John Cotton · 9 of 11
Chap. VII. Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency. · Part 1
Touching the first Subject of all the forementioned power of the Keyes. And an explanation of Independency.
WHAT that Church is, which is the first subject of the power of the keyes, and whether this Church have an independent power in the exercise thereof, though they be made two distinct questions, yet (if candidly interpreted) they are but one. For whatsoever is the first subject of any accident or adjunct, the same is independent in the enjoyment of it, that is, in respect of deriving it from any other subject like itself. As if fire be the first subject of heat, then it dependeth upon no other subject for heat. Now in the first subject of any power, three things concur. 1. It first receiveth that power whereof it is the first subject, and that reciprocally. 2. It first addeth and putteth forth the exercise of that power. 3. It first communicateth that power to others. As we see in Fire, which is the first subject of heat: it first receiveth heat, and that reciprocally. All fire is hot, and whatever is hot is fire, or hath fire in it. Again, Fire first putteth forth heat itself, and also first communicateth heat, to whatsoever things else are hot. To come then to the first subject of Church-power, or of the power of the keyes. The substance of the doctrine thereof, may be conceived and declared in a few Propositions. Church-power is either supream and soveraign, or subordinate and ministeriall. Touching the former, take this proposition.
The Lord Jesus Christ, the head of his Church, is the Πρῶτον Λεκτικὸν, the first proper subject of the soveraign power of the keyes. He hath the key of David: He openeth, and no man shutteth; He shutieth, and no man openeth, Rev. 3. 7. The government is upon his shoulder, Isa. 9. 6. And himself declareth the same to his Apostles, as the ground of his granting to them Apostolicall power. All power (saieth he) is given to me in heaven and earth, Matth. 28. 18. Go ye therefore, &c.
Hence 1. All legislative power (power of making of Laws) in the Church is in him, and not from him derived to any other, Jam. 4. 12. Isa. 33. 22. The power derived to others, is onely to publish and execute his Laws and , and to see them observed, Mat. 28. 20. His Laws are perfect, Psal. 19. 9. and do make the man of God perfect to every good work, 2 Tim. 3. 17. and need no addition.
2. From his soveraign power it proceedeth, that he onely can erect and ordain a true constitution of a Church-estate, Heb. 3. 3 to 6. He buildeth his own house, and setteth the pattern of it, as God gave to David the pattern of Solomons Temple, 1 Chron. 28. 19. None hath power to erect any other Church-frame, then as this Master-builder hath left us a pattern thereof in the Gospel. In the Old Testament the Church set up by him was Nationall, in the New, Congregationall; yet so as that in sundrie cases it is ordered by him, many congregations or their messengers, may be assembled into a Synod. Act. 15.
3. It is from the same soveraigne power, that all the offices, or ministeries in the Church are ordained by him, 1 Cor. 12. 5. yea and all the members are set in the body by him, together with all the power belonging to their offices and places; as in the naturall body, so in the Church. 1 Cor. 12. 18.
4. From this soveraigne power in like sort it is, that all gifts to discharge any office, by the officers, or any duty by the members are from him, 1 Cor. 12. 11. All treasures of wisdome, and knowledge, and , and the fulnesse thereof, are in him for that end, Col. 2. 3. and v. 9. 10. Joh. 1. 16. 5.
5. From this soveraigne power it is, that all the spirituall power, and efficacie, and blessing, in the administration of these gifts in these offices and places, for the gathering and edifying, and perfecting of all the Churches, and of all the in them is from him, Mat. 28. 20. Lo I am with you alwayes, &c. Col. 1. 29. 1 Cor. 15. 9.
The good pleasure of the Father, the personall union of the humane nature with the eternall Son of God, -His -purchase of his Church with his own blood, and His deep humiliation of himself unto the death of the Crosse, have all of them obtained to him this his highest exaltation, to be head over all things unto the Church, and to injoy as king thereof this soveraigne power, Col. 1. 19. Col. 2. 2. 9. 10. Act. 20. 28. Phil. 2. 8. to 11.
