^ .if: ^. >> f-^ *.|: t;.-^ f

i! ■».<• .*:.^ ,,

■'p f' i^ k

f , 'k #^. '1*^' -r i", f ! 'i-; ^ ^ |-; ^, i^ f .-^^ -r, 7-' '^

r hil '^' i<:' * ^ ^ *ar -^

^ '-Jl

iU^^V

/^•^VK

^i«il&.

3,ti.

r ■

PRINCETON, N. J

Divisui! ^■— ^ ^~ z^tL

Shelf. Ahimber .-..

i

ti/-^ /«. •-* I^

/If ^if hWacwi^^ f^ A .J:— /^^^><

AN

ESSAY

ON

Church Government.

By ALEXANDER MILLER, A.M.

ALBANY:

PRINTED BY WHITING & LEAVENWORTH, 1801,

ERRATA.

Page io, line 22, read crucifixion. ^ line 24, iox hear ^^2^^ bear.

II, line 7. for ^j read ^«. 19, line 5. after /A^Mnfert /^ 23, line 9» read«>^-«. 26. line 2, read leaven leaveneth. 2l\ Vint 15> (or office vt^dofence. 30 line 9. for numbers read memlers.

£S^e9^u ce.

M

ANY valuable things have been written on church government in the two laft centuries. Thefe writings, however, are either fo tedious in their man- ner, or fo rarely to be met with in this country, that they are of little fervice to us. Yet the fubjeO: is no lefs interefting to us than it was to our father?. It is not enough that they underftood it : people of every age and nation fhould be acquainted with it. And whafc renders an attention to it the more necefiary for us at the prefent time is, that our frontiers are rapidly filling with inhabitants brought up under different modes of church government ; who are now forming themfelves into congregations. To people in fuch circumfl^nces it may not be unprofitable to have prefented, in a con- cife manner, what the fcriptures teach us refpeSing the government of the church of God. Thefe are the mo- tives of the following elTay. It is fhort, that it may be eafily procured, and that it may not tire. If it may meet the approbation of him who is made head over all things to the church, and contribute fomething to- wards the edifying of his body, this will be the highell reward that can be received by

The AUTHOR.

Albany, \Jl Septemhcr, 1801.

An Essay, &c.

=«9»»)(|>»IC

XT is an obvious truth, that every community muH: have fome government. This affures us that the Church of Chrifl, the mofl important community that was ever eredled on earth, is not without one. And to imagine that he, whom God has fet as king in Zion, on whofe fiioulders the government is laid, and who is faithful as a fon in all his houfe, fiiould not have prefcribed to his church any particular form of government, but left it to the difcretion of every religious fociety to frame one for itfelfjis a fuppofition too extravagant to be for a mo- ment admitted. We may therefore expedl to find in the writings of the apoftles and prophets, full informa- tion refpefling the government which Chiifl has infli- tuted in his church. We are not indeed to look for a plan of government in all its parts dravrn up in form. We mufl colleft it, as we do every thing elfe relating to the kingdom of Chrift, from various parts of the holy fcriptures.

From thefe we learn, that Chrift's kingdom is not of this world ; — that it is fpiritual, defigned to preferve p.urity of morals, and to piomote the edification of the body ; — that its difcipiine confifts in admonitions, cen- fures, and at moO, excommunicaiion, or cutting off from the church ; — that the holy fcriptures contain the laws by which it is to be governed ; — that the Lord Jefus is its on^' head and the fouice of all ecclcfiaftical au-

C 8 J

thorlty, and that the power of his fervants is only de- pendent, fubordinate and minifterial. Thefe pofitions, I fuppofe, few will controvert, and fhali therefore take them for granted. T^vo points, namely, to what de- fcription of perfons the power of governing is com- mitted ; and how far their authority extends ; whether to a fingle congregation only, or to more united under a common government, will be the principal fubje6ls of the following inveftigation.

It is of importance here to confider, that the church under the Jewifli, and the church under the chriftian difpenfation, is one and the fame. This appears, to look no farther, from the eleventh chapter to the Ro- mans; where the former is reprefented as the good olive tree, and the latter as a branch of a wild olive tree, grafted on it, and partaking of its root and fat- nefs ; and when the Jews faall be reftored, they are to be grafted again into their own olive tree ; that is, re- ceived into the fame church from which they had been excluded. Things, typical, ceremonial and local, have ceafed fince the coming of Chiift ; but the church be- ing fubftantially the fame, under both difpenfations, things effential to its being, or its well-being, and things of moral and perpetual obligation, remain in full force. And we hold it as an indifputable maxim, that what- ever has been inftituted by divine authority, and has never been abrogated, continues Hill to be a divine in- ftitution. It is on this principle that the infants of believers are acknowledged as members of the church, and receive the feal of tlie covenant. This order of thinos God inflituted in his covenant with Abraham, and has never ordained otherwife. We therefore right- ly conclude, that this is flill a divine inditution.

