The Way of the Churches of Christ in New England, Tract · Chapter 5
CHAP. V. Touching the Diſpenſation of the Cenſures of the Church.
SECT. I.
WEE proceed not to Cenſure, but in caſe of knowne offence, and ſuch offence as cannot be healed without Cenſure. Two ſorts of offences there be, ſome private between Brother and Brother; ſome publick and notorious, being knowne to the whole Church; or at leaſt to many. And of them, ſome are more groſſe and hainous, ſome leſſe.
If the offence be private between Brother and Brother, the Brother offended is to follow the Rule of Chriſt, Mat. 18.15, 16, 17. That is, firſt to goe and tell him of his fault, or (as the word ſignifieth) Convince him of his fault, and to admoniſh him of it privately; So that the plaiſter may be no broader then the ſore; private admonition is moſt ſutable to a private fault, and expreſſeth both the wiſdome and love of the Brother, who in ſo doing, both healeth and covereth the offence at once: If the offender take the admonition in good part, (as taking part with the admonition againſt his owne ſinne) the Brother hath wonne and gained him both to God and himſelfe: to God by repentance; to himſelfe by this experiment of his brotherly love: But if the offender heare not his Brother, but takes part with his ſinne againſt the admonition, he then taketh one or two more with him, (ſuch as in wiſdome he thinketh to be moſt fit to prevaile with him) that ſo by the mouth of two or three, his word of admonition may be eſtabliſhed; or if the offender heare them not, his word of accuſation to the Church may be eſtabliſhed: And they coming to the offender and acquaint him with the cauſe of their coming to bring him to the ſight of his ſinne, which they underſtand is committed by him; they firſt call upon the name of Chriſt to be preſent with them in this dutie according to his promiſe, Mat. 18.19, 20. where he hath ſaid he will be preſent with any two or three that are met together in his name, to aske of him, (for it is upon this occaſion, and this chiefly upon which the promiſe is made.) And the brother offended laieth open the offence before them, and declareth how ill the labour of his love was accepted before, and deſireth their helpe to aſſiſt him in the conviction of the offender. If they can prevaile with him to acknowledge his offence, and to be humbled for it, the ſoule of the offender is healed, thanks are given to God, and mutuall love renewed and increaſed amongſt themſelves. But if the offender deny the fact, and there is none to prove it but the Brother that brought them, they can proceed no farther, becauſe the teſtimony of one againſt one, will not ſtand in Judgement, Deut. 19.15. If he acknowledge the fact, but doe not acknowledge the ſinfulneſſe of it, but ſtand ſtifly to juſtifie it, then the Brother firſt offended telleth the Church of it, to wit, in Gods way. He telleth the Elders, who are the mouth of the Church, that by them it may be preſented before the Church, and the cauſe heard and examined, and judged by them. Then one of the Elders, either by himſelfe, or calling forth the Brother offended, declareth the offence given to him by ſuch a Brother, and what courſe he tooke with him (according to the Rule of Chriſt) to heale his Brother. Firſt by private admonition, but ſo he prevailed not to bring him to a ſight and ſenſe of his ſinne; then how he tooke a Brother or two more to aſſiſt him in the worke, but neither ſo could he or they prevaile with him; which they being preſent, doe openly teſtifie before the Lord and his Church: And ſo by the mouth of two or three, the word of his accuſation is eſtabliſhed before the Church.
The Church being thus informed of the eſtate and carriage of the offence, the Elders doe labour in publick with the offender to convince him, both of his ſinne and impenitencie under it, notwithſtanding all the faithfulneſſe, and love of his Brethren, in ſeeking to heale his ſpirit in private. It is free alſo for any of the Brethren (leave and libertie being firſt deſired and obtained of the Elders) to help forward the conviction by any words of wiſdome and zeale which God ſhall put into their mouths; wherein if the convictions and perſwaſions of the Church doe prevaile to any kindly humiliation of the offender in the acknowledgement of his ſinne before the Lord and his Church; the offender is gained, the ſinne is ſubdued, others diſcouraged from the like offence, and the Church is ſatisfied.
