Narration of Some Church Courses, Chapter 6
CHAP. VI.
Of Church-power, or the power of the Keyes, the firſt ſubject in whom it reſides, and the exerciſe of it in generall.
1. THey hold that every ſuch companie (as aforeſaid) though never ſo ſmall, conſiſting of private perſons only (i.e. ſuch as are in no church-office,) and perhaps all illiterate too, yet is rightly and immediately intituled to all the priviledges of the viſible Church of Chriſt, and inveſted with all EccleſiaſticallqWho would not long to be ſoon churched in this way, ſeeing thereby immediately they might be indued with ſo vaſt a power? This is a ſweet morſell, no marvell if peoples teeth water for it. But where or when did God ſo grant all this power over to the people, that yet he excepted the Sacraments, and them only out of the charter? ſurely either he gave them all or none. The neceſſitie of which conſequence ſome Browniſts perceiving, therefore of late (here in London) have claimed and contended for them alſo. The word and Sacraments (in our Saviours commiſſion) are knit together, Goe preach and baptiſe, and both ſettled upon the Miniſterie. But our brethren have here divided them, and made preaching common to the people: And though our brethren intend not ſo, yet in event poſſibly this may nouriſh in the vulgar ſome fragment of poperie, as if the Sacraments were more excellent then the preaching of the Word, they being reſerved as peculiar to the Miniſters, this common to others with them. power from Chriſt, as the firſt and proper receptacle thereof, have the Keyes of the Kingdome of Heaven committed to them, and may now forthwith adminiſter and partake of all church-ordinances (except onelyonly Sacraments) execute all Church-cenſures, and tranſact all their owne buſineſſes within themſelves. Anſ. to 32. q. p. 10. 41, 44, 48, 49, 50. Cott. cat. p. 10. R. M. to W. R. R. M. to E. B. p. 4. | J. W. anſ. to. 10. quest.
See Rob. juſtif. p. 106, 107, 112, 121, 122, 125, 126, 127, 138, 190, 113, 167, 184, 198, 331. Sions royall prerog. Preface. Barr. diſcov. p. 39.
2. The particular ſorts of which Church buſineſſes are theſe. 1. Admiſſion of more members into their Societie. 2. Authoritative admonition of members offending. 3. Binding and excommunicating of ſuch as having offended prove incorrigible. 4. Looſing and authoritative forgiving ſuch as upon admonition and excommunication do repent, re-accepting them into the communion of the Church again. 5.rHow weake good people are and inſufficient without their guides aſſiſtance, to examine Miniſters abilities, to judge of Doctrines, and other matters touching perſons and things needfull to the exerciſe of Church-government, he that pleaſe may ſee in our brethrens late Apologeticall narration, p. 24, 28. Beſides, the experience of the Boſtoners in N. E. who generally would have choſen Mr Wheel-right (the notorious Familiſt) to have been co-teacher with Mr C. there, had not ſome few withſtood it, as I. P. told W. R. Making, i.e. examining, electing, and with impoſition of hands ordaining their Paſtours, and all other their officers. 6. Unmaking, i.e. degrading and depoſing them again, when they ſee cauſe ſo to do. 7. Preaching, i.e. expounding and applying the word with all authoritie to the ſeverall uſes of their members. 8. And generally whatſoever elſe may concerne the edification and ſpirituall good of that ſocietie (ſave onelyonly the adminiſtration of the ſeales.) And all this before they have any officers, or if they have any, yet without reference to them as officers at all. 9. And when they have Miniſters then they have Sacraments too. Anſ. to 32. q. p. 10, 15, 41, 42, 44, 45, 48, 49, 50, 68. Cott. cat. p. 10, 11, 12. Diſ-courſe of Cov. p. 23. Anſ. to 9. Poſ. p. 62, 70, 76, 77. J. W. anſ. to 10. queſt. R. M. to E. B. p. 4. | R. M. to W. R. Apol. p. 24.
Rob. juſtif. p. 9, 111.
