Vindication of the Government of New England Churches 2, Demonstration 3
Demonſtration III. From Holy Scripture.
THIS plea has with ſuch variety of argument, and illuſtration, and by many repetitions, been purſued, by a great number of perſons eminent for learning and piety, that I might here very fairly releaſe myſelf from this taſk. But yet to compleat the number of my arguments, I will briefly ſum up the demonſtration for the readers uſe under a few heads.
1. Head. It muſt needs be allowed, as a fundamental principle relating to government, that (under God) all power is originally in the people. No man I think will deny it to be a very ſound principle in civil knowledge. But if any man will, I imagine it is ſufficiently ſet forth in the former demonſtration. And it is very plain that religion does always cultivate, and increaſe, rather than diminiſh any of natures juſt prerogatives. That it muſt needs ſtand for a paradox, or a riddle not to be expounded; if man is more of a ſlave by his religion than by his nature.
But let us take a brief view of man by ſcripture account under a religious notion, as the ſubject of grace, and he ſeems then not to have the leaſt ſpeck of vaſſalage in him; but is repreſented as though lord of himſelf and owner of heaven, and earth both, 1 Cor. 3.22.—all are yours.
And though its very certain that man has greatly debaſed himſelf by his apoſtacy; yet ſtill God puts abundance of honor upon him in his reduction. As we …y conſider man in a remark or two, under the meaſures of divine grace in reſtoring him to favor. Firſt, God treats him as a creature of a very honorable character, as free and at his own diſpoſe. Or as though he were ſome high and mighty ſtate placed at the top of this globe. Therefore he courts him into an alliance as though he were likely to yield great honor to the crown. We are ambaſſadors— as though God did beſeech you by us; we pray you in Chriſt's ſtead—be reconciled to God, 2 Cor. 5.20. This is much the tenor of Gods heralds in their addreſſes of capitulation. That certainly if God did not highly eſtimate man, as a creature exalted, by his reaſon, liberty and nobleneſs of nature, he would not careſs him as he does in order to his ſubmiſſion; but rather with ſome peeviſh and haughty monarch, or the bloody Mahomet, ſend his demands at the mouth of his canon. But inſtead of ſuch harſh meaſures, they are treated with the higheſt reaſon, attended with lenity and great acts of condeſcention. Nay, divine menaces are frequently cloathed with ſuch ſoft language as this; turn ye! turn ye! Why will ye dye! Yea under all impulſive means, which God wiſely and graciouſly makes uſe of to gain mans conſent, he ſets the will to turn about itſelf without forcing it, that ſo mans religion may be the free and candid emanations of his noble and exalted nature. But when God has thus gained man; may we rationally imagine that in erecting his trophies he will aſſign and make him over to ſome petty and arbitrary potentates in matters of religion? or ſettle him under a diſpotic government as tho' he was the ſpoils of a ſpiteful war? No certainly, but man muſt now be conſidered as ſome high allie inveſted with more power than ever. This would ſtill be more evident if we ſhould conſider what Chriſt has done and how they ſtand joint heirs with him in his purchaſe and kingdom, Rom. 8.1, 16, 17.
2. Head. The power placed in man that enables him to manage religious affairs, is not ſovereign, but limited and confined power. (1) All laws are enacted already, and, (2.) There is no coercive power needful in the church. The higheſt act in adminiſtring judicature, is excluding a perſon out of the ſociety. In the church there is no fees or fines, &c. In civil empire to keep mankind in any good decorum, there's much hard work to be done, in peace and war; under mein proceſs, and in criminal cauſes. There's forming of armies, raiſing the poſſe comitatus, building of caſtles, &c. cropping of ears, chopping off hands, and what not! ſo that civil government has need of an immence power as well a… treaſure, and to be cloathed with braſs and iron. But as for the church of God, faith, prayers and tears, are generally their beſt weapons againſt the hoſtility of foreigners; and in the government of their home-born, it may be done by ſoft words, or hard words, 1 Theſ. 5.12. Heb. 3.13.—10.24.25. So that the buſineſs does not require abundance of external force, or form of government. That it's a thouſand pities to make ſuch a great noiſe and buſtle in the world about church power, as though the ſubjects of it were to furniſh armies and navies to encounter half the potentates on earth in defence of the church. When alas good men! as to all occaſion for power its quite another thing; and the exerciſe of it generally falls within reach of an ordinary reaſon. That certainly whatever the right of the brotherhood is as to the original of power; there cannot be abundance of bad omens in allowing them ſome ſhare in church judicatory.
