The Divine Right of Church Government.

by Sundry Ministers Of Christ Within The City Of London.

PREFACE

TO THE PIOUS AND JUDICIOUS READER.

CHRISTIAN READER:

Thou hast in the ensuing treatise, 1st, a brief delineation of the nature of a divine right, wherein it consists, and how many ways a thing may be accounted of divine right, according to the Scriptures; as also, 2d, a plain and familiar description of that church government which seems to have the clearest divine right for it, and (of all other contended for) to be the most consonant and agreeable to the word of Christ; which description (comprehending in itself the whole frame and system of the government) is in the several branches thereof explained and confirmed by testimonies or arguments from Scripture; more briefly, in particulars which are easily granted; more largely, in particulars which are commonly controverted; yet as perspicuously and concisely in both as the nature of this unusual and comprehensive subject insisted upon would permit. Things are handled rather by way of positive a.s.sertion, than of polemical dissertation, (which too commonly degenerates into verbal strifes, 1 Tim. vi. 3, 4; 2 Tim. ii. 23; and vain-jangling, 1 Tim. i. 6,) and where any dissenting opinions or objections are refuted, we hope it is with that sobriety, meekness, and moderation of spirit, that any unprejudiced judgment may perceive, that we had rather gain than grieve those who dissent from us; that we endeavor rather to heal up than to tear open the rent; and that we contend more for truth than for victory.

To the publication hereof we have been inclinable (after much importunity) princ.i.p.ally upon deliberate and serious consideration of, 1st, the necessity of a treatise of this kind; 2d, the advantage likely to accrue thereupon; and, 3d, the seasonable opportunity of sending it abroad at such a time as this is.

I. The necessity of a treatise of this nature, is evident and urgent.

For,

1. We hold ourselves obliged, not only by the common duty of our ministerial calling, but also by the special bond of our solemn covenant with G.o.d, especially in Art. 1, to bend all our best endeavors to help forward a reformation of religion according to the word of G.o.d, which can never be effected without a due establishment of the scripture-government and discipline in the Church of G.o.d. And to make known what this government is from the law and testimony, by preaching or writing, comes properly and peculiarly within the sphere of our place and vocation.

2. A cloud of darkness and prejudice, in reference to this matter of church government, too generally rests upon the judgments and apprehensions of men (yea of G.o.d's own people) among us, either, 1st, through the difficulty or uncommonness of this matter of church government, (though ancient and familiar in other reformed churches, yet new and strange to us;) or, 2d, through the strange misrepresentations that are made hereof, by those that are small friends to the true presbyterial government, or that are enemies to all church government whatsoever; or, 3d, through the different opinions about church government, which are to be found among pious people and ministers: by all which the weak and unstable minds of many are cast into a maze of many confused thoughts and irresolutions.

3. Though many learned treatises have been published, some whereof have positively a.s.serted, others have polemically vindicated divers parts of church government, and the divine right thereof, yet hitherto no treatise of this nature is extant, positively laying open the nature of a divine right, what it is, and a system of that government, which is so, and proving both by the Scriptures; without which, how shall the judgments and consciences of men be satisfied, that this is that church government, according to the word of G.o.d, which they have covenanted to endeavor to promote, and whereto they are obliged to submit? And since it is our lot to travel in an unbeaten path, we, therefore, promise to ourselves, from all sober and judicious readers, the greater candor and ingenuity in their measuring of our steps and progress herein.

II. The advantage which may probably accrue hereupon, we hope shall be manifold: For, 1. Who can tell but that some of them, that in some things are misled and contrary-minded, may be convinced and regained?

and it will be no small reward of our labors if but one erring brother may be brought back. 2. Some satisfaction may redound to such as are of doubtful, unresolved minds, by removing of their doubts and scruples, and ripening of their resolutions, to settle more safely in point of church government. 3. Those that as yet are unseen in the matter of church government, or that want money to buy, or leisure to read many books upon this subject, may here have much in a little, and competently inform themselves of the whole body of the government. 4.

Consequently upon the attaining of the former ends, the work of reformation will be much facilitated and smoothed, the hearts of the people being prepared for the Lord and his ordinances. 5. The present attempt (if it reach not to that completeness and satisfactoriness which is desired) may yet incite some of our brethren of more acute and polished judgments to embark themselves in some further discoveries for the public benefit of the Church. 6. But though it should fall out that in all the former we should be utterly disappointed, we shall have this peace and comfort upon our own spirits, that we have not hid our talent in the earth, nor neglected to bear witness to this part of Christ's truth, touching the government of his Church, by his kingly power, wherein Christ was opposed so much in all ages, Psalm ii. 1, 2, 3; Luke xix. 14, 27; Acts iv., and for which Christ did suffer so much in a special and immediate manner, as[1] some have observed. For this end Christ came into the world, (and for this end we came into the ministerial calling,) to bear witness to the truth.

