The Government of the Churches of Christ, Book 3 · Chapter 7
CHAP. VII.
Two Queries Resolved, 1. When a Church hath but one Elder, or none at all, whether it retains its power. 2. Whether a particular Congregation having compleat power in it self, may oblige it self, in a constant way, to ask Advice and Direction from a Consistory of Presbyteries. Resolved in the Negative, and proved by several Reasons.
I shall now Resolve some Queries that may be put, and in answering them, shall farther clear up my Assertion, which I have Demonstrated by so many Arguments.
Quest. 1. Suppose a Church have but one Elder? Yea, suppose it have no Elders at all? What is become of its power then?
Answ. 1. Yet that Church whereof there is but one Elder, being the Seat of this Government, it is in this Politick 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 intire 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 it self of necessity, which it must part withall, according to the ordinary Rule, when more Congregations are multiplied.
Answ. 2. The power of Government, being the Right of 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 an 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, tho' 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 and 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 loose their priviledges, 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.
Answ. 3. Their having, or not having Officers, doth not take away their Right; but only it takes away the exercise, untill 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.
Answ. 4. Suppose when a Congregation doth want a sufficiency of Officers, and so it be disinabled 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 his 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, Elders can have a charge in it; but until such time as the Congregation be able to have Officers of it self. And therefore if, in cases of Defect, Congregations should be associated; and by vertue 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 Churches of Christ, are not to be kept under Age and Wardship. Yea, ye ought to reform so, as the Churches should be reduced to this, and have their Rights. The Bishops, because they would Rule 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 so 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 a 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, untill 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 uniformitie's sake with them, to subject themselves thereto. 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 compleat, than for uniformitie'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 uniformitie's sake, there should be Forms of Prayer for all Ministers to use, even those that God hath inabled 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 infirmities, must be obliged to them, because they are in fashion, and brought up by some great ones.
Congregational Presbyteries, they are the 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 with 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 conveniences) 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. But suppose that Congregations, having a sufficient Eldership, have also both Power and Ability, and right to act within themselves; yet in a constant way, may they not ask Advice and Counsel, and oblige themselves so to do; and before they proceed to Excommunication against their Members, if they be obstinate, bring them to the Classical Presbytery, as to a further means, there to be Admonished; and to have the Sentence of Excommunication there discerned by them?
Answ. 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 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-Administrations in Congregations; and in that case, had endowed Synods with the same power over Churches, that Congregations have over their own Members; yet because they had this power in this case, and upon this ground, it would not draw on an obligation in the Churches Congregational, constantly to advise with them so; and to bring their Members to be Admonished by them, afore they proceed to censure. So as such advice, as this, is not a case of Appeals; which always supposeth a Sentence past in inferiour Courts already; But it is a laying the Congregation yet lower; for it is a Suspending the exertion of that 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 was with those that were moderate Separatists, in respect of their Communion with the Ministry of 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 unlawful relation or respect, which they pretend to Preach upon; namely, that they were Ministers; yet because there was another ground, upon which (suppose there had been no Ministers) they might have Preached; hence therefore they did, and could communicate with them in these Ordinances, so far as that other ground would bear them out. But if 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. So also as touching classical Presbyteries, we can, and shall willingly communicate with them, in 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 further end, and invested with a further power, which is to us unlawful: But wherein there is a proper acknowledgment of such a 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 joyn 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 liberty is not to be taken from a Body of Christ, enabled by him to act within it self, and purchased by him; which is not to be taken from a Man, by a State or Common-wealth; 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 come into. And in all the other rights that a Man hath, as he is a Ruler or Governour of any Society? as suppose he be a Master of a Family, in which 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 direct him indeed, in what cases he should ask advice, the exigents and necessity of the thing is the ground and foundation of it; but out of those cases, it is an impairing of his 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 priviledge of a Man, if Men are to preserve their Native Priviledges, Churches are much more to stand fast in the liberty Christ hath purchased for them, Gal. 5. 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 Synedrim, a set Court set over them by God, for advice in cases Difficult, and when it was too hard for them to Judge) that the Churches now under the Gospel, having the like priviledges 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 Synedrim 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 autoritative Sentence of Judgment, required of them to be pronounced by the Synedrim, before that they proceeded; and without which, theirs should not have been valid.
