The Divine Right of Church Government Part 15

_Argum_. V. The many divine commands and impositions of duties of obedience, submission, subjection, &c., upon the Church and people of G.o.d, to be performed by them to Christ's officers, and that in reference to their office, do plainly proclaim the officers of Christ to be the proper receptacle and subject of authority and power from Christ for the government of his Church. Thus it may be argued:

_Major_. Whatsoever persons they are to whom the Church and people of G.o.d are peculiarly bound by the commands of Christ, to perform duties of obedience and subjection, and that in reference to their office in the church, they are the only subjects of authority from Christ for the government of his Church.

This proposition needs no proof, unless we will be so absurd as to say that the Church and people of G.o.d are peculiarly obliged by Christ's command to obey and be subject to them, that yet have no peculiar authority nor power over them, and that in reference to their office in the church.

_Minor_. But the officers of Christ are those to whom the Church and people of G.o.d are peculiarly bound by the commands of Christ to perform duties of obedience and subjection, and that in reference to their office in the church.

This a.s.sumption or minor proposition may be evidenced, 1. Partly by induction of some particular instances of Christ's commands, whereby the Church and people of G.o.d are bound to perform duties of obedience and subjection to the officers of Christ, in reference to their office in the church. 2. Partly by a denial of the like commands in reference to all others in the church, except the officers of the church only.

Touching the first, viz. the instances of such commands, consider these following. The Church and people of G.o.d are commanded,

1. To know their rulers. "We beseech you, brethren, to know them that labor among you, and are over you in the Lord," 1 Thess. v. 12. _To know_, i.e., not simply and merely to know, but to acknowledge, accept, and approve of them as such rulers over you in the Lord. This teaches subjection to the office of ruling.

2. To love them exceedingly for their work's sake. "Esteem them superabundantly in love for their work's sake," 1 Thess. v. 13. For what work? viz. both laboring and ruling, mentioned verse 12. If they must love them so exceedingly for ruling over them, must they not much more be obedient to this rule?

3. To count them worthy of double honor in reference to their well-ruling. "Let the elders that rule well be counted worthy of double honor, especially--," 1 Tim. v. 17: whether we take _double honor_ here for reverence or maintenance, or both; yet how can we esteem the _elders ruling well worthy of double honor_ without some submission to their rule?

4. To obey them that are their rulers and governors. _Obey ye your rulers, or governors_, Heb. xiii. 17; where the words _obey ye_ doth not (as some dream) signify a persuasion, but obedience, and in this sense it is commonly used, not only in profane authors, but also in the Holy Scriptures, as James iii. 3, Gal. iii. 1.

5. Finally, to submit and be subordinate unto them. The Church and people of G.o.d are charged to submit unto them. "Obey your governors and submit ye," Heb. xiii. 17. The word properly notes a submissive yielding without opposition or resistance; yea, it signifies intense obedience.

They must not only yield, but yield with subjection and submission, which relates to authority. They are also charged to be subordinate to them. "Likewise, ye younger, submit yourselves to the elders," 1 Pet. v.

5; i.e., _be ye subordinate_, (it is a military term,) viz: be ordered, ranked, guided, governed, disciplined by them, as soldiers are by their commanders. The word _elders_ here is by some taken only for elders in age, and not in office. But it seems better to interpret it of elders in office; and the context well agrees with this; for the apostle having immediately before charged the ruling preaching presbyters with their duties towards their flock, ver. 1-4, here he seems to enjoin the ruled flock (which commonly were younger in age and gifts) to look to their duties of subjection to their elders in office.

Touching the second, viz. the denial of like commands, and upon like grounds to all others in the church, except to the church officers only: where can it be evidenced in all the Scriptures that the people of G.o.d are commanded to know, to esteem very highly in love, to count worthy of double honor, to obey, and submit themselves to any persons in the church but to the ruling officers thereof in reference to their office, and the due execution thereof?

Now, seeing the Church and people of G.o.d are peculiarly obliged, by so many commands of Christ, to perform such duties of subjection and obedience to the officers of Christ, may it not be concluded,

Therefore the officers of Christ are the only subjects of authority from Christ for the government of his Church?