C 9 ] Gn the fame principle, and with equal force, we argue, that as under the Jevvifh difpenfation a form of government was inflituted by divine authority, and has never been annulled; therefore it continues Hill. It is true, that by the coming of Chrifl. the office of high priefl is abolilhed, and that things pertaining to the ceremonial law, or peculiar to the ftate of the Jews in Canaan, do not apply to us ; but we have no intima- tion, from precept or hiftorical fa6fc, that the princi- ples of the government are changed. Founded in rea- fon, and taught by the light of nature, as well as by the word of God, they mufc ever remain the fame.

Now, it is a leading principle in this government, that it be adminiflered, not by the body of the people, but by officers appointed to judge and decide in all matters of controverfy and difcipline.

Thus we are informed, that " Mofes chofe able men out of all Ifrael, and made them heads over the people

- _ - - - and they judged the people at all feafons."

Exod, xviii. 25, 26.

So it is faid, *' The priefts, the fons of Levi, fhall come near ; and by their word fliall every controverfy and every flroke be tried." Dent, xxi, 5.

And fo we are toldj that " Jehofhaphet fet of the Levites, and of the priefls, and of the chief of the fa- thers of Ifrael, for the judgment of the Lord, and for controverfies." — 2 Chron. xix. 8.

Agreeably to this principle, founded in reafon, and fanOioned by divine authority, we find, that our Lord Jefus, the head and governor of his church, to wiiom " all power is given, in heaven and in earth," raid from whom alone all authority mult be derived,

has committed the whole minifterial government and difcipline, as well as the adminiHration of every ordi- nance in his church, to his apoilles, and to thofe who iucceed them as officers in his houfe, and to none clfe.

To thefe it was that he (iud, *' As my father hath fent me, fo fend I you ; whofe foever fins ye remit, they are remitted unto therji ; and whofe foever fins ye retain, ihey are retained."— J^oA^ xx. 23. *' Whatfoever ye fhall bind on earth, fhail be bound in heaven, and whatfoever ye (hall loofe on earth, fhall be loofed in heaven." — Matth. xviii. 18. To thefe he gave commif- fion, faying, "Go ye therefore, and difciple all nations, "baptizing them in the name of the Father, and of the Son, and of the Holy Gholl ; teaching them to obferve all things, whatfoever I have commanded you, and lo, I am with you always, even unto the end of the world." — Matth. xxviii. 19.

This commilEon is fhort, but comprehenfivc. It directs to teach the obfervance of all things, whatfoever ChriH: had commanded. The things which he had communicated to them before his crucifi6lion, were not few. lie then told them, however, that hs had many things to Uy unto them, whic'; they could notyet hear. But while he continued with them, after his refurrec- tion, " forty days, fpeaking of the things pertaining to the kingdom of God," he, doubtlefs, more fully taught them the nature of his kingdom ; and certainly left them not without every neceffary inftrudion on this head, when he fent the promifed Spirit lo '-'teach them all. things, and to bring all things to their remembrance." In their writings and pratlicc then, we mny expe6l to

find all the information which we further need on this- fubjeft.

From thefe fources we learn, that the apoilles were to ordain, and did ordain, elders, who were to take the overfight of the church, and to adininifter ail its ordi- nances. Among thefe elders we find fome xvho labour by word and dodlrine, and others, clearly diftinguiGied from thefe, whofe authority and ollice are confined to government, and who are called govcrnment.s, or govern- crs, and elders who nde well.

This is perfettly confonant to the government of the Jewifli church, in which we find among its rulers, not only priells and Levites, but chief of the fathers who were not of the tribe of Levi. For Mofes ckof& able men oiU of all Ifrael, and made them heads of the peo- fie, to jtidge them at all feafons, Jufl fo the officers, whom the Lord Tefus, in confequence of his afcendin? up on high, gave for the work of the minijlry, and Jot th& idifying of his body ; officers, whom God hathfet or ap^ pointed in his church, are, no doubt, in like manner to judge his people. There is no intimation in the New Teftament, that the body of believers have any fuch power given them ; or that they ever prefumed to ex- ercife fuch power. That they can have no fuch power is certain, becaufe this was wholly committed to the a- poftles before any chrillian church was formed ; and committed to them, apart, in a mountain in Galilee, where their Lord had appointed to meet them alone, as if of fet purpofe, to prevent the people from imaojn- ing that any fuch power was committed to them.

