John Cotton · 10 of 11

Chap. VII. Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency. · Part 2

Answ. 3. It is .not credible, that Christ would send his Disciples to make complaint of their offences to the Jewish Synagogues:

For, first, Is it likely he would send his Lambs and Sheep, for right and healing, unto Wolves and Tigers? Both their Sanhedrim, and most of their Synagogues were no better. And if here and there some Elders of their Synagogues were better affected, yet how may it appear that so it was, where any of themselves dwelt? And if that might appear too, yet had not the Jews already agreed; That if any man did confesse Christ, he should be cast out of the Synagogues. Joh. 9. 22.

Obj. 2. Against the argument from this Text, it is objected; That by the Church is meant the Bishop, or his Commissary?

Answ. 1. One man is not the Church.

If it be said, oneman may represent a Church; the reply is ready: one man cannot represent the Church, unlesse he be sent forth by the Church, but so is neither the Bishop nor his Commissary. They send not for them, but they come unsent for, (like water into a ship,) chiefly for the terror of the servants of Christ, and for the encouragement of the prophane. And though some of Christ’s servants have found some favour from some few of Bishops, (men of more learning and ingenuity) yet those Bishops have found the lesse favour themselves from their fellow-Bishops.

Answ. 2. The Bishop ordinarily is no member of the Church of that Congregation, where the offence is committed, and what is his satisfaction to the removall of the offence given to the Church?

Answ. 3. The new Testament acknowledgeth no such ruler in the Church, as claimeth honour above the Elders that labour in word and Doctrine, 1 Tim. 8. 17.

Object. 3. To tell the Church, is to tell the Presbyterie of the Church.

Answ. 1. We deny not The offence is to be told to the Presbyterie; yet not to them as the Church, but as the guides of the Church, who, if upon hearing the cause, and examining the witnesses, they finde it ripe for pub-like censure, they are then to propound it to the Church; and to try and cleer the state of the cause before the Church, that so the church discerning fully the nature and quality of the offence may consent to the judgement and sentence of the Elders against it, to the confusion of the offender; and the publike edification of them all, who hearing and fearing, will learn to beware of the like wickednesse.

Answ. 2. The Church is never put for the Presbyterie alone (throughout the new Testament) though sometime it be put expressly for the Fraternitie alone, as they are distinguished from the Elders and Officers, Act 15. 22. and therefore Tell the Church, cannot be meant Tell the Presbyterie alone.

Object. In the old Testament, the Congregation is often put for the Elders and Rulers of the Congregation.

Answ. Let all the places alledged be examined, and it will appeare, that in matters of judgement, where the Congregation is put for the Elders and Rulers, it is never meant (for ought we can finde) of the Elders and Rulers alone, sitting apart, and retired from the Congregation; but sitting in the presence of the Congregation, and hearing, and judging causes before them: In which case, if a sentence have passed from a Ruler, with the dislike of the Congregation, they have not stuck to shew their dislike, sometime by protesting openly against it (as 1 Sam. 14. 44. 45.) sometime by refusing to execute it. (1 Sam. 22. 16. 17.) And what the people of the Congregation lawfully did in some cases, at some times, in waiving and counterpoizing the sentence of their Rulers, the same they might and ought to have done in the like cases at any time. The whole Host or Congregation of Israel might protest against an unrighteous illegall sentence; and a part of the Congregation, who discerned the iniquity of a sentence, might justly withdraw themselves from the execution of it.

Object. 4. When Christ said Tell the Church, hee meant a Synodicall or Classicall assembly of the Presbyters of many Churches. For it was his meaning and purpose in this place, to prescribe a rule for the removing of all scandals out of the Church, Which cannot be done by telling the Church of one Congregation; for what if an Elder offend; yea, what if the whole Presbytery offend? The people or Brethren have not power to judge their Judges, to rule their Rulers. Yea, what if the whole Congregation fall under an offence (as they may do, Lev. 4. 13.) a Synod of many Presbyters may reform them, but so cannot any one Congregation alone; if the Congregation that gave the offence stand out in it.

