Vindication of the Government of New England Churches 2, Letter 3 – Order for printing
REASONS For adhering to our PLATFORM, as a Rule of Church-Government, and Objections againſt Ruling ELDERS anſwered. In a Letter to a Friend. By another Hand.
SIR,
I Received a meſſage from you, that a friend of yours deſires to have ſome reaſons (drawn up in writing) to ſhew why we ſhould adhere to the PLATFORM as a rule of church-government, at leaſt till another & better be provided. I wiſh a better head were employed in aſſigning reaſons for it: But to gratify you (in the interim) I ſhall give you the general reaſons inducing me to be of the opinion that we ought ſo to do. But firſt I premiſe, that whereas it is objected, That the ſcriptures are the only rule both of worſhip and diſcipline, and that it is both ſinful and dangerous to ſet up human compoſures as our rule; I perfectly agree with the objectors and acknowledge that no human compoſure ought to be received, which diſagrees with the holy ſcriptures. But if the platform muſt be rejected merely becauſe it is of human compoſure; then by the ſame parity of reaſon, not only the aſſociation principles, but alſo all ſermons, confeſſions of faith, creeds, catechiſms, and the like, are to be rejected, theſe being alſo human compoſures. And it is very obſervable that the ſame perſons who are for rejecting the platform, would at the ſame time have us ſubject to ſuch a government as they themſelves ſhall from time to time fancy to be agreable to the ſcriptures; not allowing us to judge for ourſelves, whether it be agreable to the ſcripture or not; nor willing to be governed or reſtricted themſelves by any rule, except the ſcriptures in the ſenſe they themſelves underſtand them, or (which is one and the ſame thing) by any other than what agrees with their own ſentiments. And with this allowance I ſuppoſe the Pope himſelf could comply with the ſcripture as the rule of his government.
But that there ought to be a platform extracted from the Holy ſcriptures, as a particular rule of church-government, and that it is our wiſdom and intereſt to adhere to ours, at leaſt till another and better be provided, is evident to me, from the following conſiderations, viz.
1. The nature, uſe and ends of all government neceſſarily imply ORDER: Order cannot be preſerved without known and certain rules: The duties of rulers and ruled muſt be ſtated, circumſcribed, and limited by a rule; otherwiſe rulers may be tyrants at pleaſure, and ſubjects rebel whenever they have opportunity, and neither of them be accountable.
2. Tho' the ſcriptures are in themſelves a perfect rule, and the only ſtandard by which all other rules are to be tried; yet it is evident that through the darkneſs or corruption of men's minds, this rule is very diverſly underſtood and practiſed upon, both with reſpect to doctrine and diſcipline. Hence the authors of the moſt corrupt doctrines pretend to the ſcriptures to ſupport their tenets. So with reſpect to church-government, the congregationaliſt, the preſbyterian, the epiſcopalian, yea, and even the papiſt, pretend to rule and govern according to the ſcripture. So that they don't ſo much differ upon the queſtion, whether the ſcripture ſhall be the rule, as upon the queſtion, how the ſcripture is to be underſtood; or what is agreable and what contrary to it.
3. Hence it follows, that without ſome platform or conſtitution, there can be no orderly government upheld. This appears to be agreable to the ſenſe both of papiſts & proteſtants, epiſcopalians, preſbyterians and congregationaliſts; who all have their platforms or conſtitutions of church-government.
4. The church-government in this country is founded upon a particular compact or agreement: wherein the officers and members of each particular church combine to ſet forward the worſhip of God, and maintain the diſcipline of his kingdom, in a way which they judge to be agreable to the Holy Scriptures; and to act in way of conſociation with other churches of the ſame principles, for their mutual good and edification. 'Upon this foundation were the churches of New-England firſt ſettled; and for their more regular proceeding therein the platform (expreſſing their ſenſe of the ſcripture relating to church order and government) was compoſed and conſented to by the churches in our primitive times: And this form of government is ſo far eſtabliſhed, that our general conſent to continue and abide in this way, would ſecure to us the privileges of it. And this indeed is our only barrier againſt epiſcopacy; unleſs ſome other form of government (not diſallowed by the crown) be received and embraced by the churches.
