Rock is an antecedent to the Church; but faith or confeſſion is a concomitant. That which is revealed to Peter, is Chriſt in the doctrine or matter of confeſſion; and upon this is the Church to be built. The foundation is homogeneous to the firſt eſſentials of the building, viſible confeſſion is an accident to the Church as myſtical. 5. The Apoſtles had the power of the keys immediately from Chriſt; and where, if not in ſuch explicite paſſages as theſe are? 6. Let one place be found, where one of the Apoſtles alone is brought in as repreſenting the common members. I cannot finde Peter or any one of the Apoſtles ſo much as to repreſent the other Apoſtles, when our Saviour ſpeaks to them. When Peter ſpeaks in the name of all the Apoſtles, Joh. 6. and Matth. 19.28. Chriſt ſpeaks to all in the plural number; not to Peter onelyonly. It is queſtionable whether Peter did intend to ſpeak in the name of all in this place; and it is as queſtionable whether our Saviour intended all directly, in ſpeaking to Peter. 7. What is there in that Text to argue that Peter is here repreſentative, both as a member in common, and alſo as an Apoſtle? Apoſtolical power and Church-power cannot be conveyed in the ſame expreſſions, tum quoad praedicatum. & ſubjectum. *If Chriſt had ſaid, Thou art Peter, both a common member & an Apoſtle and unto thee will I give the keys; then there had been reaſon to have conceived that the keys had contained both Church-power and Apoſtolical power: but the Text doth not ſo ſpeak.Auguſtine ſeemeth ſometimes to apprehend that Peter did repreſent all Chriſtians; but Doctor Reynolds hath obſerved, that he affirmeth that Peter received the Apoſtolical Office here, Perſonam omnium Apostolorum gerentem, in Johan. Tractat. 118. It is evident that Auguſtine did not make the body of members the ſubject of executive power.
Object. Peter doth at leaſt repreſent the Apoſtles and their ſucceſſors.
Anſw. 1. The Keys may be given onelyonly to Peter directly here; becauſe they were in Peter wholly, and the other Apoſtles were not ſpoken unto. All power of execution is virtually in every Apoſtle. One Apoſtle hath as much power (in caſe there be but one) as all together.One Elder hath not a divided power, where there are more then one to conſtitute a Presbyterie. Arg. 4. 2. The Keys were given to all the Apoſtles by conſequence, though not in the way of repreſentation. 3. If Peter did now receive the Keys Apoſtolical, then he could not repreſent the common Preſbyters. The ſame rule, in the ſame expreſſions, cannot confer ſuch a different power as the power of common elders and the power Apoſtolical; the Text and the parallels do not admit of any ſuch repreſentation
The Apoſtles could not poſſibly repreſent the Church, Matth. 18. They are diſtinguiſhed from the Church, which they are ſent to gather. The Church gathered is the object of the Miniſtery of thoſe that are ſent. They are to teach them after that they have baptized
The Apoſtles could not poſſibly repreſent the Church, Matth. 18. They are diſtinguiſhed from the Church which they are ſent to gather. The Church gathered is the object of the Miniſtery of thoſe that are ſene. They are to teach them after that they have baptized them. 2. They have power of office, or actual power to baptize. 3. They are bid Ga up and down to teach all Nations. This place is thus far parallel to Matth. 16, and confirmeth the interpretavion precedent. But our Saviour here intendeth this commiſſion even to the ſucceſſors of the Apoſtles. I am with you (ſaith he) to the end of the World. In all congruity our Saviour underſtands by you, ſuch as you are; ſuch as are indued with authority to teach and baptize, as well as you: onelyonly the commiſſion is to be interpreted quoad materiam ſubjectam; and therefore the Apoſtolical commiſſion is not exactly quadrato to the common Elders. The promiſe of Chriſts preſence tended to the encouragement of the Apoſtles and their ſucceſſors, in the work of the Miniſtery, about which they were now ſent: and that power which is given to the Apoſtles here, is given to all Elders, as far as Scripture may permit.
5. Elders have as full power to baptize as to teach,Arg. 5. according to this Text; and by conſequence they have full power to admit members. Full power to baptize upon making a diſciple, without any intervening act of the Church, doth argue full power to admit, becauſe admiſſion is not a conſequent of Baptiſm.
6. If all members young and old, children and men;Arg. 6. if thouſands together muſt judge and govern upon conſcience, together with the Presbyterie. 1. It muſt needs interrupt the work. 2. It is work enough, a double labour for the Elders to inſtruct the Church how to judge. There is more time ſpent in informing the Church, then in determining the caſe.The members will make the keys flite about their Blders ears, if they have them. Muſt Elders hold the hands of the common members, (as the maſter teacheth Scholars to write) and act onelyonly by them? 3. Pride is an epidemical diſcaſe in Democratical Government. Who is ſufficient to hold the reins of authority! Where there are no ſtanding Magiſtrates in the Common-wealth, and in the Church no Governours at all, or none but Governours, the off-ſpring is like to be an Iehabed. 4. Confuſion and diſorder is inevitable. Turba ruunt. The Church ought to be a patern of punctual order. A Democracie is called by Plato, Nundi…ae populares. 5. As Churchwork muſt needs be too long a doing by ſo many, when it is caſie; ſo it muſt needs be done too ſoon by ſuch as are precipitant, when it is difficult. Some are conſcientious and ſcrupulous, others unſeaſoned, ignoran, youthful. This is a Pedocracy as well as a Democracy. The ſeat of Government is the ſeat of Wiſedom.