Answ. 1.. Reserving due honour to Synods rightly ordered, or (which is all one) a Classis or Convention of Presbyters of particular churches, we do not finde that a Church is any where put for a Synod of Presbyteries. And it were very incongruous in this place: For though it be said a particular Congregation cannot reach the removall of all offences; so it may be as truly said, that it were unmeet to trouble Synods with every offence that falleth out in a Congregation; Offences fall out often, Synods meet but seldome; and when they do meet, they finde many more weighty imployments, then to attend to every offence of every private brother. Besides, as an whole particular Congregation may offend, so may a generall Assembly of all the Presbyters in a Nation offend also: For generall councels have erred; and what remedy shall be found to remove such errors and offences out of this Text? Moreover, if an offence be found in a Brother of a Congregation, and the Congregation be found faithfull and willing to remove it by due censure; why should the offence be calleth up to more publike judicature, and the plaister made broader than the sore?

Again, if an Elder offend, the rest of the Presbytery with the Congregation joyning together, may proceed against him, (if they cannot otherwise heal him) and so remove the offence from amongst them. If the whole Presbyterie offend, or such, a part as will draw a party and a faction in the Church with them, their readiest course is, to bring the matter then to a Synod. For though this place in Matthew direct not to that; yet the Holy Ghost leaveth us not without direction in such a case, but giveth us a pattern in the Church of Antioch, to repaire to a Synod. And the like course is to be taken in the offence of a whole Congregation, if it be persisted in with obstinacy. Neither is it true which was said, that it was the purpose of Christ in Mat. 18. 17. to prescribe a rule for the removall of all offences out of the Church; but only of such private and lesse hainous offences, as grow publike and notorious only by obstinacy of the offenders: For if offences be hainous and publike at first, the holy Ghost doth not direct us to proceed in such a generall course from a private admonition by one brother alone, and then to a second, by one or two more, and at last, to tell it to the Church. But in such a case the Apostle giveth another rule, (1 Cor. 5. 11.) to cast an hainous notorious offender, both out of church-communion, and private familiar communion also.

Object. 5. The Church here spoken of, Mat. 18. 17. is such an one, as whereto a complaint may orderly be made: But a complaint cannot be orderly made to a multitude, such as an whole Congregation is.

Answ. And why may not a complaint be orderly made to a whole multitude? The Levite made an orderly complaint to a greater multitude, then 400 particular Congregations are wont to amount to, Jud. 20. 1, 2, 3, 4, &c.

Object. 6. The Church here to be complained of meeteth with authority, (for censures are administered with authority) but the Church of a particular Congregation meeteth with humility, to seek the face and favour or God.

Answ. Humility to God may well stand with authority to men. The 24 Elders (who represent the growne heyres of the church of the new Testament) they are said in Church-assemblies to sit upon thrones with crownes on their heads, Rev. 4. 4. yet when they fall down to worship God and the Lamb, they cast down their crownes at his feet, v. 10.

Object. 7. In the church of a particular Congregation, a woman may not speak: but in this Church here spoken of, they may speak; for they may be offenders, and offenders must give an account of their offences.

Answ. When the Apostle forbiddeth women to speak in the church, he meaneth, speaking partly by way of authority, as in publike praying or prophesying in the Church, (1 Tim. 2. 12) partly by way of bold inquiry, in asking questions publikely of the Prophets in the face of the Church, 1 Cor. 14. 34. But to answer it: if the whole Congregation have taken just offence at the open sin of a woman, she is bound as much to give satisfaction to the whole Congregation, as well as to the Presbyterie.

Object. 8. When Schismes grew to be scandalous in the Church of Corinth, the household of Chloe told not the whole Congregation of it, but Paul, 1 Cor. 1. 11.

Answ. The contentions in the Church of Corinth were not the offence of a private brother, but of the whole Church. And who can tell whether they had not spoken of it to the Church before? But whether they had or no, the example only argueth, that Brethren offended with the sins of their brethren, may tell an Elder of the Church of it, that he may tell it to the Church, which no man denyeth. Paul was an Elder of every Church of Christ, as the other Apostles were, as having the government of all the Churches committed to them all.