_Argum_. VI. Finally, the directions touching rule and government in the Church; the encouragements to well-ruling by commendations, promises, rewards, together with the contrary deterring discouragements from ill-ruling, by discommendations, threats, &c., being specially applied and appropriated by the word of Christ unto Christ's officers, very notably discover to us that Christ's officers are the only subjects of power from Christ for the government of his Church. Thus it may be argued:

_Major_. Whatsoever persons in the Church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of Christ; they are the only subjects of power from Christ for the government of his Church:

This proposition is evident: For, 1. How should it be consistent with the infinite wisdom of G.o.d peculiarly to apply unto them directions about ruling and governing the church that are not the only subjects in whom the power of government is intrusted by Jesus Christ? 2. How can it stand with the justice of G.o.d to encourage them only unto well-ruling, by commendations, promises, rewards, &c., or to deter them from ill-governing by dispraises, threats, &c., &c., to whom the power of government doth not appertain, as to the only subjects thereof? 3. What strange apprehensions and distractions would this breed in the hearts of Christ's officers and others, should those that have not the power of church government committed to them by Christ, be yet directed by his word how to govern, encouraged in governing well, and deterred from governing ill?

_Minor_. But the officers of Christ in the church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of G.o.d.

This a.s.sumption or minor proposition may be cleared by divers Scriptures according to the particular branches thereof, viz:

1. Directions for church government are particularly applied by the word of Christ to his own officers: as for instance, they are directed to _bind and loose_--to _remit_ and _retain sins on earth_, Matt. xvi. 19, and xviii. 18; John xx. 21, 23. _To judge them that are within the_ Church, _not without_, 1 Cor. v. 12. _Not to lord it, domineer_, or _overrule the flock of Christ_, 1 Pet. v. To _rule well_, 1 Tim. v. 17.

To rule _with diligence_, Rom. xii. 8. To _lay hands suddenly on no man, neither to be partakers of other men's sins, but to keep themselves pure_, 1 Tim. v. 22. _Not to prefer one before another, nor do anything by partiality_, 1 Tim. v. 21. _To rebuke them that sin before all, that others also may fear_, 1 Tim. v. 20. _To reject a heretic after once or twice admonition_, t.i.t. iii. 10. To use the _authority that is given them from the Lord to the edification, not to the destruction_ of the Church, 2 Cor. x. 8, and xiii. 10; with divers such like rules specially directed to Christ's officers.

2. Encouragements to well-ruling are peculiarly directed to Christ's officers. For, 1. They are the persons specially commended in that respect; _well-ruling_, 1 Tim. v. 17. _Good and faithful steward_, Luke xii. 42. The angels of the churches are praised for their good government, Rev. ii. 2, 3, 6, and ver. 18, 19. 2. They are the persons to whom the promises, in reference to good government, are directed, as Matt. xvi. 19, and xviii. 18-20; John xx. 21, 23; Matt. xxviii. 19, 20; Luke xii. 42-44; 1 Pet. v. 4. 3. They are the persons whom the Lord will have peculiarly rewarded, now with _double honor_, 1 Tim. v. 17; hereafter with _endless glory_, 1 Pet. v. 4.

3. Discouragements, deterring from ill-governing, are also specially applied to Christ's officers, whether by way of dispraise or threats, &c., Rev. ii. 12, 14-16, and ver. 18, 20.

Now if, 1. Rules for church government, 2. Encouragements in reference to well ruling, and, 3. Discouragements in reference to ill-ruling, be so peculiarly directed by the word of Christ to his own officers, we may conclude,

Therefore the officers of Christ in the Church are the only subjects of power from Christ for the government of his Church.

_Object_. But the church[99] of a particular congregation fully furnished with officers, and rightly walking in judgment and peace, is the first subject of all church authority, as appears from the example of the church of Corinth in the excommunication of the incestuous Corinthian, 1 Cor. v. 1-5; wherein it appears that the presbytery alone did not put forth this power, but the brethren also concurred in this sentence with some act of power, (viz. a negative power:) for, 1. The reproof, for not proceeding to sentence sooner, is directed to the whole Church, as well as to the presbytery. They are all blamed for not mourning, &c., 1 Cor. v. 2. 2. The command is directed to them all, when they are gathered together, (_and what is that but to a church meeting?_) to proceed against him, 1 Cor. v. 4, 13. 3. He declareth this act of theirs, in putting him out, to be a judicial act, ver. 12. 4.

