are These Gifts Offices and Officers being granted by Christ unto the Churches Ephes. 4.12 where-ever there is a Church called according to his Mind they do in and by their Choice of them submit themselves unto them in the Lord according unto all the Powers and Duties wherewith they are by him intrusted and whereunto they are called 3. IT is required that Persons so chosen so submitted unto be so solemnly separated dedicated unto and confirmed in their Office by Fasting and Prayer As this is consonant unto the Light of Nature which directs unto a solemnity in the susception of publick Officers whence proceeds the Coronation of Kings which gives them not their Title but solemnly proclaims it which on many accounts is unto the advantage of Government so it is prescribed unto the Church in this case by especial Institution But hereof I shall speak farther immediately THIS Order of calling Men unto the Pastoral Office namely by their previous Qualifications for the Ministry whereby a general designation of the Persons to be called is made by Christ himself the orderly Choice or Election of him in a voluntary subjection unto him in the Lord according to the Mind of Christ by the Church it self followed with solemn Ordination or setting apart unto the Office and discharge of it by Prayer with Fasting all in obedience unto the Commands and Institution of Christ whereunto the communication of Office-Power and Privilege is by Law-constitution annexed is suited unto the light of Reason in all such cases the nature of Gospel Societies in Order or Churches the ends of the Ministry the Power committed by Christ unto the Church and confirmed by Apostolical Practice and Example HEREIN we rest without any further dispute or limiting the Formal Cause of the Communication of office-Office-Power unto any one Act or Duty of the Church or of the Bishops or Elders of it All the three things mentioned are essential thereunto and when any of them are utterly neglected where they are neither formally nor virtually there is no lawful regular Call unto the Ministry according to the Mind of Christ. THIS Order was a long time observed in the Ancient Church inviolate and the foot-steps of it may be traced through all Ages of the Church although it first gradually decayed then was perverted and corrupted until it issued as in the Roman Church in a Pageant and Shew instead of the Reality of the things themselves For the Trial and Approbation of spiritual Endowments previously necessary unto the Call of any was left unto the Pedantick Examination of the Bishops Domesticks who knew nothing of them in themselves the Election and Approbation of the people was turned into a mock-shew in the sight of God and Men a Deacon calling out That if any had Objections against him who was to be Ordained they should come forth and speak Whereunto another cries out of a corner by compact He is learned and worthy and Ordination was esteemed to consist only in the outward sign of Imposition of Hands with some other Ceremonies annexed thereunto whereby without any other consideration there ensued a flux of Power from the Ordainers unto the ordained BUT from the beginning it was not so And some few Instances of the Right of the people and the exercise of it in the Choice of their own Pastors may be touched on in our Passage Clem. Epist. ad Corinth affirms That the Apostles themselves appointed approved Persons unto the Office of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or with the consent or choice of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enact by common consent which makes it somewhat strange that a learned Man should think that the Right of the People in Elections is excluded in this very place by Clemens from what is assigned unto the Apostles in Ordination IGNAT Epist ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Fraternity of the Church It becomes you as a Church of God to Choose or Ordain a Bishop TERTVLL APOL Praesident probati quique Seniores honorem istum non pretio sed Testimonio adepti The Elders came unto their Honour or Office by the Testimony of the people that is by their suffrage in their Election ORIGEN in the close of his last Book against Celsus discoursing expresly of the Calling and Constitution of Churches or Cities of God speaking of the Elders and Rulers of them affirms That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen to their Office by the Churches which they do Rule THE Testimony given by Cyprian in sundry places unto this Right of the People especially in Epist. 68. unto the Elders and People of some Churches in Spain is so known so frequently urged and excepted against to so little purpose as that it is no way needful to insist again upon it Some few things I shall only observe concerning and out of that Epistle As 1. IT was not a single Epistle of his own more ordinary occasions but a determination upon a weighty Question made by a Synod of Bishops or Elders in whose Name as well as that of Cyprian it was written and sent unto the Churches who had craved their advice 2. HE doth not only assert the Right of the people to choose worthy persons to be their Bishops and reject those that are unworthy but also industriously proves it so to be their Right by Divine Institution and Appointment 3. HE declares it to be the Sin of the People if they neglect the use and exercise of their Right and Power in rejecting and withdrawing themselves from the Communion of Vnworthy Pastors and choosing others in their room 4. HE affirms that this was the Practice not only of the Churches of Africk but of those in most of the other Provinces of the Empire Some passages in his Discourse wherein all these things are asserted I shall transcribe in the Order wherein they lie in the Epistle NEC sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans ad injustum illicitum Praepositi sui Episcopatum consensum suum commodans Propter quod plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separare se debet nec se ad Sacrilegi Sacerdotis Sacrificia miscere quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere FOR this cause the people obedient to the Commands of our Lord and fearing God ought to separate themselves from a wicked Bishop nor mix themselves with the Worship of a Sacrilegious Priest. For they principally have the power of choosing the worthy Priests and rejecting the unworthy which comes from Divine Authority or Appointment as he proves from the Old and New Testament Nothing can be spoken more fully representing the Truth which we plead for He assigns unto the people a Right and Power of separating
