Part 10
As for that sin about the sacrament in the church of Corinth, 1 Cor. xi., particular persons were. visited: 'for this cause some-are weak and sick,' &c.; ' therefore,' saith he, 'judge yourselves, that ye be not judged.'
It is therefore necessary, when a man's sin is ripe for public admonitions, that his own people should know it; and therefore that all these admonitions should be afore his own, that the height and aggravation of the sin thus set open before his conseienee, to make him repent, should be set open also before theirs, for all those. ends afore men- . tioned.
And to think that the elders of a classical church should representatively mourn for all the rest, or that, whereas the cause of mourning is nearness of relation, that they should mourn as his own would do, cannot
Cup. V.} THE CHURCHES OF CHRIST.
And then, 2, if it respect working upon the man, if that be the end of this bewailing and of this mourning, to break his heart, to have his own congregation thus mourning, who have thus known him, and with whom he hath communicated, and to see their hearts broken for his sin, when they have not sinned, only are of the same body with him, this must needs be an ordinance much more effectual to work upon him than if he were brought afore all the national councils in the world, who are taught* with his sin but remotely, as the body of a national church must needs be very remote to a provincial chareh, and this alse remote in its proportion to a classical.
Now we find that the proceedings thus to excommunication are expressed to us by the very phrase bewailing: 'I am afraid,' saith the apostle, 'that when I come, i shall bewail some of you;' that is, I shall be enforced, as to admonish you, so to proceed farther.
And so in 1 Cor. v. 2, 'You have not mourned, that he that hath done this deed may be tuken from among you.'
To bring him before national and classical assembles, and the like, may work in a civil way more upen him, but in a spiritual way this is a means muck more suited.
Lastly, for the act of excommunication itself, that then the people should be present, we need not centend for, because it is granted.
And assuredly, if that they are to be present that they may mourn and wail when any is thus cast out, their presence is much more required afore, because their wailing and bemeaning of him then might have been a means to prevent what befalls him.
Arg. 9. But if besides all these interests it be found that the people of his own congregation have a joint interest to judge, and that by way of suffrage, and concur in the sentence with the elders in the throwing of him oat, or have such an interest with judgment and cutting off a member that a jury have, joined with the bench of justices and judges, and that they are to judge of the fact, and of his obstinacy, and the like, why then it will clearly follow that the power of excommunication must be in every congregation of people and elders; and thus to have the man judged, both by the one and the other, is the fairest law in the world.
And we account it even the glory of our nation, that no man's life is subjected to the judgment of all the judges of the kingdom, but that he must be tried by his peers, per pares.
That we shall speak unto when we come to that head, that the people are to have a concurring interest with the elders.
Arg. 10. If no elders are to set up a consistory for ordinary government butin the presence and before the ehurch, then the power of all acts of government must lie within the body of a congregational church, because there are no other ordinary constant chureh meetings of the body of the people, but only by congregations; for all such meetings are to be of as Many as can meet in one place; and all are interested in it for the present, one as well as another.
The eleventh and twelfth arguments, proving single congregations enabled to exert all acts of church power.—That such churches there were in the first ages of Christianity—That the apostles planted such churches that had the entire power within themselves.
Arg. 11. There were in the first ages of Christianity bishops in churches . and villages.
And in the sense of the ages in which this was, it was all one © Qu. 'touched '?—Ep, THE GOVERNMENT OF [Boos II. as to have an entire government in a church, in a village; for the entire government was in the hands of their bishops in thdse times, such a government as is now claimed by the presbytery.
Therefore, from the practice of the primitive times it is evident that one single congregation, with its elders, is a complete seat of government as well as worship.
Arg. 12. The churches, in the first planting of them by the apostles, were in all places congregational churches.
Those in smaller cities may well be supposed to have been always such.
Those in the great cities were at first such.
Of Philippi, it is said that in the beginning of the gospel it was a church, and it was so called, Philip, i. 4, 15; and it was a church that had bishops and deacons, chap. i. 1, who communicated to Paul by way of giving and receiving.
In a manner, all sides have acknowledged this, even the bishops themselves.
Jerusalem itself at first was but one congregation, and other greater cities also wereno more; for can we imagine that the apostles should stay forming up churches till such time as they should multiply to so many as to make many congregations under elassieal churches?
§o this is not supposable, because that the apostles were to go over the world, and could not everywhere stay so long; they therefore stayed till there were a sufficient number to make up a church, and elders over them.
And to be sure, the first church of all had asufficient eldership, for they had the eleven apostles.
And for them all to be officers to so small a number at the first is infinitely less disproportionable to them than for our great Lord and Master to serve and minister (as himself was pleased at his last supper
'to term it) the sacrament of bread and wine unto eleven apostles, and then to preach a long sermon unto these eleven whom he had taken care of.
And at the first, when they were so few, as they continued in prayer together, Acts i., it is to be supposed they had the sacrament of the Lord's supper, and so were a church, seeing they had received it with our Lord and Saviour, with commission from him to do the like. And this congregational church at first having these apostles over them, who (as our brethren say) acted the part of ordinary elders, must needs be supposed to be as sufficient for a presbytery as afterwards their acts can be supposed to be when they multiplied to more congregations (as our brethren affirm).
And if we could give no instance of any act of government they did, yet it is certain that the same power with which they did acts of government afterward as such a presbytery, they had then at first; for they acted but out of that power afterward which they had afore.
And so in all those other churches, when they were single congregations, having elders set over them, the like must be supposed.
And when there was thus congregational churches, having elders over them, they had the right, and they had the power, to exercise all acts of government within themselves, or else when the apostles left them, and commended them to the graceofGod, having set elders over them, they had not been left to a sufficient means to take away offences, and to purge out scandals, and to keep the worship pure, and to preserve themselves for succession.
And if they had this right and power, they must have it by virtue of that institution, Mat. xviii.
Here then, de facto, congregational churches were invested with a complete power.
And so according to that maxim, Primwwn in quolibet genere est mensura reliquorum, the first in every kind is the measure of the rest, we have to plead, that the first churches in existence, with that power we contend for, were such congregational churches which we assert.
We farther add, that suppose that these churches came to be multiplied, or to have neighbour churches near them, what became of that power and Cuap. V.J THE CHURCHES OF CHRIST. right, which as congregations having elders in them, and as a church to Christ, they were invested:with ?
