The Government of the Churches of Christ, Book 4 · Chapter 4
CHAP. IV.
Whether a fixed and constant Assembly of Presbyters or Elders, have a Right of Authority over particular Congregations. The question stated.
THough those, who have stood up and Written for the Presbyterial Government, (as it is practised in the Reformed Churches) do assert it to be the only ordinary standing, and perpetual Government, which ought to be embraced in all Churches and Christian States; yet the Wisdom of the Assembly of Divines, at Westminster, thought meet to propound it to this Debate, that the Scripture holds forth it may be.
And whereas when the asserting the Jus Divinum of it is waved, that yet it is a Government the nearest, and in a Conspicuous Eminency, most conformed to the Scripture Rules and Examples in the New Testament, is a position in Succession, the next, though a far lower step than the former. And less could not have been expected to have been held forth, when all other Governments are laid aside, to give room for its Entertainment. Yet this first and leading proposition, to all the other that follow about it, viz. that the Scripture intimates, that such a Government may be, falls as low in its undertaking, as any Government that can be supposed to pretend the least for it self. And in the like manner, the rest of the Propositions, that follow, run but in the same Stile, that it is lawful and agreeable to the Word, that things should be ordered thus or thus.
Though the Reverend Assembly would not venture so far, yet the next fairest way, left for Deciding this controvesie, had been to have patterned the practices and directions, which the several ways of Church Government pretend to, for their Warrant; and to have compared these, each with the other, and by an Harmonious Draught and Platform of either, when set together, it would easily have been discerned, not only which of them May be, but which of them rather should be; and that of the two which appeared to hold the greatest likeness, to the Primitive picture, drawn in the Stories of the New Testament, and in the Rules and Commands in the Epistles, simular unto, let that have been esteemed the True Child there. But the proposition is so cast, that we must directly oppose it with such grounds, as may shew, that this Presbyterian may not be, without troubling our selves to consider, which of the Forms of Government this should be.
The Proposition as thus stated for the Dispute, upon a meer, It may be, as it allows the greatest Latitude and compass to the affirmers of it, for their way of defending it; and paves the way for passableness with all Men, of all sides whatever, whose Judgments are not bound up with the opinion of a Jus Divinum, in Church-Government, so it did put the greatest difficulty, upon those that were negative in Judgment to disprove it. The Difficulty lay in this, that the most direct and punctual way, to overthrow the Proposition, is First, to prove and make good this other more general Assertion, so much controverted; That there is a certain standing ordinary Term of Church Government, held forth in the Directions given to the Apostles, or the Examples of those Churches we read of in the Scripture, erected by their guidance; and that also seconded by this Negative, That there ought to be no other, than what is by Institution. Which two General Principles, if supposed or gained, then indeed this alone had been Argument sufficient to Disprove the Presbyterial Government, that if it be not held forth in the Scriptures, as the ordinary standing Government for the Churches, that then it may not be. These afore said General Propositions having been Determined, there needed no more words, to have been on the Opponent's part, but to examine the Assemblies proofs, whether therein there appeared this standing Government Instituted. But the Discussion of the General Propositions, was denyed by the Assembly (in the very first entrance into the Dispute of Discipline) to be so much as Debated; and therefore could not be assumed here, nor any where else into any Debate, but against the former Order of the Assembly, so that they stood upon this Advantage, to maintain their Assertion upon Erastian Principles, and yet left us to disprove it upon the contrary Principles, which yet are common to them and us, and which (as one said, when it was laid aside) would require a quarter of a years Debate, and also would have been left wholly upon us to make good, although it be laid as the Foundation, by the Church of Scotland, and other Reformed Churches of the Pesbyterial Government, and made use of against the Episcopal, to prove that the Government of the Church by Bishops, may not be.
And whereas it may be said, that yet this was left us, that by proving the Congregational way, to be by Institution, we might by that, as another Medium, have shewed that the Presbyterial Government may not be: We were in this Disadvantaged also (if we would have introduced the Debate thereof, as against the Proposition) that though we had never so sufficiently proved all, (that is, a compleat) Government) to be in a Congregation, by Christ's Institution (and yet for this Demonstration of that, (as our Brethren full well know) it had been necessary to debate and discuss at large, first, that forementioned Principle, by what ways the Institutions of Christ in the New Testament are held forth, whether in ordinary Examples and Practices of the Primitive Churches) yet that had been (as to our Brethren) an insufficient Argument to disprove this Proposition, that therefore a Presbyterial Government over many Congregations, may not be. And the consequence would have been denyed by many of our Brethren, that hold all power of Government, to be in a Congregation, but not solely or only; and so a classical Government over many Congregations, may yet be. And therefore, to have overthrown their Assertion, there were two Propositions yet more necessary to have been proved by us, or the proof had not been sufficient as to them: First, that an Ecclesiastical Government may not be set up (unless Warranted by Institution) over many Congregations, that have it by Institution within themselves: Or Secondly, that the Scriptures do not hold forth by Institution, an Ecclesiastical Government in classes, &c. over many Congregations. One of these, or both, must have been proved by us. If the first, we should fall again into a new General Head about Institutions, Namely, That what in Church-Government is not by Institution, may not be. The latter we also saw, the Assembly did Decline, and stated their Assertion upon an, It may be. And then again, this latter also being a Negative, the Demonstration lies not in positive Arguments to the contrary; but in a Defensive Denyal, with answers to the Arguments which might be brought to prove the Affirmative. And our Brethren not undertaking to prove an Institution of the Presbyterial Government, all our answers to their Arguments, had answerably still fallen short of disproving the Institution of that Government. So that our Attempt this way, to oppose their Proposition, would have been unavailble, and in vain.