3. Head. Power—this word ſeems to be all thunder. But however; it is very copious and may be applyed to God and his creatures. It is predicable of the latter, in their different claſſes and orders of being, and none ſo weak but have ſome ſhare of it. But to confine the word to polity, &c. It is by ſome thus defined, viz.
Power or authority—Is that whereby a man may claim, or challenge any thing to ones ſelf, without the injury of another, upon a ſuppoſition, this is a true definition.
Query. Whether chriſtian people may not claim or challenge the following rights or prerogatives without doing injury to any, viz.
1. Whether if they are pleaſed (a ſuitable number of them) to enter into a religious ſociety, by punctual and voluntary compacts to ſupport the worſhip of God in the world; whether this may not be done without injuring and then,
2. When ſo united, whether they may not chuſe their own officers. (3.) Diſcipline their own members. (4) Repreſent themſelves upon proper emergencies, by their delegates; (all which are the principal pillars of a democracy,) whether I ſay they, can't do all theſe without injury done to any others? But to proceed a little farther in opening the nature of power. If we unite Dunamis and Exouſia, viz. Strength of nature, and authority of inſtitution into one propoſition. Then political power may be thus defined. ſcil.
Power is an ability, furniſhed with a lawful right to act. Now upon a preſumption of the validity of this propoſition; power may be eaſily apprehended as veſted in every church, and in every member and officer of a church, according to the nature, degree and duty of each ſubject of power; and may act and exert their ſeveral powers and authorities without any incongruity, or interfering one with another.
4. Head. That a goſpel church eſſentially conſidered as a body incorporated, is the ſubject of all church power. Though a church thus conſidered cannot formally exerciſe all branches of power belonging to it: neither can the ſubject of ſovereign power itſelf exert all acts of power till fitted with proper organs or a ſuitable miniſtry, and yet it can't be denied but that all power really, and all acts of power virtually, muſt needs be in it. And ſo in a church.
Therefore as to church power in the exerciſe of it; it may be diſtributed into what belongs (1) To the combination of many, viz. The power of judgment and donation. Or, (2.) To what belongs to one or more ſet off for that end, viz. The power of office. This diſtribution Mr. Hooker purſues with great illuſtration. Surv. p. 1. p. 187. Here I ſhall confine myſelf to the conſideration of the exerciſe of that power which belongs to the brotherhood in diſtinction to office power. Which principle I ſhall purſue by evincing the truths of the following propoſition. ſcil.
That the ſcripture does warrant a government in goſpel churches, conſiſting of the exerciſe of ſeveral diſtinct powers inherent in the fraternity, in diſtinction to office truſt. This may be evinced.
1. By the recitation of the ſeveral diſtinct powers themſelves.
2. By the dignity which the ſcriptures puts upon the churches as free ſtates, and ſubjects of power in diſtinction from their officers.
1. By the recitation of the ſeveral diſtinct powers; both preparitory to, and reſulting from their combination.
1. There is a preparatory power in them both as rational & ſanctified beings of forming themſelves into churches. This affirmation ſeems to me as fully contained in the genuine ſenſe of ſcripture, as though written in ſome divine manifeſto, in ſuch terms as theſe, viz. Let this be proclaimed through all the earth, that I the Lord Jeſus Chriſt, have inveſted all holy and good chriſtian people, both by nature and grace with power, to enter into church order, for the advance of my name, and their own edification. If we had ſuch an article in ſcripture written in terms, we ſhould have made great uſe of it in juſtifying our conſtitution; for it plainly ſettles all power originally (under Chriſt) in the people. And then if ſuch a power or faculty be in them when in ſeparate parts, as to aſſemble, and enter into ſolemn engagements, and thereby to enter into a church ſtate; it neceſſarily follows, that having imbodied they may eaſily go forward and provide for their own well-being. He that hath read the goſpel, and obſerved how many churches are mentioned, without notice taken, of the manner of their origination, muſt needs allow the obſervation to be a fair conſequence from it. It being ſo agreable with the light of nature.
