Church THIS therefore is the Church Essential and Homogeneal unto which the Lord Christ hath granted all that Church Power which we enquire after made it the Seat of all Ordinances of his Worship and the Tabernacle wherein he will dwell Nor since the ceasing of extraordinary Officers is there any other way possible for the congregating of any Church than what doth virtually include the things we have mentioned 4. BUT yet this Church State is not compleat nor are the ends of its institution attainable in this State. For the Lord Christ hath appointed such things in and unto it which in this State it cannot observe For he hath given Authority unto his Church to be exercised both in its Rule and in the Administration of his solemn Ordinances of Worship The things before mentioned are all of them acts of Right and Power but not of Authority 5. WHEREFORE the Lord Christ hath ordained Offices and appointed Officers to be established in the Church Ephes. 4.13 14. Unto these is all Church Authority granted For all Authority is an act of Office-Power which is that which gives unto what is performed by the Officers of the Church the formal nature of Authority 6. THEREFORE unto the Church in the State before described Right and Power is granted by Christ to call chuse appoint and set apart persons made meet for the work of the Offices appointed by him in the ways and by the means appointed by him Nor is there any other way whereby ordinary Officers may be fixed in the Church as we have proved before and shall farther confirm afterwards THAT which hereon we must enquire into is How or by what means or by what acts of his Sovereign Power the Lord Christ doth communicate Office-Power and therewith the Office it self unto any persons whereon their Authority is directly from him and what are the Acts or Duties of the Church in the collation of this Authority THE Acts of Christ herein may be reduced unto these Heads 1. HE hath instituted and appointed the Offices themselves and made a grant of them unto the Church for its Edification As also he hath determined and limited the Powers and Duties of the Officers It is not in the power of any or of all the Churches in the World to appoint any Office or Officer in the Church that Christ hath not appointed And where there are any such they can have no Church Authority properly so called for that entirely riseth from and is resolved into the institution of the Office by Christ himself And hence in the first place all the Authority of Officers in the Church proceeds from the Authority of Christ in the institution of the Office it self for that which gives being unto any thing gives it also its essential properties 2. BY virtue of his Relation unto the Church as its Head of his Kingly Power over it and care of it whereon the continuation and edification of the Church in this World do depend where ever he hath a Church called he furnisheth some persons with such Gifts Abilities and Endowments as are necessary to the discharge of such Offices in the Powers Works and Duties of them For it is most unquestionably evident both in the nature of the thing it self and in his institution that there are some especial Abilities and Qualifications required to the discharge of every Church Office. Wherefore where the Lord Christ doth not communicate of these Abilities in such a measure as by virtue of them Church Order may be observed Church Power exercised and all Church Ordinances administred according to his mind unto the Edification of the Church it is no more in the power of Men to constitute Officers than to erect or create an Office in the Church Ephes. 4.11 12 13. 1 Cor. 12.4 5 6 7 8 c. Rom. 12.6 THIS collation of spiritual Gifts and Abilities for Office by Jesus Christ unto any doth not immediately constitute all those or any of them Officers in the Church on whom they are collated without the observation of that Method and Order which he hath appointed in the Church for the communication of Office-Power yet is it so prerequisite thereunto that no person not made partaker of them in the measure before mentioned can by virtue of any outward Rites Order or Power be really vested in the Ministry 3. THIS communication of Office-Power on the part of Christ consists in his institution and appointment of the way and means whereby persons gifted and qualified by himself ought to be actually admitted into their Offices so as to administer the Powers and perform the Duties of them For the way of their Call and Ordination whereof we shall speak afterwards is efficacious unto this end of communicating Office-Power meerly from his institution and appointment of it And what is not so can have no causal influence into the communication of this Power For although sundry things belonging hereunto are directed by the light of Nature as it is that where one Man is set over others in Power and Authority which before he had no natural right unto it should be by their own consent and choice And some things are of a moral nature as that especial prayer be used in and about affairs that need especial divine assistance and favour and there may be some circumstances of outward actions herein not to be determined but by the Rule of Reason on the present posture of occasions yet nothing hath any causal influence into the communication of Office-Power but what is of the institution and appointment of Christ. By virtue hereof all that are called unto this Office do derive all their Power and Authority from him alone 4. HE hath hereon given Commands unto the whole Church to submit themselves unto the Authority of these Officers in the discharge of their Office who are so appointed so prepared or qualified so called by himself and to obey them in all things according unto the limitations which himself also hath given unto the Power and Authority of such Officers For they who are called unto Rule and Authority in the Church by virtue of their Office are not thereon admitted unto an unlimited Power to be exercised at their pleasure in a Lordly or Despotical manner but their Power is stated bounded limited and confined as to the objects of it its Acts its manner of Administration its Ends and as unto all things wherein it is concerned The swelling over these Banks by Ambition the breaking up of these bounds by Pride and love of Domination by the introduction of a Power over the persons of Men in their outward concerns exercised in a Legal Coercive Lordly manner are sufficient to make a forfeiture of all Church Power in them who are guilty of them But after that some Men saw it fit to transgress the bounds of Power and Authority prescribed and limited unto them by the Lord Christ which was really exclusive of Lordship Dominion and all Elation above their
Spiritual Gifts in Preaching with a refusal of undertaking a Ministerial Office or without design so to do upon a lawful Call cannot be approved 3. The Rules proposed concern only ordinary cases and the ordinary state of the Church extraordinary cases are accompanied with a warranty in themselves for extraordinary Actings and Duties 12. THE Call of Persons unto the Pastoral Office is an Act and Duty of the Church It is not an Act of the political Magistrate not of the Pope not of any single Prelate but of the whole Church unto whom the Lord Christ hath committed the Keys of the Kingdom of Heaven And indeed although there be great differences about the nature and manner of the Call of Men unto this Office yet none who understand ought of these things can deny but that it is an Act and Duty of the Church which the Church alone is impowered by Christ to put forth and exert But this will more fully appear in the consideration of the nature and manner of this Call of Men unto the Pastoral Office and the actings of the Church therein THE Call of persons unto the Pastoral Office in the Church consists of Two Parts 1. Election 2. Ordination as it is commonly called or sacred Separation by Fasting and Prayer As unto the former Four things must be enquired into 1. What is previous unto it or preparatory for it 2. Wherein it doth consist 3. It s necessity or the demonstration of its Truth and Institution 4. What influence it hath into the communication of Pastoral-Office-Power unto a Pastor so chosen 1. THAT which is previous unto it is the Meetness of the Person for his Office and Work that is to be chosen It can never be the Duty of the Church to call or choose an unmeet an unqualified an unprepared Person unto this Office. No pretended necessity no outward motives can enable or warrant it so to do nor can it by any outward act whatever the Rule or Solemnity of it be communicate Ministerial Authority unto Persons utterly unqualified for and uncapable of the discharge of the Pastoral Office according unto the Rule of the Scripture And this hath been one great means of debasing the Ministery and almost ruining the Church it self either by the neglect of those who suppose themselves entrusted with the whole power of Ordination or by Impositions on them by Secular Power and Patrons of Livings as they are called with the stated Regulation of their Proceedings herein by a defective Law whence there hath not been a due regard unto the antecedent preparatory Qualifications of those who are called unto the Ministry TWO ways is the Meetness of any one made known and to be judged of 1. By an evidence given of the Qualifications in him before-mentioned The Church is not to call or choose any one to Office who is not known unto them of whose frame of spirit and walking they have not had some experience not a Novice or one lately come unto them He must be one who by his ways and walking hath obtained a good Report even among them that are without so far as he is known unless they be enemies or scoffers and one that hath in some good measure evidenced his Faith Love and Obedience unto Jesus Christ in the Church This is the chief Trust that the Lord Christ hath committed unto his Churches and if they are negligent herein or if at all-adventures they will impose an Officer in his House upon him without satisfaction of his Meetness upon due enquiry it is a great dishonour unto him and provocation of him Herein principally are Churches made the Overseers of their own Purity and Edification To deny them an Ability of a right judgment herein or a liberty for the use and exercise of it is Error and Tyranny But that Flock which Christ purchased and purified with his own blood is thought by some to be little better than an Herd of brute Beasts Where there is a defect of this personal knowledge for want of opportunity it may be supplied by Testimonies of unquestionable Authority 2. By a trial of his Gifts for Edification These are those Spiritual Endowments which the Lord Christ grants and the Holy Spirit Works in the Minds of Men for this very end that the Church may be profited by them 1 Cor. 12.7 And we must at present take it for granted that every true Church of Christ that is so in the matter and form of it is able to judge in some competent measure what Gifts of Men are suited unto their own Edification But yet in making a judgment hereof one Directive means is the Advice of other Elders and Churches which they are obliged to make use off by virtue of the Communion of Churches and the avoidance of offence in their walk in that Communion 2. AS to the nature of this Election Call or Choice of a Person known tried and judged meetly qualified for the Pastoral Office it is an Act of the whole Church that is of the Fraternity with their Elders if they have any For a Pastor may be chosen unto a Church which hath other Teachers Elders or Officers already instated in it In this case their concurrence in the choice intended is necessary by way of common suffrage not of Authority or Office-Power For Election is not an Act of Authority but of Liberty and Power wherein the whole Church in the Fraternity is equal If there be no Officers stated in the Church before as it was with the Churches in the Primitive Times on the first Ordination of Elders among them this Election belongs unto the Fraternity 3. THAT therefore which we have now to prove is this That it is the Mind and Will of Jesus Christ that meet Persons should be called unto the Pastoral Office or any other Office in the Church by the Election and Choice of the Church it self whereunto they are called antecedently unto a sacred solemn separation unto their respective Offices For 1. UNDER the Old Testament there were three ways whereby Men were called unto Office in the Church 1. They were so extraordinarily and immediately by the nomination and designation of God himself So Aaron was called unto the Priesthood and others afterwards as Samuel to be Prophets 2. By a law of Carnal Generation so all the Priests of the Posterity of Aaron succeeded into the Office of the Priesthood without any other call 3. By the choice of the people which was the call of all the ordinary Elders and Rulers of the Church Deut. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give to your selves It was required of the people that they should in the first place make a judgment on their Qualifications for the Office whereunto they were called Men known unto them for Wise Understanding Righteous walking in the Fear of God they were to look out and then to present them unto Moses for their separation unto Office which is Election It is true that Exod. 13.15 It is
have to do and the manner how they are to do it is altogether unreasonable and senceless unto them who have another Idea of Church-Affairs and Rule conceived in their Minds or received by Tradition and riveted by Interest And on the other hand those who know little or nothing of what belongs unto the due Edification of the Church beyond Preaching the Word and reaping the Advantage that is obtained thereby cannot see any necessity of the distribution of these several Works and Duties unto several Officers but suppose all may be done well enough by One or Two in the same Office. Wherefore it will be necessary that we treat briefly of the Nature of the Rule of the Church in particular and what is required thereunto which shall be done in the close of this Discourse 9. THE Exceptions which are usually put in unto this Testimony have not the least countenance from the Text or Context nor the matter treated of nor Confirmation 〈◊〉 any other Divine Testimony It is therefore in vain to contend about them being such as any Man may multiply at his pleasure on the like occasion and used by those who on other considerations are not willing that things should be as they are here declared to be by the Apostle Yet we may take a brief Specimen of them Some say it is Gifts absolutely without respect unto distinct Offices that the Apostle Treats of which hath been disproved from the Text and Context before Some say that Rule is included in the Pastoral Office so as that the Pastor only is here intended But 1. Rule is not his principal Work which he is to attend unto in a peculiar manner with diligence above other parts of his Duty 2. The care of the Poor of the Flock belongs also to the Pastoral Office yet is there another Office appointed to attend unto it in a peculiar manner Act. 6. 3. He that Ruleth is in this place expresly distinguished from him that Exhorteth and him that Teacheth Some say that he that Ruleth is he that Ruleth his Family But this is disproved by the Analysis of the Chapter before declared And this Duty which is common unto all that have Families and confined unto their Families is ill placed among those publick Duties which are designed unto the Edification of the whole Church It is objected that he that Ruleth is here placed after him that giveth that is the Deacon I say then it cannot be the Pastor that is intended if we may prescribe Methods of expressing himself unto the Apostle But he useth his Liberty and doth not oblige himself unto any Order in the annumeration of the Offices of the Church see 1 Cor. 12.8 9 10 28. And some other Exceptions are insisted on of the same nature and importance which indeed deserve not our consideration 10. THERE is the same Evidence given unto the Truth argued for in another Testimony of the same Apostle 1 Cor. 12.28 God hath set some in the Church First Apostles Secondarily Prophets Thirdly Teachers after that Miracles then Gifts of Healings Helps Governments Diversities of Tongues I shall not insist on this Testimony and its Vindication in particular seeing many things would be required thereunto which have been Treated of already Some things may be briefly observed concerning it That there is here an Annumeration of Officers and Offices in the Church both extraordinary for that season and ordinary for continuance is beyond exception Unto them is added the present exercise of some extraordinary Gifts as Miracles Healing Tongues That by Helps the Deacons of the Church are intended most do agree because their Original Institution was as helpers in the Affairs of the Church Governments are Governours or Rulers the Abstract for the Concrete that is such as are distinct from Teachers such hath God placed in the Church and such there ought to be But it is said that Gifts not Offices are intended the Gift of Goverment or Gift for Government If so then these Gifts are either ordinary or extraordinary if ordinary how come they to be reckoned among Miracles Healing and Tongues if extraordinary what extraordinary Gifts for Government were then given distinct from those of the Apostles and what instance is any where given of them in the Scripture Again If God hath given Gifts for Government to abide in the Church distinct from those given unto Teachers and unto other Persons than the Teachers then is there a distinct Office of Rule or Government in the Church which is all we plead for 11. THE Original Order in these things is plain in the Scripture The Apostles had all Church-Power and Church-Office in themselves with Authority to exercise all Acts of them everywhere on all occasions But considering the nature of the Church with that of the Rule appointed by the Lord Christ in it or over it they did not they would not ordinarily exercise their power by themselves or in their own persons alone And therefore when the First Church consisted of a small number the Apostles acted all things in it by the consent of the whole Multitude or the Fraternity as we have proved from Acts the First And when the number of Believers encreased so as that the Apostles themselves could not in their own Persons attend unto all the Duties that were to be performed towards the Church by virtue of Office they added by the direction of the Holy Ghost the Office of the Deacons for the especial discharge of the Duty which the Church oweth unto its poor Members Whereas therefore it is evident that the Apostles could no more personally attend unto the Rule of the Church with all that belongs thereunto without an entrenchment on that labour in the Word and Prayer which was incumbent on them than they could attend unto the Relief of the Poor they appointed Elders to help and assist in that part of Office-Work as the Deacons did in the other THESE Elders are first mentioned Act. 11.30 where they are spoken of as those which were well known and had now been of some time in the Church Afterwards they are still mentioned in conjunction with the Apostles and distinction from the Church it self Acts 15.2 4 6 22. Chap. 16.4 Chap. 21.18 Now the Apostles themselves were Teaching Elders that is such as had the Work of Teaching and Rule committed to them 1 Pet. 5.1 2 Joh. 1. And these Elders are constantly distinguished from them which makes it evident that they were not Teaching Elders And therefore in all the mention that is made of them the Work of Teaching or Preaching is no where ascribed unto them which at Jerusalem the Apostles reserved to themselves Act. 6.2 3. but they are every where introduced as joining with the Apostles in the Rule of the Church and that in distinction from the Church it self or the Brethren of it Yea it is altogether improbable that whilst the Apostles were at Jerusalem giving themselves wholly unto the Word and Prayer that they
one to forbear for a season from the use of their Privilege in the participation of the Supper of the Lord in case of scandal and offence which would be taken at it and ensue thereon And if any Person shall refuse a Submission unto them in this Act of Rule the Church hath no way for its Relief but to proceed unto the total Removal of such a Person from their whole Communion For the Edification of the whole Church must not be obstructed by the Refractoriness of any one among them THIS Excommunication as we have proved before is an act of Church-Authority exerted in the Name of our Lord Jesus Christ. And if so then it is an act of the Officers of the Church namely so far as it is Authoritative for there is no Authority in the Church properly so called but what resides in the Officers of it There is an Office in the Church which is meerly Ministerial without any formal Authority that is of the Deacons But there is no Authority in exercise but what is in the Elders and Rulers of the Church And there are two Reasons which prove that the power of Excommunication as to the Authoritative Exercise of it is in the Elders of the Church 1. Because the Apostles by virtue of their Office-Power in every Church did join in the Authoritative Excommunication as is plain in the case insisted on 1 Cor. 5. And there is no Office-Power now remaining but what is in the Elders of the Church 2. It is an Act of Rule But all Rule properly so called is in the hands of Rulers only We may add hereunto that the care of the preservation of the Edification of all its Members of the Correction and Salvation of Offenders is principally incumbent on them or committed unto them as we have declared as also that they are best able to judge when and for what this Sentence ought to be denounced against any which requires their best skill in the Wisdom of Spiritual Rule And therefore the omission of the exercise of it when it was necessary is charged as a neglect on the Angels or Rulers of the Churches as the due execution of it is commended in them And therefore unto them it doth belong with respect unto their Office and is thereon an office-Office-Act or an Act of Authority HOWBEIT it cannot be denied but that the Interest yea the power of the whole Church in the Fraternity of it is greatly to be considered herein For indeed where-ever the Apostle Treats of it he doth not any where recommend it unto the Officers of the Church in a peculiar manner but unto the whole Church and the Brethren therein This is evident in the places before quoted Wherefore the whole Church is concerned herein both in point of Duty Interest and Power 1. In point of Duty for by virtue of the mutual watch of all the Members of the Church over each other and of the care incumbent on every one of them for the Good the Honour the Reputation and Edification of the whole it is their Duty jointly and severally to endeavour the purging out from among them of every thing that is contrary unto those ends And they who are not concerned in these things are dead and useless Members of the Church 2. In Interest they have also a concernment therein They are to look that no root of bitterness spring up amongst them lest themselves are at length defiled thereby It is usually said that the good are not defiled by holding Communion with them that are wicked in a participation of holy Ordinances And there is some Truth in what is said with reference unto wicked undiscovered Hypocrites or such as are not scandalously flagitious But to promote this Perswasion so as to beget an opinion in Church-Members that they are no way concerned in the scandalous Sins and Lives of those with whom they walk in all Duties of Spiritual Communion openly avowing themselves Members of the same Body with them is a Diabolical Engine invented to countenance Churches in horrible security unto their ruine But yet besides that defilement which may be contracted in a joint participation of the same Ordinances with such Persons there are other ways almost innumerable whereby their Example if passed by without Animadversion may be pernicious unto their Faith Love and Obedience Wherefore they are obliged in point of Spiritual Interest as they take care of their own Souls to concurr in the ejection out of the Church of obstinate Offenders 3. In point of Power For the Execution of this Sentence is committed unto and rests in the Body of the Church According as they concurr and practise so it is put in Execution or Suspended for it is they who must withdraw Communion from them or the Sentence is of no use or validity this punishment must be inflicted by the many who also are to restore him who is so rebuked Wherefore Excommunication without the consent of the Church is a meer nullity BUT if any one shall say that Excommunication is not an Act of Authority nor of Office but of Power residing in the community resulting from their common suffrage guided and directed by the Officers or Elders of the Church I shall again take up this Enquiry immediately and speak unto it more distinctly lest what is here spoken should not be sufficient unto the satisfaction of any OUR next Enquiry is concerning the object of this Church Censure or who they are that ought to be Excommunicated And 1. THEY must be Members of that Church by which the Sentence is to be denounced against them And this as we have proved before they cannot be without their own consent One Church cannot Excommunicate the Members of another They are unto them as unto this matter without and they have no power to judge them The foundation of the Right to proceed against any herein is in their own voluntary engagement to observe and keep the Rules and Laws of the Society whereunto they are admitted The offence is given unto that Church in the first place if not only And it is an Act of the Church for its own Edification And there is a nullity in the Sentence which is ordained decreed or denounced by any who are not Officers of that Church in particular wherein the Sin is committed 2. THESE Church-Members that may be justly Excommunicated are of Two sorts 1. SUCH as continue obstinate in the practice of any scandalous Sin after private and publick admonition The process from the first Offence in Admonition is so stated in ordinary cases Matth. 18. that there is no need farther to declare it The Time that is to be allotted unto the several Degrees of it shall be spoken unto afterwards And unto a right judgment of obstinacy in any scandalous Sin it is required 1. That the Sin considered in it self be such as is owned to be such by all without doubting dispute or haesitation It must be some Sin that is
