John Cotton · 11 of 11
Chap. VII. Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency. · Part 3
It may fall out also, that in undertaking a. warre, or in making a league with a forraine State, there may arise such cases of conscience, as may require the consultation of a Synod. In which case, or the like, if the Magistrate call for a Synod, the Churches are to yeeld him, ready subjection herein in the Lord. Jehosaphat, though he was out of his place, when he was in Samaria visiting an idolatrous King; yet he was not out of his way, when in case of undertaking the war against Syria, he called for counsell from the mouth of the Lord, by a Councell or Synod of Priests and Prophets. 1 Kings 22. 5, 6, 7.
4. A fourth sort of things, wherein the church is mot to refuse subjection to the Civil Magistrate, is in patieat suffering their unjust persecutions without hostile or rebellious resistance. For though persecution of the churches and servants of Christ will not advance the civill peace, but overthrow it; yet for the dumb to take up the sword in her own defence, is not a law full. means of preserving the church peace, but a. disturbance of it rather. In this case, when Peter drew his Sword in defence of his Master (the Lord Iesus) against an attachment served upon him, by the Officers of the high Priests and Elders of the people, our Saviour bade him put up his sword into his sheath again; for, (saith, be) all they that take the sword, shall perish by the sword, Mat. 27. 50, 51, 52:, Where he speaketh of Peter either as a private Disciple, or a church-officer, to whom, though the power of the keys was committed, yet the power of the sword was not committed. And for such to take up the sword, though in the cause of Christ, it is forbidden by Christ; and such is the case of any particular church or of a Synod of churches. As they have received the power of the keys, not, of the sword, to the power of the keys they may, and ought to administer, but not of the sword. Wherein neverthelesse we speak of churches and Synods, as such, that is, as church-members, or church-assemblies, acting in a church-way, by the power of the keys received from Christ. But if some of the same persons be also betrusted by the civil State, with the preservation and protection of the Laws and Liberties, peace and safety of the same state, and shall meet together in a publike civill assembly (whether in Councell or Camp) they may there provide by civill power (according to the wholsome lawes and liberties of the countrey,) Ne quid Ecclesia, quid Respublica detrimenti capiat. If King Saul swear to put Ionathan to death, the Leaders of the people may by strong hands rescue him from his fathers unjust and illegal-fury. 1. Sam. 14. 44, 45. But if Saul persecute David (though as unjustly as Ionathan) yet if the Princes and Leaders of the people will not rescue him from the wrath of the King, David (a private man) will not draw out his sword in his own defence, so much as to touch the Lords anoynted. 1 Sam. 24. 4 to 7.
To conclude this Corollary, touching the subjection of churches to the civill State, in matters which concern the civill peace, this may not be omitted, that as the Church is subject to the sword of the Magistrate in things which concern the civill peace; so the Magistrate (if Christian) is subject to the keys of the Church, in matters which concern the peace of his conscience and the kingdome of heaven. Hence it is prophesied by Isaiah, that Kings and Queens, who are nursing fathers and mothers to the church; shall bow down to the Church, with their faces to the earth, Isai. 49. 23. That is, they shall walk in professed subjection to the of Christ in his Church. Hence also it is, that David prophesieth of a two-edged sword, (that is, the sword of the Spirit, the word of Christ) put into the hands of the , (who are by calling the Members of the Church) as to subdue the nations by the ministery of the Word, to the obedience of the Gospel, (Psalms, 149. 6, 7,) so to binde their Kings with chains, and their Nobles with fetters of iron, to execute upon them the judgment written, (that is, written in the Word.) Psal. 149. 8, 9.
3. A third Corollary touching the independency of churches is this, That a church of a particular Congregation, consisting of Elders and Brethren, and walking in the truth and peace of the Gospel, as it is the first subject of all Church-power, needfull to be exercised within itself, so it is independent upon any other (Church or Synod) for the exercise of the same.
That such a Church is the first subject of all church-power, hath been cleered above in the opening of the third Proposition of the first subject of the power of the keys. And such a church being the first subject of church-power, is unavoidably independent upon any other church or body for the exercise thereof, for-as hath been said afore, the first subject of any Accident or Adjunct, is independent upon any other, either for the injoying, or for the imploying (the haying or the using) of the same.
4) A fourth corollary touching the independency of churches is, That a Church fallen into any offence (whether it be the whole Church, or a strong party in it) is not independent in the exercise of Church-power, but is subject both to the admonition of any other Church, and to the determination and judiciall sentence of a Synod for direction into a way of truth and peace.
