but that this Power should reside either solely or principally in one Man doth not follow at all It was suteable to the State of the Jewish Church that there should be one supream Officer to be a Type of Christ but now there being no such occasion the Church may be governed withoâ—… any such 2. To have one National place of Worship is but â—…cidental to a National Church Israel was a National Church in Egypt yet had no National place of Worship all the Worship of God besides that which was tipical might be attended in their Synagogues The not having a National place of Worship is no hinderance to their being Governed by a Natiâ—… Authority There may be a National Government as well wiâ—… as with a National place of Worship This National Church is to be divided into provincial and those again subdivided into Classical The Light of Nature teaches us to make such Divisions of great Political Bodies that Government may be more easily managed Natural prudence teaches Men in the civil State to make such Subordination of Courts of Justice for the benefit of the Common Wealth This is according to the Counsel which was given to Moses by his father in â—aw and approved by God Exod. 18. By the same Rule that the whole is to Rule over the parts the greater parts are to Rule over the lesser parts for a greater part is an whole respecting the lesser parts into which it is divided A County is a part with respect to a Province but an whole with respect to the several Congregations therein and accordingly may Exercise Government over them yet with Subordination to that Authority that is over the whole A gradation both in Civil and Ecclesiastical Authority is founded in the very Law of Nature Obj. If we grant a National Church under the Gospel we may as well grant an Oecumenical Church those that plead for the Jurisdiction of Synods refer things at last to the Judgment of an Oecumenical Synod Answ 〈◊〉 is no such thing as an instituted Oecumenical Church there is a â—…lick Church but that Notes all those that profess the true Religion but there is no Instituted Oecumenical Church for the several Christian Nations are not in the same Covenant they are indeed in the same special Covenant but not in the same individual Covenant so it is here one Nation may keep Covenant while other Nations brack Covenant Neither is there any Institution for Oecumenical Synods if they could convene they have no Authority their consultations might be of some use to others but they have no Authority A National Synod is the highest Ecclesiastical Authority upon Earth CHAP. IX Of the Government of National Churches SUch Protestants as have acknowledged National Churches have been divided about the form of Government to be practised among them some of them are for a mixt Government partly by Arch-Bishops and Bishops and partly by Synods so the Church of England Some have Governed by a Synod alone so the Church of Scotland and this Government seems most Consonant to the Word of God Synods have been generally acknowledged in all Churches but upon differing grounds some have founded them upon that Rule of prudence Prov. 24.66 In the Multitude of Counsellers there is safety but if they be grounded upon this they have no other work but to counsel and advise and they can have no Authority all Ecclesiastical Authority does depend upon an Institution their Authority must be derived from God Some do found it upon that Example Act. 15. But this was not properly a Synod this was not the meeting of the Elders of many Churches but of the Apostles and Elders of the Church of Jerusalem together with the Brethren yet no doubt but the Apostles who were part of that Assembly had the Power of a Synod But the Foundation of Synods is partly that Publick Covenant which is between God and his People partly his Institution in the Old Testament and partly the Rules laid down for the Churches to walk by in the New Testament 1. This Publick Covenant shews that the whole must Rule the parts The Rule and Government doth fundamentally belong unto the Church the Church hath a right to Govern it self Thus it is Originally with all Nations as to their civil Government so also as to Ecclesiastical and therefore the Exercise of this Government must be in the hands of some that do legally represent the whole if it be not by some that represent the whole then the whole do not Govern the Rulers must be the representation of the whole Church Thus it is with a Synod they are either the Elders of the several Churches if the Country be not too Numerous or such as are chosen by the Elders if the Country be large and numerous and these are a legal representation of the Churches the Elders of the Churches are chosen to thâ—… Office to be Rulers of the several Churches and in case there be need They have Power to select out of themselves such a Company as may conveniently meet with whom their Power shall be entrusted The Light of Nature teaches that the Government must be committed to such a Number as shall not be uncapable by reason of their Number to assemble and discourse together for otherwise the Government of the Church would not be a thing practicable Thus it is not with Bishops they do not legally represent the Church for they are not chosen by the Church they are not Persons elected by the Church to Act in their behalf but are put into their Office by civil Authority and how can they represent the Church who do not desire any Authority from the Church and secondly their Office is not of Divine Institution and how can they who are not of Divine appointment legally represent the Church Those whose Office is not acknowledged in the Law of God cannot legally represent the Church of God 2. The Church of the Jews was Governed by a Counsel of seventy two Persons Some are of Opinion that the Jews had both an Ecclesiastical and a civil Sanedrim this is evident that in Christs time they had a Councel that did consist in a great part of the Priests Act. 14.6 and 22.30 And that God appointed the Priests and other Judges to joyn together in hearing of Controversies Deut. 19.17 So also that there was an assembly of the chief of the Priests and Levites appointed by Jehoshaphat to hear Ecclesiastical causes 2 Chron. 19.8 And that the High Priest was over them in those Ecclesiastical causes v. 11. By these things it is evident that the Church of Israel was Governed by an Assembly of the Principal Men of the Church Christ Jesus doth approve of their form of Government that was in his time Matth. 23.2,3 By Priests Scribes Pharisees By this it is not only evident that the Government of a National or Provincial Church by an Assembly of its Principal Elders is a proper suteable and hopeful way