Having thus (by the help of Christ) cleered this text in Mat. 18. 17. from variety of misconstructions (which not the obscurity of the words, but the eminency of the gifts, and worth of Expositors hath made difficult) Let us adde an argument or two more to the same purpose, to prove, that the Church of a particular Congregation, fully furnished with officers, and rightly walking in judgment and peace, is the first subject of all Church-authority, needfull to be exercised within their own body.

3. A third argument to prove this, is usually and justly taken from the practice and example of the Church of Corinth, in the excommunication of the incestuous Corinthian, 1 Cor. 5. 1. to 5.

Object. 1. The excommunication of the incestuous Corinthian, was not an act of judiciall authority in the Church of Corinth, whether Elders or Brethren, but rather an act of subjection to the Apostle, publishing the sentence, which the Apostle had before decreed and judged: for (saith the Apostle) I though absent in body, yet present in spirit, have judged already, concerning him that hath done this deed, &c.

Answ. 1. Though Paul (as a chiefe Officer of every church) judged before-hand the excommunication of the incestuous Corinthian: yet his judgment was not a judiciall sentence, delivering him to Satan, but a judicious doctrine and instruction, teaching the Church what they ought to do in that case.

2. The act of the church in Corinth in censuring the incestuous person, was indeed an act of subjection to the Apostles divine doctrine and direction (as all church-censures,) by whomsoever administered, ought to be acts of subjection to-the word of Christ) but yet their act was a compleat act of just power, (even an act of all that liberty and authority which is to be put forth in any censure.) For, first they delivered him to Satan, in the name of the Lord Jesus, and with the power of the Lord Jesus, v. 4. and that is the highest power in the Church. Secondly, the spirit of Paul, that is, his Apostolike spirit was gathered together with them, in delivering and publishing the sentence; which argueth, both his power and theirs was co-incident and concurrent in this sentence. Thirdly, the holy end and use of this sentence argueth the heavenly power fro. m whence it proceeded. They delivered him to Satan for the destruction of the flesh (that is, for the mortifying of his corruption) that his soul might be saved in the day of the Lord Jesus. Fourthly, when his soul came to be humble and penitent by. the means of this sentence, Paul intreateth the church to release and forgive him, 2 Cor. 2. 6. to 10. Now ejusdem potestatis est ligare & solvere, claudere & aperire.

Object. 2. All this argueth no more, but that some in the church of Corinth had this power (to wit, the Presbytery of the church, but not the whole body of the people) to excommunicate the offender.

Answ. 1. If the Presbyterie alone had put forth this power, yet that sufficed) to make good the Proposition, that every church furnished with a presbyterie, and proceeding righteously and peaceably, they have within themselves so much power as is requisite to be exercised within their own body.

Answ. 2. It is apparent by the Text, that the Brethren concurred also in this sentence, and. them with some act of power, to wit, such power as the want of putting it forth, retarded the sentence, and the pitting of it forth was requisite to the administration of the sentence.

For, first, the reproofe for not proceeding to sentence sooner, is directed to the whole church, as well as to the Presbyterie; They are all blamed for not mourning, for not putting him away, for being puffed up rather, 1 Cor. 5. 2.

2. The commandment is directed to them all, when they are gathered together, (and what is that but to a Church meeting?) to proceed against him. 1 Cor. 5. 4. In like sort, in the end of the Chapter he commandeth them all, Put away therefore from among you that wicked person, v. 13.

3. He declareth this act of theirs in putting him out, to be a judiciall act, v. 12. Do you not judge them that are within? Say that the judgement of authoritie be proper onely to the Presbytery, yet the judgement of discretion (which as concurring in this act with the Presbytery hath a power in it, as was said) may not be denied to the Brethren: for here is an act of judgement ascribed to them all: which judgement in the Brethren he esteemeth of it so highly, that from thence he taketh occasion to advise the members of the Church; to refer their differences even in civill matters, to the judgement of the Saints or Brethren. Know ye not (saith he) that the Saints shall judge the world? yea the Angels? 1 Cor. 6. 1. 2. 3. how much more the things of this life? Yea rather then they should go to Law, add that before Infidels, in any case depending between Brethren, he adviseth them rather to set up the meanest in the Church to hear and judge between them, 1 Cor. 6. 4.

