do not note distinct species or kindes of Churches but are only several adjuncts of the same Church which is called invisible in respect of the inward and invisible union which Members have with Christ the Head by the Spirit and Faith and visible in respect of their outward Profession of their Faith which is visible to men But in neither of these senses is the Catholick Church the first subject of the Keys 1. Not as invisible for that is not built by a visible profession such as Peter's was nor are the Ordinances dispensed or administred visibly in it to or by men in visible fellowship Add hereunto that the Keys here given to Peter can shut out of the Kingdom of Heaven even the same persons to whom they have opened the door before which cannot befal Believers in the visible Church 2. Not as visible For the Scripture doth not acknowledge a Catholick visible Church The Catholick Church is not visible as a Church and the Church that is visible is not Catholick Though the Catholick Church may be visible in its singular Members yet so they are not a Church or though it may be visible in particular Congregations See Mr. Cott. Defence of the way of Congreg Churches par 2. p. 56 yet none of them is Catholick or though all of them if they could meet together may be called a Catholick Church or general Assembly yet so it cannot be the first subject of the Keys i. e. of all Ecclesiastical power for such Assemblies See Mr. Hooker ' ◠Survey part 1. ch 14 15. if possible are extraordinary and extraordinary Assemblies are not fit Judicatories to hear and censure ordinary offences or to administer the ordinary acts of Church-power 2. If the visible Catholick Church be considered as totum integrale which is such a whole as ariseth out of the aggregation of all particular Churches as an Army is made up of all the several Regiments and Troops or a Kingdom of all the Cities and Counties within it it cannot be the first subject of the Keyes i. e. of all Church-power For 1. particular Churches are the Members which give the essential causes whence the integrity of this whole is made up and therefore in nature before it as the cause is before its effect 2. Church-Officers with their Offices are set ordinarily by Christs Institution only in such a Church where they are called the Chosen but that is a particular Church Act. 14.23 Tit. 1.5 For that choice and calling is the foundation of the relation between Pastors and People and of the duties both of the Rulers and of the Ruled mutually Act. 20.28 1 Pet. 5.2 Heb. 13.17 3. If a Catholick integral Church ariseth from all particular Churches as Members of it joyned together then it must be distinct from them all as the whole Body is a thing distinct from its several Members then also there must be some Officer and Ordinance and Act belonging to it which doth not appertain to particular Churches as there is a General over an Army besides the Captains and Officers of the several Regiments and a Supreme Monarch in a Kingdom besides the Governors in the several Corporations and Counties But no such Catholick-Church distinct from all particular Churches can be shewen nor Officers or acts of it besides those which are exercised in particular Churches 4. Diocesan Bishops look at these words as giving the Keys to them as the Successors of the Apostles whence they assume the power of Ordinathon and Jurisdiction as belonging to them jure divino A claim which King James whether out of his policy which he called his King-craft or out of his insight into the Scripture would not suffer them to pretend in his time Nor indeed is there any warrant for it in Scripture as it hath been abundantly proved by sundry witnesses against that usurpation We read of Bishops in the New-Testament but what Not one Bishop over many Churches but many Bishops over one Church not Diocesan but Congregational Bishops Phil. 1.1 Those whom Luke calls Elders in Act. 20.17 Paul calleth Bishops in v. 28. The Bishops which the Apostles acknowledge to be Christs Ordinance to continue in the Christian Church are Congregational Elders 1 Tim. 3 1-8 Tit. 1.5 7. 1 Pet. 5.1 2. and all the Teaching-Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders coequal in authority above whom Paul acknowledgeth no Rulers in the Church but rather sets these above all 1 Tim. 5.17 Euseb Eccles hist l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 l. 1. ep 3. And when after the Apostles time one of the Pastors was called Bishop by way of eminency for orders sake yet for many years he did no act of power but 1. with consent of the Presbytery 2. with consent Dr. Cudw on the Postscript to Galat. and in the presence of the People What is pleaded from Titus his ordaining Tit. 1.5 helps not their cause for he did it as an Evangelist not as a Diocesan Prelate and the Office of Evangelists together with the Apostles ceaseth The Postscript of the second Epistle to Timothy where he is called the first Bishop of the Church of the Ephesians and of that to Titus where he is called the first Bishop of the Church of the Cretians are Apocryphal as the rest are and the first consisteth not with 2 Tim. 4.5 where Timothy is called an Evangelist and therefore not tyed to personal residence to abide in one place as Bishops and Pastors are but the Evangelists were to go from place to place to set things in order and confirm the Churches planted by the Apostles The same may be said of Titus Nor is the Postscript of that Epistle of more credit than the former where the Scribe saith it was written from Nicopolis Hiperius justly disliketh the ground of that opinion in the Scribe which he saith was from Tit. 3.12 Because Paul bade Titus come to him to Nicopolis for he determined to winter there whereas if he were there at that time he would have said I purpose to winter here not there as Beza noteth 5. Others conclude from this Text that the power of the Keys i. e. the power of Ordination and Ecclesiastical Jurisdiction is given in Peter to Church-Officers only especially to Pastors and Teachers And that such only or principally are meant in this Grant they endeavour to prove by five reasons especially We will examine them severally and briefly 1. Reas Because the Keys are given to Stewards by Office 1 Cor. 4.1 2 Cor. 4.5 1 Tim. 3.15 Isa 22.12 Answ 1. The three former Texts speak of the Apostles and Evangelists Office and in them of Pastors and Teachers not of Ruling-Elders But I suppose they will not deny the Ruling-Elders to have a Key of Office also The last Text proveth only that the Key sometimes signifies Office-power given to a Steward which none deny But this toucheth not this Text Mat. 16. which means not only
Alexandrum Omnia probate quod bonum est tenete estote probati nummularij ut si quis nummus adulter est figuram Caesaris non habet nec signatus est moneta publica reprobetur qui autem Christi faciem claro praefert Iumine in cordis nostri marsupium recondatur The Churches Charter Containing Two Parts 1. The Constitution of particular visible Churches 2. The Priviledges and Power given to such Churches BEfore I proceed to examine Mr. Pagets arguing for the Ecclesistical Juridical Power of Classes I shall positively declare what power is given by Christ to particular Churches after I have described their constitution according to Christ his appointment In every of which particulars I shall principally insist in the metaphor of a Corporation or body politick such as that of the chiefest and most perfect Cities is because I find that it pleaseth the Holy Ghost in Scripture frequently to express this matter under this similitude * Ps 48 1â— 2. 87.3 Isa 26.1 60.14 Ezek. 40.2 4â— 35 Rev. 3. â—â— â—0 â— 21. 〈…〉 22. 〈…〉 Luc. 1â—â—â— But I shall not venture to apply it any further than the light of Truth in Scripture will direct and warrant There we finde the grand Charter it self and the ancient Presidents of the first Christian Churches planted by the Apostles According to these Records I shall endeavour to declare the mind of Christ whom God the Father commands us to hear * Mat. 3.17 17.5 in all things whatsoever he saith unto us and that under a dreadful penalty †Acts 3.22 23. Cypr. ad Coecil lib. 2. ep 3. Si solus Christus audiendus est non debemus attendere quid aliquis ante nos faciendum putaverit sed quid qui ante omnis est Christus prior fecerit faciendum statuerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem cùm per Isaiam Prophetam Deus loquatur dicat c. Whence Cyprian doth wel infer If only Christ is to be heard we ought not to attend what any before us thought should be done but what Christ who is before all hath done and appointed to be done For we ought not to follow the custom of men but the truth of God seeing the Lord saith by the Prophet Isaiah In vain they worship me teaching for doctrines the commandements of men The Charter according to which particular Churches are to be constituted and their power in re propriâ is to be stated we find in Mat. 16.18 19. In the opening and explaining whereof I purpose with Christ's assistance to proceed in this method 1st handling the constitution of a particular visible Church 