Five Disputations of Church Government, Chapter 3
CHAP. III. It is Lawfull for the several Associations of Pastors to choose one man to be their President, durante vita, if he continue fit.
§ 1. I Come next to speak of a third sort of Ministry, which hath a greater resemblance to the ancient Episcopacy, then any of the rest: Yea indeed is the same that was exercised about the second or third Century after Christ. And that is, the fixed Presidents of the Presbyters of many Churches associated. In the first settlement of Churches, there was either a single Pastor to a single Church; or many Pastors, in equality, at least of Office: And whether from the beginning or afterward only, one of them became the stated President, is very uncertain: of which anon. But when the Churches encreased in magnitude, and many Congregations were gathered under one Presbyterie, then that Presbyterie also had a stated President, as the Congregational Presbyteries perhaps had before. And thus he was an Archbishop under the name of a Bishop, that awhile before was either unknown, or else must needs be es…eemed an Archbishop.
§. 2. That these men should take the Pastoral charge of many Churches, or that they should suspend the Governing Power of the Presbyters, upon pretence of a Presidency, or superiority, is I think, a matter not warrantable by the word of God.
§. 3. But that such Associations of the Pastors of many Churches should ordinarily be, for the sake of Union and Communion; as also that it is lawfull for these Associatied Ministers to choose one among them to be their President, is granted by all.
§. 4. But all the question is, Whether these Presidents should be only pro tempore, or durante vita, supposing that they forfeit not the trust? I shall not say much of the point of convenience; but I affirm, that of it self it is lawful to choose a President that shall be fixed durante vita, si tam diu bene se gesserit. Yea it is lawfull now in England, as things stand.
§. 5. And 1. It may suffice for the proof of this, that it is nowhere forbidden in Nature or in Scripture; directly or by consequence: and therefore it is lawfull: Where there is no law, there is no transgression: They that say that it is a thing forbidden, must prove it from some word of God; which I think, they cannot do.
§. 6. 2. If it be lawfull to choose a fixed President for half a year, or a year, or seven year, then is it lawfull to choose and fix such a President for life (on supposition still of a continued fitness) But it is lawful to choose such a one for a year, or seven year: therefore also for life.
§. 7. The Antecedent is granted by the Presbyterian, Congregational and Erastian party, (which are all that I have now to do with:) For all these consented that D. Twiss should be President of the Synod at Westminster, which was till his death: or else was like to have been till the end; And so another after him. And ordinarily the Provinces and Presbyteries choose a President till the next Assembly. And I remember not that ever I heard any man speak against this course.
§. 8. And then the Consequence is clear, from the parity of Reasons: For 1. Seven years in contracts is valued equal with the duration of a mans life. 2. And no man can give a Reason to prove it Lawfull to have a President seven years, or a quarter of a year, that will not prove it Lawfull in it self to have a President during life. And Accidents must be weighed on both sides, before you can prove it Accidentally evil: And if it be but so, it may be one time good, if by accident it be another time bad. The weightiest accident must preponderate.
§. 9. 3. Order is a thing lawful in Church Assemblies and Affairs: the sta…ed Presidency of one, is a stated Order in Church Assemblies: therefore it is lawful that all things be done in Order, is commanded, 1 Cor. 14.40. And therefore in general Order is a duty, which is more then to be Lawful. And though the particular wayes of Order may yet be comparatively indifferent, yet are they Lawful, … the Genus is necessary.
§. 10. And that this Presidency is a point of Church Order, is apparent in the nature and use of the thing: and also in that it is commonly acknowledged a matter of Order in all other societies or Assemblies, though but for the low and common affairs of the world: in a Jury you will confess, that Order requireth that there be a Foreman: and in a Colledge that there be a Master: and that an Hospital, a School, and all Societies, have so much Order at least as this, if not much more. And why is not that to be accounted Order in the Church, that is so in all other societies?
§. 11. 4▪ That which maketh to the Unity of the Churches or Pastors (and is not forbidden by Christ) is both lawful and desirable: But such is a stated Presidency: therefore, &c. The Major is grounded 1. On nature it self, that tells us how much of the strength, and beauty, and safety of the Church, and of all societies doth consist in Unity. The Minor is apparent in the Nature of the thing: 1. That Presidency makes for Unity, is confest by all the Churches that use it to that end. 2. And the continuance of the same makes somewhat more for Unity then a change would do: there being some danger of division in the new elections: besides other and greater inconveniences.