How should this power come to be taken away, or they come to lose it, and be transferred unto an associate presbytery of many congregations? If upon this association there had been a new power, yet the old former power must be supposed to stand still entire, or elge they lose it (as the cities in Germany, before they were united into that imperial body, had entire privileges within themselves, and that they retain still notwithstanding their union, only their association was for appeals and cases of common concernment); and as the multiplication was accidental, so a new accidental power might come over them, which they had not afore, if they should miscarry in that they had afore; therefore that power, which was first in them, is never to be taken from them. It is true indeed, before their multiplication, this must be said, they were independent churches, in that gross sense which is imposed upon us; that is, they were accountable unto none.
Because there were none near them to be accountable uto.
But that was not a privilege essential, but accidental; not positive, bat because there was no other near existent.
And yet not so neither; for if there were any in the world, they should have appealed unto them.
And suppose a congregational church, alone by itself, can be supposed to have an accidental independency private (which in this respect is a negative privilege rather than a positive), yet still that positive power, which they were entirely invested withal within themselves, for positive acts of government, that was not invested in them, because there were no other churches, but because they were a chureh of themselves.
And this power, if once they had it, is not, by maltiplication of churches, to be taken away from them.
The multiplication is but accidental, but the form they were cast into at first is the essential form that constituted them a church anda politic body.
2. When these churches were multiplied, and (as our brethren would have it) continued, many congregations, under one presbytery of the elders of each of these churches thus multiplied, either that first church and their elders
(which still remained fixed elders unto them) have all the power and privilege they had afore, or not, in this new government to come upon their multiplication and association.
If they have the same power and privilege, then this proposition standeth good; only the question then will be, what power over them (their own remaining thus entire) in a way of dependency any other church can have, which we must afterwards speak to.
If upon this association, this particular congregation have not the power it had afore entire within itself, then the form of the government first constituted is clean altered, and clearly a new form of government is set up; and that both in respect of the right of the people, and the right of the elders in that congregation.
If the people had any interest of presence or of suffrage (which we contend for) at the sentence of excommunication, and the examination of things, by virtue of this new association that interest is taken from them, and removed up into the classical meetings of the elders, and into a government that is merely aristocratical.
And look as in a government consisting both of people and rulers, and the interest of both, or including in it priviJeges that the one hath as well as the other (though the one in a lower degree), if the one becomes merely aristocratical, we count that government changed, and it will be a new form of government, so it would be here.
Nor, 2dly, is it true that because the government (as our brethren affirm) is in the ralers only, therefore it may be enlarged and dispersed to other rulers of other congregations taken in with them, and the people not wronged of their right.
For, first, if the charter of a people, of a corporation or body, shonld be that they should be ruled by their own elders (whom themselves
THE GOVERNMENT OF [Boox IIT.
'chose as a corporation) by their own mayor, recorder, and aldermen, yet it were a new form of government for them to come under two or three mayors, recorders, and aldermen of other incorporate towns, and they would account it so.
And, 2, the rulers would think eo too.
As if there were a family, the master whereof had entire government within itself, and there were families increased, and they all joined in a combination to rale all those families in common, and that in such things wherein before he ruled alone; surely this would be counted a new form of government.
How else doth economics differ from politics?
Would not colleges think so, though associated into an university?
If the colleges should have those privileges of choosing master-fellows, scholars, of admitting, of expelling, invested into other hands, if all the jurisdiction which they had when alone, or if any great part of it, should be exercised in common for them, when other colleges are built; because they become an university, they would account this a disprivileging of them.
So it would be here in this case of churches.
CHAPTER VL Some exceptions made against the last argument, as not conclusive, removed, how 1e are to consider the churches, atfirst planted by the apostles, aspatterns and examples to us.
To this argument there are many exceptions, which I shall consider.
1. It is excepted, that the first churches, though but single congregations, having elders in them, which did or might exercise all church acts, cannot yet be drawn into an ordinary pattern; because the first must, out of a necessity, do that which afterwards, when multiplied, single congregations that can associate may not do.
Even as thongh Cain at first married his sister, yet that is no warrant for us now to do the like, when men and women are multiplied; so neither can the instance of the church of Jerusalem, or any other first churches, be the pattern to warrant single churches now multiplied to do that which they then did.
Ans. 1. The apostles did stay in places but till there were a sufficiency to set up a church; but if that presbyterian government, over many congregations, had been the rale of Christ, and that they must of necessity have been set up, they would have rather stayed, or sent an evangelist to convert so many as to make up a sufficient presbytery for a classical church.
If Adam could, with his breath, have made men and women, though he had stayed a while, Cain should not have married his sister.
And therefore, if that, by the ordination of Christ, a presbyterial church were the first church, God would have stayed, and the apostles would have stayed, as God stayed giving the ark, and the tabernacle, and the law of the government of a national church, till such time as the Jews became so many, as to rise to a nation.
Ans. 2. It lies upon those that affirm it, to prove that the endowing single congregations at first with an entire power was an act of necessity, and not voluntary, and as it should stand in all ages.
Had a presbyterian church government been according to Christ's institution, the apostles would have taught Christians to remove out of the places where they could not make up presbyterian churches, and to go into cities, where they might make them, that so churches might be set up in their fulness at firat.
Ans. 8. The power of a single congregation, to have acted as a presbytery at the first, was not grounded on a case of necessity (because there were no other churches existing to associate with, and so was accidental to them),
Caap. VI.J THE CHURCHES OF CHRIST. bat this one alone congregation, was essentially, and innately, and entirely complete in itself, and within itself, as much as when afterward there were many.
To say the power of eleven apostles, as combined, was defective, because but over one congregation, and but out of an extraordinary necessity, would be the greatest derogation in the world.
And if there could be a supposition, that there had been other churches existing, or coming to Jerusalem, this presbytery of the first church had not been bound to associate, as not having sufficient power within itself.
To affirm these things of this first presbytery of the eleven apostles (as. our brethren suppose it, and it is the main foundation of their case) to have been defective, and their power
(now because over one congregation) to have been founded on an extraordi- : nary necessity only, as for Cain to marry his sister, in a way below the warrant, as of the ordinary rale ; thus first to cast them (in this example) into the condition of ordinary presbyters, to make it an argument for the presbytery, and then to cast their power at first below the power of an ordinary clagsis, and to make it then to be dependent on a providential necessity; how derogatory is it to that transcendent power of such officers!