2ly clearing the power of it The words in Mat. 16.18 hold forth a perfect Rule for the constituting of a visible Church of its causes of which we shall speak severally and distinctly and the more largely that the strength of such objections as occurr in each particular may be duly weighed and in handling them I shall observe this order 1. I shall propound what I conceive to be the truth in certain doctrinal Conclusions 2. Explicate and confirm them 3. Deduce thence such Consectaries or Inferences as freely flow from them CHAP. I. 1. THe principal efficient cause is noted in this clause I will build my Church I who is that even he whom Peter had confessed in these words Thou art the Christ the Son of the living God That is Jesus our Mediator 1. He speaks in the first Person not in the second For though he useth men as his instruments yet himself by his Spirit buildeth his Church Zach. 4.6 Therefore it is called his Building 1 Cor. 3.9 2. He speaks not in the preter or present tense but in the future I will build For though Christ was yesterday is to day and shall be ever the builder of his Church yet he thus speaketh in a particular respect to the Christian Churches under the New-Testament which should be built after his Ascension of Jews and Gentiles joyned into one body upon the foundation of the Prophets and Apostles Jesus Christ being the Corner-Stone c. Ephes 2.20 21 22. The Conclusion hence is Concl. 1 That Jesus Christ our Mediatour is the only immediate Authour and Institutor of particular visible Churches That he speaketh here of a particular visible Church and not of the Catholick Church appeareth by his giving to it the Keyes Which we shall prove hereafter are given only to particular Churches 2. That Christ himself is the only immediate Institutor of such Churches may be evinced 1. Generally from Heb. 3.3 4 5. 2. Particularly by Induction thus 1. He is the Door by whom they that are orderly admitted must enter Joh. 10.9 2. He sets the Members every one of them in that place and rank which they have in the Body 1 Cor. 12.18 and gifteth them accordingly Ephes 4.7 3. He compacteth the whole Body Ephes 4.16 and firmly knits the materials together in this Spiritual building 1 Pet. 2.5 4. He gives the several Offices and Officers Pastors Teachers Ruling-Elders and Deacons 1 Cor. 12.28 Ephes 4.8 11. 5. He appointeth the visible Seals Baptism Col. 2.10 11 12. and the Lords Supper 1 Cor. 11 23 c. 6. He is the Law-giver to his Church Jam. 4.12 7. He is the Lord of all Church Admininistrations 1 Cor. 12.3 8. The Censures have their power and efficacy from him Rev. 3.7 1 Cor. 5.4 5. 9. The blessing of all the Ordinances is from his Institution of them and effectual presence with his Church and Ministers dispensing them Matth. 28.19 20. Reas Thus he is by a three-fold right 1. From the Decree and Donation of the Father Psal 2.7 8. John 3.35 and 5.22 23. 2. From the Redemption of his Church Act. 20.28 Phil. 2.9 10 11. Matth. 28.18 19 20. 3. From his conquest over the powers of darkness from whence he hath delivered them and translated them into his Kingdom Col. 1.13 In all these respects and many more Jesus Christ our Mediatour hath right to institute particular Christian Churches and to cast them into what mould he pleaseth From this Conclusion thus proved I infer as followeth 1. Consect Then Jesus Christ is the only Lord and Head of such Churches as himself hath instituted Thus from Christ's building his House followeth his being over the House Hebrews 3.3 6. And he is over it as the Lord of it Acts 2.36 And as the only Political Head of it in three respects 1. Of Preheminence as having the Spirit in a greater measure than all his Members Col. 1.18 John 3.34 2. In respect of Government Ephes 5.22 23 24. 3. In respect of Influence Joh. 15.5 and that not only in respect of common Gifts whereof Hypocrites partake which if they be joyned to Christ's visible Body the Church are but dead Members whom as dead Branches in the Vine God will take away and cast forth Joh. 15.2 6. but also
in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
Judgments and to hearken unto his Voice and the Lord avouched them to be his peculiar People c. v. 16 17 18. And the like if not greater care was had of the profession and conversation of the Sons of strangers the Children of such Proselytes as were admitted into the Church of Israel Isa 56.6 7. John Baptist also required of all whom he admitted unto his Baptisme a repenting-confession of their sins and that they should believe on him which should come after him that is on Christ Jesus Act. 19.4 warning them not to rest in this that Abraham was their Father Mat. 3.9 Answerably the Primitive Churches required of all grown persons 1. Visible Repentance in case of open scandals Act. 19.18 2. to joyn therewith a publick profession of their Faith in Christ Act. 2.39 3. A profession of their subjection to the Gospel of Christ 2 Cor. 9.13 And after the Apostles dayes the ancient Churches they had their Poenitentes such as held forth their Repentance publickly and their Catechumeni who were of two sorts 1. Such as had been Pagans and were instructed by being catechized in the Christian Faith that they might crave Baptisme when they should be found fit and then were called Competentes In the interim they were called Audientes or Auditores * Tertull. l. de poenit c. 6. praescr advers Haeret c. 4. Cypr. l. 3. ep 17. 2. Such as having been Baptized in their Infancy when they did nonnihil adolescere were Catechized and being found to be Believers were confirmed by imposition of Hands and admitted unto the Lords Table and unto the full fruition of all Church-priviledges These Clemens calleth Incipientes Novitios and so do others from 1 Tim. 3.6 As the Mystery of Iniquity wrought higher and more effectually to advaâ—ce Papal usurpation by the spoils of Churches this custom in the right use of it ceased and Popery retained only the name of Confirmation but corrupted the thing and turned it into a Sacrament limiting the Administration of it to Diocesan Praelats This corrupt custom was continued in England after they renounced the Pope But as Luther in Germany sought to introduce the right use of it into the Churches there So did Cranmer under that Godly King Edward the 6th endeavour in England and committed the perusal and censure of the Common-Prayer-Book to that godly learned and moderate Theologue Bucer who examining the Book found among sundry other things That those which were to be confirmed Censura M. Buceri super lib. Ordinat Eccles cap. 17. must say the Apostles Creed the Lord's Prayer and the ten Commandments and answer the Questions of the short Catechism Bucer's censure upon it is thus This requires diligent ponderation If they think it sufficient that the words of this Confession be recited God abhorreth such as confess him in words and their heart is far from him Nor is Catechizing instituted to this end that they should answer in words only That they believe in God and will keep his Commandments The Lord saith Teach them to observe and do and not only to speak and he requireth such Worshippers as worship him in spirit and in truth But if a true Confession of Faith and profession of Obedience such as should be required of adulti grown persons unto Baptism be meant such a Confession of Faith must be required as may be judged not to be born in the mouth or gotten only by humane teaching but also it must have those signes in the life and manners that it ought to be received of the Churches as coming from an heart truly believing the Gospel and the Doctrine of the holy Spirit For though the Church cannot look into the hearts of men yet they ought to judge of trees by their fruits which fruits afterwards he declares at large But I hasten to the next point having been the larger in this because it is a subject of no less importance than dispute in reference to the question under so much agitation CHAP. III. Concerning the formal Cause THe formall cause or that which gives essential being to this Church is here held forth in a Metaphor taken from houses For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to build an house of materials fitly joyned and compacted together but Christ doth not here speak of the structure of a material house but of the constituting of that holy Society which he calleth his Church under the metaphor of building an house which every way suits the matter he speaks of For as a material house suppose of stones is built by orderly placing and strongly cementing them together which before were either scattered stones or a confused and loose heape but not an house till they were thus framed and compacted together so this holy Society the Church of Christ ariseth from the coadunition or knitting together of many Saints into one by an holy Covenant whereby they as lively Stones are built up a spiritual House 1 Pet. 2.4 5. And as the natural body of a man is built by an orderly joyning and firmly knitting the parts together So is the Church of Christ built by the mutual Covenanting of the Saints the Members of the Church which is called the Body of Christ where the Members of it are thus orderly and firmly knit to the Head and one to another Eph. 4.15 16. The same holds in Cities and Families which are thus built also and therefore the Apostle speaketh of this matter under the same matephor in Ephes 2.19 20 21. The conclusion from hence is that Concl. 