7.Arg. 7. It is naturally in the power of the Presbyterie to admoniſh the whole church, to ſuſpend the whole church in reſpect of the ſeals,1 Theſ. 5.12. It is intoletable that many whole churches ſhould convene and act …on…nctim, eſpecially for all offences. Arg. 8.otherwiſe they might be active in adminiſtring to thoſe which are known to be unworthy. This power containeth more then a negative reference to their elders. The church and its elders are not co-ordinate ſocieties in reſpect of ordinary execution. In Iſrael there was Soveraignty in the Magiſtrates or Princes. Amongſt the Romans, Imperium was in magiſtratu, Majeſtas in populo.
8. It is granted that Elders have full power in reſpect of ſome acts of juriſdiction; elders may ſend to, or ſpeak to one another for a word of exhortation, and not ask the conſent of the church. &c. And where are the ancient bounds? By what rule are they ſubordinate to the church in other acts? Are they not ſeparated to execute all the ſtanding laws of Chriſt? Why ſhould they depend upon the determinations of the people, who are choſen to interpret Chriſts laws unto the people, and that in way of authority, as being ſet over the people? Praeceptive power without corrective power (as one ſaith) is like a ſword without an edge.
9.Arg. 9. Deu. 21.5. The Elders are rulers, governors, ſet over the church, and have power to command, to admoniſh as ſuperior in authority judicial, 1 Theſ. 5.12. The church is charged to obey their elders, as over-ſhadowing perſons in that way of government, Heb. 13.17. The angels are rebuked for the corruptions of the churches of Aſia, as if it had been in their power to prevent and redreſſe. How could Diotrephes have the face to arrogate ſuch Prelatical power, if the Presbyters had not power of juriſdiction in their hands? The Levites were to carrie the Tabernacle under the prieſts, the government was praeordinately upon the prieſts ſhoulders. The church is to be carryed, not to carry; to obey, not to command; to be ſubject, not to govern. Thoſe that allowed elders nothing but foreign in the French churches, do wholy ſute our practiſe.
Object. The peoples conſent is neceſſary in the way of liberty, not in the way of authority.
Anſw. 1. If the peoples denial of conſent muſt bind the Elders, ſo that they cannot proceed, and the elders denial of conſent doth not bind the people when a caſe is voted, then the bodie of members hath more authority then the Elders. 2. If the elders and body of members have a negative voice for the binding of each other, then we make the church to conſiſt of two co-ordinate ſocieties, but altogether gratis, as far as I underſtand the Scripture. 3. A binding power is a power of authority, Matth. 16. and 18. Joh. 20. And authority may be natural as well as inſtituted. The people have authority by a natural law originally, the elders by a poſitive law. And if the people have power by a natural or hereditary right in point of ordinary execution, their authority of ordinary execution doth ſo far excel the power of elders, as heriditary Monarchy doth excel that which is elective, and ſo it is in an Ariſtocracy. 4. A neceſſity of the members conſent doth conſtitute church-government exceſſively Democratical. In Rome, in Athens &c. they were far from ſuch a Democracy, as wherein all the people did govern conſtantly with their Magiſtrates, and yet they are reputed Democratical. An abſolute Monarch (ſaith one) is not bound to a Parliament; and grant but an abſolute Ariſtocracy, a Parliament or general court ſhall have but a conſultative power, not a binding or authoritative power. Chamier profeſſeth that he hath not ſeen one that affirmeth church-policie to be Democratical. But if the conſent of the members be abſolutely neceſſary in ordinary execution, certainly church policie is Democratical, or elſe there neither hath been, nor is any Democracy in the world where there are Magiſtrates. Truth is, where Magiſtrates are bound to the judgement of the people in ordinary execution, they are but titular magiſtrates, and where elders are bound to the judgement of the members, they are but moderators or titular governors. 5. Liberty is relative,D…m…lcus Sil… in the Councel of Tr…, made liberty oppoſite either to neceſſity or ſervitude. Poteſtas in ſ… l…bert… dicitur, & diſtinguitur a p… ſtat… in ali…. Gr…. de Jure … l. 1. p 4. and imports directly (in a civil or moral ſence) but an immunity from ſervitude or authority; but the conſent of the members in admiſſions and cenſures, doth bind and looſe, and is an act of power over others; Liberty in propriety directly argues that a man is not under authority, but not that a man is in authority over others. A Jury in a Court is a tranſient Magiſtracy, though not a ſtanding Magiſtracy. The Commons in Parliament, which have a binding vote, are tranſient governors. 6. The conſent of the members doth give authority, therefore it is an act of authority. Nihil dat, quod non habet. The act of the elders in binding and looſing is an act of authority, and it is incomplete, ſeparated from the conſent of the members. 7. The conſent of the members in election, is an act of authority, therefore their conſent in point of execution (if it be abſolutely neceſſary, or if it be a reſignation of liberty in both) is an act of authority. Liberty imports directly an immunity from authority out of a mans ſelf; indirectly, that a man hath authority over himſelf. A free man is ſui juris, as he is properly ſaid to be free; now when a people reſigneth this liberty either to Magiſtrates or Miniſters, it reſigneth that authority which was formerly reſident in themſelves.