The Government of the Churches of Christ, Book 3 · Chapter 3
CHAP. III.
The seventh Argument, to prove that a single Congregation, is the intire seat of Church-power, because thus there appears a Harmony in all …e Ecclesiastical Administrations.
Argu. AS we prov'd, that the constitution falls upon particular Churches, by shewing how naturally all things fall out in that way; and what distortions are in the other: So for the confirmation of the compleat power of particular Churches, for matter of Government, we shall now proceed in the like way of Argument. For the upholding of the Subordinations of Congregational and Classical Assemblies; and of many Congregations, being under one common Presbytery, made up of the Elders fixed to several Congregations, the Presbyterial Divines are forced to invent multitude of distinctions and divisions, thereby to uphold their principles. They are forced to make one Church for Worship, and another Church meerly for Discipline, a Church Real, which is of the Saints, the Body of the Faithful, that are a Church to Christ; and a Church Representative in their Elders, meeting in a Classical Assembly: A Church incompleat and imperfect (such they make Congregations:) A Church perfect and compleat for Government, (such they make a Classical Presbytery) yea, indeed as was observed before, they must make three sorts of Churches, to make up one. 1. A Church of the Faithful (for so the Brethren are called, in distinction from the Elders) 2. The Eldership of each Congregation, a Representative Church thereof; and 3. A Church Classical, the Elders of all those Congregations assembled in one. They must also be put upon finding out a double Presbytery, for ordering of Government; one Congregational, the other Classical; when yet they are not able to give one note or character of such distinction in the Scriptures. Yea further, to answer our Arguments, they have been fain to say, that the Elders of particular Congregations have the relation of Elders, in Sensu diviso, to each Congregation; but the Relation only of an Eldership, in sensu conjuncto, as met in a Classical Presbytery, to all and each of these Congregations. And then also they must find out distinctions of the difference of Duties, what the Elders owe to a particular Church; and what to all the Congregations in common. They must also make the same persons, to be Preaching Elders in the exercise of their Office, to their particular Congregations; and Ruling Elders also in the exercise of their Office, to all the rest. And yet are not able to make any Foot-steps of any such distinction, or of any such boundary of Duties. And as the Reformed Churches, would not have made that distinction of those several sorts of Elders, under the New Testament, had they not had distinct and peculiar characters of some, that ruled, of others that especially laboured in the Word and Doctrine, Rom. 12. 8. He that Ruleth, let him wait on Ruling, he that Exhorteth on Exhortation, he that Teacheth, on Teaching. And unless they had found these Foot-steps of Distinction, bounding their several Offices, they would never have invented these several sorts of Elders; nor could they be able to maintain these several sorts without them. So if there cannot be found like warrant, for all the Presbyterian distinctions, can they be able to say, that Jesus Christ hath made these several sorts of Churches, and these various Reflections of Elders, and their Duties, &c. And thus whilst to them, there are many Bodies, and many Churches; and Lords many, and Presbyteries many; our way is single, natural, uniform, and to us there is but one Church, one Presbytery, having mutual relation one unto another. One Church for the Seat of Worship, the same Church for the Seat of Discipline; and hereby all these groundless Distinctions are in a few words taken away.
Now as in the point of Institution of Congregational Churches, this uniformity is a confirmation to us, and the contrary is an evidence of the falseness of the constitution of the other: So when the point of power cometh to be disputed, what shall belong to each Congregation, the observation of the like uniformity in ours, and distortion in theirs, confirmeth us that the power is compleatly and intirely in each Congregation, having a particular Eldership of it self. As before they are put to distinguish, so now in this to part and divide the power between the Congregations, and these Classical Presbyteries; and that for ordinary Government. Their being out of the right way, produceth manifold distortions, their Administrations of the Discipline, differing from the Rules and Practices held forth by Christ, and his Apostles in their Epistles, unto which the placing the power wholy and intirely, and compleatly, in a particular Congregation, falleth uniform and suitable.