4. When the Apostle directeth them upon the repentance of an offender, to forgive him, 2 Cor. 2. 4. to 10. he speaketh to the Brethren as well as to their Elders to forgive him. As they were all (the Brethren as well as the Elders) offended with his sin: so it was meet they should all alike be satisfied, and being satisfied should forgive him: the Brethren in a way of brotherly love, and Church-consent, as well as the Elders, by sentencing his absolution and restitution to the Church.

Obj. 3. But was not this Church of Corinth (who had all this power) a metropolis, a mother Church of Achaia, in which many Presbyteries, from many Churches in the villages were assembled to administer this censure?

Ans. No such thing appeareth from the story of the Church of Corinth, neither in the Acts (Act. 18) nor from either of the Epistles to the Corinthians. True it is, Corinth was a mother-city, but not a mother-Church to all Achaia: and yet it is not unlikely that other Churches in that region, might borrow much light from their gifts; for they abounded, and were enriched with variety of all gifts, 1 Cor. 1. 5. 7. But yet that which the Apostle calleth the Church of Corinth, even the whole Church was no larger, then was wont to meet together in one place, one congregation, 1 Corinth. 14. 23.

A fourth and last Argument to prove the Proposition, that every Church so furnished with officers (as hath been said) and so carried on in truth and peace, hath all Church power needfull to be exercised within themselves, is taken from the guilt of offence, which lieth upon every church, when any offence committed by their members lyeth uncensured and unremoved. Christ hath something against the Church of Pergamus, for suffering Balaam and the Nicolaitans, Revel. 2. 14. 15. and something against the Church of Thyatira, for suffering Jezebel. Now if these Churches had not either of them sufficient power to purge out their own offenders, why are they blamed for toleration of them? yea, why are not the neighbour Churches blamed for the sins of these churches? But we see, neither is Pergamus blamed for tolerating Jezebel, nor Thyatira for tolerating Balaam, nor Smyrna for tolerating either. Indeed what Christ writeth to any one Church, his Spirit calleth all the Churches to hearken unto, and so he doth our Churches also at this day: not because he blamed them for the toleration of sins in other Churches, but because he would have them beware of the like remisnesse in tolerating the like offences amongst themselves: and also would provoke them to observe notorious offences amongst their Sister-Churches, and with brotherly love and faithfullnesse to admonish them thereof.

It is an unsound body that wanteth strength to purge out his own vicious and malignant humours. And every Church of a particular congregation, being a bodie, even a body of Christ in itself, it were not for the honour of Christ, nor of his body, if when it were in a sound and athletick constitution, it should not have power to purge itself of its own superfluous and noysome humours.

Proposition 1V. In case a particular Church be disturbed with error or scandall, and the same maintained by a faction amongst them. Now a Synod of Churches, or of their messengers, is the first subject of that power and authoritie, whereby error is judicially convinced and condemned, the truth searched out, and determined, and the way of truth and peace declared and imposed upon the Churches.

The truth of this Proposition may appear by two Arguments.

1. Argum. From the want of power in such a particular church to passe a binding sentence, where error or scandall is maintained by a faction; For the promise of binding and loosing which is made, to a particular church, Mat. 18. 18, is not given to the church, when it is leavened with error and variance. It is a received maxim, Claris errans non ligat; and it is as true, Ecclesia litigans non ligat: And the ground of both ariseth from the estate of the Church, to which the promise of binding and loosing is made, Mat. 18. 17. 18. which, though it be a particular church, (as hath been shewed) yet it is a Church AGREEING together in the name of Christ, Mat. 18. 19. 20. If there wand agreement amongst them, the promise of binding and loosing. is not given to them: or if they should agree, and yet agree in an error; or in a scandall, they do not then agree in the name of Christ; For to meet in the name of Christ., implyeth, they meet not only by his command and authority, but also that they proceed according to his Lawes and Will, and that to his service and glory. If then the church, or a considerable part of it fall into error through ignorance, or into faction by variance, they cannot expect the presence of Christ with them, according to his promise to passe a binding sentence. And then as they fall under the conviction and admonition of any other sister church, in a way of brotherly love, by vertue of communion of churches; so their errors and variance, and whatsoever scandalls else do accompany the same, they are justly subject to the condemnation of a Synod of Churches.