So then, if they are to be looked upon at all as the pattern of an ordinary presbytery, then as such now, when over but one congregation, as much as if they had been over many.
For to say they were but as extraordinary persons when over but one congregation, and afterwards an ordinary college of presbyters, when many, is too incoherent and inconsistent with itself to be affirmed.
And then what is the reason that this first existence of an eldership over one congregation should not be as ordinary a pattern to warrant, as full and soflicient a presbytery in orfe congregation, as it is for the supposed presbyterial government over many?
So that if it were ordinary, it serves as much for us as them ; and indeed for us first, because this, as one congregation, existed first;and they were as much an ordinary presbytery at first, as at last, and endowed with the same sufficiency of inherent power.
And . if it were extraordinary, the instance will not serve them at all, first nor last, for a ground of presbyterial government.
And surely if this church at Jerusalem had so many teachers besides apostles, as is pretended, when these congregations came to be multiplied (as is supposed) and divided, here was (if ever) enough to have made several sufficient presbyteries to these several congregations ; and the association of many congregations into one can have place but in case of defect, not of sufficiency.
2. It is excepted, that we are not to consider churches as they were when the apostles first began, but as they were when the apostles left them; and that ordo intendentis is one thing, and ordo generantis is another.
Thus nature first makes but a child, which afterward grows up'to a man.
Ans. 1. As to the first, we argue the example of those churches which the apostles left, and, when they left them, commended them to the grace
; of God, as in Acts xiv., when they had chosen them elders, as having suffi cient means to support themselves.
And (as Bains* argues against bishops and their government over churches) those whom the apostles placed as chief, in the first constituting of churches, and left as their successors in their last farewell which they gave to the churches, they had not, nor were to have, any superior unto them in the churches, as is evident in the instance of Ephesus, Acts xx. 28, and 1 Peter v. 2.
So say we, that those whom the apostles left, having placed elders over them, and left as their successors at their last farewell, commending them to the grace of God, and so con- . stituted, without mentioning of association for government with other
® Bains' Diocesan Trial, p. 65.
THE GOVERNMENT OF [Boox IIL. charehes, they, by apostolical warrant, were not to enter into such associations for matter of government and jurisdiction.
Ans. 2. As to that other part of the exception, we reply, that certainly those churches that the apostles did thus leave, and the power in them, and : the presbyteries thereof, to do all church acts as a presbytery now at first, were as perfect churches the first day (as Adam was a perfect man when first created) as afterwards they could be supposed to be.
If natare at first do beget a perfect child, with all the parts, it may indeed grow in stature; but all the natural parts it hath when a man, it hath when a child; and ; though it may grow in stature, it doth not grow in perfection, nor is defee- : tive of any of its natural powers whena child, but all exercise their natoral
. functions when a child, as truly as when a man.
And beside, join a thousand children together, they will not make one man.
8. It is excepted, that although no churches may give away their right, yet they may join with them that will corroborate their right
; so if the congregation that had a presbytery afore, be multiplied into another congregation, it retains the same presbytery, and is one church still.
Ans. 1. Either it is at their liberty to retain their proper presbytery, proper to themselves, and the other congregation goes from them to have
If it be at liberty, then Jesus Christ hath instituted two forms of government, made two several seats or subjects of entire church
| power, for men arbitrarily to cast themselves into, which they please.
This i is to make two ordinary patterns of two sorts of church government, one of ' a single congregation, the other of the presbyterial over many, and to war- : rant the sufficiency and completeness of either, when either of them have a : sufficient presbytery.
But that Christ should leave the government of his church so indefinite cannot be imagined; not only because it is impossible
: that one of them should not be better than the other, but also (as hath been : said before) in respect to the congregations themselves, because the one
! makes a vast difference from the other in the point of fixedness and unfixed- : ness of officers ; and further, because one would destroy the other.
For | allow but this principle, that all congregations that may have a sufficient | presbytery may retain the right and whole government within themselves, as the first subjects of it, as agreeing with the pattern, and what charch will
' subject itself to the presbyterial government?
And that this is not indiffer- : ent to all our judgments, the contentions on all hands do testify.
If it be ' arbitrary, then it wonld have been unlawfal for any congregation in the primitive times to have retained the right that was first settled upon them ; and to have in exercise all power within themselves as whole, as when churches did multiply.
If it be given as a liberty by Christ, voluntary subjection is not to take it away, and that form of government, which it doth give up its right to, being a new change of government (as was said afore) there must be as much an institution for it as there was for that right it had afore.
It is impossible there should be two rights to the same thing, : whereof the one is incompatible with the other ; for if the congregation can
! claim it as its right, then the presbytery cannot; for that both should exercise it, is impossible.
There may be differing interests of power in the | same politic body, but that one and the same whole power should be in one, and also in a greater, and in another, cannot be imagined.
| Ans. 2. To the second part of the exception, viz., that it is a strengthen- | ing of the power of congregations, and not a taking of it away, it being an intrinsecal government, we reply, 1, that of all other answers, we wonder at that ; for if master of a family, that ruled as a master afore, should have his power, in governing of his family, committed into the hands of other
Cuar. VI.) THE CHURCHES OF OBRIST. masters of families, together with himself, would he account this a strengthening of his power, as he is a master of a family, or a losing of it?
Masters of colleges would judge it a taking away of their power, not a strengthening of it,for by this they lost it as masters.
And, 2, if that all these do rule in common, and go the major vote of them in common carries it, multitude of cases will fall out, whereto, though he gives a negative, that shall be carried by the major vote, so as he utterly loseth his power, it. being thus swallowed up by the greater number, how is this a strengthening of it then ?
And in this case,is it not an extrinsecal power to that congregation which overrules it,as well as in the case of bishops, whenas the votes of their own officers that are proper to them, andfixed to them, whomthey have chosen to watch over them, shall not carry matters that belong unto them as afore they did.
8. The strengthening of churches' power lies in countenancing of what churches have done, after they have done it, out of an honour to them, and not lightly to hear appeals from them; but it is not confirmed by taking the power out of their hands, and doing their acts for them.
Thus, kingdoms in a league strengthen each other's acts, whenas they donot foster traitors against each other ; but if they should mingle powers in common, this were to destroy their power and right as they be politic bodies.
If it be said, it makes churches equal still, it isgranted that it is trueit makes churches in a like condition indeed, but how? Not in the privileges of churches; it makes them in like condition of subjection, but not of freedom, as they are churehes or incorporate bodies, to judge within themselves.