But of this soveraigne power of Christ, there is no question amongst Protestants, especially studious of Reformation. Now as concerning the ministerial power, we give these following Propositions.
I. Propos. A particular Church or Congregation of Saints, professing the faith, TAKEN INDEFINITELY FOR ANY CHURCH (one as well as another) is the first subject of all the Church offices, with all their spirituall gifts and power, which Christ hath given to be executed amongst them; whether it be Paul, or Apollos, or Cephas, all are yours, (speaking to the Church of Corinth, 1 Cor. 3. 22.) not as a peculiar priviledge unto them, but common to them with any other particular Church. And theirs was such a Church, of whom it is said; That they came all together into one place, for the communication of their spirituall gifts, 1 Cor. 14. 23. And Paul telleth the same Church, that God hath set the officers and their gifts, and all variety of members, and their functions in his Church, 1 Cor. 12. 28, where it is not so well translated [some] God hath set some in his Church, for hee hath set all; but speaking of the members of the Church, v. 27. he proceedeth to exemplifie those members in v. 28. καὶ ους μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ, and which God hath set in his Church; that is, which members, Apostles, Prophets, &c. For though the Relative be not of the same gender with the Antecedent before, yet it is an usuall thing with the pen-men of the New Testament, to respect the sense of the words, and so the person intended, rather then the gender of their name, and to render the Relative of the same gender and case with the Substantive following: so here ὄυς μὲν Ἀποστόλους Προφήτας, &c.
In the new Testament, it is not a new observation that wee never read of any nationall church, nor of any nationall officers given to them by Christ. In the old Testament indeed, we reade of a nationall church. All the tribes of Israel were three times in a yeer to appeare before the Lord in Jerusalem, Deut. 16. 16. And he appointed them there an high Priest of the whole nation, and certain solemne sacrifices by him to be administered. Lev. 16. 1 to 29. And together with him other Priests and Elders, and Judges, to whom all appeals should be brought, and who should judge all difficult and transendent cases, Deut. 16. 8 to 11. but wee reade of no such nationall church, or high Priest, or Court in the new Testament; And yet we willingly grant that particular churches of equal! power, may in some cases appointed by Christ, meet together by themselves, or by their messengers in a Synod, and may perform sundry acts of power there, as hath been showed above. But the officers themselves, and all the Brethren members of the Synod; yea, and the Synods themselves, and all the power they put forth, they are all of them primarily given to the severall churches of particular Congregations, either as the first subject in whom they are resident, or as the first object about whom they are conversant, and for whose sake they are gathered and imployed.
II. Propos. The Apostles of Christ were the first suliect of Apostolicall power; Apostolicall power stood chiefly in two things; First, in that each Apostle had in him all ministeriall power of all the officers of the Church. They by vertue of their office might exhort as Pastors, 1 Tim. 2. 1. teach as Teachers, 1 Tim. 2. 7. rule as Rulers, 2 Tim. 4. 1. receive and distribute the oblations of the Church as Deacons, Act. 4. 35. Yea, any one Apostle or Evangelist carried about with him the liberty and power of the whole Church and therefore might Baptize; yea, and censure an offender too, as if he had the presence, and concurrence of the whole Church with him. For we reade that Philip baptized the Eunuch without the presence of any Church, Act 8. 38. And that Paul himself excommunicated Alexander, 1 Tim. 1. 20. And it is not mentioned that hee took the consent of any Church or Presbyterie in it. It is true indeed, where hee could have the consent and concurse of the Church and Presbyterie in exercise of any act of Church power, he willingly took it, and joyned with it, as in the ordination of Timothy (2 Tim. 1. 6. with 1 Tim. 4. 14.) And in the excommunication of the incestuous Corinthian, 1 Cor. 5. 4, 5. But when both himself and the person to be baptized, or ordained or excommunicated, were absent and distant from all churches, the Apostles might proceed to put forth their power in the administration of any church act without them. The amplitude and plenitude of power, which they received immediately from Christ would beare them out in it. As my Father sent me, (saith Christ) (to wit, with amplitude and plenitude of soveraigne power, so send I you (with like amplitude and plenitude of ministeriall power) Joh. 20. 21.
