A friendly trial of the grounds tending to separation in a plain and modest…A friendly triall of the grounds tending to separation in a plain and modest…
A friendly trial of the grounds tending to separation in a plain and modest dispute touching the lawfulness of a stinted liturgy and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keys: tending to satisfy the doubtful, recall the wandering, and to strengthen the weak: by John Ball.A friendly triall of the grounds tending to separation in a plain and modest dispute touching the lawfulnesse of a stinted liturgie and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keyes: tending to satisfie the doubtfull, recall the wandering, and to strengthen the weak: by John Ball.
John Ball 1585–1640Cambridge: printed by Roger Daniel printer to the University of Cambridge for Edward Brewster, 1640Cambridge: printed by Roger Daniel printer to the Universitie of Cambridge for Edward Brewster, 1640
[16], 314, [4] p. · 84k words · STC 1313 · ESTC S122227
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
As in the natural body all power is first in the community or totum, 1and afterwards in a particular person or part, so it is in the body ecclesiastical.
As in the naturall body all power is first in the community or totum, 1and afterwards in a particular person or part, so it is in the body ecclesiasticall.
All that is true in the body natural or politic cannot be applied to the mystical body of Christ:1 For analogum is not in omni simile; for then it should be the same with the analogatum. All the power of hearing, seeing, &c. are in the whole man, which doth produce them effectually, though formally and instrumentally they are in the ear and eye: and the reason is, because these powers are natural; and whatever is natural, doth first agree to the community or totum, and afterward to a particular person or part: But all that is in these bodies cannot hold in Christs mystical body. In a natural body the power is first in the community; in a particular person, from it: but all ecclesiastical power is first in our King, before any in the church from him. In natural bodies the power of seeing is first immediately in the man; and for the man, in the eye: In the mystical body the faith of the believer is not first immediately in all, then in the believer, but first of all and immediately in the personal believer, for whose good it serveth more properly then for the whole; every man being to live by his own faith. One man is capable of grace, which cannot agree to the whole community immediately. The power of Apostleship or of ordinary ministry was not first in the church and so derived to the Apostles and ministers, but immediately from ⟨p. 257⟩
Christ seated in the Apostles and ordinary Pastors and Teachers. For seeing power ecclesiastical was first in Christ, as in a prince, not subject to the church, or dependent upon her, consequently it pertaineth to him as prince to take order concerning his ambassadors and substitutes, whose power is derived from him, not from the church, who of her own nature is not a mistress in spiritual things, but the servant of Jesus Christ, redeemed by him. Christ is the first author of this spiritual power, upon whose will and institution all things depend: as for the church, she can give no spiritual power, to few or many, one or more, as please herself, for what time she will, but must submit to that which Christ hath left for her spiritual good and comfort.
All that is true in the body naturall or politick cannot be applyed to the mysticall body of Christ:1 For analogum is not in omni simile; for then it should be the same with the analogatum. All the power of hearing, seeing, &c. are in the whole man, which doth produce them effectually, though formally and instrumentally they are in the eare and eye: and the reason is, because these powers are naturall; and whatever is naturall, doth first agree to the community or totum, and afterward to a particular person or part: But all that is in these bodies cannot hold in Christs mysticall body. In a naturall body the power is first in the community; in a particular person, from it: but all ecclesiasticall power is first in our King, before any in the church from him. In naturall bodies the power of seeing is first immediately in the man; and for the man, in the eye: In the mysticall body the faith of the believer is not first immediately in all, then in the believer, but first of all and immediately in the personall believer, for whose good it serveth more properly then for the whole; every man being to live by his own faith. One man is capable of grace, which cannot agree to the whole community immediately. The power of Apostleship or of ordinary ministery was not first in the church and so derived to the Apostles and ministers, but immediately from ⟨p. 257⟩Christ seated in the Apostles and ordinary Pastours and Teachers. For seeing power ecclesiasticall was first in Christ, as in a prince, not subject to the church, or dependent upon her, consequently it perteineth to him as prince to take order concerning his embassadours and substitutes, whose power is derived from him, not from the church, who of her own nature is not a mistresse in spirituall things, but the servant of Jesus Christ, redeemed by him. Christ is the first authour of this spirituall power, upon whose will and institution all things depend: as for the church, she can give no spirituall power, to few or many, one or more, as please herself, for what time she will, but must submit to that which Christ hath left for her spirituall good and comfort.
1Answ. Parabola & analogia non oport•t, nec potest per omnia esse similis; alias non jam parabola, sed ipsa eadem res esset, Th. Aquin. 3. part. qu. 8.
The words are as clear as the sun,1 Tell the church, that is, the congregation or assembly whereof the offender is a member: which rule concerneth all the visible churches in the world, since the power of excommunication is an essential property,2 one of the keys of the kingdom, the only solemn ordinance in the church for the humbling and saving of an obstinate offender, and as necessary as the power to receive in members, without which a church cannot be gathered or consist. But what are we to understand by the church or assembly? A company consisting though but of two or three separated from the world, whether Unchristian or Antichristian, and gathered into the name of Christ by a covenant, made to walk in the ways of God made known unto them,3 though they be ⟨p. 258⟩without any officers among them, which company being a church hath interest in all the holy things of Christ within and amongst themselves immediately, under him the head, without any foreign aid or assistance.4 For a set company of believers must needs be a constituted visible church.5 Two or three or more people making Peters confession, Matth. 16. are the church. There were churches before elders ordained:6 and a company of faithful people without officers may be in covenant with God,7 and have him dwell amongst them, and may have communion one with another, and their children have right to baptism.8 And it must be considered that two or three gathered together have the same right with two or three hundred. By two or three having this power of binding or loosing,9 cannot be meant two or three ministers considered severally from the body (which alone are not the church for any public administration, but the officers of the church) but by two or three are meant the meanest communion or society of Saints, whether with officers or without officers. This then is that which he would clearly evince out of this text of scripture, That spiritual power is essentially and primarily given to the society of the faithful, few or many, though but two or three; to the faithful without their guides or officers, who are added to the church, and derive their authority from the church, to whom it agreeth secondarily and by accident: and so by the church understand any collection of the faithful united in covenant, ⟨p. 259⟩great or small, few or many, with or without guides or officers.