Presbyterial Divines, finding that particular Congregations were Churches, and that as such they are intended, in Mat. 18. Tell the Church, for shame they could not take all power from them, but they must allot them some; because they were a Church: And yet because they could not uphold the constant and ordinary intermedling (and that not by way of Appeal) of a classical Presbytery, which did challenge it's primary cognisance, and right in Excommunication, as well as the Congregations, however therefore they divided the power, and they put part of the power in one, and part in the other. They put the Sentence of Excommunication in a classical Church, and the Execution of it in the Congregational; and so indeed they do make two sort of Governments ordinary, for one and the same suit or cause or matter, and person to be proceeded against. The particular Eldership of the Congregation proceedeth so far, as to admonish, and to suspend from the Sacrament; and then when the Man is obstinate, the classical Congregation saith; bring him to us, ere you presume to Excommunicate him, that we may admonish him again, and so he may be found further obstinate; and then for the Execution, carry him down again to the Congregation, and let him be admonished, before all by the Elders thereof, and then again if obstinate Excommunicate him. Surely if to compleat Excommunication, there had been such divided proceedings in, Mat. 18. Jesus Christ would have said, Go tell the Churches, and not the Church▪ for it cannot be denyed, but that these are distinct Churches, the Congregational and Presbyterial. Whereas to us, as there is but one Congregation and Presbytery, so but one compleat and intire Government, whereof that congregation is the Seat. And however the knowledge of the matter may be first given to the Elders, and by way of preparatory cognisance, they may consider of it, (to cut off accusations impertinent, and apparently defective) yet therein they proceed not by Authority; but all that they do in an authoritative way, is done before the whole Congregation, to the edification of all; and so there is but one sort of publick proceeding, whereas our Presbyterian Brethren have many.
Now to Demonstrate the Distortions of Administrations in their way, and the Nullity of founding any such divisions and parting of Government and Proceedings, we present these considerations.
1. According to their own principles and practices, this division of power, and proceeding, to compleat an act of Government and Excommunication, is not parallel'd with, or uniform to the power and the proceedings, in those other Subordinances of Churches or Assemblies, which they would have erected for Government. It is known, that they make five several Subordinations. 1. Oecumenical. 2. National. 3. Provincial. 4. Classical. 5. Congregational. And all these are built but upon this one ground (the same that a Congregation puts in for) that they are all Churches; only the greater still having power over the lesser, as is affirmed, they are cast into these Subordinations. Now then let but the same be granted to Congregations in this its lowred condition; let it but have the same proportion of Subordination to it self, in comparison of classical, that the rest have one to another; let all these contignations, that consist of lower and upper Rooms, be but uniform in this Model; and then, until a Congregation doth miscarry in its Excommunication, it must needs have all the power within it self. For Classical and Provincial, which are the two next Subordinations, each to other, Provincial and National, do not divide a power of proceeding, to compleat one act of Government between them; (so as the Classical should have one part, and the Provincial another; or the Provincial one part, and the National another; and so as after the lower hath performed his part, it should be brought to a higher, to compleat the Sentence) but each of them have an intire and compleat power, to perfect what they take in hand to Excommunication; and matters are carryed from one to another, but only by way of Appeal, and that too after they have compleated the Sentence and Execution; having full power to Excommunicate within themselves. Why then should the Congregational in its Conjunction and Subordination, to and with a Classical Presbytery, be more injured, than all the rest? Why should the Classical alone put in to divide the Lands with them, and go half, and the greater half; and not suffer the Congregational to perfect, and compleat the Sentence of Excommunication, as well as any of the other; and so all to be brought (if at all) only by way of Appeal to them? Whereas now all is brought to the classical Presbytery, from the Congregational, in a way of imperfection and deficiency of power, to compleat the Sentence. And this is the greater injury, in as much that one of the great Arguments, that (until of late, and of late also) hath been pleaded for the power of classical Presbyteries, and so of Synods, is but from the analogy of the Congregation's Right, that what power they have over a Brother, a Classis should have over a Congregation (as in our Kingdom, the Plea of Inheritance of the Eldest Son of a Yeoman, is the same with that of Nobles and Gentry; yea, and in the Throne it self) But why alone should the poor Congregations be made Coppy-Holders, when all the rest are free and intire in their own acts of Judicature.