As if incorporate towns should have their privilege of life and death within themselves, given up to a combination of many incorporate towns together, they were pares indeed, compeers; and here is an equality they are brought untoin this condition, but what equity there were in it we see not.
That I may conclude, if, when congregations are thus multiplied, a congregation that before had the government entire in itself, being invested with it, began anew to associate with others for government, either the classical elders associated have taken up the whole government and jurisdiction, and left tothat congregation and elders, which once were invested with it, no part ofit (which once they had proper to them afore) but as it is exercised in common; or else there is a parting and a dividing of that power and acta of government they had afore.
Hf all be taken away, let that be affirmed and practised, and a warrant for it shewed; let the classical presbytery choose and ordain their deacons, let them suspend from the sacrament, let them only admonish, let them admit their members, let them choose their elders, let them do all.
If they part it, either it must be arbitrarily, as themselves please (we will retain this, and you shall have that); and if so, then they arbitrarily part with that which was once given them by Jesus
Christ; or else they part with all by a rule and a command from God, putting the bounds between what the one shall have, and what the other shall have ; let these bounds then be shewn, or any instances in the Primitive churches be assigned, of such alterationg when churches were multiplied, which in this case is necessary.
This will breed also a great alteration and change in the constitution of these congregations themselves, and their relationsto their officers, as is obvious to any one who considers it.
THE GOVERNMENT OF [Boos III.
Two queries resolved: 1. When a church hath but one elder, or none at, all, whether it retains tts power?
2. Whether a particular congregation, having complete power in itself, may oblige itself, in a constant way, to ask advice and direction from a consistory ofpresbyteries ?—Resolved in the negative, and proved by several reasons.
I shall now resolve some queries that maybe put, and in answering them, | shall farther clear up my assertion, which I have demonstrated by so many
Quest. 1. Suppose a church have but one elder ? Yea, suppose it have no elders at all?
What is become of its power then?
Ans. 1. Yet that church, whereof there is but one elder, being the seat of this government, it is in this politie body as in the natural body.
A man, according to the law of nature, hath two hands, but if one be.cut off, or that he wants one, then he useth that one hand for which both were used afore.
In this case, vis recurret in proximum membrum, the entire vigour will return into the next member.
And this is properly a case of necessity, and not that other case which our brethren would have, that one congregation being alone should therefore have the government within itself of necessity, which it must part withal, according to the ordinary rule, when more congregations are multiplied.
Ans. 2. The power of government being the rightof that church, and not of other churches over it, they are to choose more officers ; and they have a right so to do, and so thereby to preserve the right within themselves, rather than to borrow aa eye or a hand from other churches.
We may say in this case, as our brethren have said in the case of not separating from a church rightly constituted, though it want an officer or officers.
They say, that none ought in that case to separate, but it is to be required that officers be chosen aud supplied; so say we in this case.
It is in this case as it is in that of small corporations, which, although they are decayed, yet they are corporations still; and they do not lose their privileges, and they do not therefore come under other corporations to govern them, but they are enabled themselves to choose who they are that shall govern them.
Ans. 8. Their having or not having officers doth not take away their right, but only it takes away the exercise until such time as they have officers.
And their not having officers, it doth not put the right into other congregations, and the elders thereof.
The right in elders doth not lie in their being elders, but in having a relation unto this congregation, and in being their elders.
Ans. 4. Suppose when a congregation doth want a sufficiency of officers, and so it be disenabled to act according to its right, yet its case is but as the case of a ward, who, though he is not able to manage bis own estate, yet this doth not put him by his right; and those that have the wardship for the present have not the right, they have but quasi jus.
And if a congregation useth foreign elders, [these] elders can have a charge in it, but antil euch time as the congregation be able to have officers of itself. And therefore if, in cases of defect, congregations should be associated, and by virtue of their association make use of other elders, yet they are not to be kept in that defect ; they ought, and they may purchase to themselves such an eldership, and so exercise their own right.
The ehurehes of Christ are not to be kept under age and wardship; yea, ye ought to reform, so as the churches should be Cnr, VIL.] THE CHURCHES OF OBRIST. reduced to this, and have their rights.
The bishops, because they would role the churches, in ancient time made canons, that there should be but one minister in a church; and they took away the power of ruling elders, and eo did destroy the presbytery in every church, that so in this defect there might be a colour for their government.
Whatever inconveniences, therefore, may be pretended, or whatever is the present state of things, nothing ought to prejudice the rights of churches, but all congregations should have liberty to procure themselves. sufficient eldership, so to have the government within themselves.
Again, suppose that such congregations, as having a defect of elders, should subject themselves to a classical presbytery for government, until they had a sufficient eldership of their own: suppose (I say) that this should be the more ordinary condition of the most congregations in this kingdom ; yet those congregations that have a sufficient eldership are not, for uniformity's sake with them, to subject themselves therein.
For uniformity with what the Holy Ghost in the word holds forth as perfect, is rather to be held by those congregations who are made thus complete, than for uniformity's sake to subject themselves to the condition of those that are imperfect, that all may be alike, although that hath been the way of uniformity that hath been urged amongst us; that because all ministers cannot pray out of their own gifts, that, therefore, for uniformity's sake, there should be forms of prayer for all ministers to use, even those that God hath enabled with sufficiency of abilities and gifts to pray.
It is in this case as in the bringing up of fashions, many fashions being brought up by those that had infirmities, on purpose to cover them ; they who had not infirmities must be obliged to them, because they are in fashion, and brought up by some great ones.
Congregational presbyteries, they arethe natural presbyteries;those others, they are but as step-dames, secondaries ; they are but compounds and decompounds of the several presbyteries of presbyterial churches.
And what though a congregation want elders ; they are yet a church to our judgments, and are so to be acknowledged, as the church in the Canticles was a sister, though she wanted breasts.
If congregations be small, and want sufficiency of elders, they should be united many of them together to one church, that they may have a full eldership, and put themselves (though to some inconveniences) to come together to worship ; for so, in the primitive times, we find that Christians did often come out of villages to their cities, to worship on the Lord's day; and sometimes removed out of the villages into the cities, that they might have ordinances.
