A Plain and Familiar Christian Conference, Chapter 3
Chap. III. Of Church Officers.
Phil.
HAVE they power within themſelves to chooſe their Officers?
Chriſt.
They muſt undoubtedly have, the nature of the ſociety is ſuch that they muſt have it, for they aſſociate not themſelves by the Command or Power of Man, but of the Lord Jeſus. If none hath power over them but the Lord Jeſus alone, none but himſelf by their own free act, can conſtitute a Paſtor over them. 2. The power of chuſing their Officers, is one of the ſubordinate ends for which they do aſſociate, becauſe they will not be impoſed upon in this kind. 3. This power naturally grows up with, and is inſeparable from all free ſocieties gathered by mutual conſent, unleſs they be limited by their Charter in this kind, or be ſo falſe to themſelves and ſucceſſors, to give away their Priviledges, as many have done to Antichriſtian and Uſurping Powers. 4. Thus you ſee Officers were choſen by common ſuffrage Act. 1.23. ch. 6. Act. 14.23. it ſhould be read, that when they had conſtituted Elders by common ſuffrage, or lifting up of Hands in every Church, ſo that it was the uſual way. The Apoſtles or their ſubſtitutes one or more might be preſent to encourage or direct, but the People ordained by choice.
Phil.
Doth their Power reach to call whom they will into Office?
Chriſt.
1. So as he be qualified for them, and the Office they call him to, as the Holy Ghoſt requires, they are to be very obſervant of the rule of the Goſpel, for that is their Charter, by which they aſſociate, and by which they do act. 2. They are hereby limited to chuſe men out from among themſelves, Act. 6.
Phil.
But what if as yet they have none duly qualified among themſelves.
Chriſt.
They may then invite qualified men, that can be ſpared from other Churches, with the leave of the Church or Churches, from whence they invite or call them.
Phil.
Doth ſuch an invitation or call of one that is a Member of another Church, or Non-Member to any Church make an Officer?
Chriſt.
No, it is but in order to the making ſuch an one an Officer, for he muſt be incorporated as a Member before he can be choſen and conſtituted an Officer. It is ſo in all civil ſocieties of the like nature, an Office is Power and Priviledge which none can enjoy in any ſociety but the Members thereof, unleſs he come to it by force or uſurpation.
Phil.
How many may be a ſufficient number to begin a Church Society? ſome ſay two or three agreeing in this kind is a ſufficient number, from Mat. 18.19, 20.
Chriſt.
They miſunderſtand the place who ſay ſo, for the two or three there may be underſtood of Women as well as Men, and are capable of performing the Duties which our Saviour there intends. But the Holy Ghoſt allows them no Office, unleſs of Deaconeſſes, no ruling Office or Power of ſuffrage in Election; and therefore if all of them be ſuch, or but two or one, they cannot conſtitute a Church for the ends Chriſt hath appointed it. It's plain the words of our Saviour they are only to encourage a Church Duty, and the regular gradual proceeding therein, in caſe of private offences ariſing between Brother and Brother. And promiſeth his Preſence with. And Bleſſing upon, the ſmalleſt number that are found, to exerciſe themſelves in agreement to perform any duty required of them in their capacities for the Honour of Chriſt, and in this caſe for the Reſtoration of a fallen Brother. See Cottons Way. As for the exact number that may begin a particular Church, the Holy. Ghoſt hath left it indefinite, only it is eaſily to be ſuppoſed that ſpiritual reaſon, and Chriſtian diſcretion muſt be our guide, that there be ſuch a number as is conſiſtent with the Nature of the thing, the greater, the better. And that we begin not a Church with ſo ſmall a number as may render the inſtitution of Chriſt abſurd, and his Obedience unto his commands therein impracticable.
Phil.
I perceive then you allow not women any power in the Church, they are members and incorporated in the ſame body by mutual obligation to Communion with the Brethren, why have they not equal power with them?
Chriſt.