In the writings of the apoftles, nothing flrikes us more forcibly than the diftin6ion between rulers and

ruled. The names or titles by which church officers are defK^nated, all import rule or authority. They are called preJhyUrs or elders, bijhops or overfeers, guides or leaders, Jiewards of the myjleries of God — fuch as their Lord will make rulers over his houfehold ; pajlors or Jhcphcrds, whofe bufinefs is to govern as well as feed the flock ; rulers or ciders, who rule well — governments or governors.

On the other hand, all the names by which the peo- ple are defignated imply fubordination and fubjeQion ; as fiock, body, kingdom^ houje or houfehold, &c. Thefe never rule, but obey : and it is abundantly and ftri6t- ly enjoined on them to remember thofe who have the rule over them ; to obey thzm — tofubmit Lo them ; to ejleem them highly for their work fake, and to account them worthy of double honor. Can it be imagined then, that nodiftinc- tion is to be made between rulers and ruled ; but that all have equal authority in the church of Chrift ?

Hear what Paul fays, in his twelfth chapter to the Romans. He obferves, that all have not the fame of- fice in the church. In enumerating the different of- fices he mentions ruling as one, and exhorts, that it be performed with diligence ; plainly intimating, that rul- ing is a bufinefs appointed to fome, in dillinftion from others. He at the fame time clearly diflinguifhes him that ruleihhom fuch rulers as likewife teachd^nd exhort^ who are mentioned befides in this enumeration.

And in the twelfth chapter of the firft epiflle to the Corinthians, the fame apoflle, fpeaking of the church as compared to a human body, confifting of various mem- bers, which have their feveral fundions afligned them, (hews how monPtrous a figure it would prefent if it

C >3 3

were other wife, when he afks, " If the whole body v^cre ah eye where were the hearing ? If the whole were hear- ing, where were the fmelling ?" And fo we may alk. If the whole church were rulers, where were the ruled ? But to Ihew that the body of Chrifl is no fuch monfter, he in the twenty-eighth verfe enumerates the feveral • officers which " God hath fet in the church" ; and among others he mentions governments ox governors^ as a diftin^ order, appointed by divine authority.

Does not all this teach us, that fomeare to bear rule in the church, and not all ? And do not reafon and common fenfe teach the fame ? It is certainly more likely, that a cafe will be determined agreeably to truth and juftice, by a fele£l number of judges, than by the promifcuous multitude. What would we think of the prudence of the man, who, having an important caufe to be tried, fhould choofe to have it decided by all the men in a certain diflriO;, indifcriminately, rather than by a chofen number of the moll upright, wife and well- informed ? Or what opinion would we entertain of the wifdom of that government, or king, that fhould ere6l a. court, confiding of fuch an indifcriminate multitude ? And fhall we venture to afcribe fuch management to the King of Zion ? Has he appointed all the fubjeds in his kingdom to be rulers in. it ? Or Oiall they ufurp the office without his appointment ! If they lay claim to power in the church, let them fhew us what it is ; when they received it; and from whom they derived it. It certainly becomes thofe who undertake to bear rule in the kingdom of Chrift, duly to confider what evidence there is of their having received authority for this pur- pofe, from him to whom all power in Heaven and on earth is given.

C '4 ]

Here a palTage of fcripture prefents itfelf for our examination. It is thought by fome that that, in Matth. xviii. 17. which dire6ls a complaint againft an offending brother to be laid before the church, fuppofes the pow- er of deciding in cafes of difcipline to be in the people, however they may become poffeffed of it.

Let us attend to this paffage : If the offender heark- en not to private admonition, the complainant is direft- ed to tell it unto the church. Now, the fingle queflion to be decided is, what is here meant by the church? That it cannot mean the whole body of the people in a congregation, is certain ; becaufe this includes old and young, male and female j which cannot be what is here intended, unlefs we fuppofe that Chrift has ap- pointed women and children to be rulers in his king- dom. Some therefore fuppofe, that it means the adult males. But are thefe ever called the church ? No. There cannot be a fingle inftance produced, where the males, exclufive of women and children, are fo called. To fuppofe them to be here meant, is to put a meaning on the word church, which it no where bears in the whole bible ; and therefore cannot be admitted here, unlefs the fcope of the paffage require it. But this is To far from being the cafe, that it abfolutely forbids it. For it mull be confidered, that the form of govern- ment, fubfiH-ing at the time when this direction was given, was indifputabiy the Jewifli, which determined all caufes, not by the body oi the people, nor by the brotherhood, but by rulers or judges appointed for that purpofe. The difciplcs, therefore, could not pof- fibly underftand their Lord to mean any thing by tell^

C i-S 3

in^ to the church ; but that the matter was to be laid be- fore the rulers or judges, appointed to decide in all fuch cafes, agreeably to the only form of government known in the church of God.