3 It is the will and appointment of Jesus Christ our Lord that his Churches under the New Testament be constituted in respect of their essential form by the publick mutual covenanting of the Saints with the Lord and one with another Though all men seem to grant that every Church of Christ hath its being from a Covenant for which cause they that want an explicite Covenant do yet plead their implicite Covenant to maintain the truth of their Church-state yet such disputes are raised against the Church Covenant that I am compelled to handle this point also the more largely that the truth concerning it may be the better cleared and setled I shall therefore with the help of Christ shew 1. To what end it serveth 2. what it imports 3. prove it to be the Ordinance of Christ 4. draw some consectaries from the Conclusion 1. The next end of their confederating is to engage themselves to submit one to another in the Lord to cleave to Christ and his Rules and to one another in him mutually and to walk together accordingly in the use of all means sanctified and appointed by him for attaining the ends of Church-communion 2. The Covenant it self imports two things 1. On the Lords part it implyeth 1. the Lords giving them his Covenant for themselves and their seed Gen. 17.7 2. His giving them hearts to take hold of his Covenant accordingly Isa 56.4 5
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the
Church Ubi est vera Ecclesia ibi esse necesse est jus eligendi et ordiâ—ndi Ministros Melanct. de potest Episcop Arg. 2. 4. Their Expostulating with any Member in case of supposed offence is an act of this Power whereunto Peter submitted though an Apostle in the Church at Jerusalem Act. 11.2 3 4. 5. Their publick Admonishing offenders is an act of this Power whether they be offending Brethren or offending Officers Mat. 18.18 Col. 4.17 Let him hear the Church c. Say to Archippus Fulfil c. 6. Their Excommunicating obstinate and scandalous sinners whether a Brother Mat. 18.18 1 Cor. 5.4 5. or an Officer Gal. 5.12 is an act of this power in the Church 7. Their receiving again or releasing from censure those that have been under censure upon their repentance according to the Rule 2 Cor. 2.7 10. is an act of this â—ower This also Cyprian acknowledged to be in the * Vix plebi persuadeo imò extorqueo ut tales patiantur admitti Et justior factus est fraternitatis dolor exeo quod unus atque alius obnitente plebe contradicente meâ tamen facilitate suscepti priores extiterunt quà m priùs fuerant nec fidem poenitentiae servare potuerunt quia nec cum verâ poenitentiâ venerant Cypr. l. 1. ep 3. People or fraternity who though they gladly received such as returned with repentance yet he could hardly perswade them yea extort it from them to receive such in whom pride and obstinacy appeared and he justified them herein blaming himself for too much facility 1. Corollarie Then the Church is before its Officers that is it is a true Church essentially and hath all Church-Power either formally or virtually before it hath Officers and when the Officers are removed from it by Death or Censure For 1. as a man is a true man who is a living creature endued with a reasonable soul because the definition of a man agreeth to him though he wanteth some bodily Members so a Church is a true Church which consists of a Socâ—â— of visible Believers confederated together in one Congregation to walk together in all the Ordinances of Christ with mutual submission one to another in the Lord because the definition of a Church agreeth to it though it wants Officers 2. Such a Church can call their Officers and thereby make them Officers to themselves Therefore it must be before them as the cause is before its effect A Corporation hath its being and power of a Corporation within it self before it hath Magistrates because it can chuse Magistrates and when they are dead or put out can put others into their stead and place So it is with the Church 2. Corollary Then though the Church hath its essential being and power without Officers yet it is defective two wayes 1. In respect of Members it hath not its compleat integrity of Members without them Bartimeus was a true man without his eyes but not perfect with the integrity of his parts and members so is the Church defective and mained without Officers 2. As it is defective in its members so also in its operations if it want Officers For some Ordinances cannot be at all administred in the Churches without Pastors or Teachers as the outward Seals or Sacraments which are annexed by the Ordinance of Christ to the Word of the Covenant and the administration of them is by him limited unto Preachers of the Word by Office Mat. 28.19 and some acts of Rule as in ordering speech in publick in Church-debates according to rules of order and edification and the like cannot be done without Ruling-Elders The same may be said of Official watching to prevent or remove private disorders in conversation among the Members 3. Some cannot be so done by others as by Officers 1. Not with that attendance to them as the need and good of the Church requireth He that hath an Office is bound to wait on it Rom. 12.7 to give himself to the duties of it continually Act. 6.4 to be in it 1 Tim. 4.15 and therefore must be freed by the Church from other distracting cares which would disable him to it 1 Tim. 5.17 18. 2. Not with Authority which belongeth to Ruling Officers in the Church as in preaching the Word with Authority Heb. 13.17 so in other acts which be properly Official and Authoritative Hence ariseth a difference between Officers and private Members in their seveâ—â—â— manner of acting in things common to both A Church wanting Officers may appoint some of their Members to declare the mind of the Church touching the admission of such into the fellowship of the Covenant and Membership with the Church in whose fitness thereunto the Church is satisfied and in ordaining Officers chosen by the Church by imposition of hands and Prayer and in gathering the suffrages of the fraternity and in declaring the judgment of the Church in Censures but these things they do only at the appointment of the Church pro hâc vel illâ vice The same things are done by Teaching and Ruling-Elders in another manner viz. by virtue of their Office without particular leave of the Church for it belongs to them as Officers to attend unto their Work not only to hold forth the Covenant and to receive into Fellowship in the name of the Church those whom the Church approveth but also to try the fitness of those that offer themselves unto Fellowship before they propound them to the Church The same holds in Officers to be called and when the Church hath chosen them and agreed to ordain them the Eldership impose hands upon them in the presence of the Church by virtue of theâ—â— Office When offences are brought to the Church in the third step as the Elders do propound the case so it must first be notified to them that they may try whether the Rule hath been attended in the two former steps and that they may clear all difficulties and then propound the case when it is found to be fit for publick cognizance according to Rule And being so if they neglect to bring it to the Church or assume any undue power to themselves they that are offended may complain to the Church and as need may require they are to hold forth light from Scripture to guide the Church in judging and in the close to propound the sentence wherein the Church consenteth and they concur with them authoritatively 3. Corollary Then the proper acts of Church-power and of ordinary Office-power are limited by the Ordinance of Christ to be put forth by the Church and Officers respectively within that Body or particular Congregation to which they have a particular memberly or official Relation The members of one Church cannot act in admitting the Members choosing the Officers nor censuring Offenders of another Churcâ— Nor may the Officers of one Church administer the Seals or ordain Officers or perform other proper Acts of official Authority out of their own body in another