Quest. 2. Bat suppose that congregations, having a sufficient eklership, have alao both power and ability, and right to act within themselves, yet, in 4 constant way, may they not ask advice and counsel, and oblige: themselves
80 to do; and before they proceed to excommunication against their members, if they be obstinate, bring them to the classical presbytery, as to a farther means, there to be admonished, and to have the sentence of excommunieation there delivered by them? dns. 1. All communion with classical presbyteries (which we rather look
Upon as synods than presbyteries) that we may lawfully hold, we will hold ; and all such communion we do account lawful, as it is for such ends and purposes, for which they are ordained unto by Christ.
But what is beyond the ground of erecting such associations, or of calling such synods, and the use and end of them, that will be to put an unlawful power into them; for every ordinance or institution of God is commensurable to the ground upon which it is founded.
So as suppose for the present, that God had apPointed synods to be held on some occasions, in case of mal-administratious
THE GOVERNMENT OF [Boox III. in congregations ; and, in that case, had endowed synods with the same power over churches that congregations have over their own members; yet becauge they had this power in this case, and upon this ground, it would not draw on an obligation on the churches congregational constantly to advise with them so, and to bring their members to be admonished by them afore they proceed to censure. fo as such advice as this is not a case of appeals, which always supposeth a sentence passed in inferior courts already; but it is a laying the congregation yet lower ; for it is a suspending the exertion ofthat primary and first right, which they had, until such time as they have advised with another supposed more sufficient and able eldership.
It is with us in this particular respect, unto the presbyteries, as it is with those that were moderate separatists, in respect of their communion with the ministry ef England, although we, in other cases, give more to these presbyteries than they would do to such a ministry.
Many of them, as Mr Robinson and others, could communicate with the ministry of England, in hearing, and in praying, because in these actions they were not necessarily or only to be considered as ministers, by all them that should communicate with them, there being other grounds, say they, upon which they might preach and pray; and therefore, although there was an unlawfnl relation or respect, which they pretend to preach upen, namely, that they were ministera, yet, because there was another ground, upon which (suppose they had been no ministers) they might have preached, hence, therefore, they did, and could, communieate with them in these ordinances, so far as that other ground would bear them out.
Butif it came unto any act, wherein they should properly shew themselves to be ministers, in these they did abstain, and could not partake with them ; for thereby (according to their principles)
=| they might have acknowledged them to be such, which they thought they were not, and to have that authority which they thought they had not.
Therefore, if it came to the receiving of the sacrament, because this is a ministerial act, they therefore would not communicate with them, no, not for one moment.
§o also, as touching classical presbyteries, we can and shall willingly communicate with them, m all such things wherein we think there is a ground for their erection ; and so far as there is such a ground, we can preach among them, and hear them preach, where a company of elders might resolve cases of conscience, we can pray with them; yea, and have recourse to them for advice in cases of difficulty, being the elders of other churches, and able to resolve such cases.
And this we can do, although we conceive that they are erected to a farther end, and invested with a further power, which is to us unlawful.
But wherein there is a proper acknowledgment of such @ power, or that the former right of congregations mentioned shall be prejudiced, and the power and ability that Jesus Christ hath put in them impaired, we cannot do any act that shall join with them herein.
We cannot do it, no, not for one moment, much less for a constancy.
And the reasons why we judge congregations should not do all this, namely, advise constantly, bring their obstinate members to be admonished by the presbytery, nor require their sentence, ere they proceed to excommunicate, are these:
Reason 1, If it were no more but to advise that libertyis not to be taken from a body of Christ, enabled by him to act within itself, and purchased by him, which is not to be taken from a man by a state or commonwealth, because the law of nature hath bestowed it upon him.
That liberty is not to be taken from a church in its right, which the law of Christ gives it; that is not to be taken from a man in his right which the law of nature giveth him.
In all actions that a man is the guide of himself in, he is not bound to seek advice, much less that there should be a standing court erected for men to Cur. VII.] THE CHURCHES OF CHRIST.
And in all the other rights that a man hath, as he is'a raler or governor of any society, as suppose he be a master of a family, inwhich he hath a right by the law of nature, it would be an infringement of his liberty, if in those acts that belong unto him as a master, he should be bound to advise with others, as for the putting away of a servant, &c.
To direet him, indeed, in what cases he should ask advice, the exigents and neceasity of the thing is the ground and foundation of it; but out of those cases it is an impairing of hie liberty.
Wherein he thinks there is a danger of miscarrying, and wherein he himself wants light, therein he is to ask advice, because there is a ground for it; and yet therein a man is at liberty, of whom, or with whom, he will advise; and to take that away, were to take away from the privilege of a man, if men are to preserve their native privileges. Churches are much more to stand fast in the liberty Christ hath purchased for them, Gal. v. 1.
Reason 2. That which the cities of Judah, having power and jurisdiction within themselves, were not obliged to do, nor were to oblige themselves to do (although they had a Sanhedrim, a set court set over them by God, for advice in eases difficult, and when it was too hard for them to judge), that the churches now under the gospel, having the like privileges of power within themselves, with a promise of God to be amongst them, are not to do, nor are others to usurp it; for in cases not difficult it had been an usurpation of an unlawful power in the Sanhedrim to require they should ask their advice ; and it had been a diminishing of that right, and questioning of that promise of God's being with them in judgment, to have gone still and advised, in _ cases clear, especially to have always depended upon an authoritative sentence ofjudgment, required of them to be pronounced by the Sanhedrim before that they proceeded, and without which theirs should not have been valid.
Reason 8. A constancy of seeking advice, and to be bound to it, doth in iteelf arise unto a subjection to authority.
Thus it is subjection in a child to be bound to advise with his parents in all actions of moment (whether they be clear to himself or not), as disposing of himself in marriage, and the like, and it is an acknowledgement of an authority
; yea, to be bound thus | always to advise with, and not to proceed without the sentence of a classical . preabytery, in judgment, is of greater authorityin some respedt, and is more than for them to have a coercive authority over other congregations, in case they proceed amiss.
It is a farther limiting of them thus to tie them up that they should not exercise government without them.
For magistrates may coeree the churches if they do amiss, when yet they will not oblige ministers always to advise with them, and have their sentence afore they proceed.
For one minister to depend thus on another, for the exercise of his calling, is more than to be subject to the censure of another, if he doth exercise his calling amiss.
It is a greater sign of servitude to do what one doth by the direction of another, than to be under authority that shall punish him if he do amiss.
This latter is the case of a subject, the other of a servant.
