The Government of the Churches of Christ, Book 5 · Chapter 8
CHAP. VIII.
Of the Intercourse or Communion, which particular Churches are to hold one with another. That there is a Twofold Communion of Saints, the one arising from the Relation which they all bear to one another, as Members of Christ's Mystical Body; the other which proceeds from their being formed into particular Churches by Christ's Institution. That the Duties of Catholick Communion, which one Believer ows to another, by vertue of their all being Members of the same Mystical Body of Christ, those Duties, one, or many Churches, may and ought to perform to another Church.
HAving proved that neither the Church Universal, nor a Church as National, or in a Kingdom, nor a Church classical of many Congregations associated, are the Subjects and Seats of political power for Juridical censures, as Excommunication, &c. but a Congregational Church only: There yet remaineth to be considered, what Intercourse, Communion, and Correspondency we assert, to be between each Church and their Elders, by vertue of any, or all those considerations and respects. We acknowledge, that by vertue of the consideration of the Church Universal, whereof each Congregation is a part; and by vertue of Churches being in a Nation of the same Language, under the same civil Government, or living in the same Neighbourhood, and being of the same Judgment; there is to be a great and near communion to be entertained between all such Churches, and according to such respects. This communion is to be observed, with some more nearly and strictly, and such is the Nature of this communion, as it will oblige all Churches one to another, in a multitude of mutual Duties; which if observed, may help to preserve Churches from running into confusion, may rectifie miscarriages, preserve them from errors, and may Salve all those inconveniences, which use to be objected against this Assertion, of placing only political power in Congregational Bodies.
We lay this for a General Rule; that there is a Twofold Church, and Church Relation, which the New Testament holds forth; and answerably, a Twofold way of communion. There is first, a Church-Mystical; and secondly, there is a Church Political, or a politick Body, which is the Seat of Government by Institution. We said at first, that communion of Saints and Churches, do both run along together, in a parallel proportioned communion of Saints, being the Foundation of uniting all into that Body of the Church, and as we said, there is a Twofold Communion of Saints, one fixed for communion in publick Ordinances, the other occasional, so there is a double constitution of Church.
1. There is first a Church Mystical, and a communion answerable, whether we take it for the invisible company of the Elect, or for the visible company of the professors of Christianity, that do walk as Saints throughout the World. The invisible Church, is acknowledged by all sorts, to be a Mystical Body; but it is not only called a Mystical Body, as it is opposed to the Church visible, but as it is opposed to a Church by Institution, that is, a politick Body. The visible Catholick Church, is not a Body by Institution, as in Heaven it shall not be. We acknowledge, that the visible Saints in a Kingdom, or in a City, may be called the Church, as bearing the respect or consideration, or notion of the Mystical Universal Church (as every part of water bears the Name of the whole) so as it is not only the Church Universal, that hath the consideration of a Mystical Body put upon it; but the same consideration may be put upon any company of Saints, whether smaller or greater, in a Kingdom, or in a City, or in a Province. And so we believe, that oftentimes when in the New Testament, the Saints in such a place are spoken of, and called the Church; they are called so. Sub consideratione Mystica, under that Mystical consideration, and not as considered as a politick Body; as when it is said, that Saul persecuted the Church, 1 Cor. 15. 9. it was not the Church Universal that he persecuted, it was not a Church under a political consideration; but it was the Saints in every place, where he came: So when it is said, that Prayers were made by the Church for Peter, Acts 12. 5. it is not spoken of them, as a Church congregated for Worship, or a Church political; but the meaning is, that the Saints generally in Jerusalem, and about in Judea, prayed for him, the Saints being there called a Church under that Mystical consideration, that the Church Universal is called.