2. The powers reſulting from their combination may be more diſtinctly recited.
1. Power. The election of officers. Officers are for the well-being, and compleating of any ſtate. There is no regular government can well ſubſiſt without them; theſe are the hands, the eyes, the ears and feet of government in adminiſtration. To ſeparate qualified perſons to the higheſt office truſt in a ſtate, is by civilians attributed to the creating power of ſovereignity. So that it muſt needs be a great power belonging to the church under this head, and that it is the churches prerogative I might reaſon; Ex Jure Superioritatis. For that the church is ſuperior to its officers; and not the officers to the church. For that churches are not made for officers, but officers for churches; therefore ſays the apoſtle, 1 Cor. 3.22. All things are yours—whether Paul, or Apollos or Cephas. But I ſhall principally depend upon the example and practice of the apoſtolical church under this head. It is a celebrated ſaying of Cyprian in preſſing, Acts 1.26. To confirm the power of the people in chuſing and refuſing their officers. Plebs Chriſtiana maxime poteſtatem habet, vel Dignos Sacerdotes Eligendi, vel indignos Recuſandi. The higheſt power of electing worthy officers and rejecting unworthy is in the people. For the whole church, ſays T…rettinus (de Jure Vo.) Duos Eligit, chuſes two to undergo the lot for the apoſtleſhip, that they might ſupply the vacancy by the death of Judas, Acts 1.23, 26. And indeed it is contrary to all civility and reaſon to imagine the apoſtles would be ſo trivial in their miniſtry, or prodigal of their own authority, as to indulge the fraternity in ſuch actions, viz. Such as electing an extraordinary officer, if the election of officers did not belong to them. So in the choice of the deacons mentioned, Acts. 6.2, 3, 5. The twelve called the multitude of the diſciples unto them, and ſaid—brethren look you out ſeven men, whom we may appoint over this buſineſs. The ſaying pleaſed the whole multitude and they choſe Stephen, &c. It muſt needs be very ſurprizing, if the apoſtles ſhould thus dignify, and intruſt the brethren with a prerogative of electing theſe officers, if the power of election was not inherent in them. That unleſs any one can fairly make it out that the apoſtles were either in jeſt, or did they know not what, in directing the brethren, to do as they did in the recited examples; it muſt needs ſtand for a truth that the power of electing officers is in the fraternity of the church, by the judgment of Chriſt's apoſtles.
2. Power judicatory, Mat. 18.15, 20. This paragraph of holy writ, lays open a ſcheme of juridical power in the ſubject of it; that is the church: and this is to be obſerved, that from the firſt commencement of the proceſs to the final iſſue in the execution of the obſtinate and criminal member, all is to be aſcribed to the authority of the church; for what buſineſs has one man to interrupt another in his crimes and unlawful pleaſures, unleſs he has power ſo to do? And how comes one man to have power over another, unleſs conqueſt, hoſtility, or compacts have made them liable, as members of the ſame community, or ſubjects of the ſame government? Therefore the offended perſon, proceeding regularly for detecting a delinquent, muſt needs be ſuppoſed to derive his power from the ſame fountain, viz. the ſeſſions were the caſe is finally to iſſue by execution. And the ſubject of this power is the church. Tell the church.
But moreover, let it be conſidered, that to ſpeak by way of alluſion, there be ſeveral removes of the action of treſpaſs, from one hearing to another; as though it go from an inferior to a ſuperior ſeſſions, and that Chriſt was here in this precept, ſettling inferior and ſuperior aſſizes in his kingdom. And indeed there cannot be a wiſer ſcheme drawn up, that ſhall carry the aſpect of more grace, love, humility, tender regard to honour, and alſo juſtice than this; both for the encouragement of religion, the awing of ſpectators, and keeping the church pure.