Church The Church may by communion of Churches upon orderly recommendation receive the members of other Churches unto fellowship of such Ordinances as are for the comfort and strengthning of the Saints as the Seals are and the Officers may administer them to such being accepted by the body for we have a warrant for so much from the Rule Rom. 16.1 3 Joh. 9. but not to act in judgement For the Church hath this priviledge proper to be judged by and to judg only those that are within 1 Cor. 5.12 whereas I alledged this Text against Mr. Paget to prove that Church-Ordinances belong only to the Members of some particular Church Mr. Rutterf meeting with that expression saith Mr. D. will have Pastors so far strangers to all Congregations save their own that he saith other Churches are without and have nothing to do to judge them and alledgeth for this 1 Cor. 5.12 But by those that are without Paul meaneth not those that were not of the Congregation but he meaneth Infidels and Heathen as in other Scriptures For Paul judged and excommunicated Hymeneus and Alexander 1 Tim. 1.20 who were without the Church at Corinth Had Mr. Rutt been pleased to cast his eye upon my own defence of that passage In my Apolog Reply pag. 312 313. printed sundry years before he put pen to paper in these disputes about Church affairs he might have found that written by me touching the sense and my application of that Text which might have prevented his exagitating that matter Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander who he saith were without the Church at Corinth to prove that Pastors have any thing to do to judge judicially or excommunicate the members of other Congregations For Paul was an Apostle an extraordinary Officer had an illimited commission and a fulness of delegated power both in every Church and to administer Church-Ordinances without the fellowship of a particular Church when it could not be had and to execute all Offices in any Church where Officers were wanting But Pastors are ordinary Officers have a limited commission to do only the acts of the Pastoral Office and those only to that particular Church by which they are called unto Office Act. 20.28 1 Pet. 5.2 Therefore though Paul might excommunicate one that was not of that particular Church at Corinth yet the Pastor to the Church at Corinth might not Yet Paul could not excommunicate one that was no member of any Church but without as Infidels and Heathen are For that implies a contradiction To conclude The Apostle doth so appropriate Church-judgment to those that are within that particular Church 1 Cor. 5.12 Ye judge them that are within that he exempts from it in a due proportion all that are not members of that Congregation though there are degrees of being without some being totally without all Church-communion as Infidels and Heathen others though in Church-communion else-where yet not in communion of membership of that Church to whom he wrote to put away from them not one that was a member of another Church but him that was a member of that Church And in this sense Mr. Rutt saith Hymeneus and Alexander were without the Church at Corinth though members of some other Church for which cause the Church at Corinth could not excommunicate them yet Paul might and did by his Apostolical Power Thus by his own confession some are without a particular Church who yet are not Heathen or Infidels To conclude one may be said to be without this or that particular Church two ways 1. Simply and absolutely so Infidels and Heathen that are of no Church 2. Comparatively so the Members of other Churches compared with those that are of this Body 4. Corollary Then Churches gathered and Officers ordained in these days without Apostles are true Churches and true Church-Officers according to Christ and Churches thus Organized according to the Rules of the Word are true and intire Churches and the first subject of all Church-power as well as those Primitive Churches planted by the Apostles For the concurrence of the Apostles is not put into this Charter whereof we speak as a conditional Clause which might not have been omitted if Christ had intended that it should be always necessary He doth not say upon this Rock my Apostles shall build my Church and to my Church built by them I will give the Keys of the Kingdom but upon this Rock I will build my Church viz. by such Instruments as Christ will raise and use and bless in that work in every Age and to this Church thus built he gives the Keys of the Kingdom of Heaven Object But Christ gave the Commission of gathering Churches to his Apostles in Matth. 28.18 19. And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Ephes 4.8 11 12. Answ Those and the like Texts of Scripture do indeed shew that God used Apostles principally in this work but not only For as to Teach and Baptize is common to other Teaching-Officers as well as Apostles so the gathering of Churches by making men Disciples of Christ was done by others besides Apostles even in the Apostles days Act. 11.20 21. The dispersed Disciples planted the Church at Antioch the Members whereof were first called Christians a Church whose planting Barnabas approved ver 23. 2. They shew that God would use Apostles herein for a time but not alwayes which I prove 1. From the proper work committed to them which was to make the first Models and Patterns of planting and gathering Churches which ordinary Instrumentts are bound to attend in the gathering and constituting of Churches 1 Cor. 3.6 10. and in that sense their work continues to the end of the World though their manner of working viz. from an immediate Call Inspiration and Infallible assistance proper to Apostles in making those Patterns was extraordinary and ended with their Office in the first Age since when there never have been Apostles in the World For though Matthias succeeded in the place of Judas by Gods Election Act. 1.26 yet after James was beheaded no Apostle was chosen to succeed him though the Apostles lived long after 2. The Apostle John who lived longest of the Apostles describeth by Revelation from Christ all the Officers that should be by Gods Ordinance in Christian Churches after that Age under four sorts of living Creatures which note the four sorts of ordinary Officers to continue in the Church after that Age viz. Pastors Teachers Ruling-Elders and Deacons Revel 4.1 6 7. Vers 19. And whatsoever thou shalt bind on Earth shall be bound in Heaven Whatsoever thou shalt loose on Earth shall be loosed in Heaven THese words hold forth the Ratification of Christ's grant of the Keys unto a Congregational-Church with the chiefty
and their putting of it into act was a Judicial Act in them all ye judge them that are within 1 Cor. 5.12 So their forgiving him would be a Legal and Judicial acquitting him from thaâ— sentence 2 Cor. 2. This Church is our pattern and its practice in this is presidential to all particular Churches of Christ Reas 1 From the guilt which lyeth upon every such Church when any scandal given by their Members remaineth uncensured and unremoved Therefore Paul applyed this Reproof to the whole Church Brethren as well as Officers for their slowness to excommunicate that man 1 Cor. 5.2 And in like manner Christ reproveth the Angel and Church both of Pergamus Rev. 2.14 15. and of Thyatira ver 20. If these Churches had not sufficient power within themselves to purge out such Leaven why are they blamed for tolerating the same And why are not other Churches or the Classes blamed for neglect of exercising their power of Ecclesiastical Judicature over them if they stood under any such And what the Spirit speaketh to them he saith to other Churches also to beware of the like Remisness Which Admonition all particular Churches are bound to attend lest else the gates of Hell prevail against them through their neglect of exercising that power which Christ hath given them severally and respectively to preserve their Members and whole fellowship in Spiritual purity and safety Heb. 12.15 Reas 2 From the Analogy and agreement that is between the Spiritual power of a Congregational Church of Christ and the civil power of the most free and perfect Cities which Thucidides saith have three priviledges viz. to use 1. Their own Laws 2. Magistrates 3. Judgments whence he cals every such City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Cities were not accounted intire and perfect Cities of themselves but less worthy Members of those great and perfect Cities Grot. de jure bel pac l. 1. c. 3. p. 4 5 7. under whose Jurisdiction they were The summa potestas of those great and perfect Cities is that cujus actus alterius juri non subsunt ita ut alterius voluntatis humanae arbitrio irriti possunt reddi Now every particular Church of Christ being compleated with its Officers is a most perfect and free City the City of God Psal 48.1 The City of the great King ver 2. the visible Kingdom of the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 and therefore it must necessarily have sufficient and compleat power within it self to manage the Keys without dependence on Classes c. in its own concernments Yet herein is a difference between such perfect Cities and the Churches of Christ That such Cities may part with their Liberty in some cases Liv. Dec. 1. l. 1. Idem Ibid. l. 7. Populum Campanum urbemque delubra Deûm divina humanaque omnia in vestraÌ„ P.C. ditioâ—em dedimus as being overmatched by a Potent Enemy In this case the Collatives yielded up themselves and their City and Liberties to Tarquinius Priscus King of the Romans or when they are in extream danger by an Enemy whom they would not have to rule over them and cannot defend themselves by any other means which was the case of Campani distressed by the Samnites which forced them to yield up themselves and all they had with all their Liberties unto the Romans which when they had done