The words are as clear as the sun,1 Tell the church, that is, the congregation or assembly whereof the offender is a member: which rule concerneth all the visible churches in the world, since the power of excommunication is an essentiall property,2 one of the keys of the kingdome, the onely solemn ordinance in the church for the humbling and saving of an obstinate offender, and as necessary as the power to receive in members, without which a church cannot be gathered or consist. But what are we to understand by the church or assembly? A company consisting though but of two or three separated from the world, whether Unchristian or Antichristian, and gathered into the name of Christ by a covenant, made to walk in the wayes of God made known unto them,3 though they be ⟨p. 258⟩without any officers among them, which company being a church hath interest in all the holy things of Christ within and amongst themselves immediately, under him the head, without any forrein aid or assistance.4 For a set company of believers must needs be a constituted visible church.5 Two or three or more people making Peters confession, Matth. 16. are the church. There were churches before olders ordained:6 and a company of faithfull people without officers may be in covenant with God,7 and have him dwell amongst them, and may have communion one with another, and their children have right to baptisme.8 And it must be considered that two or three gathered together have the same right with two or three hundred. By two or three having this power of binding or loosing,9 cannot be meant two or three ministers considered severally from the body (which alone are not the church for any publick administration, but the officers of the church) but by two or three are meant the meanest communion or society of Saints, whether with officers or without officers. This then is that which he would clearly evince out of this text of scripture, That spirituall power is essentially and primarily given to the society of the faithfull, few or many, though but two or three; to the faithfull without their guides or officers, who are added to the church, and derive their authority from the church, to whom it agreeth secondarily and by accident: and so by the church understand any collection of the faithfull united in covenant,
The church is sometimes put for believers,1 few or many; But to the making up of a visible distinct society or congregation properly so called, or body political, furnished with the power of Christ for government, and the exercise of all religious duties and ordinances of worship, a competent number is requisite and necessary. At first Adam and Eve were the church, when there were none other persons in the world, and might perform all the officers of a church at that time required of them: But two or three are no sufficient number to make up that society which now we speak of. There is a twofold church,2 as the society of Christians is twofold;3 public, or private. The private society may be in one family, though small: The public society is a convenient number of such as do in one uniform agreed course of outward joint worship of God profess that righteousness which is by the faith of Jesus Christ.4 The number of men worshipping God aright is a church,5 be it few or many:6 be it few or many: but two or three cannot make up an entire society, consisting of all its parts, fitted to the execution of all substantial offices pertaining to the body or corporation. A competent and fit number there must be to make up this body; but no precise number is or can be determined: it may be more or less according to the circumstances of time, place, and other occurrences. Therefore for our direction in this case it is good to look at their pattern who first planted ⟨p. 260⟩the churches of God, according to the wisdom of God, and by the direction of his Spirit. And to begin with the Apostles, because we speak of Christian churches, first by comparing passages of holy scripture together we shall find,7 that to ordain elders city by city, 8and to ordain elders church by church, are used as phrases adequate and equipollent; not that the whole multitude of the one and local bounds of the other should make but one congregation, but because the Christians or believers within those bounds or limits were framed into one Christian society or church. For Presbyters were not given but to Disciples and Christians now converted out of the multitude and local limits wherewith cities were bounded.
The church is sometimes put for believers,1 few or many; But to the making up of a visible distinct society or congregation properly so called, or body politicall, furnished with the power of Christ for government, and the exercise of all religious duties and ordinances of worship, a competent number is requisite and necessary. At first Adam and Eve were the church, when there were none other persons in the world, and might perform all the officers of a church at that time required of them: But two or three are no sufficient number to make up that society which now we speak of. There is a twofold church,2 as the society of Christians is twofold;3 publick, or private. The private society may be in one family, though small: The publick society is a convenient number of such as do in one uniform agreed course of outward joynt worship of God professe that righteousnesse which is by the faith of Jesus Christ.4 The number of men worshipping God aright is a church,5 be it few or many:6 be it few or many: but two or three cannot make up an intire society, consisting of all its parts, fitted to the execution of all substantiall offices perteining to the body or corporation. A competent and fit number there must be to make up this body; but no precise number is or can be determined: it may be more or lesse according to the circumstances of time, place, and other occurrences. Therefore for our direction in this case it is good to look at their pattern who first planted ⟨p. 260⟩the churches of God, according to the wisdome of God, and by the direction of his Spirit. And to begin with the Apostles, because we speak of Christian churches, first by comparing passages of holy scripture together we shall find,7 that to ordain elders city by city, 8and to ordain elders church by church, are used as phrases adaequate and aequipollent; not that the whole multitude of the one and locall bounds of the other should make but one congregation, but because the Christians or believers within those bounds or limits were framed into one Christian society or church. For Presbyters were not given but to Disciples and Christians now converted out of the multitude and locall limits wherewith cities were bounded.