But is this bench of rulers, or judges, ever called the church ? Yes : this is its ufual ftyle. The Hebrew words gnedah and kahal, tranflated in the Engiifh con- gregation^ rendered in the Greek ecclefia which we tranf- late Church, are ufed to exprefs the body of rulers. A ftudied brevity will confine us to a fev/ inftances, out of many, in which thefe words were thus ufed.

In ift. Chron. xxviii. we are told, in verfe ifl, that David affembled the princes and officers of Ifrael ; m verfe 2d, that he gave a folemn charge to his brethren and his people ; in verfe 8th, we are informed, before whom this charge was given ; " In the fight of Ifreal, the congregation— the ecclefia of the Lord." Here this ecclefia is clearly diftinguiflied from David's brethren and people ', and can mean no other than the chiefs or offi- cers mentioned in the firft verfe, as being affembled at Jerufalem, on the occafion. And they are called all If- rael, becaufe they reprefented all Ifrael : j aft as we find by comparing Exod. xx. 18, 19, with Deut. v. 23, that what is called all the people in the former, h ex- plained in the latter to mean the heads of tribes and ^A; ciders.

In 1. Chron. xiii. the firft verfe informs us, that Da- vid confulted with the officers (called in the fecond verfe all the congregation, the ecclefia of Ifrael) about calling all Ifrael together. The fourth verfe informs, that all the ecclefia confented to the meafure ; and the

C -e 3

fifth, that David accordingly called all Ifrael together. In this paffage all the ecclejia and all Ifrael are clearly diftinguiflied ; and who are meant by the ecckfia, ap- pears plainly, from the firft verfe, to be the officers.

In Deut. xxxi. 25, 28, we are informed, that Mofes commanded the Levites to gather unto him all the el- ders of the tribes, and all the officers, that he might fpeak to them : and in verfe 30, it is faid, that " Mofes fpake in the ears of all the congregation, the ecckfia of Ifrael." Here the ecclefia evidently means the elders and officers, called together for the purpofe of receiving this addrefs of Mofes. And this is, no doubt, the meaning of the expreffion which fo frequently occurs, that Mofes fpake to all the congregation, or, in the ears of all the congregation, the ecclefia, xohatfoever the Lord com- mand him. For it Cannot be fuppofed, that on thofe occalions, he called together fix hundred thoufand men, to fpeak in their ears.

From all this, it plainly appears, what our Lord meant by tell it unto the ecclefa, the church. He could not be underftood to mean any thing elfe than what was well known to be fignified by the word, the rulers or ciders of the church, who alone had the power of judg- ing and deciding, in all cafes of government and dif- cipline.

It being afcertained that matters of government and difcipline are to be managed, not by the people, but by the rulers of the church, a queftion arifes, Whether fuch bufinefs lies before the rulers of a fingle congre- gation only, or fometimes alfo before the rulers of fev- eral congregations affembled together ?

C »7 ] It is true that the cafe of which Chrift [ays, Tell it icnto the churchy is fuch, that if both the parties belong to the fame congregation, and the difference cannot be fettled in a more private way, it will naturally come, in the courfe of the proceedings, before the elders ol^ that congregation. But nothing forbids to carry the matter farther, if neceffary. For the Jewifh govern- ment, to which our Lord alludes, did not confine the term ecckfia to the rulers of a fingle congregation or fynagoguc. It extended to the higher judicatory, the fynhedrim. And indeed the mode of proceeding here prefcribed, affords no inconfiderable argument forcar- r) ing the matter to a higher judicatory. For the direc- tion is to proceed from the admonition of one, to that of two or three, whofe influence may hi fuppofed to be greater j and for the fame reafon, to proceed from that of two or three to the elders of the congregation. And by a parity of reafon the caufe may be removed ftill higher, and ought to be fo if the offender fubrait not to bis rulers ; becaule here aiifes a new cafe, which properly belongs to a higher court. If indeed the lo- cal circumRances of the congregation be fuch that ac- cefs cannot be had to a higher judicatory, the bufinefs muff terminate with them ; otherwife this is not necef- fary. Befides, thero are cafes to v/hich the rulers of a fingle congregation are not competent : as v/hen the parties are of different congregations; or when a dif- pute arifcs between different congregations ; or when the people are at variance with their rulers. Such evils muff be removed by the rulers of mors con ne- gations than one, or not removed at all. But it is not

B

C '3 ]

to be fuppofed, that the head of the church has pro- vided a remedy for the frtialler offences only, and left ihe greater without remedy. He has doubtlefs made proviiion againd all fcandals and diforders that may aiife in his church ; which require the convention of fometimes a fmaller and fometimes a larger body of its rulers, or the interpofition of a lower or a higher au- thority.