Women are members, and very uſeful and profitable many ways, in their Graces and Gifts; and capable of performing any admonition between one another according to Mat. 18. for it belongs to mutual watch required of all members indefinitely. But our Lord Jeſus Chriſt hath excluded them from all acts that are not ſuitable to their Sex in reſpect of Modeſty, and the ſtate of Subjection that they placed in to the man. 1. They are not Miniſterially to teach nor ſpeak authoritatively, 1 Cor. 14.34. Let your Women keep ſilence, for its not permitted to them to ſpeak, but to be under obedience. Not but there may be occaſion for a Woman to ſpeak in way of obedience, as to ſpeak in anſwer to Queſtions asked her, as at admiſſion to anſwer in giving a reaſon of her Faith when asked, in caſe of offence to anſwer for her ſelf, if accuſed, or to witneſs for or againſt another. But to do any miniſterial act in teaching, or to ſpeak in the management of any act of power or judicial proceeding, it belongs to the men, and not the women. 2. They may not exert any power of the keys, ſo much as by publick giving their ſuffrage or vote, for this reaſon, 1 Tim. 2.12. I ſuffer not a Woman to teach, or uſurp authority over the man, but to be in ſilence, viz. In the Church, it's plain by the Text and Context, that the Apoſtle treats of the Womans carriage in the Church, and that it ought always to be in a way of Submiſſion and Subjection, not with Rule and Power, for ſuch a carriage is Uſurpation of that which belongs not to her, the Words foreign, is no where elſe uſed in the New Teſtament, and ſeldom in other authors; a thing is ſaid to be authentick when it's legal, true, and right, it's uſed of writings when approved, and ſo of witneſſes and authority, that there is no ground to contradict the one, or queſtion the legality and juſt right of the other; therefore this kind of Power is denied to the Woman, the Tranſlators render it well by uſurping Authority, where any aſſume Power or Authority to themſelves that belongs not to them, there they uſurp it, the Apoſtle ſaith they have no authentick Power, i. e. Juſt and belonging to them, neither ſhall exerciſe any regularly in the Church of Chriſt.
Phil.
I am ſatisfied that God never intended any ruling Power to Women in any Societies, but in Families over Children and Servants, and there not over their Husbands, therefore not a deciſive ſupream Power, unleſs Providence remove their Husbands. But if they ſhould have an equal ſuffrage with men in civil or eccleſiaſtick Societies, they muſt certainly then have exerciſe of Power over the men ſo far as they carry their ſhare in the Majority. But I confeſs it ſeems odd that members of the ſame Body each challenging an equal memberſhip, ſhould not have all the ſame power?
Chriſt.
There is nothing abſurd in it at all, becauſe Chriſt hath ſo appointed, and if we look but into natural Bodies, to which the Church is compared, for there are ſome members that are ruling as the Head, ſo the faculties of the Brain and Soul, and others are ruled, as Tongue, Hands, Feet, and the whole Body conſents to it, and each of them conſents that the ruling Power be in the Head; ſo it is in Bodies Politick.
Phil.
I pray Sir where do you place Church Power?
Chriſt.
The Power that is in a Church is Chriſts, but it is acted in and by the Church, in eccleſiâ, & mediante eccleſiâ. The Church is entruſted with it, as an aſſociated or embodied company of Believers, for the Key of Government was given to Peter and the reſt, primarily, as believing Diſciples, and aſſociated followers of Jeſus Chriſt. Secondarily as Miniſters, and laſtly, as Apoſtles extraordinary Miniſters. And that the Power of binding or looſing is primarily in the Society, as ſuch without the conſideration of Officers appears; 1. Becauſe the Church hath the eſſence, that is the matter and form of a Church without Officers, and therefore the power of it; for it admits the definition of a Church, and can act as a Church. 2. That body which by mutual agreement of it's members gives it ſelf a being, will not deny it ſelf that power and priviledge which conduce to it's well being, or integral perfection, ſuch is a Body Politick, eſpecially a Church of Chriſt. 3. A Church conſidered only in it's memberſhip is the firſt ſubject of Chriſts power for the exerciſe of it; becauſe they can immediately after they are aſſociated, (before they have choſen an Officer) admit more members, they can alſo admoniſh and excommunicate a corrupt member out of their body, for all ſuch ſocieties have an innate power of increaſing themſelves, and of purging themſelves. 4. An aſſociated or incorporate Body not yet organized, hath power to conſult it's bene eſſe and make it ſelf an integrum Organizatum, a Body furniſhed with Officers as well as Members, and therefore can confer Office Power, where there was none before; now there is Power in that body whatever it is that doth confer Office, Power. 5. If there were not a Power in the Church as a Body Politick, it would be wholly deveſted of it, whenever it were deprived of it's Officers by Death as it often is, but it is not becauſe it can proceed to another choice.
Phil.
I pray Sir, what kind of Power is this? is it legiſlative or executive, and where doth it lye, that I may know what you underſtand by the Keys?
Chriſt.
Chriſt is the only Legiſlator, and in that reſpect his revealed Will is the Key of David, who openeth and no man ſhuts, and ſhuts and no man opens. And in this reſpect he doth not communicate his power, but in reſpect of execution he doth deligate his Power to Churches and Officers to act in his Name. And this is no other than a deciſive Power exerted in the Church, according to the rule that Chriſt hath given. This deciſive power paſſeth always upon matter of fact committed by a particular member, or to be done by the Church in admiſſion or rejection of members, or in chooſing of Officers. This deciſive power conſiſts in opening and ſhutting the doors of this ſpiritual houſe; and I call it the key of Government, for ſuch is the nature of a Key to open and ſhut a door; now this key of deciſive power is the unanimous ſuffrage of the brotherhood, or where that cannot be had, it muſt be the Majority, or elſe there could be no end of ſome differences in ſuch Societies.