FOR whereas there are three things required unto a Covenant between God and Man. 1. That it be of Gods appointment and institution 2. That upon a prescription of Duties there be a solemn engagement unto their performance on the part of Men. 3. That there be especial promises of God annexed thereunto in which consists the matter of Confederation whereof mutual express Restipulation is the form they all concurr herein 9. THIS Covenant which we intend is not the Covenant of Grace absolutely considered nor are all the Duties belonging unto that Covenant prescribed in it but the principal of them as Faith Repentance and the like are presupposed unto it nor hath annexed unto it all the promises and privileges of the New Covenant absolutely considered but it is that which is prescribed as a Gospel Duty in the Covenant of Grace whereunto do belong all the Duties of Evangelical Worship all the powers and privileges of the Church by virtue of the especial promise of the peculiar presence of Christ in such a Church 10. WHEREAS therefore in the constitution of a Church Believers do give up themselves unto the Lord and are bound solemnly to engage themselves to do and observe all the things which Christ hath commanded to be done and observed in that state whereon he hath promised to be present with them and among them in an especial manner which presence of his doth interest them in all the Rights Powers and Privileges of the Church their so doing hath the nature of a Divine Covenant included in it which is the Formal Cause of their Church Sate and Being 11. BESIDES as we have proved before there are many mutual Duties required of all which join in Church Societies and Powers to be exercised and submitted unto whereunto none can be obliged without their own consent They must give up themselves unto one another by the will of God. That is they must agree consent and engage among themselves to observe all those mutual Duties to use all those Privileges and to exercise all those Powers which the Lord Christ hath prescribed and granted unto his Church See Jerem. 50.4 5. 12. THIS compleats the confederation intended which is the Formal Cause of the Church and without which either expresly or virtually performed there can be no Church State. 13. INDEED herein most Men deceive themselves and think they do not that nor that it ought to be done and dispute against it as unlawful or unnecessary which for the substance of it they do themselves and would condemn themselves in their own Consciences if they did it not For unto what end do they join themselves unto Parochial Churches and Assemblies To what end do they require all Professors of the Protestant Religion so to do declaring it to be their Duty by penalties annexed unto its neglect Is it not that they might yield obedience unto Christ in their so doing Is it not to profess that they will do and observe all whatsoever he commands them Is it not to do it in that Society in those Assemblies whereunto they do belong Is there not therein virtually a mutual Agreement and Engagement among them unto all those ends It must be so with them who do not in all things in Religion fight uncertainly as Men beating the Air. 14. NOW whereas these things are in themselves and for the substance of them known Gospel Duties which all Believers are indispensably obliged unto the more express our engagement is concerning them the more do we glorify Christ in our Profession and the greater sense of our Duty will abide on our Consciences and greater encouragement be given unto the performance of mutual Duties as also the more evident will the warranty be for the exercise of Church Power Yet do I not deny the Being of Churches unto those Societies wherein these things are virtually only observed especially in Churches of some continuance wherein there is at least an implicit consent unto the first Covenant-Constitution 15. THE Lord Christ having instituted and appointed Officers Rulers or Leaders in his Church as we shall see in the next place to look unto the discharge of all Church Duties among the Members of it to administer and dispense all its Privileges and to exercise all its Authority the consent and engagement insisted on is expresly required unto the constitution of this Order and the preservation of it For without this no Believer can be brought into that Relation unto another as his Pastor Guide Over-seer Ruler unto the ends mentioned wherein he must be subject unto him partake of all Ordinances of Divine Worship administred by him with Authority in obedience unto the will of Christ They gave their own selves to us saith the Apostle by the will of God. 16. WHEREFORE the Formal Cause of a Church consisteth in an Obediential Act of Believers in such numbers as may be useful unto the ends of Church Edification jointly giving up themselves unto the Lord Jesus Christ to do and observe all his Commands resting on the promise of his especial presence thereon giving and communicating by his Law all the Rights Powers and Privileges of his Church unto them and in a mutual Agreement among themselves jointly to perform all the Duties required of them in that State with an especial subjection unto the Spiritual Authority of Rules and Rulers appointed by Christ in that State. 