This was the cafe under the Jewifli difpenfation. Thus we read in Exod. viii. 26, and in Deut. i. 17, that when the judges that were appointed in Ifrael found a cafe too hard for them, they were to bring it to Mofes. So in Deut. xviii. 8- - 1 1. When any mat- ter of controverfy arofe, too hard to be decided by the judges in any of their gates, they were dire£led to go up to the place which the Lord their God fliould choofe, to the priefls, the Levites, and the judge, that fliould be in thofe days. Thefe were to fhew them the fentence of judgment ; to this they were flri£lly to conform, and not to turn afide from it, to the right hand, or to the left.

And this we find to be the praBice in the time of the apoftles. When a cafe arofe too hard to be decid- ed by the church of Antioch, (of which we have an account in the fifteenth chapter of the A6ls) it was re- ferred to the fynod at Jerufalem, and there determined.

Here I am aware that it will be faid, that the whole churchy and the brethren, are reprefented as being joined with the apoftles and elders in tranfafting this buCnefs.

To this 1 anfwer, that if the church here mentioned, took part in determining the queftion in debate, it muft

C '9 3

be that church which had a right to judge in fach ca- fes; which we have before proved to be no other than the body of rulers ; which was one well known accep- tation of the word ccclefia, or church. Nothing, how- ever, is here faid of the church, but that joined with the apoflles and elders in receiving the delegates from the other churches, and in fending meiTengers to them ; things very diflFerent from deciding on the queftion laid before the fynod. And that if the brethren, here fpoken of, took part in the decifion, they mufl be the com- miflioners who came from Antioch, and probably from Syria and Cicilia too; becaufe thefe churches were e- qually interefted in the bufinefs ; as alfo the elders of the neighboring churches in Judea, whence the perfons com*- plained of had come; which were probably concerned. But if by the brethren, in this place, be meant the private members of the church, it is impoffible to fhew that they had any voice in deciding the queftion. For when we are told, in the fecond verfe, that it was determined that Paul and Barnabus, and certain others, fhould go up to Jerufalem, it is not faid that they were to go to the brethren, but " unto the apoflles and elders about this queftion." — In the fixth verfe it is faid, not that the brethren, but " the apojlks and elders came together to confider of this matter." And in the fourth verfe of the next chapter we are told, that as Paul and Silas went through the cities, '' they deliver- ed tliem the decrees to keep, that were ordained (not of the brethren, but) of the apoflles and elders." It does not appear then, from any thing here faid, either that the brethren were ever confulted about the matter ; or

[20]

that they ever deliberated upon it; or that the decrees were ordained by them ; but all thefe are exprefsly at- tributed to the apojlles and elders. So that unlefs the brethren here mentioned were the elders from other churches, we find no proof that they were concerned in deciding the quellion.

But it will be faid, We are exprefsly told, that " they wrote letters after this manner : The apollles, and el- ders, and brethren, fend greeting to the brethren which are at Antioch, Syria and Cilicia." This is true ; but it does not prove that thefe brethren gave their voice in deciding the queftion laid before the apollles and elders ; but only that they joined with them in chrif- tian falutation, or greeting to the other churches. When a man writes to his friend, if others be prefent, they often join in friendly falutations, while they have no other concern in the letter. Thefe falutations we ufually mention in the clofe of the letter; but it was cuflomary, it feems, in the time of the apoftles, for fuch falutations to be contained in the addrefs at the beginning, without the moft diflant intimation that the letter was the produ6lion of the perfons whofe names were thus inferted. No lefs than eight of Paul's epiftles begin in this manner — Paul and Softhenes our brother — Paul and Timothy our brother — Paul, and Sylvanus, and Timotheus — Paul and all the brethren which are with me unto the church in fuch, or fuch a place. Now did any one ever fuppofe, that the breih- len thus mentioned with Paul were joint authors with him of the epiftles to which their names are prefixed ? And what more reafon is there to think that the breth-

[ 21 ]

ren named in the very fame manner in the introduflion of the letters under prefent confideration are to be ac- counted authors of thofe letters, o\- of the decrees con- tained in them ? We ftill find it impoflible to flievv that thefe brethren took part in this decifion, unlefs we fup- pofe them to be church officers, who had a right to fjt in judgment, and no doubt did fo.

From this inveftigation, we have fufficiently afcer- tained thefe two eflential points; i. That the govern- ment of the church is lodged not in the body of the people, or the brotherhood, but in rulers invefted with authority derived from the great head of the church ; and 2. That this authority is exercifed, fometimes by the rulers of a fingle congregation; and fometimes, by thofe of more congregations jointly : or in otherwords, that there are, by divine appointment, higher and low- er indicatories in the church, under the chrillian as well as under the Jewilli difpenfation.