ascribed unto them Ver. 5. All these things do suppose a Right and Duty thereon to Act according to their Interest in Excommunication to reside in the whole Church Wherefore 5. THERE are some Acts belonging hereunto that the Church it self in the Body of the Fraternity cannot be excluded from without destroying the nature of the Sentence it self and rendring it ineffectual Such are the previous cognizance of the Cause without which they cannot be blamed for any neglect about it preparatory Duties unto its Execution in Prayer Mourning and Admonition which are expresly prescribed unto them and a Testification of their consent unto it by their common Suffrage Without these things Excommunication is but a Name with a noise it belongs not unto the Order appointed by Christ in his Church 6. HENCE arise the Duties of the Church towards an Excommunicated Person that are consequential unto his exclusion from among them Such are Praying for him as one noted by the Church and under the Discipline of Christ avoiding Communion with him in publick and private that he may be ashamed and the like all which arise from their own voluntary actings in his exclusion and such as without a judgment of the cause they cannot be obliged unto 7. YET on the other side unto the formal compleatness of this Sentence an Authoritative Act of Office-Power is required For 1. There is in it such an Act of Rule as is in the hands of the Elders only 2. The Executive Power of the Keys in binding and loosing so far as it comprizeth Authority to be acted in the Name of Christ is entrusted with them only 8. WHEREFORE I shall say no more in answer unto this Enquiry but that Excommunication is an act of Church-Power in its Officers and Brethren acting according unto their respective Rights Interests and Duties particularly prescribed unto them The Officers of the Church act in it as Officers with Authority the Brethren or the Body of the Church with Power yet so as that the Officers are no way excluded from their Power Consent and Suffrage in the acting of the Church but have the same Interest therein with all other Members of the Church but the Community of the Church have no Interest in those Authoritative actings of the Officers which are peculiar unto them Where either of these is wanting the whole Duty is vitiated and the sence of the Sentence rendred ineffectual I. IT is Enquired Whether Excommunication justly deserved may and ought to be omitted in case of trouble or danger that may ensue unto the Church therein IT is usually granted that so it may and ought to be which seems in general to have been the judgment of Austin THE Troubles and Dangers intended are three-fold 1. From the Thing it self 2. From the Persons to be Excommunicated 3. From the Church 1. TROUBLE may arise from the Thing it self For there being an exercise of Authority or Jurisdiction in it over the Persons of Men not granted from the Civil Magistrate by the Law of the Land those that execute it may be liable unto Penalties ordained in such cases 2. THE Persons to be Excommunicated may be Great and of great Interest in the World so as that if they receive a provocation hereby they may occasion or stir up Persecution against the Church as it hath often fallen out 3. THE Church it self may be divided on these considerations so as that lasting differences may be occasioned among them which the omission of the Sentence might prevent FOR Answer hereunto some things must be premised As 1. HERE is no supposition of any thing sinful or morally evil in the Church its Officers or any of its Members by refusing to omit the pronouncing of this Sentence Whether there be any Sin in giving occasion unto the troubles mentioned to be avoided by an omission of Duty is now to be enquired into 2. WE must suppose 1. That the cause of Excommunication be clear and evident both as unto the merit of the Fact and the due Application of it unto the Person concerned so as that no Rational indifferent Man shall be able to say that it is meet that such an one should be continued a Member of such a Society as it ought to be where-ever Excommunication is administred 2. That sufficient Time and space of Repentance and for giving satisfaction unto the Church whereof afterwards hath been allowed unto the Person after Admonition 3. That the Church doth really suffer in Honour and Reputation by tolerating such a scandalous Offender among them I ANSWER On these suppositions I see no just Reason to countenance the omission of the Execution of this Sentence or to acquit the Church from the guilt of Sin in so doing For 1. THE first presence of Danger is vain There is not the least shadow of Jurisdiction in this Act of the Church There is nothing in it that toucheth any thing which is under the Protection and Conservation of Humane Laws It reacheth not the Persons of Men in their Lives or Liberties nor their Estates or the least Secular Privileges that they do enjoy it doth not expose them to the Power or Censures of others nor prejudge them as unto Office or Advantage of Life There is therefore no concernment of the Law of the Land herein no more than in a Parents disenheriting a Rebellious Child 2. AS unto danger of Persecution by the means of the Person provoked I say 1. The same may be pleaded as unto all other Duties of obedience unto Jesus Christ wherewith the World is provoked and so the whole profession of the Church should give place to the fear of Persecution To testify against Sin in the way of Christs appointment is a case of Confession 2. The Apostles were not deterred by this consideration from the Excommunication of Simon Magus the seducing Jews Hymeneus and Alexander with others 3. The Lord Christ commandeth and reproveth his Churches according as they were strict in the observation of this Duty or neglective of it notwithstanding the fear of Persecution thereon Revel 2.3 And 4. He will take that care of his Church in all their obedience unto him as shall turn all the consequents thereof unto their advantage 3. AS unto danger of Differences in the Church there is nothing to be said but that if Rule Order Love and Duty will not prevent such Differences there is no way appointed of Christ for that end And if they are sufficient for it as they are abundantly they must bear their own blame who occasion such Differences II. BUT it may be said What if such an Offender as justly deserves to be Excommunicated and is under admonition in order thereunto in case of Impenitency should voluntarily withdraw himself from and leave the Communion of the Church is there any necessity to proceed against him by Excommunication Answ. 1. SOME say it is enough if it be declared in the Church that such an one hath cut off himself from the
cases Dubious and Disputable wherein Right and Wrong are not easily determinable unto all unprejudiced persons that know the Will of God in such things Nor is it to be admitted when the matter of Fact stands in need of Testimony and is not proved by Two Witnesses at the least 2. ALL Prejudices all Partiality all Provocations all Haste and Precipitation are most carefully to be avoided in this Administration for the Judgment is the Lords Wherefore 3. WE are continually in all things that tend unto this Sentence and eminently in the Sentence it self to charge our Consciences with the Mind of Christ and what he would do himself in the case considering his Love Grace Mercy and Patience with instances of his Condescension which he gave us in this World. 4. THERE is also required of us herein a constant Remembrance that we also are in the Flesh and liable to Temptation which may restrain and keep in awe that forwardness and confidence which some are apt to manifest in such cases In all these things a watchful Eye is to be kept over the methods of Satan who by all means seeks to pervert this Ordinance unto the Destruction of Men which is appointed for their Edification and too often prevails in that Design And if by the Negligence of a Church in the management and pursuit of this Ordinance he gets advantage to pervert it unto the Ruine of any it is the fault of that Church in that they have not been careful of the Honour of Christ therein Wherefore 1. AS Excommunication by a cursed Noise and Clamor with Bell Book and Candle such as we have instances of in some Papal Councils is an horrible Anti-christian Abomination So 2. IT is an undue Representation of Christ and his Authority for persons openly guilty of profaneness in sinning to Excommunicate them who are blameless in all Christian Obedience 3. ALL Excommunication is Evangelically null where there is wanting an Evangelical frame of spirit in those by whom it is Administred and there is present an Anti-evangelical Order in its Administration 4. IT is sufficiently evident that after all the Contests and Disputes about this Excommunication that have been in the World the Noise that it hath made the horrible Abuses that it hath been put unto the wresting of all Church-Order and Rule to give countenance unto a corrupt Administration of it with the needless Oppositions that have been made against its Institution there is nothing in it nothing belongs unto it nothing required unto its Administration wherein Mens outward Interests are at all concerned and which the smallest number of sincere Christians in any Church-Society may not perform and discharge unto the Glory of Christ and their own Edification IT is the Mystery of Iniquity that hath traversed these things into such a state and posture as is unintelligible unto spiritual Wisdom unpracticable in the Obedience of Faith and ruinous unto all Evangelical Order and Discipline CHAP. XI Of the Communion of Churches CHURCHES so appointed and established in Order as hath been declared ought to hold Communion among themselves or with each other as unto all the ends of their Institution and Order For these are the same in all Yea the general end of them is in Order of Nature considered antecedently unto their Institution in particular This end is the Edification of the Body of Christ in general or the Church Catholick The promotion hereof is committed jointly and severally unto all particular Churches Wherefore with respect hereunto they are obliged unto mutual Communion among themselves which is their consent endeavour and conjunction in and for the promotion of the Edification of the Catholick Church and therin their own as they are Parts and Members of it THIS Communion is incumbent on every Church with respect unto all other Churches of Christ in the World equally And the Duties and Acts of it in all of them are of the same kind and nature For there is no such disparity between them or subordination among them as should make a difference between the Acts of their mutual Communion so as that the Acts of some should be Acts of Authority and those of others Acts of obedience or subjection Where ever there is a Church whether it be at Rome or Egubium in a City or a Village the Communion of them all is mutual the Acts of it of the same kind however one Church may have more Advantages to be useful and helpful therein than another And the abuse of those Advantages was that which wrought effectually in the beginning of that disorder which at length destroyed the Catholick Church with all church-Church-Communion whatever For some Churches especially that of Rome having many Advantages in Gifts Abilities Numbers and Reputation above many above most Churches for usefulness in their mutual Communion the Guides of it insensibly turned and perverted the Addresses made unto them the Advises and Assistances desired of them in way of Communion or their pretences of such Addresses and Desires into an Usurpation first of a primacy of Honour then of Order then of Supremacy and Jurisdiction unto the utter overthrow of all Church-Order and Communion and at length of the whole nature of the Catholick Church as stated and subsisting in particular Churches as we shall see ALL Churches on their first institution quickly found themselves indigent and wanting though not as unto their Being Power and Order yet as unto their well-being with their preservation in Truth and Order upon extraordinary Occurrences as also with respect unto their usefulness and serviceableness unto the general end of furthering the Edification of the Church Catholick The care hereof and the making provision for this defect was committed by our Lord Jesus Christ unto the Apostles during their Lives which Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 The care of all the Churches For what was only a pressing care and burden unto them was afterward contended for by others as a matter of Dignity and Power the pretence of it in one especially being turned into a cursed Domination under the Stile and Title of Servus Servorum Dei. BUT if a Thousand pretences should be made of supplying Churches defects after the decease of the Apostles by any other Order Way or Means besides this of the equal Communion of Churches among themselves they will be all found destitute of any Countenance from the Scripture Primitive Antiquity the nature use and end of Churches yea of Christian Religion it self Yet the pretence hereof is the sole foundation of all that disposal of Churches into several stories of Subordination with an Authority and Jurisdiction over one another which now prevails in the World. But there is no place for such Imaginations until it be proved either that our Lord Jesus Christ hath not appointed the mutual Communion of Churches among themselves by their own consent or that it is not sufficient for the preservation of the Vnion and furtherance of the
Edification of the Church Catholick whereunto it is designed WHEREFORE our Lord Jesus Christ in his infinite Wisdom hath constituted his Churches in such a State and Order as wherein none of them are able of themselves always and in all instances to attain all the ends for which they are appointed with respect unto the Edification of the Church Catholick And he did it for this end that whereas the whole Catholick Church is animated by one spirit which is the bond of Union between all particular Churches as we shall see every one of them may Act the Gifts and Graces of it unto the Preservation and Edification of the whole HEREIN then we acknowledge lieth the great difference which we have with others about the state of the Church of Christ in this World we do believe that the mutual Communion of particular Churches amongst themselves in an equality of Power and Order though not of Gifts and Usefulness is the only way appointed by our Lord Jesus Christ after the Death of the Apostles for the attaining the general end of all particular Churches which is the Edification of the Church Catholick in Faith Love and Peace Other ways and means have been found out in the World for this end which we must speak unto immediately Wherefore it behoveth us to use some Diligence in the consideration of the Causes Nature and Vse of this Communion of Churches BUT it must be moreover premised that whereas this Communion of Churches is Radically and Essentially the same among all Churches in the World yet as unto the ordinary actual exercise of the Duties of it it is confined and limited by Divine Providence unto such Churches as the natural means of the discharge of such Duties may extend unto That is unto those which are planted within such Lines of Communication such precincts or boundaries of Places and Countries as may not render the mutual performance of such Duties insuperably difficult Yet is not the World it self so wide but that all places being made pervious by Navigation this Communion of Churches may be visibly professed and in some instances practised among all Churches from the rising of the Sun even unto the going-down of the same where the Name of Christ is known among the Gentiles wherein the true nature of the Catholick Church and its Union doth consist which is utterly overthrown by the most vehement pretences that are made unto it as those in the Church of Rome WHEREFORE such a Communion of Churches is to be enquired after as from which no true Church of Christ is or can be excluded in whose actual exercise they may and ought all to live and whereby the general end of all Churches in the Edification of the Catholick Church may be attained This is the true and only Catholicism of the Church which whoever departs from or substitutes any thing else in the room of it under that Name destroys its whole nature and disturbs the whole Ecclesiastical Harmony that is of Christs Institution HOWEVER therefore we plead for the Rights of particular Churches yet our real Controversy with most in the World is for the Being Union and Communion of the Church Catholick which are variously perverted by many and separating it into Parties and confining it to Rules Measures and Canons of their own finding out and Establishment For such things as these belong neither to the internal nor external Form of that Catholick Church whose Being in the World we believe and whose Vnion we are obliged to preserve And whoever gives any Description of or Limitation to the Catholick Church besides what consist in the Communion of particular Churches intended doth utterly overthrow it and therein an Article of our Faith. BUT this Communion of Churches cannot be duly apprehended unless we enquire and determine wherein their Vnion doth consist For Communion is an Act of Vnion that receives both its Nature and Power from it or by virtue of it For of what Nature soever the Vnion of things distinct in themselves be of the same is the Communion that they have among themselves IN the Church of Rome the Person of the Pope as he is Pope is the Head and Center of all Church Union Nor is there allowed any Vnion of particular Churches with Christ or among themselves but in and through him An Universal subjection unto him and his Authority is the original spring of all Church Vnion among them And if any one Soul fail herein if as unto things of Faith and Divine Worship he do not depend on the Pope and live in subjection unto him he is reputed a Stranger and Forâ—â—â—ner unto the Catholick Church Yea they affirm that be a Man never so willing for and desirous of an Interest in Christ he cannot have it but by the Pope THE Communion of Churches congenial and suited unto this Union proceeding from it and exercised by virtue of it ariseth from a various contignation of Order or the erection of one story of Church Interest upon another until we come to the Idol placed on the top of this Babel So is this Communion carried on from the obedience and subjection of the lowest rubbish of Ecclesiastical Order unto Diocesans of them to Metropolitans of them to Patriarchs or Cardinals of them to the Pope or an ascent is made from Diocesan Synods by Provincial and National to those that are called Oecumenical whose Head is the Pope YET Two things must be farther observed to clear this Communion of the Roman Catholick Church as 1. That there is no ascent of Church-Order or Power by a vital Act of Communion from the lower Degrees Orders or Consociations and by them to the Pope as though he should receive any thing of Church-Power from them but all the plenitude of it being originally vested in him by these several Orders and Degrees he communicates of it unto all Churches as the Life of their Conjunction and Communion 2. That no Man is so jointed in this Order so compacted in this Body but that he is also personally and immediately subject to the Pope and depends on him as unto his whole profession of Religion AND this is that which constitutes him formally to be what he is that is Antichrist and the Church-State arising from its Union unto him holding him as its Head subsisting in a Communion by virtue of power received through various Orders and Constitutions from him to be Anti-christian For he and it are set up in the room of and in direct opposition unto the Lord Christ as the Head of the Catholick Church and the Church state thereon depending This we have described Ephes. 4.15 16. Speaking the Truth in Love may grow up c. As also Col. 2.19 Where there is a Rejection of them who belong not unto the Church Catholick taken from its Relation unto Christ and the nature of its dependance on him not holding the Head c. WHEN Men shall cease to be wilfully blind or when the powers of
the strong Delusion that begin to abate shall expire they will easily see the direct Opposition that is between these two Heads and two Churches namely Christ and the Pope the Catholick Church and that of Rome I KNOW well enough all the Evasions and Distinctions that are invented to countenance this Anti-christianism As that there is a double Head one of internal influence of Grace which Christ is and the Pope is not the other of Rule and Authority which the Pope is But this also is two-fold Supream and Remote or Immediate and Subordinate the first is Christ the latter is the Pope And there is yet farther a two-fold Head of the Church the one invisible which is Christ the other visible which is the Pope NOT to insist on these gross and horrible Figments of a twofold Head of the Catholick Church in any sence which are foreign to the Scripture foreign to Antiquity whereof never one word was heard in the Church for Six hundred Years after Christ deforming the beautiful Spouse of Christ into a Monster we will allow at present that the Pope is only the immediate visible subordinate Head of all Rule and Authority to their Church which is what they plead for Then I say that the Church whereof he is the Head is his Body that it holds him as its Head that it is compacted together by the Officers and Orders that depend on him and receive all their influence of Church-Power and Order from him which though he communicates not by an internal influence of Grace and Gifts alas poor wretch yet he doth it by Officers Offices Orders and Laws so giving Union and Communion unto the whole Body by the effectual working of every joint and part of the Hierarchy under him for its Union Communion and Edification This I say is the Anti-christ and the Anti-christian Church-State as I shall be at any time ready to maintain LET any Man take a due prospect of this Head and this Body as related and united by the Bond of their own Rules Constitutions and Laws acting in worldly Pomp Splendor and Power with horrid bloody Cruelties against all that oppose it and he will not fail of an open view of all the Scriptural Lineaments of the Apostate Anti-christian State of the Church I SAY again This assigning of the original of all Church Order Union and Communion unto the Pope of Rome investing him therewith as an Article of Faith constituting him thereby the Head of the Church and the Church thereon his Body as it must be if he be its Head so as that from him all power of Order and for all Acts of Communion should be derived returning all in Obedience and Subjection unto him doth set up a visible conspicuous Anti-christian Church State in opposition unto Christ and the Catholick Church But with this sort of Men we deal not at present THERE is a pretence unto an â—nion of Churches not derived from the Papal Headship And this consists in the Canonical subjection of particular Churches unto a Diocesan Bishop and of such Bishops to Metropolitans which though de facto it be at present terminated and stated within the bounds of a Nation yet de jure it ought to be extended unto the whole Catholick Church ACCORDING unto this Principle the Vnion of the Catholick Church consists in that Order whereby particular Churches are distributed into Deanaries Arch-Deaconries Exempt Peculiars under Officials Diocesses Provinces under Metropolitans and so by or without Patriarchs to avoid the Rock of the Papacy issuing in a General-Council as I suppose But 1. TO confine the Vnion and Communion of the Catholick Church hereunto is at present absolutely destructive both of the Church and its Communion For all particular Churches when they are by a coalescency extended unto those which are Provincial or National have both Politically and Ecclesiastically such bounds fixed unto them as they cannot pass to carry on Communion unto and with the Church as Catholick by any Acts and Duties belonging unto their Order And hereby the Union and Communion of the Church is utterly lost For the Union of the Catholick Church as such doth always equally exist and the Communion of it is always equally in exercise and can consist in nothing but what doth so exist and is so exercised Where-ever is the Catholick Church there is the Communion of Saints But nothing of this can be obtained by virtue of this Order 2. WE enquire at present after such an Vnion as gives particular Churches Communion among themselves which this Order doth not but absolutely overthrows it leaving nothing unto them but subjection to Officers set over them who are not of them according to Rules and Laws of their appointment which is foreign to the Scripture and Antiquity 3. THIS Order it self the only bond of the pretended Union having no Divine Institution especially as to its extent unto the whole Catholick Church nor any intimation in the Scripture and being utterly impossible to be put in execution or actual exercise no Man can declare what is the Original or Center of it whence it is deduced and wherein it rests HAVING removed these pretences out of our way we may easily discern wherein the Vnion and consequently the Communion of â—ll particular Churches doth consist and in the due observation whereof all that Church-Order which the Lord Christ hath appointed and doth accept is preserved I SAY then that the true and only Vnion of all particular Churches consists in that which gives Form Life and Being unto the Church Catholick with the Addition of what belongs unto them as they are particular And this is that they have all one and the same God and Father one Lord Jesus Christ one Faith and one Doctrine of Faith one hope of their calling or the promised Inheritance one Regeneration one Baptism one Bread and Wine united unto God and Christ in one Spirit through the bond of Faith and Love. THIS Description with what is suited thereunto and explanatory of it is all the account which is given us in the Scripture of the constituting form of the Catholick Church and of the Vnion of particular Churches among themselves What Church soever fails in the essential parts of this Description or any of them it is separated from the Catholick Church nor hath either Union or Communion with any true Churches of Christ. TWO things concurr unto the compleating of this Vnion of Churches 1. Their Vnion or Relation unto Christ. 2. That which they have among themselves 1. THE Lord Christ himself is the Original and Spring of this Vnion and every particular Church is united unto him as its Head besides which with or under which it hath none This Relation of the Church unto Christ as its Head the Apostle expresly affirms to be the foundation and cause of its Union Ephes. 4.15 16. Col. 2.19 the places before quoted Hereby it is also in God the Father 2 Thes. 1.1 Or hath God as its Father
And unless this Union be dissolved unless a Church be disunited from Christ it cannot be so from the Catholick Church nor any true Church of Christ in particular however it may be dealt withal by others in the World. FROM Christ as the Head and Spring of Union there proceedeth unto all particular Churches a bond of Vnion which is his Holy Spirit acting it self in them by Faith and Love in and by the ways and means and for the ends of his appointment THIS is the Kingly Royal Beautiful Vnion of the Church Christ as the only head of Influence and Rule bringing it into a Relation unto himself as his Body communicating of his Spirit unto it governing it by the Law of his Word enabling it unto all the Duties of Faith Love and Holiness FOR unto the compleating of this Vnion on the part of the Church these things are required 1. Faith in him or holding him as the Head in the sincere belief of all things concerning his Person Office and Doctrine in the Gospel with whatever belongs thereunto 2. Love unto him and all that is his 3. That especial Holiness whose foundation is Repentance and Effectual Vocation 4. The Observance of his Commands as unto all Duties of Divine Worship These things are essentially requisite unto this Union on the part of the Church The Reality and Power of them is the internal form of the Church and the profession of them is its external form 2. THERE concurreth hereunto an Vnion among themselves I mean all particular Churches throughout the World in whom the Church Catholick doth Act its Power and Duty And the Relation that is between these Churches is that which is termed Relatio aequiparentiae wherein neither of the Relata is the first foundation of it but they are equal It doth not arise from the Subordination of one unto another they being all equal as unto what concerns their Essence and Power And the bond hereof is that especial Love which Christ requireth among all his Disciples acting it self unto all the ends of the Edification of the whole Body TAKE in the whole and the Union of Churches consists in their Relation unto God as their Father and unto Christ as their only immediate Head of Influence and Rule with a participation of the same Spirit in the same Faith and Doctrine of Truth the same kind of Holiness the same Duties of Divine Worship especially the same Mysteries of Baptism and the Supper the observance of the same Rules or Commands of Christ in all Church-Order with mutual Love effectual unto all the ends of their Being and Constitution or the Edification of the Church Catholick THERE may be failures in them or some of them as unto sundry of these things there may be differences among them about them arising from the Infirmities Ignorance and Prejudices of them of whom they do consist the best knowing here but in part but whilst the substance of them is preserved the Union of all Churches and so of the Catholick Church is preserved THIS is that blessed oneness which the Lord Christ prayed for so earnestly for his Disciples that they might be one in the Father and the Son one among themselves and made perfect in one Joh. 17.20 21 22 23. without any respect unto that horrid Image of it which was set up in the latter days of the Church which all Men were compelled to bow down unto and Worship with the fire of Nebuchadnezzars Furnance Of any other Union there is not the least mention in the Scripture THIS Union of the Catholick Church in all particular Churches is always the same inviolable unchangeable comprehending all the Churches in the World at all times not confinable unto any State or Party not interruptible by any external form nor to be prevailed against by the Gates of Hell and all such Disputes about a Catholick Church and its Vnion as can be so much as questionable among them that profess to believe the Gospel are in direct opposition unto the Prayers and Promises of Jesus Christ. Whilst Evangelical Faith Holiness Obedience unto the Commands of Christ and Mutual Love abide in any on the Earth there is the Catholick Church and whilst they are professed that Catholick Church is visible other Catholick Church upon the Earth I believe none nor any that needs other things unto its Constitution THESE things being premised I proceed unto that which is our present Enquiry namely Wherein the Communion of particular Churches among themselves doth consist THE Communion of Churches is their joint actings in the same Gospel Duties towards God in Christ with their mutual actings towards each other with respect unto the end of their Institution and Being which is the Glory of Christ in the Edification of the whole Catholick Church AS unto the actings of the first sort the ground of them is Faith and therein is the first Act of the Communion of Churches And this Communion in Faith among all the Churches of Christ is two-fold 1. General in the belief of the same Doctrine of Truth which is according unto Godliness the same Articles of Faith and the publick profession thereof so that every one of them is the Ground and Pillar of the same Truth This the Primitive Church provided for in Creeds and Symbols or Confessions of Faith as is known But as never any one of them was expresly owned by all Churches so in process of time they came to be abused as expressing the sence of the present Church whether true or false Hence we have as many Arian Creeds yet extant as those that are Orthodox But unto the Communion of all particular Churches in the World there is nothing required but a belief of the Scripture to be the Word of God with a professed assent unto all Divine Revelations therein contained provided that no Error be avowed that is contrary to the principal or fundamental Doctrines of it For although any Society of Men should profess the Scripture to be the Word of God and avow an Assent unto the Revelations made therein yet by the conceptions of their Minds and misunderstanding of the sence of the Holy Spirit therein they may embrace and adhere unto such Errors as may cut them off from all Communion with the Catholick Church in Faith. Such are the denial of the holy Trinity the Incarnation of the Son of God His Divine Person or Office the Redemption of the Church by his Blood the necessity of Regeneration by his Spirit and the like And they may also add that of their own unto their professed Belief as shall exclude them from Communion with the Catholick Church Such are the Assertion of Traditions as equal with the written Word of another Head of the Church besides the Lord Christ of another Sacrifice besides what he once offered for all and the like But where any are preserved from such Heresies on the one hand and the other there is no more required unto Communion with
