Quest. What are the courts in which presbyterian rulers meet?

Ans. Congregational sessions, presbyteries, and synods.

Quest. Where is the divine warrant for congregational sessions?

Ans. From Matt, xviii. 15-18, where, in the Christian form of church discipline prescribed by the Church's Head, the concluding expression, "Let him be unto thee as a heathen man and publican," plainly alludes to the Jewish form of procedure in scandals. They had rulers, and consequently courts in every synagogue, or worshipping congregation, Mark v. 35-39. By virtue of letters from the high-priest to these, Saul had free access to punish the Christians in every synagogue, Acts ix. 1, 2. To these congregational courts it pertained to cast out of the synagogue, and to order transgressors to be held for heathen men and publicans, John ix. 22. Now Jesus, in alluding to these, intimates that similar courts should be in every Christian congregation. In this form of discipline our divine Saviour shows his utmost aversion against private offences being unnecessarily published abroad: and therefore the church, to which the offence is to be told, after private admonition is fruitless, must be understood in the most private sense of the word. The following context evidences that it is a church, which may consist only of two or three met together in Christ's name; yet, notwithstanding, a church having power to bind and loose from censure; that is, a church having the keys of the kingdom of heaven. It cannot then be the whole congregation or body of the people, as they are in general far too numerous to conceal offences, and to them Christ has given no formal judicial power, Matt. xviii. 18-21.

Quest. Where is the divine warrant for a presbytery?

Ans. Timothy is expressly said to be ordained by the laying on of the hands of the PRESBYTERY, 1 Tim. iv. 14. And the number of different Christian congregations governed by one presbytery, as at Jerusalem, Antioch, Ephesus, and Corinth, proves the divine right of this court. It is shown in the xiii. chapter of the preceding treatise, that in each of these places there were more Christians than could meet in one worshipping congregation, for the enjoying of public ordinances: and yet all these different congregations, at Jerusalem, are expressly said to have been one church, Acts viii. 1: so those at Antioch, Acts xiii. 1: so those at Ephesus, Acts xx. 17: and those also at Corinth, 1 Cor. i. 2. Now the question is, How were the different congregations in each of these places ONE CHURCH? Not merely in union to Christ and mutual affection one to another; for in this respect all the saints are ONE, whether in heaven or in earth. And therefore they are one church in virtue of conjunct government under ONE PRESBYTERY. And in difficult cases, or where a single congregation is so divided into parties that it cannot act impartially; where the difference is between the pastor and the people, a superior court is necessary to obtain material justice.

Quest. Where is the divine warrant for an ecclesiastical synod?

Ans. In Acts xv. and xvi., where we have a cause referred; the proper members of a synod convened; the ordinary and equal power exercised by all those members; the ordinary method of procedure in such courts; and the judicial decrees given by the synod; together with the effect which their judgment, in this matter, had upon the churches.

Quest. What was the cause referred to this synod?

Ans. False doctrine propagated by some Judaizing teachers, who had gone down from Jerusalem to Antioch, and maintained that circumcision and the observance of other branches of the ceremonial law continued necessary for salvation, whereby they subverted some, and troubled other members of the churches there. After much unsuccessful disputing, Paul, Barnabas, and others were delegated to go up to Jerusalem to the apostles and elders about this matter.

Quest. Who were the proper members of the synod convened here?

Ans. The apostles and elders at Jerusalem; Paul, Barnabas, and others, from Antioch; and other commissioners from the troubled churches to whom the decrees were sent.

Quest. Are not the brethren, the church, the whole church, mentioned here as well as the apostles and elders?

Ans. But none of these expressions can mean, that all the members of the church of Jerusalem either were present or judged in that synod; for women, real members of the church, of the whole church, are expressly forbid to speak in the church, 1 Cor. xiv. 34. Church sometimes signifies only a small part of the church, either as delegates or commissioners, and in this sense it is used in verse 3, where the commissioners from Antioch are said to be brought on their way by the church; and in chap. xviii. 22, it is said that Paul saluted the church at Jerusalem. Now, it is not credible that all the Christian professors at Antioch would attend their commissioners a part of the way to Jerusalem; or that Paul saluted the many ten thousand Christians at Jerusalem, Acts xxi. 20. And the whole church does not necessarily mean the whole individual members of the church, more than the whole world mentioned, 1 John ii. 2, means every individual in the world. If any, to support a favorite opinion, will still insist that the whole members of the church actually met and judged of this affair equally with the apostles and elders, they may inform us where they obtained a proper place for so many judges to reason and determine with distinctness or order. That the brethren who joined in judgment with the apostles and elders were not private persons, but rather delegates from the troubled churches around, appears from Judas and Silas, two of them being preachers, v. 22.

Quest. How does it appear that the power of all the members was ordinary and equal?