And this also ariseth from the former discourse. For, if clavis errans non ligat, Ecclesia litigans non ligat; that is, if Christ hath not given to a particular church a promise to binde and loose in heaven, what they binde and loose on earth, unlesse they agree together, and agree in his name, then such a church is not independent in their proceedings, as do fail in either. For all the independency that can be claimed is founded upon that promise, What yee binde on earth, shall be bound in heaven; what yee loose on earth, shall be loosed in heaven, Math. 18. 18. On that promise is founded both the independency and security & parity also of all churches. But if that promise be cut off from them, they are like Sampson when his haire was cut off, weak, and subject to fall under other men; and yet they fall softer than hee did: hee fell into the hands of his enemies, but they fall under the censure of their friends. As the false Prophet recanting his error did acknowledge, so may they: Thus was I wounded in the house of my friends, Zach. 13. 6. In the house of a neighbour-church or two, I was friendly smitten with a brotherly admonition, which (like a precious oyle) did not break mine head: and in the house of a Synod of churches, I was friendly, yea, brotherly censured and healed.
5. A fifth and last Corollary arising from the former discourse, touching the independency of churches, may be this; Though the Church of a particular Congregation, consisting of Elders and Brethren, and walking with a right foot in the truth and peace of the Gospel, be the first subject of all church-power needfull to be exercised within itself; and consequently be independent from any other Church or Synod in the use of it; yet it is a safe and wholesome, and holy Ordinance of Christ, for such particular churches to joyn together in holy or Communion, and consolation amongst themselves, to administer all their church affairs (which are of weighty, and difficult and common concernment) not without common consultation and consent of other churches about them. Now church-affairs of weighty and difficult and common concernment, wee account to be the and ordination of Elders, excommunication of an Elder, or any person of publick note and employment: the translation of an Elder from one Church to another, or the like. In which case we conceive it safe and wholesome, and an holy ordinance to proceed with common consultation and consent. Safe, for in multitude of counsellors there is safetie (as in civill, so in Church affairs) Prov. 11. 14. And though this or that Church may be of a good and strong constitution, and walk with a right foot in the truth, and peace of the Gospel: yet all Churches are not in a like athletick plight, and they will be loath to call in, or look out for help as much or more then others, though they have more need then others: yea, and the best Churches may soon degenerate, and stand in as much need of help as others, and for want of it may sink and fall into deep Apostasie, which other Churches might have prevented, had they discerned it at first.
It is also wholsome, as tending to maintain brotherly love, and soundnesse of doctrine in Churches, and to prevent many offences, which may grow up in this or that particular Church, when it transacteth all such things within itself without consent.
It is likewise an holy ordinance of Christ, as having just warrant from a like precedent. The Apostles were as much independent from one another, and stood in as little need of one anothers help, as Churches do one of another. And yet Paul went up to Jerusalem, to confer with Peter, Iames, and Iohn, lest he should run in vain in the course of his ministry, Galat. 2. 2. And though in conference the chief Apostles added nothing to Paul, ver. 6. yet when they perceived the Gospel of the uncircumcision was committed to Paul and Barnabas, as that of the circumcision to Peter, Iames and Iohn, they gave unto one another the right hand of fellowship, ver. 9. Now then it will follow by just proportion, that if the Apostles who are each of them independent one of another, had need to consult and confer together about the work of their ministry, to procure the freer passage to their calling, and to their doctrine: then surely Churches, and Elders of Churches, though independent one of another, had need to communicate their courses and proceedings in such cases one with another, to procure the freer passage to the same. And if the Apostles, giving right-hand of fellowship one to another, did mutually strengthen their hands in the work of the ministry: then the Elders of Churches, giving right hand of fellowship to one another in their ordination, or upon any fit occasion, cannot but much encourage and strengthen the hearts and hands of one another in the Lords work.
Again, something might be added, if not for confirmation, yet for illustration of this point, by comparing the dimensions of the New Ierusalem; which is a perfect platform of a pure Church, as it shall be constituted in the Iewish Church state, at their last . The dimensions of this Church as they are described by Ezekiel, (Chap. 48. 30.) are (according to Iunius) twelve furlongs, which after the measure of the Sanctuarie (which is double to the common) is about three miles in length, and as much in breadth. But the dimensions of the same Church of the Iews in Rev. 21. 16. is said to be twelve thousand furlongs. Now how can these two dimensions of the same Church stand together; which are so fare discrepant one from another? For there be a thousand times twelve furlongs, in twelve thousand furlongs. The fittest and fairest seemeth plainly to be this, that Ezekiel speaketh of the dimensions of any ordinarie Iewish Church of one particular congregation. But Iohn speaketh of the dimensions of many particular Iewish Churches, combining together . in some cases, even to the communion of a thousand Churches. Not that the Church of the Iews will be constituted in a Nationall and Diocesan frame, with Nationall officers and Diocesan Bishops or the like: but that sometimes a thousand of them will be gathered into a Synod, and all of them will have such mutuall care, and yeeld such mutuall brotherly help and communion one to another, as if they were all but one body.