… 65. p 28.5. Ruther p. 50. 8. Corrective and coactive power is authority, and this conſent of the members doth complete the corrective and coactive power of the people, over which they were governours. The conſent of the people is deſireable, and many godly men ſpeak much this way, which do not eſteem it abſolutely neceſſary. It is deſireable humani…atis gratia (as one ſpeaketh of a Parliament in an abſolute monarchy) not neceſſitas gratia. If Politicks do truly affirm thoſe Kingdoms to be beſt eſtabliſhed where their Kings are hereditary, and do nunquam interire (as they ſpeak;) how (miſerably) is that church conſtituted, that hath never any governors, or none but the ghoſt-like apparitions of governors? Our elders may well be called ghoſtly fathers, and ghoſtly governors, which have but the ſhadow of authority perfectly in them. I might argue farther from the definition of authority; authority in the general is but jus regendi, and if the conſent of the members do neceſſarily bind, and that jure divine, it is fully correſpondent to the definition. Azorius his definition of authority, or any other that ever I met with, doth make a binding conſent an act of authority: we uſe to divide power but into a power of might, and a power of authority; a power of liberty is reduced to a power of authority. Governors and to govern with coactive power, art conjugates. Are they not proper governors which ſhall govern the people over which they are governors, onelyonly when the people themſelves liſt?aAn Indian is bound as well as a member, to obey a miniſter, if a miniſter may preach to an Indian (vi officii.) It is not enough to ſay that the members are bound to obey the doctrinal ſentence of the elders (clave …) vi officii or in reſpect of a preceptive power; they are bound to obey the exhortation of any private brother, (vi materiae, which it but little different) when he ſpeaketh according to the rule, where there is no preceptive ſuperior or judicial power. It is but equal that governors or rulers ſhould have judicial power to conſtrain obedience, which is inconſiſtent with a neceſſity of the members conſent. If an abſolute Ariſtocracy be for the general leſſe dangerous then a Democracy, there is leſſe danger in the church then in the Common-wealth from ſuch an Ariſtocracy; becauſe the medium of government in the church, is rather ſwaſive then coactive; Elders are to govern verbo non gladia. Such governors do beſt become the Church, as may eminently repreſent the kingly office of Chriſt, at leaſt as evidently as the prieſtly and prophetical office of Chriſt. It is ſuppoſed that a King or Monarch may be complete in reſpect of ordinary execution, and yet the Soveraignty or Majeſty reſide in the Kingdom; and an Ariſtocracy may be complete in reſpect of ordinary execution, and yet that Soveraignty or Majeſty reſide in the Common-wealth.Where the people have power to ſet up and pul down Magiſtrates with an offenſive power, there is a Democracy in being or conſtitution, if not in ordinary action or execution. Epiſt 67. and 68. Arg. 10. Num. 21.16.17. 1 Chr. 26.And a power defenſive, or a power to except and interpoſe (in caſe of juſt defence) is connatural to all bodies or beings, civil or natural, where the Soveraignty or Majeſtie is loſt. or given away to ſuch as bear the enſignes of authority. Bexa is for an implicite conſent of the people in election, but reſolute againſt it in other caſes, non tantum periculoſum, ſed etiam iniquuns eſſe, totum caetum is ſuffragia witti. Epist. 83. pag. 36.
10. The relations of elders to churches do challenge power complete. They are antitypical; the eyes, heads, fathers, princes of the Congregation. Moſes and the Princes did repreſent Chriſt and his Apoſtles, and Elders. They are the Captains of the Lords Hoſt. Moſes and the Princes digged the well and ſang to it; to denote how Chriſt and the Elders do digge the well of ſalvation, and ſing the new ſong of ſalvation to the Iſrael of God. Though pro…ati… uni… be probati… nullius ſometimes: yet ſuch as theſe, both together and apart, may be vehemently perſwaſive. Some do ſcruple at the calling of the Miniſtere heads of the Churches, and indeed there is no univerſal head beſide Chriſt; but yet miniſters may be called heads of particular churches, in that ſence as they are fathers and rulers.
11. It was Gods Ordinance in Iſrael. In all Courts,Arg. 11. Lev. 13. Num. 35. Deut. 19.12. in the Temple, in the Cities of Refuge, in the Synagogues, the elders had full power of execution. The Prieſts did onelyonly determine concerning the Leproſie. The Levits themſelves did open and ſhut, were porters under the Prieſts. This Ordinance of God ſeemeth to be grounded on moral equity; we generally find an equity in Gods Ordinances, as well as a ceremony. And it is moſt ſutable to nature, it being unnatural for the multitude to execute. I is true that the people of God are …isted to a ne… communion with God in worſhip, then under the Law, but it is true in reſpect of the Elders as well as of the common members. And we are freed from the ceremony of the Moſaical Ordinances, not from the equity.