2. Apostolicall power extendeth itself to all churches, as much as to any one. Their line went out into all the world, (Psal. 19. 4. compared with Rom. 10.) And as they received commission to preach and baptize in all the world, Mat. 28. 19. So they received charge to feed the flock of Christs Sheep and Lambs (which implyeth all acts of Pastorall government over all the Sheep and Lambs of Christ) Joh. 24. 15, 16, 17. Now this Apostolicall power, centring all church-power into one man, and extending itself forth to the circumference of all churches, as the Apostles were the first subject of it, so were they also the last; neverthelesse that ample and universall latitude of power, which was conjoyned in them, is now divided even by themselves amongst all the Churches, and all the officers of the Churches respectively, the officers of each church attending the charge of the particular church committed to them, by vertue of their office, and yet none of them neglecting the good of other churches, so far as they may be mutually helpfull to one another in the Lord.
III. Propos. When the church of a particular congregation walketh together in the truth and peace, the Brethren of the church are the first subject of church-liberty, and the Elders thereof of church-authority; and both of them together are the first subject of all church-power needful to be exercised within themselves, whether in the and ordination of officers, or in the censure of offenders in their own body.
Of this Proposition there be three Branches; 1. That the Brethren of a particular church of a Congregation, are the first subjects of church liberty: 2. That the Elders of a particular church, are the first subjects of church-authority: 3. That both the Elders and Brethren, walking and joyning together in truth and peace, are the first subjects of all church-power, needful to be exercised in their own body.
Now that the key of church-priviledge or liberty is given to the Brethren of the church, and the key of rule and authority to the Elders of the church, hath been declared above in Chapt. 3. But that these are the first subjects of these keys; and first the church, the first subject of liberty, may appeare thus.
From the removall of any former subject of this power or liberty, from they might derive it. If the Brethren of the congregation were not the first subject of their church-liberty, then they derived it either from their own Elders, or from other churches. But they derived it not from their own Elders; for they had power and liberty to choose their own elders, as hath been showed above, and therefore they bad this liberty before they had Elders, and so could not derive it from them.
Nor did. they derive it from other particular churches. For all particular churches are of equall liberty and power within themselves, not one of them subordinate to another. Wee reade not in Scripture, that the Church of Corinth, was subject to that of Ephesus, nor that of Ephesus to Corinth, no, nor that of Cenchrea to Corinth, though it was a church situate in their vicinity.
Nor did they derive their libertie from a Synod of Churches. For we found no foot-step in the pattern of Synods, Act. 15. that the Church of Antioch borrowed any of their liberties from the Synod at Jerusalem. They borrowed indeed light from them, and decrees, tending to the establishment of truth and peace. For upon the publishing of the. decrees of that Synod, the Churches were established in the faith (or truth), Act. 16. 4. 5. and also in consolation and peace, Act. 15. 31. 32. but they did not borrow from them any church-liberty at all.
2. Now, the second branch of the Proposition was, That the Elders of the Church of a particular Congregation, are the first subject of rule or authority, in that church (or congregation) over which the hath made them over-seers.
1. From the charge of rule over the Church committed to them immediately from Christ: For though the Elders be chosen to their office by the church of Brethren, yet the office itself is ordained immediately by Christ, and the rule annexed to the office, is limited by Christ only. If the Brethren of the Church should elect a Presbyterie to be called by them in the Lord, this will not excuse the Presbyters in their neglect of rule, either before the Lord, or to their own consciences. For thus runneth the Apostles charge to the Elders of Ephesus, (Act. 20. 28.) Take heed to yourselves, and to the whole flock, over which the Holy Ghost hash made you overseers.
2. The same appeareth from the gift of rule, required especially in an Elder, without which they are not capable of election to that office in the Church, 1 Tim. 3. 4. 5. He must be one that is able to rule well is own house, or else how shall he order the Church of God? The like gift of rule is not necessary to the admission of a member into the church, as to the election of an Elder: If a private brother be not so well able (through weaknesse in prudence or courage) to rule his own house, it will not justly debarre him from entrance into the church; but the like defect will justly debar a man from election to the office of an Elder. Neither hath God given a spirit of rule and government ordinarily to the greater part of the body of the brethren: and therefore neither hath he given them the first Receipt of the key of Authoritie, to whom he hath not given the gift to employ it.