But this was not all the obstruction that lay in our way, to the confuting this Proposition, in respect of this their stating it upon an, It may be; but the Difficulty was increased further also, and yet no less from the vast indefiniteness, and indeterminate Ambiguity and uncertainty of that other Term [Presbyterial Government, over many Congregations] which importing an Association of the Elders of many Congregations for Government, doth admit many Variations, and includes in it several patterns of Government, and also differing Constitutions of those Congregations. For, (to give an Instance) there might be conceived, a Twofold Presbytery or Association of Elders, over many Congregations. There might be one for the Ordinary and Standing Government thereof, so as the greatest matters appertaining to any of those Congregations, should be in a constant way brought before their Consistory, as belonging to their Jurisdiction: So as the Congregations and their several Elderships should not proceed, but as first Warranted by the Sentence of the Higher Presbytery. And there might be another Presbytery or meeting of Elders (and the Assembly had not declared any difference between Synodical and Presbyterial Assemblies set for a standing Government) but only in case that Schisms and Contentions fall out in the several Congregations, either about matters of Doctrine or Government, or for Difficult cases, which the several Elderships of the Congregations, do find too hard for them, and so seek their help and direction: Or otherwise when the Eldership of a particular Congregation, hath Scandalously managed their Government, or wrongfully Excommunicated, &c. Then the Neighbouring Elderships offended, or appealed unto by the Persons offended, are to Judge and Determine of it. This is the first and most General Division of the Presbyterial Government, into which (as 'tis propounded in the [May be] it can be cast. If it be limited to an ordinary and standing Government, yet still as great an Ambiguity▪ as the former, remains touching the several ways, sorts or kinds, into which this Presbyterial Government, and the constitution of these Congregations may be, and are cast in the Reformed Churches, arising from a differing Relation, that the Elders (that thus are to make a common standing Presbytery) do bear unto these Congregations.
1. The one is common and promiscuous, unfixed for all sorts of Duties, of Preaching, &c. as well as for Ruling: That as in common, they make one Presbytery over them all for Government; so likewise they all are alike Elders and Pastors to each Congregation, and do bestow like pains and care for all Pastoral Duties of Preaching, Feeding, &c. in their courses and rounds, as is practised in some Cities in Holland.
2. A Second variety is, that they are a Presbytery unto all in common, for Acts of Discipline; yet they are Pastors or Elders fixed in their Relations properly, but to one Congregation, to perform all such Duties thereunto, and not unto the rest.
In the first, the Ministers of all these Congregations do, in a circular way, Preach to them all in their course, as well as they do Rule in common; as if three or four Parishes be together, the Ministers of each should in their turns feed them all, and the People partake of the Gifts and Graces of all, as well as the Ministers Rule all. Now if these Congregations, for the number of the Persons belonging to them, consist only of so many as can at times meet altogether, with their common Elderships for matters of Discipline, choice of Ministers, Admonitions and Excommunications, and can be all present upon such Great and Solemn Acts of Government, in which we conceive all are interested, so to joyn in them, and to be edified by them; although in respect of convenience, they make several Set and Fixed Congregations for Worship, either on the account of Persecution, or of Distance from each other, or the like: And if they are so few Congregations, and so near as that Elders, that make up an Eldership in common, can fulfil the Duties of the Relation of Pastors to them all, in their round and course; so as those Congregations, do partake of the Gifts and Graces of them all, as well as are Ruled by them all; this kind of Presbytery of Elders in common over such a number, as can, and do, for their great Acts of Government, meet in one Assembly upon such occasions, both People and Elders altogether, make up one kind of Government and constitution of Congregations. But when there are Presbyteries that either through their extent and compass of the number and distance of the Congregations under them, or otherwise by the Law of their Combination, neither do nor can hold the Relation, nor discharge the Duties of Pastors in common unto them, but do only and meerly rule them (and so do in respect to this, make a greater Presbytery over their many lesser Congregations, and this for the ordinary Government of them) and when the Members of these Congregations cannot meet to be present at the Acts of Discipline (wherein they have an interest of presence and edification) This is a second sort of Presbyterial Government; and which is generally practised in the Reformed Churches.