Now though the Apostles framing the cities with their suburbs and territories into one church or society on the present occasion doth not exclude the constituting of any other society or congregation within the same local bounds,1 when the multitude of believers should be increased; yet it doth evidently confirm, that the number of believers requisite to the making up of a perfect or complete church in all parts and offices must not be small. The Apostles never comprehend the multitude of citizens unconverted to the profession of the faith under the name of the church; neither can it be imagined, that the whole multitude within those local circuits, united in civil society, was linked by any spiritual bond or tie: but the city had the reason of an ample continent, the church of a thing contained. Nevertheless the ⟨p. 261⟩blessing of God considered,2 which did extraordinarily accompany the labours of the Apostles, according to the prophesies foregoing touching the calling of the Gentiles, the number of believers, we may well think, within that circuit was very great. But if we take a view of particular churches, the matter will be more plain.3 The Christian church at Jerusalem was one distinct society, which did congregate upon occasion,4 and held communion in the ordinances of worship: But it grew and increased; first to three thousand, then to five thousand; afterward multitudes of men and women were added,5 and then it came to millions. 6It may be in this last number such believers are reckoned as had no fixed habitation in Jerusalem, 7but came thither upon occasion, and were there in transitu, and not as fixed members of this church: viz. such as came up by occasion of the Passover or Pentecost or other like feast, and were only there for the present. It may be the Apostles tolerated them, though more then could fitly meet together ordinarily in one congregation, because they foresaw such times to ensue, wherein many of them should translate themselves, and be dispersed hither and thither. It may be also, God let it grow more rank and abundant then ordinary churches, because it was ecclesia surcularis, many of whose branches were to be translated in their time. But whatsoever might be the reason of this great number, this is certain, the multitude was great: for after it was grown to five thousand, and multitudes of men and women ⟨p. 262⟩were added,8 it increased daily:
Now though the Apostles framing the cities with their suburbs and territories into one church or society on the present occasion doth not exclude the constituting of any other society or congregation within the same locall bounds,1 when the multitude of believers should be encreased; yet it doth evidently confirm, that the number of believers requisite to the making up of a perfect or complete church in all parts and offices must not be small. The Apostles never comprehend the multitude of citizens unconverted to the profession of the faith under the name of the church; neither can it be imagined, that the whole multitude within those locall circuits, united in civil society, was linked by any spirituall bond or tie: but the city had the reason of an ample continent, the church of a thing conteined. Neverthelesse the ⟨p. 261⟩blessing of God considered,2 which did extraordinarily accompany the labours of the Apostles, according to the prophesies foregoing touching the calling of the Gentiles, the number of believers, we may well think, within that circuit was very great. But if we take a view of particular churches, the matter will be more plain.3 The Christian church at Jerusalem was one distinct society, which did congregate upon occasion,4 and held communion in the ordinances of worship: But it grew and encreased; first to three thousand, then to five thousand; afterward multitudes of men and women were added,5 and then it came to millions. 6It may be in this last number such believers are reckoned as had no fixed habitation in Jerusalem, 7but came thither upon occasion, and were there in transitu, and not as fixed members of this church: viz. such as came up by occasion of the Passeover or Pentecost or other like feast, and were onely there for the present. It may be the Apostles tolerated them, though more then could fitly meet together ordinarily in one congregation, because they foresaw such times to ensue, wherein many of them should translate themselves, and be dispersed hither and thither. It may be also, God let it grow more rank and abundant then ordinary churches, because it was ecclesia surcularis, many of whose branches were to be translated in their time. But whatsoever might be the reason of this great number, this is certain, the multitude was great: for after it was grown to five thousand, and multitudes of men and women
The number of disciples increased greatly in Jerusalem, 1and a great company of the Priests were obedient to the faith. The Syriac Interpreter hath it, of the Jews, sc. inhabiting Judea: but the Greek, Arabic, Ethiopic, Vulgar, and Chrysostom approve the former. And the number of Priests was not small,2 as the scripture witnesseth.3 And when all the Apostles, or the greatest part of them, remained at Jerusalem, continuing in the ministry of the word and prayer, and that they might do it the more earnestly and diligently, left off the care of the poor to others,4 how can we think that the whole church did not multiply and increase? It is most probable, that the whole city of Samaria in a manner embraced the faith.5 The people gave heed with one accord unto those things which Philip spake. As the whole city from the least unto the greatest had given heed to Simon Magus before,6 so to Philip now, when he preached Christ. It is said also that Samaria received the Gospel,7 which argueth that it had universal entertainment among them. In other churches we shall not find the number of believers mentioned precisely:8 but without question it was not small in Antioch of which it is said,9 a great number believing, turned unto the Lord,10 as that Barnabas by his preaching added a great multitude unto the Lord; and that Paul and Barnabas continued there teaching and preaching with many others the word of the Lord.11 The like may be said of Corinth, Philippi,12 and the seven churches of Asia, which are all spoken ⟨p. 263⟩of as particular churches and societies.13 They stretch the limits of the church of Corinth too far that extend it to all the Saints in Achaia, because the Apostle nameth the rest of Achaia with them, as he doth all Saints in all places. For he might speak of them as of divers churches in one province,14 as he doth in other places: And it is too gross to think that all in Achaia came to Corinth to be instructed, and make their contribution, every church using the first day of the week when they assembled,15 to make their collections within themselves. Neither can it be well conceived how all Achaia should assemble together for the service of God and the execution of discipline,16 as it is noted of the church of Corinth.17