2. Our Presbyterian Brethren by this, makes two Courts of Judicature for one and the same cause; which is not ordinarily found amongst Men. It's true indeed, in Humane Courts, the lower have only lesser matters or faults committed to them, Debts of such a value; and Higher Courts have those that are of an Higher Nature, or a greater value. But look what matters are committed to them, they are able to pass a final and compleat Sentence upon them, and have power to execute it, if an Appeal be not made; and if once a Suit be put in, they have power to end it, else it is no Court. But here now the Congregational Elders, are allowed to intermeddle, and have Authority in all Causes, even those that are the greatest, and the most Heinous sins that deserve excommunication, without any controversie and difficulty; but then they are allowed to proceed but so far in it, and then to bring it to the Classical Assembly for Sentence, where all must be heard over again, ere they can proceed to a Sentence; and then it is brought to the People, and there it is acted over again. And thus as they make two sort of Churches, one for Discipline, and another for Government, and part the Seat of Government and Discipline; so for to compleat an act of one and the same Discipline, they make two several Courts; and that not by parting them, by distribution of causes of less and of greater moment only; but of acts of Judicature. And whereas the Classis pretends, that it's the perfect and compleat Church, and the Congregational imperfect; according to these practices, it makes nothing more perfect, than the Congregational doth, as the Law did not; but when the case is brought to this same perfect Church, yet it is forced to send the party down again to the Congregational (which is the imperfect Church) there to have the Sentence compleated.
3. Whereas the Apostles, in their Rules for Publick Admonitions, do make them to be two or three, Tit. 3. 10. An heretique, after one or two Admonitions reject as obstinate: This way of proceeding makes three sort of publick Admonitions, to the number of six or seven. It makes three obstinacies, and three publick Sentences against a Man that is excommunicated. First he is admonished by a particular Eldership (and we would know whether those be not publick Admonitions, yea or no, such as the Apostle intendeth; which is done by a publick Court, to which we presume they will say, that all the People may come, and in that respect it is to be accounted publick, or if not; yet that, which is done by publick Persons, in a publick Judicature, is publick Admonition) Then before they bring him to the Classis, they must judge and censure him as obstinate, and that by a Major vote, or he is not further to be brought (and we believe they will not censure him to be obstinate, unless he hath had one or two Admonitions, and that by them) there's the first obstinacy. Then he is brought before the Classical Presbytery, who are to Sentence him to be excommunicated (which we believe they will not do, unless they also also have by Admonitions, tryed whether he hath been obstinate and impenitent, or no, upon those means which they are to use also, which is Admonition) then he is brought before the Congregation, there he is Admonished again over and over. And is it for the good of the Man, or is it for the satisfaction of the People, that they may see him obstinate, that he hath so good Admonitions given him? It cannot be meerly for the satisfaction of his obstinacy, unless these Admonitions can be supposed fit to work upon him. And then again in the third place, he is to be judged obstinate after all those, or else he is not to be excommunicated; for if he Repented after all these, they are to forbear. And we may add, that they must needs make a judging of as many Repentances for his Absolution; and the judging of his Repentance must be a personal experience. Thus they multiply publick proceedings, beyond the Rule, whereas the proportion of Christ's patience seems to be set.
4. How doth the dividing of things thus retard their proceedings, in case of open and manifest Scandals? How must needs so many removes rather harden the Man, than soften him, and in stead of being a means of doing him good, be a vexation to him? The pretence is, that hereby Scandal is avoided, if the party Repents; but the Truth is, this inlargeth it; for either the Scandal is a thing commonly known in the Congregation of the People, and then it is best to have it examined and cleared, and that before them presently, if it may be, either by his Repentance afore them, that they may be Witnesses thereof, or by his appearing innocent. If it be not known commonly and ordinarily abroad, it is more Scandal to have it brought to strangers, than to have it to be kept in his own Church: especially if that those, of all the Churches (who are interested in what the Elders of the Classical Presbytery do) or any of them may be present at pleasure.