Upon his repentance the apostle speaketh to the brethren, as well as to their elders, to forgive him, 2 Cor. ii. 4-10. Consequently, Christ's church officers are not the peculiar, immediate, or only subject of the power of the keys, as hath been a.s.serted.

_Ans_. I. As for the main proposition a.s.serted in this objection, something hath been formerly laid down to show the unsoundness of it.

(See chap. X. near the end.) Whereunto thus much may be superadded. 1.

What necessity is there that a particular congregation should be fully furnished with officers, to make it the subject of all church authority?

For deacons are one sort of officers, yet what authority is added to the Church by the addition of deacons, whose office it is only to serve tables, Acts vi., not to rule the Church? or if the Church have no deacons, as once it had not, Acts i. 2, and before that, all the time from Christ, wherein is she maimed or defective in her authority? 2. If the Church, fully furnished with officers, yet walk not in judgment and peace, then in such case it is granted, that a particular congregation is not the first subject of all church authority. Then a congregation that walks in error or heresy, or pa.s.sion, or profaneness, all which are contrary to judgment; and that walks in divisions, schisms, contentions, &c., which are contrary to peace, loseth her authority. Stick but close to this principle, and you will quickly lay the church authority of most independent congregations in the dust. But who shall determine whether they walk in judgment and peace, or not? Not themselves; for that were to make parties judges in their own case, and would produce a very partial sentence. Not sister churches; for all particular churches, according to them, have equal authority, and none may usurp one over another. Not a presbyterial church, for such they do not acknowledge.

Then it must be left undetermined, yea undeterminable, (according to their principles;) consequently, who can tell when they have any authority at all? 3. Suppose the congregation had all her officers, and walked in judgment and peace also, yet is she not the first subject of all authority; for there is a synodal authority, beyond a congregational authority, as confessed by Mr. Cotton.[100]

II. As for the proofs of this proposition a.s.serted here, they seem extremely invalid and unsatisfying. For,

The instance of the church of Corinth excommunicating the incestuous person, will not prove the congregation to be the first subject of all church authority: 1. Partly, because the church of Corinth was a presbyterial church, having several congregations in it, (as hereafter is evidenced, chap. XIII.;) now to argue from the authority of a presbyterial church, to the authority of a congregational, affirmatively, is not cogent. 2. Partly, because here were but two acts of power mentioned in this instance, viz. casting out and receiving again of the incestuous person: suppose the community had joined the presbytery in these two acts, (which yet is not proved,) will it follow therefore they are the first subject of all church authority? Are not ordination of presbyters, determination in case of appeals, of schism, of heresy, &c., acts of authority above the sphere of a single congregation? What one congregation can be instanced in the New Testament that did ever execute any of these acts of authority?

The reasons brought, prove not that the brethren did concur with the presbytery in this sentence with some act of power, as will appear plainly, if they be considered severally.

1. Not the reproof, 1 Cor. v. 2, "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you." Here they are blamed, that they no more laid to heart so vile a scandal, which should have been matter of mourning to the whole congregation; that they instead of mourning were puffed up, gloried in their shame; and that they sluggishly neglected to endeavor, in their sphere, his casting out. And all this blame might justly be charged upon the whole church, the fraternity as well as the presbytery: the scandal of one member should be the grief of the whole body of the church. What then? Hath therefore the fraternity, as well as the presbytery, power to cast him out? That were a miserable consequence indeed: the people should not only have mourned for the sin, but have urged the presbytery to have proceeded to sentence, and after sentence have withdrawn from him, in obedience to the sentence; but none of all these can amount to a proper act of church authority in them.