This especially is trae, whenas those we should be bound to advise with do claim and challenge an authority, upon which it should be done (as thoge that are for the presbyterial government in a rigid way do).
It was one great ground that the ancient nonconformists went upon, against yielding to ceremonies, that supposing they were things indifferent, yet to have things indifferent in the worship of God determined one way, and men obliged to practise one way, whenas God himself had left them indifferent,
' this was to give away that liberty which Jesus Christ had given us.
Especially whenas those that urged them pretended to have a right and power from Christ to determine things indifferent in the worship of God ; in that | |
THE GOVERNMENT OF [Book IIT. case, to have submitted to them, had been to have acknowledged an unlawful power.
We will put this parallel case, to be judged by their own principles, that : are for the presbyterial government.
Suppose there were foand one man I in a presbytery, that is but an ordinary minister for his station, in a parti- | cular congregation (and so he hath a right and lawful calling in the ministry), and (as it is possible there may, and oftentimes it doth fall out to be) sup- : pose that this man hath more abilities for wisdom, holiness, and all other
; ministerial gifts, than all the rest of that presbytery; suppose such an one as Calvin, who was an ordinary minister of Geneva, and an elder in the: presbytery there; if now that presbytery he liveth in, having a right and an ability in themselves, as a presbytery, to judge and determine in all cases that fall within the jurisdiction thereof, should oblige themselves not to pro- ' ceed to sentence without his advice, in a peculiar manner first asked, they i would think it both a lessening of their authority, and a giving of too much
| authority to that man; much more if this obligation should lie upon other | presbyteries, whereof he is nota member.
This step (which was the first i episcopal authority) the presbyterians would think unlawful to allow unto | such a man ; and in this point they are so tender, as they will not yield so "much as @ constant moderatorship, without any other power ; and yet that there should be always one moderator in such an assembly is necessary, if there be an order kept up amongst them, as in other bodies.
But now | for a congregation to advise with a superior presbytery, in a constant way, | is not so much as necessary; for where there is no need of advice, it is not necessary.
Let this case and the other be paralleled, and see whether there | may not be the like said for congregations, they having this right amongst
| themselves. i The constancy of asking advice upon all cases, though it were pretended ; to be but advice, yet the act itself, by reason of its constancy, would argue ' a majority of power and rule, it would turn to such in them (at least in the issue) that already claim it; and so claim it as that some of the presbyterians pretend all the power to be in the classical presbytery, and not in the congregational ; and that the congregational elders, in their act of excommunication, are but the deputies of the classical presbyteries, and that they ure pracones, the proclaimers only of the sentence, but the presbyterians are the judges.
That power that is already in one kingdom hath a jus divinum, : and if set up in another would pretend to it ; and when the plarality of men
' shall be once for it (for the rigidity of that power), it will draw up all the i power to itself.
And a church's yielding from such liberties and privileges, is by God's usual dispensation the logs of them in the issue
; ' To whom we yielded not,' saith the apostle, 'no, not for an hour, that the truth of the gospel might continue with you,' Gal. ii. 5.
When the court challenged (about the choice of masters of colleges) this | as the privilege of the king, that the party should at least be made known
| to him, the university stood upon their privileges, that they might choose | and admit, without giving notice to the court; knowing that they should soon lose their power if but so much were given up to a greater power over them.
Had there been yielding but for a time, it would have endangered, in the issue and consequence, the very continuance of that trathof the gospel, which in that respect was professed by them.
Periculosum est in rebus divinis ut quis suo jure cedat ac potestate (Cyprian. Epist. ad Jubaian. de heret. Baptiz.).
And all those arguments which were brought against bishops, as having a directive power over ministers, will fall in here; for directive power is that, when the exercise of it is at the direction of another.
Caap. VIL} THE CHURCHES OF CHRIST.
And farther, consider that what will make the church to be under age, and to be a child for knowledge, and not guided of itself, is unlawful; but always to ask advice, and to be bound s0 to do, is to bring the church under age, and eo to be in bondage (for to be under age and in bondage is all one, asin Gal. iv. 1, 2), to be as well under these tutors as under governors, under tutors whom they must advise withal, and under governors whose authoritative sentence must first be asked.
Reason 4. That which the churches of the primitive times did, having a right and an ability to do it, and was a duty lay upon them to do of themselves, that should congregational churches, having a right to do now, do without having first recourse for advice to presbyteries.
And what the apostles, though set over churches, and who were more able to advise than all the presbyteries now are, did not yet require of the ehurches, but blamed them if they neglected to proceed of themselves, that presbyteries are not now to require of the churches to do, which the apostles did not.
But for churches then to advise with the apostles or evangelists, or extraordinary officers, before they proceed to excommunicate, was not then required, but it was their duty to proceed of themselves, according to the power Christ had given them, without waiting for such advice.
This is clear in the case of the church of Corinth (whether it were congregational or presbyterial we dispute not now), because that this church had a right to judge that incestuous Corinthian ; and the fact was so evident that advice they needed not ;
'Do not ye judge,' saith the apostle, ' them that are within?'
Doth it not belong to you ?
Ho blameth them that they did it not.
Andas Chrysostom saith, he accuseth them, not that they did not certify him of it, but because ~ they had not mourned or thrown him out.
The apostle thus shewing that it ought to have been done without a monitor, because of the evidence of the sin, And when they had negleeted to do it, Paul doth not do it himself, but only as an apostle doctrinally declareth such an one to be excommunicated by the church he liveth in.
He doth not require that they should come unto him for his sentence before they did it, but he calleth upon them to do it themselves, because they neglected it.
_ Reason 5. That which is to be supposed needless, that is not to be done ina constant way.
To go ask advice when there is no need of advice is needless.
The Sanhedrim was God's ordinance in its place, but if the cities should still have come up for advice needlessly, they would nothave found a blessing in it.
And besides, that which is an acknowledgment of the deficiency of God's ordinance, and God's presence with his own ordinance, that ought not to be done ; but such a constant having recourse for advice is acknowledgment of such an insufficiency ; for if they do not want it, why should they be boundto ask it ?
Reason 6. Let this obligation to advise with another presbytery, and for them to approve, &c., ere that a chureh (that hath power and ability from Christ) proceed to excommunicate, be but paralleled with the obligation of a particular minister or pastor, for the works of his office, which, by virtue of his office he is enabled by Christ to do singly and alone ; the presbytery of 4 congregation being (as was said) as perfect and as completely enabled for all acte within itself as a particular minister can be supposed alone to be enabled to the works of his office (suppose preaching and the like), God's means being as perfect for government as they are for preaching or baptizing.