17. THERE is nothing herein which any Man who hath a conscientious sense of his Duty in a professed subjection unto the Gospel can question for the substance of it whether it be according to the mind of Christ or no. And whereas the nature and essential properties of a Divine Covenant are contained in them as such it is a Foundation of any Church State. 18. THUS under the Old Testament when God would take the postâ—rity of Abraham into a new peculiar Church State he did it by a Solemn Covenant Herein as he prescribed all the Duties of his Worship to them and made them many blessed promises of his presence with powers and privileges innumerable so the people solemnly Covenanted and engaged with him that they would do and observe all that he had Commanded them whereby they coalesced into that Church State which abode unto the time of Reformation This Covenant is at large declared Exod. 24. For the Covenant which God made there with the people and they with him was not the Covénant of Grace under a legal dispensation for that was established unto the Seed of Abraham Four Hundred years before in the Promise with the Seal of Circumcision nor was it the Covenant of Works under a Gospel dispensation for God never renewed that Covenant under any consideration whatever But it was a peculiar Covenant which God then made with them and had not made it with their Fathers Deut. 5.2 3. whereby they were raised and erected into a Church State wherein they were intrusted with all the Privileges and enjoined all the Duties which God had
and Honour of a Bishop For this end he made a Petition unto the Council of Ephesus who as themselves express it in meer commiseration unto the Old Man condescended unto his desire as unto the Name and Title but not as unto any Office-Power which they judge related absolutely unto a particular Charge Epist. Can. Ephes. 1. ad Synod in Pamphil. 3. SUCH Ordination wants an essential constitutive Cause and part of the Collation of office-Office-Power which is the Election of the people and is therefore invalid See what hath been proved before unto that purpose 4. A BISHOP an Elder a Pastor being terms of Relation to make any one so without Relation unto a Church a People a Flock is to make him a Father who hath no Child or an Husband who hath no Wife a Relate without a Correlate which is impossible and implies a contradiction 5. IT is inconsistent with the whole nature and end of the Pastoral Office. Whoever is duly Called set Apart or Ordained unto that Office he doth therein and thereby take on himself the Discharge of all the Duties belonging thereunto and is obliged to attend diligently unto them If then we will take a view of what hath been proved before to belong unto this Office we shall find that not the least part scarce any thing of it can be undertaken and discharged by such as are Ordained absolutely without Relation unto particular Churches For any to take upon them to commit an Office unto others and not at the same time charge them with all the Duties of that Office and their immediate attendance on them or for any to accept of an Office and Office-Power not knowing when or where to exert the Power or perform the Duties of it is irregular In particular Ruling is an essential part of the Pastoral Office which they cannot attend unto who have none to be ruled by them 2. MAY a Pastor remove from one Congregation unto another THIS is a thing also which the Ancient Church made great Provision against For when some Churches were encreased in Members Reputation Privileges and Wealth above others it grew an ordinary practice for the Bishops to design and endeavour their own removal from a less unto a greater Benefice This is so severely interdicted in the Councils of Nice and Chalcedon as that they would not allow that a Man might be a Bishop or Presbyter in any other place but only in the Church wherein he was Originally Ordained And therefore if any did so remove themselves Decreed that they should be sent home again and there abide or cease to be Church-Officers Council Nicea Can. 15 16. Chalced. Can. 5 20. Pluralities as they are called and open contending for Ecclesiastical Promotions Benefices and Dignities were then either unknown or openly condemned YET it cannot be denied but that there may be just causes of the Removal of a Pastor from one Congregation unto another For whereas the end of all particular Churches is to promote the Edification of the Catholick Church in general where in any especial instance such a removal is useful unto that end it is equal it should be allowed Cases of this nature may arise from the consideration of Persons Places Times and many other Circumstances that I cannot insist on in particular But that such removals may be without offence it is required that they be made 1. With the free consent of the Churches concerned 2. With the advice of other Churches or their Elders with whom they walk in Communion And of Examples of this kind or of the Removal of Bishops or Pastors from one Church to another in an orderly manner by Advice and Counsel for the good of the whole Churth there are many instances in the Primitive Times Such was that of Gregory Naz. removed from Casima to Constantinople though I acknowledge it had no good success 3. MAY a Pastor voluntarily or of his own accord resign and lay down his Office and remain in a private Capacity THIS also was judged inconvenient if not unlawful by the First Synod of Ephesus in the case of Eustathius He was as