2. A second Argument to prove that a Synod is the first subject of power, to determine and judge errours and variances in particular churches, is taken from the pattern set before us in that case, Act. 15. 1 to 28. when certain false Teachers, having taught in the church of Antioch, a necessity of circumcision to salvation, and having gotten a faction to take part with them, (as appeareth by the στὰσις and συζήτησις of Paul and Barnabas against them) the church did not determine the case themselves, but referred the whole matter to the Apostles and Elders at Jerusalem, Act. 15. 1. 2. Not to the Apostles alone, but to the Apostles and Elders. The Apostles were as the Elders and Rulers of all churches; and the Elders there were not a few, the Believers in Jerusalem being many thousands. Neither did the Apostles determine the matter (as hath been said) by Apostolicall authority from immediate revelation; but they assembled together with the Elders, to consider of the matter, v. 6. and a multitude of Brethren together with them (v. 12. 22. 23.) and after, searching out the cause by an ordinary means of disputation, v. 7; Peter cleered it by the witnesse of the Spirit to his Ministry in Cornelius his family; Paul and Barnabas by the like effect of their Ministerie among the Gentiles: James confirmed the same by the testimony of the Prophets, wherewith the whole Synod being satisfied, they determine of a judiciall sentence, and of a way to publish it by letters and messengers; in which they censure the false Teachers, as troublers of their Church, and subverters of their soules; they reject the imposition of circumcision, as a yoak which neither they nor their fathers were able to beare; they impose upon the Churches none but some necessary observations, and them by way of that authority which the Lord had given them, v.28. Which pattern cleerly sheweth us to whom the key of authority is committed, when their groweth offence and difference in a church. Look as in the case of the offence of a faithfull brother persisted in, the matter is at last judged and determined in a church, which is a Congregation of the faithfull: so in the case of the offence of the church or congregation, the matter is at last judged in a congregation of churches, a Church of churches: for what is a Synod else but a Church of churches?

Now, from all these former Propositions which tend to cleare the first subject of the power of the keys, it may be easie to deduce certain corollaries from thence, tending to clear a parallel Question to this; to wit, In what sense it may, and ought to be admitted, that a church if a particular congregation is independent in the use of the power of the keys, and in what sense not? For in what sense the Church of a particular Congregation is the first subject of the power of the keys, in the same sense it is independent, and in none other. We taking the first subject and the independent subject to be all one.

1. Corollary. The Church is not independent on Christ, but dependent on him for all church-power.

The Reason is plain, because he is the first subject of all church-power by way of soveraigne eminency, as hath been said. And therefore the church, and all theOfficers thereof; yea, and a Synod of Churches is dependent upon him, for all ministeriall church-power. Ministery is dependent upon soveraigntie; yea, the more dependent they be upon Christ, in all the exercise of their church-power, the more powerfull is all their power in all their administrations. 2. Corollary. The first subject of the ministeriall power of the keys, though it be independent in respect of derivation of power from the power of the sword to the performance of any spirituall administration, yet it is subject to the power of the sword in matters which concern the civill peace.

The matters which concern the civil peace, wherein Church subjection is chiefly attended, are of foure sorts.

1. The first sort be civill matters, τὰ βιωπκὰ, the things of this life, as is the disposing of mens goods or lands, lives, or liberties, tributes, customes, worldly honours, and inheritances. In these the Church submitteth, and referreth itself to the civill State. Christ as minister of the circumcission, refused to take upon him the dividing of Inheritances amongst. Brethren, as impertinent to his calling, Luke 12. 13. 14. His kingdome (he acknowkedgeth) is not of this world, Joh. 18. 36. Himself payed tribute to Cesar, (Matth. 17. 27) for himself and his disciples.