If it be objected: How can the brethren of the Church invest an Elder with rule over them, if they had not power of rule in themselves to communicate to him?
Answ. They invest him with rule, partly by chusing him to the office which God hath invested with rule, partly by professing their own subjection to him in the Lord: we by the rule of Relatives do necessarily inferre, and preferre the authoritie of the Elders over them. For in yeelding subjection, they either set up, or acknowledge Authoritie in him, to whom they yeeld subjection.
Obj. 2. The body of the Church is the Spouse of Christ, the Lambs wife, and ought not the wife to rule the servants and stewards in the house, rather than they her? Is it not meet that the keyes of Authoritie should hang at her girdle rather than at theirs?
Answ. There is a. difference to be put between Queens, Princesses, Ladies of great Honor, (such as the Church is to Christ, Psal. 45. 9.) and countrey huswives, poore mens wives. Queens and great persons have severall offices and officers for every businesse and service about the house, as Chamberlains, Stewards, Treasurers, Comptrollers, Vshers, Bayliffs,, Groomes, and Porters, who have all the authoritie of ordering the affairs of their Lords house in their hands. There is not a key left in the Queen’s hand of any office, but onely of power and libertie to call for what she wanteth according to the Kings royall allowance: which if she exceed, the officers have power to restrain her by order from the King. But countrey huswives, and poore mens wives, whose husbands have no Officers, Bayliffs, or Stewards, to oversee and order their estates, they may carry the keyes of any office at their own girdles, which the husband keepeth not in his own hand, not because poore huswives have greater authoritie in the house then Queens; but because of their poverty and mean estate, they are fain to be instead of many servants to their husbands.
Obj. 3. The whole body naturall, is the first subject of all the naturall power of any member in the body; as the facultie of sight is first in the body, before in the eye.
Answ. It is not in the mysticall body (the Church) in all respects alike, as in the naturall body. In the naturall body there be all the faculties of each part actually inexistent, though not exerting or putting forth themselves, till each member be articulated and formed. But in the body of the Church of Brethren it is not so. All the several functions of Church power, are not actually inexistent in the body of Brethren, unlesse some of them have the gifts of all the officers, which often they have not, having neither Presbyters, nor men fit to be Presbyters. Now if the power of the Presbytery were given to a particular Church of Brethren, as such, primo and per se, then it would be found in every particular Church of Brethren. For a Quatenus ad omnia valet conseguentia.
Obj. 4. But it is an usuall tenent in many of our best Divines, that the government of the Church is mixt of a Monarchy, an Aristocracie, and a Democracie; In regard of Christ the head, the government of the church is soveraigne and monarchicall. In regard of the Rule by the Presbytery, it is stewardly and Aristocraticall: in regard of the peoples power in elections and censures, it is Democraticall: which argueth, the people have some stock of κράτος power and authoritie in the government of the Church.
Answ. In a large sense, Authoritie after a sort may be acknowledged in the people. As 1. When a man acteth by counsell according to his own discerning freely, he is then said to be ἁυτεξόυσιος, Dominus sui actus. So the people in all the acts of liberty which they put forth, are Domini sui actus, Lords of their own action.
2. The people by their acts of liberty, as in election of officers, and concurrency in censure of offenders, and in the Determination and Promulgation of Synodall acts, they have a great stroke or power in the ordering of Church affairs, which may be called κράτος or potestas, a POWER, which many times goeth under the name of rule or authoritie, but in proper speech it is rather a priviledge, or liberty then authoritie, as hath been opened above in Chap. 3. For no act of the peoples power or liberty cloth properly bind, unlesse the authoritie of the Presbytery concur with it.