Ans. As every member, inspired or not, acted equally in the whole business laid before them. Paul and Barnabas were delegated by the church of Antioch: and the elders, who convened, had the same power as the apostles. To the elders, teaching or ruling, as well as to the apostles, was the matter referred: both met to consider of it: both were equally concerned in the decision, saying, It seemed good to the Holy Ghost and to us. Elders, as well as apostles, imposed the necessary things upon the churches, and authoritatively determined the decrees. In the name of the elders, as well as of the apostles, the letters of the meeting, containing their decision, were written to the churches. And the only reason why the inspired members put themselves on an equality with others was to exhibit a pattern to after ages.

Quest. How does it appear, that this synod followed the ordinary method of procedure in such courts?

Ans. As they examined the cause by much reasoning and dispute. In consequence of mature deliberation they determined the question, and sent letters, containing their decrees, by proper messengers, to the churches concerned. In their disputation they reasoned from the oracles of God: on these they founded their decision; and hence therein they say, It seemed good to the Holy Ghost, and to us. And if this had not been to have given a pattern to succeeding ages, all this was unnecessary: how absurd for inspired men to reason and dispute on the subject, when the sentence of one inspired was sufficient for decision!

Quest. How does it appear that there were judicial decrees given by this synod?

Ans. In opposition to the false doctrine taught, they, by a judicial decision, plainly declared, that obedience to the ceremonies of the law of Moses was no longer necessary: and by a decree for promoting decency and good order, they enacted, that to avoid offence, the believing Gentiles should abstain from fornication, from things strangled, and from blood, verse 24-29.

Quest. What effect had the decision of this synod upon the churches?

Ans. They cheerfully submitted to these decrees, and were by them conformed in the faith, comforted in heart, and increased in number daily, Acts xv. 31, and xvi. 4, 5.

Quest. But might not this be a meeting merely for consultation, and their decision a mere advice?

Ans. No: for every word here used imports authority. The word translated lay upon, commonly signifies an authoritative imposition, Matt. xxiii. 4. The decision is expressly called a necessary burden, and decrees ordained, which imply power and authority, Acts xv. 16, xvii. 7.

Quest. How does it appear that inferior courts are subordinate to those that are superior; sessions to presbyteries, and presbyteries to synods?

Ans. The true light of nature (which is proved, chap, iii., to be one of those ways, whereby a thing is of divine right) teacheth us, that, if we be injured by an inferior court, we may appeal to a higher court for redress, if there be one. As in the Jewish church there was evidently a subordination of judicatories, so that those injured in the synagogue might appeal to the Sanhedrin, Deut. xvii. 8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, 26; Ps. cxxii. 5: therefore as our dangers, difficulties, and necessities are as great as theirs, by reason of false teachers and corrupt doctrines, which were foretold should appear in the last times, 1 Tim. iv. 1; 2 Pet. ii. 1; we cannot, without dishonor to Christ, suppose that he would deprive us of a proper remedy for redressing our grievances, which was afforded unto them:—the gradual advance in managing offences prescribed by Christ himself, Matt. xviii. 19, as his care for the whole church cannot be less than for a single member. If then an inferior judicatory offend or injure us, we ought to carry the matter to another that has more influence and authority. If the offending judicatory neglect to hear this, we ought to tell the offence to the church in the highest sense, that redress may be obtained—the apostle Paul declaring, that the spirits of the prophets are subject to the prophets. But the right of reference or appeal from an inferior to a superior court is most clearly evinced from the case of the presbytery of Antioch, respecting circumcision, being referred for decision to the synod of Jerusalem, and their readily submitting to its determination, Acts xv.

Quest. How does it appear that no power of authority is lodged in the body of the people, the private members of the church?

Ans. Although every church member has a right to all the spiritual privileges purchased with the Saviour's blood, and given to the church, as need requires; although he has a right to try the spirits, and to prove all things by the word of God; a power to choose the church officers who are immediately to rule over him; yet the Holy Scriptures allow the exercise of no official power to the private members of the church. Not the Christian people, but their pastors have power to preach the gospel, Rom. x. 15; and to administer the sacraments, those mysteries of God, which are connected with preaching, 1 Cor. iv. 1; Matt. xxviii. 19. Not the people, but their rulers, are divinely warranted. Timothy was ordained, not by the people, but by the presbytery: elders, not by the people, but by Paul and Barnabas: and deacons, not by the people, but by the apostles, 1 Tim. iv. 14; Acts xiv. 23, and vi. 3, 6. Not the people, but their rulers are to censure the scandalous, and to absolve the penitent, Matt. xviii. 18; 1 Cor. v. The Scripture nowhere ascribes to the people any such characters as imply authority lodged in them; but the contrary. Instead of being styled pastors, they are called the flock, watched over and fed; instead of overseers, the family overseen; instead of rulers, guides, governors, they are called the body governed, the persons subject in the Lord, and they are solemnly charged to know, honor, obey, and submit to those that are over them.

Quest. What is the proper method of dealing with persons that fall into scandal?