But if on the contrary the offender ſtand out in defence of his ſin, as well againſt the whole Church, as he did before againſt the Brethren, who dealt with him in private, the Church then entereth into conſideration of the Nature and Quality of the offence, whether it be groſſe and hainous, ſuch as is condemned by the light of nature, (like thoſe caſt out by the Apoſtle, 1 Cor. 5.11.) or whether it be ſuch as (through ſome miſt of ignorance, or ſtrength of preſent paſſion) he doth not clearly diſcerne the ſinfulneſſe of it: if it be of the former ſort, they proceed then to excommunication, both in reſpect of the nature of the crime (whereof more hereafter) as alſo in reſpect of his contumacy to the Church. If it be of the later ſort, the Church proceedeth not forthwith to excommunication of the offender, but after once or twice admonition; For in this caſe it is with the offender as with an Heretike, who may erre at firſt, and ſtand in his error, for want of clear light, and is therefore once and again (according to the rule of the Apoſtle, Tit. 3.10) to be admoniſhed before he be rejected: when therefore an admonition is judged ſeaſonable, one of the Elders, with the conſent of the whole Church, doth recollect the offence, and all the arguments of weight, which have been publikely or privately uſed to convince the offender of his ſinne, and diſcovereth to him alſo, that invalidity and ſhallowneſſe of all his anſwers and evaſions; and thereupon doth ſolemnly, in the name of the Lord, admoniſh and charge him to ſee the danger of ſuch a ſin, and diſtemper of his ſoule, in maintaining of it; that ſo (if it be the will of God) he may be recovered out of the ſnare of the Tempter. Whilſt the Brother is thus caſt, and lyeth under the cenſure of admonition, he ſtandeth in the judgement of the whole Church, as a convinced publike offender; and therefore, till hee be reconciled to the Church by the penitent and publique acknowledgement of his ſin before them, hee doth abſtain from the Lords Table; according to the direction of our Saviour, who would not have an offender preſent himſelf nor his gift before the altar, whileſt the guilt of the offence of his brother lay upon him, Mat. 5.23, 24. or, as the Prieſts in the Law did forbear to eat of the holy bread, whileſt they lay in uncleanneſſe, Lev. 22.3, 4. or, as one who lying in his uncleanneſs, did rather pollute the holy Ordinance of God by partaking of it, then receive any holineſs from it, Hag. 2.12, 13.
The offender then by this publique admonition being debarred of his wonted fellowſhip in the Lords Table, and withall being ſolicited, and urged by his brethren and friends, to conſider his great diſtemper of ſpirit, in ſtanding out ſo long in that which is evill; If hereupon (by the grace of Chriſt) he come to himſelfe, and ſee his ſin, and deſire to reconcile himſelf to the Lord, and his brethern, he then acquainting one of the Elders with his deſire, is called forth in the face of the Church, to make publike confeſſion of his ſin, and to judge himſelf for it; wherein, if the Lord help him to hold forth an ingenuous and humble loathing of his ſin and of himſelf for it; they bleſſe God for his bleſſing upon his ordinance, and readily receive him into wonted favour, and brotherly fellowſhip with them, in all the liberties of Gods houſe; but if on the contrary the ſpirit of the brother grow more & more hardened in his ſin, and ſtand out againſt all means (publike and private) of his reformation, the Church having waited a convenient time, and yet finding their brother wax worſe and worſe, (as is commonly ſeen in ſuch caſes, wherein men are not humbled under ſuch means) then, according to the rule of Chriſt, Matth. 18.17. one of the Elders propounding the caſe, firſt to the whole Church, and they giving their conſents (as before for his admiſſion, ſo now for his expulſion) hee ſetteth his ſin in order again before him, with all the circumſtances and aggravations of it, eſpecially how hee hath taken in vain, and made unprofitable all other means for his recovery; and therefore now, in the name, and with the power of the Lord Jeſus, and with the conſent of the whole Church, he pronounceth him unto Satan, as an Heathen or a Publican, for the deſtruction of the fleſh, that his ſoul may be ſaved in the day of the Lord Jeſus; and all this according to the direction of the Holy Ghoſt; Matth. 18.17. 2 Cor. 5.4, 5.
SECT. II.