§. 12. 5. The person that is most fit (Consideratis Consid… randis) should be chosen President: But one and the same person ordinarily is most fit durante vita: therefore one and the same person should be continued President. God doth not use to change his gifts at every monethly or quarterly Sessions of a Classis or Provincial Synod. Either the President chosen was the fittest at the time of his choice, or not: if he were not, he was ill chosen: if he were so then, its like he is so still, at least for a long time. And a mans ability is so great and considerable a qualification for every imployment, that it must be a very great accident on the other side that must allow us to choose a man that is less able. A change cannot be made in most places, without the injury of the Assembly and of their work. The worthiest person therefore may lawfully be continued for the work sake.
§. 13. 6. That way is lawful that conduceth to the Reconciliation of dissenting and contending Brethren (supposing it not forbidden by God.) But such is the way of a stated Presidency, durante vitâ: therefore, &c. Though the Major be past doubt, yet to make it more clear, consider, that it is 1. A Learned party (as to many of them) with whom this Reconciliation is desired: and therefore the more desirable. 2. That it is a numerous party: even the most of the Catholike Church by far. All the Greek Church, the Armenian, Syrian, Abassine, and all others that I hear of, except the Reformed, are for Prelacy: and among the Reformed, England and Ireland had a Prelacy; and Denmark, Sweden, part of Germany, Transilvania, have a superintendency as high as I am pleading for at least. And certainly a Reconciliation, and as near a Union as well may be had, with so great a part of the Church of Christ, is a thing not to be despised; nor will not be by considerate moderate men.
§. 14. And it is very considerable with me, that it is the future and not only the present Peace of the Churches that we shall thus procure. For it is easie to see that Episcopacy is neither such an upstart thing, nor defended by such contemptible reasons, as that the Controversie is like to die with this age: undoubtedly there will be a Learned and Godly party for it, while the world endureth; unless God make by Illumination or Revelation some wonderful change on the Sons of men, that I think, few men do expect. And certainly we should do the best we can to prevent a perpetual dissention in the Church. Were there not one Prelatical man now alive, it were easie to foresee there would soon be more.
§. 15. Ye… do I not move, that any thing forbidden by God should be used, as a means for Peace or Reconciliation with men. It is not to set up any Tyranny in the Church, nor to introduce any new Office that Christ hath not planted: it is but the orderly disposal of the Officers and affairs of Christ, which is pleaded for.
§. 16. Object. But (some will say) your Minor yet is to be denyed; for this is not a way to Reconciliation. A stated Presidency will not please the Prelates that have been used to the sole Iurisdiction of a whole County, and to sole Ordination. Answ. 1. We know that the moderate will consent. 2. And some further accommodation shall be offered anon; which may satisfie all that will shew themselves the Sons of Peace. 3. If we do our duty, the guilt will no longer lie on us, but on the refusers of Peace: but till then, its as well on us as on them.
§. 17. 7. That which is lawfully practised already by a Concurrence of judgements, may lawfully be agreed on: But the Presidency (or more) of one man in the Assemblies of Ministers, is in most places practised (and that lawfully) already: therefore, &c. There is few Associations, but some one man is so far esteemed of by all, that they give him an actual or virtual Presidency, or more: why then may they not agree expresly so to do?
§. 18. 8. Lastly, The so common and so antient practice of the Churches, should move us to an inclination to reverence and imitation, as far as God doth not forbid us, and we have no sufficient reason to deter us: of which more anon.
§. 19. Yet are not they to be justified that raise contentions for such a Presidency, and lay the Churches Peace upon it. I see not yet but that it is a thing in it self indifferent, whether a man be President a monethmonth, a year, or for his life: and therefore I plead only for condescending in a case indifferent, for the Churches peace: though accidentally order may make it more desirable in one place: and jealousies, and prejudice, or danger of usurpation, may make it less desirable in another place. But none should judge it necessary or sinful of it self.
§. 20. If you ask, What Power shall these stated Presidents have? I answer, 1. None can deny, but that it is fit that in every Association of Churches, there should be a certain way of Communication agreed on. And therefore that some one should be chosen to receive such Letters or other matters that are to be Communicated, and to send them, or notice of them unto all. This is a service, and the power of doing such a service cannot be questionable while the service is unquestionable.
§. 21. 2. It is meet that some be appointed to acquaint the rest, as with business, so with times and places of meeting: the nomination of such times and places, or the acquainting others with them when agreed on, is a service that none can justly question: and therefore the lawfulness of the power to do it, may not be questioned.
§. 22. Object. But what's this to Government? this is to make them Servants, and not Governors. Answ. It is the more agreeable to the will of Christ, that will have that kind of greatness sought among his Ministers, by being the servants of all.
§. 23. But 3. He may also be the stated Moderator of their Disputations and Debates: this much I think will easily be granted them; and I am sure with some (as I shall shew anon) this much would seem satisfactory. The Principal President or Master of a Colledge is thought to have a convenient precedency or superiority, though he have not a Negative voice. And why the President in an Association of Pastors should have a greater Power, I see as yet neither necessity nor reason.
