The Way of Congregational Churches Cleared, Treatise 1 · Chapter 4
CHAP. IIII. Of the antiquitie of Congregationall diſcipline, compared with Claſsicall.
SECTION I.
MR. Baylie ſpeaketh of our Congregationall, and (as hee calleth it) our Independent way, as not having continued a week of yeers (that is, not 7. yeers) when the errors brake forth in New-England, Pag. 59. Sometimes hee maketh us the ſame in realitie with the Browniſts (Pag. 58) to whom he attributeth about 50. yeers continuance, Pag. 59. ſometimes he maketh us followers of Mr. Robinſon, who ſtept in to ſupport (as hee ſpeaketh) languiſhing Browniſme, when it was …eady to fall, Pag. 17. and 54. All which expreſſions tend to make the world beleeve, that our Congregationall way, or (as he calleth it) Independent, is but of yeſterday, newly ſprung up, unknown and unheard of in the former Ages of the Church; which if it, were true, were no ſmall prejudice to the way wee walke in. The way of God is the old way, Jer. 6.16. yea ſo old, as fetcheth his antiquity from the antient of dayes, and from the Lord Jeſus, who is the way of Truth and of Life. Id verum, quod primum: id primum quod ab initio. There is no falſe way, but is an aberration from the firſt inſtitution.
Give me therefore leave to profeſſe freely without offence, what I truely beleeve without ſcruple, that though the Acts of Church-government (in the ordination of officers, and cenſure of offenders) by the Presbyters of neighbour Churches, be very antient: yet not more antient then Huma…us Epiſcopatus (as Beza calleth it:) nor ſo antient, as the way of our Congregationall government of each Church within it ſelf, by the ſpace of 300. yeers. I will not here ſpeak of thoſe Texts of Scripture (Matth. 18.15, 16, 17. 1 Cor. 5.) which convince us, that Congregationall diſcipline was inſtituted by Chriſt, and his Apoſtles. I refer them to the ſequele, wherein our particular Tenents are diſcuſſed by Mr. Baylie, which will come in due place (God willing) to be reviewed and examined. But,
In the firſt century, whilſt the Apoſtles lived, wee read of no act of Church-power put forth by the Elders of Churches over abſent Congregations, but onelyonly in Act. 15.28. with Chap. 16.4. But let it be conſidered:
1. That this Synod was not Status Conventus, a ſet monethly, or yeerly Aſſembly, the ordinary ſtanding Judicatory of the Church: nor aſſembled for adminiſtration of ordinary Church-power (as ordination of Officers, or cenſure of offenders) but called together upon urgent, and unwonted occaſion, the diſſention of the Church of Antioch, which both craved, and needed direction in ſuch a caſe, Act. 15.1.2. And wee eaſily grant (what we willingly practiſe in a Congregationall way) that neither doctrine, nor diſcipline can well proceed unto publick Edification, when the Church is rent with diſſention. The promiſe of Chriſts preſence with his Church, is given to them met in his name, and agreeing in his Name, Matth. 18.18, 19. But when a Congregation wanteth agreement and peace amongſt themſelves, it is then a way of God (according to the patterne, Act. 15.2.) to conſult with ſome other Church, or Churches, either by themſelves or their meſſengers met in a Synod. But then they ſend not to them for power to adminiſter any ordinance amongſt themſelves, but for light to ſatisfie diſſenters, and ſo to remove the ſtumbling block of the ſuſpition of mal-adminiſtration of their power, out of the way.
But otherwiſe, when Churches want not peace nor light within themſelves, to exerciſe that power without diſtraction, which the Lord hath given them, Chriſt doth not direct his Churches to gather into a Synod for removing of knowen offences either in Doctrine or manners: but onelyonly ſendeth to the Paſtors or Presbyters of each Church, to reforme within themſelves, what is amongſt them. Rev. chap. 2. and chap. 3. A plain pattern to Churches, in caſe of publick offences tolerated in neighbour Churches, not forthwith to gather into a Synod (or Claſſicall meeting) for redreſſe thereof: but by Letters and meſſengers to admoniſh one another of what is behovefull; unleſſe upon ſuch admonition, they refuſe to hearken to the wholeſome counſell of their Brethren. And then the diſſention of this Church from others hindering the free paſſage of the Goſpell (as much as diſſention amongſt themſelves doth) it may give juſt and neceſſary occaſion of aſſembling a Synod of the Elders, and meſſengers of Neighbor-Churches for the conviction of their ſin with common conſent, and if (after long patience) they remain obſtinate, to withdraw from them the right hand of Fellowſhip in the communion of Churches.