choose its own Servants Phebe is called a Servant of the Church Rom. 6.2 So were Widdows for they were not ordained So their Sexton and such as shall over-see the Buildings or any other Servants that may be for the conveniency of the Church This Church Priviledge of choosing Officers doth only belong to the Brethren of the Church the Brethren are said to choose the Deacons Act. 6.3 And Women have not Power in this matter 1 Cor. 14.33 Let your Women keep silence in the Churches 1 Tim. 2.12 Suffer not a Woman to teach nor to usurp Authority over the Man it is inconsistent with that State of subjection which God hath put them into if they might vote they might over-rule the Men and by the same Rule those Males that are not their own Masters as Children that are not at their own dispose and Servants have nothing to do to vote in the Church they that are not free are not to partake of this Liberty CHAP. V. Of the Officers of Congregational Churches and their Power THE Officers of Congregational Churches are either Elders or Deacons the Elders are either teaching Elders or Ruling Elders The work of the Teaching Elders lies principally in these five things they are to be the mouth of the People to God both in the publick Assembly and privately in case of sickness they are to Preach the Word of God they are to Administer the Seals of the Covenant they together with the Ruling Elders are to Govern the Church and they are to bless the People Such Learned Men as are suteably qualified but not in Office may upon occasion discharge some part of this work but there are some other parts of it that they may not meddle with those Acts which are Acts of Natural Worship may be performed by them as praying and Preaching but such Ministerial Acts as do depend wholly upon institution they may not perform as the Administration of Sacraments the dispencing of Censures and an Authoritative blessing these are performed only by Virtue of an Institution therefore are to be done only according to an Institution A teaching Elder by Virtue of his relation to a particular Church is bound to attend his work in that Church And by Virtue of that relation he has no Authority to perform Acts of Office to any other Church or to the Members of any other Church Assembling with his own Church Pastoral Power over a particular Church gives him no Power over any that are of that Church his relation to them gives him no Power over any other But every Man that is a Pastor of a particular Church stands in a more General relation as a Minister of Christ some that are not Pastors to particular Congregations are yet Ministers of Christ and every Man that is a Pastor to a particular Church is a Minister of Christ and by Virtue of that Relation he may do Acts of Office to the Members of other Churches occasionally assembling with 〈◊〉 own and towards other Churches being desired when he can conveniently be spared from his own and towards particular Persons that are Members of no Church The Levites were the Ministers of God before they had Relation to any particular Synagogue Paul hath Office Power over the Brethren as well as the Church of God Act. 26.17,18 The Church at Jerusalem sent Barnabas to Antiock to officiate as a Minister Act. 11. And they that have Authority to Preach have also to Baptize Mat. 28.19,20 We find that Paul did not Baptize such as he brought over to the Christian faith but committed that work to some other inferiour Ministers that were in Company with him 1 Cor. 1.14 And this he did after the Example of Christ John 4.2 There is need that some have Office-Power now to Preach to the Heathens as well as there was in the Days of the Apostles and there may be several now that Baptism doth belong to as well as Cornelius the Eunuch and the Jallor and others therefore there are some appointed by God for that Service The Teaching Officer is appointed by Christ to Baptize and Administer the Lords Supper and therefore he is made the Judge by God what Persons those ordinances are to be Administred to and it is not the work either of the Brethren or Ruling Elders any ways to intermeddle in that Affair or Limit him we never read that the Apostles did advise with the Church whether they should Baptize such as offered themselves As the Administration of these ordinances is committed to them so the Judging concerning those who they are to be Administred unto as they are to Judge what subject to teach upon and as the Deacon is to Judge who is to be relieved So the Minister is to Judge who is to be Baptized and Admitted to the Lords Supper The Ruling Elders are to joyn with the Teaching Elders in Rule and Government these Officers are called Governments 1 Cor. 12. Such as Rule Rom. 12. Distinguished from such as Labour in the Word and Doctrine 1 Tim. 5. The Teaching Elders with the Ruling Elders make the Presbytery of the Church with whom the Government of the Church is entrusted The Power of Censuring offenders in the Church and absolving of Penitents doth belong alone to these the Brethren of the Church are not to intermeddle with it The Elders are to Rule over the Church and therefore not to be over-ruled by the Brethren it is the work of the Elders to rule well 1 Tim. 5.17 The Members of the Church are to be obedient to the Elders therefore not to controul them in their Government Heb. 12.17 The Elders of the Jewish Church had the Power of Government of the Church in their hands hence we read of the Rulers and Chief Rulers of the Synagogues Act. 18. Deut. 21.5 The Elders have the Keys of the Kingdom of Heaven committed to them Matth. 