Some contend, that the word church, in the New- Teftament, means a fmgle congregation, and hence con- clude that its government mud be congregational ; whether it be adminiftered by the elderfhip, or by the brotherhood.

I answer; if the word church, in the New Teftament ever lignifies a fingle congregation, furely it will not: be pretended that it always does fo. It fometimes fifr- nifies the invifible church, confiding of all true believ- ers, in Heaven and on earth ; for which Chrifl: gave himfelf — that he might prefent it to himfelf a glorious church, not having fpot or wrinkle. And fometimes it fignifies the vifible catholic body of Chrift, compre-

C ^2 ]

hendincT all thofe throughout the world, who profefs the true religion. This is that church which the apoftle compares to an organical body, having eyes, ears, hands and feet. The members of which are to have the fame care one of another, that there may be no Ichifm in the body. This is the body on which the fpirit of God has conferred diverfity of gifts, wifdom, knowledge, &c. This is the church in which God hath fet apoftles, pro- phets, teachers, helps, governments, for the perfe£ling of the faints, for the work of the miniftry, for the edi- fying of the body of Chrift. Will any prefume to fay, that this body, or church, is a fingle congregation ?

We can, however, find yet another fenfe of the word church. That is, when it is ufed to fignify a pait of this univerfal vifible body of Chrift, containing a plurality of congregations ; the government of which canriot be congregational, but prefbyterial ?

That the word church in the New-Teftament is ufed to fignify a plurality of congregations we may beeafily convinced, by attending to the ftate of fome of the chief cities in which the apoftles planted churches. Each of thefe is called the church, in the fingular number; and yet it is not difficult to Ihew, that each contained more than a fingle congregation, capable of convening in one place for attending public worfhip.

That the church of Jerufalem, for inflance, contain- ed more than one congregation is proved from the number of her officers — the number of her converts — ■ the want of a building fufficient to contain them — and from the diverCty of languages which prevailed among them.

1. Besides, the prophets and prefbyters in that

C =3 ]

church, and her feven deacons, we learn from the hif- tory of the Afts, that lerufalem was the ufual refidence of the apoflles themfelvcG, for feveral years. Now that fo many minifters fhould confine themfelvcs fo long to a fingle congregation, while fo wide a field lay opea for their labours elfewhere, is incredible. But,

2. That this church fhould make but one congre- gation, is rendered no lefs incredible by the vafl mul- titude of its members. Our Lord before his afcention was feen of above five hundred at once ; i Cor. xv. 6. At Peter's firll fermon, after the elTufion of the Holy Ghoft, there were added to the church about three thoufand fouls; A6ls ii. 41. And thf^ Lord added to the church daily fuch as fhould be faved ; v. 47. After this, it is faid, many of them who heard the word believed ; and the number of men was about five thou- fand ; A£ls iv. 4. After this we have an account of more believers being added to the Lord ; multitudes, both of men and women ; A€ts v. 14, Again we arc told, that the number of the difciples was multiplied ; A6ls vi. 1. And again, that the v/ord of the Lord in- creafed ; and the number of the difciples multiplied in Jerufalem greatly ; and a great company of the priefts were obedient to the faith ; v. 7. We read of yet more additions being made, when this church, as well as oth- ers in judea, had reil,and were multiplied ; A6i:s ix.31. And after Peter's miraculous deliverance from prifon, the word of God flill grew and multiplied ; A6ls xii. 24. Now, can any one believe, that all thefe made only one congregation ? But what will he think when he reads in A£is xxi. 20, that when Paul went up to Je- rufalem he was thus addrcffed by the elders, *'Thoii

[ M 1

feeft, brother, how many thoufands cf Jews there are which believe ?" How many myriads or tens of thoufands it is in the Greek. Now f'urely many cannot mean lefs than three or four ; that is to fay, thirty or forty thou- fand. I afk, then, could thirty or forty thoufand meet for public worfhip in one congregation ? This is ren- dered the more incredible,

3. By their having no building capacious enough to hold fo prodigious a multitude. It is true, the apof- tles went daily to the temple to preach to the Jews ; and by this mean acquired great acceffions to the church. But that thofe Jews fhould permit the hated and per- fecuted chriftians to make this the cuftomary place of meeting for their worfhip ; and for partaking of bread and wine not confecrated according to the Jewifli ri- tual ; and that in commemoration of that Jefus whom they had crucified ; is utterly incredible. In (lead of this, we are informed of their meeting in private hou- fes ; as in the houfe of Mary, and in an upper room ; and of their breaking bread from houfe to houfe. And after the converfion of fo many Jews, and when a great company of the priefls had become obedient to the faith, probably they made ufe of fome of the fyna- oogues to meet in ; which feems to be confirmed by Paul's faying, that he pimijhcd them oft in every Jynagogue, But could they have found a building capable of con- taining, and a human voice able to reach fo vafl a mul- titude. Yet,

4. They could not have been edified, becaufe of the diverfity of languages that prevailed among them. From the fecond chapter of the A£ls we learn, that there were (not vi filing, but) dwelling at Jerufalem,

C 25 ]

devout men out of every nadon under Heaven ; that for their fakes the apoftles were endowed with the gift of tongues, that they might addrefs them in their fev- eral languages; and that out of thefe many of the church of Jerufalem were collected. For the edifica- tion of thefe then, it was neceffary that they fhould meet in feparate affemblies.