Reason 3. A constancy of seeking advice, and to be bound to it, doth in it self 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 acknowledgment of an Authority. Yea, to be bound thus always to advise with, and not to proceed without the Sentence of a classical Presbytery, in Judgment, is of greater Authority in some respect; and is more than for them to have a coercive Authority over other Congregations, in case they proceed amiss. It is a further limiting of them, thus to tie them up, that they should not exercise Government without them. For Magistrates may Coerce 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 true, when as those, we should be bound to advise with, do claim and challenge an Authority, upon which it should be done (as those that are for the Presbyterial Government in a rigid way do.) It was one great ground, that the Antient Non-conformists 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, when as God himself had left them indifferent; this was to give away that liberty, which Jesus Christ had given us. Especially when as these, that urged them, pretended to have a Right and Power from Christ, to Determine things indifferent in the Worship of God; in that 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 found one Man in a Presbytery, that is but an ordinary Minister for his Station, in a particular 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) suppose 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 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 proceed to Sentence without his advice, in a peculiar manner first asked, they would think it both a Blessing 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 not a Member. This step (which was the first 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 a 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 is in other Bodies. But now for a Congregation to advise with a Superiour 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.
The constancy of asking advice upon all cases, though it were pretended to be but advice; yet the act it self, 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 are Praecones, 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 plurality of Men shall be once for it (for the Rigidity of that power) it will draw up all the power to it self. And a Churches yielding, from such Liberties and Priviledges, is by God's usual Dispensation, the loss 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. 2. 5.
When the Court challenged (about the choice of Masters of Colledges) this as the priviledge of the King, that the Party should at least be made known to him, the University stood upon their Priviledges, that they might choose and admit, without giving notice to the Court; knowing that they should soon loose 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 indangered, in the issue and consequence, the very continuance of that Truth of 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 direct power over Ministers, will fall in here; for directive power is that, when the exercise of it is at the direction of another.
And farther, consider that, what will make the Church to be under Age, and to be a Child for Knowledge, and guided of it self, is unlawful; but always to ask advice, and to be bound so to do, is to bring the Church under Age, and so to be in Bondage (for to be under Age, and in Bondage, is all one, as in Gal. 1. 2, 3.) to be as well under these Tutors, as under Governours; under Tutors, whom they must advise withal; and under Governours, 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 Churches; 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) he blameth them, that they did it not. And as Chrysostom saith, he accuseth them, not that they did not certifie 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 neglected 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 in a constant way. To go ask advice, when there is no need of advice, is needless. The Synedrim was God's Ordinance in its place, but if the Cities should still have come up for advice needlesly, they would not have 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 bound to ask it?
Reason 6. Let this obligation to advise with another Presbytery, and for them to approve, &c. ere that a Church (that hath Power and Ability from Christ) proceed to Excommunicate, be but Parallel'd with the obligation of a particular Minister or Pastor, for the works of his Office; which, by vertue of his Office, he is enabled, by Christ, to do singly, and alone; the Presbytery of a Congregation being (as was said) as perfect and as compleatly inabled, for all acts within it self, 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 is a Minister, constantly to advise afore he performs any act of his calling; and be bound so to do, before he Preacheth a Sermon, or the like. The like Derogation would it be to a Church, and the Presbytery thereof, to be obliged to advised, 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 a Minister should be to Preach any thing that is of great Difficulty, and like to be much gainsaid, and contradicted, any thing 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 a Congregation (if it have a sufficient Presbytery) is not bound to do to a classical Presbytery. What ground can be alledged, 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 it self. If then a Congregation be by Christ inabled (he having given sufficiency of Power, and Gifts among them) to do all acts within it self. 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 priviledge, when the others are not. Where Jesus Christ hath given Power, he hath given Gifts.
Reason 8. What is it they should 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 unskillful, to know the Rule, for what sins Men should be Excommunicated. Now in the constant cases that fall out in Congregations, for which Men should be Excommunicated, the Rule is known well enough; that Excommunication is for such and such gross sins as the Scripture holds forth, and as are Scandalous 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 else 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, and a Congregation, 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 fully 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 intrusted 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 Authority of Reverence only, or a further power Political. There needs not a further Political power, to be judged by their Sentence; for if a Congregation, and the Presbytery thereof, should proceed to Excommunication, the party was as truly Excommunicated, and with as full a power from Christ, as if all the Synods in the World had ratified it. And therefore to add Authority, 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, and to have their Sentence first. If of Reverence only, then it should be giving a respectful Deference to their Judgments, which in some cases is allowable.
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 Ordinance of Christ, Preparatory to Excommunication, to be further applyed to him, over and above those given him by his own Congregation: Or they are to work in a way of Moral perswasion, and by the way 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. For what is it, by which this Man's Conscience must be wrought upon, in these Superadded Admonitions of the classical Presbytery, having been obstinate under those of his own? It must either be vi materiae, 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 Ministers 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 Administred, by such as Christ hath appointed, have been Administred to him, and he continues obstinate. So that Admonitions either may be said to have a perswasive 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 vertue 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 applyed 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 a necessary Ordinance to be Administred by the classical Presbytery, afore such 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 his own Church; for it may be said, there wants an Ordinance to be applyed to him, before he is to be Excommunicated; for all such Admonitions, that are a special Ordinance of Christ, as being preparatory to 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 a classical Presbytery, before he is to be Excommunicated by his own Church. And also 3. If it were thus, then a Congregational Presbytery hath not sufficient power to Excommunicate a Man; for if he is, by vertue 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 publickly, in order to Excommunication, must necessarily have the power also to joyn in the Excommunication, or else the Excommunication is not valid.