the whole Church as unto Faith in general but only the Belief before described 2. THIS Communion in Faith respects the Church it self as its material Object For it is required hereunto that we believe that the Lord Christ hath had in all Ages and especially hath in that wherein we live a Church on the Earth confined unto no Places nor Parties of Men no Empires nor Dominions or capable of any confinement as also that this Church is Redeemed Called Sanctified by him that it is his Kingdom his Interest his concernment in the World that thereunto and all the Members of it all the Promises of God do belong and are confined that this Church he will save preserve and deliver from all oppositions so as that the Gates of Hell shall not prevail against it and after Death will raise it up and glorify it at the last day This is the Faith of the Catholick Church concerning it self which is an Ancient fundamental Article of our Religion And if any one deny that there is such a Church called out of the World separated from it unto which alone and all the Members of it all the Promises of God do appertain in contradistinction unto all others or confines it unto a Party unto whom these things are not appropriate he cuts himself off from the Communion of the Church of Christ. IN the Faith hereof all the true Churches of Christ throughout the World have a comforting refreshing Communion which is the spring of many Duties in them continually 3. THIS Communion of Churches in Faith consists much in the principal Fruit of it namely Prayer So is it stated Ephes. 2.18 For through Christ we have an Access by one Spirit unto the Father And that therein the Communion of the Catholick Church doth consist the Apostle declares in the following Verses 19 20 21 22. Now therefore c. For Prayer in all Churches having one object which is God even the Father God as the Father proceeding in all from one and the same Spirit given unto them as a Spirit of Grace and Supplications to make Intercession for them and all of them continually offered unto God by the same High-Priest who adds unto it the Incense of his own Intercession and by whom they have all an access unto the same Throne of Grace they have all a blessed Communion herein continually And this Communion is the more express in that the Prayers of all are for all so as that there is no particular Church of Christ in the World not any one Member of any of them but they have the Prayers of all the Churches in the World and of all the Members of them every day And however this Communion be invisible unto the eyes of Flesh yet is it glorious and conspicuous unto the eye of Faith and is a part of the glory of Christ the Mediatour in Heaven This Prayer proceeding from or wrought by one and the same Spirit in them all equally bestowed on them all by virtue of the Promise of Christ having the same object even God as a Father and offered unto him by the same High-Priest together with his own Intercession gives unto all Churches a Communion far more glorious than what consists in some outward Rites and Orders of Mens devising BUT now if there be any other Persons or Churches who have any other Object of their Prayers but God even the Father and as our Father in Christ or have any other Mediators or Intercessors by whom to convey or present their Prayers unto God but Christ alone the only High-Priest of the Church or do renounce the Aid and Assistance of the Holy Spirit as a Spirit of Grace and Supplications they cut themselves off from all Communion with the Catholick Church herein 4. THE Vnity of Faith in all Churches affecteth Communion among them in the Administration of the same Sacraments of Baptism and the Supper of the Lord. These are the same in unto and amongst them all Neither do some variations in the outward manner of their Administration interrupt that Communion But where-ever the continuation of these Ordinances is denied or their nature or use is perverted or Idolatrous Worship is annexed unto their Administration there Communion with the Catholick Church is renounced 5. THEY have also by Faith Communion herein in that all Churches do profess a subjection unto the Authority of Christ in all things and an obligation upon them to do and observe all whatsoever he hath Commanded OTHER instances of the like nature might be given but these are sufficient to manifest how unscriptural the Notion is That there is no proper Communion with or among Churches but what consists in a compliance with certain Powers Orders and Rites the pressing whereof under the Name of Vniformity hath cast all thoughts of real Evangelical Church Communion into Oblivion SECONDLY Churches Ordained and Constituted in the way and manner and for the Ends declared in our former Discourse on this Subject and by virtue of their Union unto Christ and among themselves living constantly in all places of the World in the actual exercise of that Communion which consists in the performance of the same Church-Duties towards God in Christ unto their own Continuation Encrease and Edification have also an especial Vnion among themselves and a mutual Communion thence arising THE Bond of this Vnion is Love not the common regulated Affection of Humane nature so called not meerly that Power and Duty which is engraven on the Hearts of Men by the Law of Creation towards all of the same kind and blood with themselves but an especial Grace of the Holy Spirit acting in the Church as the Principle and Bond of its Union unto its self whence the command of it is called a New Commandment because in it self as unto the only Example of it in the Person of Christ the Causes and Motives unto it with its peculiar Ends and proper Exercise it was absolutely New and Evangelical An Explanation of the Nature of it belongs not unto this place although it be a Grace and a Duty of so much importance wherein so much of the Life Power and peculiar Glory of Christian Religion doth consist and is either so utterly lost or hath such vile Images of it set up in the World that it deserves a full Consideration which it may receive in another place I SAY the Holy Spirit of Grace and Love being given from Christ the Fountain and Center of all Church-Union to dwell in and abide with his Church thereby uniting it unto himself doth work in it and all the Members of it that mutual Love which may and doth animate them unto all those mutual Acts which are proper unto the Relation wherein they stand by virtue of their Union unto Christ their Head as Members of the same Body one with another HEREIN consists the Union of every Church in it self of all Churches among themselves and so of the whole Catholick Church their Communion consisting
in regular Acts and Duties proceeding from this Love and required by virtue of it THIS account of the Vnion and Communion of Churches may seem strange unto some who are enamoured on that Image which is set up of them in the World in Canons Constitutions of Rites and outward Order in various Subordinations and Ceremonies which are most remote from making any due Representation of them THE Church in its dependance on Christ its Head being by his Institution disposed unto its proper Order for its own Edification or fitly joined together and compacted this Love working effectually in every Office Officer and Member according as unto its disposal in the Body for the receiving and communicating Supplies for Edification gives the whole both its Vnion and Communion all the actings of it being regulated by Divine Rule and Prescription INSTEAD hereof to erect a Machine the Spring and Center of whose motions are unknown any other I mean but external force compacted by the Iron joints and bands of humane Laws edifying it self by the power of Offices and Officers foreign unto the Scripture acting with Weapons that are not Spiritual but Carnal and mighty through him whose Work it is to cast the Members of the Church of Christ into Prison as unto an outward Conformity is to forsake the Scripture and follow our own Imagination THE outward Acts of Communion among Churches proceeding from this love and the obligation that is on them to promote their mutual Edification may be referred unto the Two Heads of Advice and Assistance CHURCHES have Communion unto their mutual Edification by Advice in Synods or Councils which must in this place be considered SYNODS are the Meetings of divers Churches by their Messengers or Delegates to consult and determine of such things as are of common concernment unto them all by virtue of this Communion which is exercised in them 1. THE necessity and warranty of such Synods ariseth 1. From the Light of Nature For all Societies which have the same Original the same Rule the same Interest the same Ends and which are in themselves mutually concerned in the good or evil of each other are obliged by the power and conduct of Reason to advise in common for their own good on all Emergencies that stand in need thereof CHURCHES are such Societies they have all one and the same Authoritative Institution one and the same Rule of Order and Worship the same ends as we have declared and their entire Interest is one and the same When therefore any thing occurs amongst them that is attended with such Difficulties as cannot be removed or taken away by any one of them severally or in whose Determination all of them are equally concerned not to make use herein of common Advice and Counsel is to forsake that natural Light which they are bound to attend unto in all Duties of Obedience unto God. 2. THE Vnion of all Churches before described in one Head by one Spirit through one Faith and Worship unto the same ends doth so compact them into one Body mystical as that none of them is or can be compleat absolutely without a joint acting with other Members of the same Body unto the common good of the whole as occasion doth require And this joint acting with others in any Church can be no otherwise but by common Advice and Counsel which natural Circumstances render impossible by any means but their convention in Synods by their Messengers and Delegates For although there may be some use of Letters missive and was so eminently in the Primitive Churches to ask the Advice of one another in difficult Cases as the first instance we have of the Communion of Churches after the days of the Apostles is in the Letter of the Church of Corinth unto that of Rome desiring their Advice about the composing of a difference among them and the Answer of the Church of Rome thereunto yet many Cases may fall out among them which cannot be Reconciled or Determined but by present Conference such as that was Recorded Act. 15. No Church therefore is so Independent as that it can always and in all Cases observe the Duties it owes unto the Lord Christ and the Church Catholick by all those Powers which it is able to act in it self distinctly without conjunction with others And the Church that confines its Duty unto the Acts of its own Assemblies cuts it self off from the external Communion of the Church Catholick nor will it be safe for any Man to commit the Conduct of his Soul to such a Church Wherefore 3. THIS acting in Synods is an Institution of Jesus Christ not in an express Command but in the nature of the thing it self fortified with Apostolical Example For having erected such a Church-State and disposed all his Churches into that Order and mutual Relation unto one another as that none of them can be compleat or discharge their whole Duty without mutual Advice and Counsel he hath thereby ordained this way of their Communion in Synods no other being possible unto that end And hereby such Conventions are interested in the promise of his presence namely that where Two or Three are gathered together in his Name there he will be in the midst of them For these Assemblies being the necessary effect of his own constitution in the nature and use of his Churches are or may be in his Name and so enjoy his presence 4. THE end of all particular Churches is the Edification of the Church Catholick unto the Glory of God in Christ. And it is evident that in many Instances this cannot be attained yea that it must be sinfully neglected unless this way for the preservation and carrying of it on be attended unto Truth Peace and Love may be lost among Churches and so the Vnion of the Catholick Church in them be dissolved unless this means for their Preservation and Reparation be made use of And that particular Church which extends not its Duty beyond its own Assemblies and Members is fallen off from the principal end of its Institution And every Principle Opinion or Perswasion that inclines any Church to confine its Care and Duty unto its own Edification only yea or of those only which agree with it in some peculiar practice making it neglective of all due means of the Edification of the Church Catholick is Schismatical 5. THERE is direction hereunto included in the Order and Method of Church-Proceedings in case of offence prescribed unto it by Christ himself The beginning and rise of it is between two individual Persons thence is it carried unto the cognizance and judgment of two or three others before unconcerned from them it is to be brought unto the Church and there is no doubt but the Church hath Power to determine concerning it as unto its own Communion to continue the Offender in it or reject him from it This must abide as unto outward Order and the Preservation of Peace But no Church is Infallible in
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the people yet they were suited to promote them as well as to countenance them which they did effectually Hence it came to pass that the Reformation of the Church as unto the matter of it or the Purity and Holiness of its Members was not in the least attempted until Calvin set up his Discipline at Geneva which hath filled the World with clamours against him from that day to this In most other places Churches in the matter of them continued the same as they were in the Papacy and in many places as bad in their Lives as when they were Papists But this Method was designed in the Holy Wise Providence of God for the good and advantage of the Church in a progressive Reformation as it had made a gradual Progress into its decay For had the Reformers in the first place set themselves to remove out of the Church such as were unmeet for its Communion or to have gathered out of them such as were meet Members of the Church according to its Original Institution it would through the paucity of the number of those who could have complied with the Design have greatly obstructed if not utterly defeated their endeavour for the Reformation of Doctrine and Worship This was that in the Preaching of the Gospel and the Profession of it which God hath since made effectual in these Nations especially and in other places to turn Multitudes from Darkness to Light and from the Power of Satan unto Himself translating them into the Kingdom of His dear Son. Hereby way is made for a necessary addition unto the work of Reformation if not to the closing of it which could not at first be attained unto nor well attempted namely the Reduction of Churches as unto their matter or the Members of them unto their Primitive Institution The sum of what is designed in this Discourse is this only We desire no more to constitute Church Members and we can desire no less than what in judgment of Charity may comply with the Vnion that is between Christ the Head and the Church 1 Cor. 12.27 Eph. 2.22 1 Cor. 3.16 17. 2 Cor. 11.1 18. 1 Thess. 1.1 2 c. that may in the same judgment answer the way of the beginning and increase of the Church according unto the Will of God who adds unto the Church such as shall be saved Act. 2.47 the Rule of our receiving of them being because he hath received them Rom. 14.1 2. that may answer that Profession of Faith which was the Foundation of the Church which was not what flesh and blood but what God himself revealed Matth. 16.16 and not such as have a form of Godliness but deny the Power thereof 2 Tim. 3.5 We acknowledge that many Church Members are not what they ought to be but that many Hypocrites may be among them that the judgment which is passed on the Confession and Profession of them that are to be Admitted into Churches is charitative proceeding on evidence of moral Probability not determining the reality of the things themselves that there are sundry measures of Light Knowledge Experience and Abilities and Readiness of Mind in those that are to be Admitted all whose Circumstances are duly to be considered with indulgence unto their weaknesses And if the Scripture will allow us any further Latitude we are ready to embrace it Our present Enquiry yet remaining on these considerations is What is our Duty in point of Communion with such Churches as are made up or composed of Members visibly unholy or such as comply not with the Qualifications that are by the Rules of the Gospel indispensably required to give unto any a Regular entrance into the Church with a participation of its Privileges For it is in vain to expect that such Churches will Reform themselves by any Act Duty or Power of their own seeing the generality of them are justly supposed averse from and enemies unto any such Work. I answer therefore 1. It must be remembred that Communion with particular Churches is to be regulated absolutely by Edification No Man is or can be obliged to abide in or confine himself unto the Communion of any particular Church any longer than it is for his Edification And this liberty is allowed unto all persons by the Church of England For allow a Man to be born in such a Parish to be baptized in it and there educated yet if at any time he judge that the Ministry of the Parish is not useful unto his Edification he may withdraw from all Communion in that Parish by the removal of his Habitation it may be to the next door Wherefore 2. If the corruption of a Church as to the matter of it be such as that 1. It is inconsistent with and overthroweth all that Communion that ought to be among the Members of the same Church in love without dissimulation whereof we shall treat afterwards 2. If the scandals and offences which must of necessity abound in such Churches be really obstructive of Edification 3. If the ways and walking of the generality of their Members be dishonourable unto the Gospel and the Profession of it giving no Representation of the holiness of Christ or his Doctrine 4. If such Churches do not can not will not Reform themselves Then It is the Duty of every Man who takes care of his own present Edification and the future salvation of his Soul peaceably to withdraw from the Communion of such Churches and to join in such others where all the ends of Church Societies may in some measure be obtained Men may not only do so because all obligation unto the use of means for the attaining of such an end doth cease when the means are not suited thereunto but obstructive of its attainment but also the giving of a Testimony hereby against the Declension from the Rule of Christ in the Institution of Churches and the dishonour that by this means is reflected on the Gospel is necessary unto all that desire to acquit themselves as Loyal Subjects unto their Lord and King. And it cannot be questioned by any who understand the nature use and end of Evangelical Churches but that a relinquishment of the Rule of the Gospel in any of them as unto the practice of Holiness is as just a cause of withdrawing Communion from them as their forsaking the same Rule in Doctrine and Worship It may be some will judge that sundry inconveniences will ensue on this Assertion when any have a mind to practise according unto it But when the matter of Fact supposed is such as is capable of an uncontrollable evidence no inconvenience can ensue on the practice directed unto any way to be compared unto the mischief of obliging Believers to abide always in such Societies to the ruine of their Souls Two things may be yet enquired into that relate unto this part of the state of Evangelical Churches As 1. Whether a Church may not ought not to take under its Conduct Inspection and Rule
season these things are so full an indication of sincerity as that in the judgment of Charity they render Men meet to be Members of the visible Church And if any of this sort of persons through the severity of the Church in their non Admission of them should be cast on a conjunction in Superstitious and Idolatrous Worship or be otherwise exposed unto Temptations and Discouragements prejudicial unto their Souls I know not how such a Church can answer the refusal of them unto the great and universal Pastor of the whole Flock CHAP. II. Of the Formal Cause of a Particular Church THE way or means whereby such persons as are described in the foregoing Chapter may become a Church or enter into a Church-State is by mutual confederation or solemn Agreement for the performance of all the Duties which the Lord Christ hath prescribed unto his Disciples in such Churches and in order to the exercise of the power wherewith they are intrusted according unto the Rule of the Word FOR the most part the Churches that are in the World at present know not how they came so to be continuing only in that state which they have received by Tradition from their Fathers Few there are who think that any Act or Duty of their own is required to enstate them in Church Order and Relation And it is acknowledged that there is a difference between the continuation of a Church and its first Erection Yet that that continuation may be regular it is required that its first Congregating for the Church is a Congregation was so as also that the force and efficacy of it be still continued Wherefore the causes of that first gathering must be enquired into THE Churches mentioned in the New Testament planted or gathered by the Apostles were Particular Churches as hath been proved These Churches did consist each of them of many Members who were so Members of one of them as that they were not Members of another The Saints of the Church of Corinth were not Members of the Church at Philippi And the Enquiry is How those Believers in one place and the other became to be a Church and that distinct from all others The Scripture affirms in general that they gave up themselves unto the Lord and unto the Apostles who guided them in these Affairs by the will of God 2 Cor. 8.5 and that other Believers were added unto the Church Act. 2. THAT it is the Will and Command of our Lord Jesus Christ that all his Disciples should be joined in such Societies for the Duties and Ends of them prescribed and limited by himself hath been proved sufficiently before All that are Discipled by the Word are to be taught to do and observe all his Commands Matth. 28.20 THIS could originally be no otherwise done but by their own actual express voluntary consent There are sundry things which concurr as remote causes or prerequisite conditions unto this conjunction of Believers in a Particular Church and without which it cannot be Such are Baptism Profession of the Christian Faith convenient Cohabitation resorting to the Preaching of the Word in the same place But neither any of these distinctly or separately nor all of them in Conjunction are or can be the constitutive Form of a Particular Church For it is evident that they may all be and yet no such Church State ensue They cannot altogether engage unto those Duties nor communicate those Powers which appertain unto this State. WERE there no other Order in Particular Churches no other Discipline to be exercised in them nor Rule over them no other Duties no other Ends assigned unto them but what are generally owned and practised in Parochial Assemblies the Preaching of the Word within such a precinct of Cohabitation determined by Civil Authority might constitute a Church But if a Church be such a Society as is intrusted in it self with sundry Powers and Privileges depending on sundry Duties prescribed unto it if it constitute new Relations between Persons that neither naturally nor morally were before so related as Marriage doth between Husband and Wife if it require new mutual Duties and give new mutual Rights among themselves not required of them either as unto their matter or as unto their manner before it is vain to imagine that this State can arise from or have any other Formal Cause but the joint consent and virtual confederation of those concerned unto these ends For there is none of them can have any other Foundation they are all of them resolved into the Wills of Men bringing themselves under an obligation unto them by their voluntary consent I say unto the Wills of Men as their Formal Cause the supreme efficient cause of them all being the Will Law and Constitution of our Lord Jesus Christ. THUS it is in all Societies in all Relations that are not meerly natural such as between Parents and Children wherein the necessity of Powers and mutual Duties is predetermined by a Superiour Law even that of Nature wherein Powers Privileges and mutual Duties are established as belonging unto that Society Nor after its first institution can any one be incorporated into it but by his own consent and engagement to observe the Laws of it Nor if the Nature and Duties of Churches were acknowledged could there be any contest in this matter for the things ensuing are clear and evident 1. THE Lord Christ by his Authority hath appointed and instituted this Church State as that there should be such Churches as we have proved before 2. THAT by his Word or Law he hath granted Powers and Privileges unto this Church and prescribed Duties unto all belonging unto it wherein they can have no concernment who are not incorporated into such a Church 3. THAT therefore he doth Require and Command all his Disciples to join themselves in such Church Relations as we have proved warranting them so to do by his Word and Command Wherefore 4. THIS joining of themselves whereon depends all their interest in Church Powers and Privileges all their obligation unto Church Duties is a voluntary Act of the obedience of Faith unto the Authority of Christ nor can it be any thing else 5. HEREIN do they give themselves unto the Lord and to one another by their Officers in a peculiar manner according to the Will of God 2 Cor. 8.5 6. TO give our selves unto the Lord that is unto the Lord Jesus Christ is expresly to engage to do and observe all that he hath appointed and commanded in the Church as that Phrase every where signifieth in the Scripture as also joining our selves unto God which is the same 7. THIS Resignation of our selves unto the Will Power and Authority of Christ with an express ingagement made unto him of doing and observing all his Commands hath the nature of a Covenant on our part and it hath so on his by virtue of the promise of his especial presence annexed unto this engagement on our part Matth. 28.18 19 20. 8.