3. And again yet further, this latter may also be (in Rational Supposition) cast into two sorts of Government.
The first sort of Government is, wherein the Elders of these many Congregations, have no share of Government in publick Admonitions or Censures, nor bear no Rule in those Congregations, they are respectively affixt to; but such as under the Bishops, the Pastors of the Congregations had, of preaching, private Watching, visiting the Sick: All Suspensions from the Sacrament, publick Admonitions, Censures, being immediately to be brought to the common presbytery of Elders, set over them all for Government.
2. Another Form of Government, is, that many Congregations (as in Scotland) having their proper and peculiar pastors and Elders, hereby come to be so many formed and distinct Churches; for the Relation of a pastor and other Elders, or Rulers, cannot but be unto a Church, properly so called; for Church and Elders are Relative, as Rulers and a Common-wealth. And therefore they are called Ecclesiae primae, as those to whom the Notion and true Nature and State of a Church doth first belong. And further, these Officers of pastors and Teachers, being first in these several Churches, and there being in each, some competent number of Elders or Officers, as a Pastor or Teacher, with other Ruling Elders (for otherwise the greater Presbytery should not be made up compleat, of some of all these sorts of Officers out of each Church, since the first Seat of all these Officers, is some particular Church) these pastors and Ruling Elders, do make up a Presbytery over each of these Churches respectively. And further, being thus particular Churches, or having a presbytery or Eldership, they have some, yea, and a great part of Government allotted to them within their several Churches, as Suspension from the Sacrament, publick Admonitions, &c.
For to suppose them Churches, and to have Elderships over them, and to have no priviledge of governing, would be to make an empty Title, without any of those things the Scripture gives to the Churches and their Elderships. There is only this difference, that when it comes to the great matters of Ordination or Excommunication, these are taken up to the great Presbytery. And thus within the Territory of this presbyterial Government, intended in the proposition, two sorts of Elderships are to be understood▪ as included lesser, and greater ones over them, and two sorts of Churches (though called only Congregations) Churches lesser, and incompleat joyned to make one Church, as the Subject of the common presbyterial Government.
In these unlimited and incomprehensive Senses, was this proposition (the first Born of all that follow about this Government) propounded to the debate, although we urged upon the Assembly, that they would specifie and determine, which of these Governments they intended, and would maintain, but it would not be granted, nor any thing added for the limitation thereof; as [must be] nor [rather be] in stead of [it may be] not [over many Churches] in stead [of many Congregations.] The advantage of which, on their part, was a liberty to defend it in any of these Senses, and each upon the lowest Terms [it may be] for the proposition might vary, and alter with any of these shapes, for its defence, as if a standing Government, immediately over many Congregations, could not be defended; then extraordinary and mediate of Elders Associated in Synods might: If the common standing Government of fixed Elders, to their several Congregations, would not abide the touch, then still the proposition (they might say) is not confuted; for presbytery of promiscuous unfixt Elders might notwithstanding be true, and so the Truth of the proposition would stand.
Being reduced to this narrowness in the entrance into the Debate, both for the state of the question, and for the Medium of arguing, We (1.) Profess to lay our Arguments against that way of Presbyterial Government, over many Congregations, as it is extant, or practised in the Church of Scotland, over many Congregations, having Elders fixed to them: And we did also desire, that no other answers might be given; but such as they would in rearing up the presbyterial Government, reduce to practice. And 2. For the Medium of Arguing, we had little else left us, to have in a direct and open way recourse unto; but those Exhortations and charges given to Elders in the Epistles of the Apostles, as lying apparently cross to this way of presbyterial Government, as thwarting the Rule of Christ, and Directions of the Apostles.
The State of the Question then is this.
1. By Government is meant, a standing ordinary and constant Government, exercised over many Congregations, in all the matters of greatest Moment, that concern any Persons therein.
2. These Congregations are such, and so constituted, as to have severally or apart, each their proper Elders affixed to them, to preach to them, and watch over them; and to be interested in lesser cases of Government, as Admonition, &c.
3. But it is questioned, whether for all cases of Government that are the greater, as Excommunication, &c. that shall fall out in any of those Congregations, those Elders in common, meeting in one great Presbytery or Eldership, and made up of them all (even as for lesser matters, the Elders of particular Congregations meeting, are lesser Presbyteries to their several Congregations Respectively) should not appropriate this greater Government to themselves, which we deny, and shall endeavour to refute in the following chapter.