12.Arg. 12. That power which is aſcribed to the Prieſts and Levites, Ezek. 44.23, 24. muſt needs type out the power of elders in the Chriſtian church. The whole chapter and propheſie concerneth the Chriſtian church. The civil acts in Iſrael were a typical pattern of the Chriſtian church, as well as the Temple. The Prieſts and the Levits muſt ſtand in judgement, and judge and determine controverfies in the church, Deut. 19.17. By their word ſhall all strife be tryed. Deut. 21.5. They ſhall give the ſentence of judgement, and thou ſhalt not decline from their judgement: they are ſeparated for this purpoſe by the Lord, Deut. 17.9.11. Allegories are Argumentative, when they are evident. And though all things are not exactly typed out in the ceremonies, at leaſt in all ceremonies, yet it is our duty to obſerve that which is repreſentative. The Prieſts were types of all ſpiritual men in oppoſition to natural men, but they were types alſo of Elders in reſpect of their ſpecial office, as they are oppoſed to the Saints in general.
13.Arg. 13. Elders are titles of authority, the notation thereof alludes to the Elders under the Law. Paſtors are titles of authority, the notation thereof alludes to the uſe of the phraſe in the Scriptures, and it is applyed even to Civil Magiſtrates. Shepherds do govern as well as feed; and Elders are to feed by authority as well as by doctrine. The Prieſts under the Law had complete power in the Temple. 1. To admit into the outward Court. 2. To adminiſter at the Altar and Laver, the Covenants, and Doctrines, and the ſence of Regeneration, and Juſtification, of Mortification and Vivification. 3, To adminiſter about the Table and Candleſtick, for the increaſe of faith, and love, and joy. Thus the Elders are to inſtitute and make diſciples; and after inſtitution by the doctrine of the Covenants, to confirm by Baptiſm, and then build them up unto perfection, by teaching them all things, Matth. 28.18. Go, make Diſciples in all Nations, baptizing them, and teaching them to obſerve all things whatſoever I have commanded you. Admiſſion into the outward Court, ſeemeth to ſignifie initiation into the viſible Church; the Altar, and Laver, and Table, the gradual proceeding from grace to grace, of thoſe that are worſhippers of God in ſpirit and in truth, of inward worſhippers of God, of ſuch as belong to the myſtical Church, Rev. 11.2, 3. &c. True converts are firſt brought to the altar of faith, repentance, and mortification, and then to the laver, for the confirmation of ſanctification and juſtification, by the doctrines and ſeals of the blood and ſpirit of Chriſt.
14. What the Apoſtles could do in all Churches,Arg. 14. that the ordinary Elders can do in reſpect of ordinary adminiſtrations and ordinary exemption, within the ſphaeres of their particular Churches. And the Apoſtles could admit, excommunicate, threaten the rod, make decrees &c. They did not ask the vote of the Church in admiſſions or excommunications, Acts 2. 1 Tim. 1. Philip himſelf could admit without the Church; Acts 8. Paul bids Timothy and Titus to command and rebuke. Tit. 1. Mr. Cartwright hath done enough for this point in his Reply. If the Apoſtles had deprived the people of any power due to them in reſpect of their Elders, they would have taken election out of their hands: If the Apoſtles had power in all Churches (in reſpect of ordinary adminiſtrations) as Elders, then they differ from ordinary Elders, but as an Ariſtocracy in a Common-wealth, from an Ariſtocracy in one City, or as the great Synedrion of elders in Jeruſalem, from the leſſer Synedrions in the Cities. What power the Apoſtles had in all Churches as elders, that power all elders muſt have in their particular churches, becauſe they alſo are elders: The twelve gates of new Jeruſalem Rev. 21. are the particular churches, the angels are Presbyters, and are ſet to govern the gates; the gates are not to open and ſhut of themſelves, but the angels are to open and ſhut the gat…s in the uſe of the keys. The 4. beaſts Ezek. 1. compared with thoſe in Rev. 4. and the 4. orders of Levites about the Tabernacle, Numb. 4. may well ſeem to repreſent the elders of the Chriſtian Church, by which the Lord Chriſt is carried up and down to the World, in the chariot of church ordinances. The churches are repreſented by wheels, which ſhould readily follow the elders in way of obedience, neither go before, nor ſide by ſide, together with their Elders.
Object. The Apoſtles received their power immediatly from Chriſt.
Anſw. The ſame power may be derived mediatly, which is derived immediatly. The queſtion is concerning the power of elders, not concerning the manner of comming by it. And the Apoſtles power was univerſal and extraordinary.
Object. The Apoſtles wrote in the name of the church, as well as in their own name, Acts 15.
Anſw. 1. The Apoſtles were wont to reſpect the Church ſo, as to do all things in a brotherly manner. 2. The Church is not named in reſpect of authority, it had not authority over other churches: and thoſe decrees are called the decrees of the Apoſtles and elders Acts 16. Thoſe elders muſt be ſuppoſed to be extraordinary elders, elſe they might not be joyned with the Apoſtles in point of ſuch an extent in authority. 3. There was ſpecial cauſe to make mention of that churches conſent, becauſe thoſe queſtions did ſpring out of that church. It is certain that the Apoſtles could determine without the church; Paul had power to command and ordain, 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary, elders might be the churches meſſengers by way of intreaty, it was not by way of authority? 5. The Church of Antioch ſent to the Apoſtles and elders, not to the church. The Apoſtles and elders extraordinary, were a great and ſtanding Presbyterie of the univerſal Church.Act. 14. I ſee no intention or intimation of a Synod or aſſembly of Churches, in that act of the Apoſtles at Jeruſalem. The Apoſtles were onelyonly called foreign, as Chamier obſerveth.
Object. The Apoſtles had an infallible ſpirit.