The number of disciples encreased greatly in Jerusalem, 1and a great company of the Priests were obedient to the faith. The Syriack Interpreter hath it, of the Jews, sc. inhabiting Judea: but the Greek, Arabick, Ethiopick, Vulgar, and Chrysostom approve the former. And the number of Priests was not small,2 as the scripture witnesseth.3 And when all the Apostles, or the greatest part of them, remained at Jerusalem, continuing in the ministery of the word and prayer, and that they might do it the more earnestly and diligently, left off the care of the poore to others,4 how can we think that the whole church did not multiply and encrease? It is most probable, that the whole city of Samaria in a manner embraced the faith.5 The people gave heed with one accord unto those things which Philip spake. As the whole city from the least unto the greatest had given heed to Simon Magus before,6 so to Philip now, when he preached Christ. It is said also that Samaria received the Gospel,7 which argueth that it had universall enterteinment among them. In other churches we shall not find the number of believers mentioned precisely:8 but without question it was not samall in Antioch of which it is said,9 a great number believing, turned unto the Lord,10 as that Barnabas by his preaching added a great multitude unto the Lord; and that Paul and Barnabas continued there teaching and preaching with many others the word of the Lord.11 The like may be said of Corinth, Philippi,12 and the seven churches of Asia, which are all spoken ⟨p. 263⟩
It will easily be credited that the number of believers was great in Ephesus,1 if we call to mind, that when Paul had been there but two years all they which dwelt in Asia had heard the word of the Lord,2 both Jews and Graecians, those that had used curious arts came and burned their books in the sight of all men,3 (which could not be done without great danger unto the church, unless a great part of the city had believed) the art of making shrines and Diana's temple was in danger to be set at nothing, 4and that a great door and effectual was opened unto the Apostle at Ephesus.5 And that the multitude of believers was great in all proper, settled, political societies, appeareth in this, that the Apostles appointed divers overseers,6 elders and deacons to teach and govern the people and take care of the poor:7 which they would not have8⟨p. 264⟩done,9 nor could the church have born the charge thereof,10 if the number had not been large. Two or three making Peters confession cannot be the church in this passage of scripture: for the party complained of is one member, and the complainant another; and he is to take with him one or two, if he be not heard, before he bring the matter unto the church: and how then shall any two or three separated from the world and consenting together in an holy covenant be the church in this place. If any two or three consenting in an holy covenant serve to make up this community or church, what hindereth but it may consist of women and children only? and so the spiritual authority of teaching, exhorting, binding & loosing, remitting & retaining sins, shall originally & executivè agree unto a community of believing women whereof every member is regularly uncapable. For the Apostle teacheth plainly,11 that a woman may not speak in the congregation.12 And though he speak particularly of prophesying and teaching, yet layeth he down a more general rule,13 forbidding all such speaking as in which authority is used, that is, usurped over the man, which is done specially in judgement. And if a woman may not so much as move a question in the church for instruction, how much less may she give a voice or rather a reproof for censure?
It will easily be credited that the number of believers was great in Ephesus,1 if we call to mind, that when Paul had been there but two yeares all they which dwelt in Asia had heard the word of the Lord,2 both Jews and Graecians, those that had used curious arts came and burned their books in the sight of all men,3 (which could not be done without great danger unto the church, unlesse a great part of the city had believed) the art of making shrines and Diana's temple was in danger to be set at nothing, 4and that a great doore and effectuall was opened unto the Apostle at Ephesus.5 And that the multitude of believers was great in all proper, settled, politicall societies, appeareth in this, that the Apostles appointed divers overseers,6 elders and deacons to teach and govern the people and take care of the poore:7 which they would not have8⟨p. 264⟩done,9 nor could the church have born the charge thereof,10 if the number had not been large. Two or three making Peters confession cannot be the church in this passage of scripture: for the party complained of is one member, and the complainant another; and he is to take with him one or two, if he be not heard, before he bring the matter unto the church: and how then shall any two or three separated from the world and consenting together in an holy covenant be the church in this place. If any two or three consenting in an holy covenant serve to make up this community or church, what hindreth but it may consist of women and children onely? and so the spirituall authority of teaching, exhorting, binding & loosing, remitting & reteining sins, shall originally & executivè agree unto a community of believing women whereof every member is regularly uncapable. For the Apostle teacheth plainly,
And if women be debarred by their sex as from ordinary prophesying, 1so from any other dealing wherein they take authority over the man, how can two or three believing women be the church, with power ministerial, ⟨p. 265⟩publicly to bind and loose, remit and retain sins? And if two or three gathered together have the same right and power with two or three hundred, or two or three thousand, let the society without officers be never so great, it cannot be the church that is here meant. For those Divines which hold power and authority of binding and loosing to be delivered by Christ to the whole church, that is, to every particular church collectively, because it pertaineth to them to deny Christian communion to such wicked persons as add contumacy to their disobedience, and to remit the punishment again upon repentance, they generally with one consent maintain, that the execution and judicial exercising of this power pertaineth to that company and assembly of officers or governors in every church which the Apostle calleth a presbytery. 2But our Saviour in that text of Scripture speaketh of the execution and exercise of the power of binding and loosing, which was never committed to the community of the faithful without officers. If the joint consent of orthodox Divines move not, let it be considered, that the exercise of ecclesiastical censures external and authoritative was never committed to the community of the faithful without officers, never exercised by the faithful in any age of the Christian church. Let such as plead for this power bring forth either commission for it or precedent of it, if they be able. The external and authoritative power of binding and loosing, as the greatest power in the church, doth comprehend under it all matters subordinate and of the same nature, ⟨p. 266⟩power to preach the word authoritatively, and to admit unto or put from the sacraments: but the exercise of this inferior power was never committed to a Christian society or church without officers. And if we will not make one text of scripture contrary to another, we cannot think the exercise of that power is here given to the community of the faithful, few or many, without officers, which in all other places is given to the governors, never to the faithful without guides. By the church the whole multitude of believers, whether with officers or without, cannot be understood.