ANd thus the Church proceedeth, in caſe the offence be private at firſt, and and leſſe ſcandalous; but if the offence be be publike, and hainous and groſly ſcandalous, ſuch as is condemned even amongſt the Heathens, by the light of nature; as thoſe mentioned by the Apoſtle, 1 Cor. 5.11. Fornication, Adultery, Inceſt, Murther, Rayling, Extortion, and the like; or ſuch as are generally accounted damnable and deteſtable amongſt Chriſtians, as Idolatry, Blaſphemy, Prophaneneſs, &c. Wee take our ſelves bound to proceed more roundly againſt ſuch; for in ſuch caſes the Apoſtle doth not direct us to ſuch graduall proceedings by private admonitions, but if any Brother (ſaith he) be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no not to eat: For it doth not ſtand with the glory of God, or honour of his Church to accept an acknowledgement of ſuch groſſe and ſcandalous crimes without further cenſure; but it becometh the Church, (being a communion of Saints) rather to free themſelves from the guilt and fellowſhip of ſuch notorious wickedneſs, by expreſſion of their zeal and juſt indignation againſt ſuch ſins by caſting out the committers thereof from fellowſhip amongſt them; for though the blood of Chriſt, and the repentance of an offender do remove any offence, though never ſo hainous in the ſight of God and man, yet God being jealous of his own glory, and of the honour of his Church, is not wont ordinarily to grant repentance unto ſuch notorious ſinners, untill the cenſure of the Church have paſſed upon them.
Whileſt the offender lyeth under the cenſure of excommunication, though he be excluded from the communion of the Church, and ſo from the Lord Table, and from all other liberties of Church-fellowſhip (as voting in elections, admiſſion of members, cenſures, &c.) yet wee do not debar him from entrance into the aſſembly of the Church in time of preaching the Word, or Prayer, or ſuch other worſhip of God, as is not peculiar to the Church; for this liberty we do not forbid to Heathens and Indians; and perſons excommunicate are but as Heathens, in reſpect of worſhip, although worſe then Heathens (even as Publicans) in reſpect of familiar private communion; for though wee might eat with an Heathen, (1 Cor. 10.27.) yet with a Publican the Jews would not eat, Mat. 9.11. no more may we with excommunicate perſons, 2 Cor. 5.11. But we do not read that an Heathen was forbidden to hear the Word in the Synagogues, though they were not permitted to enter into the Temple (which was to them of a Sacramentall nature) Act. 21.28, 29. nor might they enter as members into the Congregation, Deut. 13.13. to 8. But ſuppoſe Heathens were forbidden to heare the Word, even in the Synagogues, yet ſeeing that wall of partition between Jews and Heathens is now broken down, as in other reſpects, ſo in this, that it is not now unlawfull for an Infidell or Heathen to come into the aſſembly of the Church (1 Cor. 14.23, 24, 25.) As therefore we do not deny the like liberty, either to Indians or Negars; ſo not to excommunicate perſons: Moreover, this further compaſſion and ſuccour wee afford to an excommunicate perſon, that though we have caſt him out of our liberties and priviledges peculiar to Church-fellowſhip, yet wee have not caſt him out alſo of our hearts, nor out of our prayers, nor out of our care to recover ſuch a loſt ſheep into Chriſts fold again; and therefore ſtill, though we forbear all familiar fellowſhip with him, and countenance towards him, that he may be aſhamed; yet we account him not as an enemy, but ſtill take opportunity to admoniſh him as a Brother, 2 Theſ. 3.14, 15. And if we find by the bleſſing of God and Chriſt upon the cenſure, or by the rebukes of many miniſtred unto him, that the ſoul of the excommunicate perſon be humbled (as it was the caſe of the inceſtuous Corinthian, 2 Cor. 2.6.) the Elders diſcovering the ſame, do call him forth before the Church, where he giving glory to God, and confeſſing his ſin, and the juſtice of God againſt him, and holding forth a repenting frame of ſpirit, to the ſatisfaction of the Church, they do with common conſent forgive him and comfort him, and confirme their love to him, by receiving him again into communion with the Church, and into all the liberties of Gods Houſe, as before.
SECT. III.