it appears an Aged Man one that loved his one peace and quietness and who could not well bear the Oppositions and Reproaches which he met withal from the Church or some in it and thereon solemnly upon his own judgment without advice laid down and renounced his Office in the Church who thereupon chose a good Man in his room Yet did the Synod condemn this practice and that not without weighty Reasons whereby they confirmed their judgment BUT yet no general Rule can be established in this case nor was the judgment or practice of the Primitive Church precise herein Clemens in his Epistle to the Church of Corinth expresly adviseth those on whose occasion there was disturbance and divisions in the Church to lay down their Office and withdraw from it Gregory Nazianzen did the same at Constantinople and protesteth openly That although he were himself innocent and free from blame as he truly was and one of the greatest Men of his Age yet he would depart or be cast out rather than they should not have peace among them which he did accordingly Orat. 52. vit Nazian And afterward a Synod at Constantinople under Photius concluded that in some cases it is lawful Can. 5. Wherefore 1. IT seems not to be lawful so to do meerly on the account of weakness of Work and Labour though occasioned by Age Sickness or Bodily Distempers For no Man is any way obliged to do more than he is able with the regular preservation of his Life and the Church is obliged to be satisfied with the conscientious discharge of what Abilities a Pastor hath otherwise providing for it self in what is wanting 2. IT is not lawful meerly on a weariness of and despondency under opposition and reproaches which a Pastor is called and obliged to undergo for the Good and Edification of the Flock and not to faint in the warfare wereto he is called THESE two were the Reasons of Eustathius at Perga which were disallowed in the Council at Ephesus But 3. IT is lawful in such an incurable decay of Intellectual Abilities as whereon a Man can discharge no Duty of the Pastoral Office unto the Edification of the Church 4. IT is lawful in case of incurable divisions in the Church constantly obstructing its Edification and which cannot be removed whilst such a one continues in his Office though he be no way the cause of them This is the case wherein Clemens gives advice and whereof Gregory gave an Example in his own practice BUT this Case and its Determination will hold only where the Divisions are incurable by any other ways and means For if those who cause such Divisions may be cast out of the Church or the Church may withdraw Communion from them or if there be Divisions in fixed Parties and Principles Opinions or Practices they may separate into distinct Communion in
preserved in its purity according unto the mind of Christ. But that which was directed by the Apostle Paul in the Church of Corinth towards the incestuous Person is express 1 Cor. 5.1 2 5 6 7. 1. He declares the Sin whereof the Person charged was guilty with the Ignominy and Scandal of it Ver. 1. 2. He blames the Church that they had not been affected with the Guilt and Scandal of it so as to have proceeded to his Removal or Expulsion out of the Church that he might be taken away or cut off from them Ver. 2. 3. He declares his own judgment in the case that he ought to be so taken away or removed which yet was not actually effected by that Judgment and Sentence of his Ver. 3. 4. He declares the causes of this Excision 1. The Supream efficient cause of it is the Power or Authority of the Lord Jesus Christ instituting this Ordinance in his Church giving Right and Power unto it for its administration In the Name of our Lord Jesus Christ and with his Power 2. The declarative cause of the Equity of this Sentence which was the Spirit of the Apostle or the Authoritative Declaration of his judgment in the case with my Spirit 3. The Instrumental Ministerial cause of it which is the Church do it in the Name of the Lord Jesus Christ when you are gathered together Ver. 4. and thereby purge out the old Leaven that you may be a new Lump Ver. 7. whence the punishment of this Sentence is said to be inflicted by many 2 Cor. 2.6 that is all those who on his Repentance were obliged to forgive and comfort him that is the whole Church Ver. 7. 5. The nature of the Sentence is the delivering of such an one to Satan for the destruction of the Flesh that the Spirit may be saved in the day of the Lord Jesus Ver. 5. Not the destruction of his Body by Death but the through mortification of the Flesh whereby he was shortly afterwards recovered and restored into his former condition The whole of what we plead for is here exemplified as 1. The cause of Excommunication which is a scandalous Sin unrepented of 2. The preparation for its execution which is the Churches sence of the Sin and Scandal with Humiliation for it 3. The warranty of it which is the Institution of Christ wherein his Authority is engaged 4. The manner and form of it by an Act of Authority with the consent of the whole Church 5. The effect of it in a total separation from the Privileges of the Church 6. The end of it 1. With respect unto the Church its purging and vindication 2. With respect unto the Person Excommunicated his Repentance Reformation and Salvation IT is usually replied hereunto that this was an extraordinary act of Apostolical Power and so not to be drawn by us into Example For he himself both determines the case and asserteth his presence in Spirit that is by his Authority to be necessary unto what was done Besides it was a delivery of the Man to Satan that is into his power to be afflicted and cruciated by him to be terrified in his Mind and punished in his Body to the destruction of the Flesh that is unto Death Such was the Delivery of a Man to