But to proceed,
1. In making out proceſs, the firſt trial is to be had at the aſſizes of a mans own intellectual powers, reaſon, conſcience, &c. being aſſembled, are to ſet in judgment, hear the pleas, and the indictment being read and juſtified, muſt paſs ſentence; and at this bar the caſe may be fairly iſſued. If he ſhall hear thee thou haſt gained thy brother. So that moſt certainly the plaintiff has a right to enter his caſe at this ſeſſions, and here we ſee it may be iſſued; then certainly this is a branch of the power of judicature; otherwiſe an agrieved perſon might expect a very ſevere repulſe from a ſturdier offender, for interrupting a mans repoſe of mind in his own actions. What ſaucy clown is that? who dare challenge my conſcience with the cognizance of any crime? Bold-face! where's you commiſſion; Who made thee a ruler, Acts 7.27. In civil affairs particular men when injured, muſt not make bold to correct an ordinary treſpaſs upon their perſons, or intereſts, but by forms of law; if they do, eſpecially if by meaſures which are grievous, they may be indicted themſelves, for diſturbers of the peace; That certainly this branch of the text refers to a legal bar, and lawful power. So that the complaining party may commence his ſuit with boldneſs, produce his pleas, and demand juſtice. But the critical queſtion is, Who is judge of this court? Certainly it is ſome lay-mans powers, ſuppoſed to be very competent judges, as ſufficiently ſkilled in the rules of court, and how to apply them. And why may not all the judges contained in the whole ſeries of judicatory laid open in this text, be of the ſame ſort? for that the caſe is not ſo deep, but that the firſt judges and ſeſſions it comes before, are ſuppoſed by our wiſe Saviour and law-giver, capable fully to underſtand and traverſe it; and do juſtice and judgment upon it; to a final iſſue. But,
2. Upon a defeat the proceſs goes forward, by removing the ſuit by an appeal to a more impartial hearing. The next ſeſſions therefore by review, is to conſiſt of one or two of the brethren. (Take one or two more.) But poſſibly ſome may be ready to ſay, ah! We are like to have very good juſtice, before ſo wiſe a ſeſſions! Well, it is what Chriſt has appointed, and let us keep his path, and it will bring us ſafe home; for that theſe perſons are commiſſioned by Chriſt, as capable judges, and therefore are to exerciſe one branch of the power fixed in the church. But when the caſe is gone thus far through the law, and the adverſe party will not ſubmit to the laſt verdict that is brought in, the caſe muſt be removed again. For that,
3. It is allowed to have one trial more, and no more; and that is to be before the church. For if he hear not the church, he ſhall be as an heathen man, &c. that is to ſay, the church ſhall then iſſue out execution, which is the end of the law.
Object. But the great and ſtupendous objection, which croſſes our way, is, that the governing church is here meant; that is to ſay, the preſbytery in their claſſes, and ſeveral ſeſſions, till you come home to the laſt appeal?
Anſw. 1. It is very unſcriptural to force ſuch an interpretation on the text; for if we conſider the etimology, and univerſal acceptation of the word church, the objection will be found very defective, both in its rhetori…k and divinity. There being no harbour for it, within the ſenſe of Farniby's tropes or figures. And as for its divinity, let the objection but cite one text more, wherein church is mentioned, and officers are intended, and we will reſign. But without it to yield ſo great an intereſt upon ſo ſlender a claim is repugnant to juſtice and honor. But,
2. How can wiſe men manage their ſouls, or bring them into ſuch a figure as to think that Chriſt ſhould have ſuch a far reach in his thoughts in ſuch eaſy caſes as are plainly contained in the text? The notions in the objections are plainly ridiculous to the light of nature, in that civil meaſures adjuſt according to the degree and nature of ſuits and caſes. A cauſe of twelve-pence is triable by a ſingle juſtice, and one a…peal brings the ſuit to the end of the law. Indeed caſes which are of greater weight and value have a larger ſcope in the law allowed them, &c. And what! Is there the leaſt ſhadow for a pretence that ſuch caſes as are within our text, viz. ſuch as may be iſſued by one ſingle brother making his ſuit to his brothers reaſon and conſ…ience, &c. or by two at the moſt, and that at the ſole charge of a few honeſt pleas from the heads of charity or piety? I ſay, are theſe caſes ſo grand as to be tranſmitted from one claſſis to another, till they arrive at the chief ſeat where the definitive ſentence is to be given forth? There is apparently ſome great fallacy in the objection, or certainly our bleſſed Saviour did not ſtate his caſes right; for let us again conſider, who muſt ſign the bill of coſt at laſt? or who muſt bear all the charges of writings, witneſſes, travels of horſes and men; and for all expence of time and money, from the ſeſſions firſt mentioned, and ſo from ſeſſions to ſeſſions, and from claſſis to claſſis, until all is brought to a final iſſue? when as poſſibly the original writ of proceſs, or firſt action, might not contain in real civil damage, a farthing more than about a groat or ſix-pence. And what can we think that our wiſe Saviour would adjuſt his ſettlements at no better a rate than this comes to? vah! proh Dolor! Men have plainly made a fool of mankind by corrupting this text, whereby they have ſet the diſcipline of the church at ſuch a charge, that millions of millions have run out in waſte, to humour their ambition; when as the wiſe and innocent churches of God in their ſingle capacities would have done better juſtice, and have drained nothing more from you, than ſome tears of contrition.