3. All which things they claime to themſelves power to doe without anyſWhen officers are not yet ſetled in any Church, or being once ſetled do fail through caſualtie, it is agreed upon on all hands that ſome extraordinary courſe is to be taken. Let it therfore be conſidered whether it be not more proper and neerer to the ordinary rule, to call in the aſſiſtance of the officers of ſome neighbouring churches (by vertue of that communion of Churches which themſelves acknowledge) to ſupply the wan: of their owne officers in examination, ordination, and depoſition of Miniſters, &c. rather then to uſe meere private perſons, i.e. non-officers of the ſame Church? authoritative concurrence or aſſiſtance of any other Churches or their officers, which they hold unlawfull in others to offer, and in themſelves to accept or admit. Anſ. to 32. q. p. 41. R. M. to E. B. p. 10.
Rob. juſtif. p. 335, 339.
4. Therefore they ordinarily convene together (before they have any officers) and hold publike Eccleſiaſticall meetings, and execute all Eccleſiaſticall duties and officestHereby it comes to paſſe that becauſe oft-times their Churches are long without Miniſters, that they are alſo long without Sacraments, both the Lords Supper for the elder people, and Baptiſme for their infants. (Sacraments only excepted) by meere lay men, that neither are, nor perhaps ever ſhall be officers in the Church.
5. This Church (being thus inveſted with all Church-power) deriveth part thereof upon her officers, viz. ſo much as ſhe cannot conveniently execute her ſelfe, and the reſt ſhe keeps ſtill in her own hands and executes accordingly. Anſ. to 32. q. p. 57. R. M. to W. R. | R. M. to E. B. p. 4.
Barr. Diſc. p. 223.
6. The officers have no power in Church matters, but what the Church deriveth on them, and which ſhe may revoke, and reſume unto her ſelfe, if ſhe conceive they doe not uſe it well. Ibid. And therefore ſhe may call them to account for their actions, though they were even Apoſtles themſelves. J. Cott. on 5. viall. p. 10.
7. The officers are all but the ChurchesuWhere ſaith the Scripture that the Church ſhould rule her officers, and the officers obey the church? we find that officers are called rulers, and people are commanded to obey them in the Lord frequently, 1 Tim. 5.19. Heb. 13.17. but the other we never find. We find indeed the Apoſtles call themſelves the ſervants of the Church, as Chriſt alſo made himſelfe ſervant unto all, but that is not to be underſtood properly, but metaphorically, and by way of ſome ſimilitude, unto ſervants, who (it good) do ſeek their maſters good, and are for their profit not their own; ſo did Chriſt and all the Apoſtles ſeek the Churches good, not their own, and ſo all Chriſtians are commanded to ſerve each other in love; But we may not thence conclude that therefore every Chriſtian is in peoprietie to be anothers ſervant, for then who ſhould be maſter? much leſſe that the Apoſtles were properly the ſervants of the Church, who gave rules to the Church what to doe, and how to walk, but received none from the Church, leaſt of all that Chriſt was ſo, who both was and is the head of that body, and King of that Kingdome. We read alſo that Miniſters are to do the acts of their miniſterie in the Name of Chriſt, and by his power, 1 Cor. 5.4. Matth. 28.19. Mat. 7.22. But that they act in the name of the Church, or by the power of the Church, ſuch phraſes we do not reade them, and therefore we do not beleeve them. ſervants in proprietie of ſpeech, and ſhe is the miſtreſſe, the queene. In all things ſhe hath the power of decreeing, and they with her, as others, the meaneſt members of the Societie: but as Miniſters, ſo they are only as her mouth to ſpeake and her hand to act what ſhe decrees, doing all things for her, by her power, and in her name. Ibid. Mr N. to W. R. | R. M. to W. R.
Rob. Apol. p. 49. Rob. justif. p. 121, 122, 138, 166, 178, 180, 185, 303, 322.