Anſw. The infallibility of ſpirit anſwers to the tranſcendency and univerſality of power in all Churches. Ordinary elders have a ſpirit of excellency in reſpect of common members. If the infallibility of ſpirit in the Apoſtles may admit of a limitation in reſpect of election, why not in other acts alſo, if they had been connatural to the power of the members?
15.Arg. 15. It is ſutable to the law of nature, that the power of execution ſhould be committed by the multitude, to ſome elected and ſelected ones. Adam had been a perpetual Monarch of the whole world (according to a natural right) if he had not ſinned. What ſhould have deprived him of his natural titles? What need of altering the natural frame of policy? Bodin doth juſtly diſpute for the ancient power of Fathers. Fatherly power is the abſoluteſt image of Gods abſolute dominion, and the moſt exact pattern of all power. The natural conſtitution of the world yeeldeth no documents for a Democracy, for a Democratical execution of power. foreign.Homer. Facile imperium in bonos. Primum illud certum eſt (ſi humano judicio res aeſtimetur) nullum ſtatum aut pagi, aut vici, aut urbis, aut regionis aelieujus magis obnoxium eſſe turbis quam Democraticum: Beza Ep. 83. p. 365.
I conclude, Let this diſcourſe be compared with the practiſe of Reformed Churches, of the church of Geneva, and the peoples approbation or conſent, required by Calvin and others, will amount to no more then I have acknowledged. As for Cyprian, he could cenſure, yea even elect officers without the conſent, or counſel either of the Clerus it ſelf. If Calvin did attribute more power to the people in his writings then Beza, yet their practiſe doth argue an accord in concluſion. And Calvin in his Catechiſme, and in a Tractate de Coena Domini, attributes power of diſpenſing cenſures without the conſent of the church, unto the elders.
Object. Matth. 18. We are bid tell the church, and the church is no where taken for the Presbyterie in the new Teſtament.
Anſw. 1. foreign is uſed for any aſſembly in the new Teſtament, Acts 19.39. and therefore is applicable to an aſſembly of elders, even according to its uſe in the new Teſtament. 2.See Calvin. Inſtit. l. 4. c. ſ. 3.4.7. The Preſbyterie is called the congregation or church in the old Teſtament Namb. 35. with Deut. 19.12. Mr. Ainſworth and Mr. Cartwright have abundantly proved this point: and Mr. Cartwright alledgeth many places of Scripture to ſhew that church in this place, ſignifieth the Presbyterie: Mr. Rutherford affirmeth, the congregation in the old Teſtament is alwaies taken for the Presbyterie, when it is meant of an authoritative congregation. Our Saviour may well be ſuppoſed to conform his ſpeech to the old Teſtament, rather then to the new Teſtament, to the uſe of the phraſe, at that time when he ſpake, not ſo much to the future uſe of it, in the new Teſtament. 3. Our Saviour doth manifeſtly allude to the Presbyteries of the Jewes, and gives the Chriſtian church a pattern from the practiſe of the Jewiſh church. One would not think that our Saviour ſhould ſpeak of an unknown church, and not deſcribe it, becauſe he directs the diſciples to repair to it: to direct one to a place unknown and unknowable, is but labour in vain. Beſides, thoſe phraſes heathen and publican, and two or three witneſſes, do argue that our Saviour referred his ſpeech to the Jewiſh church. Two or three witneſſes were required by a State rule in their civil Judicature, and it was grounded upon morality, and therefore to be obſerved in their Eccleſiaſtick proceedings to cenſure. They might not have found out ſuch a rule (though naturally moral) by the reach of natural light: but being inſtructed by Gods Ordinance, they could eaſily diſcern the morality thereof, eſpecially the Prophets and men of God, which were raiſed up continually amongſt them. 4. The church is here explicated in the next words, What you ſhall bind, ſhall be bound in heaven. If the church had been taken for the body of members, it ſhould (in probability) have run thus; What it ſhall bind, ſhall be bound in heeven. 5. Elſe this rule did nothing concern the Apoſtles, conſidered perſonally: but they were perſonally to practiſe themſelves according to this rule. The Apoſtles were neither to judge together with ſuch a church, nor to be judged by ſuch a church as conſiſted of the body of members. 6. Is it likely that our Saviour ſhould bid a brother repair in the firſt place to the body of members? What do the elders then ſerve for? 6. The promiſe to two or three doth ſomewhat declare what church is here meant. The former words What you ſhall bind, &c. ſeem to be referred to the Apoſtles then preſent: theſe words Where two or three are gathered together in my name, &c. ſeem to be referred to ordinary elders which were to follow. And theſe two or three elders may juſtly be ſuppoſed to be an ordinary Presbyterie, and they are proportionate to the two or three elders which conſtituted Presbyteries in the leſſer cities of Iſrael. The two or three here intended, are not the ſame with the two or three witneſſes before mentioned. 1. Such a private proceeding doth not conſtantly admit of prayer. 2. Chriſts preſence in the midſt of them, argueth a more ſolemn aſſembly then that of the witneſſes. 3. So ſolemn a promiſe intimateth ſome great difficulty in the act to which it is applyed. 4. Our Saviour hath manifeſt reference to ſuch as did bind and looſe, in the words going before. 5. It is ſpoken in conformity to a church then erected, and to the proceedings then accuſtomed. The intent of the promiſe, argueth a greater latitude then is competible to that particular caſe of conviction. I might now charge the multitude of Incerpreters both ancient and modern, but it is done already by others. It is moſt probable that the Synedrion of Elders was called the Congregation, becauſe there was wont to be an aſſembly of people preſent in the place and at the time of Judicature; we call the Presbyterie the repreſentative church, upon another conſideration.