2. Nor doth the apostle's command prove the people's concurrence in any act of power with the presbytery, 1 Cor. v. 4, 5, "In the name of our Lord Jesus Christ, when ye are gathered together, to deliver such an one unto Satan," &c.: ver. 7, "Purge out therefore the old leaven," &c.: and ver. 13, "Therefore put away from among yourselves that wicked person."

In which pa.s.sages it is supposed the apostle directs his injunction to them all (as well as to their presbytery) when they come together in their church meeting to proceed to sentence.

But against this reason, well ponder upon these considerations, viz: 1.

It is certain beyond all controversy, that the apostle did not direct these commands to the whole church of Corinth absolutely, and universally, without all exception and limitation to any members at all: for by his own rule, "Women must be silent in their churches, it being a shame for a woman to speak in the church," 1 Cor. xiv. 34, 35, and children or fools were not able to judge. Hence it is evident that a church absolutely and universally taken, cannot possibly be the ministerial ruling church which hath the authority. 2. It is evident to any man that is but moderately acquainted with the Scriptures, that G.o.d useth to direct his commands, reproofs, and other speeches to a people indifferently, and as it were collectively and generally, which yet he intends should be particularly applied and appropriated; not to all, but to this or that person or persons, only among such a people distributively and respectively; according to their respective callings, interests, relations, &c., as in the Old Testament G.o.d directs a command to the people of Israel indefinitely, and as it were collectively, to kill enticers to idolatry, false prophets, Deut. xiii. 9; but intended that the judge should sentence him, finding him guilty by witnesses. The Lord also directs his command to all the people, as it were collectively, to put out of the camp "every one that was a leper, and had an issue, or was defiled by the dead," Numb. v. 2; but intended that the priest should peculiarly take and apply this command to himself, who was to judge in these cases. See Lev. xiii. and elsewhere. So in the New Testament the apostle praised the Corinthians indefinitely, and as it were collectively, for "remembering him in all things, and keeping the ordinances as he delivered them to them," 1 Cor. xi. 2; wherein he intended only to commend the virtuous; and after he discommends them indefinitely for "coming together not for better, but for worse," 1 Cor.

xi. 17; intending only their dispraise that were herein particularly delinquent among them. Again, he speaks indefinitely, and as it were collectively and generally, "Ye may all prophesy one by one," 1 Cor.

xiv. 31; but he intended it only to the prophets respectively, not to all the members; for he saith elsewhere, "Are all prophets?" 1 Cor. xii.

29. And writing to the churches of Galatia, Gal. i. 2, against false teachers he speaks thus to all those churches collectively, "A little leaven leaveneth the whole lump," Gal. v. 9. And, "I would they were even cut off who trouble you," ver. 12. Now every one of these churches were to apply this to themselves respectively, Independents themselves being judges. So here in this present case of the church of Corinth, the apostle directs his commands to them, as it were collectively, about putting away the incestuous person, which commands were particularly to be put in execution by the presbytery in that church in whose hands the church authority was.[101]

Thus taking these commands, 1 Cor. v. 4, 7, 13, though directed indefinitely, and as it were collectively to the whole church, yet intended respectively to be put in execution by the presbytery in that church, they hold forth no concurrence of the people in any act of power at all with the church officers or presbytery. And it is a good note which Cameron[102] hath upon this place, "These things that are written in this epistle are so to be taken of the presbytery and of the people, that every one both of the presbyters and of the people, should interpret the command according to the reason of his office." 3. When the apostle reciteth the proceedings of the church in this very case of the incestuous person, in his 2d epistle, he saith, "Sufficient to such a man is this punishment" (or censure) "which was inflicted of many," 2 Cor. ii. 6. It is very observable, he saith not, _of all_; nor _of many_, but _of the chief ones_, viz. the church officers, who had the rule and government of the church committed to them: (the article _the_ being emphatical;) for this word translated _many_ may as well be translated chief, denoting worth, &c., as many, denoting number. And in this sense the Holy Ghost ofttimes useth this word in the New Testament; as for instance, "Is not the life better than meat?" Matt. vi. 25.