they were said to be facti alienae potestatis Yet it was presupposed that they had power in themselves thus to do as appears by that question Estne populus Collatinus in suâ potestate But Churches have not power to alienate from themselves their Church-Liberties which Christ hath purchased for them with his Blood and commanded them to stand fast in them Gal. 5.1 and to whom they must give an account how they have kept and managed the same Luke 16.2 Reas 3 From the Concession of those that oppose this Truth The power of Classes and Syn. p. 33. ad Calcem Mr. Pag. acknowledgeth that if a particular Church of God should sojourn among the Indians or among Hereticks where it could not obtain fellowship with other Churches out of it self Or if by violence or other unavoidable inconveniences any Church should be hindred from enjoying this benefit of combination with other Churches in Classical Government yet notwithstanding this want this Church should subsist still and be reputed a true Church Others say the same of a Church in an Island and add Mr. Herle Indep p. 2 that in such cases a single Congregation must not be denyed intireness of Jurisdiction Mr. Rutterf adds that when Churches cannot injoy the society of neighbouring Churches with that comfort and conveniency as their occasions may require among them Ordination and so Excommunication may be performed by the Congregation From this Concession it will follow that 1. A Congregational Church of Christ quà talis hath a lawful right in an intireness of Church-Government within it self by the gift of Christ yea that the Church-power Natively and Naturally lyes in the Congregation for such cases are ordinary and the first Synod which is looked at as presidential to all Synods was a concurrence of two Churches which were two hundred miles distant 2. The other Churches or Classes or Synods have no right to take away this power from it For none may put asunder what God hath joyned as well in this case as in that noted in Mat. 19.7 God hath joyned intireness of Jurisdiction in re propriâ to a particular Church who then shall sunder it from such a Church to place it in Classes as Superior Judicatories where God never put it 3. If the first Church in a Continent had this compleat power within it self before other Churches were gathered and the rising up of other Churches there long after should deprive them of it by setting up a Classis as a Superior Judicatory over them then the neighbourhood of Churches should not be a benefit but a disadvantage to them and would give them cause to complain unto God Thou hast multiplyed the Nation Pow. of Class Syn. p. 33. Idem p 34. but not increased our joy But they hold that every Church is bound to seek this dependency and union with other Churches as God shall give opportunity and means and cannot without sin neglect the same And lest we should think it but a matter Arbitrary at best they tell us it is of the same necessity for a Church to combine unto Classeâ— and Synods for their Spiritual Government if they have opportunity as to joyn a mans self as a Member to a particular Church if he hath means and opportunity to do it and conclude all that neglect to do it sin against the Communion of Saints and walk not as becometh the Body of Christ Rom. 12.5 1 Cor. 12.15 Ephes 4.16 Answ 1. The Proofs alleadged do shew that the Communion of Saints ought to be preserved and exercised in
That therefore it may be effectual for their eternal good it is their duty when the sentence proceeds either according to the eighteenth of Matthew upon their not hearing the Church in less hainous offences or according to 1 Cor. 5. and Rev. 22.15 upon the hainous nature of scandals given by them against common light to humble themselves under the mighty hand of God that he may exalt them in due time 1 Pet. 5.6 and to cry mightily to him to add efficacy to his Ordinance by his Spirit that their spirits may be duly and truly humbled their corruptions powerfully mortified and their souls eternally saved Be sure that you take not part with your sin against the Ordinance but take part with the Ordinance against your sin and account it your honour to honour God and exalt his Rules and let others learn hereby to fear not joyning with the Church but persisting obstinately in sin 2. Corollary Then a Congregational Church such as hath been described is the highest Ecclesiastical Tribunal under Christ in its own matters This was revealed to John as that frame of Church-Government which should continue from the Apostles time unto the end of the World when he saw a Throne set in Heaven the Trinity sitting upon it and the four living Creatures between it and the four and twenty Elders who sate round about the Throne Rev. 4.1 -9. Thither appeals must be made according to Christ his Ordinance by an offended Brother after the first and second step or by any Member that finds himself over-rigorously dealâ— with by his Brethren in these steps Matth. 18.17 18. that there the Cause may be scanned and Sentence proceed according to Christ If the Church want sufficient light or consent for the sentence they are to seek help from others by their Light and Counsel but still preserving the power of Censure intirely in the Church where Christ hath placed it The wisdom of Christ the good of the Church and of every Member and the nature of the thing require that there be some chief Tribunal in the exerciâ—â— of Church-Government unto which Appeals must be last made Juridically and from which no Appeal may be granted and expected 2. That this chief Tribunal must have no Ecclesiastical Power above it and 3. That it may not be judially censured by any Power of the same kind All the question is which is the chief Tribunal That say some must be the Classes under which such Churches stand and the Synods under which the Classes are subordinate and they give this Reason Because the end for which the Keys are given to the Church is that all offences may be removed Mat. 18.15 16 c. Which they say cannot be done if you put the chief Power of Judgment into a Congregational Church For what if an Elder what if the whole Edership yea what if the whole Church offend The Church cannot censure their Elders for that were to rule their Rulers and to judge their Judges nor will they censure themselves But a Classis or Synod of many Elders may and will reform all by judicially censuring all Answ 1. This Argument is built upon a mistake or error in the foundation of it For the Rule prescribed in Matth. 18. is â—â—t for removal of all offences but of such private and less hainous offences as grow publick and notorious only by the obstinacy of the Delinquent For if offences be publick and heinous in themselves the Apostle doth not direct Churches to proceed by those steps 1 Cor. 5.11 Rev. 22.15 2. Nor doth it make the People Rulers of their Rulers or Judges of their Judges when we say that the Church hath a power over them in case of Delinquency For Excommunication is not an act of the highest Rule or Authority but of the highest Judgment and therefore the Power of it may well be in the whole Church as their Priviledge without any intrenchment upon the Rule and Authority of Elders wherein as Officers they are above the Brethren whilst they act according to Rule But if they become Delinquents then as Members they are under the Power of the whole The Church must submit to them as Rulers whil'st they rightly exercise the Authority of their Office in Preaching Administring the Seals holding forth light from Scripture to guide them in censure ordering Speech and Silence according to Rules of Order and Edification and in other Official Acts But they must submit to the Church questioning or proceeding to censure them with good advice of Neighbour-Churches and Elders who as they concurred in giving them the right hand of fellowship in their Ordination so they should concur in approving this Censure as justly inflicted by the Church from parity of reason The Mayor in a free City or Corporation is in the right Administration of his Office above the Court none but he can perform the Acts peculiar to his place yet if he corrupt the People pervert Justice or be any way grosly and scandalously delinquent the Court can censure and despose him For the whole hath Power over any Member to preserve its purity and peace and safety against any in the Body that would corrupt disturb or destroy the same And the Covenant binds every Member to be subject to the Power of the whole either to be reformed or removed from communion of it thereby 3. Their Plaister is not suitable to heal the Sores of the Church but it is either too broad when offences of Brethren may be healed by Church-censure within themselves or it is too narrow For 1. Those Assemblies are too seldom and cannot sit together long enough to remove the many offences that fall out frequently in Churches 2. Non can they Excommunicate a Church nor any Officer or Member of a particular Chuch by warrant from Christ 3. Classes and Synods and general Councils may be under just offences as well as Churches and who shall censure them 4. This Plaister hinders the healing of the Sores of Churches For Appellatio est jus per quod prima sententia tantisper extinguitur donec de causae cognitione ad superiorem devolutâ fuerit pronunciatum if a Delinquent disliking the Churches proceeding appeals from the sentence of the Church to the Classis and for the same reason from the sentence of the Classis to a Provincial Synod then to a National Synod then to an Oecumenical Council which may not assemble in an Age while the Appeal depends he shall stand as uncensured For this is the Law of Appeals Now how can that heal which is cross to the prescription of our Lord Jesus Christ the only wise Physician He saith Tell the Church and if he neglect to hear the Church let him be unto thee as an Heathen Publican But he who appeals from the Church doth not hear the Church Therefore he that so doth deserves to be cut off by the sentence of Christ which this Tradition of Appeals from Churches in re propriâ