Now then, as it would be a derogation from the gifts of Christ, and from the office that Christ hath put a man into, and a dishonour to the man that i minister, constantly to advise afore he performs any act of his calling, tnd be bound so to do before he preacheth a sermon or the like ; the like
THE GOVERNMENT OF [Boox II. derogation would it be to a church, and the presbytery thereof, to be obliged to advise for all their acts of government which they perform.
And yet look what ground or occasion there will be for a man that is a preacher to advise with others of his brethren about what he is to preach; the like will be acknowledged, and as far the one as the other in their several proportions, for a congregational church, and the presbytery thereof, to advise with other churches.
If minister should be to preach anything that is of great difficulty, and like to be much gainsaid and contradicted, anything that is of great moment, or new, or uncouth; in that case he may do well to advise afore he preacheth, and have the judgment of his brethren.
So if such a case of government cometh, in any kind, that hath a great difficulty in it, wherein they are not clear what they shall do, or they, upon grounds, think that the way they are to proceed is like to be offensive and scandalous to the churches about them when done, in this case they may advise.
Occasional advisings, so far as there is a ground for them, we deny not.
Reason 7. That which a classical presbytery is not bound to do to a provincial, nor a provincial to a national assembly, that upon the same grounds
& congregation (if it have asnfficient presbytery) is not bound todoto a classical presbytery.
What ground can be alleged why a classical presbytery is not bound to advise with a provincial assembly ere it proceeds to excommunication but this, that it is an ordinance sufficient for those acts within itself?
If then @ congregation be by Christ enabled (he having given sufficiency of power and gifts among them) to do all acts within itself, why should this church (which the promise of Christ's presence to be among them is first made to), which is the seat both of worship and government, be deprived of its privilege when the others are not.
Where Jesus Christ hath givenpower, he hath given gifts.
Reason 8. What is it they chould advise thus constantly for, and about what should they depend upon the sentence of a classical presbytery?
First, it is not out of want of skill, for that must be either of the jus, that is, that they are unskilful to know the rale for what sins men ahould be excommanicated.
Now in the constant cases that fall out im congregations for which men should be excommunicated, the rule is known well enough, that excommunication is for such and sach gross sins as the Scripture holds forth, and as are seandalons to all Christians; and if any new cases fall out, let them advise.
And we acknowledge that synods may be of use to find out those rules, and to hold them forth; but when once they are held forth and known, and commonly received, there needs no advice to know the matter of right for which men are to be excommunicated.
Or elge it must be want of skill of judging the matter of fact done; and for that they need not advise, for it is to be proved by witnesses.
A company of elders andacongregation may as well be able to judge of that as all the assemblies in the world, and may be thought as sufficient and as faithful to judge, whether the fact be fally proved and cleared by witnesses or no.
Or is it want of skill in that judging what obstinacy and impenitency is?
As for that (as I said before) they are entrusted to Judge of it, for if they will receive him upon his repentance without bringing him to the classis, they may; neither are they to bring him thither till he is obstinate.
Secondly, It is not to have authority from the sentence of that synod that advice is necessary, for that authority must either be an autnority of reverence only, or a farther power political.
There needs not a farther political power to be judged by their sentence, for if 8 congregation and the presbytery thereof should proceed to excommunication the party was as truly excommunicated, and with as fall a power from Christ as if all the synods in the world had ratified it; and therefore to add authoCup. VII.)
THE CHURCHES OF CHRIST. ity as defective in the congregation, to that end their sentence is needless.
And then when a man is to be excommunicated, he is to be excommunicated by them; when it is done, it is done by them; and if a classis addeth not authority, it should not take away this authority by obliging men to advise, andto have their sentence first.
If of reverence only, then it should be erg . reapectfal deference to their judgments, which in some cases is Reason 9. Those admonitions which the classical presbytery are to give to the person that is brought before them by the elders of his congregation (they having themselves admonished him, and he remained obstinate under their admonitions), are either an instituted ordinanee of Christ preparatory to excommunication, to be farther applied to him over and above those given him by his own congregation, or they are to work in a way of moral persuasion, and by the way of reverence that the person hath of the classical presbytery more than of his own congregation ; that is, they either work politically as an institution of Christ upon him,or only morally ; forwhat is it bywhich this man's conscience must bewroughtupon in these superadded admonitions of the classical presbytery, having been obstinate under those of his own?
It must either be vi materia, by reason of the matter, and that they have a great reverence in the man's conscience, or it must be by their being invested with an authority from Christ.
And if these admonitions of the classical presbytery be as an institution preparatory, they are to be reckoned ordinances of the same rank and kind with those which the elders of his own church hath 'given him; which admonitions are not as if a company of saints or ninisters should meet him occasionally, and admonish him (for he may have a thousand such admonitions, and yet his sin not be accounted ripe for excommunication), but his sin is then ripe for excommunication when admonitions ministerially administered by such as Christ hath appointed have been administered to him, and he continues obstinate.
So that admonitions either may be said to have a persuasive power only, or else a ministerial power by way of institution, and so work on a man by the blessing of God upon them, and by virtue of the promise ; and in the want of either of them a man cannot be judged fit to be excommunicated, because that Christ's means appointed by him have not been applied to him.
So then every admonition in this way of ordinance is in order unto excommunication, if the person continues obstinate.
Now then, first, if it be such @ necessary ordinance to be administered by the classical presbytery afore sucha time as the party can be excommunicated, then, 1, the congregational eldership, and the admonitions thereof, is not a Perfect ordinance; and, 2, it were not only a sin for any congregational church to excommunicate a man without bringing of him first to the classical presbytery, but the man also is not capable till then of being excommunicated by hig own church, for it may be said there wants an ordinance to be applied to him before he is to be excommunicated, for all such admonitions that area special ordinance ofChrist as being preparatoryto excommunication, and in order thereunto, are not to be omitted.
And let it be shewn that Christ hath divided by his institution that some admonitions should be in a man's own congregation by his own eldership, and others afterward to be by aclassical presbytery, before he is to be excommunicated by his own church.