2. The Synod aſſembled at Hieruſalem, (Acts 15.) was not a convention or conſiſttory of Elders apart from brethren: but ſuch a number of Brethren were admitted into their Aſſembly, as carried the name of a whole Church, diſtinguiſhed expreſly from the Apoſtles, and Elders, Acts 15.22, 23. The ſame who are called the Brethren, diſtinct from the Apoſtles and Elders, ver. 23. are called alſo the whole Church, ver. 2…. And with them is the power communicated, which the Apoſtles and Elders put forth in thoſe Synodicall Letters, ver. 22. to 29. If the Claſſis doe admit the Brethren of the Church where they meet, to ſit with the Elders, in debating and determining the matters of the Synod, even ſuch a number of Brethren, as may denominate them a whole church, as then they ſhall come neerer to the Primitive pattern, ſo they may expect a freer paſſage of the preſence and bleſſing of the Holy Ghoſt with them.
3. That Synod having heard and argued the whole cauſe in controverſie, they give their judgement both of the doctrine taught at Antioch, and of the perſons that taught it, as troubleſome to the Church, and ſubverſive to their ſoules, and unwarranted by themſelves, ver. 24. Nevertheleſſe, they neither excommunicate them themſelves, nor command the Church to excommunicate them: but leave that to the Church to exerciſe their owne power according to the rule of the Word, in caſe any of their members ſhould be found to perſiſt obſtinately in ſuch pernicious doctrine after conviction.
4. That Synod layed indeed a burden (or weighty charge) not onelyonly of a doctrine to be beleived, but of a duty in matter of practiſe to be performed (for avoiding of offence:) and lay it they did with the greater power, according to the greater meaſure of Grace and light received, both from Texts of Scriptures clearly opened, and from direction of Apoſtles perſonally preſent. But though wee dare not allow alike equall power to ordinary Synods, unleſſe they had the like equall preſence and aſſiſtance of infallible guides, (ſuch as the Apoſtles were:) yet our Congregational way doth eaſily allow the like power to the like orderly Synods ſo far forth, that when they have cleared from the Scriptures any doubtfull point of doctrin or practiſe, to be of neceſſary obſervation, they wil readily ſubmit as to a counſell & command of God, both from the Word, and the Word diſpenſed in the way of an Ordinance. In ſuch a caſe wee acknowledge (with our beſt Divines) Poteſtatem in Synodis foreign a power in Synods to direct and appoint, what ſpirituall prudence from the Word ſhall determine. But it is one thing, to direct and charge Churches from the Word of the Lord; what ſhould be done by them: another thing to doe their Acts of power for them. The one guideth them in the uſe and exerciſe of their power: the other taketh their power, or at leaſt the exerciſe of it, out of their hand, which is more then the pattern of Synods (in Acts 15.) doth hold forth.
SECT. II.
In the ſecond century of yeares, the Government of the Church was adminiſtred, not in a Claſſical, but in a Congregationall way, as in the former century, of wch we need no better evidence, then the evident Teſtimony of the Magdeburgenſes, in the ſecond century, chap. 7, tit. de conſociatione eccleſiarum, cat rum (ſay they) ſi quis probatos authores hujus ſeculi perſpiciat, videbit Forman Gubernationis propemodum foreign ſimilem fuiſſe. Singulae enim parem habebant poſteſtatem, verbum Dei pure dicendi, Sacramenta Adminiſtrandi, Excommunicandi Haereticos, & ſceleratos, miniſtros eligendi, vocandi, ordinandi, & juſtiſſimas ob cauſas iterum deponendi, conventus & Synodos congregandi, &c. that is, If a man ſearch the approved Authors of this age, he ſhall ſee the Form of the Government, to be almoſt like to a Democracy: For every ſingle Church had equal power of preaching the Word, adminiſtring Sacraments, excommunicating hereticks and notorious offenders, abſolving penitents, chooſing, calling, ordaining Miniſters, and upon juſt and weighty cauſes depoſing them again: power alſo of gathering Conventions and Synods, &c.
What is Congregationall Government, and Independent from other Churches, and Presbyters, if this be not? Though he mentioneth Conventions and Synods, yet he ſpeaketh of them, not as having power to govern the Churches, but of the Churches, as having power to gather them. But the Synods left the power of chooſing, calling, ordaining Miniſters, of cenſuring hereticks and offenders, and of abſolving Penitents to the ſingle Churches, each one enjoying equall power within themſelves. The helpe which neighbour Churches yeelded one to another, was not Cum imperio, & ſubjectione, (as hee ſpeaketh in the ſame place) not with Dominion of ſome, and ſubjection of others, but Charitatis & aedificationis ſtudio, out of brotherly love and care and deſire of mutuall edification. Which made him ſay, their Form of Government was like well-nigh, or almoſt to a Democracy: like to a Democracy, in regard of mutuall equality of power in one Church towards another: & yet but almoſt like to a Democracy, in regard each Church within it ſelf had an Ariſtocracy of Preſbytery for their guidance and Government, though they did no act of Church-Government without concourſe and cenſure of the Brethren.
The raſh attempt of Victor (Biſhop of Rome) in this age againſt the Churches of Aſia, to cenſure them for a different obſervation of Eaſter, it onelyonly argueth, that the Myſtery of iniquity did more early, and earneſtly work in Rome, then in other Churches: but doth not hold forth any received cuſtome of that age, the officers of one Church to proceed to the cenſure of their Brethren in other Churches. For this attempt of Victor was generally conteſted againſt by Irenaus, and other Biſhops.