5. This Presbyterian way of Excommunication, causeth ordinances to be misplaced, a less effectual, after a more effectual; for those Admonitions by his own Elders before the Congregation, being the last (according to order of Nature, in all Remedies, according to Christ's order and degrees of proceeding, in Mat. 18. and according to God's order in his dealing with us) must be supposed more powerfully effectual, than the first: And yet if the power of Sentencing the Man be in the Classical Presbytery, by vertue of which he is excommunicated; that must be supposed to be more effectual, to bring him to Repentance. And then also they let their Classical Admonitions be the last, before excommunication, whereas if those before the Congregation be acknowledged to be the more effectual, then where the more effectual Admonitions, according to the ordinance of Christ, are supposed to lie in order to excommunication, there the power of excommunication must be supposed to lie also.
6. A 6th Distortion is, the deformity that is occasioned by putting an interest into those two sort of Churches, Congregational and Classical, in the point of excommunication, and dividing the power between them; one for the Sentence, the other for the Execution. Which will appear from that interest the People have, comensurable with the power that the Elders are to have. We speak not now of joyning in the Sentence of Excommunication, and of suffrage in the Judgment, which will make a distinct argument, and is as strong as any of the rest, for power of excommunication to be proper and peculiar to a Congregational Church, and to prove that what ever other power Classical Presbyteries or Synods pretend to; yet of all other, they can claim no interest in this; because in them, there is wanting one sort or kind of Judges, into whose Hands God hath put the power. But suppose for the present, that the whole People have but an interest of presence only, at the Admonitions that are to be given to the party afore excommunication, and at the act of excommunication it self; and give them but the lowest kind of consent that may be, a Tacit consent, when the act is to be done; yet allow them to be present, that thereby such a Tacit consent may be held forth, and that they may be edified thereby; and that by mourning, over the party, his Heart may be broken, and the more wrought upon; and their Consciences may be satisfied in the justness of his excommunication; because that they are to joyn in the execution of it, and not so much as to eat with him afterwards. Now this interest, both Presbyterian principles and Preachers, do give and allow unto the People of that particular Church, whereto he doth belong▪ Yea the Papists themselves, who do hold, that what is done, in the Congregation, is but the promulgation of the excommunication, already compleated in the Bishop's consistory; yet give so much to the people, to that particular Congregation, whereof he is a Member, that there should be a promulgation. See the Rhemist's notes on 1 Cor. 5. But Presbyterian principles do give more; for they will not excommunicate, if the People be against it; yea, a whole National Assembly, if they should determine it, would yet stop the execution, if the people be against it. And therefore we argued afore, from dividing Discipline it self, and from the Sentence of excommunication, being given to the Presbyterian Classes, and the execution unto the Elders in the Congregations, so we shall now argue from the Deformity or Distortion, that is between the power given to the Elders of those Churches, as one Church, compared with the interest of the people of these Churches, considered as one Church also.