A ſecond general anſwer may be this, the church is ſometimes deſtitute of Elders. and then a Church properly ſo taken, is to be repaired unto immediatly. And our Saviour may lay down the rule ſo, as that it may ſerve for all times and all conditions of the Church.
Object. The Apoſtle bids the whole church of Corinth to excommunicate the inceſtuous perſon, and alſo all the Theſſalonians to mark a brother that walketh diſorderly, and to withdraw from him. 1 Cor. 5.
Anſw. 1. Women have no judicial power, though the Apoſtle writes to all, therefore other members may not have judicial power, though the Apoſtle writes to all. Such ſpeeches muſt be interpreted quoad materiam ſubjectam. And if women (notwithſtanding this place of the Apoſtle) muſt be denied judicial and co-ordinate authority, or power, or conſent, becauſe other texts do ſo require; why ſhould not other common members alſo (not withſtanding this place of the Apoſtle) be denied the like authority, power, or conſent, if other texts do require it? If there be any authority in Councels and Synods, then the conſent of the major part of members ſhall not be neceſſary, in many great acts which concern all; becauſe it is impoſſible for all churches to convene in their particular perſons. The Apoſtle wrote to the elders as well as to the members. Rom. 12 8. 1 Peter 5.1. 1 Corinthians 1.11. and therefore it is to be ſuppoſed, that the elders were eſpecially, if not wholy, reſpecter by the Apoſtle in ſuch inſtructions and commandements. 1 Corinthians 14. All are exhorted to ſee that all things be done decently and in order; but this is eſpecially (if not onelyonly, in point of immediate execution) the elders care and office. Elders are not onelyonly the members orators, or ſuch as we call moderators and prolocutors, to govern the actions and not the perſons of the aſſembly. Morellius his phantaſme (as one calleth it, who writes ſtrongly for the power of members) hath been generally condemned, eſpecially by French churches in their Synods.
Though common members were not equal agents with the elders in excommunications, and yet the Apoſtle doth not here undertake to declare in what order they ſhould concurr. 2. The church of Corinth was now to obey the Apoſtles ſentence, and did but put the Apoſtles ſentence with due and effectual ſolemnities in execution. The ſpirit of the Apoſtle doth denote his Apoſtolical ſpirit both of direction and correction. To direct with judicial authority, is to command with coactive power. The word (foreign) argueth more then a doctrinal determination. What ſpirit ſhould be preſent at the inſtant of excommunication, but his ſpirit of Apoſtolical inſpection or authority? Spirit here is to be interpreted, quoad materiam ſubjectam: truth is, the Church of Corinth (according to the original) is not made the nominative caſe to the act of delivering up to Sathan, only it is required that it be done when the church is gathered together. The Apoſtle then did excommunicate virtually and praeceptivè, Cartw. reply p. 67.the church of Corinth obedientialiter. Mr. Cartwright and others do conſent to this aſſertion. 3. It is apparent that the Apoſtles were wont to write ſo much to the whole church, becauſe the common members had ſpecial need to be inſtructed and incited to the performance of their duty, and in particular to the ſubmitting of themſelves to their elders. 4. We grant that the common members have ſomething to do in many church acts, and eſpecially in excommunications; they are to put the ſentence of the elders in execution in declining from the parties cenſured; What the Apoſtle attributes unto the whole church any where, is abundantly exhauſted and ſatisfied in the Churches doing of execution. Moſes applieth the phraſe of caſting out or putting away the evil one, to the peoples doing of execution, Deut. 17.7. See Ainſworth on the place. Moſes frequently applies the act of judging, killing, &c. to all Iſrael though they did what they did chiefly by their Magiſtrates, Deut. 13.5.9. &c. We do farther grant that the common members have a ſudordinate power of judgement, though not a co-ordinate power. A brother is under a power judicial of the body of members; but the body of members are under the judicial power of the elders themſelves, 1 Theſ. 5.12. Heb. 13.17. The Saints are brought in as judging the world, 1 Cor. 6.3. and they have a judicial power over the ſinful world, but it is ſubordinate, and they muſt judge dependently under Chriſt. The woman is brought in propheſying and praying in the Congregation, but ſhe muſt propheſie and pray in the church by no power formally, but onelyonly by participation. Joſhua giveth the ſentence againſt Achan, and all Iſrael ſtoneth him with ſtones, and burneth him with fire; thus all Iſrael muſt ſtone and burn the Achans of the Church with the judgements of God denounced againſt them in Gods fiery law by the miniſtery. The Prieſts muſt bleſſe and curſe at the entrance into Canaan, and all Iſrael are to ſay Amen: Deut. 27.14. The living creatures Ezek. 1. and Rev. 4. are to cry holy, holy, holy, and the Elders fall down and worſhip, and ſay Amen. The Saints ſhall judge the world under Chriſt, and yet have not cauſe to expect ſo much as a conſultative power together with Chriſt. All in Iſrael were to obſerve a due diſtance by meaſure, from the Prieſts and Levites, in their paſſage over Jordan. Joſhua 3.4.