IN all theſe tranſactions of Church proceedings, when wee ſay we do this or that with common conſent, our meaning is, wee do not carry on matters, either by the over-ruling power of the Presbytery, or by the conſent of the major part of the Church, but by the generall and joynt conſent of all the members of the Church; for we read in the Acts of the Apoſtles, the Primitive Church (which is a pattern for ſucceeding ages) carried all their adminiſtrations, foreign, that is, with one accord, Acts 2.46. as becometh the Church of God; which ought to be of one heart, and one ſoul, of one mind, and one judgement, and all to ſpeak the ſame thing, Act. 4.32. 1 Cor. 1.10. Phil. 2.2, 3. But if it ſo fall out, that any difference do ariſe, (as ſometime there doth, through the remaining darkneſſe of our mindes, ſeeing wee all know but in part) then ſuch as do diſſent from their Brethren, are required to propound the grounds of their diſſent; which if they be weighty, and held forth from the light of the Word, all the reſt do ſubmit, and yeeld thereunto, not as to the voyce of their Brethren only, but as to the voyce of Chriſt; whoſe voyce alone muſt rule in the Church, and all the ſheep of Chriſt will heare it; and all the upright in heart will follow it; thus Paphnutius is ſaid to turn about the whole generall Councell of Nice, in the point of Miniſters marriage. But if the grounds of ſuch as do diſſent, do upon due conſideration appear to have little or no weight in them, the officers of the Church, or ſome other of the Brethren, do declare unto them the invalidity thereof: If they be ſatisfied, the matter in hand doth then proceed with the common conſent of all; if they be not ſatisfied yet, it is either through want of light, (and ſo through weakneſſe of judgement) or through ſtrength of pride, and ſo through ſtiffneſſe of will. If the former be the let, they take further pains, lovingly to inform them, and patiently beare with them, till matters be further cleared; ſo that at length, they come either to conſent, to go along with their Brethren, or at leaſt to be content to refer the matter to the judgements of their Brethren; and for their part to ſit ſtill, and to make no further dealings with the Churches proceedings; but if through partialty or prejudice, their diſſent do appear to ſpring from ſtiffneſſe of will, or from a ſpirit of contradiction, (which yet falleth out very rarely) in ſo much, that they will not be brought (by loving and brotherly information) to give way to the better judgements of their Brethren, the Church doth proceed with common conſent to admoniſh them of their pride, and ſelf-willedneſſe, and ſo leave them under the cenſure of admonition; whereby the liberty of their voyce is taken from them, till they have removed this offence from the ſpirits of their Brethren; but if it do appear that the diſſent, whether of one or more Brethren, do ariſe from ſuch darkneſſe and intricacie of the matter in hand, as that the officers and members of the Church do find themſelves either unable to cleare the matter fully, or at leaſt unfit, in regard of ſome prejudice which may be conceived againſt them, (which ſometimes doth fall out, though very ſeldome) in ſuch a caſe, when the matter is weightie, and the doubt great on both ſides, then (with common conſent) wee call in for light from other Churches; and intreat them to ſend over to us ſuch of their Elders, or Brethren, as may be fit to judge in ſuch a cauſe; upon their coming, the Church meeting together in the Name of Chriſt, the whole cauſe, and all the proceedings in it, are laid open to them; who by the help of Chriſt, pondering and ſtudying all things according to the rule of the Word, the truth is cleared, a right way of peace and concord diſcovered and adviſed, and the ſpirits of the Brethren on all parts comfortably ſatisfied.
SECT. IV.
IN theſe tranſactions wee know not what might be ſubject to exception, or controverſie; but only that we allow to the people ſo much power in the cenſures of the Church, both in binding an offender to admonition and excommunication, and in looſing of penitents from the ſame. But the Reaſons that prevail with us to take this courſe, ſeems to us to have evident ground from Scripture-light; and therefore may excuſe us from following the pattern of ſuch Churches as rather conſult with humane wiſdome then divine inſtitution in this caſe.