The interest, that these Classical Elders come to have together, with the Elders of the Congregation in the Sentence, must be, because that they are Elders of all those Congregations, as of one Church. For the strength of the argument, that is alledged by the Presbyterial Divines, for such a Classical Eldership, is, that many Congregations make one Church, whereof these Elders, in common, are the Representation; and when they pronounce the Sentence of excommunication, as Elders of all those Congregations, as one Church, which they are an Eldership unto; and by that one individual act of theirs, the Man is authoritatively and (so far as concerns the interest of Elders) in a special manner excommunicated out of all those Congregations, whereto they are an Eldership, as well as out of his own (so far as the Sentence goes) in such a special manner, as belongeth not to the next Churches of the Presbyteries about, but by vertue of that forementioned special relation. And this common Eldership, in this Sentence of theirs, must either have the relation of an Eldership, only to that particular Church, whereof this Man is a Member; so as that particular Church, and that common Eldership make up the adequate Relation of Church and Eldership, in and for this their Act, or this Eldership hath a relation to all the Congregations. If the first be asserted, then there would be so many several Relations of Elderships and Churches, as there are Churches, upon occasion. For this common Eldership, and this particular Church, would be one Church in this act for this time, and for this Man's excommunication; and they would be another Church at another time, in relation to another Man's excommunication, in another particular Church, which were observed. And if they act in this act, as a common Eldership to all the Congregations, as one Church; then the Sentence doth formally cast the Man (so far as the Sentence goes) out of all those Churches, as well as out of his own; and by one single intire individual act, they do as Elders to this Church, excommunicate him formally out of these Churches, and but virtually only, and consequently out of all other Churches, belonging to other Presbyteries, as out of the Universal it self. And so far as the power of the Sentence reacheth in this common classical Presbytery, he is afterward cast out executively in that particular Church, whereof he is more especially a Member, by the same way of Authority, by which he is cast out of that one Church, whereto he doth belong. For these classical Elders, being in their Vote a Church Representative, they Represent that Church, whereof the Man is a Member, as making one with all the rest of the Churches.
Now then, make these three things proportionable. 1. Make this interest of the people of all these Churches, in their kind and relation, proportionable to the interest of the Elders to all these Churches, in their kind and relation, these making one Church and they being but a common Eldership, because these are one Church. And 2. Make the interest of execution, but answerable to the interest of Sentence. Yea 3. Make the interest of the Elders of that particular Church, whereof the Person is a Member, but answerable to the interest of the People of that particular Church, whereof he is a Member; and there will appear so great a Distortion in the Presbyterian Government, thus sharing with the Congregational, as will confute and overthrow it; and such an uniform in the Congregational, as will establish it.
1. As for the first, there is all the reason in the World, that if these classical Elders do lay the pretence to their common Power and Authority, because these Churches are one Church (and they are all one Church in respect of the People, as well as of all the Elders) if this be the Foundation of their Plea, if it ariseth from this Relation and Respect; then look what interest the Elders, as Elders, can pretend to, as one Church, being one Church Representative; that individual and like interest, must the People, that are one Church, also lay claim to; for there is a disproportion, a great and a manifest Disproportion, in giving that to the Elders, as Elders of a Church, that is not given to the people, according to their proportion, as a Church. As then by these Elders, in common, the Sentence of Excommunication goes forth, and the Man is Admonished by them as Elders, to bring him to Repentance; and this is a common act of that whole Eldership, making a Church to all these Churches; so the People must be present at these, or some other Admonitions of the person (and that both for their edification, and for to work Repentance in the party) that their Tacite consent, by presence, might be given; and that they (seeing they are to execute it) might be satisfied in his being cast out. If indeed the People had, as a Church, no interest at all, then we acknowledge this Argument would wholy fail; and these Elders must have the whole fall, and intire power to give Sentence, to Execute, to Admonish, and all were to be done there, in the classical Assembly, and no where else; but the whole business would be there compleated.
1. If it be said first, that the power of Sentencing, and so of the act of excommunication, is performed in this common Presbytery, and that what is done in the particular Congregation, whereunto he belongeth, is but the promulgation of it?
Besides what was said against that before, this further here may be added; that the interest which the people have, is not meerly to have it promulged before them, but that they may be edified, and that they knowing the party, he having lived amongst them, may mourn over him; yea, and bewail that such a Scandal is fallen amongst them, whereby their Ordinances and Communion, was in danger of being Defiled, &c. and that the Man hereby may be wrought upon; yea, and it is necessary, that the Man be brought afore that Church, where he is personally to be excommunicated. Now all this is more still, than bare promulgation of the Sentence; for that might be done, whether he were present or absent. Yet still, if there be an interest of promulgation, let it be in all the Churches; and all these Churches, as met in one common Church, as the Elders themselves are. Or if there be an interest of being edified by the Admonitions, let it be in all the Churches. But how can this be? If in each Congregation apart, how will your Admonitions be more multiplied, that were multiplied enow afore? And if in common, how can they meet, as Presbyteries are cast? Or when did they ever?