FOR whereas there are three things required unto a Covenant between God and Man. 1. That it be of Gods appointment and institution 2. That upon a prescription of Duties there be a solemn engagement unto their performance on the part of Men. 3. That there be especial promises of God annexed thereunto in which consists the matter of Confederation whereof mutual express Restipulation is the form they all concurr herein 9. THIS Covenant which we intend is not the Covenant of Grace absolutely considered nor are all the Duties belonging unto that Covenant prescribed in it but the principal of them as Faith Repentance and the like are presupposed unto it nor hath annexed unto it all the promises and privileges of the New Covenant absolutely considered but it is that which is prescribed as a Gospel Duty in the Covenant of Grace whereunto do belong all the Duties of Evangelical Worship all the powers and privileges of the Church by virtue of the especial promise of the peculiar presence of Christ in such a Church 10. WHEREAS therefore in the constitution of a Church Believers do give up themselves unto the Lord and are bound solemnly to engage themselves to do and observe all the things which Christ hath commanded to be done and observed in that state whereon he hath promised to be present with them and among them in an especial manner which presence of his doth interest them in all the Rights Powers and Privileges of the Church their so doing hath the nature of a Divine Covenant included in it which is the Formal Cause of their Church Sate and Being 11. BESIDES as we have proved before there are many mutual Duties required of all which join in Church Societies and Powers to be exercised and submitted unto whereunto none can be obliged without their own consent They must give up themselves unto one another by the will of God. That is they must agree consent and engage among themselves to observe all those mutual Duties to use all those Privileges and to exercise all those Powers which the Lord Christ hath prescribed and granted unto his Church See Jerem. 50.4 5. 12. THIS compleats the confederation intended which is the Formal Cause of the Church and without which either expresly or virtually performed there can be no Church State. 13. INDEED herein most Men deceive themselves and think they do not that nor that it ought to be done and dispute against it as unlawful or unnecessary which for the substance of it they do themselves and would condemn themselves in their own Consciences if they did it not For unto what end do they join themselves unto Parochial Churches and Assemblies To what end do they require all Professors of the Protestant Religion so to do declaring it to be their Duty by penalties annexed unto its neglect Is it not that they might yield obedience unto Christ in their so doing Is it not to profess that they will do and observe all whatsoever he commands them Is it not to do it in that Society in those Assemblies whereunto they do belong Is there not therein virtually a mutual Agreement and Engagement among them unto all those ends It must be so with them who do not in all things in Religion fight uncertainly as Men beating the Air. 14. NOW whereas these things are in themselves and for the substance of them known Gospel Duties which all Believers are indispensably obliged unto the more express our engagement is concerning them the more do we glorify Christ in our Profession and the greater sense of our Duty will abide on our Consciences and greater encouragement be given unto the performance of mutual Duties as also the more evident will the warranty be for the exercise of Church Power Yet do I not deny the Being of Churches unto those Societies wherein these things are virtually only observed especially in Churches of some continuance wherein there is at least an implicit consent unto the first Covenant-Constitution 15. THE Lord Christ having instituted and appointed Officers Rulers or Leaders in his Church as we shall see in the next place to look unto the discharge of all Church Duties among the Members of it to administer and dispense all its Privileges and to exercise all its Authority the consent and engagement insisted on is expresly required unto the constitution of this Order and the preservation of it For without this no Believer can be brought into that Relation unto another as his Pastor Guide Over-seer Ruler unto the ends mentioned wherein he must be subject unto him partake of all Ordinances of Divine Worship administred by him with Authority in obedience unto the will of Christ They gave their own selves to us saith the Apostle by the will of God. 16. WHEREFORE the Formal Cause of a Church consisteth in an Obediential Act of Believers in such numbers as may be useful unto the ends of Church Edification jointly giving up themselves unto the Lord Jesus Christ to do and observe all his Commands resting on the promise of his especial presence thereon giving and communicating by his Law all the Rights Powers and Privileges of his Church unto them and in a mutual Agreement among themselves jointly to perform all the Duties required of them in that State with an especial subjection unto the Spiritual Authority of Rules and Rulers appointed by Christ in that State. 17. THERE is nothing herein which any Man who hath a conscientious sense of his Duty in a professed subjection unto the Gospel can question for the substance of it whether it be according to the mind of Christ or no. And whereas the nature and essential properties of a Divine Covenant are contained in them as such it is a Foundation of any Church State. 18. THUS under the Old Testament when God would take the postâ—rity of Abraham into a new peculiar Church State he did it by a Solemn Covenant Herein as he prescribed all the Duties of his Worship to them and made them many blessed promises of his presence with powers and privileges innumerable so the people solemnly Covenanted and engaged with him that they would do and observe all that he had Commanded them whereby they coalesced into that Church State which abode unto the time of Reformation This Covenant is at large declared Exod. 24. For the Covenant which God made there with the people and they with him was not the Covénant of Grace under a legal dispensation for that was established unto the Seed of Abraham Four Hundred years before in the Promise with the Seal of Circumcision nor was it the Covenant of Works under a Gospel dispensation for God never renewed that Covenant under any consideration whatever But it was a peculiar Covenant which God then made with them and had not made it with their Fathers Deut. 5.2 3. whereby they were raised and erected into a Church State wherein they were intrusted with all the Privileges and enjoined all the Duties which God had
or Benefactors Their Rule as unto thé Kind and Administration of it in the Kingdoms of the World he approves of And such a Power or Preheminence it was namely good and just in it self not Tyrannical and Oppressive that the Two Disciples desired in his Kingdom which gave occasion unto this declaration of the Nature of his Kingdom and the Rule thereof For in this Power or Dominion two things may be considered 1. The Exercise of it over the Persons Goods and Lives of Men by Courts Coercive Jurisdictions Processes of Law and External Force in Punishments 2. The State Grandeur Preheminence Wealth Exaltation above others which are necessary unto the maintenance of their Authority and Power Both these in the least Participation of them in the least Degree whatever are forbidden by our Saviour to be admitted in his Kingdom or to have any place therein on what pretence soever He will have nothing of Lordship Domination Preheminence in Lordly Power in his Church No Courts no Coercive Jurisdictions no Exercise of any Humane Authority doth he allow therein for by these means do the Princes of the Gentiles those that are the Benefactors of their Countries rule among them And this is most evident from what in opposition hereunto he prescribes unto his own Disciples the greatest the best in Office Grace and Gifts namely a Ministery only to be discharged in the way of Service How well this great Command and Direction of our Lord Jesus Christ hath been and is complied withal by those who have taken on them to be Rulers in the Church is sufficiently known WHEREFORE there is no Rule of the Church but what is Ministerial consisting in an Authoritative Declaration and Application of the Commands and Will of Christ unto the Souls of Men wherein those who exercise it are Servants unto the Church for its Edification for Jesus sake 2 Cor. 4.5 IT hence follows that the introduction of Humane Authority into the Rule of the Church of Christ in any kind destroyeth the nature of it and makes his Kingdom to be of this World and some of his Disciples to be in their measure like the Princes of the Gentiles nor is it oft-times from themselves that they are not more like them than they are The Church is the House of Christ his Family his Kingdom To act any power in its Rule which is not his which derives not from him which is not communicated by his legal grant or to act any Power by Ways Processes Rules and Laws not of his appointment is an invasion of his Right and Dominion It can no otherwise be if the Church be his Family his House his Kingdom For what Father would endure that any Power should be exercised in his Family as to the disposal of his Children and Estate but his own What Earthly Prince will bear with such an intrusion into his Rights and Dominion Foreign Papal Power is severely excluded here in England because it entrenches on the Rights of the Crown by the exercise of an Authority and Jurisdiction not derived from the King according unto the Law of the Land. And we should do well to take care that at the same time we do not encroach upon the Dominion of Christ by the exercise of an Authority not derived from him or by Laws and Rules not Enacted by him but more Foreign unto his Kingdom than the Canon Law or the Popes Rule is unto the Laws of this Nation lest we fall under the Statute of Praemunire Matth. 10.26 27 28. The power of Rule in the Church then is nothing but a Right to yield Obedience unto the Commands of Christ in such a way by such Rules and for such ends as wherein and whereby his Authority is to be acted THE persons concerned in this Rule of the Church both those that Rule and those that are to be Ruled as unto all their Civil and Political concerns in this World are subject unto the Civil Government of the Kingdoms and Places wherein they inhabit And there are sundry things which concern the outward state and condition of the Church that are at the disposal of the Governours of this World But whereas the Power to be exercised in the Church is meerly Spiritual as unto its objects which are the Consciences of Men and as unto its ends which are the tendency of their Souls unto God their spiritual obedience in Christ and Eternal Life it is a Phrensy to dream of any other Power or Authority in this Rule but that of Christ alone TO sum up this Discourse If the Rulers of the Church the greatest of them have only a Ministerial Power committed unto them and are precisely limited thereunto if in the exercise thereof they are Servants of the Church unto its Edification if all Lordly Domination in an exaltation above the Church or the Members of it in Dignity and Authority of this World and the exercise of Power by external Coercive Jurisdiction be forbidden unto them if the whole Power and Rule of the Church be Spiritual and not Carnal mighty through God and not through the Laws of Men and be to be exercised by spiritual means for spiritual ends only it is apparent how it hath been lost in or cast out of the World for the introduction of a Lordly Domination a Secular Coercive Jurisdiction with Laws and Powers no way derived from Christ in the room thereof Neither is it possible for any Man alive to reconcile the present Government of some Churches either as unto the Officers who have the Administration of that Rule or the Rules and Laws whereby they act and proceed or Powers which they exercise or the Jurisdiction which they claim or the manner of their proceeding in its Administration unto any tolerable consistency with the Principles Rules and Laws of the Government of the Church given by Christ himself And this alone is a sufficient Reason why those who endeavour to preserve their Loyalty entire unto Jesus Christ should in their own practice seek after the Reduction of the Rule of the Church unto his Commands and Appointments in the publick disposals of Nations we have no concernment 4. WHEREAS therefore there is a Power and Authority for its Rule unto Edification given and committed by the Lord Christ unto his Church I shall proceed to enquire how this Power is Communicated what it is and to whom it is granted which shall be declared in the ensuing Observations 1. THERE was an extraordinary Church Power committed by the Lord Jesus Christ unto his Apostles who in their own persons were the first and only subject of it It was not granted unto the Church by it to be communicated unto them according unto any Rules prescribed thereunto For their office as it was Apostolical was Antecedent unto the existence of any Gospel Church State properly so called neither had any Church the least concurrence or influence into their call or mission Howbeit when there was a Church State the
Churches being called and gathered by their Ministry they were given unto the Church and placed in the Church for the exercise of all Office with Power unto their Edification according to the Rules and Laws of their constitution Act. 1.14 15. Chap. 6.1 2 3 4. 1 Cor. 3.22 Chap. 12.28 Ephes. 4.11 12 13 14. 2. THIS Power is ceased in the Church It is so not by virtue of any Law or constitution of Christ but by a cessation of those actings whence it did flow and whereon it did depend For unto this Apostolical Office and Power there was required 1. An immediate personal call from Christ himself 2. A Commission equally extensive unto all Nations for their Conversion and unto all Churches equally for their Edification 3. An Authority in all Churches comprehensive of all that power which is in the ordinary constitution of them distributed among many 4. A Collation of extraordinary Gifts as of infallibility in Teaching of working Miracles speaking with Tongues and the like Whereas therefore all these things do cease and the Lord Christ doth not act in the same manner towards any this Office and Power doth absolutely cease For any to pretend themselves to be Successors unto these Apostles as some with a strange confidence and impertinency have done is to plead that they are personally and immediately called by Christ unto their Office that they have Authority with respect unto all Nations and all Churches and are indued with a spirit of Infallibility and a power of working Miracles whereof outward pomp and ostentation are no sufficient evidences And certainly when some of them consider one another and talk of being the Apostles Successors it is but Aruspex Aruspicens 3. LEAST of all in the ordinary state of the Church and the continuation thereof hath the Lord Christ appointed a Vicar or rather as is pretended a Successor with a plenitude of all Church Power to be by him parcelled out unto others This is that which hath overthrown all Church Rule and Order introducing Luciferian Pride and Antichristian Tyranny in their room And whereas the only way of Christs acting his Authority over the Churches and of communicating Authority unto them to be acted by them in his Name is by his Word and Spirit which he hath given to continue in his Church unto that end unto the consummation of all things the Pope of Rome placing himself in his stead for these ends doth thereby sit in the Temple of God and shew himself to be God. But this is sufficiently confuted among all sober Christians and those who embrace it may be left to contend with the Mahometans who affirm that Jesus left John the Baptist to be his Successor as Haly succeeded unto Mahomet 5. ALL these by whom the ordinary Rule of the Church is to be exercised unto its Edification are as unto their Office and Power given unto the Church set or placed in it not as Lords of their Faith but as helpers of their joy 1 Cor. 2.2 Chap. 3.21 22 23. 2 Cor. 1.24 Ephes. 4.11 12 13 14. 1 Pet. 5.1 2. For the Church is the Spouse of Christ the Lambs Wife and by virtue of that Relation the enfeoffment into this power is her Due and Dowry all particular Persons are but her Servants for Christs sake For though some of them be Stewards and set over all their fellow Servants yet he hath not given them the trust of power to rule his Spouse at their own will and to grant what they please unto her 6. BUT as this whole Church Power is committed unto the whole Church by Christ so all that are called unto the peculiar exercise of any part of it by virtue of Office-Authority do receive that Authority from him by the only way of the communication of it namely by his Word and Spirit through the Ministry of the Church whereof we shall treat afterwards V. THESE things being thus premised in general concerning Church Power we must treat yet particularly of the communication of it from Christ and of its distribution as unto its Residence in the Church 1. EVERY Individual Believer hath Power or Right given unto him upon his believing to become the Son of God Joh. 1.12 Hereby as such he hath a Right and Title radically and originally unto with an interest in all Church Privileges to be actually possessed and used according to the Rules by him prescribed For he that is a Son of God hath a right unto all the privileges and advantages of the Family of God as well as he is obliged unto all the Duties of it Herein lies the foundation of all right unto Church Power for both it and all that belongs unto it is a part of the purchased Inheritance whereunto right is granted by Adoption wherefore the first original grant of all Church Power and Privileges is made unto Believers as such Theirs it is with these Two Limitations 1. That as such only they cannot exercise any Church Power but upon their due observation of all Rules and Duties given unto this end such are Joint Confession and Confederation 2. That each individual do actually participate therein according to the especial Rules of the Church which peculiarly respects Women that do believe 2. WHERE-ever there are two or three of these Believers the smallest number Right and Power is granted unto them actually to meet together in the name of Christ for their mutual Edification whereunto he hath promised his presence among them Matth. 18.19 20. To meet and to do any thing in the name of Christ as to exhort instruct and admonish one another or to pray together as v. 19. there is an especial Right or Power required thereunto This is granted by Jesus Christ unto the least number of consenting Believers And this is a second preparation unto the communication of Church Power Unto the former Faith only is required unto this Profession with mutual consent unto and agreement in the Evangelical Duties mentioned are to be added 3. WHERE the number of Believers is encreased so as that they are sufficient as unto their number to observe and perform all Church Duties in the way and manner prescribed for their performance they have Right and Power granted unto them to make a joint solemn Confession of their Faith especially as unto the Person of Christ and his Mediation Matth. 16.16 18. as also to give up themselves unto him and to one another in an holy Agreement or Confederation to do and observe all things whatever that he hath Commanded Hereon by virtue of his Laws in his Institutions and Commands he gives them power to do all things in their Order which he grants unto his Church and enstates them in all the Rights and Privileges thereof These Believers I say thus congregated into a Church State have immediately by virtue thereof power to take care that all things be done among them as by the Lord Christ they are Commanded to be done in and by his
Brethren leaving them Servants to the Church for Christs sake they began to prescribe bounds unto themselves such as were suited unto their Interest which they called Rules or Canons and never left enlarging them at their pleasure untill they enstated the most absolute Tyranny in and over the Church that ever was in the World. BY these ways and means doth the Lord Christ communicate Office Power unto them that are called thereunto whereon they become not the Officers or Ministers of Men no not of the Church as unto the actings and exercise of their Authority but only as the good and edification of the Church is the end of it but the Officers and Ministers of Christ himself 2. IT is hence evident that in the communication of Church Power in Office unto any persons called thereunto the work and duty of the Church consists formally in Acts of Obedience unto the Commands of Christ. Hence it doth not give unto such Officers a Power or Authority that was formally and actually in the Body of the Community by virtue of any Grant or Law of Christ so as that they should receive and act the Power of the Church by virtue of a Delegation from them but only they design chuse set apart the individual persons who thereon are intrusted with Office-Power by Christ himself according as was before declared This is the Power and Right given unto the Church essentially considered with respect unto their Officers namely to design call chuse and set apart the persons by the ways of Christs appointment unto those Offices whereunto by his Laws he hath annexed Church Power and Authority WE need not therefore trouble our selves with the disputes about the first subject of Church Power or any part of it For it is a certain Rule That in the performance of all Duties which the Lord Christ requires either of the whole Church or of any in the Church especially of the Officers they are the first subject of the Power needful unto such Duties who are immediately called unto them Hereby all things become to be done in the Name and Authority of Christ. For the Power of the Church is nothing but a right to perform Church Duties in obedience unto the Commands of Christ and according unto his mind Wherefore all Church Power is originally given unto the Church essentially considered which hath a double exercise First in the call or choosing of Officers Secondly in their voluntary acting with them and under them in all Duties of Rule 1. All Authority in the Church is committed by Christ unto the Officers or Rulers of it as unto all Acts and Duties whereunto Office-Power is required and 2. Every individual person hath the liberty of his own judgment as unto his own consent or dissent in what he is himself concerned THAT this Power under the name of the Keys of the Kingdom of Heaven was originally granted unto the whole professing Church of Believers and that it is utterly impossible it should reside in any other who is subject unto Death or if to be renewed upon any occasional intermission is so fully proved by all Protestant Writers against the Papists that it needs not on this occasion be again insisted on VI. THESE things have been spoken concerning the Polity of the Church in General as it is taken objectively for the constitution of its State and the laws of its Rule we are in the next place to consider it subjectively as it is a power or faculty of the minds of Men unto whom the Rule of the Church is committed And in this sence it is the wisdom or understanding of the Officers of the Church to exercise the Government in it appointed by Jesus Christ or to rule it according to his Laws and Constitutions Or THIS Wisdom is a Spiritual Gift 1 Cor. 12.9 whereby the Officers of the Church are enabled to make a due application of all the Rules and Laws of Christ unto the Edification of the Church and all the Members of it UNTO the attaining of this Wisdom are required 1. Fervent Prayer for it Jam. 1.5 2. Diligent study of the Scripture to find out and understand the Rules given by Christ unto this purpose Ezra 7.6 7 9. 1 Tim. 2.14 15. 3. Humble waiting on God for the Revelation of all that it is to be exercised about Ezek. 43.11 4. A conscientious exercise of the skill which they have received Talents traded with duly will encrease 5. A continual sense of the account which is to be given of the discharge of this great trust being called to rule in the House of God Heb. 13.17 HOW much this Wisdom hath been neglected in Church Government yea how much it is despised in the World is evident unto all It is skill in the Canon Law in the proceedings of vexatious Courts with the Learning Subtilty and Arts which are required thereunto that is looked on as the only skill to be exercised in the Government of the Church Without this a Man is esteemed no way meet to be employed in any part of the Church Government And according as any do arrive unto a dexterity in this Polity they are esteemed eminently useful But these things belong not at all unto the Government of the Church appointed by Christ nor can any sober Man think in his Conscience that so they do What is the use of this Art and Trade as unto political ends we enquired Nor is the true wisdom required unto this end with the means of attaining of it more despised more neglected by any sort of Men in the World than by those whose pretences unto Ecclesiastical Rule and Authority would make it most necessary unto them TWO things follow on the supposition laid down 1. THAT the Wisdom intended is not promised unto all the Members of the Church in General nor are they required to seek for it by the ways and means of attaining it before laid down but respect is had herein only unto the Officers of the Church Hereon dependeth the equity of the obedience of the people unto their Rulers For Wisdom for Rule is peculiarly granted unto them and their Duty it is to seek after it in a peculiar manner Wherefore those who on every occasion are ready to advance their own Wisdom and Understanding in the affairs and proceedings of the Church against the Wisdom of the Officers of it are proud and disorderly I speak not this to give any countenance unto the out-cries of some that all sorts of Men will suppose themselves Wiser than their Rulers and to know what belongs unto the Government of the Church better than they whereas the Government which they exercise belongs not at all unto the Rule of the Church determined and limited in the Scripture as the meanest Christian can easily discern nor is it pretended by themselves so to do For they say that the Lord Christ hath prescribed nothing herein but left it unto the Will and Wisdom of the Church to order
Authority is constituted in the Church only the Work and Duty of it is cast into such an Order as the very light of nature doth require BUT there is not any intimation in the Scripture of the least imparity or inequality in Order Degree or Authority among Officers of the same sort whether extraordinary or ordinary The Apostles were all equal so were the Evangelists so were Elders or Bishops and so were Deacons also The Scripture knows no more of an Arch-Bishop such as all Diocesan Bishops are nor an Arch-Deacon than of an Arch-Apostle or of an Arch-Evangelist or an Arch-Prophet Howbeit it is evident that in all their Assemblies they had one who did preside in the manner before described which seems among the Apostles to have been the prerogative of Peter THE Brethren also of the Church may be so multiplied as that the constant meeting of them all in one place may not be absolutely best for their Edification Howbeit that on all the solemn occasions of the Church whereunto their consent is necessary they did of old and ought still to meet in the same place for advise consultation and consent as was proved before This is so fully expressed and exemplified in the two great Churches of Jerusalem and Antioch Act. 15. that it cannot be gain-said When Paul and Barnabas sent by the Brethren or Church at Antioch v. 1 3. were come to Jerusalem they were received by the Church as the Brethren are called in distinction from the Apostles and Elders v. 4. So when the Apostles and Elders assembled to consider of the case proposed unto them the whole multitude of the Church that is the Brethren assembled with them v. 6 12. neither were they mute Persons meer Auditors and Spectators in the Assembly but they concurred both in the debate and determination of the Question insomuch as they are expresly joined with the Apostles and Elders in the advice given ver 22 23. And when Paul and Barnabas returned unto Antioch the multitude unto whom the Letter of the Church at Jerusalem was directed came together about it ver 23.30 Unless this be observed the Primitive-Church-State is overthrown But I shall return from this Digression THE first Officer or Elder of the Church is the Pastor A Pastor is the Elder that Feeds and Rules the Flock 1 Pet. 5.2 that is who is its Teacher and its Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed taking the oversight IT is not my present design nor work to give a full account of the Qualifications required in Persons to be called unto this Office nor of their Duty and Work with the Qualities or Vertues to be exercised therein It would require a large Discourse to handle them practically and it hath been done by others It were to be wished that what is of this kind expressed in the Rule and which the nature of the Office doth indispensably require were more exemplified in practice than it is But some things relating unto this Officer and his Office that are needful to be well stated I shall treat concerning THE name of a Pastor or Shepherd is Metaphorical It is a Denomination suited unto his Work denoting the same Office and Person with a Bishop or Elder spoken of absolutely without limitation unto either Teaching or Ruling And it seems to be used or applied unto this Office because it is more comprehensive of and instructive in all the Duties that belong unto it than any other Name whatever nay than all of them put together The Grounds and Reasons of this Metaphor or whence the Church is called a Flock and whence God termeth himself the Shepherd of the Flock whence the Sheep of this Flock are committed unto Christ whereon he becomes the good Shepherd that lays down his Life for the Sheep and the Prince of Shepherds what is the interest of Men in a participation of this Office and what their Duty thereon are things well worth the consideration of them who are called unto it Hirelings yea Wolves and dumb Dogs do in many places take on themselves to be Shepherds of the Flock by whom it is devoured and destroyed WHEREAS therefore this Name or Appellation is taken from and includes in it Love Care Tenderness Watchfulness in all the Duties of going before preserving feeding defending the Flock the Sheep and the Lambs the Strong the Weak and Diseased with accountableness as Servants unto the chief Shepherd it was generally disused in the Church and those of Bishops or Overseers Guides Presidents Elders which seem to include more of Honour and Authority were retained in common use that though one of them at last namely that of Bishops with some elating compositions and adjuncts of power obtained the preheminence Out of the Corruption of these Compositions and Additions in Arch-Bishops Metropolitans Patriarchs and the like brake forth the Cockatrice of the Church that is the Pope BUT this name is by the Holy Ghost appropriated unto the principal Ministers of Christ in his Church Ephes. 4.11 And under that name they were promised unto the Church of old Jerem. 3.15 And the Work of these Pastors is to feed the Flock committed to their charge as it is constantly required of them Act. 20.29 1 Pet. 5.2 OF Pastoral Feeding there are two parts 1. Teaching or Instruction 2. Rule or Discipline Unto these two Heads may all the Acts and Duties of a Shepherd toward his Flock be reduced And both are intended in the term of feeding 1 Chron. 11.2 Chap. 17.6 Jer. 23.2 Mic. 5.4 Chap. 7.14 Zech. 11.7 Act. 20.28 Joh. 21.14 1 Pet. 5.2 c. wherefore he who is the Pastor is the Bishop the Elder the Teacher of the Church THESE Works of Teaching and Ruling may be distinct in several Officers namely of Teachers and Rulers but to divide them in the same Office of Pastors that some Pastors should feed by Teaching only but have no right to Rule by Virtue of their Office and some should attend in exercise unto Rule only not esteeming themselves obliged to labour continually in feeding the Flock is almost to overthrow this Office of Christs Designation and to set up two in the room of it of Mens own projection OF the call of Men unto this Office so many things have been spoken and written by others at large that I shall only insist and that very briefly on some things which are either of the most important consideration or have been omitted by others As 1. UNTO the call of any person unto this Office of a Pastor in the Church there are certain Qualifications previously required in him disposing and making him fit for that Office. The outward call is an act of the Church as we shall shew immediately But therein is required an obediential acting of him also who is called Neither of these can be Regular neither can the Church act according to Rule and Order nor the person called act in such a due Obedience unless there are in him some previous Indications