8. ThexAnd this were well too, if this ſervice of the Church were reſerved only and intirely to the officers, but alas, this is but cōmon to them with other members. For, if either the officers be not, or be abſent, or refuſe (through ſcruple of conſcience perhaps) to act according to their mind, they will (and they hold they lawfully may) call forth any other member whom they judge fit, and enable him with their power to doe all that which their officers ſhould have done: Sacraments only excepted. acts which they aſcribe unto the officers, are ſuch as theſe: viz. 1. To declare unto their people the mind of God in any matter, to adviſe, counſell, exhort, reprove, &c. 2. To moderate in Church meetings, that order may be obſerved by propounding of things to be debated, gathering of voyces, pronouncing the ſentence accordingly. 3. To execute all the Churches decrees, in admiſſion of members, ordination of miniſters, admonition, excommunication, &c. Anſ. to 32. q. p. 57. Cott. cat. p. 3, 10. Cott. on viall 5. p. 9, 10.
Rob. juſtif. p. 9, 111, 114, 116, 121. Cannes neceſſ. of ſeparation, p. 135.
9.yThis body is all eye, and all tongue, no diverſity of members, all governours, none to be governed. All teachers contrary to the Apoſtles rule, Are all teachers? 1 Cor 12.…9. And if their reaſons for this be well examined, it will appeare they make as much for women to rule, as men. No marvell then if this be ſo that they complaine in print and otherwiſe, that Miniſters are ſlighted amongſt them, yea, trampled upon by ſome, Cott. on vial ſecond, p. 24. Maſter H. to S. A. They profeſſe to condemne Morellian and popular Government, but what can be more popular then this, wherein all have equall power to decree, and any of them may be uſed to act as well as the officers, and the officers are uſed as meer ſervants to the body, which is the Miſtreſſ…: At moſt they are but as the Speaker in the houſe of Parliament, or as a Moderator in a Synod, which rule not but are rather ruled. Every member of the Societie, that is of yeares (except women) hath equall power with other, even with the miniſters themſelves (as they conceive) in propounding, debating, objecting, anſwering, and in judicially decreeing, and giving ſentence in all matters of the Church, whether pertaining to faith or manners, doctrine or practiſe whatſoever. W. T. to P. H. | Mr W. letter to a friend. | Anſ. to 32. q. p. 44.
Barr. refut. of Giff. p. 81. and in his Diſcov. p. 36, 38, 125, 223. Rob. juſtif. p. 9, 111, 121. Sions royall Prerog. Preface.
10. And therefore although the officers may lawfully prepare matters in private for the Churches hearing, yet they hold all things ought to have a full publike debate in thezThis popular government makes good ſtore of work both for Miniſters and people, eſpecially if the body be numerous, as the Apoſtolicall Churches were, and ours ought to be (if conveniently they may) and if they muſt all conveene in one Congregation, to he are, examine and debate all matters till all be ſatisfied, and brought to one unanimous vote. It will not be one houre or two in a weeke, nor in every day of the weeke, nor ſearce all the whole weeks time that will ſuffice to finiſh all buſineſſes that may fall out. And what time ſhall the Miniſters then have for ſtudie and other duties, or the people to follow their worldly callinge? This courſe ſeemes neither agreeable to the wiſedome of God, nor profitable to the weale of the Church. Beſides, the time of keeping their courts (on the Sabbath day) ſeemes many wayes inconvenient: It muſt needs tire men out (both Miniſters and people) make them forgetfull of what they have heard, neglective of private and domeſticall duties, fill their heads and tongues full of worldly diſcourſes, and their hearts of carnall paſſions and diſtempers, all which are enemies to the right obſervation of the Lords day. Object. They finde no ſuch inconvenience, their Churches have few offenders, and when they have, matters are ſoon diſpatched. Anſw. It may well be, now whiles their choice materials romaine, and their numbers are ſo ſmall and inconſiderable, but when their Churches ſhall grow numerous, and their materials (in proceſſe of time) ſhall degenerate, as they muſt needes, will not theſe inconveniences, and many more follow then? preſence of the whole Societie, that ſo they may be able to give their ſentence in faith. Apol. p. 31. J. C. printed letter, p. 4. which is therefore uſually done on the Sabbath day after Evening Sermon.