Object. The Church is the Spouſe or the Bride.
Anſw. She is not yet married, onelyonly eſpouſed or betrothed, and therefore may not have the keyes in poſſeſſion. 2. She is yet under age, unfit for government. 3. She is but figuratively a Spouſe, and being conſtituted of ſo many perſons, unmeet to govern in point of ordinary execution. 4. The Church of Iſrael was a ſpouſe, & ſocia domus as well as the Chriſtian Church, and yet ſubjected to the Prieſts. 5. The Spouſe is kept under Magiſtracy, and why not under the miniſtry? Why not under both together? Edicunt reges, indicit feſta ſacerdos.
Object. All the Saints are kings.
Anſw. In ſome common reſpects, but not in reſpect of ſpecial office. They are kings in reſpect of Church power or Church government, fundamentally and eſſentially: yet I do not find that the Scripture in the attribution of this title unto Chriſtians, hath reſpect to the power which viſible Chriſtians have over one another in ſpecial, whereby they judge thoſe that are within; but in reſpect of that power whereby they reigne over themſelves, and over the world. Rev. 11. All Saints are called Kings in reſpect of Chriſtian power, as myſtical members, not in reſpect of Eccleſiaſtick power. 2. They were kings under the Law, and yet ſubject to the Prieſts and Levites. 3. They are prieſts as well as kings, yet they are not Prieſts in reſpect of Eccleſiaſtick power, according to the Scripture phraſe. They may not ordinarily preach and adminiſter the ſeals by turn, or every man in his courſe. 4. They may be kings in reſpect of a Chriſtian power, myſtically, and yet be no more exempted from miniſterial authority, then from Magiſtratical authority. They are not kings litterally and properly, but figuratively or myſtically.
Object. Elders are miniſters, ſtewards, ſervants of the Church.
Anſw. Reſpectively; finaliter & objective, not abſolutely or properly. 2. They are fathers as well as ſtewards, the ſtewards of Chriſt in propriety. 3. If they are ſervants in propriety, then they muſt not govern over the Church, or with the Church, but obey the Church. 4. The Apoſtles were ſervants as well as ordinary elders, yet they governed without, the concurrence of the Church in way of conſent. The Church is the object of the elders miniſtry in p…r…, but in this reſpect Angela and Magiſtrates are alſo ſervants to the Church: Elders are not ſervants of the Church in propriety, in way of ſubjection, they are actually over the Church, the governors of the Church, the ſervants of Chriſt, the whole Church is ſubject.
Object. Elders muſt not have Lordlike power to excommunicate the whole Church.
Anſw. Lordlike power is not denominated from its extent, in reſpect of the object of their adminiſtrations; the Apoſtle had an extenſive power over all Churches, and yet not Lordlike power. Lordlike power conſiſteth in Magiſtratical commands, laws, and mediums of puniſhment, and in an imperious execution of power. If the authoritas be in magiſtrates in reſpect of ordinary execution, he may puniſh the whole Common-wealth one by one, nay altogether (de jure) in point of ordinary execution (in caſe juſtice requireth it.) If the Church may excommunicate Elders, and yet have no Lordlike power, then Elders may excommunicate the Church without a Lordlike power.
Object. The whole Church cannot be excommunicated, becauſe excommunication is a caſting out of the Church.
Anſw. Excommunication is eſſentially caſting out of Church eſtate. 2. A particular Church may be caſt out of the univerſal Church. Junius and all ſeem to deny an unity integral or viſible in the univerſal Church, yet they generally allow of a judicial power in Synods and Councells; and how is that poſſible, unleſſe there be an univerſal viſible Church? But I am not to urge this point at preſent.
Object. Elders are hereby made inexcommunicable.
Anſw. It is more ſutable that Elders, that Governors ſhould be exempted from excommunication (in point of ordinary execution) then thoſe which are governed. 2. The major part of a particular Church is made inexcommunicable wholy, if particular Churches are neither ſubordinate to their Elders, nor to Synods and Councells. 3. We ſuppoſe that Elders of particular Churches are ſubordinate to Synods and Councels, and that the majeſty reſideth principally in the Church univerſal. We ſuppoſe that Elders are ſubordinate to their particular Churches in reſpect of a defenſive power in the way of excommunicating or withdrawing. As Elders are ordained by Elders, ſo it is meet that particular Churches ſhould make uſe of Elders in the depoſing and excommunicating of an Elder. 5. We may put a difference between an ordinary and an extraordinary power. A magiſtrate may be ſubordinate to his people in whom the majeſty doth reſide, in point of extraordinary execution, notwithſtanding he hath power (in point of ordinary execution) to inflict capital puniſhment upon the people: Poteſtas eſt in Magiſtratu & principe co modo, ſub quo tranſlata est. Suar. de lege humana. The practiſe of the Churches from the beginning of the World doth ſhew, that they have not thought the conſent of the body of the Church abſolutely neceſſary. Some godly writers have ſeemed to be in amaze when they have ſpoken of the conſent of the members; but what hath been their own practice? Thoſe of Reformed Churches for the general, which have ſpoken moſt fully for the conſent of the people, have excluded it from being co-ordinate with the ſentence of the Elders. See the opinion of the Leyden Profeſſors, and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the ſame chapter,Res in Preſbyteri… praejudicata, ſertur ad populum. Cal. Com. 1 Cor. 5 4. requires no more then that excommunication be carryed (conſcia plebe.) Yet we muſt all proteſt againſt the magiſtratical and imperial Soveraignty of Antichriſt, and all Prelatical Spirits. Chriſt and his Miniſters do govern like the ſweet fig tree, the ſat olive, and the true vine, not like the bramble that hath neither ſhadow nor good fruit. It is obſervable how the Church is delineated Cant. 7. where the body of members is elegantly diſtinguiſhed from the Elders, as the body from the head. 1. Her ſhoes and feet do denote her heavenly converſation and patience, eſpecially in the ambulatory courſe of the primitive Church for the converſion of the world, Epheſ. 