If any man say, Theologia symbolica, or parabolica non est argumentativa, that arguments from such parables and rnysticall resemblances in Scripture are not valid, let him enjoy his ovine apprehension (and if he can yeeld a better interpretation of the place) let him waye this collection. Neverthelesse, if there were no argumentative power in parables, why did the Lord Iesus so much delight in that kind of teaching? and why did Iohn, and Daniel, and Ezekiel deliver a great part of their prophesies in parables, if we must take them for riddles, and not for documents nor arguments? Surely if they serve not for argument, they serve not for document.
But furthermore, touching this. great work of communion and consociation of Churches, give us leave to adde, this caution To see that this consociation of Churches be not perverted, either to the oppression or diminution of the just libertie and authoritie of each particular Church within itself: who being well supplied with a faithfull and expert Presbyterie of their own, do walk in their integritie according to the truth and peace of the Gospel. Let Synods have their just authoritie in all Churches, how pure soever in determining such Διατὰξεις as are requisite for the edification of all Christs Churches according to God. But in the election and ordination of Officers, and censure of offenders, let it suffice the Churches consociate to assist one another, with their counsell, and right hand of fellowship, when they see a particular Church to use their libertie and power aright. But let them not put forth the power of their communitie, either to take such Church acts out of their hands, or to hinder them in their lawfull course, unlesse they see them (through ignorance or weaknesse) to abuse their libertie and authoritie in the Gospel. All the liberties of Churches were purchased to them by the precious blood of the Lord Iesus: and therefore neither may the Churches give them away, nor many Churches take them out of the hands of one. They may indeed prevent the abuse of their liberties, and direct in the lawfull use of them, but not take them away, though themselves should be willing. The Lord Iesus having given equall power to all the Apostles, it was not lawfull for eleven of them to forbid the twelfth to do any act of his office without their intervention. Neither was it lawfull for the nine who were of inferiour gifts, to commit the guidance and command of all their Apostolick administrations unto Peter, Iames and Iohn, who seemed to be pillars. And that, not onely because they were all (one as well as another) immediately guided by the : but because they were all equall in office, and everie one to give account for himself unto God.
It is the like case (in some measure) of particular Churches; yea, there is moreover a three-fold further inconvenience, which seemeth to us, to attend the translation of the power of particular churches in these ordinary administrations, into the hands of a Synod of Presbyters, commonly called a Classis.
I. The promise of Binding and Loosing, in way of Discipline, which Christ gave to every particular church (as hath been shewed) is by this means not received, nor injoyned, nor practised by themselves immediately, but by their Deputies or Over-seers.
2. The same promise which was not given to Synods in acts of that nature (as hath been shewed in the chapter of Synods) but in acts of another kinde, is hereby received, and injoyned, and practised by them, and by them onely, which ought not to be.
And which is a third inconvenience, The practice of this power of the keyes only by a Synod or Presbyters, still keepeth the Church as under nonage, as if they were not grown up to the full fruition of the just liberty of their riper yeers in the dayes of the Gospel. For a mother to bear her young daughter in her arms, and not to suffer it to go on its own feet, whilest it is in the infancie, is kindly and comely: but when the Damosell is grown up to riper yeers, for the mother still to bear her in her arms, for fear of stumbling, it were an unnecessary burthen to the mother, and a reproach to the Virgin; Such is the case here: The community of churches (according to the Hebrew phrase) is as the Mother; each particular church is as the Daughter. In the old Testament, while the Church was in her nonage, it was not unseasonable to leave the whole guidance and bearing thereof in the hands of their Tutors and Governors, the Priests and Levites, and in the community of the nationall courts. But now in the dayes of the new Testament, when the churches are grown up (or should be grown at least) to more maturity, it were meet more to give the Church liberty to stand alone, and to walk upon her own legs; and yet in any such part of her way, as may be more hard to hit right upon, as in her Elections, and Ordinances, and Censures of eminent persons, in office; it is a safe and holy and faithfull office of the vigilancy of the community of churches, to be present with them, and helpfull to them in the Lord.
And at all times when a particular church shall wander out of the way, (whether out of the way of truth, or of peace) the community of churches may by no means be excused from reforming them again into their right way, according to the authority which the Lord hath given them for the publike edification of all the severall churches within their Covenant.
Soli Christo, Τῷ Α, κὰι Τῷ Ω.