5. But if we ſlight the method of government in our platform, and don't by agreement fix on another, it will follow, that either the government of the church muſt ceaſe, or a government impoſed and enforced by human laws muſt ſucceed. I preſume moſt certainly, the churches (ſo unhinged) muſt immediately fall into an abſolute independency at firſt: and the members of each individual church, muſt either be allowed to be under no government but what will ſuit with their own private judgment on the ſcriptures (which they may be tempted to vary or alter as occaſion may offer;) or elſe a power of judging for themſelves as to the meaning of the ſcripture muſt be denied to the brethren, and put over to the miniſter for him to judge and determine as he thinks fit, and to ſtate and fix the boundaries both of his own authority and the people's obedience, as he ſhall from time to time underſtand the ſcripture. And who can tell how much or how often his judgment may alſo vary, upon occaſions or temptations which may offer? But ſuch a confuſed ſtate of things can't laſt long; a more certain and regular form of government will quickly be found neceſſary; and perhaps a preſbyterian government may be ſought after, but not found to be attainable. May it not therefore be proper (before we part with our platform) not only to enquire whether the preſbyterian conſtitution be more agreable to the ſcripture; but alſo whether that government can be ſet up and ſupported here, unleſs ſome other laws than we have hitherto had, be enacted, and do obtain the royal approbation. That the royal approbation may be obtained in favor of the way of the church of England, can't be doubted; but that it will be obtained in favor of a preſbyterian church government here, ſeems hardly probable: which if duly conſidered, it may well be wondered how gentlemen (who would not be willing that themſelves or poſterity ſhould be placed under epiſcopacy) can think of departing from our own platform; at leaſt till another and better be inſtituted in the room thereof.
6. Our platform was doubtleſs the reſult of great tho't and deliberation, and of earneſt prayer and ſupplication; compoſed and conſented to by men of as great learning, piety and prudence as any our age affords; and ſuch as had more knowledge and larger experience of the ſtate of the church at home and abroad, than perhaps any among us of the preſent age have; and as careful of avoiding human inventions as the beſt of us. Now the platform agreed with their underſtanding of the ſcripture, not only then, but many years after, when it was reviſed by a ſucceeding ſynod. And I am perſwaded, if it were now impartially conſidered and compared with the ſcripture, it would be found very conſonant therewith. And even that part thereof which aſſerts the office of the ruling elder (which is as I ſuppoſe the moſt diſtaſtful, to ſuch as would explode the platform) agrees with the ſcripture not only in the judgment of the divines and churches in New-England in our pureſt times; but alſo in the judgment of the moſt famous reforming divines and churches that have been in other parts of the world. Both the neceſſity and divine authority of that office having been aſſerted by divines vaſtly more in number than thoſe (among preſbyterians and congregationaliſts) who do or have decried it; and not inferior to them in learning, piety or ſolid judgment. I am told by a gentleman of learning and ingenuity, That the proteſtant churches of Geneva, France, Scotland, Holland, and in general almoſt all the churches of the reformation (except epiſcopalians) have upheld this office; and that it has never been denied by any conſiderable number of proteſtant churches (exc…pt as aforeſaid) till that about the ſpace of fifty years ag… a number of miniſters roſe up in New-England, who did oppoſe it.
Upon the whole therefore, tho' no man's conſcience ought to be bound by this or any other platform, in any matter which he verily believes to be contrary to the ſcripture; yet it ſeems impoſſible to conceive, how a particular church can uphold an orderly diſcipline, or a number of churches form a conſociation, unleſs they do unite in the foundation-principles of church-government; or that the civil authority preſcribe the rules or canons of church-government, and enforce obedience, and ſubjection thereto, as in the caſe of national churches.
From the foregoing conſiderations laid together, I think it will appear to be the wiſdom and intereſt of all thoſe who prefer our own conſtitution before a national church government, and its forcing canons, ſteadily to adhere to our platform; at leaſt till another and better be found, and (after mature conſideration) conſented to and agreed upon by the churches.
And now becauſe the office of a ruling elder is an eſſential branch of congregational church-government, which if left out, quite alters the conſtitution, and changes the government of the church into a monarchical form; and becauſe I apprehend that the prejudices that are taken againſt the platform, are principally upon this head; I would now acquaint your friend (tho' this is further than his requeſt expreſſes) upon what grounds I ſatisfy my ſelf reſpecting the objections I meet with againſt that office.
1. Whereas it is objected, That the generality of our miniſters do not hold this office to be of divine inſtitution: to this objection I oppoſe the judgment of formor divines (more in number, and not leſs capable of judging as to the meaning of the ſcriptures;) as alſo the judgment of ſeveral divines now living among us.