16.15. 2. Her thighes, navel, and belly, do repreſent her as the fountain of procreation and converſion. The Church is the mother of all living, The graces of the Spirit are the jewel-like joynts of her thighes. The Church is the font of the world, filled with the liquor of grace, and out of her belly flow rivers of living water unto the regeneration or converſion of the world. Her belly is compared to heaps of wheat, beſet with pleaſant lillies, to ſignifie that Chriſt conveigheth himſelf to the world as the bread of life, by the Church in her womb all the infant converts of the world are nouriſhed unto eternal life. Jeruſalem is the mother of us all. 3. She is deſcribed with breaſts, to declare how ſhe nurſeth her new born babes with the milk of the Word. But how, and by whom doth the Church conceive, bring forth, and breed up her children? Her head is indued with variety of gifts, for teaching, diſcerning, and governing; that is the ſeat of wiſdom and government, the body is the region of ſubjection. To conclude, the key of authority is in God, the key of excellency is in Chriſt; the key of miniſtry is in the Church fundamentally, in the Presbyterie for execution. A primo omnia, per ordinem omnia, ad finem omnis perfectio, & rerum omnium quies ordo eſt perfectionis ſola & inevitabilis via.
Iſaacus a Telia. I underſtand by the keys in the Text, the official or ſtewardlike power of adminiſtring the word and prayer, the ſeals and cenſures in the Church. Election is an act of eſſential authority, directly and primarily, of derived authority ſecondarily and conſequenter. In caſe the Presbyterie doth cenſure the Church by vertue of derived authority, and the Church the Presbyterie by vertue of eſſential authority, other Churches muſt judge which cauſe is juſt, by the rule of Chriſt in the Word. Presbyters are not ſubject to the common members in cenſures of ſuperiority. In Iſrael the Elders or magiſtrates were primitively elected by a Democratical power, and yet were not ſubject to a Democratical power being once elected. A power in the people to ſet up and depoſe their Magiſtrates in way of authority, conſtituteth a Democracy. The fraternity hath a defenſive power to non-communicate with their Elders, or power of a defenſive excommunication, with reference to their Elders. One Church hath a co-ordinate power of defence,Jus eſt vel rectorium vel aequatorium. in relation to another Church, not offenſive power. In an Ariſtocracy or Monarchy. the people have a defenſive power to repel injury, not an offenſive power.
The Elders of the Church have power of order to act in all Churches upon the intreaty or conſent either of Elders or the Churches themſelves 1.Pro. 3. It is natural to all bodies to act for their mutual edification. 2. The ſeals and ſuch like adminiſtrations have a common relation, to admit members; to diſpence cenſures, hath a particular relation to a particular Church; but the word and ſeals have a common and general relation to all Churches equally. 3. There is a ſacred-aptitude, though no indeleble Character imprinted on Elders, elſe they are not accomodated to adminiſter holy things, eſpecially ſuch things as are holy by inſtitution. This miniſterial aptitude or fitneſſe, hath relation to holy things in all Churches; there is nothing wanting to execution but orderly permiſſion. 4. The ground of dividing the Church into particular Churches doth warrant this power; We are many Temples or Churches for edification ſake. If there had been many Temples in Judea, what could have hindred the Prieſts from miniſtring (as occaſion required) in any of them? 5. We allow communion of Members, why not of Miniſters? As Miniſters depend on their particular Church for Authority to diſpenſe holy things, ſo Members depend on their particular Church for Authority to partake of holy things. As it is a priviledge to partake, ſo it is grounded upon Authority; a Member may challenge communion. And it is a priviledge alſo to diſpenſe holy things, though dependent on Authority. 6. The Churches do mutually allow and ratifie one anothers acts: One Church admitteth Members for all Churches, and one Church electeth Officers for all Churches; one gate of Jeruſalem admitteth into the whole City, Rev. 21. One Elder hath a general relation to the univerſal Church, as well as a ſpecial relation to his particular Church. To ſay no more, it is ſufficient that ſuch a power of Elders tendeth to the edification of the Churches, while nothing can be produced in oppoſitum. The Apoſtle doth implicitely command us to do all things which are for edification (confideratis conſiderandus) when he commandeth us to do all things in ſuch a maner as may be for edification, 1 Cor. 14. What hath been ſaid for the Unity of the Church, doth ſhew that there is no ataxis or diſorder in this communion of Elders. There was no queſtion in Primitive days concerning the power of Eldere, in reſpect of Ordination, Adminiſtration of the Seals, and Preaching of the Word in all Churches. It is commonly known that Anicatus permitted Polycarpus to adminiſter the Sacrament in his Church. See Magdebar. Centariatores.