16.18 The meaning is that he should be an Elder and Ruler of the Church it is spoken of as a Personal reward of his profession Obj. Matth. 18.17 Tell it to the Church this implies the Power of the Brethren Answ 1. By the Church is meant the Ecclesiastical Authority in distinction from the Civil 2. It is not harsh by the Church to intend the Elders of the Church See Numb 24.25 3. By the Church must be meant the Elders of the Church for this was a Rule in the Day when it was spoken and there was now no Church in Being but the Jewish Church in which all the Power of Government was with the Elders Obj. 1 Cor. 5.1,4 The Church was ordered to cast out the Incestuous Person and 2 Cor. 12. His Punishment is said to be inflicted by many Answ 1. They may be only required to publish a sentence of Excommunication from Paul 2. It is common in Scripture to attribute that which is done by the Ruler to the Publick Society as when God requires that the People of Judah do Acts of Publick Justice he doth not
intend that the People should intrude into that work but that the Ruler do it 3. Whereas it is said that the Punishment was inflicted by many it may be read before many Deacons were chosen at first to have an over-sight of the Poor Act. 6. And there is nothing plainly declared to be their work besides that It is intimated Rom. 12.8 That it is their work to shew mercy and to give It is Generally put upon them to take care about the Ministers dues and about the Provision for the Lords Table which is gathered from that phrase Act. 6.2 It is not meet that we should leave the Word of God and serve Tables but there seems to be no necessity that there must be a Church Officer to do all that work which the Church is to see done some things may be done by Servants CHAP. VI. Of the Ordination of Church Officers THere are none to be ordained Officers in the Church of God but those that have a regular call to those Offices Ordination is the Admission of Persons into their Office or the consummation of their call needful to the regular Execution of their Office it includes in it first a solemn imploring of the presence of God with them in their Office Two things are requisite unto a call One is the approbation or invitation of those whom God hath entrusted with that care the other is the consent of the Person invited the former may be a call to the latter and bind the Person to accept but there must be both before he is called of God to enter immediately upon the work of the Office before he be accepted of God as an Officer The work of the Deacon being confined to one Congregation the invitation of that Church is sufficient without any further approbation Act. 6.7 God having appointed all his Holy Ordinances to be Administred in a particular Church in case of necessity the choice of a Church is sufficient without any further approbation unto the calling of Elders as when Luther and others broke off from Popery Yet Elders having not only Power over their particular Churches but also over others and God having committed to National and Provincial Churches the care of particular Congregations it is requisite when it may be obtained that there be an approbation of Men chosen to be Elders by some deputed by the National or Provincial Church Furthermore some Persons being to be entrusted with the Office of being Ministers of Christ who have no call to any particular Congregation there is need that they have the approbation of some deputed by the Church in that Country or at least by a particular Congregation The Persons that are to perform this Act of Ordination ought to be such as are most suitable to the Ends of Ordination viz. The signifying approbation and the obtaining the presence of God with him sometimes we find that extraordinary Persons have ordained a Person to extraordinary Office 2 Tim. 1.6 Sometimes we find that extraordinary Persons have ordained ordinary Officers Act. 14.23 And there is command given to extraordinary Officers to ordain ordinary 1 Tim. 5.22 1 Tit. 5. Sometimes we find that extraordinary Officers and ordinary have joyned in the ordaining of extraordinary Act. 13.1,5 Sometimes we find that ordinary Officers have ordained an extraordinary Officer 1 Tim. 4.14 In a Provincial Church that is in order Ministers ought to be ordained by such Elders as are appointed by the Publick Ecclesiastical Authority of the Land In such Countrys where the Church is not in order it is meet that the Ministers be ordained by some suiteable Persons deputed by the Neighbouring Elders but in case of necessity Ministers may be ordained by some of the Brethren appointed by the Church to that service The Ordination of Deacons ought to be performed by Elders of the same Church in case there be any or by the Brethren in case there be none A Minister removing from one Church to another may be ordained a second time as Paul was and probably Timothy It is the manner in some places to give to Churches at their Constitution and to Ministers at their Ordination the right hand of fellowship from the Example of the Apostles but it may be doubted whether that was any more then a civil Act if it be an Institution we are to seek whether it be to be done to all those Persons that we have