to Superiour Ecclesiastical Judicatories contradicteth and so maketh the Commandment of Christ void and of none effect It remaineth therefore that the Church of a particular Congregation is the highest Tribunal under Christ in such things as are proper to it self 3. Corollary Then intireness of Church-Government in a particular Church compleated with its Officers in re propriâ will well consist with that communion of Churches which the Scripture establisheth The reason is because both are the Ordinances of Christ and Christs Ordinances do not interfere As the Communion of Neighbour-Families doth not cross the compleat Government of several Families within themselves respectively in things properly Domestical And as communion among Kingdoms and Common-wealths hindreth not the intireness of Jurisdiction in each Kingdom and Commonwealth within it self in its proper concernments So it is in the communion of Churches Therefore Church-communion must be only in a way of Brotherly association for mutual helpfulness in matters of this nature but not in way of subordination or subjection of one Church to the Ecclesiastical Government whether of another Church or of the Elders of several Churches assembled in Classes or Synods The Communion of Churches in the former way is exercised according to Rule in sundry cases as 1. In mutual care 2. In recommendation of Members 3. In participation of such Ordinances as are for comfort and strengthning the Members of other Churches occasionally 4. In relieving and succouring one another 5. In countenancing by giving the right hand of fellowship unto a Church in its first gathering and unto Elders at their Ordination 6. In consulting one with another when we have occasion to require the Judgment and Counsel of other Churches concerning any Person or Cause See these particulars proved in the Platform of Church-Discipline published-by the Synod at Cambridge in New-England Anno. 1649. the eighth moneth Chap. 15. 16. wherewith they may be better acquainted than our selves 7. In admonishing one another in case of publick scandal All these and if withdrawing fellowship upon just causes be added to them are no more than one Apostle may do to another without exercising Church-Government over them Communion of Churches in the latter way of subordination or subjection to other Churches or Synods in re propriâ the Scripture no where approveth Not of one Church to another for there is a parity among Churches and par in parem non habet imperium Nor of one Church to a Synod made up of the Elders of sundry Neighbour-Churches The Assembly in Act. 15. Is a pattern they say of such a Synod Let us see how their Classical Assemblies answer it 1. That was no set meeting monethly or quarterly but meerly occasional Act. 15.1 2. 2. If was not an Assembly of Elders meeting apart from the Brethren of the Church where they assembled Vers 22 23. 3. It was but a meeting of two Churches that of Antioch sending their Messengers with Paul and Barnabas and that at Jerusalem the Apostles whose residence for the present was there joyning with them Vers 4 6. 4. That assembly gave their judgment both of the Doctrine taught at Antioch of the persons that taught it as troublesome and subverters Vers 24. but did neither Excommunicate them nor command the Church to Excommunicate them 5. They directed and charged the Church from the Word what they should do Vers 28 29. but they did not do their Acts of Power for them 6. Nor did this Assembly exercise Church-government over that Church at Antioch or any other Church or Churches in admission of their Members or in Ordination of their Officers or in Administration of the Seals or in Excommunicating or in reversing or nullifying the censure inflicted by the Church For these were res propria to every particular Church within it self Yet because I study peace and consent with godly Brethren so far as it may stand with Truth I willingly grant that other Churches and Synods rightly gathered and ordered have so much Power and Authority even in these matters as I can find any warrant for in Scripture being willing also to yield further if it can be cleared from Scripture that more is due unto them There are two Cases wherein the res propria of a particular Church may fall under the cognizance and determination of other Churches or Synods 1. When they want sufficient light or competent consent among themselves which was the case of the Church at Antioch provided that they have liberty to choose such a Church or Churches for this purpose as themselves approve to be fittest for attainment of their end in seeking light as the Church at Antioch agreed to send to that at Jerusalem though two hundred miles distant from them But if they have sufficient light within themselves and hold it forth convictingly from Scripture the Elders and Principal Members of the Church and major part of the Brethren by far consenting therein no Rule requireth or alloweth that for the wilfulness of a Delinquent who will not hear the Church or of two or three Brethren who side with him and refuse to joyn with the Church in censuring him the Church should be hindred from proceeding till other Churches or Elders have been consulted For if this be granted 1. It will disturb all Church-Proceedings 2. And if it be brought to a Classis it must issue there by the Vote of the major part if as many Elders in that Assembly dissent as Brethren did before in the Church-meeting so that nothing is gained thereby And if the Delinquent for the same reason appeal to a Synod there may be the same issue and so appeals may be drawn further till a Delinquent wrest himself at last from all power of censure The second Case is when that which is res propria in the thing done simply considered becomes res communis in the Cause or ground of proceeding For though receiving of Members Election and Ordination of Officers and Administration of Seals and Censures be Acts of the power given by Christ to particular Churches yet it never was the mind of Christ to establish by that Grant an absolute power in such Churches to corrupt the Faith and Worship of God in themselves and in other Churches If therefore a Church that was planted a noble Vine wholly a a right Seed shall turn into the degenerate Plants of a strange Vine unto God and become Heretical or Schismatical or scandalously corrupt and therefore receive into their fellowship known Hereticks and Schismaticks and choose such into Office and refuse to admit into fellowship or Office such as are sound in the Faith because they are sound in the Faith and Order of the Gospel and cast out from their fellowship such as testifie according to Rule against these evils and refuse to consent with them therein c. the Neighbour Church or Churches or Elders and Brethren Assembled in a Synod if the evil spread to the disturbing corrupting or scandalizing