Our firſt Reaſon is taken from the royall rule of Love and Wiſdome, in healing offences, given by our Saviour, Matth. 18.17. where he directeth a Brother offended, for the healing of the ſpirit of an offender, finally to referre the matter to the Church. Tell (ſaith he) the Church. Now we cannot finde throughout the new Teſtament, that ever the word Church is taken any otherwiſe then for the Society and Congregation of the faithfull; unleſſe it be once, where it is taken for a civill Aſſembly, Act. 19.41. But never for one Biſhop, or Counſellor, or Archdeacon; for neither doth the Scripture acknowledge any of theſe offices in the Church at all, (as hath been ſhewed above) taking a Biſhop, as now they ſtand; nor can the Church, which is a word of multitude, hold forth a Biſhop or his Commiſſary, who is but one perſon: For, though one perſon may repreſent a whole Church when he is ſent forth in the Churches name, with inſtructions from the Church; yet ſuch is not the caſe here: The Biſhop cometh in his own name, and the Commiſſary in the Biſhops name, but neither of them in the Churches name, nor with inſtructions from the Church; but rather with deſtructions, or at leaſt with diſturbances to the Church. Neither is the word Church taken throughout the new Teſtament for an Aſſembly of Presbyters: the Conſiſtory is a word unheard of there. Nor are any complaints directed thither, unleſſe it be to prepare them for the hearing & judgement of the Church; As all the Elders are ſaid to be aſſembled in the houſe of James, to prepare and inſtruct Paul for the carriage of his matter before the Church. Nor are any Cenſures of the Church committed to the Presbyters alone, to be adminiſtred by them; though they be to be adminiſtred by them in the preſence, and with the conſent of the Church. And therefore when the Angels of the Churches in Aſia are blamed for neglect of proceeding againſt offenders, (whether Balaam, or Jezabel, or the Nicholaitans) the charge is given not to the Angels of the Churches onelyonly, but to the Churches alſo themſelves; Let him that hath an eare heare what the Spirit ſaith unto the Churches, Rev. 2.17.29. And though the word Congregation, which is all one with Church, be ſometimes put in the old Teſtament for Elders or Judges of the Congregation; yet
1. It is farre more frequently put for the Elders and body of the people met together, as he that obſerveth the ſeverall places ſhall finde it.
2. When it is put for the Elders and Judges of the Congregation, as Numb. 35.12.24, 25. it is never underſtood of them ſitting in a Conſiſtory by themſelves apart from the people, but in the preſence of the publick Aſſembly of the people, who alſo had libertie in ſuch caſes to reſcue an innocent from unjuſt puniſhment. 1 Sam. 14.45.
Object. In Mat. 18.17. when Chriſt directeth the Brother offended to tell the Church, he ſpeaketh of ſuch a Church to whom wee may orderly, and ordinarily complaine; now this wee cannot doe to the whole multitude.
Anſw. Wee willingly grant, it will be orderly to tell any offence to the Elders of the Church, before it be preſented to the multitude of the Church, both becauſe they are the mouths and guides of the Church: and alſo meet it is all things be prepared by them for the Churches cognizance, that ſo the Church be not cumbered, (as ſometimes it might) with unneceſſary and frivolous agitations. But though the Elders in ſuch a caſe have power to direct and perſwade what were beſt to be done, yet not power to judge and determine publick Caſes, without the conſent of the Church; unleſſe the Brother offended be ſatisfied in their adviſe.
Anſw. 2. When a whole multitude is aſſembled in a body, any offence may be orderly and ordinarily told unto them, by a complainant; eſpecially in caſe any Officer amongſt them ſhall call him forth to tell his complaint: As the Levite orderly told his complaint to the whole multitude of the Congregation of Iſrael aſſembled at Miſpah, Judg. 20.3, 4, &c.
Object. 2. The Church Chriſt directeth unto, he preſuppoſeth to be the ordinary Executioners of all Diſcipline and Cenſures, which the multitude is not: And the reaſon ratifying the Cenſure of the Church, doth ſhew the number of them to be ſmall, Mat. 18.20. where two or three, &c.
Anſw. The multitude of the Church doth ordinarily execute all Diſcipline and Cenſures by the Presbyters, and the Presbyters by their Conſent. The promiſe made to two or three (ver. 20.) reſpecteth not the Judges of the cauſe when it is brought to the Church; but the two or three Brethren who dealt in the Cauſe before it came to the Church: As in like ſort, the promiſe of binding in heaven, what the Church bindeth in earth, (ver. 19.) pertaineth to the ratifying of the Cenſure of the whole Church, mentioned in the verſe before, to wit, in verſ. 17.
A ſecond Reaſon why wee allow ſuch power to the people in Church-cenſures, is taken from the practice of the Church of Corinth, in the caſe of the inceſtuous perſon, and that according to the Apoſtles direction; For in the 1 Cor. 5.4, 5. he directeth the whole Church of Corinth, (to whom he writeth) That they in the name of the Lord Jeſus, when (ſaith he) yee are gathered together, and my Spirit, with the power of the Lord Jeſus Chriſt, to deliver ſuch a one unto Satan. Where Paul ſaying in the verſe foregoing, that he had judged already that ſo it ſhould be done, doth not argue that now the Church was at hand, he took the power of judging the Cauſe wholly unto himſelfe, and the publication and declaration of it onelyonly in the Church, but that he had ſeene already evident cauſe, to judge the partie worthy to be caſt out: but directed them to doe it with all the power that is requiſite to that action:
As 1. In the name of the Lord Jeſus Chriſt, in whom the principall power of all Church-cenſures reſteth.