fellowship with and when it ought to be performed CHAP. VII Of the Worship that is to be attended in Congregational Churches THE End of this Constitution of Congregational Churches is the joynt Celebration of the Worship of God herein they differ from civil Societies that meet together for the management of civil affairs The first part of Worship that is to be attended in the Church of God is Prayer Prayer which includes in it besides Petitions confessions and thanksgivings is a principal part of Gods Worship Prayer is a part of Gods Worship Psal 107.32 Psal 149.1 This is to be attended in the Church Act. 1.14 Act. 4.24 Act. 6.4 These publick Prayers are to be ordinarily performed by the Teaching Elders in case there be a Vacancy it may be performed by the Ruling Elders or some of the Brethren but ordinarily the Minister is to be the mouth of the People to God Act. 6.4 These publick Prayers ought not to be made by the reading of prescribed forms of Prayer out of a Book he that hath not the gift of Prayer is not fit to be a Minister there may be some exempt Cases wherein it is Lawful for a Man to Pray in a form which they have Learned out of a Book but the imposing of such a thing on Men is an addition to Divine Institutions and the ordinary practising of it is of very bad Consequence it quenches and stifles the Spirit of Prayer indulges Men in Idleness and is very unprofitable to others The second part of Worship to be performed in the Church is Singing of Psalms this is a Moral Duty not belonging peculiarly to the time of the Old Testament as Christ with his Disciples did practise it So afterwards Paul and Silas Act. 16. And we have positive commands for it Eph. 5.16 Col. 3.16 Jam. 5.13 In the primitive times when God gave to all extraordinary Gifts of his Spirit It was the manner sometimes for one Man to sing a Psalm and the Congregation to say Amen 1 Cor. 14.15,16 But now it is most proper for us to joyn together in Singing of Psalms as Christ and his Disciples did and as Moses and the Children of Israel did Exod. 15.1 As the Church of Israel were wont to Sing the Psalms of David so tho we are not forbidden to Sing Psalms of a private composure it is Lawful for us to Sing the Psalms of David and other Scripture Psalms the Apostle when he directs us to Sing Psalms Hymns and Spiritual Songs Eph. Col. 3. Hath a manifest respect to the division of Davids Psalms
constant carrying on of the Publick Worship of God such Churches are acknowledged in the greatest Part of Protestant Churches but some in latter times do make a Question whether there be any such Churches That there are National Churches does appear First from the light of Nature the light of Nature teaches us that Man was made for the Worship of God that Man is fitted for Society and the great end why he is so is that in Society he may carry on the Worship of God and as the light of Nature teaches us that lesser Societies ought to carry on the Worship of God in Conjunction so that Kingdoms and Countrys should joyn together in promoting and advancing the Worship of God it is most agreeable to the light of Nature that they that are one People should Unite together in carrying on Gods Worship and should have Power to regulate and govern the several parts of that Body Nature teaches that every Kingdom should see that the Worship and Ordinances of God be attended in the several Congregations therein 2 dly From Gods appointing the Nation of the Jews to be one Church Act. 7.38 And God has not appointed any new forms of Churches in the times of the New Testament there are no other kinds of Churches appointed now Congregational Churches are no new kind of Churches but according to the Old Institution for evâ—…y Synagogue of the Jews was a Congregational Church they had Ecclesiastical Rule and Government in them they are called Churches by Christ Matth. 18.17 That the Old Testament Institution doth continue still appears partly because the Christian Churches of the Jews were subordinate to the National Church of the Jews they were Members of the National Church and did attend Jewish Ordinances and thâ—…fore by Institution Christian Congregations are not absolute but Subordinate to a National Church it is further evident because the Jewish National Church did not cease as their Ceremonies did because their Date was out but because they rejected Christ Rom. 11.20 Had they kept Gods Covenant they would have continued a National Church to this Day 3 ly From the Publick Covenant that is between God and a professing People God made a Publick Covenant between him and the People of Israel wherein he engages publick Prosperity unto them upon condition of their obedience and all professing Countries are under the same Covenant for substance the promises and so the threatnings declared are of force unto the end of the World and we have the like encouragement to obedience that they had and are in the like danger in case of â—…sobedience God deals with professing Countrys at this Day according to the Tenor of that Covenant those promises will never be out of Date to the end of the World God makes the same to Israel with respect to the time of their Restoration this abundantly Witnesseth that every Christian Nation is a Church if God hath made a Covenant with them upon condition of obedience then they are a Society in Covenant with God then they are one body in Covenant with God and the whole hath Power over the parts and they are invested with sufficient Authority to see the Covenant kept If they were in Covenant and had not Power to make the several parts to keep Covenant the Covenant would be a snare to them particular Societies might bring guilt upon them and they would have no Power to remove it if they be all engaged in one individual Covenant the Country hath Power to regulate all Maleadministrations that any of the parts are guilty of if they are in one individual Covenant they are as one body Expoused by God the People of God the flock of Christ and therefore one Church here is all that made Israel to be a Church therefore such a People are a Church 4 ly From the promises that God hath made of making Gentile Nations to be his People God did not only promise to set up soâ—… Churches among the Gentiles but to take whole Nations into Covenant with himself Isa 24.22 And it is expresly foretold by Christ that whole Nations should receive the Gospel and become Churches Matth. 