Satan by the Apostle mentioned here and 1 Tim. 1.9 20. in the judgment of many of the Ancients But there is no such Power in any Church at present to deliver an offender unto Satan nor any appearing effects of such a pretence Wherefore this is a matter which belongs not unto Churches at present I ANSWER 1. What the Apostles did in any Church whether present or absent by their own Authority did not prejudice the Right of the Churches themselves nor their Power acted in Subordination unto them and their guidance So it is evident in this place that notwithstanding the exerting of any Apostolical Power intimated the Church it self is charged with its Duty and directed to exercise its Authority in the Rejection of the Offender 2. There is nothing extraordinary in the case 1. It is not so that a Member of a Church should fall into a scandalous Sin unto the dishonour of Christ and the Church giving offence unto Persons of all sorts 2. It is an ordinary Rule founded in the Light of Nature confirmed here and elsewhere by express Divine Commands that such an one be rejected from the Society and Communion of the Church until he give satisfaction by Repentance and Reformation 3. It is that without which the Church cannot be preserved in its purity nor its being be continued as both Reason and Experience do manifest 4. The judgment both of the Fact and Right was left unto the Church it self whence it was afterwards highly commended by the Apostle for the diligent discharge of its Duty herein 2 Cor. 2. In brief it is such a Divine Order that is here prescribed as without the observance whereof no Church can long subsist 5. There is no difficulty in the other part of the Objection about the Delivery unto Satan For 1. It cannot be proved that hereon the Offender was delivered so into the power of Satan to be cruciated agitated and at length killed as some imagine nor can any instance of any such thing be given in the Scripture or Antiquity though there be many of them who upon their rejection out of the Church were enraged unto an opposition against it as it was with Simon Magus Marcian and others 2. Yea it is evident that there was no such thing included in their delivery unto Satan as is pretended For the design and end of it was the Mans Humiliation Recovery and Salvation as is expresly affirmed in the Text and this effect is actually had for the Man was healed and restored Wherefore this Delivery unto Satan is an Ordinance of Christ for the exciting of Saving Grace in the Souls of Men adapted unto the case of falling by scandalous Sins peculiarly effectual above any other Gospel Ordinance Now this cannot be such a Delivery unto Satan as that pretended which can have no other end but Destruction and Death 3. This Delivery unto Satan is no more but the casting of a Man out of the visible Kingdom of Christ so giving him up as unto his outward condition into the state of Heathens and Publicans which belonged unto the Kingdom of Satan For he who by the Authority of Christ himself according unto his Law and Institution is not only debarred from a participation of all the privileges of the Gospel but also visibly and regularly devested of all present Right to them and Interest in them he belongs unto the visible Kingdom of Satan The gathering of Men by Conversion into the Church is the turning of them from the Power of Satan unto God Act. 26.18 a delivery from the Power of Darkness that is the Kingdom of Satan and a translation unto the Kingdom of Christ Col. 1.13 Wherefore after a
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
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Clarkson's Primitive Episcopacy Octavo Price bound 1 s. 6 d. Owen of Justification 's Brief and Impartial Account of the Nature of the Protestant Religion THE TRUE NATURE OF A Gospel Church AND ITS GOVERNMENT CHAP. I. The Subject Matter of the Church THE Church may be considered either as unto its Essence Constitution and Being or as unto its Power and Order when it is Organized As unto its Essence and Being its constituent parts are its Matter and Form. These we must enquire into By the Matter of the Church we understand the persons whereof the Church doth consist with their Qualifications And by its Form the reason cause and way of that kind of Relation among them which gives them the Being of a Church and therewithal an Interest in all that belongs unto a Church either privilege or power as such Our first Enquiry being concerning what sort of Persons our Lord Jesus Christ requireth and admitteth to be the visible Subjects of his Kingdom we are to be regulated in our Determination by respect unto his Honour Glory and the Holiness of his Rule To reckon such persons to be Subjects of Christ Members of his Body such as he requires and owns for others are not so who would not be tolerated at least not approved in a well Governed Kingdom or Commonwealth of the World is highly dishonourable unto him But it is so come to pass that let Men be never so notoriously and flagitiously wicked until they become pests of the earth yet are they esteemed to belong to the Church of Christ. And not only so but it is thought little less than Schism to forbid them the Communion of the Church in all its sacred Privileges Howbeit the Scripture doth in general represent the Kingdom or Church of Christ to consist of persons called Saints separated from the World with many other things of an alike nature as we shall see immediately And if the Honour of Christ were of such weight with us as it ought to be if we understood aright the nature and ends of his Kingdom and that the peculiar Glory of it above all the Kingdoms in the World consists in the Holiness of its Subjects such an Holiness as the World in its wisdom knoweth not we would duly consider whom we avow