Johnſ. plea, p. 307. Rob. apol. p. 38.
11. Whether matters be carried amongſt them by moſt voyces or no, is not ſo generally agreed upon. Some affirme that the major part carries it againſt the leſſer part, yea, though the officers be in this leſſer part, and do ſhew ſtrong reaſon to the contrary. Mr M. to J. M. Others, that the whole body muſt agree elſe nothing proceeds. J. P. to W. R. Anſ. to 32. q. p. 60, 61. Some, that things are not carried by voyces at all, but byaThe queſtion here it not what ought to be done in foro conſcientie, & divino, but in foro eccleſie, & externo. It will be granted on all hands that all things in the Eccleſiaſticall (as civill) Court, ought to be done according to truth and right. But ſuppoſing a difference do ariſe, and both ſides pretend to truth and right; (our brethren denying any others to interpoſe otherwiſe then by way of advice) the queſtion is then, Whether nothing ſhall be done, which in the end amounts to little leſſe then Anarchy, the mother of conſuſion, and this of deſtruction: or that (ſeeing the officers may not) the maior part of the people ſhall corey it in foro externo? Reaſon, and the Examples of all other judicatures doe ſeeme to conclude that the moſt voyces of the Judges ought to take place. truth and right, and according to God. Anſ. to 9. Poſ. p. 72. Anſ. to 32. q. p. 58, 60.
Barr. diſcov. p. 78, 261. Johnſ. plea. p. 307.
Sometimes they grant indeed all things are curried by conſent of all; but then they explain it thus, viz. That if it fall out that any leſſer number doe diſſent, then the greater indeavour to give unto, or to receive from them due ſatiſfaction; which if it be done then all agree in one vote. If the leſſer party diſſenting neither can give ſatisfaction to the greater, nor will receive ſatisfaction from them, but ſtill perſiſt in diſſenting, then doe the maior part (after due forbearance, and calling in the counſell of ſome neighbouring Churches)bIndeed it were much better that the whole Church, and every member thereof did conſent, but to extort and force a conſent after this manner, ſeemes not only harſh and uncharitable, but alſo fooliſh, yea, deſtructive too: For either the aforeſaid admonition may ſometime proceed to an excōmunication or not: If it may not, then 'its vain and of no efficacie to compell conſent; it may rather occaſion contempt. If it may, then (as ſuppoſe it be in the caſe of admiſſion of ſome member) for the gaining of one man (and that perhaps none of the beſt neither) 7, 10, or 20. may be loſt, and be cut off from the Church. But were it not better to let all things currantly paſſe by the moſt voyces, then thus by ſeeking to force an univerſall conſent to expoſe the Church to ſuch dangers and inconveniences. judicially admoniſh them; who being thus under cenſure, their voyce is now extinct, and made voide. And ſo the reſt proceed to vote, which vote is now the vote of all the Church, viz. of all that have the power of voting therein. Anſ. to 32. q. p. 58, 61.
12. Notwithſtanding all this power aforeſaid, by them attributed to this Church, when it is yet young, of very ſmall number and without officers too. Yet doe they deny unto it (though growne never ſo numerous and well furniſhed with godly and learned officers, and withall ſtrengthened with the conſent of other Churches, and the Chriſtian Magiſtrates authoritie)cYet contrary to this Article, I beleeve, themſelves take libertie to appoint ſome humane obſervances, or which is worſe, to impoſe them on mens conſciences for divine Ordinances. all power to make any particular rules or lawes in things indifferent (conducing to the better government of her ſelfe, and more orderly, and more edifying performance of Gods worſhip, and uſe of his Ordinances) according to the generall rules of Scripture in ſuch caſes provided. Anſ. to 32. q. p. 66. Cott. cat. p. 9. R. M. to E. B. p. 9.
Barr. diſcov. p. 84, 255. Rob. Apol. p. 73.