21.43 Yea the Scripture declareth that when Israel is Converted they should be in the same Covenant as formerly the same promises are made to them in Eâ—…iel as the Fruits of their obedience as were made to them in Deutrenomy and if the whole Jewish Nation will be one Church when they are restored then it will be so with every other Christian Nation the difference between Jews and Gentiles is now abolished 5. Because the supream Ecclesiastical Authority doth not lye in particular Congregations if there be no National Church then every particular â—…ngregation is absolute and independant and not responsable to â—…y higher Power This is too Lordly a principle it is too ambitious a thing for every small Congregation to arrogate such an uncontroulable Power and to be accountable to none on Earth this is neither a probable way for the Peace of Churches nor for the safety of Church Members appeals 〈◊〉 admitted in all Kingdoms and it is more probable that in a whâ—… Country Persons may be found that may rectify the Miscarriaâ—… of particular Congregations then that particular Congregations will not miscarry this absoluteness of particular Congregations is a dignity that the primitive Churches did not enjoy this is not the common Priviledge of Gospel Churches the primitive Churches were under the Government of the Apostles and it seems that God gave them this Power because the ordinary way of Government could not then be practised the greater part of all Gentile Nations lying in their Heathenism Obj. 1. We don't find in the New Testament any National Church among the Gentiles Answ The reason of that is not that National Churches are not according to the mind of God in the Days of the New Testament but because there was no Nation that did receive the Christian faith Tho there were many Congregations gathered among the Gentiles yet there were very few of them comparitively that did entertain the Gospel the bulk of all the Gentile Nations lay in their Heathenism during all that time that we have the History of in the Scriptures Obj. 2. God hath not appointed in the New Testament any National Officers as the High Priest in Israel nor any National place of VVorship as Jerusalem therefore there is no National Church Answ 1. To have one National Officer over the â—…le is not essential to the being of a National Church Israel was a National Church when they had no such National Officers while the first Born did Exercise the Office of the Priests before the separation of the Levites to that work There be several sorts of civil Government none of which are essential to a Republick The being of a National Church doth not necessitate this or that form of Government If there be a National Church it follows that there must be some to Rule over the whole
but likewise that this way is to be observed in Christian Nations seeing no other Provision is made for their Government many of the appointments that God made for the Jewish Church do continue in force still and this among the rest no other Provision being made yet it does not follow that our Assemblies must have any standing president as the Jewish Assemblies had their High Priest who was their president and was a Type of Christ neither does it follow that we are limitted to the same Number that they were Circumstances being a sufficient reason for a variation in such cases 3. The appointment of Christ that Teaching and Ruling Elders should Govern the Church shews the Power of Synods these are appointed by Christ to be the Rulers of the Church 1 Tim. 5.17 Heb. 13.17 There are no other appointed to be Rulers of the Church since the Age of the Apostles therefore the Government of the National Church must be in their hands none but they have any Interest in the Publick Government there is no Warrant from the Word of God to intrust the Government in the hands of any others and there is sufficient Warrant for them to take upon them the Government of the National Church and this by Virtue of their Office If there be a Publick Covenant every Church is bound in Conjunction with others to see the Covenant kept and their Rulers with whom their Power is intrusted are bound by Virtue of their Office to joyn with others to see their Covenant kept so that their Acting in a synod is not by Virtue of any New Office A Minister by Virtue of his Ministerial function hath Power in Conjunction with others to Govern the National or Provincial Church Obj. If Ministers have a Bond upon them to joyn with others in the Rule of the National or Provincial Church then they seem in their own Persons to be bound to attend that Service which if all should do in National Synods the Synods would be so large a Body that they could not Discourse together and it would be an intollerable prejudice to their Congregations being much deprived of their Labours Answ The Power of Intrusting delegates is Warranted by the Light and Law of Nature there being a necessity of it for the good Government of Societies and there is no necessity of a particular Institution in this case the necessity of humane affairs does require that Government be intrusted with such a Number that it may be managed to advantage to the Publick neither is there any hazard of being involved in guilt by such a method a select Number of the most Prudent and Holy of the Elders are as likely to Govern the Church according to the mind of God as the whole Body of the Elders of a Nation CHAP. X. Of the Power of Synods THE Power of Synods doth consist principally in these things 1. They are to teach the People they are to hold forth Light unto the Church that was a part of the work of the Sandedrim at Jerusalem to teach the People the will of God Matth. 