And also, 8, if it were thus, then a congregational presbytery hath not sufficient Power to excommunicate a man, for if he is by virtue of an institution to be admonished also by a classical presbytery, this presbytery must by institution have power also to give sentence, without which the sentence of the congregation were not sufficient; for that church which hath power to admonish
THE GOVERNMENT OF (Boox TT. publicly in order to excommunication must necessarily have the power also to join in the éxcommunication, or else the excommunication is not valid.
But secondly, if they be admonitions only in a persuasive way to a man that is obstinate, to work upon him as and with a reverence of the persons admonishing, and to that end he is brought to the classical presbytery to be admonished, consider what will follow from it.
1. That those ministers should rather be called out, which he in a peculiar manner most reverenceth, they being the fittest persons to give admonitions, as John Baptist was to admonish Herod, because Herod reverenced him (as the text saith); and | therefore to make an admonition court of a certain sort of persons whom perhaps the man knows not, this is to extend it beyond what the ground of a reverence will always reach unto.
And by this reason likewise there might be some one man of eminent gifts set up to admonish, which should move a greater reverence in the hearts of men more than half a dozen presbyteries.
2. If he be brought only upon this ground to be thus admonished by them, then a mere moral ordinance of less force is preferred to a standing instituted ordinance, that, according to Christ's institution, is of a greater.
A moral power is preferred to a political that is given by Christ, whereas on the other side, the means that a man's own congregation hath used being instituted means, the blessing of Christ depends upon it.
It is true we grant that if a company of saints or a company of ministers occasionally meet him, they might admonish him, and God may bless it; but when those means that Christ hath appointed hath passed upon him, and he is not wrought upon by them, then for us to set up any other court of a company of men to bring him unto, which, by Christ's appointment, hath a power of a lesser kind (as if it is but a moral reverential power, it is no more), this. is but a secondary and remote power in comparison of the former.
It is but persuasive, it is not ministerial, and persuasive admonitions were applied to him afore, and he was past them; he was admonished by the brother in private, he was admonished by two or threa more, which that brother took to join with him, and therefore in a congregation Christ brings him to an authoritative means which himself hath in a public manner instituted, and to bring him then from these means unto persuasive means again; this must needs fall short, and be blasted to this man's conscience, when the means that Christ hath in a special manner institated had taken no place upon him, and this would also make Jesus Christ to proceed from the greater to the lesser.
Unless it be affirmed by those who hold that the congregations have a sufficient presbytery for excommunication, yet Christ's appointment is, that classical presbyteries must always join with them, without which they are imperfect, which is indeed but a supposition.
Thus there is the show of an ordinance set up to the prejudice of the ordinance of Christ, whereas there should not be set up an image to resemble any appointment of Christ;and if anything put into the road of an ordinance be in the stead of an ordinance, or preferred to an ordinance, it will grow flat, though of itself it be good, and upon occasion may be useful, as we acknowledge the admonitions of a elassical presbytery may be, but not in this case.
We acknowledge that such an admonition God may bless, as he may bleas good conference ; but if any would set up good conference as a more efficacious ordinance than preaching, when preaching is the special ordinance, there would not be found that blessing in it.
If it be said, But may not all good means be used to reclaim a man that is obstinate, before he be proceeded against by excommunication ? and is it not good means to be admonished by a compuny of men grave and holy ?
Caar. VIL.) THE CHURCHES OF CHRIST. and is not this better than to be admonished only by those of a man's own congregation ?
Lanswer, 1. That the goodness of all means lies in the blessing and appointment of Christ; and if he have appointed means sufficient, as the admonitions of the eldership of a particular congregation is, then in a constant and set way, to have an admonition court to bring men unto, farther to be admonished, hath not a warrant for it.
If the congregational presbytery be a sufficient presbytery, then they are a sufficient means ; and cursed is he that addeth as well as he that takes from Christ's institution, he that will use more than Christ hath appeinted as well as he that will use less.
In this case we may say, "If they will not believe Moses and the prophets, neither will they believe if one eome from the dead,' because God had appointed Moses and the prophets to be a sufficient means.
And thus in physic also, to use more than is prescribed, is as dangerous as to use less.
And farther, if he is to be aceounted obstinate, after the admonition of his own congregation, so as to be excommunicated (as if they be a sufficient means, he is to be so accounted), then as God cutteth men off when their sins are ripe, se the church also doth.
~ Ans. 2. If ail good means were to be set up as instituted ordinances, then this man should be brought to be admonished by the provincial assembly before he is excommunicated, yea, and before the national toe.
If you will set the bounds in a classical presbytery, why had you not as good set them in a congregational (if a congregational be sufficient), where Christ hath set it?
For you may suppose still that if he had the provincial assembly's admonition (men of great authority and reverence), it might prevent his excommunication.
And besides, if he may after his excommunication appeal to them, wiry should he not be brought unto them befere?
Reason 10. Add to this, that until the delinqaent hath been admonished before all the people of the congregation, he hath not had all the means applied unto him in his own congregation which Christ hath appointed to work repentance in him; for the whole church is not told of it as Christ would have it, neither is he rebuked before all, so that all may mourn and lament over him to break his heart.
And surely it is the right of every congregation, and of every member in it, to have all means used that are sufficient within that congregation, afore its members are brought before strangers.
Now if they are to be admonished by the classical presbytery, after that they have been thus admonished twice or thrice publicly in the congregation, then in that respect also there is a proceeding from a greater and more sufficient means unto a less sufficient.
For the admonition of the classical presbytery, though given by public persons, yet it is given privately ; whereas the means, according to Christ's order, is to go from more private to more public, as a way of doing the person good.
And the shame is more public afore the congregation than afore the consistory ; and therefore, according to the presbyterial practices, they are admonished first by the classical presbytery, and when they are found obstinate, there they have two or three admonitions publiely before the people afore he is excommunicated; which admonitions, if they are in order to repentance, then they are more effica- ¢ious than what hath been done in the consistory of elders, and therefore used last ; and if more efficacious, why (according to the right of a congregation, and according to the sufficiency of means in a congregation) were they not used first, so as the person need not be brought in orderto his repentance before the classical presbytery, because a more sufficient means hath already been used?
So that, in a word, they are carried unto the presbytery, either afore or after they are admonished publicly in the con- |
THE GOVERNMENT OF [Boox III.
| gregation; if afore, all good means have not been used in the congregation; | if after, you go from a more efficacious means unto a less efficacious, even in that respect fore-mentioned also.