Now answerably unto these two several considerations and notions of Church, whether applyed to the Church Universal, or to any parcel of Saints; there is a Twofold Communion, and the Duties are Twofold, which the Saints owe one to another. The one in respect of general and Mystical Relation, as occasionally they meet, or are cast together; and the other is as they are formed up into several Bodies by Christ's Institution. This may be exemplified by the like, among Mankind. Take all Mankind, as they are made of one Blood, under the general notion and consideration of being Men, by vertue hereof, there is a communion that one Man may have with another, and there are Duties that thence do arise, and as it is the Law of Nature, singly and apart considered, which obligeth them, as they are Men; so answerably there is a communion, and there is a Duty, which every Man oweth to every Man, as a Man, and a Duty which one Man oweth to many Men, considered as many, or to a greater number of Mankind; and therefore we say, there is the Law of Nature, which holds all the World over, and Laws of Nature, that are Fundamental to Men, as Men: And if you cast Men into several Nations, there is the Law of Nations, common to all Nations, as they are Nations, which binds them to Duties, one toward another. But there is another communion that Mankind hath, as they are formed up, and when they are formed up into several commonwealth, which tho' it be a mutual communion of those commonwealths, one with another; yet it ariseth not to Government and Authority over one another, but is but suitable and answerable to that communion, which Men have one with another as Men. Thus in the matter of communion of Saints as Saints, there is a communion which is carryed through all Saints, as it were by the Law of Nature, and that is carryed between these Saints, as formed up into several Bodies or Churches. The same kind of communion, holdeth between Church and Church, Elders and Elders, that would hold between Mankind, as formed into several Common-wealths; and there are Duties which they are obliged unto mutually, for mutual Help, for mutual Strength, &c. There are Associations, and Leagues made to several purposes; and there are Defiances, and Renunciations, when the Laws of Nations, and Nature common to Kingdoms, are broken. Amongst the Saints, there is a communion betwixt the Saints cast into the same Family, and there are Duties answerable and suitable; and then there is a communion which the Saints have, consisting of many Families united into one Church, and there are Duties agreeable: And there is a communion, and Duties which are to pass between these Saints, as they are Members of a Nation, and as they are Churches in the same Nation, and upon many such Respects; yea, and also as they are parts of the Church Universal. Only in this, here lies the difference between us and our Brethren, that they would make the communion which is between all the Saints, and all the Churches in the World, to be as truly political, the lesser being subject to the greater, in the Church Universal, or in a Nation, as it is in a particular Congregation, as we would; or as it is in a Church classical (according to their Opinion) or as it is in a particular Congregation, as we assert it.
Now that there is such a differing kind of communion, the one by way of Authority and Jurisdiction; and the other according to the common Law of Nature as we may so express it) is evident by the Principles of either side. For the Presbyterian Divines, who hold National Churches, in a political consideration (when Churches come up to that number, as to make a Nation, and so several Nations, several See the Scotch Reasons for Ʋniformity.National Churches) yet hold, that there is a communion to be held between these, and an obligation to a multitude of Duties; yea, and an uniformity that is to be between these, when yet they will not say, that the one hath Authority, or power of Jurisdiction over the other. As for instance, if you take the National Church of Scotland, and the National Church of England, or if you suppose that there were but two Churches in the World, there would be a great deal of communion held between the one and the other, and ought to be, when yet the one could not assume a power over the other; but each retains a power of Jurisdiction intire within themselves. This different kind of communion, appears likewise by this, that there are Duties which one Saint oweth to another, upon meer Moral grounds, as that a Man should pray with, and pray for a Saint, and build him up in his Holy Faith, and Admonish him; and not let Sin lie upon him, or withdraw from him, if he do not Repent, &c. So that if there were but two Saints in the World, which could not make a politick Church, they would owe all these Duties one to another; but not upon a ground of Institution, as a Duty of the Second Commandment, but as of a Duty the Second Table, which bindeth us to love our Neighbour as our selves. And so if there were no Congregations or Churches in the World, the Saints would upon such a consideration, owe to one another abundance of Duties. Yea, indeed there is almost no Duty that is practised in a Congregation, by way of Institution; but a Duty of a like kind upon another ground, is required occasionally of Saints one to another. Men that have Preaching Gifts, might exercise them occasionally, to the edification of others in a Natural way, where there was not a Church, nor Officers of a Church; and yet God hath took up Preaching into an Office, made a calling on purpose for it, by way of Institution. So, to avoid any Man that walketh inordinately, to instruct him, to reprove him, are Duties which one Saint oweth to another, and one Saint to many Saints, and many Saints, to any Saint; which kind of Discipline, the Saints did practice one toward another, in the Bishop's times, and had a Warrant so to do, in the Word of God; but all this did run, as it were by the Law of Nature, in a Moral way, by vertue of the Second Table, and the Duties of it. But as Jesus Christ hath by Institution, formed up his Saints into several Churches (so that such Bodies are by Institution) He hath stamped all such Duties, as are amongst Christians by this general Law of Nature, with an Institution over and above that former meer Natural or Moral consideration. He hath here appointed one Brother to Admonish another, in order to bring him up to that Church he belongs unto, to a censure; and he hath Ordained publick Persons, that should be by way of Office Admonishers in publick; and that should Admonish with Authority, and with such an Authority put upon that Admonition, as thus performed, as is not to be found in all the Saints in the World, if they should Admonish a Man. There is not only a withdrawing (which one Saint may do from another, though there was no way of Church-Fellowship) but there is Superadded, an Institution of casting out; and not only so, but a delivering unto Satan, which all these Saints in the World cannot do; for what power had they, unless it be from a promise annexed to an Institution, to deliver a Man to the Devil, for him seize upon a Man's conscience, when he is thrown out.