"Behold, a greater than Jonah is here," Matt. xii. 41. "And behold, a greater than Solomon is here," Matt. xii. 41. "To love him with all the heart," &c., "is more than all whole burnt-offerings and sacrifices,"

Mark xii. 33. And again, ver. 43, "This poor widow hath cast more than all they," &c. And thus it is frequently used to signify quality, worth, greatness, dignity, eminency, &c., and so it may be conveniently interpreted in this of the Corinthians. 4. Though all proper acts of authority appertain only to the church officers, yet we are not against the people's fraternal concurrence therewith. People may incite the presbytery to the acts of their office; people may be present at the administration of censures, &c., by the elders, as Cyprian of old would dispatch all public acts, the people being present; people may judge with a judgment of discretion, acclamation, and approbation, &c., as the elders judge with a judgment of power; and people afterwards may, yea must, withdraw from delinquents sentenced, that the sentence may attain its proposed end. But none of these are properly any acts of power.

3. Nor doth the apostle's expression, verse 12, "Do you not judge them that are within?" prove that the people concur with any authoritative act in the elders' sentence. For, 1. This being spoken to them indefinitely, was to be applied distributively and respectively, only to them to whom it properly appertained, viz. the elders, as hath been showed. They only have authority to judge. 2. Such a judgment is allowed to the saints in church censures, as shall be allowed to them when the saints shall judge the world, yea angels, 1 Cor. vi. 1-3, viz. in both a judgment of acclamation, approbation, &c., as a.s.sessors, as people judge at the a.s.sizes; not in either a judgment of authority, which the judge and jury only do p.r.o.nounce.

4. Nor, finally, doth the apostle's direction to forgive the incestuous, being penitent, 2 Cor. ii. 4-10, which seems to be given to all, prove the people's concurrence with the elders in any act of power. For the authoritative forgiving and receiving him again, belonged only to the elders; the charitable forgiving, receiving, and comforting of him, belonged also to the people. As the judge and jury at an a.s.sizes, acquit by judgment of authority, the people only by judgment of discretion and acclamation.

Thus it appears how little strength is in this instance of the church of Corinth, (though supposed to be the strongest ground the Independents have,) for the propping up of their popular government, and authoritative suffrage of the people.

SECTION III.

III. Having thus considered the subject of authority and power for church government: 1. Negatively, what it is not, viz. neither the political magistrate, nor yet the community of the faithful, or whole body of the people, Chap. IX. and X. 2. Positively, what it is, viz.

Christ's own officers in his church, as hath been explained and evidenced, Sect. 2, of this Chap. 3. Now, in the third and last place, we are to insist a little further upon this subject of the power, by way of explanation: and to inquire, seeing Christ's officers are found to be the subject of this power, in what sense or notion they are the subject and receptacle of this authority and power from Christ, whether jointly or severally; as solitarily and single from one another, or a.s.sociated and incorporated into a.s.semblies with one another; or in both respects?

For resolution herein we must remember that distribution of the keys, or of proper ecclesiastical power, (which was briefly mentioned before in Part 2, Chap. III.) into that which is,

1. More special and peculiar to the office of some church governors, which by virtue of their office they are to execute and discharge: thus it is peculiar to the minister's office, 1. To preach the word; compare these places together, Matt. xxviii. 18-20, John xx. 21-23, Rom. x. 15, 1 Tim. v. 17, Heb. xiii. 7, 2 Tim. iv. 1, 2, &c. 2. _To dispense the sacraments_, Matt. xxviii. 18-20, 1 Cor. xi. 24, 25. The word and sacraments were joined together in the same commission to the same officers, viz. the preaching presbyters, &c., as is evident in that of Matt. xxviii. 19.

2. More general and common to the office of all church governors, as the power of censures, viz. admonishing, excommunicating, and absolving, and of such other acts as necessarily depend thereupon; wherein not only the preaching, but also the ruling elders are to join and contribute their best a.s.sistance; as may be collected from these several testimonies of Scripture, Matt. xviii. 17, 18, _Tell the Church_,[103] 1 Cor. v. 2-13, 2 Cor. ii. 6-12, compared with Rom. xii. 8, 1 Cor. xii. 28, and 1 Tim.

v. 17.