When we lay all thefe things together, can we doubt whether the church of Jerufalem comprehended more than one congregation ? Yet this was but one church, and confequently fubje6l to one government.

In nearly the fame manner it can be proved that the churches of Antioch, Corinth and Ephefus, contained each a plurality of congregations. Yet each is called the church, in the lingular number, and mud therefore have been under one common government.

Indeed it is not eafy to prove, that the word church is ever ufed in the New-Tefhament to fignify a fingle independent congregation of chriRians. The church at Cenchrea might poflibly ronfill; of but one congrega- tion, becaufe the place is fuppofed to have been fmall. But it was probably under thejurifdi6tion of the pref- by tery of Corinth ; Cenchrea being a port town in its vicinity.

That there was a plurality of congregations in the church of Corinth we are plainly taught, by the apof- tle's faying, " let your women, the Corinthian women, keep filence in the churches." Here we find churches in the church of Corinth. Not independent churches, furely, but feparate congregations. The fame apollle, writing to the churches of Galatia,

C <'6 ]

fpeaks of them as one body* He telb them, that a lit- tle leven leveneth the whole lump — corrupts the whole body ; direds the fpiritual, among them, to ref- tore in the fpirit of meeknefs, fuch as might be overtak- en in a fault ; to bear one anothers burdens ; and to cut off, by Wholefome difcipline, thofe who troubled them. All this would lead us to think that thofe chur- ches of Galatia were under one government. And we are fure that this was the cafe of thofe to whomPeter ad- dreiled his firft: epiftle. They were fcaitered throughout Pontus, Galatia, Cappadocia^ Afia and Bithynia. Yet the a- poftle calls them exprefsly ihejlock of God ; and exhorts the elders, conjointly, io feed, or as the word fignifies, to rule or govern this ous. Jlock which was among them, not by conjiraint hut willingly. Will any man fay that this people, fo widely difperfed, through fo many countries, was onejiock, becaufe it was but one fingle congregation, meeting in one place ? Doubtlefs they weieone flock becaufe they v/ere united under one com- mon prefbyterial government.

But does not the prefbyterial government take away all the rights of the people ? No : It takes away no right. It refufes them the right of governing, which they never pofTefTed, and therefore connot loofe. But they flill retain theright of choohng their officers. This is not denied them. Yet to qualify men for entering into office, in the church, they mull be fet apart by thofe to whom Chrifl has committed the power of or- dination. When the deacons were to be fet apart, the direQion of the apoRles to the people was. " look ye out feven men, whom we may appoint over this bufinefs." And when the people had chofen them, wc are told,

that " they fit them he/ore the apojlles, and when they had grayed, they laid their hands on them." The choice is in the people, but the inveftiture is in the officers whom God hath Jet in the church. And no man may exercife any ecclefiaftical authority, unlefs he be veiled with it in the manner which Chrift has prefcribed. The exer- ciling of fuch authority is not a natural right which we poffcfs, either as men or as chriftians : And therefore to refufe us this right is not to take it away.

It appears then that the prefbyterial government is founded in reafon as well as fcipture; and it is proved, by experience, to have the mdft falutary efFefts. Its difcipline is not confined to the ofHce of a private in- dividual, in a fingle congregation, but reaches every fcandal, and every diforder, whether arifing in one con- gregation or in more. None govern but fuch as are ef- teemed wife and good ; and if they err, as the beft may do, the aggrieved may find relief by applying to a higher tribunal, unprejudiced and difinterefled.

It is not one of the fmallefl; evils attending the con- gregational mode of government, that when a difpute arifes between church members, each has his friends or partizans, fome way or other prepoffefTed in his favor, and prejudiced againft the oppofite party. When, therefore, they come together, to deliberate on the cafe, they are divided ; and it frequently happens, that the oftener they meet upon the fubjedl, the more they become exafperated againft each other, and the bufi- nefs is ftill unfinilhed. Or, if a decifion is made, juf- tice too often fulFers in the conflift of paffion. When this happens, the injured has no redrefs ; an evil which finds a happy remedy in the prefbyterial gov* errjmcnt.