And if women be debarred by their sex as from ordinary prophesying, 1so from any other dealing wherein they take authority over the man, how can two or three believing women be the church, with power ministeriall, ⟨p. 265⟩publickly to bind and loose, remit and retein sinnes? And if two or three gathered together have the same right and power with two or three hundred, or two or three thousand, let the society without officers be never so great, it cannot be the church that is here meant. For those Divines which hold power and authority of binding and loosing to be delivered by Christ to the whole church, that is, to every particular church collectively, because it perteineth to them to deny Christian communion to such wicked persons as adde contumacy to their disobedience, and to remit the punishment again upon repentance, they generally with one consent maintein, that the execution and judiciall exercising of this power perteineth to that company and assembly of officers or governours in every church which the Apostle calleth a presbytery. 2But our Saviour in that text of Scripture speaketh of the execution and exercise of the power of binding and loosing, which was never committed to the community of the faithfull without officers. If the joynt consent of orthodox Divines move not, let it be considered, that the exercise of ecclesiasticall censures externall and authoritative was never committed to the community of the faithfull without officers, never exercised by the faithfull in any age of the Christian church. Let such as plead for this power bring forth either commission for it or precedent of it, if they be able. The externall and authoritative power of binding and loosing, as the greatest power in the church, doth comprehend under it all matters subordinate and of the same nature, ⟨p. 266⟩power to preach the word autoritatively, and to admit unto or put from the sacraments: but the exercise of this inferiour power was never committed to a Christian society or church without officers. And if we will not make one text of scripture contrary to another, we cannot think the exercise of that power is here given to the community of the faithfull, few or many, without officers, which in all other places is given to the governours, never to the faithfull without guides. By the church the whole multitude of believers, whether with officers or without, cannot be understood.
For that power agreeth not to the whole body in actu primo or in esse (as they speak) whereof many particular members regularly are not capable; as the faculty of speaking or seeing should not first belong to man as the principium Quod, if the whole in all parts were not capable of that power. But the power of binding or loosing cannot regularly agree to many particular members of that community sc. women and children. And if women and children though believers be here excluded, the word church, must not be taken in the largest and most ordinary signification in the new Testament: for so it comprehendeth all believers, disciples, faithful linked in society. If the authority of binding or loosing pertain to the whole church in actu primo sive in esse, and to the Presbytery alone in actu secundo sive in operari, as the act of speaking pertaineth to a man as the principium Quod, but to the tongue alone as the principium Quo, yet the church cannot ⟨p. 267⟩be taken for the whole community: for our Saviour speaketh of the actual execution of this power, (and not of the power it self) which only belongeth to the governors. And if the church be the Christian Presbytery as it exerciseth discipline, and not the multitude of the faithful, then is this text in vain alleged to prove all power Ecclesiastical to be originally and by way of execution in the community of the faithful: then the power of hearing, examining, determining, and censuring doth primarily belong unto the Presbytery and not unto the faithful in common. God is the God of order and not of confusion: But if the hearing and determining of all causes which may fall out in a society consisting of three or four, six or eight, ten or twenty thousand persons (for so many may be in one society) must be referred to the whole community (and that upon the Lords day to be joined with the administration of the word,1 sacraments, alms, and the rest; yea, in these cases to go before the other parts of worship, lest the holy things of God be polluted by notorious obstinate offenders) disorder and confusion cannot be avoided. When shall controversies be decided? How shall the community have sufficient intelligence of the state and quality of matters? Either businesses must be determined rashly, or infinitely protracted, before they can be heard of every man, and they agreed together.
For that power agreeth not to the whole body in actu primo or in esse (as they speak) whereof many particular members regularly are not capable; as the faculty of speaking or seeing should not first belong to man as the principium Quod, if the whole in all parts were not capable of that power. But the power of binding or loosing cannot regularly agree to many particular members of that community sc. women and children. And if women and children though believers be here excluded, the word church, must not be taken in the largest and most ordinary signification in the new Testament: for so it comprehendeth all believers, disciples, faithfull linked in society. If the authority of binding or loosing pertein to the whole church in actu primo sive in esse, and to the Presbytery alone in actu secundo sive in operari, as the act of speaking perteineth to a man as the principium Quod, but to the tongue alone as the principium Quo, yet the church cannot ⟨p. 267⟩be taken for the whole community: for our Saviour speaketh of the actuall execution of this power, (and not of the power it self) which onely belongeth to the governours. And if the church be the Christian Presbytery as it exerciseth discipline, and not the multitude of the faithfull, then is this text in vain alledged to proove all power Ecclesiasticall to be originally and by way of execution in the community of the faithfull: then the power of hearing, examining, determining, and censuring doth primarily belong unto the Presbytery and not unto the faithfull in common. God is the God of order and not of confusion: But if the hearing and determining of all causes which may fall out in a society consisting of three or four, six or eight, ten or twenty thousand persons (for so many may be in one society) must be referred to the whole community (and that upon the Lords day to be joyned with the administration of the word,1 sacraments, almes, and the rest; yea, in these cases to go before the other parts of worship, lest the holy things of God be polluted by notorious obstinate offenders) disorder and confusion cannot be avoyded. When shall controversies be decided? How shall the community have sufficient intelligence of the state and quality of matters? Either businesses must be determined rashly, or infinitely protracted, before they can be heard of every man, and they agreed together.