2. When they (that is, the whole Church) are gathered together: not the Biſhops, nor the Presbyters alone.
3. And Pauls ſpirit with them, to wit, ſo much of Apoſtolicall Authoritie being committed to the Church, and preſent with it in ſuch caſes.
4. He ſpeaketh of the power of the Lord Jeſus with them in this action, which holdeth forth their Authoritie.
5. When the Excommunicate perſon was humbled under this Cenſure, Paul beſeecheth them to forgive him, to comfort him, to confirme their love unto him, 2 Cor. 2.7, 8. Now they who have power of forgiving an offender, have power alſo of binding him under wrath: Ejuſdem poteſtatis, &c. ligare, &c. & ſolvere.
Object. 1. All this argueth no more, but that ſome in the Church had this power, to wit, the Presbytery of the Church, but not the whole body of the people.
Anſw. 1. There is no word in the Text that attributeth any power to the Presbytery apart, or ſingularly above the reſt: But as the reproofe is directed to them all, for not mourning and taking the offence to heart, that the offender might be taken away from amongſt them, (ver. 1.2.) ſo is Commandement directed to them all, when they are gathered together, to proceed unto the caſting of him out: In like ſort, in the end of the Chapter, he exhorteth them all againe, Put away therefore (ſaith he) from amongst you that wicked perſon, ver. 13. and that by a judiciall power, (to wit, as under Chriſt) doe not yee judge them that are within, ver. 12. And leſt this Judgement ſhould be reſtrained to the Presbyters onelyonly, he magnifieth the judgements of the Saints, taking occaſion from hence to ſtretch their Judicature, in ſome caſes, even to Civill matters alſo; Know yee not (ſaith he) that the Saints ſhall judge the world? yea the Angels, 1 Cor. 6.2, 3. And thereupon he incourageth them to betruſt the deciding of any Civill Cauſe depending between Brethren, to the Judicature of the meaneſt Brother in the Church, (ver. 4.) rather then to fly ſuddenly unto Civill Magiſtrates, eſpecially amongſt the Heathen.
Object. 2. But if the power of Judicature be committed to the whole Church, together with the Presbyterie, then all the multitude ſhall be made Governours, and who then ſhall be governed?
Anſw. The multitude of Brethren are governed by the Elders, ſo long as they rule aright, to wit, whileſt they hold forth the Word and voyce of Chriſt, which the ſheep of Chriſt are wont to heare, Joh. 10.4. But in caſe the officers do erre, and commit offence, they ſhall be governed by the whole body of the Brethren; though otherwiſe the Brethren are bound to obey and ſubmit to them in the Lord, Heb. 13.17.
Object. 3. A democraticall government might do well in Athens, a city fruitfull of pregnant wits, but will ſoone degenerate to an Anarchie (a popular tumult) amongſt rude common people.
Anſw. 1. It is unworthy the ſpirit of ſo godly learned a man as maketh this objection, to preferre Athens before Jeruſalem, pregnant wits before ſanctified hearts.
Anſw. 2. Though the government were democraticall (as it is not) yet there is no tumultuous diſorder, where not the will of each man beareth the ſway, but the voyce of Chriſt alone is heard, who is the Head and wiſe Monarch of the Church.
Object. If it be ſaid, tumult, and diſturbance, and confuſion cannot be avoided where the multitude have all of them, not only leave, but power to ſpeak, and one will be ready to take the word out of the others mouth, and one of them to thwart and contradict one another; and will not this make the Church of Chriſt a confluence of Cyclops?