2. If secondly it be said, that it is promulged in that fixed Church, whereto he doth belong, in regard they have a special primary interest; because usually he receiveth the Sacrament there; we shall speak to that under the third particular, by and by. Only for the present, consider that if the interest of People and Elders be made up proportionably, so as that Church hath a primary interest in the Person, because he hath a fixed Communion in the Sacrament with them, which, if he there partake, would be ordinarily defiled; and other Churches have but a secondary and remote interest, as the Genus hath to the individum, whereas this particular Congregation, is as the Species to this individum: Then let the Elders of the classical Presbytery, (be to make things commensurable) acknowledging to have a remote and secondary interest also in their power, to sentence him; and so let him come to them, but at second hand. Or to make the comensurableness yet nearer, as in the matter of promulgation, the People of all the other Churches, have but a promulgation at second hand, by hearsay; and have no interest of presence at all; so answerably let these Elders of other Churches, have but the like share in that power, and the controversie is at an end; for then as it is not at all promulged in other Churches, so the Man would not be at all sentenced in the Classical Presbyteries. But if they challenge the primary interest, and that the power, by which he is sentenced, belongeth unto them; then let the People of all those Churches, be acknowledged to have the like primary interest of promulgation also; because that they are the greater number in comparison of the Church, whereof he is a Member; that being but a part, the other the whole; and therefore the Congregation must have the lesser principal interest therein.
2. And Secondly, If that the act of excommunication, that is done in his particular Church, is the formal act of excommunication, by which actually he standeth excommunicated, and delivered up to Satan, and not until then; let but this act of execution, be but commensurable to the sentence; and then as the sentence was denounced by those classical Elders, as making Elders to all those Congregations, as one Church, so also should the execution be; and so the Man must be actually excommunicated, over and over, as often as there are many particular Churches, to that Presbytery.
3. And thirdly; If the interest of the Elders of that Church, make an Eldership to that Congregation, and be made commensurable with the interest of the Congregation, the one as Elders, the other as People; Then first, as this Church hath the primary and the fixed interest, and such a peculiar interest, as all the Churches about him have not, viz. An interest of Communion, suitable to his casting out; as he had a fixt Communion with them, it is therefore a fixt casting out, which is properly the act of excommunication; and for these Reasons, their consent is so required, as of none of all the Churches about, and their satisfaction to be sought, so as of none of all the Churches about. Now then answerably, let the Eldership of this particular Church, have but a like power of an Eldership in their Relation to them, as a Church; and then the People's interest being consent, where consent only is required; and the Elders interest being Authority, and the sentence, it will follow, that, as the liberty of consenting is only in this Congregation, so that the Authority of sentencing should only be in these Elders. And as other Churches do but declare their offence, if things have not been rightly Administred, so the Elders of other Churches should do no more. At leastwise as the consent of this people is actually required, which is not of all the other Churches, and as without which, because of their interest, the classical Congregation will forbear the execution of excommunication; yea, a whole National Assembly will: So then let the Elders of this Congregation, when they meet in this classical Presbytery, have but the like priviledge; that if they do dissent, and think the Man is not to be sentenced, or be excommunicated, the whole classical Presbytery, should not have power to proceed to sentence. For will not you give as much to the Elders in Government, as Elders of that Church, as to the people? Will you prefer the interest of the people, which is otherwise laid so low, before the interest of the Elders, that are over them in the Lord? And if that the Elders of that Church should have this Prerogative, in the classical Presbytery, the power thereof would soon come to nothing, without disputing against it. And in this case, these classical Elders are not a Presbytery in common, but the Pastor, or Eldership of the particular Congregation, would have some kind of Episcopal power in this Presbytery, having a Negative among them. Or suppose that the Elders of his own Congregation deny to promulge the sentence, and actually to excommunicate the Man, will you not give them the Ministerial interest of Elders, in the execution of the sentence of excommunication, as the Elders in common had in the sentence? Or will you send other Elders to do it? If so, then they in that act are an Eldership to them only.