§. 24. But 4. If Peace cannot otherwise be obtained, the matter may be thus accommodated, without violation of the Principles or Consciences of the Episcopal, Presbyterian, or Congregational party. 1. Let it be agreed or consented to, that no man be put to profess, that it is his judgement, that Bishops should have as jure divino a Negative voice in Ordination. This was never an Article of Faith: it is not necessary to be put among our Credenda. It is only the Practice that is pretended to be necessary, and a submission to it. Seeing therefore it is not to be numbred with the Credenda, but the agenda, let Action without professed Belief suffice. 2. Yea on the same reasons, if any man be of a Contrary judgement, and think himself bound to declare it modestly, moderately, and peaceably, let him have liberty to declare it, so his practice be peaceable. 3. This being premised, Let the President never Ordain, except in case of necessity, but with the presence or consent of the Assembly of the Associated Pastors. 4. And let the Pastors never Ordain any, except in cases of Necessity, but when the President is there present, nor without his Consent. And in Cases of Necessity (as if he would deprive the Churches of good Ministers, or the like) the Episcopal men will yield it may be done.
§. 25. If some think the President Must be one, and others only think he May be one; it is reasonable, if we will have peace, that our May be yield to their Must be. For so we yield but to what we confess lawful: but if they should yield, it must be to what they judge to be sinful. If it be not lawful to hold their Must, that is, that a Bishop hath a Negative voice, yet is it lawful to forbear de facto to Ordain till he be one, except it be in case of Necessity.
§. 26. If in an Association there be a company of young or weak Ministers, and one only man that is able to try him that is offered to the Ministry, as to his skill in the Greek and Hebrew tongues, and his Philosophy, &c. is it not lawful here for all the rest to consent that they will not Ordain any, except in cases of Necessity, but when the foresaid able man is one? Who can doubt of this? And if it be lawful in this case, it is much more lawful, when both the ability of the said person, and the Peace of the Churches doth require it: or if it be but the last alone, I think it may well be yielded to.
§. 27. But (the Episcopal men will object,) if every man shall have leave to Believe and Profess a Parity of Ministers, the President will but be despised, and this will be no way to Peace, but to Contention. Answ. You have but two remedies for this, and tell us which of them you would use. The first is, to force men by Club-law to subscribe to your Negative voice, or not to hold the contrary: The second is, to cast them all out of the Communion of the Churches, that are not in judgement for your Negative voice, though they be Moderate, Peaceable, Godly men. And he that would have the first way taken, is a Tyrant, and would be a Cruel Persecutor of his Brethren as good as himself. And he that would take the second way, is both Tyrannous, and Schismatical, and far from a Catholike peaceable disposition; and if all must be cast out or avoided by him, that are not in such things of his opinion, he makes it impossible for the Churches to have peace with him.
§. 28. But they will further object: If in Necessity they shall Ordain without the President, this Necessity will be ordinarily pretended; and so all your offers will be in vain. Answ. Prevent that and other such inconveniences, by producing your weightiest reasons, and perswading them; or by any lawful means: but we must not have real Necessities neglected, and the Churches ruined, for fear of mens unjust pretences of a Necessity: that's but a sad Cure.
§. 29. But on the other side it will be objected, This is but patching up a peace. If I think that one man hath no more right then another to a Negative voice, why should I seem to grant it him by my practice? Answ. As when we come to Heaven, and not till then, we shall have perfect Holiness; so when we come to Heaven, and not till then, we shall have perfect Vnity and Peace. But till then, I shall take that which you call Patching, as my Duty, and our great Benefit. If you think one man have not a Negative voice, we neither urge you to say that he hath, nor so much as to seem to own his claim. You shall have leave in the publike Register of the Association, to put it under your hand, that [Not as owning the claim of the Presidents Negative voice, but as yielding in a Lawful thing for Peace, you do Consent to forbear Ordaining any without him, except in Cases of Necessity.] This you may do, without any shew of contradicting your Principles, and this is all that is desired.