[ .8 ] '

The benefit of this kind of government the Jews enjoyed. And fhall we not avail ourfelves of it ? Or has our benevolent Lord and mafter prohibited this ? Whence does this appear ? We muft have ftrong evi- dence indeed, before we can believe, that he has ren- dered the ftaie of his church lefs favourable in this ad- vanced period of it, than it was under the more imper- feft economy of the Jews ; or that they poJOTeflTed ad- vantages of which we are deprived. But have we not abundant evidence of the contrary ? A little of this evidence and but a little, of what might be adduced, has been brought to view in this fhort effay.

Now, though I firmly believe the prefbyterial form of church government to be what is mofl conformable to reafon and fcripture ; and do not hefitate to fay, that I confider that which is purely independent as re- pugnant to both ; yet I do not view the congregation- al oovernment of the churches in Conne6ticut as de-

o

viating fo widely from what I conceive to be right. — Many of thofe who are called congregationalifts are re- ally prefbyterians ; though not ftriClly fuch. I appre- hend, however, that they differ from other prefbyte- rians, not fo much in pra6lice as in theory ; and not fo much in theory as in words.

Is the prefbyterial a reprefentative government ? So is the congregational. If the pallor and elders are not fo properly the church, as its reprefentatives ; fo neither can the paflor and the male communicants be faid to be more than reprefentatives. One difiPerence howev- er is, that in the one cafe the reprefentatives are chofea by the people, and fet apart to their office by authori- ty derived from the the head of the church ; in the

[ 29 3

other cafe the reprefentatives are neither chofen nor fet apart ! Another difference is, that in the one cafe there is a larger, but lefs judicious reprefentation than in the other.

This latter difference, however, would be leffened if the prefbyterians (hould enlarge their reprefentation. ^ A congregation may choofe ten or more elders ; and then, 1 apprehend, they would have all that, in moft congregations, can be found fit to be employed in the government of the church. Indeed it is queftionable, whether, in moft congregational meetings, there be more than half a dozen free and independent voices ; and fome times, perhaps not more than half that num- ber. A few principle men exprefs their opinion, which is ufually follov/ed by the reft : or, if they have different fentiments, they have their followers, who give their votes, not fo much from their own judg- ment, as from the influence of their refpe£live leaders. As in point of reprefentation the congregationalifts do not differ from other prefbyterians fo much as fome of them imagine ; fo, upon examination, perhaps ic may be found, that they do not differ from them great- ly in the higher judicatories.

Great part of the bufinefs tranfa6led in prefbyte- ries and fynods, is done in the affociations, confocia- tions and councils. The chief difference is, that the fentence of the former is moftiy authoritative and dcci- five ; that of the latter, for the moft part, only advifo- ry. It is not, however, always fo : in the licenfmg of candidaL-es for the gofpel minifty ; in the ordination of minifters ; in the excommunication of congregations or parts of congregations, become corrupt, and walking diforderly; in the rsftoration of perfons fupp6fed to

C 30 3

be unjuftly excommunicated, and in the determination of cafes fubmitted to them, the fentence of a council is not advifory, but judicial.

Another difference is, that prefbyteries and fynods are (landing bodies ; but councils, among the congrc- gationalifts, are chofen, occafionally, by the contend- ing parties. Here, I fhould think, the preference is clearly to be given to the former. They are perfe6lly difmterefted and unbiaffed : whereas the numbers of the latter, being chofen by the parties, are in danger of being unduly influenenced to advocate the caufe of the parties by which they are refpe£lively chofen.

Another difference is, that the affociations conflfl: frequently of minifters only, without any other repre- fentatives of the people ; whereas the prefbyteries and fynods are always compofed of minifters and elders. So that in this refpedl the prelbyterial is a more popu- lar government than the congregational. The Say- Brook Platform,, indeed, recognizes ruling elders ; and I am informed, that fome of the affociations in Con- ne6licut have introduced them, and that others have it in contemplation to do fo ; which makes them what we call prefbyteries.

I hope therefore, the congregationalifls and other prefbyterians will not confider their difference to be fuch as ought to prevent their uniting under the form of government adopted by either, when all have not an opportunity of connedling themfelves with congre- gations, formed on the plan which they would prefer. This would greatly facilitate the fettlement of the oofpel in places inhabited by people accuftomed to thefe different forms of church government.

THE END.

r

J..

..f ^' f^- 2f- f^'^-'rf-'^ U ^'

■«-.«-^>

^*- !;1' ■*

■ t IV ':f

1 • a -ii ■

/»r rf#	,^	.<#	.1 '*i
	A	*■	>p. )4
^')?	K	n-	H '>»i
^ ^#'	.i	M-	.;4 W

■'♦■it '•<

't^^i- f :*4i^uyf,M■

%U%%'.