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not only have mourned for the sin, but have urged the presbytery to have proceeded to sentence, and after sentence have withdrawn from him, in obedience to the sentence; but none of all these can amount to a proper act of church authority in them.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 passages 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 God 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 God 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 assessors, as people judge at the assizes; not in either a judgment of authority, which the judge and jury only do pronounce.
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 assizes, 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.