said that Moses chose the Elders But it is frequent in the Scripture that where any thing is done by many where one is chief that is ascribed indifferently either to the many or to the chief Director So is it said Israel sent Messengers Numbers 21.21 Moses speaking of the same things says I sent Messengers Deut. 2.26 So 1 Chron. 19.19 They made peace with David and served him which is 2 Sam. 10.19 They made peace with Israel and served them See also 2 King. 11.12 with 2 Chron. 23.11 as also 1 Chron. 16.1 with 2 Sam. 6.17 and the same may be observed in other places Wherefore the people chose these Elders under the conduct and guidance of Moses which directs us unto the right interpretation of Act 14.23 whereof we shall speak immediately THE First of these ways was repeated in the foundation of the Evangelical Church Christ himself was called unto his Office by the Father through the unction of the spirit Isa. 60. Heb. 5. And he himself called the Apostles and Evangelists in whom that call ceased The second ordinary way by the privilege of natural Generation of the stock of the Priests was utterly abolished The third way only remained for the ordinary continuation of the Church namely by the Choice and Election of the Church it self with solemn Separation and Dedication by Officers extraordinary or ordinary THE first instance of the Choice of a Church-Officer had a mixture in it of the first and later way in the case of Matthias As he was able to be a Church-Officer he had the choice and consent of the Church as he was to be an Apostle or an extraordinary Officer there was an immediate divine disposition of him into his Office the latter to give him Apostolical Authority the former to make him a president of the future actings of the Church in the call of their Officers I say this being the first example and pattern of the calling of any Person unto Office in the Christian Church-State wherein there was an interposition of the ordinary actings of Men is established as a Rule and President not to be changed altered or departed from in any Age of the Church whatever It is so as unto what was of common Right and Equity which belonged unto the whole Church And I cannot but wonder how Men durst ever reject and disanul this divine Example and Rule It will not avail them to say that it is only a matter of Fact and not a precept or institution that is recorded For 1. It is a Fact left on record in the holy Scripture for our Instruction and Direction 2. It is an example of the Apostles and the whole Church proposed unto us which in all things not otherwise determined hath the force of an institution 3. If there was no more in it but this that we have a matter of common Right determined and applied by the Wisdom of the Apostles and the entire Church of Believers at that time in the World it were an impiety to depart from it unless in case of the utmost necessity WHEREAS what is here recorded was in the call of an Apostle it strengthens the Argument which hence we plead For if in the extraordinary call of an Apostle it was the mind of Christ that the Fraternity or Multitude should have the liberty of their suffrage how much more is it certainly his mind that in the ordinary call of their own peculiar Officers in whom under him the concernment is their own only that this Right should be continued unto them THE order of the proceeding of the Church herein is distinctly declared For 1. The number of the Church at that time that is of the Men was about an Hundred and Twenty v. 15. 2. They were assembled all together in one place so as that Peter stood up in the midst of them v. 15. 3. Peter in the name of the rest of the Apostles declares unto them the necessity of choosing one to be substituted in the room of Judas v. 16 17 18 19 20. 4. He limits the choice of him unto the especial Qualification of being a meet witness of the Resurrection of Christ unto those who constantly accompanied him with themselves from the Baptism of John that is his being Baptized by him whereon he began his publick Ministry 5. Among these they were left at their liberty to nominate any two who were to be left unto the lot for a determination whether of them God designed unto the Office. 6. Hereon the whole multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed Two that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Men and Brethren unto whom Peter spake v. 16. did so 7. The same Persons to promote the work prayed and gave forth their Lots v. 24.26 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias was by the common suffrage of the whole Church reckoned unto the number of the Apostles I say not that these things were done by the Disciples in distinction from Peter and the rest of the Apostles but in conjunction with them Peter did nothing without them nor did they any thing without him THE exception of Bellarmine and others against this Testimony is that it was a grant and a condescention in Peter and not a declaration of the Right of the Church that it was an extraordinary case that the determination of the whole was by Lot are of no validity The pretended concession of Peter is a figment the case was so extraordinary as to include in it all ordinary cases for the substance of them And although the ultimate determination of the Individual Person which was necessary unto his Apostleship was immediately Divine by Lot yet here is all granted unto the people in their choosing and appointing Two in their Praying in their casting Lots in their voluntary opprobatory Suffrage that is desired THIS blessed Example given us by the Wisdom of the Apostles yea of the spirit of God in them being eminently suited unto the nature of the thing it self as we shall see immediately compliant with all other directions and Apostolical examples in the like case is rather to be followed than the practice of some degenerate Churches who to cover the turpitude of acting in deserting this Example and Rule do make use of a mock-shew and pretence of that which really they deny reject and oppose THE Second Example we have of the practice of the Apostles in this case whereby the preceding Rule is confirmed is given us Act. 6. in the Election of the Deacons Had there ensued after the choice of Matthias an instance of a diverse practice by an exclusion of the consent of the people the former might have been evaded as that which was absolutely extraordinary and not obliging unto the Church But this was the very next instance of the call of any Church-Officer and it was the first appointment of any ordinary Officers in the Christian Church For it falling out in the very year of Christs Ascension there is no
Suffrage of the people 2. I have shewed instances before out of the Scripture that when a thing is done by the whole people it is usual to ascribe it unto him or them who were chief therein as elsewhere the same thing is ascribed unto the whole people THE same Authors contend that the liberty of choosing their own Officers or Elders such as it was was granted unto them or permitted by way of condescention for a Season and not made use of by virtue of any right in them thereunto But this permission is a meer imagination It was according to the mind of Christ that the Churches should choose their own Elders or it was not If it were not the Apostles would not have permitted it and if it were they ought to ordain it and practise according to it as they did Nor is such a constant Apostolical Practice proposed for the direction of the Church in all Ages to be ascribed unto such an Original as Condescension and Permission Yea it is evident that it arose from the most fundamental principles of the constitution and nature of the Gospel Churches and was only a regular pursuit and practice of them For 1. THE Calling of Bishops Pastors Elders is an Act of the power of the Keys of the Kingdom of Heaven But these Keys are originally and properly given unto the whole Church unto the Elders of it only Ministerially and as unto exercise Pastors are eyes to the Church But God and Nature design in the first place sight to the whole Body to the whole Person thereunto it is granted both subjectively and finally but actually it is peculiarly seated in the eye So is it in the grant of Church-Power it is given to the whole Church though to be exercised only by its Elders THAT the grant of the Keys unto Peter was in the Person and as the representative of the whole confessing Church is the known judgment of Austin and a multitude of Divines that follow him So he fully expresseth himself Tractat. 124. in Johan Peter the Apostle bare in a general figure the person of the Church For as unto what belonged unto himself he was by Nature one Man by Grace one Christian and of special more abounding Grace one and the chief Apostle But when it was said unto him I will give unto thee the Keys of the Kingdom of Heaven c. he signified the whole Church c. Again the Church which is founded in Christ received from him in the person of Peter the Keys of the Kingdom of Heaven which is the power of binding and loosing UNTO whom these Keys are granted they according to their distinct interests in that grant have the Right and Power of Calling their Bishops Pastors or Elders for in the exercise of that Trust and Power it doth consist But this is made unto the whole Church And as there are in a Church already constituted several sorts of persons as some are Elders others are of the people only this Right resideth in them and is acted by them according to their respective capacities as limited by the light of nature and divine institution which is that the Election of them should belong unto the body of the people and their Authoritative Designation or Ordination unto the Elders And when in any place the supream Magistrate is a Member or Part of the Church he hath also his peculiar Right herein THAT the power of the Keys is thus granted originally and fundamentally unto the whole Church is undeniably confirmed by Two Arguments 1. THE Church it self is the Wife the Spouse the Bride the Queen of the Husband and King of the Church Christ Jesus Psal. 45.10 John 3.29 Revel 21.9 Chap. 22.17 Matth. 25.1 5 6. Other Wife Christ hath none nor hath the Church any other Husband Now to whom should the Keys of the House be committed but unto the Bride There is I confess another who claims the Keys to be his own but withal he makes himself the Head and Husband of the Church proclaiming himself not only to be an Adulterer with that Harlot which he calleth the Church but a Tyrant also in that pretending to be her Husband he will not trust her with the Keys of his House which Christ hath done with his Spouse And whereas by the Canon Law every Bishop is the Husband or Spouse of his Diocesan Church for the most part they commit an open Rape upon the people taking them without their consent at least are not chosen by them which yet is essential unto a lawful Marriage And the Bride of Christ comes no otherwise so to be but by the voluntary choice of him to be her Husband FOR the Officers or Rulers of the Church they do belong unto it as hers 1 Cor. 3.21.22 And Stewards in the House 1 Cor. 4.1 the Servants of the Church for Jesus sake 2 Cor. 4.5 IF the Lord Christ have the Keys of the Kingdom of Heaven that is of his own House Heb. 3. If the Church it self be the Spouse of Christ the Mother of the Family Psal. 68.13 the Bride the Lambs Wife and if all the Officers of the Church be but Stewards and Servants in the House and unto the Family if the Lord Christ do make a grant of these Keys unto any whereon the disposal of all things in this House and Family doth depend the Question is Whether he hath originally granted them unto his holy Spouse to dispose off according unto her judgment and duty or unto any Servants in the House to dispose of her and all her concernments at their pleasure 2. THE power of the Keys as unto binding and loosing and consequently as unto all other acts thence proceeding is expresly granted unto the whole Church Matth. 18.17 18. If he shall neglect to hear them tell the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican verily I say unto you whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven What Church it is that is here intended we have proved before and that the Church is intrusted with the power of binding and loosing And what is the part of the Body of the people herein the Apostle declares 1 Cor. 5.4 2 Cor. 2.6 SECONDLY This Right exemplified in Apostolical Practice is comprehended in the Commands given unto the Church or Body of the People with respect unto Teachers and Rulers of all sorts for unto them it is in a multitude of places given in charge that they should discern and try false Prophets fly from them try Spirits or such as pretend Spiritual Gifts or Offices reject them who Preach false Doctrine to give testimony unto them that are to be in Office with sundry other things of the like nature which all of them do suppose or cannot be discharged without a Right in them to choose the worthy and reject the unworthy as
Cyprian speaks See Matth. 7.17 Joh. â—5 39 Gal. 11.9 1 Thess. 5.19 20 21. 1 Joh. 4.1 2 Joh. 10.11 WHAT is objected hereunto from the unfitness and disability of the people to make a right judgment concerning them who are to be their Pastors and Rulers labours with a three-fold weakness For 1. It reflects dishonour upon the Wisdom of Christ in Commanding them the observance and discharge of such Duties as they are no way meet for 2. It proceeds upon a supposition of that degenerate state of Churches in their Members as to Light Knowledge Wisdom and Holiness which they are for the most part fallen into which must not be allowed to have the force of Argument in it when it is to be lamented and ought to be reformed 3. It supposeth that there is no supply of Assistance provided for the people in the discharge of their Duty to guide and direct them therein which is otherwise seeing the Elders of the Church wherein any such Election is made and those of other Churches in Communion with that Church are by the common advice and declaration of their judgment to be Assistant unto them THIRDLY The Church is a voluntary Society Persons otherwise absolutely free as unto all the Rules Laws and Ends of such a Society do of their own Wills and free Choice coalesce into it This is the Original of all Churches as hath been declared They gave their own selves to the Lord and unto us by the Will of God 2 Cor. 8.5 Herein neither by Prescription nor Tradition nor Succession hath any one more Power or Authority than another but they are all equal It is gathered into this Society meerly by the Authority of Christ and where it is so Collected it hath neither Right Power Privilege Rules nor Bonds as such but what are given prescribed and limited by the Institution and Laws of Christ. Moreover it abides and continues on the same Grounds and Principles as whereon it was Collected namely the Wills of the Members of it subjected unto the Commands of Christ. This is as necessary unto its present continuance in all its Members as it was in its first Plantation It is not like the Political Societies of the World which being first established by force or consent bring a necessity on all that are born in them and under them to comply with their Rule and Laws For Men may and in many cases ought to submit unto the disposal of temporal things in a way it may be not convenient for them which they judge not well off and which in many things is not unto their advantage And this may be just and equal because the special good which every one would aim at being not absolutely so may be out-balanced by a general good nor alterable but by the prejudice of that which is good in particular But with reference unto things Spiritual and Eternal it is not so No Man can by any previous Law be concluded as unto his interest in such things nor is there any General Good to be attained by the loss of any of them None therefore can coalesce in such a Society or adhere unto it or be any way belonging unto it but by his own free choice and consent And it is enquired how it is possible that any Rule Authority Power or Office should arise or be erected in such a Society We speak of that which is ordinary for he by whom this Church-State is erected and appointed may and did appoint in it and over it extraordinary Officers for a season And we do suppose that as he hath by his Divine Authority instituted and appointed that such Societies shall be that he hath made grant of Privileges and Powers to them proper and sufficient for this end as also that he hath given Laws and Rules by the observance whereof they may be made partakers of those Privileges and Powers with a Right unto their Exercise ON these suppositions in a Society absolutely voluntary among those who in their conjunction into it by their own consent are every way equal There can but three things be required unto the actual constitution of Rule and Office among them And the First is That there be some among them that are fitted and qualified for the Discharge of such an Office in a peculiar manner above others This is previous unto all Government beyond that which is purely natural and necessary Principio rerum gentium nationumque imperium penes Reges erat quos ad fastigium hujus Majestatis non popularis Ambitio sed spectata inter bonos moderatio provehebat Just. So it was in the World so it was in the Church Praesident probati quique seniores honorem istum non pretio sed testimonio adepti Tertull. This preparation and furniture of some Persons with Abilities and meet Qualifications for Office and Work in the Church the Lord Christ hath taken on himself and doth and will effect it in all Generations Without this there can be neither Office nor Rule nor Order in the Church 2. WHEREAS there is a new Relation to be made or created between a Pastor Bishop or Elder and the Church which was not before between them a Bishop and a Church a Pastor and a Flock are Relata's it must be introduced at the same time by the mutual voluntary acts of one another or of each party For one of the Relata can as such have no being or existence without the other Now this can no otherwise be but by the consent and voluntary subjection of the Church unto persons so antecedently qualified for Office according to the Law and Will of Christ. For it cannot be done by the Delegation of Power and Authority from any other Superiour or Equal unto them that do receive it Neither the nature of this Power which is uncapable of such a Delegation nor the Relation unto Christ of all those who are Pastors of the Church will admit of an Interposition of Authority by way of Delegation of Power from themselves in other Men which would make them their Ministers and not Christs nor is it consistent with the nature of such a voluntary Society This therefore can no way be done but by free Choice Election Consent or Approbation It cannot I say be so regularly How far an Irregularity herein may vitiate the whole Call of a Minister we do not now enquire NOW this Choice or Election doth not communicate a Power from them that choose unto them that are chosen as though such a Power as that whereunto they are called should be formally inherent in the choosers antecedent unto such choice For this would make those that are chosen to be their Minister only and to act all things in their Name and by virtue of Authority derived from them It is only an Instrumental Ministerial means to enstate them in that Power and Authority which is given unto such Officers by the Constitution and Laws of Christ whose Ministers thereon they
are These Gifts Offices and Officers being granted by Christ unto the Churches Ephes. 4.12 where-ever there is a Church called according to his Mind they do in and by their Choice of them submit themselves unto them in the Lord according unto all the Powers and Duties wherewith they are by him intrusted and whereunto they are called 3. IT is required that Persons so chosen so submitted unto be so solemnly separated dedicated unto and confirmed in their Office by Fasting and Prayer As this is consonant unto the Light of Nature which directs unto a solemnity in the susception of publick Officers whence proceeds the Coronation of Kings which gives them not their Title but solemnly proclaims it which on many accounts is unto the advantage of Government so it is prescribed unto the Church in this case by especial Institution But hereof I shall speak farther immediately THIS Order of calling Men unto the Pastoral Office namely by their previous Qualifications for the Ministry whereby a general designation of the Persons to be called is made by Christ himself the orderly Choice or Election of him in a voluntary subjection unto him in the Lord according to the Mind of Christ by the Church it self followed with solemn Ordination or setting apart unto the Office and discharge of it by Prayer with Fasting all in obedience unto the Commands and Institution of Christ whereunto the communication of Office-Power and Privilege is by Law-constitution annexed is suited unto the light of Reason in all such cases the nature of Gospel Societies in Order or Churches the ends of the Ministry the Power committed by Christ unto the Church and confirmed by Apostolical Practice and Example HEREIN we rest without any further dispute or limiting the Formal Cause of the Communication of Office-Power unto any one Act or Duty of the Church or of the Bishops or Elders of it All the three things mentioned are essential thereunto and when any of them are utterly neglected where they are neither formally nor virtually there is no lawful regular Call unto the Ministry according to the Mind of Christ. THIS Order was a long time observed in the Ancient Church inviolate and the foot-steps of it may be traced through all Ages of the Church although it first gradually decayed then was perverted and corrupted until it issued as in the Roman Church in a Pageant and Shew instead of the Reality of the things themselves For the Trial and Approbation of spiritual Endowments previously necessary unto the Call of any was left unto the Pedantick Examination of the Bishops Domesticks who knew nothing of them in themselves the Election and Approbation of the people was turned into a mock-shew in the sight of God and Men a Deacon calling out That if any had Objections against him who was to be Ordained they should come forth and speak Whereunto another cries out of a corner by compact He is learned and worthy and Ordination was esteemed to consist only in the outward sign of Imposition of Hands with some other Ceremonies annexed thereunto whereby without any other consideration there ensued a flux of Power from the Ordainers unto the ordained BUT from the beginning it was not so And some few Instances of the Right of the people and the exercise of it in the Choice of their own Pastors may be touched on in our Passage Clem. Epist. ad Corinth affirms That the Apostles themselves appointed approved Persons unto the Office of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or with the consent or choice of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enact by common consent which makes it somewhat strange that a learned Man should think that the Right of the People in Elections is excluded in this very place by Clemens from what is assigned unto the Apostles in Ordination IGNAT Epist ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Fraternity of the Church It becomes you as a Church of God to Choose or Ordain a Bishop TERTVLL APOL Praesident probati quique Seniores honorem istum non pretio sed Testimonio adepti The Elders came unto their Honour or Office by the Testimony of the people that is by their suffrage in their Election ORIGEN in the close of his last Book against Celsus discoursing expresly of the Calling and Constitution of Churches or Cities of God speaking of the Elders and Rulers of them affirms That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen to their Office by the Churches which they do Rule THE Testimony given by Cyprian in sundry places unto this Right of the People especially in Epist. 68. unto the Elders and People of some Churches in Spain is so known so frequently urged and excepted against to so little purpose as that it is no way needful to insist again upon it Some few things I shall only observe concerning and out of that Epistle As 1. IT was not a single Epistle of his own more ordinary occasions but a determination upon a weighty Question made by a Synod of Bishops or Elders in whose Name as well as that of Cyprian it was written and sent unto the Churches who had craved their advice 2. HE doth not only assert the Right of the people to choose worthy persons to be their Bishops and reject those that are unworthy but also industriously proves it so to be their Right by Divine Institution and Appointment 3. HE declares it to be the Sin of the People if they neglect the use and exercise of their Right and Power in rejecting and withdrawing themselves from the Communion of Vnworthy Pastors and choosing others in their room 4. HE affirms that this was the Practice not only of the Churches of Africk but of those in most of the other Provinces of the Empire Some passages in his Discourse wherein all these things are asserted I shall transcribe in the Order wherein they lie in the Epistle NEC sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans ad injustum illicitum Praepositi sui Episcopatum consensum suum commodans Propter quod plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separare se debet nec se ad Sacrilegi Sacerdotis Sacrificia miscere quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere FOR this cause the people obedient to the Commands of our Lord and fearing God ought to separate themselves from a wicked Bishop nor mix themselves with the Worship of a Sacrilegious Priest. For they principally have the power of choosing the worthy Priests and rejecting the unworthy which comes from Divine Authority or Appointment as he proves from the Old and New Testament Nothing can be spoken more fully representing the Truth which we plead for He assigns unto the people a Right and Power of separating
Right unto its Exercise It is required moreover that he be solemnly set apart unto his Office in and by the Church with Fasting and Prayer That there should be some kind of peculiar Prayer in the dedication of any unto the Office of the Ministry is a notion that could never be obliterated in the minds of Men concerned in these things nor cast out of their Practice Of what sort they have been amongst many we do not now enquire But there hath been less regard unto the other Duty namely that these Prayers should be accompanied with Fasting But this also is necessary by Virtue of Apostolical Example Act. 14.23 THE Conduct of this Work belongs unto the Elders or Officers of the Church wherein any one is to be so Ordained It did belong unto extraordinary Officers whilst they were continued in the Church And upon the Cessation of their Office it is devolved on the ordinary stated Officers of the Church It is so I say in case there be any such Officer before fixed in the Church whereunto any one is to be only Ordained And in case there be none the Assistance of Pastors or Elders of other Churches may and ought to be desired unto the Conduct and Regulation of the Duty IT is needless to enquire what is the Authoritative influence of this Ordination into the Communication of Office or Office-Power whilst it is acknowledged to be indispensably necessary and to belong essentially unto the Call unto Office. For when sundry Duties as these of Election and Ordination are required unto the same End by Virtue of Divine Institution it is not for me to determine what is the peculiar efficacy of the one or the other seeing neither of them without the other hath any at all HEREUNTO is added as an External Adjunct imposition of hands significant of the persons so called to Office in and unto the Church For although it will be difficultly proved that the use of this Ceremony was designed unto continuance after a Cessation of the Communication of the extraordinary Gifts of the Holy Ghost whereof it was the sign and outward means in extraordinary Officers yet we do freely grant it unto the ordinary Officers of the Church provided that there be no apprehension of its being the sole Authoritative Conveyance of a successive flux of Office-Power which is destructive of the whole nature of the institution AND this may at present suffice as unto the Call of meet persons unto the Pastoral Office and consequently any other Office in the Church The things following are essentially necessary unto it so as that Authority and Right to Feed and Rule in the Church in the Name of Christ as an Officer of his House that may be given unto any one thereby by virtue of his Law and the Charter granted by him unto the Church it self The First is That antecedently unto any actings of the Church towards such a person with respect unto Office he be furnished by the Lord Christ himself with Graces and Gifts and Abilities for the discharge of the Office whereunto he is to be called This Divine Designation of the person to be called rests on the Kingly Office and care of Christ towards his Church Where this is wholly wanting it is not in the power of any Church under Heaven by virtue of any outward Order or Act to communicate Pastoral or Ministerial Power unto any person whatever Secondly There is to be an Exploration or Trial of those Gifts and Abilities as unto their Accommodation unto the Edification of that Church whereunto any person is to be Ordained a Pastor or Minister But although the Right of judging herein belong unto and reside in the Church it self for who else is able to judge for them or is entrusted so to do yet is it their Wisdom and Duty to desire the Assistance and Guidance of those who are approved in the discharge of their Office in other Churches Thirdly The first act of Power committed unto the Church by Jesus Christ for the constitution of Ordinary Officers in it is that Election of a person qualified and tried unto his Office which we have now vindicated Fourthly There is required hereunto the Solemn Ordination Inauguration Dedication or setting apart of the persons so chosen by the Presbytery of the Church with Fasting and Prayer and the outward sign of the Imposition of Hands THIS is that Order which the Rule of the Scripture the Example of the First Churches and the nature of the things themselves direct unto And although I will not say that a defect in any of these especially if it be from unavoidable hindrances doth disanull the Call of a person to the Pastoral Office yet I must say that where they are not all duly attended unto the Institution of Christ is neglected and the Order of the Church infringed Wherefore THE Plea of the communication of all Authority for Office and of Office it self solely by a flux of Power from the first Ordainers through the hands of their pretended Successors in all Ages under all the innumerable Miscarriages whereunto they are subject and have actually fallen into without any respect unto the consent or call of the Churches by Rule Laws and Orders foreign to the Scripture is contrary to the whole nature of Evangelical Churches and all the ends of their Institution as shall be manifested if it be needful CHAP. V. The Especial Duty of Pastors of Churches WE have declared the way whereby Pastors are given unto and instated in the Church That which should ensue is an account of their Work and Duty in the Discharge of their Office. But this hath been the subject of many large Discourses both among the Ancient Writers of the Church and of late I shall therefore only touch on some things that are of most necessary consideration 1. THE First and Principal Duty of a Pastor is to feed the flock by diligent Preaching of the Word It is a promise relating to the New Testament that God would give unto his Church Pastors according to his own heart which should feed them with Knowledge and Vnderstanding Jer. 3.15 This is by Teaching or Preaching the Word and no otherwise This Feeding is of the Essence of the Office of a Pastor as unto the exercise of it so that he who doth not or cannot or will not feed the Flock is no Pastor whatever outward call or work he may have in the Church The care of Preaching the Gospel was committed to Peter and in him unto all true Pastors of the Church under the name of Feeding Joh. 21.15 16. According to the example of the Apostles they are to free themselves from all encumbrances that they may give themselves wholly unto the Word and Prayer Act. 6. Their work is to labour in the Word and Doctrine 1 Tim. 5.17 and thereby to feed the Flock over which the Holy Ghost hath made them Overseers Act. 20. And it is that which is every where given them
depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