23.2,3 That was the special work of the Levites Deut. 33.10 That Assembly mentioned Act. 15. Met together to give Light to the People of God It is very meet that Synods do Publish confessions of faith not only to bear Testimony to the World and other Christian Kingdoms of their acknowledging the Truth but especially to be a Light unto the Churches to guide them in the way of Life this hath generally been practised by the Synods of the reformed Churches They should particularly Vindicate the Truth and bear their Testimony against those Errors that are Springing up Act. 15.24 It is meet also in case of Corruptions in manners that they do declare what the mind of God is and Vindicate the Rule that if it be possible they may root out such Licentious principles as are prevailing amongst the People and advise them to repent of such degeneracies as bring down the Judgments of God Yet no Man is bound to receive the Doctrines or practise the Rules held forth by a Synod because they are taught by them A Synod is not infallible and therefore no Rule or Doctrine is to be taken up on trust from them Men do owe that respect to a Synod as 't is an Ordinance of God solemnly to weigh the Doctrines held forth thereby but they are not to receive them by an implicite faith we are bound to prove all things and if a Man do practise against the Light of his own Conscience because a Synod hath otherwise determined he greatly sins Rom. 14.23 The Synod may direct him in a wrong way and no Man can be bound to any thing that God has forbidden Deut. 13.3 2. They are to bind and loose to inflict Ecclesiastical censures or to take them off the supream Ecclesiastical Authority must have Power of Judgment that so there may no publick guilt lye upon the Church if they have not Power of Judgment Particular Persons may be oppressed by the rigour of Presbyteries and many irregularities committed by the Church whereby the Country doth become guilty and there would be no sufficient way to deliver the Land from guilt Synods have Power to Admonish to Excommunicate and deliver from those censures and every Man must stand to the Judgment of the National Synod Deut. 17.12 They are to Judge in case of Complaint when any Person Judges himself wronged by the Judgment of a particular Church and complains to a Synod they are to hear the case and upon the hearing of it not to advise the Church either to confim the sentence or to take it off but if there be occasion they are to take off the sentence and restore the Man unto his priviledge They are to judge in case of other Complaints if any Man hath a Complaint against another and cannot obtain a hearing in the Church that he belongs unto or if the Elders of a particular Church be Complained of for any Male-Administration or if a Church with the Elders be complained of for Heresie or other scandalous Corruption the Synod is to hear and Judge the case and they may not only censure particular Persons but whole Churches also in case of need 3. Synods have Power to oversee the calling of Persons to the Ministry and to appoint those who shall examine them if the Synod have the Government of the Church in their hands tho they should not abridge Congregations of their Liberty yet they should see that Churches Act regularly and that none should be set in the Ministry but such as are duely qualified therefore it belongs them to appoint meet Persons to examine such as are called to the Ministry and to testify their approbation by the laying on of hands Tit. 1.5 The appointing of Ceremonies of Worship is properly the work of Jesus Christ the making of orders concerning the external concernments of the Church is properly the work of the Civil Magistrate but the appointment of such as shall oversee the calling of Persons to the Ministry doth properly belong to the Ecclesiastical Authority FINIS
is either Congregational or that which consists of Divers Congregations A Congregational Church is a Church that is bound by the appointment of God to assemble together in one place in a constant way for the Celebration of his Publick Worship A Congregational Church is a Church consisting of one Congregation Such we read of Act. 20.7 1 Cor. 14.23 The form of a Congregational Church is that they are bound by the appointment of God to assemble in one place in a constant way for the Celebration of his Publick Worship Some have thought that the form of a Congregational Church is a Church Covenant explicite or implicite wherein they bind themselves to walk together according to the order of the Gospel It is thought that the Children of Israels Covenanting with God is a Foundation for this whereas that Covenant of theirs is no other then what all Christians do make when they make a profession of Faith and Obedience we never read of any partiâ—…lar Covenant made in the Synagogues which Answer to our Congregations whereby the Members of one Synagogue were bound one to another It is pleaded that nothing else can bind aâ—…e People one to another but an Ecclesiastical Covenant but there 〈◊〉 somewhat else that binds a free People in the same Town to mutual subjection to the Government of the Town and tho Christians are a free People yet they have not a Licentious Liberty but are bound by God and likewise by their own profession to the Rule of the Gospel Neither is there any necessity of such a bond to distinguish one Church from another and