to belong thereunto Those who know ought of these things will not profess that persons openly profane vicious sensual wicked and ignorant are approved and owned of Christ as the Subjects of his Kingdom or that it is his will that we should receive them into the Communion of the Church But an old opinion of the unlawfulness of separation from a Church on the account of the mixture of wicked men in it is made a scare-crow to frighten men from attempting the Reformation of the greatest Evils and a covert for the composing Churches of such Members only Some things therefore are to be premised unto what shall be offered unto the right stating of this Enquiry As 1. That if there be no more required of any as unto Personal Qualifications in a visible uncontroulable profession to constitute them Subjects of Christs Kingdom and Members of his Church but what is required by the most righteous and severe Laws of Men to constitute a good Subject or Citizen the distinction between his visible Kingdom and the Kingdoms of the World as unto the principal causes of it is utterly lost Now all negative Qualifications as that Men are not Oppressors Drunkards Revilers Swearers Adulterers c. are required hereunto But yet it is so fallen out that generally more is required to constitute such a Citizen as shall represent the righteous Laws he liveth under than to constitute a Member of the Church of Christ. 2. That whereas Regeneration is expresly required in the Gospel to give a Right and Privilege unto an entrance into the Church or Kingdom of Christ whereby that Kingdom of his is distinguished from all other Kingdoms in and of the World unto an Interest wherein never any such thing was required it must of necessity be something better more excellent and sublime than any thing the Laws and Polities of Men pretend unto or prescribe Wherefore it cannot consist in any outward Rites easie to be observed by the worst and vilest of Men besides the Scripture gives us a description of it in opposition unto its consisting in any such Rite 1 Pet. 3.21 And many things required unto good Citizens are far better than the meer observation of such a Rite Of this Regeneration Baptism is the Symbol the Sign Expression and Representation Wherefore unto those who are in a due manner partakers of it it giveth all the external Rights and Privileges which belong unto them that are Regenerate until they come unto such Seasons wherein the personal performance of those Duties whereon the continuation of
season these things are so full an indication of sincerity as that in the judgment of Charity they render Men meet to be Members of the visible Church And if any of this sort of persons through the severity of the Church in their non Admission of them should be cast on a conjunction in Superstitious and Idolatrous Worship or be otherwise exposed unto Temptations and Discouragements prejudicial unto their Souls I know not how such a Church can answer the refusal of them unto the great and universal Pastor of the whole Flock CHAP. II. Of the Formal Cause of a Particular Church THE way or means whereby such persons as are described in the foregoing Chapter may become a Church or enter into a Church-State is by mutual confederation or solemn Agreement for the performance of all the Duties which the Lord Christ hath prescribed unto his Disciples in such Churches and in order to the exercise of the power wherewith they are intrusted according unto the Rule of the Word FOR the most part the Churches that are in the World at present know not how they came so to be continuing only in that state which they have received by Tradition from their Fathers Few there are who think that any Act or Duty of their own is required to enstate them in Church Order and Relation And it is acknowledged that there is a difference between the continuation of a Church and its first Erection Yet that that continuation may be regular it is required that its first Congregating for the Church is a Congregation was so as also that the force and efficacy of it be still continued Wherefore the causes of that first gathering must be enquired into THE Churches mentioned in the New Testament planted or gathered by the Apostles were Particular Churches as hath been proved These Churches did consist each of them of many Members who were so Members of one of them as that they were not Members of another The Saints of the Church of Corinth were not Members of the Church at Philippi And the Enquiry is How those Believers in one place and the other became to be a Church and that distinct from all others The Scripture affirms in general that they gave up themselves unto the Lord and unto the Apostles who guided them in these Affairs by the will of God 2 Cor. 8.5 and that other Believers were added unto the Church Act. 2. THAT it is the Will and Command of our Lord Jesus Christ that all his Disciples should be joined in such Societies for the Duties and Ends of them prescribed and limited by himself hath been proved sufficiently before All that are Discipled by the Word are to be taught to do and observe all his Commands Matth. 