of the Truth which they have so learned and comprehended Unless we look on Truth as a Pearl as that which is valued at any rate bought with any price as that which is better than all the World we shall not endeavour its preservation with that diligence which is required Some are ready to part with Truth at an easie rate or to grow indifferent about it whereof we have multitudes of examples in the days wherein we live It were easie to give instances of sundry important Evangelical Truths which our fore-fathers in the Faith contended for with all earnestness and were ready to seal with their Blood which are now utterly disregarded and opposed by some who pretend to succeed them in their Profession If Ministers have not a sense of that Power of Truth in their own Souls and a taste of its Goodness the discharge of this Duty is not to be expected from them 3. A consciencious care and fear of giving countenance or encouragement unto novel Opinions especially such as oppose any Truth of whose Power and Efficacy Experience hath been had among them that believe Vain curiosity boldness in conjectures and readiness to vent their own conceits have caused no small trouble and damage unto the Church 4. Learning and ability of Mind to discern and disprove the oppositions of the Adversaries of the Truth and thereby to stop their Mouths and convince gain-sayers 5. The solid confirmation of the most important Truths of the Gospel and whereunto all others are resolved in their Teaching and Ministry Men may and do oft-times prejudice yea betray the Truth by the weakness of their Pleas for it 6. A diligent watch over their own Flocks against the crafts of Seducers from without or the springing up of any bitter root of error among themselves 7. A concurrent Assistance with the Elders and Messengers of other Churches with whom they are in Communion in the declaration of the Faith which they all profess whereof we must treat afterwards more at large IT is evident what Learning Labour Study Pains Ability and Exercise of the rational Faculties are ordinarily required unto the right discharge of these Duties And where Men may be useful to the Church in other things but are defective in these it becomes them to walk and act both circumspectly and humbly frequently desiring and adhering unto the Advice of them whom God hath entrusted with more Talents and greater Abilities 5. IT belongs unto their Charge and Office diligently to labour for the Conversion of Souls unto God. The ordinary means of Conversion is left unto the Church and its Duty it is to attend unto it Yea one of the principal ends of the Institution and Preservation of Churches is the Conversion of Souls and where there are no more to be Converted there shall be no more Church on the Earth To enlarge the Kingdom of Christ to diffuse the Light and Savour of the Gospel to be subservient unto the Calling of the Elect or gathering all the Sheep of Christ into his Fold are things that God designs by his Churches in this World. Now the principal instrumental cause of all these is the Preaching of the Word and this is committed unto the Pastors of the Churches It is true Men may be and often are Converted unto God by their occasional dispensation of the Word who are not called unto Office for it is the Gospel it self that is the Power of God unto Salvation by whomsoever it is Administred and it hath been effectual unto that end even in the necessary occasional teaching of Women But it is so frequently in the exercise of Spiritual Gifts by them who are not stated Officers of the Church 1 Cor. 14.24 25. Phil. 1.14 15 18. 1 Pet. 4.10 11. But yet this hinders not but that the Administration of the Glorious Gospel of the blessed God as unto all the ends of it is committed unto the Pastors of the Church And the First Object of the Preaching of the Gospel is the World or the Men of it for their Conversion And it is so in the Preaching of all them unto whom that Work is committed by Christ. The Work of the Apostles and Evangelists had this Order in it First they were to make Disciples of Men by the Preaching of the Gospel unto Conversion and this was their principal Work as Paul testifieth 1 Cor. 1.17 And herein were they gloriously instrumental in laying the foundation of the Kingdom of Christ all the World over The Second part of their Work was to teach them that were Converted or made Disciples to do and observe all that he did command them In the pursuit of this part of their Commission they gathered the Disciples of Christ into Churches under ordinary Officers of their own And although the Work of these Ordinary Officers Pastors and Teachers be of the same nature with theirs yet the Method of it is changed in them For their first ordinary Work is to conduct and teach all the Disciples of Christ to do and observe all things appointed by him that is to Preach unto and Watch over their particular Flocks unto whom they do relate But they are not hereby discharged from an interest in the other part of the Work in Preaching the Word unto the Conversion of Souls They are not indeed bound unto the Method of the Apostles and Evangelists yea they are by virtue of their Office ordinarily excluded from it After a Man is called to be a Pastor of a particular Church it is not his Duty to leave that Church and go up and down to Preach for the Conversion of Strangers It is not I say ordinarily so for many cases may fall out wherein the Edification of any particular Church is to give way unto the glory of Christ with respect unto the calling of all the Members of the Church Catholick But in the discharge of the Pastoral Office there are many occasions of Preaching the Word unto the Conversion of Souls As 1. When any that are Unconverted do come into the Assemblies of the Church and are there wrought upon by the Power of the Word whereof we have experience every day To suppose that a Man at the same time and in the same place Preaching unto one Congregation should Preach to some of them namely those that are of the Church whereunto he relates as a Minister with Ministerial Authority and to others only by virtue of a Spiritual Gift which he hath received is that which no Man can distinguish in his own Conscience nor is there any colour of Rule or Reason for it For though Pastors with respect unto their whole Office and all the Duties of it whereof many can have the Church only for their Object are Ministers in Office unto the Church and so Ministers of the Church yet are they Ministers of Christ also and by him it is and not by the Church that the Preaching of the Gospel is committed unto them And it is so committed
unto the Ministry of the Word as Pastors and Teachers who are Elders also are devested of the Right of Rule in the Church or discharged from the exercise of it because others not called unto their Office are appointed to be assistant unto them that is Helps in the Government For the Right and Duty of Rule is inseparable from the Office of Elders which all Bishops or Pastors are The Right is still in them and the exercise of it consistent with their more excellent Work is required of them So was it in the First Institution of the Sanhedrim in the Church of Israel Exod. 18.17 18 19 20 21 22 23. Moses had before the sole Rule and Government of the People In the addition that was made of an Eldership for his assistance there was no diminution of his Right or the exercise of it according to his precedent power And the Apostles in the constitution of Elders in every Church derogated nothing from their own Authority nor discharged themselves of their care So when they appointed Deacons to take care of Supplies for the Poor they did not forgo their own Right nor the exercise of their Duty as their other Work would permit them Gal. 2.9 10. And in particular the Apostle Paul manifested his concernment herein in the care he took about Collection for the Poor in all Churches 8. AS we observed at the entrance of this Chapter the whole Work of the Church as unto Authoritative Teaching and Rule is committed unto the Elders For Authoritative Teaching and Ruling is Teaching and Ruling by virtue of Office And this Office whereunto they do belong is that of Elders as it is undeniably attested Act. 20.17 c. All that belongs unto the Care Inspection Oversight Rule and Instruction of the Church is committed unto the Elders of it expresly For Elders is a Name derived from the Jews denoting them that have Authority in the Church The First signification of the Word in all Languages respects Age. Elders are Old Men well stricken in years unto whom respect and reverence is due by the Law of Nature and Scripture Command unless they forfeit their Privilege by levity or wickedness which they often do Now Ancient Men were originally judged if not only yet the most meet for Rule and were before others constantly called thereunto Hence the Name of Elders was appropriated unto them who did Preside and Rule over others in any kind ONLY it may be observed that there is in the Scripture no mention of Rulers that are called Elders but such as are in a subordinate Power and Authority only Those who were in supream absolute power as Kings and Princes are never called Elders But Elders by Office were such only as had a Ministerial Power under others Wherefore the highest Officers in the Christian Church being called Elders even the Apostles themselves and Peter in particular 1 Epist. Chap. 5. v. 1.2 it is evident that they have only a Ministerial Power and so it is declared ver 4. The Pope would now scarce take it well to be esteemed only an Elder of the Church of Rome unless it be in the same sence wherein the Turkish Monarch is called the Grand Signior But those who would be in the Church above Elders have no Office in it whatever usurpation they may make over it 9. TO the compleat constitution of any particular Church or the perfection of its Organical State it is required that there be many Elders in it at least more than one In this proposition lies the next foundation of the Truth which we plead for and therefore it must be distinctly considered I do not determine what their number ought to be nor is it determinable as unto all Churches For the Light of Nature sufficiently directs that it is to be proportioned unto the Work and End designed Where a Church is numerous there is a necessity of encreasing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name And at the same time there were a great many in the Church of Rome under Cornelius Where the Churches are small the number of Elders may be so also For no Office is appointed in the Church for pomp or show but for labour only And so many are necessary in each Office as are able to discharge the Work which is allotted unto them But that Church be it small or great is not compleat in its state is defective which hath not more Elders than one who have not so many as are sufficient for their Work. 10. THE Government of the Church in the judgment and practice of some is absolutely Democratical or Popular They judge that all Church-Power or Authority is seated and setled in the Community of the Brethren or Body of the People And they look on Elders or Ministers only as Servants of the Church not only materially in the Duties they perform and finally for their Edification serving for the good of the Church in the things of the Church but formally also as acting the Authority of the Church by a meer delegation and not any of their own received directly from Christ by virtue of his Law and Institution Hence they do occasionally appoint Persons among themselves not called unto not vested with any Office to Administer the Supper of the Lord or any other solemn Offices of Worship On this principle and supposition I see no necessity of any Elders at all though usually they do conferr this Office on some with solemnity But as among them there is no direct necessity of any Elders for Rule so we treat not at present concerning them 11. SOME place the Government of many particular Churches in a Diocesan Bishop with those that act under him and by his Authority according unto the Rule of the Canon Law and the civil constitution of the Land. These are so far from judging it necessary that there should be many Elders for Rule in every particular Church as that they allow no Rule in them at all but only assert a Rule over them But a Church where there is no Rule in it self to be exercised in the Name of Christ by its own Rulers Officers Guides immediatly presiding in it is unknown to Scripture and Antiquity Wherefore with these we deal not in this Discourse nor have any apprehension that the power of presenting Men for any pretended Disorder unto the Bishops or Chancellors Court is any part of Church-Power or Rule 12. OTHERS place the Rule of particular Churches especially in cases of greatest moment in an Association Conjunction or Combination of all the Elders of them in one Society which is commonly called a Classis So in all Acts of Rule there will be a conjunct acting of many Elders And no doubt it is the best provision that can be made on a supposition of the continuance of the present Parochial Distribution But those also of this
judgment who have most weighed and considered the nature of these things do assert the necessity of many Elders in every particular Church which is the common judgment and practice of the Reformed Churches in all places 13. AND some there are who begin to maintain That there is no need of any more but One Pastor Bishop or Elder in a particular Church which hath its Rule in its self other Elders for Rule being unnecessary This is a Novel Opinion contradictory to the sence and practice of the Church in all Ages And I shall prove the contrary 1. THE pattern of the First Churches constituted by the Apostles which it is our Duty to imitate and follow as our Rule constantly expresseth and declares That many Elders were appointed by them in every Church Act. 11.30 Chap. 14.23 Chap. 15.2 4 6 22. Chap. 16.4 Chap. 20.17 c. 1 Tim. 5.17 Phil. 1.1 Tit. 1.5 1 Pet. 5.1 There is no mention in the Scripture no mention in Antiquity of any Church wherein there was not more Elders than One nor doth that Church answer the Original Pattern where it is otherwise 2. WHERE there is but one Elder in a Church there cannot be an Eldership or Presbytery as there cannot be a Senate where there is but one Senator which is contrary unto 1 Tim. 4.14 3. THE continuation of every Church in its original State and Constitution is since the ceasing of extraordinary Offices and Powers committed to the Care and Power of the Church it self Hereunto the Calling and Ordaining of ordinary Officers Pastors Rulers Elders Teachers do belong And therein as we have proved both the Election of the People submitting themselves unto them in the Lord and the solemn setting of them apart by Imposition of Hands do concurr But if there be but One Elder only in a Church upon his Death or Removal this Imposition of Hands must either be left unto the People or be supplied by Elders of other Churches or be wholly omitted all which are irregular And that Church-Order is defective which wants the Symbol of Authoritative Ordination 4. IT is difficult if not impossible on a supposition of One Elder only in a Church to preserve the Rule of the Church from being Prelatical or Popular There is nothing more frequently objected unto those who dissent from Diocesan Bishops than that they would every one be Bishops in their own Parishes and unto their own People All such pretences are excluded on our principles of the Liberty of the People of the necessity of many Elders in the same Church in an equality of Power and the Communion of other Churches in Association But practically where there is but One Elder one of the extreams can be hardly avoided If he Rule by himself without the previous Advice in some cases as well as the subsequent consent of the Church it hath an eye of unwarrantable Prelacy in it If every thing be to be Originally Transacted Disposed Ordered by the whole Society the Authority of the Elder will quickly be insignificant and he will be little more in point of Rule than any other Brother of the Society But all these Inconveniencies are prevented by the fixing of many Elders in each Church which may maintain the Authority of the Presbytery and free the Church from the Despotical Rule of any Diotrâ—phes But in case there be but one in any Church unless he have Wisdom to maintain the Authority of the Eldership in his own Person and Actings there is no Rule but Confusion 5. THE nature of the Work whereunto they are called requires that in every Church consisting in any considerable number of Members there should be more Elders than One. When God first appointed Rule in the Church under the Old Testament he assigned unto every Ten Persons or Families a distinct Ruler Deut. 1.15 For the Elders are to take care of the Walk or Conversation of all the Members of the Church that it be according unto the Rule of the Gospel This Rule is eminent as unto the holiness that it requires above all other Rules of moral Conversation whatever And there is in all the Members of the Church great Accuracy and Circumspection required in their walking after it and according unto it The Order also and Decency which is required in all Church-Assemblies stands in need of exact care and inspection That all these things can be attended unto and discharged in a due manner in any Church by One Elder is for them only to suppose who know nothing of them And although there may be an appearance for a season of all these things in such Churches yet there being not therein a due compliance with the Wisdom and Institution of Christ they have no present Beauty nor will be of any long continuance THESE considerations as also those that follow may seem jejune and contemptible unto such as have another frame of Church-Rule and Order drawn in their Minds and Interests A Government vested in some few Persons with Titles of Preheminence and Legal Power exercised in Courts with Coercive Jurisdiction by the Methods and Processes of Canons of their own framing is that which they suppose doth better become the Grandeur of Church-Rulers and the State of the Church than these Creeping Elders with their Congregations But whereas our present enquiry after these things is only in and out of the Scripture wherein there is neither shadow nor appearance of any of these practices I beg their pardon if at present I consider them not 10. WE shall now make Application of these things unto our present purpose I say then 1. Whereas there is a Work of Rule in the Church distinct from that of Pastoral Feeding 2. Whereas this Work is to be attended unto with diligence which includes the whole Duty of him that attends unto it And 3. That the Ministry of the Word and Prayer with all those Duties that accompany it is a full Employment for any Man and so consequently his principal and proper Work which it is unlawful for him to be remiss in by attending on another with Diligence And 4. Whereas there ought to be many Elders in every Church that both the Works of Teaching and Ruling may be constantly attended unto 5. That in the Wisdom of the Holy Ghost distinct Works did require distinct Offices for their discharge all which we have proved already our enquiry hereon is Whether the same Holy Spirit hath not distinguished this Office of Elders into those two sorts namely those who are called unto Teaching and Rule also and those who are called unto Rule only which we Affirm THE Testimonies whereby the Truth of this Assertion is confirmed are generally known and pleaded I shall insist on some of them only beginning with that which is of uncontroulable evidence if it had any thing to conflict withal but prejudices and interest and this is 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Praesum Praesidio to Preside to Rule Praesident
committed to one sort of Persons only having one and the same Office absolutely then are some commended who do not discharge their whole Duty at least not comparatively unto others which is a vain imagination That both of them are committed unto one sort of Elders and one of them only unto another each discharging its Duty with respect unto its Work and so both worthy of Honour is the mind of the Apostle THAT which is objected from the following verse namely that maintenance belongs unto this double Honour and so consequently that if there be Elders that are employed in the Work of Rule only that maintenance is due unto them from the Church I answer It is so no doubt if 1. The Church be able to make them an Allowance 2. If their Work be such as to take up the whole or the greatest part of their industry and 3. If they stand in need of it Without which Considerations it may be dispensed withal not only in them but in Teaching Elders also OUR next Testimony is from the same Apostle Rom. 12.6 7. 8. HAVING then Gifts differing according unto the Grace given unto us whether Prophecy let us Prophesy according to the proportion of Faith or Ministry let us wait on our Ministry or he that Teacheth on Teaching or he that Exhorts on Exhortation he that giveth let him do it with simplicity he that Ruleth with diligence he that sheweth mercy with cheerfulness OUR Argument from hence is this There is in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Ruleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Rule with Authority by virtue of Office whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Presides over others with Authority For the discharge of their Office there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a differing peculiar Gift bestowed on some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 7. and there is the especial manner prescribed for the discharge of this especial Office by virtue of that especial Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be done with peculiar diligence And this Ruler is distinguished from him that Exhorteth and him that Teacheth with whose especial Work as such he hath nothing to do even as they are distinguished from those who give and shew mercy That is there is an Elder by Office in the Church whose Work and Duty it is to Rule not to Exhort or Teach Ministerially which is our Ruling Elder IT is Answered that the Apostle doth not treat in this place of Offices Functions or distinct Officers but of differing Gifts in all the Members of the Church which they are to exercise according as their different nature doth require SUNDRY things I shall return hereunto which will both explain the Context and vindicate our Argument 1. THOSE with whom we have to do principally allow no exercise of Spiritual Gifts in the Church but by virtue of Office. Wherefore a distinct exercise of them is here placed in distinct Officers one as we shall see being expresly distinguished from another 2. GIVE such a probable enumeration of the distinct Offices in the Church which they assert namely of Arch-Bishops Bishops Presbyters and Chancellors c. and we shall yield the cause 3. GIFTS alone do no more give no other Warranty nor Authority but only render Men meet for their exercise as they are called and as occasion doth require If a Man hath received a Gift of Teaching but is not called to Office he is not obliged nor warranted thereby to attend on publick Teaching nor is it required of him in a way of Duty nor given in charge unto him as here it is 4. THERE is in One Rule required with diligence He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and it is required of him that he attend unto his Work with diligence And there are but two things required unto the confirmation of our Thesis 1. That this Rule is an Act of Office-Power 2. That he unto whom it is ascribed is distinguished from them unto whom the Pastoral and other Offices in the Church are committed FOR the First it is evident that Rule is an Act of Office or of Office-Power For it requires 1. An especial Relation there is so between him that Ruleth and them that are Ruled and this is the Relation of Office or all confusion will ensue 2. Especial Prelation He that Rules is over is above them that are Ruled Obey them that are over you in the Lord This in the Church cannot be in any but by virtue of Office 3. Especial Authority All lawful Rule is an Act of Authority and there is no Authority in the Church but by virtue of Office. Secondly That this Officer is distinct from all others in the Church we shall immediately demonstrate when we have a little further cleared the Context Wherefore 5. IT is confessed that respect is had unto Gifts having different Gifts ver 6 7. As all Office-Power in the Church is founded in them Ephes. 4.7 8 9 11 12. But Gifts absolutely with reference unto common use are not intended as in some other places But they are spoken of with respect unto Offices or Functions and the communication of them unto Officers for the discharge of their Office. This is evident from the Text and Context with the whole design of the place For 1. THE Analysis of the place directs unto this Interpretation Three sorts of Duties are prescribed unto the Church in this Chapter 1. Such as are Vniversal belonging absolutely unto all and every one that appertains unto it which are declared ver 1.2 2. Such as are peculiar unto some by virtue of that especial place which they have in the Church ver 3 4 5 6 7 8. This can be nothing but Office. 3. Such as are general or common with respect unto occasions from ver 8. to the end of the Chapter Hence the same Duty is doubly prescribed to some in way of especial Office to others in the way of a Gracious Duty in general So here He that gives let him do it with simplicity Vers. 8. is the same Duty or Work for the substance of it with Distributing unto the necessity of the Saints Vers. 13. And the Apostle doth not repeat his Charge of the same Duty in so few words as required in the same manner and of the same persons But in the first place he speaks of the manner of its Performance by virtue of Office and in the latter of its discharge as to the Substance of it as a Grace in all Believers The Design of the Apostle lies plain in the Analysis of this Discourse 2. THE Context makes the same Truth evident For 1. THE whole ordinary Publick work of the Church is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy and Ministry For the extraordinary Gift of Prophecy is not here intended but only that of the Interpretation of the Scripture whose Rule is the Analogy of Faith 〈◊〉 〈◊〉
should appoint in the same Church many more Teaching Elders though it is plain that the Elders intended were many I SHALL add for a close of all that there is no sort of Churches in being but are of this perswasion that there ought to be Rulers in the Church that are not in Sacred Orders as some call them or have no interest in the Pastoral or Ministerial Office as unto the dispensation of the Word and Administration of the Sacraments For as the Government of the Roman Church is in the hands of such Persons in a great measure so in the Church of England much of the Rule of it is managed by Chancellors Officials Commissaries and the like Officers who are absolutely Lay-Men and not at all in their holy Orders Some would place the Rule of the Church in the Civil Magistrate who is the only Ruling Elder as they suppose But the generality of all Protestant Churches throughout the World both Lutherans and Reformed do both in their judgment and practice assert the necessity of the Ruling Elders which we plead for and their Office lies at the foundation of all their Order and Discipline which they cannot forgo without extream confusion yea without the ruine of their Churches And although some among us considering particular Churches only as small Societies may think there is no need of any such Office or Officers for Rule in them yet when such Churches consist of some Thousands without any opportunity of distributing themselves into several Congregations as at Charenton in France it is a weak imagination that the Rule of Christ can be observed in them by Two or Three Ministers alone Hence in the Primitive Times we have instances of Ten Twenty yea Forty Elders in a particular Church wherein they had respect unto the Institution under the Old Testament whereby each Ten Families were to have a peculiar Ruler However it is certain that there is such a Reformation in all sorts of Churches that there ought to be some attending unto Rule that are not called to labour in the Word and Doctrine CHAP. VIII The Nature of Church-Polity or Rule with the Duty of Elders HAVING declared who are the Rulers of the Church something must be added concerning the Rule it self which is to be exercised therein Hereof I have Treated before in general That which I now design is what in particular respects them who are called unto Rule only whereunto some Considerations must be premised 1. THERE is Power Authority and Rule granted unto and residing in some Persons of the Church and not in the Body of the Fraternity or Community of the People How far the Government of the Church may be denominated Democratical from the necessary consent of the people unto the principal Acts of it in its exercise I shall not determine But whereas this consent and the liberty of it is absolutely necessary according to the Law of Obedience unto Christ which is prescribed unto the Church requiring that all they do in compliance therewith be voluntary as unto the manner of its exercise being in dutiful compliance with the guidance of the Rule it changeth not the State of the Government And therefore where any thing is Acted and Disposed in the Church by Suffrage or the plurality of Voices the Vote of the Fraternity is not Determining and Authoritative but only declarative of consent and obedience It is so in all Acts of Rule where the Church is Organical or in compleat Order 2. THAT there is such an Authority and Rule instituted by Christ in his Church is not liable unto dispute Where there are Bishops Pastors Elders Guides Rulers Stewards instituted given granted called ordained and some to be Ruled Sheep Lambs Brethren obliged by command to obey them follow them submit unto them in the Lord regard them as over them There is Rule and Authority in some persons and that committed unto them by Jesus Christ. But all these things are frequently repeated in the Scripture And when in the practical Part or Exercise of Rule due respect is not had unto their Authority there is nothing but Confusion and Disorder When the People judge that the Power of the Keys is committed unto them as such only and in them doth the Right of their Use and Exercise reside that their Elders have no interest in the disposing of Church Affairs or in Acts of Church Power but only their own suffrages or what they can obtain by reasoning and think there is no Duty incumbent on them to acquiesce in their Authority in any thing an Evil apt to grow in Churches it overthrows all that beautiful Order which Jesus Christ hath ordained And if any shall make Advantage of this Complaint That where the People have their due Liberty granted unto them they are apt to assume that Power unto themselves which belongs not unto them an evil attended with troublesome Impertinencies and Disorder tending unto Anarchy let them remember on the other hand how upon the confinement of Power and Authority unto the Guides Bishops or Rulers of the Church they have changed the nature of Church-Power and enlarged their Usurpation until the whole Rule of the Church issued in absolute Tyranny Wherefore no fear of consequents that may ensue and arise from the darkness ignorance weakness lusts corruptions or secular interests of Men ought to entice us unto the least Alteration of the Rule by any prudential Provisions of our own 3. THIS Authority in the Rulers of the Church is neither Autocratical or Sovereign nor Nomothetical or Legislative nor Despotical or Absolute but Organical and Ministerial only The endless Controversies which have sprung out of the mystery of iniquity about an Autocratical and Monarchical Government in the Church about power to make Laws to bind the Consciences of Men yea to kill and destroy them with the whole manner of the execution of this Power we are not concerned in A pretence of any such Power in the Church is destructive of the Kingly Office of Christ contrary to express Commands of Scripture and condemned by the Apostles Isa. 33.22 Jam. 4.12 Mat. 17.5 Chap. 23.8 9 10 11. Luke 22.25 26. 2 Cor. 1.24 1 Cor. 3.21 22 23. 2 Cor. 4.5 1 Pet. 5.1 25. 4. AS the Rule of the Church in those by whom it is exercised is meerly Ministerial with respect unto the Authority of Christ his Law and the Liberty of the Church wherewith he hath made it free so in its nature it is spiritual purely and only So the Apostle Affirms expresly 2 Cor. 10.4 5 6. For its object is spiritual namely the Souls and Consciences of Men whereunto it extends which no other Humane Power doth nor doth it reach those other concerns of Men that are subject unto any political Power Its end is Spiritual namely the Glory of God in the guidance and direction of the Minds and Souls of Men to live unto him and come to the enjoyment of him the Law of it is spiritual