3. A third argument whereby it may appear that the Elders of a particular Church are the first subject of authoritie in that Church, is taken from the like removall of other subjects, from whence they might be thought to derive their authoritie, as was used before to prove the Church of Brethren was the first subject of their own libertie in their own Congregation. The Elders of Churches are never found in Scripture to derive their authority which they exercise in their own Congregation, either from the Elders of other Churches, or from any Synod of Churches. All particular Churches, and all the Elders of them are of equall power, each of them respectively in their own Congregation. None of them call others their Rabbies, or Masters, or Fathers, (in respect of any authoritie over them) but all of them own and acknowledge one another as fellow Brethren, Matth. 23. 8. 9. 10.
And though in a Synod they have received power .from Christ, and from his presence in the Synod, to exercise Authoritie in imposing burthens (such as the holy Ghost layeth) upon all Churches whose Elders are present with them, Acts 15. 28. (for the Apostles were Elders in all Churches) yet the Elders of every particular Church, when they walk with the brethren of their own Church in light and peace, they need not to derive from the Synod any power to impose the same, or the like burthens upon their owne Churches. For they have received a power and charge from Christ, to teach and command with all authoritie the whole counsell of God unto their people. And the people discerning the light of the truth delivered, and walking in peace with their Elders, they readily yeeld obedience to their Over-seers in whatsoever they see and hear by them commended to them from the Lord.
3. Now we come to the third branch of the third Proposition, which was this. That the Church of a particular Congregation, Elders and Brethren, walking and and joyning together in truth and peace, are the first subject of all Church-power, needfull to be exercised within themselves, whether in the election or ordination of officers, or in the censure of offenders in their own body.
The truth hereof may appear by these Arguments. 1. In point of ordination. From the compleat integritie of a ministers calling (even to the satisfaction of his own and the peoples conscience) when both the Brethren and the Elders of the particular Church whereto he is called, have. put forth the power which belongeth to them about him. As, when the Brethren of the Church have chosen him to office, and the Presbyterie of the Church have laied their hands upon him; and both of them in their severall acts have due respect to the inward ministeriall gifts whereunto God hath furnished him: he may then look at himself as called by the holy Ghost, to exercise his talents in that office amongst them, and the people may and ought to receive him, as sent of God to them.
What defect may be found in such a call, when the Brethren exercise their lawfull libertie, and the Elders their lawfull authority, in his ordination, and nothing more is required to the compleat integritie of a Ministers calling? If it be said there wanted imposition of hands by the Bishop, who succeedeth in the place of Timothy and Titus, whom the Apostle Paul left the one in Ephesus, the other in Crete, to ordain Elders in many Churches. Tit. 1. 5.
Answ. Touching ordination by Timothy, and Titus, and (upon pretence of them) by Bishops, enough hath been said by many godly learned heretofore, especially of later times.
The summe cometh to these conclusions. 1. That Timothy and Titus did not ordain Elders in many Churches, as Bishops, but as Evangelists. Timothy is expressly termed an Evangelist. 2 Tim. 4. 5. And Titus is as clearly decyphered to be an Evangelist as Timothy, by the characters of an Evangelist, which either Scripture holdeth forth, or Eusebius noteth in his Ecclesiast. histor. lib. 3. cap. 37. Gr. Cap. 31. Lat. Not to be limited to a certain Church, but to follow the Apostles, finishing their work in planting and watering Churches, where they came. They did indeed ordain officers where they wanted, and exercised jurisdiction (as the Apostles did) in severall Churches; yet with the rest of the Presbyterie, and in the presence of the whole Church. 1 Tim. 5. But for the continuance of this office of an Evangelist in the Church, time is no direction in the Epistles either to Timothy or Titus, or any where else in Scripture.
2. Conclusion. Those Bishops whose callings or offices in the Church, are set forth in those Epistles to be continued: they are altogether Synonyma with Presbyters. Tit. 1. 5. 7. 1 Tim. 3. 1. to 7.
3. Conclusion. We read of many Bishops to one Church, Phil. 1. 1. Acts 14. 23. and Chap. 20. 17. 28. Tit. 1. 5. 7. but not of many Churches (much lesse all the Churches in a large Diocesse) to one Bishop.