III. Finally, the present opportunity of publishing a treatise on this subject doth much incite and encourage us therein. For at this time we are beginning, in this province of London, (and we hope the whole kingdom will, with all convenient speed, and due caution, second us,) to put that covenanted church government into actual execution, which we have a long time intended in our deliberate resolutions. So that generally we shall be engaged in the government one way or other, either as acting in it as the church officers, or as submitting to it as church members: now, how shall any truly conscientious person, either act in it, or conform and submit unto it with faith, judgment, and alacrity, till he be in some competent measure satisfied of the divine right thereof?

Will mere prudence, without a divine right, be a sufficient basis to erect the whole frame of church government upon, as some conceive?

Prudentials, according to general rules of Scripture, may be of use in circ.u.mstantials, but will bare prudentials in substantials also satisfy either our G.o.d, our covenant, our consciences, or our end in this great work of reformation? What conscientious person durst have a hand in acting as a ruling elder, did he not apprehend the word of G.o.d holds forth a divine right for the ruling elder? Who durst have a hand in the censures of admonishing the unruly, excommunicating the scandalous and obstinate, and of restoring the penitent, were there not a divine right hereof revealed in the Scripture, &c. Now, therefore, that ruling elders, and the rest of the people, may begin this happy work conscientiously, judiciously, cheerfully, in some measure perceiving the divine right of the whole government, wherein they engage themselves, cleared by Scripture, we hope, by G.o.d's blessing, that this small tract will afford some seasonable a.s.sistance, which will be unto us a very acceptable recompense.

Thus far of the nature of this treatise, and the grounds of our publishing thereof. In the next place, a few doubts or scruples touching church government here a.s.serted, being succinctly resolved, we shall preface no further.

_Doubt_ 1. Many scruple, and much question the divine right of the whole frame of church government; as, 1. Whether there be any particular church government of divine right? 2. What that government is? 3. What church officers or members of elderships are of divine right? 4. Whether parochial or congregational elderships be of divine right? 5. Whether cla.s.sical presbyteries be of divine right? 6. Whether provincial, national, and ec.u.menical a.s.semblies be of divine right? 7. Whether appeals from congregational to cla.s.sical, provincial, national, and ec.u.menical a.s.semblies, and their power to determine upon such appeals, be of divine right? 8. Whether the power of censures in the congregational eldership, or any other a.s.sembly, be of divine right? 9.

Whether there be any particular rules in the Scripture directing persons or a.s.semblies in the exercise of their power? 10. Whether the civil magistrates, or their committees' and commissioners' execution of church censures be contrary to that way of government which Christ hath appointed in his Church?

_Resol_. To all or most of these doubts some competent satisfaction may be had from this treatise ensuing, if seriously considered. For, 1. That there is a church government of divine right, now under the New Testament, declared in Scripture, is proved, Part I. 2. What that government is in particular, is evidenced both by the description of church government, and the confirmation of the parts thereof by Scripture, Part. II. chap. 1, and so to the end of the book: whereby it is cleared that the presbyterial government is that particular government which is of divine right, according to the word of G.o.d. 3.

What ordinary church officers, (members of the several elderships,) are of divine right, is proved, Part II, chap. 11, sect. 1, viz. pastors and teachers, with ruling elders. 4. That parochial or congregational elderships, consisting of preaching and ruling elders, are of divine right, is manifested, Part II. chap. 12. 5. That cla.s.sical presbyteries, or a.s.semblies, and their power in church government, are of divine right, is demonstrated, Part II. chap. 13. 6. That synodical a.s.semblies, or councils in general, (consequently provincial, national, or ec.u.menical councils in particular,) and their power in church government, are of divine right, is cleared, Part II. chap. 14. 7. That appeals from congregational elderships, to cla.s.sical and synodical a.s.semblies, from lesser to greater a.s.semblies a.s.sociated, and power in those a.s.semblies to determine authoritatively in such, appeals, are of divine right, is proved, Part II. chap. 15. 8. That the power of church censures is in Christ's own church officers only as the first subject and proper receptacle there of divine right, is cleared, Part II. chap.

11, sect. 2, which officers of Christ have and execute the said power respectively, in all the ruling a.s.semblies, congregational, cla.s.sical, or synodical. See section 3, and chap. 12, 13, 14, 15. 9. That the Scriptures hold forth, touching church government, not only general, but also many particular rules, sufficiently directing both persons and a.s.semblies how they should duly put in execution their power of church, government. This is made good, Part II. chap. 4; and those that desire to know which are these rules in particular, may consult those learned[2] centuriators of Magdeburg, who have collected and methodically digested, in the very words of the Scripture, a system of canons or rules, touching church government, as in the preface to those rules they do profess, saying, touching things pertaining to the government of the Church, the apostles delivered certain canons, which we will add in order, &c., the very heads of which would be too prolix to recite. 10. Finally, that neither the supreme civil magistrate, as such, nor consequently any commissioner or committees whatsoever, devised and erected by his authority, are the proper subject of the formal power of church government, nor may lawfully, by any virtue of the magistratical office, dispense any ecclesiastical censures or ordinances: but that such undertakings are inconsistent with that way of government which Christ hath appointed in his Church, is evidenced, Part II. chap. 9, well compared with chap. 11.