even the Word Command and Direction of Christ himself alone the Acts and Exercise of it in binding and loosing in remitting and retaining Sin in opening and shutting the Kingdom of Heaven are all Spiritual meerly and only Neither can there be an Instance given of any thing belonging unto the Rule of the Church that is of another nature Yea it is sufficient eternally to exclude any Power or Exercise of it any Act of Rule or Government from any Interest in Church-Affairs that it can be proved to be Carnal Political Despotical of external Operaration or not entirely Spiritual 5. THE Change of this Government of the Church fell out and was introduced gradually upon an advantage taken from the unmeetness of the People to be lead under this Spiritual Rule For the greatest part of them that made up Christian Churches being become ignorant and carnal that Rule which consists in a spiritual influence on the Consciences of Men was no way able to retain them within the bounds of outward obedience which was at last only aimed at There was therefore another kind of Rule and Government judged necessary to retain them in any Order or Decorum And it must be acknowledged that where the Members of the Church are not in some degree Spiritual a Rule that is meerly Spiritual will be of no great use unto them But principally this change was introduced by those that were in possession of the Rule it self and that on two grounds 1. Their unskilfulness in the management of this Spiritual Rule or weariness of the Duties which are required thereunto This made them willing to desert it with that perpetual labour and exercise of all sorts of Graces which are required in it and to embrace another more easie and more suited unto their Inclinations 2. A desire of the Secular advantages of Profit Honour and Veneration which tendered themselves unto them in another kind of Rule By these means was the Original Government of the Church which was of Divine Institution utterly lost and a Worldly Domination introduced in the room thereof But the brief delineation given of it before with what shall now be added will demonstrate sufficiently that all these Disputes and Contests which are in the World between the Church of Rome and others about Church-Power and Rule are utterly foreign unto Christian Religion 6. I SHALL therefore briefly enquire into these three things 1. What is the Skill and Polity that is required unto the Exercise or Administration of the Government of the Church 2. What is the sole Law and Rule of it 3. What are the Acts and Duties of it What it is conversant about especially those wherein the Office of Ruling Elders doth take place 1. THE Polity of Church-Government subjectively considered is generally supported to consist 1. In a skill learning or understanding in the Civil and especially the Canon Law with the additional Canons accomodating that Law unto the present state of things of the Nation to be interpreted according unto the general Rules of it 2. Knowledge of and Acquaintance with the Constitution Power Jurisdiction and Practice of some Law Courts which being in their original grant of Power manner of Proceeding Pleas and Censures meerly Secular are yet called Ecclesiastical or Spiritual 3. A good Discretion to understand a-right the extent of their Power with the bounds and limits of it that on the one hand they let none escape whom they can reach by the discipline of their Courts and on the other not entrench so far on the Civil-Power and the Jurisdiction of other Courts according to the Law of the Land as to bring themselves into charge or trouble 4. An acquaintance with the Table of Fees that they may neither lose their own profit nor give advantage unto others to question them for taking more than their due But in these things we are not at present concerned 8. THE skill then of the Officers of the Church for the Government of it is a spiritual Wisdom and Vnderstanding in the Law of Christ for that end with an Ability to make application of it in all requisite Instances unto the Edification of the whole Church and all its Members through a ministerial Exercise of the Authority of Christ himself and a due Representation of his Holiness Love Care Compassion and Tenderness toward his Church 1. THE sole Rule and Measure of the Government of the Church being the Law of Christ that is the Intimation and Declaration of his Mind and Will in his Institutions Commands Prohibitions and Promises an Vnderstanding herein with Wisdom from that Understanding is and must be the whole of the Skill enquired after How this Wisdom is bestowed as a spiritual Gift how it is to be acquired in a way of Duty by Prayer Meditation and study of the Word hath been intimated before and shall fully be declared in our Discourse of spiritual Gifts All Decrees and Decretals Canons and Glosses come properly in this matter under one Title of them namely Extravagant The utmost Knowledge of them and Skill in them will contribute nothing unto this Wisdom Neither are any sort of Men more strangers unto it or unacquainted with it than they are for the most part who are eminently cunning in such Laws and the Jurisdiction of Ecclesiastical Courts But Wisdom in the knowledge of the Will of Christ as revealed in the Scripture is that alone which is of use in the Government of the Church 2. A PART of this Wisdom consisteth in an Ability of Mind to make Application of the Law of Christ in all requisite Instances unto the Edification of the Church in general and all the Members of it respectively This Wisdom is not notional only but practical It consists not in a speculative comprehension of the sence of the Rule or of the Mind of Christ therein only though that be required in the first place but in an Ability of Mind to make Application of it whereunto Diligence Care Watchfulness and spiritual Courage are required Some are to be Admonished some to be Rebuked sharply some to be cut off in which and the like cases a spirit of Government acting it self in Diligence Boldness and Courage is necessary And this is one reason why the Lord Christ hath appointed many Elders in each Church and those of several sorts For it is seldom that any one Man is qualified for the whole work of Rule Some may have a good understanding in the Law of the Churches Government yet through a natural Tenderness and an insuperable kind of Modesty not be so ready and prompt for that part of this Discipline which consists in Reproofs and Severity of Censures Some may not have so great an Ability for the Indagation of the sence of the Law as others have who yet upon the knowledge of it being discovered unto them have readiness and boldness in Christ to apply it as occasion doth require All Elders therefore in their variety of Gifts are to be
helpful to each other in the common Work which they are called unto But such as are utterly destitute of these Gifts are not called unto this Work nor any part of it 3. THE Power that is exercised herein is the Power and Authority of Christ committed unto the Elders Our Authority which the Lord Christ hath given us for Edification and not for Destruction 2 Cor. 10.8 It is granted unto the Rulers of the Church not formally to reside in them as the Power of a King is in his own person but ministerially and instrumentally only For it must be the Authority of Christ himself whereby the Consciences of Men are spiritually affected with reference unto spiritual Ends whereby they are bound or losed in Heaven and Earth have their Sins remitted or retained And the consideration hereof is that alone which gives a due regard unto the Ministry of the Church in the discharge of their Office among them that desire to commend their Consciences unto the Lord Christ in what they do 4. THE especial Design of the Rule of the Church in its Government is to represent the Holiness Love Compassion Care and Authority of Christ towards his Church This is the great end of Rule in the Church and of all the Discipline which is to be exercised by virtue thereof Whilst this is not attended unto when the Officers and Rulers of the Church do not endeavour in all the actings of their Power and Office to set forth these Vertues of Christ to exemplifie that impression of them which he hath left in his Laws and Rule with the Divine Testimonies which he gives of them in his own person they utterly deviate from the principal end of all Rule in the Church For Men to act herein in a way of Domination with a visible Elation of Mind and Spirit above their Brethren with Anger Wrath and Passion by Rules Order and Laws of their own devising without the least consideration of what the Lord Christ requires and what is the frame of his Heart towards all his Disciples is to reflect the highest Dishonour imaginable upon Christ himself He who comes into the Courts of the King in Westminster Hall when filled with Judges Grave Learned and Righteous most ordinarily be allowed to judge of the King himself his Wisdom Justice Moderation and Clemency by the Law which they proceed upon and their manner of the Administration of it But God forbid that Christians should make a Judgment concerning the Holiness Wisdom Love and Compassion of Christ by the Representation which as is pretended is made of him and them in some Courts wherein Church-Rule and Discipline is Admistred When any had offended of old their Censure by the Church was called the Bewailing of them 2 Cor. 12.24 and that because of the Sorrow Pity and Compassion whereby in that Censure they evidenced the compassion of the Lord Christ towards the Souls of Sinners This is scarce answered by those pecuniary mulcts and other penalties which with indignation and contempt are inflicted on such as are made Offenders whether they will or no. Certainly those who love the Lord Jesus Christ in sincerity and have a due honour for the Gospel will at one time or another begin to think meet that this stain of our Religion should be washed away 2 dly THE Rule and Law of the exercise of Power in the Elders of the Church is the Holy Scripture only The Lord Christ is the only Law-giver of the Church all his Laws unto this end are recorded in the Scripture no other Law is effectual can oblige or operate upon the object or unto the ends of Church-Rule If the Church make a Thousand Rules or Canons or Laws for Government neither any of them nor all of them in general have any the least power to oblige Men unto obedience or compliance with them but only so far as virtually and materially they contain what is of the Law of Christ and derives force from thence As the Judges in our Courts of Justice are bound to judge and determine in all cases out of and according to the Law of the Land and when they do not their Sentence is of no validity but may and ought to be reversed But if wilfully or of choice they should introduce Laws or Rules not legally established in this Nation judging according unto them it would render them highly criminal and punishable It is no otherwise in the Kingdom of Christ and the Rule thereof It is by his Law alone that Rule is to be exercised in it There is nothing left unto the Elders of the Church but the Application of his Laws and the General Rules of them unto particular cases and occasions To make to bring to execute any other Rules Laws or Canons in the Government of his Church is to usurp on his Kingly Dominion whereunto all Legislative Power in the Church is appropriate Nor is it possible that any thing can fall out in the Church that any thing can be required in the Rule of it nor can any instance be given of any such thing wherein for the ends of Church-Rule there is or can be any more left unto the Rulers of it but only the Application and Execution of the Laws of Christ. Unto this Application to be made in a due manner the Wisdom and Skill before described is requisite and that alone Where there are other Laws Rules or Canons of the Government of the Church and where the Administration of them is directed by Laws Civil or Political there is a skill in them required unto that Administration as all will confess So is the Wisdom we before described and that alone necessary unto that Rule of the Church which the Lord Christ hath ordained the Instrument and means whereof is his Word and Law alone 3 dly THE matter of this Rule about which it is conversant and so the Acts and Duties of it may be reduced unto Three Heads 1. THE Admission and Exclusion of Members Both these are Acts of Church-Power and Authority which are to be exercised by the Elders only in a Church that is Organical and compleat in its Officers There is that in them both which is founded in and warranted from the Light and Law of Nature and Rules of Equity Every Righteous voluntary Society coalescing therein rightfully upon known Laws and Rules for the Regulation of it unto certain ends hath naturally a power inherent in it and inseparable from it to receive into its incorporation such as being meet for it do voluntarily offer themselves thereunto as also to reject or withhold the Privileges of the Society from such as refuse to be Regulated by the Laws of the Society This power is inherent in the Church essentially considered antecedently unto the enstating of Officers in it By virtue of their mutual confederation they may receive into the privileges of the Society those that are meet and withdraw the same privileges from those that are unworthy But in
these actings of the Church essentially considered there is no exercise of the Power of the Keys as unto Authoritative Rule but what is meerly Doctrinal There is in what it doth a declaration of the Mind of Christ as unto the State of the Persons whom they do receive or reject But unto the Church as Organical as there are Elders or Rulers instated in it according unto the Mind of Christ there is a peculiar Authority committed for those Acts of the Admission and Exclusion of Members Unto this end is the Key of Rule committed unto the Elders of the Church to be applied with the consent of the whole Society as we shall see afterwards 2 dly THE Direction of the Church in all the Members of it unto the observance of the Rule and Law of Christ in all things unto his Glory and their own Edification And all these things may be reduced unto these Four Heads 1. Mutual Intense peculiar Love among themselves to be exercised continually in all the Duties of it 2. Personal Holiness in Gracious Moral Obedience 3. Vsefulness towards the Members of the same Church towards other Churches and all Men absolutely as occasion and opportunity do require 4. The due performance of all those Duties which all the Members of the Church owe mutually unto each other by virtue of that Place and Order which they hold and possess in the Body About these things is Church-Rule to be exercised for they all belong unto the preservation of its Being and the attainment of its Ends. 3 dly HEREUNTO also belongs the disposal of the outward concernments of the Church in its Assemblies and in the management of all that is performed in them that all things may be done Decently and in Order The disposal of Times Seasons Places the way and manner of managing all things in Church-Assemblies the Regulation of Speeches and Actions the appointment of Seasons for extraordinary Duties according unto the General Rules of the Word and the Reason of things from present Circumstances are Acts of Rule whose Right resides in the Elders of the Church THESE things being premised we may consider what is the Work and Duty of that sort of Elders which we have proved to be placed by Christ for Rule in the Church For considering that which hath been spoken before concerning the Pastoral Office or the Duty of Teaching-Elders of the Church and what hath now been added concerning its Rule in general I cannot but admire that any one Man should have such a confidence in his own Abilities as to suppose himself meet and able for the Discharge of the Duties of both sorts in the least Church of Christ that can well be supposed Yea supposing more Teaching-Elders in every Church than one yet if they are all and every one of them equally bound to give themselves unto the Word and Prayer so as not to be diverted from that Work by any inferior Duties if they are obliged to labour in the Word and Doctrine to the utmost of their strength continually it will appear at length to be necessary that there should be some whose peculiar Office and Duty is to attend unto Rule with Diligence And the Work of these Elders consists in the things ensuing 1. THEY are joined unto the Teaching Elders in all Acts and Duties of Church-Power for the Rule and Government of the Church Such are those before declared This is plain in the Text 1 Tim. 5.17 Both sorts of Elders are joined and do concurr in the same Rule and all the Acts of it one sort of them labouring also in the Word and Doctrine Of both sorts is the Presbytery or Eldership composed wherein resides all Church-Authority And in this conjunction those of both sorts are every way equal determining all Acts of Rule by their common suffrage This gives Order with a necessary representation of Authority unto the Church in its Government 2. THEY are in particular to attend unto all things wherein the Rule or Discipline of the Church is concerned with a due care that the Commands of Christ be duly observed by and among all the Members of the Church This is the substance of the Rule which Christ hath appointed whatever be pretended unto the contrary Whatever is set up in the World in opposition unto it or inconsistent with it under the Name of the Government of the Church is foreign unto the Gospel Church-Rule is a due care and provision that the Institutions Laws Commands and Appointments of Jesus Christ be duly observed and nothing else And hereof as unto the Duty of the Elders we may give some instances As 1. TO watch diligently over the ways walking and conversation of all the Members of the Church to see that it be blameless without offence useful exemplary and in all things answering the holiness of the Commands of Christ the honour of the Gospel and profession which in the World they make thereof And upon the observation which they so make in the watch wherein they are placed to instruct admonish charge exhort encourage comfort as they see cause And this are they to attend unto with Courage and Diligence 2. TO watch against all risings or appearances of such differences and divisions on the account of things Ecclesiastical or Civil as unto their Names Rights and Proprieties in the World that are contrary unto that Love which the Lord Christ requireth in a peculiar and eminent manner to be found amongst his Disciples This he calls his own new Command with respect unto his Authority requiring it his Example first illustrating it in the World and the peculiar fruits and effects of it which he revealed and taught Wherefore the due observance of this Law of Love in it self and all its fruits with the Prevention Removal or Condemnation of all that is contrary unto it is that in which the Rule of the Church doth principally consist And considering the Weakness the Passions the Temptations of Men the mutual Provocations and Exasperations that are apt to fall out even among the best the influence that Earthly occasions are apt to have upon their Minds the frowardness sometimes of Mens natural Tempers the attendance unto this one Duty or part of Rule requires the utmost diligence of them that are called unto it And it is meerly either the want of Acquaintance with the nature of that Law and its Fruits which the Lord Christ requires among his Disciples or an undervaluation of the Worth and Glory of it in the Church or inadvertency unto the causes of its decays and of breeches made in it or ignorance of the Care and Duties that are necessary unto its preservation that induce Men to judge that the Work of an especial Office is not required hereunto 3. THEIR Duty is to warn all the Members of the Church of their especial Church-Duties that they be not found negligent or wanting in them There are especial Duties required respectively of all Church-Members according unto the distinct
unto a present exercise by such Circumstances as Nature and Providence do suggest The care also of the whole Work is as was said still incumbent on the Pastors and Elders of the Church only the ordinary Execution is committed unto the Deacons NOR was this a Temporary Institution for that season and so the Officers appointed Extraordinary but was to abide in the Church throughout all Generations For 1. The Work it self as a distinct work of Ministry in the Church was never to cease it was to abide for ever The Poor you shall have always with you 2. The Reason of its Institution is perpetual namely that the Pastors of the Churches are not sufficient in themselves to attend unto the whole work of Praying Preaching and this Ministration 3. They are afterwards not only in this Church at Jerusalem but in all the Churches of the Gentiles reckoned among the fixed Officers of the Church Phil. 1.1 And 4. Direction is given for their Continuation in all Churches with a prescription of the Qualifications of the person to be Chosen and called into this Office 1 Tim. 3.8 10 11. 5. The way of their Call is directed and an Office committed unto them Let them be first proved then let them use the Office of a Deacon 6. A Promise of Acceptance is annexed unto the diligent discharge of this Office Vers. 13. HENCE those who afterward utterly perverted all Church Order taking out of the hands and care of the Deacons that work which was committed to them by the Holy Ghost in the Apostles and for which End alone their Office was Instituted in the Church assigning other Work unto them whereunto they are not called nor appointed yet thought meet to continue the Name and the pretence of such an Office because of the evident Institution of it unto a Continuation And whereas when all things were swelling with Pride and Ambition in the Church no sort of its Officers contenting themselves with their Primitive Institution but striving by various degrees to some-what in Name and Thing that was high and a-loft there arose from the Name of this Office the Meteor of an Archdeacon with strange Power and Authority never heard of in the Church for many Ages But this belongs unto the Mystery of Iniquity whereunto neither the Scripture nor the Practice of the Primitive Churches do give the least countenance But some think it not inconvenient even to sport themselves in matter of Church Order and Constitutions THIS Office of Deacons is an Office of service which gives not any Authority or Power in the Rule of the Church But being an Office it gives Authority with respect unto the special Work of it under a general notion of Authority that is a Right to attend unto it in a peculiar manner and to perform the things that belong thereunto But this Right is confined unto the particular Church whereunto they do belong Of the Members of that Church are they to make their Collections and unto the Members of that Church are they to Administer Extraordinary Collections from or for other Churches are to be made and disposed by the Elders Acts 11.30 WHEREAS the Reason of the Institution of this Office was in general to free the Pastors of the Churches who labour in the Word and Doctrine from Avocations by outward things such as wherein the Church is concerned it belongs unto the Deacons not only to take care of and provide for the Poor but to manage all other Affairs of the Church of the same kind such as are providing for the place of the Church-Assemblies of the Elements for the Sacraments of Keeping Collecting and Disposing of the Stock of the Church for the maintenance of its Officers and incidencies especially in the time of Trouble or Persecution Hereon are they obliged to attend the Elders on all occasions to perform the Duty of the Church towards them and receive directions from them This was the constant practice of the Church in the Primitive Times until the Avarice and Ambition of the Superior Clergy enclosed all Alms and Donations unto themselves the Beginning and Progress whereof is excellently described and traced by Paulus Sharpius in his Treatise of matters Beneficiary THAT maintenance of the Poor which they are to distribute is to be collected by the voluntary Contributions of the Church to be made ordinarily every first Day of the Week and as occasion shall require in an extraordinary manner 1 Cor. 16.1 2. And this Contribution of the Church ought to be 1. In a way of Bounty not sparingly 2 Cor. 9.5 6 7. 2. In a way of Equality as unto Mens Abilities 2 Cor. 8.13 14. 3. With respect unto present Successes and Thriving in Affairs whereof a Portion is due to God as God hath prospered him 1 Cor. 16.2 4. With willingness and freedom 2 Cor. 8.12 Chap. 7. Wherefore it belongs unto the Deacons in the Discharge of their Office 1. To acquaint the Church with the present necessity of the Poor 2. To stir up the particular Members of it unto a free Contribution according unto their Ability 3. To admonish those that are negligent herein who give not according to their porportion and to acquaint the Elders of the Church with those who persist in a neglect of their Duty THE consideration of the State of the Poor unto whom the Contributions of the Church are to be ministred belongs unto the discharge of this Office. As 1. That they are Poor indeed and do not pretend themselves so to be for advantage 2. What are the Degrees of their Poverty with respect unto their Relations and Circumstances that they may have suitable Supplies 3. That in other things they walk according unto Rule 4. In particular that they Work and Labour according to their Ability for he that will not labour must not eat at the publick Charge 5. To Comfort Counsel and Exhort them unto Patience Submission Contentment with their Condition and Thankfulness all which might be enlarged and confirmed but that they are obvious THE Qualifications of Persons to be called unto this Office are distinctly laid down by the Apostles 1 Tim. 3.8 9 10 11 12 13. Upon the Trial Knowledge and Approbation of them with respect unto these Qualifications their Call to this Office consists 1. In the choice of the Church 2. In a separation unto it by Prayer and Imposition of Hands Act. 6.3 5 6. And the Adjuncts of their ministration are 1. Mercy to represent the tenderness of Christ towards the Poor of the Flock Rom. 12.8 2. Cheerfulness to relieve the Spirits of them that receive against thoughts of being troublesome and burdensome to others 3. Diligence and Faithfulness by which they purchase to themselves a good Degree and great boldness in the Faith which is in Christ Jesus IT remains only that we enquire into some few things relating unto this Office and those that are called unto it As 1. WHAT is the meaning of the Apostle where he affirms
shall wilfully and obstinately transgress in any of these things it is the Right and Duty and in the Power of the Church to remove him from its Society BUT this is not the entire nor the next immediate Ground Reason or Warranty of Ecclesiastical Excommunication For this natural Equity will not extend it self unto cases that are in things Spiritual and Supernatural nor will the actings of the Church thereon reach unto the Consciences of Men for the proper ends of Excommunication Wherefore it was necessary that it should have a peculiar Institution in the Church by the Authority of Jesus Christ. For 1. THE Church is such a Society as no Men have Right or Power either to enter into themselves or to exclude others from but by virtue of the Authority of Christ. No warranty from the Light of nature or from the Laws of Men or their own voluntary confederation can enable any to constitute a Church-Society unless they do all things expresly in obedience unto the Authority of Christ. For his Church is his Kingdom his House which none can constitute or build but himself Wherefore it is necessary that the power of Admission into and Exclusion from the Church do arise from his Grant and Institution Nor is it in the power of any Men in the World to admit into or exclude from this Society but by virtue thereof 2. EXCOMMVNICATION is an act of Authority as we shall see afterwards But no Authority can be exercised in the Church towards any person whatever but by virtue of the Institution of Christ. For the Authority it self however ministerially exercised by others is his alone and he exerts it not but in the ways of his own appointment So in particular the Apostle directs that Excommunication be exerted in the Name of our Lord Jesus Christ that is in and by his Authority 1 Cor. 5.4 3. THE Privileges from which Men are excluded by Excommunication are not such as they have any Natural or Civil Right unto as hath been proved but meerly such as are granted unto the Church by Jesus Christ and Men cannot by virtue of any Agreement among themselves without a Warranty from him by his Institution Expel others from the Privileges which are meerly of his Grant and Donation He alone therefore hath given and granted this Power unto the Church namely of Excluding any by the Rules and Ways of his Appointment from the Privileges of his Grant which is the peculiar Power of Excommunication inquired after 4. THERE is such an Efficacy assigned unto Excommunication in binding the Consciences of Men in retaining their Sins in the Destruction or Mortification of the Flesh in the Healing and Recovery of Sinners as nothing but the Authority of a Divine Institution can give unto it By virtue of natural Light and mutual Consent Men may free themselves from the Company and Society of those who will not walk with them according to Rules of Communion agreed upon among them but they cannot reach the Minds and Consciences of others with any of these Effects 5. THAT Excommunication is an express Ordinance of our Lord Jesus Christ in his Churches is fully declared in the Scripture For 1. The power of it is contained in the Authority given by Christ unto the Church under the Name of the Keys of the Kingdom of Heaven For the Power expressed therein is not meerly Doctrinal and Declarative as is the preaching of the Gospel the consequent whereof upon the Faith or Unbelief of them that hear it is the Remitting or Retaining of their Sin in Heaven and Earth but it is Disciplinary also as it is appropriated unto the House whose Keys are committed unto the Stewards of it And seeing the design of Christ was to have his Church Holy Vnblamable and without offence in the World that therein he might make a Representation of his own Holiness and the Holiness of his Rule and whereas those of whom it is constituted are liable and subject unto Sins scandalous and offensive reflecting dishonour on himself and the Church in being the occasion of sinning unto others that design would not have been accomplished had he not given this Authority unto his Church to cast out and separate from it self all that do by their Sins so give offence And the neglect of the exercise of this Authority in a due manner was the principal means whereby the Glory Honour and usefulness of the Churches in the World were at length utterly lost 2. It hath a direct Institution Matth. 18.15 16 17 18 19 20. If thy Brother shall Trespass c. tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican Verily I say unto you whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven c. After all the Learned and Unlearned Contests that have been about this place the sence of it is plain and obvious unto such as whose Minds are not clouded with prejudices about such Churches and such Excommunications as are utterly foreign unto the Scripture But that by Trespasses in this place Sins against God giving scandal or offence are intended hath been proved before as also that by a Church a particular Christian Congregation is intended This Church hath the cognizance of the scandalous offences of its Members committed unto it when brought before it in the due Order described Hereon it makes a Determination designing in the first place the Recovery of the Person offending from his Sin by his hearing of its Counsel and Advice But in case of Obstinacy it is to remove him from its Communion leaving him in the outward condition of an Heathen and a Publican So is he to be esteemed by them that were offended with his Sin and that because of the Authority of the Church binding him in Heaven and Earth unto the punishment due unto his Sin unless he doth Repent The Rejection of an offending Brother out of the Society of the Church leaving him as unto all the Privileges of the Church in the State of an Heathen declaring him liable unto the Displeasure of Christ and Everlasting Punishment without Repentance is the Excommunication we plead for and the Power of it with its Exercise is plainly here granted by Christ and Ordained in the Church 3. According unto this Institution was the practice of the Apostles whereof we have several Instances I might insist upon the Excommunication of Simon the Magician a baptized professor by Peter who declared him to have neither part or lot in the Church upon the discovery of his wickedness Act. 8.13 20 21 22 23. Yet because it was the single Act of one Apostle and so may be esteemed extraordinary I shall omit it However that fact of the Apostle is sufficiently declarative of what is to be done in the Church in like cases and which if it be not done it cannot be