of many Churches have power and it is their duty 1. To consider of this Matter Act. 15.6 2. To argue debate and determine according to the Word Vers 7 -23 3. To publish the same to the Church or Churches whom it concerneth vers 23. to bear witness against their corruptions in Doctrine or Manners and to give directions from the Word for the Reformation thereof vers 24 28 29. 4. Such Determinations and Directions being found consonant to the Word of God in Scripture the Church to whom they are sent are to receive them with due reverence and submission as to the Ordinance of God Or 5. In case of obstinate persistance of such a Church or Churches in their scandalous evils against light convictingly held forth the Churches so offended or scandalized by them are to withdraw from them the right hand of fellowship and Church-Communion till they repent and reform This follows in proportion from the contrary Gal. 2.9 and à pari 2 Thes 3.6 14. there being a like reason of Churches and Persons in this respect Yet such offended Churches and Synods are not to exercise Church-censures in way of Discipline nor any other Act of Church-Government as neither did that Assembly in Act. 15.29 Here I shall crave leave to joyn with my Brethren in adding some caution touching the Communion and Consociation of Churches To see that this Consociation of Churches be not perverted Mr. Cotton of the Keys p. 57. either to the oppression or diminution of the just Liberty and Authority of each particular Church within it self who being well supplyed with a faithful and expert Presbytery of their own do walk in their integrity according to the Truth and Peace of the Gospel Let Synods have their just Authority in all Churches how pure soever in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all Churches acording to God but in the Election and Ordination of Officers and censure of offenders let it suffice the Churches Consociate to assist one another with their Counsel and right hand of fellowship when they see a particular Church to use their Liberty and Power aright But let them not put forth the Power of their Community either to take such Church Acts out of their hands or to hinder them in their lawful course unless they see them throâ—â—â— ignorance or weakness to abuse their Liberty and Authority in the Gospel All the Liberties of the Churches were purchased to them by the precious Blood of the Lord Jesus and therefore may not the Churches give them away nor many Churches take them out of the hands of one Mr. Shepheard's Mr. Allen's Defense of the 9 Positions in answ to Mr. Ball. Others express their apprehensions in way of Caution touching this matter thus Association of divers particular Churches we hold needful as well as the combination of Members into one Church yet so as there be no Schism of one from another nor usurpation of one over another that either one should deprive the rest of peace by Schism or many should deprive any one of its power by usurpation Hence a Fraternal Consociation we acknowledge Consociation for mutual Counsel and help to prevent or remove Sin or Schism Yet Fraternal only to to preserve each others Power Consociation of Churches we would have cumulativè not in words but in deed to strengthen the power of particular Churches Not privativè to take away any power which they had from the gift of Christ before For as on the one side it may seem strange that one Church offending should have no means of Cure by the conceived power of many so on the other side the danger may appear as great and frequently falls out that when many Churches are scandalous one innocent Church may be hurt by the Usurpation of all And hence we see not but that Fraternal Consociation is the best Medicine to heal the Wounds of both Hereunto I shall add that as these godly Learned Brethren speak nothing for the Classical Power of Elders for which the Presbyterians contend tanquam pro aris focis so in that Communion of Churches which I with them look at as the Ordinance of Christ due moderation must be exercised by Neighbour Churches that their exercising brotherly Communion in testifying against such Acts in a particular Church as they conceive to be aberrations from the Rule be according to Scripture-Light with Humility and that 1. Held forth by them they looking at themselves though as Elders yet not as Apostles nor as infallibly assisted or carried by the Spirit above all possibility of erring in their Determinations and Counsels and therefore do not in a Masterly way impose their Determinations and Counsels upon others but propound them in the fear of God to be examined by the Scripture and received only so far as they shall be found to agree therewith And if that Church hold forth Reasons of their contrary apprehensions let them be duly weighed and answered convictingly or let that Church be left at liberty to walk according to their own light in re propriâ without offense or disturbance 2. Godly Wisdom is to be exercised in such proceedings in making difference between Cause and Cause which will not suffer Churches to connive at grosser scandals nor to withdraw the right-hand of fellowship from any Church upon small differences in Judgement or Practice much less for Censuring and holding under Censure impenitent persons when the scandalous obstinacy of delinquents is res propriâ to that Church though some other Churches being mis-led by their Guides who possibly may side more than they ought with the delinquent out of some secret grutch against the Elders of that Church declare it to be their Judgment that the party should not have been layed under that Censure or should now be released from it To withdraw the right-hand of fellowship from a Church for such a cause is contrary to Rules of true Wisdom If a Church be found in the Faith and Order of the Gospel greater matters than this will cause no breach of Communion between Churches where brotherly Communion is exercised with true Humility and godly Wisdom See the moderation of that Affrican Synod whereof Cyprian wrote thus to Stephanus Caeterum scimus quosdam quod semel imbiberint Cypr. l. 2. Ep. 1. nolle deponere nec propositum suum facilè mutare sed salvo inter collegas pacis concordiae vinculo quaedam propria quae apud se semel sint usurpata retinere Quâ in re nec nos cuiquam facimus aut legem damus cum habeat in Ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus rationem actus sui Domino redditurus Yet these proper practices of some Churches differed from the Decree of that Synod which was established as he saith Consensu authoritate communi Nor will there ever be end of breaches among Churches unless due moderation in such Cases
be exercised that love among Churches may be maintained 3. Unto these let it be added that as the Foundation of the Communion of Churches is brotherly love so all the Churches should shew to any one Church and before other Churches the proof of their love in not easily receiving suggestions against the proceedings of it though from some Elder or Pastor or Teacher of another Church who may possibly speak against them out of envy or ill will much more in not countenancing a censured Delinquent complaining against the Church and Elders by whom he was censured in a disorderly tumultuous manner as desirous to beget reproach and trouble to that Church and Contentions and Divisions among the Churches and Elders Cyprian lib. 1. Ep. 3. from an evil spirit of revenge The Affrican Pastors were careful hereof as Cyprian notes Cum statutum sit omnibus nobis aequum sit pariter ac justum ut uniuscujusque causa illic audiatur ubi est crimen admissum singulis pastoribus portio egregis sit ascripta quam regat unusquisque gubernet rationem sui actus Domino rediturus oportet utique eos quibus praesumus non circumcurdare nec Episcoporum concordiam cohaerentem suâ subdolâ fallaci temeritate collidere sed agere illic causam suam ubi accusatores habere testes sui criminis possint Lastly If the Elders and Messengers of Churches assembled in a Synod shall determine any thing contrary to the Rule and prejudicial to the intireness of the Churches Power within it self the Church may and ought to refuse such Sanctions as not being sancited by the Lord. The Communion of Churches being rightly ordered according to what hath been said is a sufficient Spiritual Remedy against all those inconveniences which some think cannot be redressed unless Ecclesiastical Jurisdiction over particular Churches be established in Classes and Synods As if a Church fall into two Factions Oppositions within it self or if there be scandalous contention between two Churches or between the Eldership and Brother-hood of the same Church or if a whole Church be under scandalous Delinquencies I say these and the like inconveniencies will be better redressed in this way than in that of Classical Government For this way is grounded upon Divine Institution so is not that And the blessing of Christ follows and accompanies his own Institutions not mens devices If Vzzah put forth his hand to stay the Ark his good intention could not justifie his action but his not acting according to Gods order was his death The Prelates had as plausible a plea for their Jurisdiction over Churches and taking the Keyes out of their hands viz. for Unity Peace and Conformity yet the vanity of it is now manifested unto all men Lastly The same inconveniences may befall Classical and Synodal Assemblies yea and Oecumenical Councils and what remedy is there for them Not so much as this way of Communion of Churches affordeth to particular Churches Corollary 4. Then intireness of Church-Government in a particular Congregation in re propriâ ought to be thankfully received rightly improved and faithfully preserved without violation of it both by the Members of particular Churches and by other Churches and their Officers 1. It must be thankfully received as a blessing promised of God unto his people whose hearts are ingaged to approach unto him Jer. 30.21 The grant by Charter of intireness of Government within themselves unto Cities and Corporations hath ever been highly esteemed as an Act of special grace from the Soveraign Power It was for the injoyment of this Priviledge with the consequents of it that the chief Captain in Acts 22.25 26 28. purchased his freedom in Rome with a great summe of money This grant to particular Churches is advantagious to the Members of them sundry wayes 1. For their ease in having