In so great a multitude it cannot be conceived how things should be done seasonably, moderately, in order, without partiality and dissension, ⟨p. 268⟩where every one may walk according to his own rule, and no man to be guided or directed by another, but as pleaseth himself. And if spiritual power originaliter & executivè be given to every member of and to the whole community of the faithful, then is every member in some sort a ruler and governor. And if we search into the records of the church, we shall find none example, either in the holy scriptures or the histories of the ancient church, where the universal multitude of the faithful, none directing or governing the action,1 did lawfully proceed in the determination of spiritual matters of this kind.2 In the old testament not only [Greek or Hebrew], when it is rendered Synagoga, 3but [Greek or Hebrew] when it is translated Ecclesia, signifieth an assembly of princes and elders of the people, and so of prophets likewise: for when the words are general,4 to note any assembly of men met together, whether civil or sacred, it is not strange if the congregation of princes,5 nobles, elders, and prophets assembled be known by the same name.6 In the new Testament the word church is sometimes an assembly or company howsoever gathered together; but ordinarily it noteth a society of faithful Christians,7 as all and every saint are called saints. 8But as the Apostle, when he doth grievously reprehend the Corinthians that they had not brought the knowledge of their contentions to the saints,9 he understandeth not the promiscuous multitude,10 but some special or chief amongst them:11 So by the church, 12which noteth a multitude or society of believers,13 we must ⟨p. 269⟩understand some and the chief of the church, a church in a church. For when it commonly signifieth a multitude with relation to religion, the church-governors set over the flock by Christ, assembled to hear and determine matters that may fall out amongst the faithful, is not unfitly nor obscurely called the church. And those things are rightly said to be brought to the church which are brought to them that guide the church by the authority and appointment of Christ. As the body is said to see, when the eyes alone see; so the church is said to hear that which they only do hear who are the ears of the church.
In so great a multitude it cannot be conceived how things should be done seasonably, moderately, in order, without partiality and dissension, ⟨p. 268⟩where every one may walk according to his own rule, and no man to be guided or directed by another, but as pleaseth himself. And if spirituall power originaliter & executivè be given to every member of and to the whole community of the faithfull, then is every member in some sort a ruler and governour. And if we search into the records of the church, we shall find none example, either in the holy scriptures or the histories of the ancient church, where the universall multitude of the faithfull, none directing or governing the action,1 did lawfully proceed in the determination of spirituall matters of this kind.2 In the old testament not onely 〈non-Latin alphabet〉, when it is rendred Synagoga, 3but 〈non-Latin alphabet〉 when it is translated Ecclesia, signifieth an assembly of princes and elders of the people, and so of prophets likewise: for when the words are generall,4 to note any assembly of men met together, whether civil or sacred, it is not strange if the congregation of princes,5 nobles, elders, and prophets assembled be known by the same name.6 In the new Testament the word church is sometimes an assembly or company howsoever gathered together; but ordinarily it noteth a society of faithfull Christians,7 as all and every siant are called saints. 8But as the Apostle, when he doth grievously reprehend the Corinthians that they had not brought the knowledge of their contentions to the saints,9 he understandeth not the promiscuous multitude,
Not that the guides are substitutes of the multitude in that respect; for the eye is not the deputy of the hand or foot: but that the power which they have received, they have received it from Christ for the whole body, and must execute it to the good and profit of the whole. They are the stewards, deputies, ministers of Christ, but for the whole body and every member thereof. From all this it is apparent, that the word church in this text of scripture cannot be taken as it is commonly in other passages of the new Testament. For in other texts it noteth the multitude of believers, without distinction of sex, age, or condition: but here women and children are excluded, as regularly uncapable of that power here spoken of. In other places the church signifieth a multitude of believers,1 saints, faithful, or disciples, as they are distinguished from their officers and guides,2 which are set as stewards in the Lords family and ⟨p. 270⟩officers in his corporation: but here the officers of the church are necessarily included. If the word must be interpreted according to the circumstances of the text and the matter entreated of, the matter here insisted upon is no where else touched in all the new Testament (for here and no where else is a rule left by Christ how offenders are to be dealt withal, and by whom the sentence is to be determined) and if the matter be peculiar, it is no marvel if the words be taken in a sense restrained. The Syriac interpreter useth three words to express the greek [Greek or Hebrew]. First, [Greek or Hebrew],3 Synagogue or Assembly, which is used for the Hebrew, [Greek or Hebrew], & [Greek or Hebrew], in the old Testament; and for [Greek or Hebrew] & [Greek or Hebrew] in the new.4 But Matth. 10. 17. he translateth [Greek or Hebrew] which Tremellius rendereth,5 in Concilia; Boderian, in domum judiciorum; 6De Dieu, in domum judicum. For as among the Hebrews [Greek or Hebrew], so among the Syrians [Greek or Hebrew],7 is [Greek or Hebrew], and put for [Greek or Hebrew],8James 2. 6. & [Greek or Hebrew], Acts 25. 23. The second word is [Greek or Hebrew] congregatio, 9Acts 19. 32, 39, 40. and is used in the old Testament for [Greek or Hebrew],10 when it signifieth the assembly of Judges, Psal. 82. 1. and in the new for [Greek or Hebrew],11Acts 5. 27. and 6. 12. and 23. 1, 20, 28.
Not that the guides are substitutes of the multitude in that respect; for the eye is not the deputy of the hand or foot: but that the power which they have received, they have received it from Christ for the whole body, and must execute it to the good and profit of the whole. They are the stewards, deputies, ministers of Christ, but for the whole body and every member thereof. From all this it is apparent, that the word church in this text of scripture cannot be taken as it is commonly in other passages of the new Testament. For in other texts it noteth the multitude of believers, without distinction of sex, age, or condition: but here women and children are excluded, as regularly uncapable of that power here spoken of. In other places the church signifyeth a multitude of believers,1 saints, faithfull, or disciples, as they are distinguished from their officers and guides,2 which are set as stewards in the Lords family and ⟨p. 270⟩officers in his corporation: but here the officers of the church are necessarily included. If the word must be interpreted according to the circumstances of the text and the matter intreated of, the matter here insisted upon is no where else touched in all the new Testament (for here and no where else is a rule left by Christ how offenders are to be dealt withall, and by whom the sentence is to be determined) and if the matter be peculiar, it is no marvell if the words be taken in a sense restrained. The Syriack interpreter useth three words to expresse the greek 〈non-Latin alphabet〉. First, 〈non-Latin alphabet〉,3 Synagogue or Assembly, which is used for the Hebrew, 〈non-Latin alphabet〉, & 〈non-Latin alphabet〉, in the old Testament; and for 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉 in the new.4 But Matth. 10. 17. he translateth 〈non-Latin alphabet〉 which Tremellius rendreth,
it cannot be that the community of the faithful in any particular society should be understood by the church, seeing Christ the Lord of the church hath not communicated power to them to do such things themselves, nor to deliver it over to the governors to have such things done in their name, but hath immediately given power to his officers and ministers to do such acts or service in his name for the good and benefit of the society, and as it may stand with respect to the honour, and estate which Christ hath put upon the society, as his flock and people.