§. 30. Quest. And may we not for peace sake, grant them as much in point of Iurisdiction, as of Ordination, and Consent to do nothing without Necessity, but when the President is one, and doth Consent? Answ. Either by Iurisdiction you mean Law making, or Executive Government. The first belongs to none but Christ, in the substance of his Worship; and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata, according to emergent occasions, the Magistrate may make Laws for them, and the Pastors may make Agreements for Concord about them: but none should determine of them without need: and therefore here is no work for Legislators (the Usurpers that have grievously wronged the Church.) And for Executive Government, either it is over the People, or over the Pastors. To give a Negative voice to the President of an Association of the Pastors of many Churches, in Governing the People of a single Church, is to set up a new Office (a fixed Pastor of many Churches) and to overthrow Government, and introduce the noxious sort of Prelacy, which for my part, I intend not to be guilty of. And for proper Government of the Pastors, I know none but God and Magistrates that have that Power. Every Bishop, saith Cyprian, and the Council of Carthage, hath Power of his own will, and is responsible for his Actions to God, and none of us are Episcopi Episcoporum, Bishops of Bishops. But there is a Communion among Pastors and Churches to be exercised, and so an avoiding or rejecting from Communion: and this some call (improperly) a Government. And in this, for my part, I should consent, where peace doth require it, that we will not agree upon the rejecting of any Pastor of our Association (no more then to the Accepting or Ordaining of them) without the President, but in cases of Necessity: and that just on the terms exprest about Ordination.
§. 31. As for instance, in a particular Church, there is a Communion to be held among all the members, though none of them but the Officers are Governors of the Church. And in many cases where the Peoples Consent is needful, its common to stand to a Major vote: and so great a stress is laid on this, that by many of the Congregational way the Government of the Church is said to be in the Major vote of the people: and yet 1. This is indeed no Government that belongs to them; but Consent to Communion or Exclusion; and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote, nor give a Major vote any Rule over the Consciences of the Minor part (shew us this voting power in Scripture) And yet 3. All agree,☜ that upon natural Reasons and General Rules of Scripture, the Churches are allowed, yea obliged, in lawful things, for maintaining Vnity and Peace, to stand to the judgement of a Major vote, (in Cases that belong to them to vote in) though there be no particular word for it in the Scripture: Even so Associate Pastors have not a proper Government of one another, neither by Presidents or Major votes, (though over the people they have,) but are all under the Government of God and the Magistrate only. And yet they may in acts of Consent about Communion or Non-communion with one another, prudentially agree, to take the Consent of the President, or of the Major vote of Pastors, or of both, where Peace, or Order, or Edification requireth it: except in cases of Necessity.
§. 32. Quest. But what will you take for a Case of Necessity? which you will except? Answ. 1. If the President be dead. 2. Or sick, or absent and cannot come. 3. Or if he be malignant, and wilfully refuse to Consent that the Church be well provided for, or Governed. 4. And withall supposing that without the great hurt or hazzard of the Churches, we cannot delay the business, till he be one, or do Consent. 5. Especially if he be set in enmity against the welfare of the Church: and by pretence of a suspending vote would destroy the Church, and bring in unworthy hurtful persons or things. In all such Cases of Necessity, its time to lay by our humane Rules for peace and Order.
§. 33. Object. But who shall be judge of this Necessity? Answ. The Magistrate only shall be the Compelling Iudge. The people shall be the Discerning Iudges: the Pastors shall at least have as much power as the People: each of them shall Discern, so far as they must obey and execute. And God only shall be the final Iudge.
§. 34. Object. But this will but cause Divisions and Confusions; while the President thinks one thing Necessary, and the Pastors another, and the People another. Answ. I answered this before. Reason must not be cast by, and the Churches ruined, and poyson and destruction taken in, on pretence of such inconveniences. If such a Case of difference fall out, each man will execute as he discerneth or judgeth, (being to answer for his own actions, and having none that can undertake to answer for him) And when we all come to the Bar of God for final Judgement, he that was in the right shall be justified, and he that falsly pretended Necessity against duty shall bear the blame.
§. 35. Object. But in the mean time, the Churches will be divided. Answ. 1. I told you there is no more hope of … perfect Vnity on earth, then of perfect Holiness. 2. When two evils are before us, (though neither must be chosen; for Evil is not an Object of choice, unless as seeming good, yet) the Greater Evil must be first and most studiously repelled. And the deformity and destruction of the Churches, and the casting out of the Gospel and Worship of God, is a greater Evil then disorder about good actions, and differences about some Circumstances of Necessary works.
§. 36. All this that I have said about the Negative (de facto, though not de jure) that I would have Consented to for peace, I intend not to extend to those Cases and Countries where peace requireth it not, but rather the contrary: much…less to encourage any to think such a Negative Necessary in it self. Some things may be Lawfully granted that are unlawfully and upon mistake desired.
§. 37. Lastly understand also, that when I speak of yielding to this Negative voice in Ordination, to the President of such an Association, I intend not to exclude the Presbyterie of a particular Church (where it is sufficient) from the said Power and exercise of Ordination: of which I am to speak, in the the following Chapter, which is of the President of such a Presbyterie.