their Causes heard examined and issued at home without chargeable tiresome journeys to the Classical or Synodal Assembly to have their matters determined there 2. For incouragement and liberty of the spirit and speech of him that is to answer before his Brethen and the Elders who have a Member-like and Pastoral care and respect of him whereas the presence of sundry strange faces of persons of superiour Rank and Quality would not a little daunt him which might occasion his falling in his Cause 3. For their satisfaction concerning the Churches proceeding where as all circumstances can be best cleared so more moderation may rationally be expected from their own Officers and Brethren than from strangers comparatively and from such as are subject to the same censures and the same either hath been or may be their own case they know not how soon which are strong inducements to moderation Exod. 23.9 Gal. 6.1 than from a Judicatory of constant Judges who think themselves out of that danger 4. For common edification in the Congregational way all may hear and be edified by their presence in Church-proceedings Acts 5.11 This they loose in the Presbyterial way Classicall Assemblies consisting only of Elders meeting and acting apart 2. It must be rightly improved which is then done when Church-proceedings are orderly carried according to Christs Rules both by the Eldership and Fraternity acting the Power which Christ hath delegated to them respectively according to their several interests in the due order and with mutual consent according to God 3. It must be faithfully preserved without violation 1. By the Members of particular Churches submitting to the Ordinance of Christ whereby the Church acting according to Rule is made under Christ the highest Ecclesiastical Tribunal in its own matters 2 Cor. 8.5 without appealing to other Ecclesiastical Judicatories who have no power from Christ to dispense Church-censures or to release men from them Matth. 18.18 Object What if the Brother be not satisfied in the equity of the Churches proceeding Ans The Elders having declared the mind of Christ from Scripture to guide their proceedings and the Brethren ether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the major part by far judging accordingly let him suspect his own apprehensions fearing that Satans temptations and his own corruptions Pride and self-flattery may darken and harden him Prov. 28.14 2. Let him attend seriously to the light held forth from Scripture for his conviction 2 Cor. 2.6 praying the Lord to make it effectual in him 3. Let him thankfully close with the light that doth shine unto him and answerably judge and condemn in himself the evil which that light reproveth and follow on to know the whole mind of Christ concerning the nature and compass of his guilt seeking unto the Elders for further help with a self-denying spirit that he may come up fully to the Rule 4. If he cannot shew convictingly to the Church some errours in the Elders expounding or applying the Rule to the Case whereupon the Censure proceeded let him fall under the Rule or look at it as his great sin and violation of his Covenant
which bound him to submit unto the judgement of the Church if he finde that through sinful prejudice he cannot receive the light held forth when he hath no objection of weight against it 2. Other Churches and the Elders of them ought to preserve the intireness of Power of every particular Church in re propriâ inviolate The Law of Love and Righteousness binds every man hereunto One Corporation must uphold the just Rights Liberties and Power of another If a man see his brothers Ox or Sheep go astray he must in any case bring them again unto his brother Deut. 22.1 much more if he see a Sheep of Christ go astray by sinful prejudice against the Church he must in any case convince him of his errour and bring him again to the Church as the Angel returned Hagar to Sarah her Mistress Gen. 16.8 9. For this purpose 1. They must not receive an accusation against an Elder much less against the Church and Eldership under two or three witnesses 1 Tim. 5.19 therefore much less from a Delinquent under publick censure and that in his one cause 2. If more joyn with him attesting what he saith they must see 1 Whether they do it in a way of faction siding with a censured Delinquent against the Church or no. If yea they must testifie against their way as contrary to Rule and avoid them as disturbers of the peace of the Church Rom. 16.17 If not they must inquire 1 whether they have pleaded with the Church it self Hos 2.2 in such manner as becometh such as would approve themselves to love the Truth and Peace Zach. 8.21 before they become accusers of the Brethren unto others 2 Whether they proceed peaceably or tumultuously and tumultuosly they do act if they seek nor Light in the use of Means first at home but refuse help that way when it is offered them that they may make trouble and disturbance to the Church by spreading their complaints abroad and those not to some one Church without whose help the question cannot be ended as the Church at Antioch sent to the Church at Jerusalem but to eight or nine Churches some nearer some far distant from the Church some 40 50 100 150 miles off and that without giving notice of their purpose to the Church or having their consent thereunto or so much as to the stating of the question If so they may clearly see an evil spirit working in the business with which others should have no fellowship 2 Cor. 12.20 3 Whether they do positively justifie the Delinquent in that for which he was censured and upon what grounds or only declare their good Opinion of the Delinquent in some respects and that they are not clear concerning the equity of the censure If the latter it is the duty of those to whom they thus speak to convince them of the error of their way 4 Whether they come only in a back-biting way or are willing to speak the same things publickly before the Church which they accuse privately If not they must be convinced of their sinning against common equity Act. 25.16 5 What the end is which they propound unto themselves in taking this course whether it be for light only or for the nullifying of the censure by the power of others If the former they cannot safely conclude any thing alterâ parte inauditâ remembring what Solomon saith Prov. 18.17 If the latter they must profess that they have no such Power but all that they can do is to inform themselves from the Church whether their report be true or not and to give such advise from Scripture as the case requires according to their judgement exhorting them in the mean space to attend the Rule in Memberlike submission to the Power of their Church according to God Quest But suppose that the party censured think he can prove that he is wronged is there no course to be taken for the freeing of him from a sentence that is unjust in his apprehension Answ If he hath held forth convincing light as he conceiveth to the Church to prove that he is wronged and hath waited patiently for redress but can find none and therefore desireth to joyn with some other Church he may remove his dwelling if no other Church be in the same place or without that if there be and he may offer himself to their fellowship making known to them his case If in other respects they approve him as one whose fellowship with them would be helpful or comfortable to them they will acquaint the Church whence he came with his desire and crave their advice which will draw from that Church a full Narrative of his Case Upon examination whereof these who desire his fellowship will labour with him to further his repentance and his holding it forth to the satisfaction of that offended Church according to Rule which being done the Church that was offended will be reconciled to him and forgive him and confirm their love to him in the Lord and recommend him to that fellowship where he desires to settle But if they will not the Church that hath thus far laboured in the business will acquaint other neighbour-Churches with the matter and crave their advice who finding either that the Church did err in judgement or that the Delinquent hath satisfied the Rule of Repentance will signifie their apprehensions to both the Churches and accordingly the party is either released by the one or received by the other each of them preserving its Church-power in re propriâ according to their light maintaining still Church-Communion notwithstanding their different apprehensions touching this matter 2. If the case be reducible to what is noted in the third Corollary there you may find a sufficient Remedy prescribed according to Congregational Principles without his remove 3. In some Cases a mischief is to be chosen before an inconvenience as Lawyers speak Better it is that the Church want a Remedy for a Case that may not happen in a mans life than to be under the continual droppings of Classical Jurisdiction over them in all Cases 4. We have formerly proved that Classical Jurisdiction is so far from being helpful to Churches that it frustrates Christs grant of Power to particular Churches in re propriâ FINIS