to avoid confusion of Churches we read of no such particular Covenant in the New Testament we have no precept for it we have no president for it we read of many Congregational Churches but there is no Syllable in the Word of God intimating any such thing neither is there any need of it The Members of a Congregation are bound to carry on the Worship together this is Gods appointment that his People that live together should carry on his Worship together the Christians at Corinth are the Church of Corinth 1 Cor. 1.2 And the Christians at Ephesus are the Church of Ephesus Order calls for it that where Men live there they joyn together to carry on the Work of Christ If a Christian live in a Town where there is a Church he is immediately bound to joyn with that Church and that Church is bound to him to govern him and give him Christian Priviledges there be some cases wherein there is need of humane prudence in determining how many Churches shall be in some Towns Some Towns arise to be numerous so that it is fit they should be joyned in several Societies And some are so small and lye so near together that it is fit that two or more should make one Church in such cases God has appointed that the bounds of Churches be set either by General agreement or by order from Authority but there is no occasion that every Member should Covenant particularly with the Church Grant this particular Covenant to be the form of a Church and then a Christian may continue a considerable time without any relation to a particular Church tho he lives where there is a Church And then a Man may be a Member of the Church of Corinth for seven years together and live all that while in Communion with the Church at Jerusalem a Covenant which he lives in the continual breach of makes a Member at Corinth and according to some gives him a right to all Ordinances Grant this particular Covenant and we shall be to seek what Church many Children do belong to the father is in Covenant with one Church the Mother with another the Child was Baptized in a third and lives in a fourth This Doctrine of the particular Covenant which is wholly unscriptural is the â—…on that many among us are shut out of the Church to whom Church Priviledges do belong CHAP. IV. of the Priviledges of Congregational Churches THE great Priviledge of Congregational Churches is to choose their own Officers they have a liberty given to them by God to choose suteable Persons to Office they are limited to Persons fitly qualified but the Priviledge of choosing them doth belong unto the Church it is very probable that the Synagognes of the Yews had liberty to choose their own Ministers if they were confined to the Tribe of Levi yet out of the Levites they choose for themselves However thus it ought to be in Christian Churches the Apostles ordered the Church of Jerusalem to choose their own Deacons Act. 6.3,4 They did not take upon them to prescribe who the Persons should be and impose Deacons on them but referred the matter to their own choice and the People nominated two out of which God chose one to be an Apostle Act. 1.23 Besides it is the Priviledge of all free Societies to choose their own Officers such Countrys as are conquer'd don't chuse their own Rulers nor such Countrys where the Government is Hereditary but such as are free neither under the Power of Conqueroes nor the Bond of a Covenant do choose their own Officers either mediately or immediately All the Power that Men have over a free People is by their own consent directly or indirectly excepting such cases wherein God is pleased to â—…oint Rulers or some who shall appoint Rulers over them God appointed Aaron and his Posterity to the Office of the Priesthood in Israel but God hath not appointed any Officers in Churches now neither hath he appointed any that shall impose Officers over them but hath left them to their free choice Yea where a Church hath teaching or Ruling Elders or both there is no necessity that they should consent to the choice if they do not consent yet if there be the consent of the Major part the choice is vallid the Officers ought to submit thereto unless they have some weighty Objection the Act of the Major part is the Act of the Community that which is the Priviledge of the Community must not be wrested out of their hands It is beyond the Power of the Officers to disanul their Act. And as the Church hath Power to choose their own Officers so in case of need they have Power to choose those that shall supply the want of Officers for a time the Church is entrusted with sufficient Power in order to the carrying on of Gods work Therefore in case of the vacancy of a Pastor they may choose one to Preach to them for a time in case they have no Elders they may choose a Moderator In case they have no Deacons they may choose one to do the Deacons work yea in case there be need they may choose some other Minister of the Gospel to Administer the Seals of the Covenant or perform some Act of Government upon a particular occasion By the same reason that a Church may choose its own Officers it may also