preserved in its purity according unto the mind of Christ. But that which was directed by the Apostle Paul in the Church of Corinth towards the incestuous Person is express 1 Cor. 5.1 2 5 6 7. 1. He declares the Sin whereof the Person charged was guilty with the Ignominy and Scandal of it Ver. 1. 2. He blames the Church that they had not been affected with the Guilt and Scandal of it so as to have proceeded to his Removal or Expulsion out of the Church that he might be taken away or cut off from them Ver. 2. 3. He declares his own judgment in the case that he ought to be so taken away or removed which yet was not actually effected by that Judgment and Sentence of his Ver. 3. 4. He declares the causes of this Excision 1. The Supream efficient cause of it is the Power or Authority of the Lord Jesus Christ instituting this Ordinance in his Church giving Right and Power unto it for its administration In the Name of our Lord Jesus Christ and with his Power 2. The declarative cause of the Equity of this Sentence which was the Spirit of the Apostle or the Authoritative Declaration of his judgment in the case with my Spirit 3. The Instrumental Ministerial cause of it which is the Church do it in the Name of the Lord Jesus Christ when you are gathered together Ver. 4. and thereby purge out the old Leaven that you may be a new Lump Ver. 7. whence the punishment of this Sentence is said to be inflicted by many 2 Cor. 2.6 that is all those who on his Repentance were obliged to forgive and comfort him that is the whole Church Ver. 7. 5. The nature of the Sentence is the delivering of such an one to Satan for the destruction of the Flesh that the Spirit may be saved in the day of the Lord Jesus Ver. 5. Not the destruction of his Body by Death but the through mortification of the Flesh whereby he was shortly afterwards recovered and restored into his former condition The whole of what we plead for is here exemplified as 1. The cause of Excommunication which is a scandalous Sin unrepented of 2. The preparation for its execution which is the Churches sence of the Sin and Scandal with Humiliation for it 3. The warranty of it which is the Institution of Christ wherein his Authority is engaged 4. The manner and form of it by an Act of Authority with the consent of the whole Church 5. The effect of it in a total separation from the Privileges of the Church 6. The end of it 1. With respect unto the Church its purging and vindication 2. With respect unto the Person Excommunicated his Repentance Reformation and Salvation IT is usually replied hereunto that this was an extraordinary act of Apostolical Power and so not to be drawn by us into Example For he himself both determines the case and asserteth his presence in Spirit that is by his Authority to be necessary unto what was done Besides it was a delivery of the Man to Satan that is into his power to be afflicted and cruciated by him to be terrified in his Mind and punished in his Body to the destruction of the Flesh that is unto Death Such was the Delivery of a Man to Satan by the Apostle mentioned here and 1 Tim. 1.9 20. in the judgment of many of the Ancients But there is no such Power in any Church at present to deliver an offender unto Satan nor any appearing effects of such a pretence Wherefore this is a matter which belongs not unto Churches at present I ANSWER 1. What the Apostles did in any Church whether present or absent by their own Authority did not prejudice the Right of the Churches themselves nor their Power acted in Subordination unto them and their guidance So it is evident in this place that notwithstanding the exerting of any Apostolical Power intimated the Church it self is charged with its Duty and directed to exercise its Authority in the Rejection of the Offender 2. There is nothing extraordinary in the case 1. It is not so that a Member of a Church should fall into a scandalous Sin unto the dishonour of Christ and the Church giving offence unto Persons of all sorts 2. It is an ordinary Rule founded in the Light of Nature confirmed here and elsewhere by express Divine Commands that such an one be rejected from the Society and Communion of the Church until he give satisfaction by Repentance and Reformation 3. It is that without which the Church cannot be preserved in its purity nor its being be continued as both Reason and Experience do manifest 4. The judgment both of the Fact and Right was left unto the Church it self whence it was afterwards highly commended by the Apostle for the diligent discharge of its Duty herein 2 Cor. 2. In brief it is such a Divine Order that is here prescribed as without the observance whereof no Church can long subsist 5. There is no difficulty in the other part of the Objection about the Delivery unto Satan For 1. It cannot be proved that hereon the Offender was delivered so into the power of Satan to be cruciated agitated and at length killed as some imagine nor can any instance of any such thing be given in the Scripture or Antiquity though there be many of them who upon their rejection out of the Church were enraged unto an opposition against it as it was with Simon Magus Marcian and others 2. Yea it is evident that there was no such thing included in their delivery unto Satan as is pretended For the design and end of it was the Mans Humiliation Recovery and Salvation as is expresly affirmed in the Text and this effect is actually had for the Man was healed and restored Wherefore this Delivery unto Satan is an Ordinance of Christ for the exciting of Saving Grace in the Souls of Men adapted unto the case of falling by scandalous Sins peculiarly effectual above any other Gospel Ordinance Now this cannot be such a Delivery unto Satan as that pretended which can have no other end but Destruction and Death 3. This Delivery unto Satan is no more but the casting of a Man out of the visible Kingdom of Christ so giving him up as unto his outward condition into the state of Heathens and Publicans which belonged unto the Kingdom of Satan For he who by the Authority of Christ himself according unto his Law and Institution is not only debarred from a participation of all the privileges of the Gospel but also visibly and regularly devested of all present Right to them and Interest in them he belongs unto the visible Kingdom of Satan The gathering of Men by Conversion into the Church is the turning of them from the Power of Satan unto God Act. 26.18 a delivery from the Power of Darkness that is the Kingdom of Satan and a translation unto the Kingdom of Christ Col. 1.13 Wherefore after a
Man hath by Faith and his conjunction unto a visible Church been translated into the Kingdom of Christ his just rejection out of it is the Redelivery of him into the visible Kingdom of Satan which is all that is here intended And this is an act suited unto the end whereunto it is designed For a Man hereby is not taken out of his own Power and the conduct of his own Mind not acted or agitated by the Devil but is left unto the sedate consideration of his present state and condition And this if there be any spark of ingenuous Grace left in him will be effectually operative by shame grief and fear unto his Humiliation especially understanding that the design of Christ and his Church herein is only his Repentance and Restauration HERE is therefore in his instance an Everlasting Rule given unto the Church in all Ages the ordinary Occurrences of the like cases requiring an ordinary Power for Relief in them without which the Church cannot be preserved That it is the Duty of the Church enjoined unto it by the Lord Jesus Christ and that necessary unto its Glory it s own Honour and Edification to reject scandalous Offenders out of its Communion is evidently declared in this place And to suppose that to be the Duty of the Church which it hath no Power or Authority to discharge seeing without them it cannot be discharged is a wild imagination 4. THE Duty of the Church herein with such other particular Duties as suppose the Institution hereof are in many places directed and enjoined It is so in that insisted on 1 Cor. 5. The foundation of the whole Discourse and practice of the Apostle there Recorded lies in this That Churches ought to cut off from among them scandalous Offenders and that to the End they may preserve themselves pure and that this they ought to do in the Name of Christ and by virtue of his Authority Vers. 2 4 7. And this is the whole of that Excommunication which we plead for The manner of its Administration we shall consider afterwards 2 Cor. Chap. 2.6 7 8. The Apostle commends the Church for what they had done in the Excommunication of the Incestuous person calling it a Punishment inflicted on him by them Vers. 6. He gives also an account of the Effect of this Sentence against him which was his Humiliation and Repentance Vers. 7. And hereon gives direction for his Restauration by an Act of the Church forgiving him and confirming their Love unto him Men may fansie to themselves strange Notions of Excommunication with reference unto its Power the Residence of that Power its Effects Extent and Ends and so either on the one hand erect it into an Engine of Arbitrary Domination over the Church and all the Members of it or deny on the other that there is any such Institution of Christ in force in his Churches But we can be taught nothing more plainly of the Mind of Christ than that he hath given Power unto his Church to cast out of their Communion obstinate scandalous Offenders and to restore them again upon their Repentance enjoining it unto them as their Duty And it is an Evidence of a woful degeneracy in Churches from their Primitive Institution when this sentence is so administred as that it hath an effect by virtue of Humane Laws or the outward concerns of Men but no influence on their Consciences unto Humiliation and Repentance which is the principal End of its appointment The Apostle treats of the same matter Gal. 5.7 8 9 10 11 12. He speaks of those false Teachers who opposed and overthrew what lay in them the Fundamental Doctrine of the Gospel These at that time were in great Power and Reputation in the Churches of the Galatians whom they had corrupted with their false Opinions so as that the Apostle doth not directly enjoin their immediate Excision yet he declares what they did deserve and what was the Duty of the Church towards them when freed from their Delusions Vers. 12. I would they were even cut off that trouble you Men have exercised their Minds in curious conjectures about the sence of these Words altogether in vain and needlesly The curiosity of some of the best of the Ancients applying it unto a forcible Eunuchism is extreamly fond No other Excision is intended but that which was from the Church and to be done by the Church in obedience unto the Truth Neither the Subject Matter treated of the nature of the Crime condemned nor the state of the Church or design of the Apostle will admit of any other Exposition 2 Thessal 3.7 The Apostle gives command unto the Brethren of the Church and that in the Name of our Lord Jesus Christ to withdraw from every Brother that walketh disorderly What it is to walk disorderly he declares immediately namely to live in an open disobedience unto any of the commands of Christ not after the Tradition which he received of us that is the Doctrine of the Gospel which he had delivered unto them This withdrawing is as unto Church-Communion which cannot be done but upon some act of the Church depriving them of the Rights of it For if every Member of the Church should be left unto his own judgment and practice herein it would bring all things into confusion And therefore Vers. 14. he requires that a note be set on such a Person by the Church that is a Sentence be denounced against him before the Duty of withdrawing from him by the Brethren be incumbent on them See to the same purpose Tit. 3.10 11. 1 Tim. 5.20 Revel 2.2 14 15 20 21. IT is therefore evident that this Censure Judgment Spiritual punishment is an Institution of Christ for whose Administration he hath given Authority unto his Church as that which is necessary unto its Edification with its preservation in Honour Purity and Order THERE have been many Disputes about it as unto its Order and Kinds Some suppose that there are two sorts of Excommunication the one they call the lesser and the other the greater Some three sorts as it is supposed there were among the Jews There is no mention in the Scripture of any more sorts but one or of any Degrees therein A segregation from all participation in Church-Order Worship and Privileges is the only Excommunication spoken of in the Scripture But whereas an offending Person may cause great disorder in a Church and give great scandal unto the Members of it before he can be regularly cut off or expelled the Society some do judge that there should a Suspension of him from the Lords Table at least precede total or compleat Excommunication in case of Impenitency And it ought in some cases so to be But this Suspension is not properly an especial Institution but only an act of prudence in Church-Rule to avoid offence and scandal And no Men question but that this is lawful unto yea the Duty of the Rulers of the Church to require any
unto such mistakes where they are not under the guidance of the holy Spirit which is to be obtained by Prayer only 2. In or together with the Administration of it that what is done on Earth may be ratified in Heaven by the approbation of Christ and be made effectual unto its proper End. 3. It must be followed with the Prayer of the Church unto the same purpose all with respect unto the Humiliation Repentance Healing and Recovery of the Offender 2 ly IT is to be accompanied with Lamentation or Mourning So the Apostle reproving the Church of Corinth for the omission of it when it was necessary tells them That they had not mourned that the offender might be taken away from among them 1 Cor. 5.2 It is not to be done without mourning And himself calls the Execution of this Sentence from this Adjunct his bewailing of them I shall bewail many that have sinned already 2 Cor. 12.2 Compassion for the person offending with respect unto that dangerous condition whereinto he hath cast himself the Excision of a Member of the same Body with whom they have had Communion in the most holy Mysteries of Divine Worship and sate down at the Table of the Lord with a due sense of the Dishonour of the Gospel by his fall ought to ingenerate this Mourning or Lamentation in the Minds of them who are concern'd in the Execution of the Sentence Nor is it advisable for any Church to proceed thereunto before they are so affected 3 ly IT is to be accompanied with a due sence of the future Judgment of Christ. For we herein Judge for Christ in the matters of his House and Kingdom And woe to them who dare pronounce this Sentence without a perswasion on good grounds that it is the Sentence of Christ himself And there is a Representation also in it of the future Judgment when Christ will Eternally cut off and separate from himself all Hypocrites and impenitent Sinners This is well expressed by Tertullian Ibidem etiam Exhortationes Castigationes Censura Divina speaking of the Assemblies of the Church nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est si quis ita d liquerit ut a Communicatione Orationis Conventus omnis sancti commercii relegetur Apol. cap. 39. Were this Duty observed it would be a preservative against that inter-mixture of corrupt Affections and corrupt Ends which often impose themselves on the Minds of Men in the exercise of this Power Lastly THE Nature and End of this Judgment or Sentence being Corrective not Vindicative for Healing not Destruction what is the Duty of the Church and those principally concerned in the pursuit of it to render it effectual is plainly evident Of what use a Significavit and Capias may be in this case I know not they belong not unto Christian Religion much less do Fire and Faggot do so Prayer for the person cut off Admonition as occasion is offered Compaâ—sion in his distressed Estate which is so much the more deplorable if he know it not forbearance from common Converse with readiness for the Restauration of Love in all the fruits of it contain the principal Duties of the Church and all the Members of it towards them that are justly Excommunicate WHAT farther belongeth unto this Head of Church-Rule or Order shall be spoken unto in the Resolution of some Cases or Enquiries wherein also some Things only mentioned already shall be more fully explained I HAVE made some enquiry before whether Excommunication be an act of Authority and Jurisdiction in the Officers of the Church or an act of Power in the Fraternity of the Church But for the sake of some by whom it is desired I shall a little more distinctly enquire after the Truth herein though I shall alter nothing of what was before laid down And 1. IT is certain it hath been proved and I now take it for granted That the Lord Christ hath given this Power unto the Church Wherefore in the exercise of this Power both the Officers and Members of the Church are to act according unto their respective Interests For that Exercise of Power in the Church towards any which is not an act of Obedience unto Christ in them that exercise it it is in it self null There is therefore no Distinction or Distribution of Power in the Church but by the interposition of especial Duty 2. THE Institution of Christ with respect unto a Church as it is a peculiar Society for its especial Ends do not deprive it of its natural Right as it is a Society There is in every Community by voluntary Confederation a natural Right and Power to expel those from its Society who will not be ruled by the Laws of its Constitution And if the Church should by the Institution of a Power new as unto the way manner and ends of its Exercise be deprived of its Original radical Power with respect unto the general End of its own Preservation it would not be a gainer by that Institution It may be easily understood that the Lord Christ should in particular appoint the Way and Manner of the Exercise of this Power or Administration of this Sentence committing the care thereof unto the Officers of the Church But it cannot be well understood that thereby he should deprive the Church of its Right and forbid them their Duty in preserving their Society entire and pure Neither can it be so in an especial manner committed unto any as that upon their neglect whereby those who by the Law and Rule of Christ ought to be cast out of the Churches Communion are continued in it unto its Sin and Defilement the Church it self should be free from guilt Wherefore the Apostle expresly chargeth the whole Church of Corinth with Sin and neglect of Duty in that the incestuous person was not put away from among them This could not be if so be the Power of it were so in the Hands of a few of the Officers that the Church had no Right to act in it For none can incurr a Guilt meerly by the defect of others in the Discharge of their Duty 3. THE Church essentially considered is before its ordinary Officers for the Apostle ordained Officers in every Church But the Church in that State hath Power to put away from among them and their Communion an obstinate Offender They have it as they are a Society by voluntary confederation Wherein this comes short of Authoritative Excommunication will immediately appear 4. WHERE a Church is compleat and Organized with its stated Rulers as the Church of Corinth was yet Rules Instructions and Commands are given expresly unto the Fraternity or Community of the Church for their Duty and Acting in the Administration of this Sentence and the cutting off an Offender 1 Cor. 5.2 4 6 7. 2 Cor. 2.7 8. Yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infliction of the Sentence is
Church and is therefore no longer under their watch or care but is left unto himself and the World. And this is sufficient with them who own no Act of Office-Power or Authority in Excommunication but esteem it only a noted cessation of Communion which destroys a principal Branch of the Power of the Keys Wherefore 2. WHERE the offence is plain open scandalous persisted in where Admonition is despised or not complied with it is the Duty of the Church to denounce the Sentence of Excommunication against such a Person notwithstanding his voluntary departure For 1. NO Man is to make an Advantage unto himself or to be freed from any Disadvantage Censure or Spiritual Penalty by his own Sin such as is the voluntary Relinquishment of the Church by a Person under Admonition for scandalous Offences 2. IT is necessary unto the Church both as unto the Discharge of its Duty and the vindication of its Honour as also from the Benefit and Edification it will receive by those Duties of Humiliation Mourning and Prayer which are necessary unto the Execution of this Sentence 3. IT is necessary for the good and benefit of him who so deserves to be Excommunicated For 1. The end of the Institution of the Ordinance is his Correction not his Destruction and may be effectual unto his Repentance and Recovery 2. It is to be followed with sharp Admonition and Prayer which in due time may reach the most profligate Sinner 4. IT becomes not the Wisdom and Order of any Society entrusted with Authority for its own preservation as the Church is by Christ himself to suffer Persons obnoxious unto Censure by the fundamental Rules of that Society to cast off all respect unto it to break their Order and Relation without Animadverting thereon according to the Authority wherewith they are intrusted To do otherwise is to expose their Order unto contempt and Proclaim a Diffidence in their own Authority for the Spiritual punishment of Offenders 5. ONE end of the Appointment of the Power and Sentence of Excommunication in the Church is to give Testimony unto the future final judgment of Christ against impenitent Sinners which none of them can run away from nor escape III. A THIRD Enquiry may be Whether in case of any great and scandalous Sin the Church may proceed unto Excommunication without any previous Admonition Answ. 1. PERSONS may be falsly accused of and charged with great Sins the greatest of Sins as well as those of a lesser Degree and that both by particular Testimonies and publick Reports as it was with the Lord Christ himself which daily Experience confirms Wherefore all haste and precipitation like that of David in judging the Case of Mephibosheth is carefully to be avoided though they are pressed under the pretences of the greatness and notoriety of the Sin. 2. THERE is no individual actual Sin but it is capable of great Aggravation or Alleviation from its Circumstances These the Church is to enquire into and to obtain a full knowledge of them that all things being duly weighed they may be affected with the Sin in a due manner or after a goodly sort which is essential unto the right administration of this Ordinance 3. THIS cannot be done without Personal Conference with the Offender who is to be allowed to speak for himself This Conference in case guilt be discovered cannot but have in it the nature of an Admonition whereon the Church is to proceed as in case of previous solemn admonition in the Order and according to the Rule which shall be immediately declared IV. FOURTHLY Whether on the first knowledge of an Offence or scandalous Sin if it be known unto the Church that the offending Party is penitent and willing to declare his Humiliation and Repentance for the satisfaction of the Church may the Church proceed unto his Excommunication in case the Sin be great and notorious Answ. 1. IT is certain that in an orderly Progress as unto more private Sins a compliance by Repentance with the First or Second Admonition doth put a stop unto all further Ecclesiastical proceedure 2. BUT whereas the Enquiry is made concerning Sins either in their own Nature or in their Circumstances great and of disreputation unto the Church I Answer IF Repentance be evidenced unto the Consciences of the Rulers of the Church to be sincere and proportionable unto the Offence in its outward Demonstration according unto the Rule of the Gospel so as that they are obliged to judge in Charity that the Person sinning is pardoned and accepted with Christ as all sincerely penitent Sinners are undoubtedly the Church cannot proceed unto the Excommunication of such an Offender For 1. IT would be publickly to reject them whom they acknowledge that Christ doth receive This nothing can warrant them to do yea so to do is to set up themselves against Christ or at least to make use of his Authority against his Mind and Will. Yea such a Sentence would destroy it self for it is a Declaration that Christ doth disapprove them whom he doth approve 2. THEIR so doing would make a misrepresentation of the Gospel and of the Lord Christ therein For whereas the principal design of the Gospel and of the Representation that is made therein of Christ Jesus is to evidence that all sincerely Penitent Sinners that Repent according unto the Rule of it are and shall be Pardoned and Accepted by the Rejection of such a Person in the face of his sincere Repentance there is an open contradiction thereunto Especially it would give an undue sence of the Heart Mind and Will of Christ towards Repenting Sinners such as may be dangerous unto the Faith of Believers so far as the Execution of this Sentence is Doctrinal For such it is and declarative of the Mind of Christ according unto the judgment of the Church The Image therefore of this Excommunication which is set up in some Churches wherein the Sentence of it is denounced without any regard unto the Mind of Christ as unto his Acceptance or Disapprobation of those whom they Excommunicate is a Teacher of Lyes 3. SUCH a proceedure is contrary unto the nature and end of this Sentence For it is Corrective and Instructive not properly punishing and vindictive The sole end of it with respect whereunto it hath its Efficacy from Divine Institution is the Humiliation Repentance and Recovery of the Sinner And if this be attained before the infliction of this Sentence is contrary to the nature and end of it IT will be said that it hath another end also namely the preservation of the purity of the Church and the vindication of its Honour and Reputation wherein it suffers by the scandalous offences of any of its Members Whereunto I say 1. No Church is or can be made impure by them whom Christ hath purged as he doth all those who are truly penitent 2. It is no Dishonour unto any Church to have Sinners in it who have evidenced sincere Repentance 3.
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
The present offence and scandal may be provided against by an Act of Rectoral Prudence in causing the offending Person to abstain from the Lords Table for a Season V. IT is Enquired Fifthly Whether such as voluntarily causlesly and disorderly do leave the Communion of any Church whereof they are Members though not guilty of any scandalous immoralities maâ— and ought to be Excommunicated Answ. 1. WHERE Persons are esteemed Members of Churches by external causes without their own consent or by Parochial cohabitation they may remove from one Church unto another by the Removal of their Habitation according unto their own Discretion For such cohabitation being the only formal Cause of any Relation to such a Church in particular upon the ceasing of that cause the Relation ceaseth of its own accord 2. WHERE Persons are Members of Churches by mutual confederation or express personal consent causless departure from them is an evil liable unto many Aggrevations 3. BUT whereas the principal end of all particular Churches is Edification there may be many just and sufficient Reasons why a Person may remove himself from the constant Communion of one Church unto that of another And of these Reasons he himself is judge on whom it is incumbent to take care of his own Edification above all other things Nor ought the Church to deny unto any such Persons their Liberty desired peaceably and according unto Order 4. IT was declared before that where any Persons guilty of and under Admonition for any scandalous Sin do withdraw from the Communion of any Church their so doing is no impediment unto a farther procedure against them 5. WHEREAS there are amongst us Churches or those who are so esteemed in the Consciences of Men so far differing in Principles and Practices as that they have not entire Communion with one another in all parts of Divine Worship it may be Enquired Whether if a Man leave a Church of one sort to join with one of another as suppose he leave a select Congregation to join in a Parochial Church constantly and totally he may be justly Excommunicated for so doing without the consent of the Church whereunto he did belong Answ. 1. IT is certain on the one hand that if any Man leave the Communion of Parochial Assemblies to join himself unto a Select Congregation those who have Power over those Parishes will make no question whether they shall Excommunicate him or no in their way But 2. SUPPOSING Persons so departing from particular Congregations 1. To be free from scandalous Sins 2. That they depart quietly without attempting Disorder or Confusion in the Church 3. That they do actually join themselves unto the Communion of some Church whose Constitution Principles and Worship they do approve whereby their visible Profession is preserved the Church may not justly proceed unto their Excommunication It may suffice to declare that such Persons have on their own accord forsaken the Communion of the Church are no more under its Watch or Care neither is the Church further obliged towards them but as unto Christian Duties in general 6. AS for those whose departure is as voluntary and causless so accompanied with other evils such as are Revilings Reproaches and false Accusations as is usual in such Cases they may be proceeded against as obstinate Offenders VI. THE Sixth Enquiry is What Time is to be given after solemn Admonition before actual Excommunication Answ. 1. THE manner of some to run over the Words I Admonish you a First Second and Third time so immediately to make way for the Sentence of Excommunication is that wherein Men are greatly to be pitied for their Ignorance of the nature of those things which they take on themselves to Act Order and Dispose of that we ascribe it not unto worse and more evil Causes 2. THE nature of the thing it self requires a considerable Season or space of Time between solemn Admonition and Excommunication For the end and design of the former is the Repentance and Recovery of the Offender Nor doth its Efficacy thereunto depend on or consist in the actual giving of it but as other moral Causes which may Work gradually upon occasional Advantages Want of Light some present Exasperation and Temptation may seem to frustrate a present Admonition when they do but suspend its present Efficacy which it may afterwards obtain on the Conscience of the Offender 3. IT being a Church Admonition that is intended it is the Duty of the Church to abide in Prayer and waiting for the Fruit of it according to the appointment of Christ. And herein the case may possibly require some long time to be spent 4. NO present appearance of Obstinacy or impenitence under Admonition which is usually pleaded should cause an immediate proceedure unto Excommunication For 1. It is contrary unto the distinct Institution of the one and the other wherein the former is to be allowed its proper Season for its Use and Efficacy 2. It doth not represent the patience and forbearance of Christ towards his Church and all the Members of it 3. It is not suited unto the Rule of that Love which hopeth all things beareth all things c. 4. All grounds of hope for the Recovery of Sinners by Repentance are to be attended unto so as to deferr the ultimate Sentence Nulla unquam de morte hominis cunctatio longa est 5. IF new Sins are added of the same or any other kind unto former scandals whilst Persons are under Admonition it is an Indication of the necessity of a proceedure VII IT may be farther Enquired Whether a Man may be Excommunicated for Errors in matters of Faith or false Opinions about them Answ. 1. THE Case is so plainly and positively stated Rev. 2.2 6 15 16 20. 1 Tim. 1.19 20. Tit. 3.10 11. and other places that it needs no farther Determination Wherefore 2. IF the Errors intended are about or against the Fundamental Truths of the Gospel so as that they that hold them cannot hold the Head but really make Shipwrack of the Faith no pretended usefulness of such Persons no peaceableness as unto outward deportment which Men guilty of such Abominations will frequently cover themselves withal can countenance the Church in forbearing after due Admonition to cut them off from their Communion The nature of the evil the danger that is from it unto the whole Church as from a Gangrene in any Member unto the Body the Indignation of Christ expressed against such pernicious Doctrines the opposition of them to the building of the Church on the Rock which in most of them is opposed to render a Church altogether inexcusable who omit their Duty herein 3. FALSE Opinions in lesser things when the foundation of Faith and Christian Practice are not immediately concerned may be tolerated in a Church and sundry Rules are given unto this end in the Scripture as Rom. 14.1 2 3 c. Phil. 3.15 16. Howbeit in that low ebb of Grace Love and Prudence which we