_Doubt_ 2. But this presbyterial government is likely to be an arbitrary and tyrannical government, forasmuch as the presbyters of the a.s.sembly of divines and others (who, Diotrephes-like, generally affect domineering) have desired an unlimited power, according to their own judgments and prudence, in excommunicating men from the ordinances in cases of scandal.

_Resol_. A heinous charge, could it be proved against the presbyterial government. Now for wiping off this black aspersion, consider two things, viz: I. The imputation itself, which is unjust and groundless; II. The pretended ground hereof, which is false or frivolous.

I. The imputation itself is, that the presbyterial government is likely to be an arbitrary and tyrannical government. _Ans_. How unjust this aspersion! I. What likelihood of arbitrary conduct in this government, that is, that it should be managed and carried on according to men's mere will and pleasure? For, 1. The presbyterial government (truly so called) is not in the nature of it any invention of man, but an ordinance of Christ; nor in the execution of it to be stated by the will of man, but only by the sure word of prophecy, the sacred Scriptures.

This government allows not of one church officer at all; nor of one ruling a.s.sembly made up of those officers; nor of one censure or act of power to be done by any officer or a.s.sembly; nor of one ordinance to be managed in the Church of G.o.d, but what are grounded upon, and warranted by the word of G.o.d. This government allows no execution of any part thereof, neither in substantials, nor circ.u.mstantials, but according to the particular, or at least, the general rules of Scripture respectively. And can that be arbitrary, which is not at all according to man's will, but only according to Christ's rule, limiting and ordering man's will? Or is not the Scripture a better and safer provision against all arbitrary government in the Church, than all the ordinances, decrees, statutes, or whatsoever munic.i.p.al laws in the world of man's devising, can be against all arbitrary government in the commonwealth? Let not men put out their own eyes, though others would cast a mist before them. 2. Who can justly challenge the reformed presbyterial churches for arbitrary proceedings in matters of church government, practised in some of them for above these fourscore years?

Or where are their accusers? 3. Why should the presbyterial government, to be erected in England, be prejudged as arbitrary, before the government be put in execution? When arbitrary conduct appears, let the adversaries complain. 4. If any arbitrary conduct hath been discovered in any reformed church, or shall fall out in ours, it is or shall be more justly reputed the infirmity and fault of the governors, than of the government itself.

II. What probability or possibility of tyranny in the presbyterial government? For, 1. Who should tyrannize, what persons, what ruling a.s.semblies? Not the ministers; for, hitherto they have given no just cause of any suspicion, since this government was in hand: and they are counterpoised in all a.s.semblies with a plurality of ruling elders, it being already studiously[3] provided that there be always two ruling elders to one minister: if there be still two to one, how should they tyrannize if they would? Neither ministers nor ruling elders are likely to tyrannize, if due care be taken by them, whom it doth concern, to elect, place, and appoint, conscientious, prudent, and gracious ministers and ruling elders over all congregations. Nor yet the ruling a.s.semblies, lesser or greater; for in the presbyterial government all lesser ruling a.s.semblies (though now at first, perhaps, some of them consisting of more weak and less experienced members) are subordinate to the greater authoritatively; and persons aggrieved by any mal-administrations have liberty to appeal from inferior to superior: and the very national a.s.sembly itself, though not properly subordinate, yet is it to be responsible to the supreme political magistracy in all their proceedings so far as subjects and members of the commonwealth.

III. How can they tyrannize over any? Or in what respects? Not over their estates: for they claim no secular power at all over men's estates, by fines, penalties, forfeitures, or confiscations. Not over their bodies, for they inflict no corporal punishment, by banishment, imprisonment, branding, slitting, cropping, striking, whipping, dismembering, or killing. Not over their souls; for, them they desire by this government to gain, Matth. xviii. 15; to edify, 2 Cor. x. 8, and xiii. 10; and to save, 1 Cor. v. 5. Only this government ought to be impartial and severe against sin, that the flesh may be destroyed, 1 Cor. v. 5. It is only destructive to corruption, which is deadly and destructive to the soul. Thus the imputation itself of arbitrary conduct and tyranny to the presbyterial government is unjust and groundless.