Hence therefore the Saints formed up into Congregations, with their Elders, being to us, the only Ecclesiastical Body by Institution; an instituted Authority and Power of Jurisdiction, is found only answerably in them; and all other Relations of Saints and Churches one to another, fall only under a Mystical consideration, and therefore their Communion and their Power, is answerable. The one runneth in a way of special Institution; the other, Modo Mystico, in a way of Mystical Communion: To the one, the Ordinance of Excommunication, is therefore only proper and peculiar, to the other a withdrawing, or a Non-communion appertains.
1. Hence therefore in the first place, we do grant and acknowledge, that many of the same Duties and Actions, which performed in a particular Church, do rise up to Jurisdiction, are and may be performed by a greater number of Churches to another Church; but only Modo Mystico, in a way of Mystical Communion, because the Relation is such; and yet the Duties may be the same, and the Actions the same. A greater number of Churches, may Admonish another Church, they may cast out another Church from their Communion and Association; but all this will not arise to a Juridical power of Excommunication. They may declare Men to be perverters of the Faith, to be Hereticks, so as to fulfil the Apostles Rule, not to eat with them, or bid them God speed, John 2. 10, 11. and yet in all this, it doth not arise to assuming Jurisdiction.
2. We acknowledge in the second place, that in such Actions of many Churches toward one Church, there is an Impress of Authority, taking it in a larger Sense, for that which hath a perswasiveness, and an inducement in it; but it will not arise to an Authority Juridical, such as Jesus Christ hath placed in them, as they are a political Body: But for that power which is placed by Christ, by vertue of an Institution, there is a Superadded Authority of Jesus Christ, beyond the force of Moral or Rational Inducements; and the conscience is to be subject to the Power and Authority therein, as unto the power of Christ, for his Will and Institution sake. If we take the Elders of one Congregation, besides all the considerations that are common to them, with all other Elders and Sains in the World, there is an Authority stamped by Christ upon them, by vertue of their Relation and Office, so as the Members of that Congregation, are to be subject to them, not only upon Moral grounds, but on account of that Authority with which Christ hath invested them: And in the Acts that they do (Admonitions, casting Men out, Excommunication and the like) there is an Efficacy to be expected, which is in no other order of Men in the World, if they would undertake the like. The Difference of these two powers may appear, by Abstracting all Rational or Moral Inducements. 1. This Authority of the Elders, is more than Authority by way of Reason, or by ones alledging an express Rule out of the Word, which a Man's conscience may apprehend by Faith, from the Mouth of him that doth direct him, or lay it before him. Another Man's Wife or Servant, may Subject her self to the guidance of a Reason, or of a Scripture, that is brought by another Man, who yet hath not Authority added to it, such as her Husband hath, when he addeth a command thereunto besides. A Child is said to lead one New Converted, Esa. 11. 6. But in this case, it is meerly the Authority of the Word or Reason alledged, that the conscience subjects it self to, without any further respect to any thing in the propounder. 2. The Authority of Jurisdiction, which is in a particular Church, is more than the Authority of Reverence or Respect, to the Grace or Judgment of another, founded upon whatever considerations, besides the Institutions of Christ. There are many considerations, that may breed Reverence to another, as their Grace and their Holiness, and the power of their Gifts, as Herod Reverenced John Baptist, and feared him, because he was an Holy Man. Thus a Man's Wife may be iuduced to obey the command of one that is a Minister, though not her Minister, she knowing him to be a Judicious Man, and a Man of much Holiness; but yet still, this doth not arise to a power given from Christ Juridically, by way of Institution, over and above such Respects. It is not such a power, as her own Minister hath over her, and for which, she is to respect and regard him; neither is it such, as her own Husband hath over her. The Judgment of many Ministers Assembled, hath an Authority of Reverence in it, because they are Wise; yea, and because they are the Ministers of Christ, by whose Judgments, Jesus Christ leadeth Men into Truth; and as they are Ministers of Christ, they have a special Blessing accompanying of them, and all such Respects the Consciences of Men are to take in to move them to yield to what they declare and determine: Yet, still this doth not arise to the consideration of Juridical Authority, which they have from Christ, over those whom they would guide, but such a Man's own Elders have. 3. There are many considerations, which may make a Man to Subject himself, to what another saith, which yet doth not rise to Juridical Authority. A Man in the cases of Scandal, and offending of a Church or a Brother, may forbear to do that which is in his liberty to do; but the Brother offended, hath not Authority Juridical over the other; for it is but an accidental consideration.