2. Whereas'tis objected, that according to Eph.IV.8.11.12. the ordinary officers left by Chriſt in the church, are only paſtors and teachers; and according to Phil. 1.1. biſhops (or paſtors) and deacons are the only officers mentioned: I ſatisfy my ſelf as to this objection, by conſidering that the word biſhop, paſtor and ſhepherd, ſignify one and the ſame thing whenever applied to eccleſiaſtical officers; and imply a power af teaching, overſeeing, feeding and governing. The word paſtor is applicable to all rulers whether civil or eccleſiaſtical, and is ſo uſed in ſcripture; and tho' the word biſhop ſeems in a more appropriated ſenſe to belong to the eccleſiaſtical ruler; yet under that word ſo appropriated are comprehended all eccleſiaſtical rulers, guides, overſeers, ſhepherds; even as the word magiſtrate comprehends all civil rulers of every rank and ſtation. So that neither of theſe expreſſions do exclude any ſort of elder, overſeer or ruler in the church; but on the contrary do include and comprehend them all. And tho' a power of teaching, overſeeing and ruling, may all be attributed to one man; yet it does not follow that the power of overſeeing and ruling muſt lie ſolely and abſolutely in him. For there may be, and is, a government, where there is not a lordly power, or (which is the ſame thing) power in a ſingle officer, which has no other branch of government to check and controul it.
3. Whereas 'tis objected, That we have not men capable, &c. If it be ſo indeed, that there are no men in our churches, that have ſkill enough or integrity enough to guide in the external adminiſtrations of the government and diſcipline of the church; and capable too of aſſiſting, directing, exhorting and comforting their brethren, as they may have opportunity; our degeneracy is very lamentable indeed. Our churches have then none ſuitable for ſervice in eccleſiaſtical councils. Every thing at home and abroad muſt be left to the prudence and fidelity of the miniſters; and wo to that church (if ſuch a thing ſhou'd bappen) that falls under the influence of a miniſter no bet-qualified than themſelves.
4. I find an aſſertion in a late printed pamphlet, that the keys of doctrine and diſcipline were committed to the apoſtles. And again, To be ſure to the ſame perſons is there committed the ruling and feeding of the flock. The author refers to the laſt chapter of Matthew. But would he reſtrain the power of ruling to the perſons of the apoſtles or to the perſons of goſpel miniſters as their ſucceſſors in the work of teaching and baptizing, and to them only; he muſt then either prove the government of the church to be monarchical, or elſe that every church is obliged to provide a number of ſuch teaching elders.
5. Another objection is, That if we will have ruling elders, we muſt provide them a maintainance; and this, ſome ſuppoſe, would fright us out of the notion of ſuch officers. But to me it appears no ways formidable. For in the firſt place, I don't believe that double honor principally intends maintainance (as ſome would have it, from 1 Tim. 5.17.) and the next words proves no more than this, that a ſuitable reward is due, according to the labour performed. It therefore remains to be proved, that a ruling elder muſt ſpend his whole time in the ſervice of the church, before he is entitled to a maintainance from the church. But if a ſuitable and honorable reward were aſſigned in proportion to their ſervice, I believe no body would have reaſon to complain; and abundance of good might be done, and evil prevented, by their prudent labours, which would take up no great quantity of time. And in extraordinary matters, I ſee no reaſon but their labors ſhould be handſomely rewarded. Submitting the whole to the cenſure of your friend, (unknown to me) I reſt
Your Friend and humble Servant. JUNE 20, 1732.
A PLATFORM OF CHURCH-DISCIPLINE: Gathered out of the Word of GOD, and agreed upon by the ELDERS AND MESSENGERS Of the CHURCHES aſſembled in the SYNOD At CAMBRIDGE in NEW-ENGLAND: To be preſented to the Churches and General Court, for their Conſideration and Acceptance in the Lord, the 8th Month, Anno 1648.
How amiable are thy tabernacles, O Lord of Hoſts.
PSAL. lxxxiv.1.
LORD I have loved the Habitation of thy Houſe, and the place where thine Honor dwelleth.
PSAL. xxvi.3.
One thing have I deſired of the Lord, that I will ſeek after, that I may dwell in the Houſe of the Lord all the days of my Life, to behold the Beauty of the Lord, and to enquire in his Temple.
PSAL. xxvii.4.
BOSTON: Printed and Sold by JOHN BOYLES, in Marlborough-Street, MDCCLXXII.
At a General Court held at BOSTON, May 19, 1680.
THIS court having taken into ſerious conſideration the requeſt that hath been preſented by ſeveral of the reverend elders, in the name of the late SYNOD, do approve thereof, and accordingly order, THE CONFESSION OF FAITH, agreed upon at their ſecond ſeſſion, and, THE PLATFORM OF DISCIPLINE, conſented unto by the Synod at Cambridge, Anno 1648, to be printed, for the benefit of the churches in preſent and after times.
EDWARD RAWSON, Sec'ry.