For,
3. What is more natural, than to imagine a church of believers, with their ſet of graces, and common prudence, (eſpecially when under the influence of a regular miniſtry) ſhould be held capable to execute this rule, according to the full ſenſe of it; yea, tho' they bring the delinquent in the traverſe of the caſe, to the higheſt cenſure. Indeed it muſt be acknowledged, that excommunication, major or minor, is an awful reſult of authority; yet not really in every reſpect, and in all degrees quite ſo bitter as death itſelf: And yet death is very frequently diſpens'd to capital ſinners, and that ſolely by the verdict of their peers, viz. Twenty-four good and lawful men of the vicinage, are in forms of law a ſufficent judicatory to take away a mans life, and the venerable bench of judges muſt not over-rule, but ſtand and ſay, Amen, in that good juſtice is done in the world by ſuch a ſmall company of illiterate men, the law having aſſigned them to this ſervice. To the foregoing precept, let us join Col. 4.17. 1 Cor. 5.12. Rev. 2.20. 1 Theſ. 5.14. Gal. 6.1.
Now to conclude, l…t the reader lay all theſe ſcriptures together, which contain rules of judicatory for the churches; and then let him anſwer me with good reaſon if h… can, and tell me why theſe ſcriptures may not be eſteemed the churches Magna Charta, in matters of cenſure and judicature; as well as that be held ſuch a golden rule in the judicial proceedings of Engliſh government, mentioned in the great charter of Engliſh liberties, chap. 29. No freeman ſhall be taken, or impriſoned, or be diſſeiſed of his freehold, liberty or free cuſtoms, or be out-law'd or exiled, or any other ways deſtroyed, nor will we preſs upon him nor condemn him, but by lawful judgment of his peers. Now gentlemen! Don't you think that the Lord Jeſus Chriſt, the king of heaven, is as careful and tender of his ſubjects, as the king of England is of his? And indeed, why ſhould not each ſett of ſubjects be equally and alike guarded from the hazard of oppreſſion, or the arbitrary meaſures of each miniſtry unleſs thoſe that belong to the goſpel, are formed out of a diſtinct clay from each other?
3. Power. To repreſent themſelves in ſynodical conventions, for the eſtabliſhment of this power in the churches. See Acts 15.2.22.23. And for a more ample diſplay and confirmation of this point, I refer the reader to the excellent treatiſe of Dr. Increaſe Mather, in his diſquiſition concerning eccleſiaſtical councils.
2. The dignity which the ſcripture puts upon the churches as free ſtates, and ſubjects of power in diſtinction from their officers.
It is very plain that moſt of the epiſtles of St. Paul which make up a great part of the canon of ſcripture, were directed to the body of the brotherhood, and peculiarly adapted for their uſe, with little or no notice at all taken of the miniſtry therein.
In ſum, when he was juſt concluding his letter and winding up his diſcourſe with his grace and reſpects to ſome choice chriſtian friends, he puts the officers in with them, and orders the brotherhood to give his ſalutations to them as perſons unconcerned with the contents of the epiſtle, Heb. 13.24. In the laſt verſe but one in the whole epiſtle, ſays the apoſtle, Salute all them that have the rule over. That whatever other meanings may be in ſuch methods of divine writings, they muſt needs reſpect ſome high powers and truſt veſted in the churches. Thoſe epiſtles ſent to the angels of the churches of Aſia; the principal ſhare of thoſe letters literally taken, which belonged to the officers, is but the ſuperſcription; the contents of the letters are immediately directed to the fraternity. Where there is any thing amiſs the fraternity is reprehended: Where there is any thing worthy of credit, they are commended. Or if there is any thing in point of order or diſcipline to be done they are directed and commanded. All is to the churches. Therefore it is ſaid again and again, He that hath an ear to hear, let him hear what the ſpirit ſaith unto the churches, Rev. 1.7, &c. Finally, let any conſiderate man but read and well ponder the epiſtles to the Corinthian, Epheſian, &c. churches, and obſerve the characters of the brotherhood; with the precepts how they ſhall act perſonally and with authority one towards another, &c. he muſt then needs ſubject his mind to the force of this concluſion, ſcil. That Chriſt's goſpel churches in their fraternities, are not ſuch cyphers as they ſtand in ſome men's accounts; but are really and truly proper bodies full of powers, and authorities, for the government of themſelves and all their concerns, as all democracies are.