28.20 THIS could originally be no otherwise done but by their own actual express voluntary consent There are sundry things which concurr as remote causes or prerequisite conditions unto this conjunction of Believers in a Particular Church and without which it cannot be Such are Baptism Profession of the Christian Faith convenient Cohabitation resorting to the Preaching of the Word in the same place But neither any of these distinctly or separately nor all of them in Conjunction are or can be the constitutive Form of a Particular Church For it is evident that they may all be and yet no such Church State ensue They cannot altogether engage unto those Duties nor communicate those Powers which appertain unto this State. WERE there no other Order in Particular Churches no other Discipline to be exercised in them nor Rule over them no other Duties no other Ends assigned unto them but what are generally owned and practised in Parochial Assemblies the Preaching of the Word within such a precinct of Cohabitation determined by Civil Authority might constitute a Church But if a Church be such a Society as is intrusted in it self with sundry Powers and Privileges depending on sundry Duties prescribed unto it if it constitute new Relations between Persons that neither naturally nor morally were before so related as Marriage doth between Husband and Wife if it require new mutual Duties and give new mutual Rights among themselves not required of them either as unto their matter or as unto their manner before it is vain to imagine that this State can arise from or have any other Formal Cause but the joint consent and virtual confederation of those concerned unto these ends For there is none of them can have any other Foundation they are all of them resolved into the Wills of Men bringing themselves under an obligation unto them by their voluntary consent I say unto the Wills of Men as their Formal Cause the supreme efficient cause of them all being the Will Law and Constitution of our Lord Jesus Christ. THUS it is in all Societies in all Relations that are not meerly natural such as between Parents and Children wherein the necessity of Powers and mutual Duties is predetermined by a Superiour Law even that of Nature wherein Powers Privileges and mutual Duties are established as belonging unto that Society Nor after its first institution can any one be incorporated into it but by his own consent and engagement to observe the Laws of it Nor if the Nature and Duties of Churches were acknowledged could there be any contest in this matter for the things ensuing are clear and evident 1. THE Lord Christ by his Authority hath appointed and instituted this Church State as that there should be such Churches as we have proved before 2. THAT by his Word or Law he hath granted Powers and Privileges unto this Church and prescribed Duties unto all belonging unto it wherein they can have no concernment who are not incorporated into such a Church 3. THAT therefore he doth Require and Command all his Disciples to join themselves in such Church Relations as we have proved warranting them so to do by his Word and Command Wherefore 4. THIS joining of themselves whereon depends all their interest in Church Powers and Privileges all their obligation unto Church Duties is a voluntary Act of the obedience of Faith unto the Authority of Christ nor can it be any thing else 5. HEREIN do they give themselves unto the Lord and to one another by their Officers in a peculiar manner according to the Will of God 2 Cor. 8.5 6. TO give our selves unto the Lord that is unto the Lord Jesus Christ is expresly to engage to do and observe all that he hath appointed and commanded in the Church as that Phrase every where signifieth in the Scripture as also joining our selves unto God which is the same 7. THIS Resignation of our selves unto the Will Power and Authority of Christ with an express ingagement made unto him of doing and observing all his Commands hath the nature of a Covenant on our part and it hath so on his by virtue of the promise of his especial presence annexed unto this engagement on our part Matth. 28.18 19 20. 8.
all things as they see necessary which Church they are Wherefore if that will please them it shall be granted that in skill for the management of Ecclesiastical Affairs according to the Canon Law with such other Rules of the same kind as they have framed and in the legal proceedings of Ecclesiastical Courts as they are called there are none of the people that are equal unto them or will contend with them 2. IT hence also follows that those who are called unto Rule in the Church of Christ should diligently endeavour the attaining of and encreasing in this Wisdom giving evidence thereof on all occasions that the Church may safely acquiesce in their Rule But hereunto so many things do belong as cannot in this place be meetly treated of somewhat that appertains to them shall afterwards be considered CHAP. IV. The Officers of the Church THE Church is considered either as it is Essential with respect unto its Nature and Being or as it is Organical with respect unto its Order THE constituent causes and parts of the Church as unto its Essence and Being are its Institution Matter and Form whereof we have treated IT S Order as it is Organical is founded in that communication of Power unto it from Christ which was insisted on in the foregoing Chapter THE Organizing of a Church is the placing or implanting in it those Officers which the Lord Jesus Christ hath appointed to act and exercise his Authority therein FOR the Rule and Government of the Church are the exertion of the Authority of Christ in the hands of them unto whom it is committed that is the Officers of it not that all Officers are called to Rule but that none are called to Rule that are not so THE Officers of the Church in General are of two sorts Bishops and Deacons Phil. 1.1 And their Work is distributed into Prophecy and Ministry Rom. 12.6.7 THE Bishops or Elders are of two sorts 1. Such as have Authority to Teach and Administer the Sacraments which is commonly called the power of Order and also of Ruling which is called a Power of Jurisdiction corruptly And some have only Power for Rule of which sort there are some in all the Churches in the World. THOSE of the first sort are distinguished into Pastors and Teachers THE distinction between the Elders themselves is not like that between Elders and Deacons which is as unto the whole kind or