Anſw. All ſuch diſorder is eaſily and timely prevented by the Elders, who have power from Chriſt to reſtrain any mans ſpeech, whileſt another is ſpeaking; and to cut off any means ſpeech that groweth either impertinent or intemperate: the Elders having received in ſpeciall manner the power of the keys, they have power to open and ſhut the dores of ſpeech and ſilence, in which reſpect the government of the Church is not meerly democraticall, but (as the beſt governments be) of a mixt temper; in reſpect of Chriſt (whoſe voyce only muſt be heard, and his rule kept) it is a Monarchy; in reſpect of the peoples power in chooſing officers, and joynt power with the officers in admitting members, in cenſuring offenders, it is a Democracy; in reſpect of the officers inſtruction and reproof of the people in the publike miniſtery, and in ordering of all things in the Aſſembly, it is an Ariſtocracy; what is found good in any civill government, is in Church-government; and what is found evill is by the wiſdome of Chriſt ſafely avoided and prevented.
But that we may more diſtinctly declare our ſelves wherein lyeth the difference of their mutuall authority, both of the Church over the Elders, and the Elders over the Church, wee conceive the Church exerciſeth ſeverall acts of authority over their Elders, to wit, in three caſes:
1. In calling and electing them to office, and in ordaining them alſo thereunto in defect of their Presbyterie.
2. In ſending them forth upon the publike ſervice of Chriſt, as the whole Church at Jeruſalem ſent forth choſen Miniſters with letters of inſtruction to Antioch, and other Churches, Acts 15.22. Now the Ambaſſador is not greater then he that ſent him, but uſually inferiour, Job. 13.16.
3. In caſe of offence given by any Elder, or by the whole Elderſhip together, the Church hath authority to require ſatisfaction of them, and if they do not give due ſatisfaction, to proceed to cenſure according to the qualitie of the offence. For wee ſee when ſome of the Church of Jeruſalem tooke offence againſt Peter, for communicating with the Gentiles, and contended with him about it; Peter condeſcended to give ample and due account of his actions to the fatisfaction of them all, Acts 11.2. to 8.
If admonition, and (in ſome caſes) excommunication be ordinances of God ſanctified for the healing of the ſoules of Gods people gone aſtray; it were a ſacrilegious injury to the Elders, to deprive them of the benefit of ſuch wholſome medicines, when the eſtate of their ſoules ſhould come to ſtand in need thereof: and it being a ruled caſe, Cujus eſt inſtituere ejus eſt deſtituere; If Plebs obſequens praeceptis Dominicis & ipſa (as Cyprian ſaith, lib. 1. Ep. 4.) maximè poteſtatem habet dignos Sacerdotes eligendi, then, as hee ſaith there alſo, poteſtatem etiam babet Sacerdotes indignos recuſandi, & abdicandi.
On the other ſide, the Elders have rule over the Church, and do expreſſe it in ſundry acts of authority: as,
1. In calling the Church togethr upon any weighty occaſion, Acts 6.2.
2. In opening the dores of ſpeech and ſilence to any of the Aſſembly, Acts 13.15. unleſſe it be where the Elders themſelves lie under offence, or ſuſpicion of offence; and the offended parties may begin with them, Acts 11.2. yet with due reverence obſerved, as to their yeers, ſo to their place, 1 Tim. 5.1.
3. In preaching the Word, the Elders have power to teach and exhort, to charge, command, to reprove, and rebuke, with all authority, 1 Tim. 5.7. & 6.17. 2 Theſ. 3.6. Tit. 2.15.
4. In diſpenſing all the cenſures of the Church (unleſſe it be in their own cauſe:) for though they take the conſent of the Church, in diſpenſing a cenſure, yet they ſet it on with great authority, in the Name of the Lord; yea, it is no ſmall power they put forth in directing the Church what cenſure is due, according to the Word; as in our native countrey, though the Judge diſpenſe no ſentence but according to the verdict of the Jury, yet his authority is great, both in directing the Jury to give in their verdict, according to the law, and in pronouncing ſentence with power and terror according to the law, and their verdict. The like do the Elders, in diſpenſing Church-cenſures.
5. The Elders have power to diſmiſſe the Church, and that with a bleſſing, Numb. 6.23. to 26. which is an act of ſuperiority, Heb. 7.7.
6. In caſe of the Apoſtaſie of the Church, or of other notorious ſcandall committed by them, and their obſtinacy therein, the Elders have power to denounce the Judgement of God againſt the Church, and to withdraw themſelves from it. As upon the Idolatry of the Iſraelites, Moſes took the Tabernacle, and pitched it without the camp, Exod. 33.7. and Paul with Barnabas, rejected the Jewes for their blaſpemy, and turned to the Gentiles, Act. 13.45, 46.