4. Conclus. There is no transcendent proper work, cut out, or reserved for such a transcendent officer as a Diocesan Bishop throughout the New Testament. The transcendent acts reserved to him by the Advocates of Episcopacie, are Ordination and Jurisdiction. Now both these are acts of Rule. And Paul to Timothy acknowledgeth no Rulers in the Church above Pastors and Teachers, who labour in word and doctrine; but rather, Pastors and Teachers above them. The Elders (saith he) that rule well, are worthy of double honour, but especially they that labour in word and doctrine. 1 Tim. 5. 17.
5. Conclus. When after the Apostles times, one of the Pastors by way of eminencie, was called Bishop for order sake, yet for many yeers he did no act of power, but 1. With consent of the Presbyterie. 2. With consent and in the presence of the people. As is noted out of Eusebius Ecclesiast. Histor. lib. 6. ca. 43. Gr. ca. 35. Lat. Cyprian Epist. lib. 3. Epist. 10, & lib. 1. Epist. 3. Casaub. adversus Baronium, exercitat. 15. num. 28.
When it is alledged out of Hierome to confirm the same, that in the primitive times, Communi Presbyterorum consilio, Ecclesiæ gubernabantur. It is a weak and poore evasion, to put it off with observing, that he saith, Communi Presbyterorum consilio, not, authoritate. For l. No authoritie is due to Presbyters over the Bishop or Pastor, no more then to the Pastor over them. They are συμπρεσβύτεροι, fellow Elders, and coequall in authoritie. And 2. when Hierome saith, The Churches were governed by the common counsell of them all; It argueth nothing was done against their counsell, but all with it, else it might be said, the Bishop governed the Churches with the common counsell of Presbyters, to wit, asked, but not followed. And that would imply a contradiction to Hieroms testimonie, to. say the Cliurches were governed by the sole authoritie of Bishops, and yet not without asking the common counsell of the Presbyters. For in asking their counsell and not following it, the Bishop should order and govern the Churches against their counsell. Now that the Churches were governed by the common counsell of Presbyters, and against the common counsell of Presbyters, are flat contradictories.
2. For a second Argument, to prove that the Brethren of the Church of a particular congregation, walking with their Elders in truth and peace, are the first subject of all that Church power which is needfull to be exercised in their own body: It is taken.
From their indispensible and independent power in Church censures. The censure that is ratified in heaven cannot be dispensed withall, nor reversed by any power on earth. Now the censure that is administered by the Church of a particular congregation, is ratified in Heaven. For so saith the Lord Jesus touching the power of Church censures, Matth. 18. 17. 18. If the offender refuse to hear the Church, let him be to thee as a and a . I say unto you, Whatsoever ye shall bind on earth, shall be bound in Heaven; and whatsoever ye shall loose on earth; shall be loosed in heaven. Against this Argument from this Text many objections are wont to be made, but none that will hold.
Object. 1. By Church in Mat. 18. 17. is not meant the Christian Church (for it was not yet extant, nor could the Apostles then have understood Christ if he had so meant) but the Jewish church, and so he delivereth their censure, in a Jewish phrase to account a man as an Heathen and a Publican.
Answ. 1. The Christian Church, though it was not then extant, yet the Apostles knew as well what- be meant by Church in Mat. 18. 17. as they understood what he meant by building his Church upon the Rock in Mat. 16. 18. It was enough the Apostles looked for a Church which Christ would gather, and build upon the confession of Peters faith; and being built, should be indued with heavenly power in their censures, which they more fully understood afterwards, when having received the Holy Ghost, they came to put these things in practice.
Answ. 2. The allusion, in the Church-censure to the Jewish custome, in accounting a man as an Heathen and Publican, doth not argue that Christ directeth his Disciples to complain of scandals to the Jewish Synagogues; but only directeth them how to walk towards obstinate offenders, excommunicated by the Christian Church, to wit, to walk towards them, as the Jews walk towards Heathens, (to wit, denying to them religious communion) and as towards Publicans, with-holding from them familiar civill communion; for so the Jews said to Christs Disciples, Why eateth your Master with Publicans and Sinners?
