Minor. But the officers of Christ in the church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of God.
This assumption or minor proposition may be cleared by divers Scriptures according to the particular branches thereof, viz:
1. Directions for church government are particularly applied by the word of Christ to his own officers: as for instance, they are directed to bind and loose—to remit and retain sins on earth, Matt. xvi. 19, and xviii. 18; John xx. 21, 23. To judge them that are within the Church, not without, 1 Cor. v. 12. Not to lord it, domineer, or overrule the flock of Christ, 1 Pet. v. To rule well, 1 Tim. v. 17. To rule with diligence, Rom. xii. 8. To lay hands suddenly on no man, neither to be partakers of other men's sins, but to keep themselves pure, 1 Tim. v. 22. Not to prefer one before another, nor do anything by partiality, 1 Tim. v. 21. To rebuke them that sin before all, that others also may fear, 1 Tim. v. 20. To reject a heretic after once or twice admonition, Tit. iii. 10. To use the authority that is given them from the Lord to the edification, not to the destruction of the Church, 2 Cor. x. 8, and xiii. 10; with divers such like rules specially directed to Christ's officers.
2. Encouragements to well-ruling are peculiarly directed to Christ's officers. For, 1. They are the persons specially commended in that respect; well-ruling, 1 Tim. v. 17. Good and faithful steward, Luke xii. 42. The angels of the churches are praised for their good government, Rev. ii. 2, 3, 6, and ver. 18, 19. 2. They are the persons to whom the promises, in reference to good government, are directed, as Matt. xvi. 19, and xviii. 18-20; John xx. 21, 23; Matt. xxviii. 19, 20; Luke xii. 42-44; 1 Pet. v. 4. 3. They are the persons whom the Lord will have peculiarly rewarded, now with double honor, 1 Tim. v. 17; hereafter with endless glory, 1 Pet. v. 4.
3. Discouragements, deterring from ill-governing, are also specially applied to Christ's officers, whether by way of dispraise or threats, &c., Rev. ii. 12, 14-16, and ver. 18, 20.
Now if, 1. Rules for church government, 2. Encouragements in reference to well ruling, and, 3. Discouragements in reference to ill-ruling, be so peculiarly directed by the word of Christ to his own officers, we may conclude,
Therefore the officers of Christ in the Church are the only subjects of power from Christ for the government of his Church.
Object. But the church[99] of a particular congregation fully furnished with officers, and rightly walking in judgment and peace, is the first subject of all church authority, as appears from the example of the church of Corinth in the excommunication of the incestuous Corinthian, 1 Cor. v. 1-5; wherein it appears that the presbytery alone did not put forth this power, but the brethren also concurred in this sentence with some act of power, (viz. a negative power:) for, 1. The reproof, for not proceeding to sentence sooner, is directed to the whole Church, as well as to the presbytery. They are all blamed for not mourning, &c., 1 Cor. v. 2. 2. The command is directed to them all, when they are gathered together, (and what is that but to a church meeting?) to proceed against him, 1 Cor. v. 4, 13. 3. He declareth this act of theirs, in putting him out, to be a judicial act, ver. 12. 4. Upon his repentance the apostle speaketh to the brethren, as well as to their elders, to forgive him, 2 Cor. ii. 4-10. Consequently, Christ's church officers are not the peculiar, immediate, or only subject of the power of the keys, as hath been asserted.
Ans. I. As for the main proposition asserted in this objection, something hath been formerly laid down to show the unsoundness of it. (See chap. X. near the end.) Whereunto thus much may be superadded. 1. What necessity is there that a particular congregation should be fully furnished with officers, to make it the subject of all church authority? For deacons are one sort of officers, yet what authority is added to the Church by the addition of deacons, whose office it is only to serve tables, Acts vi., not to rule the Church? or if the Church have no deacons, as once it had not, Acts i. 2, and before that, all the time from Christ, wherein is she maimed or defective in her authority? 2. If the Church, fully furnished with officers, yet walk not in judgment and peace, then in such case it is granted, that a particular congregation is not the first subject of all church authority. Then a congregation that walks in error or heresy, or passion, or profaneness, all which are contrary to judgment; and that walks in divisions, schisms, contentions, &c., which are contrary to peace, loseth her authority. Stick but close to this principle, and you will quickly lay the church authority of most independent congregations in the dust. But who shall determine whether they walk in judgment and peace, or not? Not themselves; for that were to make parties judges in their own case, and would produce a very partial sentence. Not sister churches; for all particular churches, according to them, have equal authority, and none may usurp one over another. Not a presbyterial church, for such they do not acknowledge. Then it must be left undetermined, yea undeterminable, (according to their principles;) consequently, who can tell when they have any authority at all? 3. Suppose the congregation had all her officers, and walked in judgment and peace also, yet is she not the first subject of all authority; for there is a synodal authority, beyond a congregational authority, as confessed by Mr. Cotton.[100]
II. As for the proofs of this proposition asserted here, they seem extremely invalid and unsatisfying. For,