it cannot be that the community of the faithfull in any particular society should be understood by the church, seeing Christ the Lord of the church hath not communicated power to them to do such things themselves, nor to deliver it over to the governours to have such things done in their name, but hath immediately given power to his officers and ministers to do such acts or service in his name for the good and benefit of the society, and as it may stand with respect to the honour, and estate which Christ hath put upon the society, as his flock and people.
Two scriptures are so plain,1 clear, evident, and perspicuous for excommunication,2 the former Matth. 18. 15, 16, 17. for the order and degrees of proceeding, the other 1. Cor. 5. 4. for the persons interested in the business, as that to bring in other scriptures for the expounding of them, is in truth as needless and lost a labour as to light the sun and moon a candle. They among whom the fornication was, out of the midst of whom he was to be put, and which were puffed up when they had rather cause of sorrowing, to them the Apostle writeth, them he reproveth, they were to be gathered together for the excommunicating, purging out and judging of the offender, vers. 1, 2, 3, 4, 5. And therefore the duty here enjoined ⟨p. 273⟩as well concerneth the brethren as the officers, except we will say the fornicator was only among and in the midst of the officers, and to be put from among them, and left among the people still, and that the officers only were puffed up when they should have sorrowed, and not the brethren with them. It concerned the people as well as the priests, in the type and shadow, to put away leaven out of their houses, and to keep the passover with unleavened bread; and so in the truth and substance, to purge and put out this leaven Paul speaketh of, namely the incestuous person, vers. 6, 7. The Apostle admonisheth them that they were not to be commingled with fornicators, nor to eat with them, vers. 9, 10, 11. and this duty as well concerned the people as the officers. They with whom Paul dealeth are commanded to put the wicked man from among themselves, vers. 13. So that the same persons from among whom he is to be put are to put him away, which are both officers and people. They whom the Apostle by his letter made sorry for their failing in the casting out of the incestuous man, and that with sorrow to repentance, manifested with great indignation and zeal, they were to reprove and censure him, and so did for his reformation and their own clearing: which, that it was not the case of the officers alone, but of the brethren with them, appeareth in these scriptures, 1. Cor. 5. 1, 2. with 2. Cor. 2. 5, 6. & 7. 8, 9, 10, 11, 12. Paul writeth not only to the officers, but to the brethren as well as to them, to forgive or loose, to comfort or confirm their love toward the same person upon his ⟨p. 274⟩repentance, 2. Cor. 2. 7, 8.
Two scriptures are so plain,1 clear, evident, and perspicuous for excommunication,2 the former Matth. 18. 15, 16, 17. for the order and degrees of proceeding, the other 1. Cor. 5. 4. for the persons interessed in the businesse, as that to bring in other scriptures for the expounding of them, is in truth as needlesse and lost a labour as to light the sunne and moon a candle. They among whom the fornication was, out of the midst of whom he was to be put, and which were puffed up when they had rather cause of sorrowing, to them the Apostle writeth, them he reproveth, they were to be gathered together for the excommunicating, purging out and judging of the offender, vers. 1, 2, 3, 4, 5. And therefore the duty here enjoyned ⟨p. 273⟩as well concerneth the brethren as the officers, except we will say the fornicatour was onely among and in the midst of the officers, and to be put from among them, and left among the people still, and that the officers onely were puffed up when they should have sorrowed, and not the brethren with them. It concerned the people as well as the priests, in the type and shadow, to put away leaven out of their houses, and to keep the passeover with unleavened bread; and so in the truth and substance, to purge and put out this leaven Paul speaketh of, namely the incestuous person, vers. 6, 7. The Apostle admonisheth them that they were not to be commingled with fornicatours, nor to eat with them, vers. 9, 10, 11. and this duty as well concerned the people as the officers. They with whom Paul dealeth are commanded to put the wicked man from among themselves, vers. 13. So that the same persons from among whom he is to be put are to put him away, which are both officers and people. They whom the Apostle by his letter made sory for their failing in the casting out of the incestuous man, and that with sorrow to repentance, manifested with great indignation and zeal, they were to reprove and censure him, and so did for his reformation and their own clearing: which, that it was not the case of the officers alone, but of the brethren with them, appeareth in these scriptures, 1. Cor. 5. 1, 2. with 2. Cor. 2. 5, 6. & 7. 8, 9, 10, 11, 12
therein plainly witnessing, that the brethren as well as the officers had bound, rebuked, and manifested their indignation against the sin and the person for it. The conclusion inferred is, That the rule prescribed by Christ, Matth. 18. and the practice of the same rule by Paul, 1. Cor. 5. do severally and jointly couple and combine together the elders and the people in the censuring of an offender;1 the officers going before, the brethren following in their order, and the women lastly by silent consent: wherein the scriptures distinguish them from the men, 1. Cor. 14. 34. 1. Tim. 2. 12.
therein plainly witnessing, that the brethren as well as the officers had bound, rebuked, and manifested their indignation against the sinne and the person for it. The conclusion inferred is, That the rule prescribed by Christ, Matth. 18. and the practice of the same rule by Paul, 1. Cor. 5. do severally and joyntly couple and combine together the elders and the people in the censuring of an offender;1 the officers going before, the brethren following in their order, and the women lastly by silent consent: wherein the scriptures distinguish them from the men, 1. Cor. 14. 34. 1. Tim. 2. 12.