SECT. III.
In the third century of years, the Churches injoyed (to uſe the words of the Centuriſts, Cent. 3. cap. 7.) almoſt the like form of Government, according to the courſe of the Former Age, though ſomewhat more enlarged by ambition.
For it appeareth, Novatus was excommunicate by a councell at Rome under Cornelius. And Samoſatenus was excommunicate and depoſed by a councell at Antioch. But yet where the Biſhops did more attend to the rule of Scripture, and former precedents, Congregationull Churches did ſtill enjoy their wonted liberty and power.
Their Biſhops and other Officers were not choſen to their hands by a conſiſtory of Biſhops (or Paſtors) amongſt themſelves in the abſence of the people: but (as Cyprian telleth us) amongſt them, in Carthage, and almoſt throughout all the Provinces, As they have received from the Apoſtles, ſo they hold it, that for the orderly Celebration of Ordination, all the neighbor Biſhops, (or Paſtors) of the ſame Province, where a Miniſter is to be Ordained, they come to gether to that people, and the Biſhop is choſen in the preſence of the people, to whom his life is beſt knowen. As (ſaith hee) was done amongſt us in the Ordination of our fellow-Miniſter Sabinus; his Office was put upon him by the ſuffrage of the whole Brotherhood, and by the judgment of all the Paſtors both preſent, and ſuch as by Letters gave teſtimony of him: and ſo hands were impoſed upon him. Cyprian Epiſtolarum l. 1. Epiſtola 4. And in the ſame Epiſtle he ſaith, The people fearing God, and obedient to the Ordinances of Chriſt ought to ſeparate from a wicked Ruler, Cum ipſa maxime poteſtatem habeat vel eligendi dignos Sacerdotes, vel indignos recuſundi: Seeing the people chiefly have the power of chooſing worthy Miniſters, and refuſing the unworthy. And as Election and Ordination of Miniſters was tranſacted in the preſence and with the ſuffrage of the people; ſo was excommunication alſo: for upon this ground, Cyprian argueth and aggravateth the offence of the Brotherhood in other Churches, who took upon them to queſtion and wave that cenſure, poſt Divinum Judicium, (he meaneth, the judgement of Gods Miniſters the Elders) poſt populi ſuffragium, poſt Coepiſcoporum conſenſum: after the Divine judgment of their Elders, after the ſuffrage of the people, after the conſent of neighbor Miniſters, Cyprian. Epiſtolarum l. 1. Epiſtola 3. where he giveth to each rank, their proper act in paſſing Church-cenſure: hee aſſigneth to the Elders of the Church Judicium, the judgement: to the people, Suffragium, ſuffrage or vote: to neighbour Miniſters, Conſenſum, conſent.
And that the people had the like concourſe in the abſolution and admiſſion of penitents, appeareth by Cyprian in the ſame Epiſtle,
Vix Pl…bi perſuadeo (ſaith he) immo extorqueo, ut tales patiantur Admitti: (tales nempe, de quorum ſincera Paenitentia vix Plebi conſtabat) & juſtior factus eſt Fraternitatis Dolor, ex eo quod unus atque alius obnitente Plebe, & contradicente, mea tamen facilitate ſuſcepti, p…jores extiterunt quam prius fuerant.
With much adoe I perſwade people, & even wreſt it from them, that they would ſuffer ſuch to be admitted, (of whoſe repentance they were doubtfull: and the grief of the brotherhood is ſo much the more juſt, becauſe one or two before having been received by my facility (the people gainſaying, and ſtriving againſt it) proved worſe afterwards then they were before.
Where though he ſpake of the peoples gainſaying and ſtriving againſt his receiving of one or two: yet it evidently appeareth that in his ordinary and uſuall courſe, he was not wont to receive any without the peoples conſent. And even then when they did gainſay and ſtrive againſt his act at firſt, yet he was not wont to proceed, till with importunate perſwaſions, and wraſtlings with them, he had prevailed with them to give way.
But of others hee ſpeaketh (Epiſtolarum lib. 3. Epiſtola 11.) Caeteros, ſaith he, cum ingenti populi ſuffragio recipimus: the reſt were received with the free and generall ſuffrage of the people. And againe, (Epiſtola 16. of the ſame book) hee thus ſpeaketh ad plebem, Examinabuntur ſingula, praeſentibus, & judicantibus vobis.
And indeed (in the end of the tenth Epiſtle of his third Book) he profeſſeth his reſolution to performe no act of Church-Government without conſent of the Elders and Deacons, and Brethren of the Church: A primordio Epiſcopatus mei, ſtatui, nihil ſine conſilio veſtro, & ſin… conſenſu Plebis, mea privatim ſententia gerere.
All theſe are expreſſe and lively lineaments of the very body of Congregationall diſcipline, the ſame (for ſubſtance) wherein wee walke at this day. And therefore let it not bee ſleighted or deſpiſed, as a Novell invention, of ſeven, or twenty, or fiftie yeers ſtanding.