2: The second sort of things which concern civill peace, is, the establishment of pure Religion, in doctrine, worship, and government, according to the word of God, as also the reformation of all corruptions in any of these. On this ground the good Kings of Judah, commanded Judah to seek the Lord God of their fathers, and to worship him, according to his own statutes and commandments, and the contrary corruptions of strange gods, high places, Images, and Groves, they removed, and are commended of God, and obeyed by the Priests and people in so doing. 2 Chron. 14. 3, 4, 5. 2 Chron. 15. 8 to 16. 2 Chron. 17. 6 to 9. 2 Chron. 19. 3, 4. 2 Chron. 24. 4, 5, 6. 8, 9, 10. 2 Chron. 29. 3 to 35. 2 Chron. 30. 1 to 12. 2 Chron. 34. 3 to 33. The establishment of pure Religion, and the reformation of corruptions in Religion, do much concerne the civill peace. If Religion be corrupted, there will be warre in the gates, Judg. 5. 8. And no peace to him, that cometh in, or goeth out. 2 Chron. 15. 3. 5. 6. But where Religion rejoyceth, the civill State flourisheth. Hagg. 2. 15 to 19. It is true, the establishment of pure Religion, and reformation of corruptions pertain also to the Churches and Synodicall Assemblies. But they go about it onely with spirituall weapons, ministery of the Word, and Church-censures, upon such as are under Church-power. But Magistrates addresse themselves thereto, partly by commanding, and stirring up the Churches, and Ministers thereof to go about it in their spirituall way; partly also by civill punishments upon the wilful! opposers, and disturbers of the same. As Jehosaphat sent Priests and Levites (and them accompanied and countenanced with Princes and nobles) to preach and teach in the cities of Judah. 2 Chron. 17. 7, 8, 9. So Josiah put to death the idolatrous Priests of the high places. 2 Kings, 22. 20. Nor was that a peculiar duty or privilege of the Kings of Judah, but attended to also by heathen Princes, and that to prevent the wrath of God, against the Realme of the King and his sons. Ezra, 7. 23. Yea, and of the times of the new Testament it is prophesied, that in some cases, capitall punishment shall proceed against false Prophets, and that by the procurement of their nearest kindred. Zach. 13. 3. And the execution thereof is described, Rev. 16. 4. to 7, where the rivers and fountains of water (that is, the Priests and Iesuites, that conveigh the Religion of the Sea of Rome throughout the countreys) are turned to blood, that is, have blood given them to drink, by the civill Magistrate.

Neverthelesse, though we willingly acknowledge a power in the Civill Magistrate, to establish and reform Religion, according to the Word of God: yet we would not be so understood, as if we judged it to belong to the civill power, to compel all men to come and sit down at the Lords table, or to enter into the communion of the Church, before they be in some measure prepared of God for such fellowship. For this is not a Reformation, but a Deformation of the Church, and is not according to the Word of God, but against it, as we shall shew (God willing) in the sequell, when we come to speak of the disposition or qualification of Church-members.

3. There is a third sort of things which concern the civill peace, wherein the Church is not to refuse subjection to the Civill Magistrate, in the exercise of some publike spirituall administrations, which may advance and help forward the publick Good of Civill State according to God. In time of warre, or pestilence, or any publike calamitie or danger lying upon a Commonwealth, the Magistrate may lawfully proclaime a fast as Iehosaphat did. 2 Chron. 20. 3. And the Churches ought not to neglect such an administration, upon such a just occasion. Neither doth it impeach the power of the Church to call a Fast, when themselves see God calling them to publick humiliation. For as Iehosaphat called a Fast; so the Prophet Joel stirreth up the Priests to call a Fast in time of a famine threatening the want of holy Sacrifices, Ioel 1. 13, 14.