Ans. If the offence be known only to one or to a few, the offender is to be told his fault secretly, with Christian meekness, plainness, and love. If he profess his sorrow and resolution to amend, the whole matter ought to be carefully concealed; and those offended ought to be well pleased that their offending brother is gained. If, after one or more secret reproofs, he continue impenitent, defending his fault, one or two more Christian brethren, grave, judicious, and meek, are to be taken along, and the offender to be dealt with by them, and in their presence. If now he appear to repent, the several persons concerned in his reproof are, with care and in love, to conceal his offence, lest, by divulging it, they be reproached as wicked calumniators. If the offender contemn one or more such private admonitions or reproofs, or if his scandal be of such a nature that it will necessarily become public, the affair is to be told to the church court, to which he is most immediately subject. And, to bring him to a due sense of his fault, he is to be there dealt with in a prudent, affectionate, plain, and convincing manner. If this prove a means of bringing him to a sense of his offence, the censures of the church are to be executed upon him according to the laws of Christ's house, and the nature of his crime, and he is to be restored to the privileges of the church. But if, after due pains taken by the judicatories, he remain obstinate, he is then to be cast out of the church, and held as a heathen man and publican, Matt. xviii. 15 to 18.

THE END.



CONTENTS.

PAGE. PREFACE 7

PART I.

CHAP. I.—That there is a Government in the Church of divine right now under the New Testament 19

CHAP. II.—Of the nature of a divine right in general 22

CHAP. III.—Of a divine right in particular, which is five ways; first, by the true light of Nature 24

CHAP. IV.—Of a divine right, second, by obligatory Scripture 27 examples

CHAP. V.—Of a divine right, third, by God's approbation 37

CHAP. VI.—Of a divine right, fourth, by divine acts 39

CHAP. VII.—Of a divine right, fifth, by divine precepts 40

PART II.

CHAP. I.—A description of church government 45

CHAP. II.—The subject described, and the terms church government briefly defined 46

CHAP. III.—The general nature of church government, viz., power or authority 48

CHAP. IV.—The special difference of church government from other governments, as to the special rule of it, viz., the Holy 53 Scriptures

CHAP. V.—The proper fountain from which church government is derived, so as to constitute it of divine authority, viz., Jesus Christ our Mediator 55

CHAP. VI.—The peculiar nature of this power and authority 57

CHAP. VII.—The several acts about which this power and authority is exercised, viz., doctrine and discipline 61

CHAP. VIII.—The end and design of this government of the church 67

CHAP. IX.—The peculiar subject intrusted by Christ with this power, and the execution thereof according to the Scriptures 70

SECT. I.—The power granted to the civil magistrate about the 92 Church

SECT. II.—The power utterly refused him in church affairs 94

CHAP. X.—That the community of the faithful, or body of the people, are not the immediate subject of the power of church 97 government

CHAP. XI.—That Christ's own officers are the immediate subject of it; pastors and ruling elders 111

The divine right of the ruling elder at large 114

The divine right of the deacon 149

CHAP. XII.—The divine right of congregational elderships, or kirk sessions, for the government of the Church 172

CHAP. XIII.—The divine right of presbyteries, consisting of rulers from different neighboring congregations 177

CHAP. XIV.—The divine right of synods 197

CHAP. XV.—The subordination of particular congregations to greater assemblies, for their judicial determination of ecclesiastical causes, proved to be of divine right 210

APPENDIX.

No. I.—Of the qualifications and duties of church members 219

No. II.—Who have a right to preach the Gospel 237

No. III.—On the same subject 240

No. IV.—On the people's right to choose their own pastors 249

No. V.—On the ordination and duty of ministers 256

No. VI.—Of ruling elders, from Dr. Owen 258

Conclusion 266



FOOTNOTES:

[Footnote 117: The substance of this Number is extracted from Ford's Gospel Church, printed 1675.]

[Footnote 118: John xvi. 8, 9; 2 Cor. v. 5; Eph. ii. 1, 5.]

[Footnote 119: Col. ii. 6; 1 Cor. vi. 19, 20.]

[Footnote 120: Col. i. 12.]

[Footnote 121: 1 Pet. ii. 5.]

[Footnote 122: From Brown's Letters.]

[Footnote 123: Extracted from the Christian Magazine for Sept. 1797—a periodical publication well worth the perusal of the friends of evangelical doctrine.]

[Footnote 124: From Brown's Letters.]

[Footnote 125: This number is a summary of Dr. Owen's arguments in favor of the divine right of the ruling elder, with an abstract of the duties which he ought to perform. Although the Doctor was a professed Independent, yet he was entirely different, both in doctrine and church government, from any in Scotland that bear that name, as all who are acquainted with his works will easily observe. The writer of his life asserts that he heard him say, "He could readily join with presbytery as it was exercised in Scotland." And indeed it appears very probable that the difference between the consultative synod which he allows, and the authoritative synod contended for by true Presbyterians, is not so far different as many apprehend, because the decisions of either bind the conscience only as they are agreeable to the Holy Ghost speaking in the Scriptures.]

THE END