Phil.
Then the keys being this deciſive power, and lying in the fraternity, there needs no Officers at all.
Chriſt.
It is one thing to be a key, and another to have the management of a Key. Chriſt gave Peter the key, but did not make him the key as a Church Officer, any otherwiſe than as an Apoſtle, and as other Apoſtles were, who had all deciſive Churchpower in themſelves, to exert as occaſion required, but for the moſt part they acted by the management of the Church Key; as Peter in the choice of Matthias, Act. 1. and of Deacons, Act. 6. and Paul in caſting out of the inceſtuous Perſon.
Phil.
A key is a dead thing, and cannot open or ſhut without a hand to manage it.
Chriſt.
In a Politick body where the members are intelligent Agents, it is not a dead thing, the Subjects of it being rational creatures, voluntary free agents, and living ſtones, and the indiſpenſible Law of ſelf preſervation is a juſtifiable reaſon of acting in this kind, though they do not act in ſo orderly a manner as they deſire, being as yet uncapable for it. But Chriſt having inſtituted Officers in his Church for the more orderly and comely management of the keys, they are upon the Terms of congregating bound alſo to chooſe them Officers of his appointment, to whoſe prudent care and watch, the management of the deciſive power is committed by Jeſus Chriſt, [through the hands of the people,] and to them Parents, Officers, the Church doth ſubject themſelves in the Lord.
Phil.
That is, they now give up their power to the Paſtor they chooſe, and the deciſive power remains no longer in them; but they are diveſted of it.
Chriſt.
It is one thing what a people do de facto, and another what they may do de jure. It is too true that through Ignorance or being impoſed upon by men of name, many Churches do give away their Power, or ſuffer it to be wreſted from them by uſurping Officers, ſuch as Diotrephes, who will be the Keys as well as have the management of them; but this is not to be de jure; for. 1. The deciſive power being the Key, and this the ſuffrage of the majority, they break the key, or change it by putting the deciſive power into the breaſt of the minority, which is a ſingle perſons or a few at moſt. 2. They cannot deveſt themſelves without deſtroying the very formal nature of the Society; for as their firſt being ariſeth by common conſent, ſo their continued acting muſt be. 3. If they give up this power, they part with their freedom, and are at the mercy of one man, and they ſet up an Arbitrary Government. 4. They cannot exerciſe that power which they have given up; and then in caſe of Male-adminiſtration, who ſhall ſay to Archippus take heed to thy Miniſtry that thou fulfil it, &c. for it may ſo fall out that a Church may ſee reaſon to deal with an Officer, and to excommunicate him from his Office Relation and Memberſhip too. 5. What a condition is ſuch a Church in that doth ſo? For if a Paſtor or ruling Elder will be corrupt, how many ill members, at leaſt ſuch as are offenſive to the Church may he take in, and how many good may he caſt out, as Diotrephes did? 3 John 9. 6. What Chriſt hath j…ned together none ſhould ſeparate; but Chriſt hath conjoyned Office Power and the Church Power. The Officers are for the due, orderly, honourable and ſolemn management of the Church Power, not for the taking of it away. Officers are no addition of Power, to a Church, but for the better adminiſtration to edification and advantage, and in obedience unto the Lord Jeſus Chriſt, and ſubordination unto him. And ſo far as they are entruſted and authorized by the Lord Jeſus Chriſt, the Members are to obey and ſubmit themſelves unto them, Heb. 13.17.
Phil.
You ſeem to give away all the power from the Officers to the People, and make the Officers inſignificant.
Chriſt.
I ſay the power is wholly in the People before there is Officers, and when there is Officers they have not given away their power, but retain it in conjunction with their Officers, I mean as to the deciſive power, or key for letting in and out, it is the Officers and Brethren. Though the authoritative management of Church rule, as to declaration of the mind of Chriſt, the prudential ordering matters, and preſiding in all caſes belongs to Officers. The management of our civil rights in England, is a great illuſtration in this caſe. We chuſe to be judged by our Peers in matters of Life and Eſtate, & as to matter of fact the Jury adjudges, the deciſive power is committed to them, and the Judge doth but preſide in the Court, and ſee that all things be legally and orderly managed, declares the mind of the Law unto the Jury, and then delivers the Sentence of the Law as the Jury finds the fact. So it is in Churches, the Officers for rule have as much power in a Church according to the nature of that Conſtitution, as a Judge or a Mayor hath that ſits on the Bench to hear and determine civil concerns.