Man that is really and visibly Godly may fall into a scandal and upon that account be forbidden to participate at the Lords Table but when their Conversation is good they cannot be hindred upon that Account A third requisite is that they have knowledge to examine themselves and discern the Lords Body for the want of this Infants are denied the Lords Supper Those Adult Persons that are fit to be admitted into the Church are to be admitted to the Lords Supper All Adult Persons that are fit to be admitted into the Church ordinarily have all those qualifications requisite to the participation of the Lords Supper They make profession of the true Faith and are of good Conversation they have knowledge of the principles of Religion and so are able to examine themselves and if any of them should not understand the Nature of that ordinance they may soon be sufficiently informed Two things are evident in the practise of the Apostles one is that they readily admitted such into the Church as made a profession of the Christian Faith Act. 2. Act. 6. We never read that ever they denied Admission to any Man or Woman that made that profession the other is that all that were thus received by them were admitted to the Lords Supper 1 Cor. 10.17 Act. 2.24 They made no distinction of the Adult Members of the Church into Communicants and Non-Communicants Those that are commanded by God to participate of the Lords Supper are to be admitted to the Lords Supper but all professors that have a good Conversation and Knowledge are commanded by God to participate in the Lords Supper if Men have not these Qualifications they are not obliged immediately to participate in the Lords Supper for it would be a sin if they should But having these Qualifications they are bound provided they have opportunity Christ has laid this Law upon Professors 1 Cor. 11.24,25 The persons here commanded are not only true Believers then none can do it with a good Conscience but those that know themselves to be true Believers then the Church Authority can require none but true Believers to come the Persons therefore required to partake are such professors as carry it inoffensively and if such are bound to come the Church is bound to receive them they may not hinder any Man from doing his Duty There can be no just cause assigned why such Men should be debarred from coming to the Lords Supper they are not to be debarred for not giving the highest evidence of sincerity There never was any such Law in the Church of God that any should be debarred Church Priviledges because they did not give the highest evidence of sincerity nor for want of the Exercise of Faith it is unreasonable to believe Men to be visible Saints from their Infancy till they be forty or fifty years of Age and yet not capable of coming to the Lords Supper for want of the Exercise of Faith they are not to be denied because of the weakness of Grace they that have the least Grace need to have it Nourished and Cherished Such Adult Persons as are worthy to be admitted into the Church or being in the Church are worthy to be continued without censure are to be admitted to the Lords Supper it is utterly unreasonable to deny the Adult Members of the Church the Lords Supper and yet not lay them under censure If they are guilty of any such offence as to be denyed the Lords Supper why are they not censured If they are not worthy to be censured why are they kept from the Lords Supper There are some Scriptures that have been thought to hold forth a need of somewhat further in order to participation in the Lords Supper which if they be examined will be found to be strained beyond the Import of them Psal 6.16 David saith I will tell you what the Lord hath done for my Soul hence it is argued that Men should give an Account of the manner of their Conversion in order to their Admission but if it should be granted that David doth respect the work of Regeneration doth it follow because he was willing to talk of it that they might make a Law to bind him to do it in the Synagogue or doth it follow that David offered to do it in order to his joyning with the Jewish Church Act. 2.37 They were pricked at the heart before they were admitted into the Church but let it be considered that many others were joyned to the Christian Church of whom we read no such thing and here is no living Rule that others must declare that they are pricked at the heart before their Admission yea it is certain that these did not declare their trouble in order to their Admission into the Church but in order to their Direction yea it doth not appear that these Men were under a work of Conversion at this time they might be Godly Men before the thing that stung them was a National sin which in probability they had no hand in For the greater part of them were strangers come up to keep the Feast of Pentecost and were greatly affected with the sin which the Nation of the Jews were guilty of in Crucifying of Christ Act. 9.26,27 The Church at Jerusalem refused to admit Paul to their Communion till they were informed by Barnabas of his Conversion but it doth not appear that Paul did then desire to participate with them in the Lords Supper possibly it might be only in hearing of the Word and Prayer and the reason why they were unwilling to receive him was not any doubt whether his Conversion was sincere but whether he was a Christian As if in a Popish Country one who had been a violent Persecutor should Essay to joyn himself to a Protestant Congregation it would be no wonder if they should be affraid of him until they were informed that he was become a Protestant this is no foundation to require of all that joyn to the Church an Accout about the manner of their Conversion 1 Pet. 3.15 Men are required to be ready to give an Answer to every one that asketh them a reason of the hope that is in them but here by the reason of the hope that is in them we are not to understand their experiences of the Grace of God but the grounds of their Faith the reason why they did believe the Christian Doctrine This is evident because he is speaking of Persecution v. 14. and because he directs them to give their Answer with meekness and fear Quest Here it may be enquired whether such Persons as have a good Conversation and a Competent Knowledge may come to the Lords Supper with a good Conscience in case they know themselves to be in a Natural Condition Answ They may and ought to come tho they know themselves to be in a Natural Condition this Ordinance is instituted for all the Adult Members of the Church who are not scandalous and therefore must be attended by them