II. The pretended ground of this aspersion is false and frivolous. The presbyters of the a.s.sembly of Divines, and others (_Diotrephes_-like, affecting pre-eminence) have desired an unlimited power, according to their own prudence and judgment, in keeping men from the ordinances in cases of scandal not enumerated. _Ans_. 1. The presbyters of the a.s.sembly and others, are so far from the domineering humor of Diotrephes, that they could gladly and heartily have quitted all intermeddling in church government, if Jesus Christ had not by office engaged them thereto; only to have dispensed the word and sacraments would have procured them less hatred, and more case. 2. They desired liberty to keep from the ordinances, not only persons guilty of the scandals enumerated, but of all such like scandals, (and to judge which are those scandals, not according to their minds unlimitedly, but according to the mind of Christ in his word, more sure than all ordinances or acts of Parliament in the world.) And was this so hideous a desire? This liberty was desired, not for themselves, but for well-const.i.tuted elderships. As great power was granted by the very service-book to every single curate; (see the Rubric before the communion.) A perfect enumeration and description of scandals can be made in no book but in the Scriptures; and when all is done, must we not refer thither? All scandals are punishable, as well as any, and to inflict penalties on some, and not on others as bad or worse, is inexcusable partiality. Why should not presbyteries duly const.i.tuted, especially the greater, be accounted, at least, as faithful, intelligent, prudent, and every way as competent judges of what is scandal, and what not, according to the Scriptures, and that without arbitrary conduct and tyranny, as any civil court, committees, or commissioners whatsoever? Ruling church a.s.semblies are intrusted with the whole government in the church, consequently with this, and every part. The best reformed churches allow to their presbyteries power to keep from the ordinances scandalous persons, not only for scandals enumerated, but for scandals of like nature not enumerated, with some general clause or other, as may appear in eight several churches, according to the allegations here in the foot-note;[4] and, therefore, no new thing is desired, but what is commonly practised in the reformed churches, whom we should imitate so far as they lead us on towards purity and perfection.

_Doubt_ 3. But the independent government seems to be a far more excellent way, and it is embraced by many G.o.dly and precious people and ministers.

_Ans_. 1. What true excellency is there at all in the whole independent government, save only in those particulars wherein it agrees with the presbyterial government; and only so far as it is presbyterial?

Therefore, the presbyterial government is equally, yea, primarily and princ.i.p.ally excellent. Wherein is the excellency of the independent way of government? 1st. Have they only those officers which Christ himself hath appointed, pastors and teachers, ruling elders and deacons? So the Presbyterians. 2d. Have they those spiritual censures, of admonishing, excommunicating, and receiving again into communion, which Christ ordained in his Church, for guarding his ordinances, and well guiding of the flock? So the Presbyterians. 3d. Have they congregational presbyteries duly elected, and const.i.tuted for the exercise of all acts of government, proper and necessary for their respective congregations?

So the Presbyterians. 4th. Have they liberty of electing their own[5]

officers, pastors, elders, and deacons? So the Presbyterians. 5th. Have they power to keep the whole lump of the Church from being leavened, and purely to preserve the ordinances of Christ, from pollution and profanation, &c.? So the Presbyterians, &c. So that whereinsoever the independent government is truly excellent, the presbyterial government stands in a full equipage and equality of excellence.

II. What one true excellence is there in the whole independent government in any one point, wherein it really differs from the presbyterial government? Take for instance a few points of difference.

_In the independent government._

No other visible Church of Christ is acknowledged, but only a single congregational meeting in one place to partake of all ordinances.

The matter of their visible Church must be to their utmost judgment of discerning such as have true grace, real saints.

Their churches are gathered out of other true visible churches of Christ, without any leave or consent of pastor or flock; yea, against their wills, receiving such as tender themselves, yea, too often by themselves or others, directly or indirectly seducing disciples after them.

Preaching elders are only elected, not ordained.

Ruling elders also preach.

The subject of church government is the community of the faithful.

The church officers act immediately as the servants of the church, and deputed thereby.

All censures and acts of government are dispensed in single congregations ultimately, independently, without all liberty of appeal from them to any superior church a.s.sembly; so the parties grieved are left without remedy.

There are acknowledged no authoritative cla.s.ses or synods, in common, great, difficult cases, and in matters of appeals, but only suasive and consultative; and in case advice be not followed, they proceed only to a non-communion.

_In the presbyterial government._

One general visible Church of Christ on earth is acknowledged, and all particular churches; and single congregations are but as similar parts of that whole.

The matter of the Church invisible are only true believers, but of the Church visible persons professing true faith in Christ, and obedience to him according to the rules of the Gospel.

Parochial churches are received as true visible churches of Christ, and most convenient for mutual edification. Gathering churches out of churches, hath no footsteps in Scripture; is contrary to apostolical practice; is the scattering of churches, the daughter of schism, the mother of confusion, but the stepmother to edification.

Preaching elders are both elected and ordained.

Ruling elders only rule, preach not, 1 Tim. v. 17.

The subject of church government is only Christ's own church officers.