But this conclusion fighteth with it self,1 reacheth not to the point in hand, followeth not from the premisses, if understood according to the Authors meaning. It is cross to it self: for if women may not authoritatively excommunicate, then every one two or three amongst whom the fornicator was, whom the Apostle reproved because he was not cast out, whom he admonisheth not to be commingled with fornicators, whom he made sorry for their failing, and to whom he writeth to loose & forgive him, &c. had not equal power with the officers to cast him out, or to forgive him. For all these things were written to the church of Corinth, to the women as well as the men, unless we shall say the incestuous person must be left among them, or they might company with fornicators, &c. In scripture they are distinguished from men, it is said, & therefore in some cases that which is said to the whole congregation doth not equally concern ⟨p. 275⟩every one in the congregation, but in their order.2 And if women be not comprehended in those exhortations and rebukes as equal to the brethren, we cannot say the brethren are comprehended as equal to the officers. But each thing must be expounded according to the nature of the argument, and conference of other scriptures. In general the whole society may be blamed when every particular member is not in fault: as here we may well think, some in Corinth mourned, and endeavoured to have the incestuous person removed (who else should inform the Apostle, now far absent, of this abuse and their gross security?) but could not prevail: and yet the Apostle rebuketh the whole society. And the same may be observed in the Prophets; they rebuke the common sins of many as if all had corrupted their ways. Again, the Apostle might rebuke the whole society, that he was not cast out, when yet the authority to cast him out pertained to some only. Some he might rebuke, because they were puffed up and did not sorrow, nor admonish governors to do their office: others, because they did not cast him out, or rebuke him earnestly to bring him to repentance. Both the brethren and the officers might be remiss, the one to stir up by grief and just indignation, the others to do the duties of their place;3 and so both sorts worthily incur rebuke. So he might admonish them all not to be commingled with fornicators, but every one according to his place:
But this conclusion fighteth with it self,1 reacheth not to the point in hand, followeth not from the premisses, if understood according to the Authours meaning. It is crosse to it self: for if women may not authoritatively excommunicate, then every one two or three amongst whom the fornicatour was, whom the Apostle reproved because he was not cast out, whom he admonisheth not to be commingled with fornicatours, whom he made sory for their failing, and to whom he writeth to loose & forgive him, &c. had not equall power with the officers to cast him out, or to forgive him. For all these things were written to the church of Corinth, to the women as well as the men, unles we shall say the incestuous person must be left among them, or they might company with fornicatours, &c. In scripture they are distinguished from men, it is said, & therefore in some cases that which is said to the whole congregation doth not equally concern ⟨p. 275⟩every one in the congregation, but in their order.2 And if women be not comprehended in those exhortations and rebukes as equall to the brethren, we cannot say the brethren are comprehended as equal to the officers. But each thing must be expounded according to the nature of the argument, and conference of other scriptures. In generall the whole society may be blamed when every particular member is not in fault: as here we may well think, some in Corinth mourned, and endeavoured to have the incestuous person removed (who else should inform the Apostle, now far absent, of this abuse and their grosse security?) but could not prevail: and yet the Apostle rebuketh the whole society. And the same may be observed in the Prophets; they rebuke the common sinnes of many as if all had corrupted their wayes. Again, the Apostle might rebuke the whole society, that he was not cast out, when yet the authority to cast him out perteined to some onely. Some he might rebuke, because they were puffed up and did not sorrow, nor admonish governours to do their office: others, because they did not cast him out, or rebuke him earnestly to bring him to repentance. Both the brethren and the officers might be remisse, the one to stirre up by grief and just indignation, the others to do the duties of their place;3 and so both sorts worthily incurre rebuke. So he might admonish them all not to be commingled with fornicatours, but every one according to his place:
They stretch the limits of the church of Corinth too farre that extend it to all the Saints in Achaia, because the Apostle nameth the rest of Achaia with them, as he doth all Saints in all places. For he might speak of them as of divers churches in one province,
as he doth in other places: And it is too grosse to think that all in Achaia came to Corinth to be instructed, and make their contribution, every church using the first day of the week when they assembled,
to make their collections within themselves. Neither can it be well conceived how all Achaia should assemble together for the service of God and the execution of discipline,
forbidding all such speaking as in which authority is used, that is, usurped over the man, which is done specially in judgement. And if a woman may not so much as move a question in the church for instruction, how much lesse may she give a voice or rather a reproof for censure?
understand some and the chief of the church, a church in a church. For when it commonly signifyeth a multitude with relation to religion, the church-governours set over the flock by Christ, assembled to heare and determine matters that may fall out amongst the faithfull, is not unfitly nor obscurely called the church. And those things are rightly said to be brought to the church which are brought to them that guide the church by the authority and appointment of Christ. As the body is said to see, when the eyes alone see; so the church is said to heare that which they onely do heare who are the eares of the church.
. domum Christianorum meorum, as De Dieu observeth: And if all these things be laid together, it will appear, the words used by the Syriac and Arabic Interpreters will easily admit the former interpretation. And if we compare one text of scripture with another, when the church spoken of in this passage of Matthew hath power to hear
and determine controversies, and censure offenders by publick authority, which agreeth to no spirituall society which hath not received power ministeriall from Christ to preach the Gospel, and receive unto and debarre from the sacraments by publick authority;
. Paul writeth not onely to the officers, but to the brethren as well as to them, to forgive or loose, to comfort or confirm their love toward the same person upon his