But Secondly; If they be Admonitions only in a perswasive 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 meer 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.
Its 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 past 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 Perswasive, it is not Ministerial, and perswasive Admonitions were applyed to him afore, and he was past them; he was Admonished by the Brother in private, he was Admonished by two or three more, which that Brother took to joyn with him; and therefore in a Congregation, Christ brings him to an Authoritative means, which himself hath in a publick manner instituted; and to bring him then from these means, unto perswasive 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 instituted, 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 joyn with them, without which they are imperfect, which is indeed a condition. Thus there is the shew 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 any thing, 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 it self it be good, and, upon occasion, may be useful; as we acknowledge the admonitions of a classical Presbytery may be; but not in this case. We acknowledge that such an admonition, God may bless, as he may bless 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 company of Men Grave and Holy; and is not this better, than to be admonished only by those of a Man's own Congregation?
I answer 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, further 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 appointed, 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 come from the Dead; because God had appointed Moses and the Prophets, to be a sufficient means. And thus in Physick also, to use more than is prescribed, is as dangerous as to use less. And further, if he is to be accounted 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, so the Church also doth.
Answ. 2. If all good means were to be set up, as instituted ordinances, then this Man should be brought to be admonished by the principal Assembly, before he is Excommunicated; yea, and before the National too (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 Assemblie's admonition (Men of greater Authority and Reverence) it might prevent his Excommunication. And besides, if he may, after his Excommunication, appeal to them, why should he not be brought unto them before?
Reason 10. Add to this, that until the Delinquent hath been Admonished, before all the People of the Congregation, he hath not had all the means applyed 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, publickly 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 publick Persons, yet it is given privately; whereas the means according to Christ's Order, is to go from more private, to more publick, as a way of doing the person good. And the shame is more publick 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 publickly before the people, afore he is Excommunicated; which admonitions, if they are in order to Repentance, then they are more Efficacious, than what hath been done in the consistory of Elders, and therefore used last; and 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 order to his Repentance, before the classical Presbytery; because a more sufficient means hath already been used? So that in a word, they are carryed unto the Presbytery, either afore or after they are admonished publickly in the Congregation; 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 forementioned also.
Reason 11. When the Apostle saith, Tit. 3. 10. after one or two Admonitions, him that is an Heretick Reject, as condemned of himself, as much by those means, as by a Thousand; the admonitions he intendeth there, are those that are publick, and given by them that have the power of Excommunicating. If he be admonished afore his own Congregation, and the Elders thereof, these are either such admonitions the Apostle there intendeth, or not; if they be, he is to be rejected, without being admonished by any other; for the Apostle's Rule plainly evidenceth, that there is but one kind of publick power, by which the admonitions should be applyed: And therefore if the classical Presbytery were that power, which should Reject and Excommunicate this Man, upon their two or three admonitions; then he is not to be brought down, to have admonitions again, afore the people in his own Congregation; but he is to be Rejected, without any further proceeding; so that if he be brought to the classical Presbytery, after he hath been admonished before the whole Congregation, the Apostle's rule is not observed, or if he be brought to the Congregation, after he hath been with those that have the publick power, to admonish and cast him out; the Apostle's rule is not observed neither; and thus whereas God hath built one or two Altars, this would be to build seven.
Reason 12. That practice, which will breed distractions, and more inconveniences, ought not to be. But for a Congregation, that is supposed to have sufficient power in it self, to depend upon the classical Presbytery, for a Sentence first past, will breed greater inconveniences, than for them to proceed without them. For the first, if the Congregational Eldership be of one mind, that a Man ought to be Excommunicated, and the classical Presbytery is of another, the Congregational Eldership having sufficient power, and the Conscience of Duty lying upon them, they are to proceed notwithstanding; and so by rejecting the advice aforehand, of the classical Presbytery, they are brought to cast a greater contempt upon it, than if they had proceeded without their Sentence, and so as to give them an account. And as for the party, if he will refuse to go afore the classical Presbytery (his conscience judging, and that upon right grounds, that the Congregation hath sufficient power, to proceed against him) what Rules, in Scripture, will compell him to go to be admonished afore them? If he goes by an Appeal, that's after Sentence, and then the Congregation and he are parties; if he goes as complained of by the Congregation, by what rule can they constrain him to it?