Phil.
You have greatly ſatisfied me now, that as our Conſtitution is the beſt in the World (were it not abuſed) for judging civil concerns, ſo I believe ſuch a Conſtitution of a Church, muſt needs be the freeſt from exception. For 1. A people cannot be offended at ſuch a judgment as is paſſed by themſelves, for who would a Member of any Society be freer to be tryed by, than his Peers? And the Apoſtle blames the Corinthians for ſeeking a deciſion in doubtful caſes of civil matters, out of the Church, 1 Cor. 6.2. 2. And as for Church Officers, I think the moſt judicious would not deſire an abſolute power in themſelves, to lye liable to the many cenſures of men, and the odium that would be caſt by reproachful Tongues upon their moſt righteous and upright proceedings.
Chriſt.
If the matters of the greateſt concern in civil affairs, as to Life and Eſtate be tryed by twelve honeſt neighbours of ordinary Morality, ſcarce ſo much many times, and all men uſually acquieſce in it; how much more ought we to be ſatisfied, that all Eccleſiaſtical debates ſhould come to deciſion, as to matter of Fact, by the judgment of ſo choice a community, as a Church of Chriſt is, or ſhould be?
Phil.
But ordinary Chriſtians are to ſeek in many great and weighty matters of Faith & Order, and cannot determine where the Truth lies, it is fitter for Divines to judge.
Chriſt.
I diſtinguiſh between matter of Fact, and matter of Law, The Churches deciſion is of matter of Fact, as to matter of the Law, or the mind and will of Chriſt, it's the Paſtor, or Elders place to inform them, and if they are not ſatisfied therewith, it may be carried as a caſe to adviſe upon with other Churches or Elders.
Phil.
I have little farther to object againſt the principles of Order which you have laid down; only one thing, which is, I confeſs, of no great weight to me. I have heard ſome Church-Members ſay, they joyn to this or that Church only, becauſe of the preſent Paſtor, yea, that they joyned to the Paſtor only, not to the Church and when the Paſtor dieth, they are at liberty to go whither they pleaſe.
Chriſt.
This proceeds from the Ignorance & Corruption of many Members, who are not, or will not be rightly informed in the Principles which they would ſeem to profeſs. This is ſo abſurd a thing that the aſſerters thereof would be aſhamed of it in civil Societies of ſuch a Nature. Doth any Man joyn himſelf to the Maſter or Wardens of the Company only, or to the Company it ſelf, when he is made a Member? Officers are changeable, either by the fundamental Conſtitution of the Society, or by Death; and if this were ſo, then all Churches were diſſolved upon the Death of their Paſtor. Beſides, the terms of admiſſion into Congregational Societies, ſpeaks plainly otherwiſe, that they give up themſelves to Chriſt, and the Congregation: put themſelves under the Office watch, and the watch of each Member, are admitted by the common ſuffrage of the Church, therefore ſuch things as theſe are but ſome of the Wiles and Subterfuges of Satan, which looſe-ſpirited and Principled Members make uſe of, for the ſhaking off the Yoak of Chriſt.
Phil.
But when a caſe falls out to be determined by the deciſive power of the Church after due debate, as ſuppoſing the chooſing of an Officer, or in the Key of rule, in admiſſion or excluſion of a Member; and the Fraternity, or the Elders and Fraternity divide into a Major and Minor part, what ſhould the Minor do?
Chriſt.
It is by the known Laws of the Society to acquieſce in what is done by the major part, as that which is the Churches act, or elſe it's not poſſible to maintain any Societies of that Nature, yea they muſt fall. Butif a particular Member or more will not acquieſce in the Churches Act, as he is not fit to continue for the Peace and Order of the Church, ſo he may peaceably depart at the ſame door he came in at, to another Church by an expreſs diſmiſſion.
Phil.
What if he will not ask ſuch a diſmiſſion, but withdraw from Communion, and reject it in a kind of defiance, and continue incorrigible therein?
Chriſt.
Such an one ought to be dealt with in form and manner as in ſome ſcandalous ſin of another nature, for ſuch an one is herein ſcandalous. Beſides, he is incorrigible, whereupon the Church is to proceed againſt him as ſuch an one, he appearing to others but a man of Belial which is an ungovernable perſon, for ſo the Spirit ſpeaks, 2 Cor. 6.15. What fellowſhip hath Chriſt with Belial? viz. a lawleſs perſon that is not fit for any Society, eſpecially of the Church, he will not bear the yoke of Chriſts Government.