3. In the Third place, we acknowledge that by vertue of this Mystical communion, the Churches hold one with another, in their Mutual Transactions one with another, they are to look on them as Churches, and on the Elders, as instituted by Christ, and not only as Holy; but yet still they are not to regard them, as having an Instituted Authority given them by Christ, over this or any other Churches. Thus when Paul would put a weight upon his commendation of Titus, he put it upon this; that he was one, whose praise was in all the Churches, and that he was chosen by the Churches, to carry the Alms. And therefore of old, in the Letters that were wrote from one Church to another, were Superscribed as from the Churches (as in Clement's Epistle, the Stile runs thus, The Church of Rome, to the Church of Corinth) and they do deal with them, as one Church of Christ dealeth with another; and as having the Authority and Spirit of a Church with them, in their Admonitions, in their Reproofs, in their Directions, or the like; but still it riseth not to Jurisdiction. As if one Kingdom or State, doth deal with another State, they look on it as such, and accordingly Respect it, and their Mediations or whatever other interpositions of theirs, are directed to them, not only as a company of Men, but as they are a State: And yet still it riseth not up to any Jurisdiction, that one State hath over another. And so also in the Transactions of Elders of other Churches, unto any Member of a Church, or to the Church it self, over which they are not Elders, they yet are to be looked upon as Elders, and accordingly respected in their Admonitions, and in their Judgments; but still it riseth not to Jurisdiction. If a Noble Man comes from one Kingdom to another, as the Nobles of Scotland, as Commissioners into England; they are to be Respected and Regarded as Nobles, according to their Place and Quality, by the Law of Nations, and the Law of Nature, and communion of one State with another; but still they are no way to be regarded, as having Jurisdiction, or exercising the Office of Nobles where they come, as the Nobles of England do.
4. In the 4th place, we do grant that other Churches may deal with any Church (as occasion is) as in the Name of Christ; and Admonish them, Reprove them, and the like: But they deal in Christ's Name, in this Sense, that they intreat them by vertue of that Name of Christ, which is called upon by them, and which in a common way, all do profess, and which would be thus and thus Dishonoured: But they deal not with them in the Name of Christ, in this sense, as if they had a Juridical power from Christ, to deliver them up to Satan, such as the Church at Corinth had, when met together, over the Incestuous Person, 1 Cor. 5.
5. In the 5th place, it may arise to an Authority of commanding, and that in the Name of Christ; and answerably it ariseth to be the Duty of that Church to be subject, and to obey them. In 1 Cor. 16. 16. (says the Apostle) I beseech you, submit your selves unto such, and to every one that helpeth with us, and laboureth. He speaks of Ministers, those that Labour in the Gospel. It's the same word with that which is used of Subjection to a Mans own Elders, in Heb. 13. 17. And yet it is not Subjectio legalis, a Subjection by Law of Authority (as Estius Distinguisheth it) such as a Man hath to his own Bishop (saith he) but Moralis; Qualem reverentes praestamus virtute excellentibus. But a Moral Subjection, such as we yield in Reverence, to those who excel in vertue. So as all Elders are to have in all Churches, the Reverence of Elders; and yet but such as a Church, considered as such, hath, and is to have from all other Churches. It is Reverenced, as a Church indeed, and as a Sister Church, but not as having that Authority over another Church, which it hath over its own Members, and such an Authority all the Churches in the World have not over one Church; as all the Imperial Cities of Germany have it not over one City. So as the question is not, whether there be not an obligation arising from the Admonitions and Judgments of many Churches, and the Elders of them, and also a Duty commanded from Christ; upon all such considerations as have been mentioned: Yet still so far, and no farther, than such grounds will carry it, is this Duty to be laid upon a Church, and a Subjection called for, as Jesus Christ himself lays it upon them. They are to be Subject, not only because these Churches do present to them, in the Name of Christ, what is their Sin, or what is their Duty; but further, they are to take into their consideration, their being Churches, and Churches Instituted by Christ, with whom the Blessing of Christ is to lead them into Truth, and to regard the Elders of Churches, as Persons with whom he is in a more peculiar manner present. But yet still they are not bound in such a Subjection to them, as to their own Elders, who are by Institution, set over them, and to whom they have a Special Relation, Acts 20. 28. If a Pastor of another Congregation should come, and is admitted to Preach for his Brother Elder in any Congregation; they are to hear him as an Elder, but yet not to hear him with that special peculiar Subjection, which by vertue of Christ's Institution, a Congregation ows to their own Pastor.