nature of the Office but only with respect unto Work and Order whereof we shall treat distinctly THE first sort of Officers in the Church are Bishops or Elders concerning whom there have been mighty contentions in the late Ages of the Church The Principles we have hitherto proceeded on discharge us from any especial interest or concernment in this Controversy For if there be no Church of Divine or Apostolical constitution none in Being in the Second or Third Centuries but only a particular Congregation the foundation of that contest which is about Preheminence and Power in the same Person over many Churches falls to the ground INDEED strife about Power Superiority and Jurisdiction over one another amongst those who pretend to be Ministers of the Gospel is full of scandal It started early in the Church was extinguished by the Lord Christ in his Apostles rebuked by the Apostles in all others yet through the Pride Ambition and Avarice of Men hath grown to be the stain and shame of the Church in most Ages For neither the sense of the Authority of Christ forbidding such ambitious designings nor the proposal of his own example in this particular case nor the experience of their own insufficiency for the least part of the work of the Gospel-Ministry have been able to restrain the minds of Men from coveting after and contending for a prerogative in Church-Power over others For though this Ambition and all the fruits or rewards of it are laid under a severe interdict by our Lord Jesus Christ yet when Men like Achan saw the wedge of Gold and the goodly Babylonish Garment that they thought to be in Power Domination and Wealth they coveted them and took them to the great disturbance of the Church of God. IF Men would but a little seriously consider what there is in that care of Souls even of all them over whom they pretend Church-Power Rule or Jurisdiction and what it is to give an Account concerning them before the Judgment Seat of Christ it may be it would abate of their earnestness in contending for the enlargement of their Cures THE claim of Episcopacy as consisting in a rank of persons distinct from the Office of Presbyters is managed with great variety It is not agreed whether they are distinct in Order above them or only as unto a certain degree among them of the same Order It is not determined what doth constitute that pretended distinct Order nor wherein that degree of preheminence in the same Order doth consist nor what Basis it stands upon It is not agreed whether this Order of Bishops hath any Church-Power appropriated unto it so as to be acted singly by themselves alone without the concurrence of the Presbyters or how far that concurrence is necessary in all Acts of Church-Order or Power There are no Bounds or Limits of the Diocesses which they claim the Rule in and over as Churches whereunto they are peculiarly related derived either from Divine Institution or Tradition or general Rules of Reason respecting both or either of them or from the consideration of Gifts and Abilities or any thing else wherein Church-Order or Edification is concerned Those who plead for Diocesan Episcopacy will not proceed any farther but only that there is and ought to be a superiority in Bishops over Presbyters in Order or Degree But whether this must be over Presbyters in one Church only or in many distinct Churches whether it must be such as not only hinders them utterly from the discharge of any of the Duties of the Pastoral Office towards the most of them whom they esteem their Flocks and necessitates them unto a Rule by unscriptural Church-Officers Laws and Power they suppose doth not belong unto their Cause whereas indeed the weight and moment of it doth lie in and depend on these things Innumerable other uncertainties differences and variances there are about this singular Episcopacy which we are not at present concern'd to enquire into nor shall I insist on any of those which have been already mentioned BUT yet because it is necessary unto the clearing of the Evangelical Pastoral Office which is now under consideration unto what hath been pleaded before about the non institution of any Churches beyond particular Congregations which is utterly exclusive of all pretences of the present Episcopacy I shall briefly as in a diversion add the Arguments which undeniably prove That in the whole New Testament Bishops and Presbyters or Elders are every way the same Persons in the same Office have the same Function without distinction in
from unworthy Pastors of rejecting or deposing them and that granted to them by Divine Authority AND this Power of Election in the people he proves from the Apostolical Practice before insisted on Quod postea secundum Divina Magisteria observatur in Actis Apostolorum quando in Ordinando in locum Judae Episcopo Petrus ad plebem loquitur Surrexit inquit Petrus in medio discentium fuit autem turba in uno Nec hoc in Episcoporum tantum Sacerdotum sed in Diaconorum Ordinationibus observasse Apostolos de quo ipso in Actis eorum Scriptum est Et convocarunt inquit duodecim totam plebem Discipulorum dixerunt eis c. ACCORDING unto the Divine Commands the same course was observed in the Acts of the Apostles whereof he gives instances in the Election of Matthias Act. 1. and of the Deacons Chap. 6. AND afterwards speaking of Ordination De Vniversae Fraternitatis Suffragio by the Suffrage of the whole Brotherhood of the Church he says Diligenter de traditione Divina Apostolica observatione servandum est tenendum apud nos quoque ut fere per universas provincias tenetur According to which Divine Tradition and Apostolical Practice this custom is to be preserved and kept amongst us also as it is almost through all the Provinces THOSE who are not moved with his Authority yet I think have reason to believe him in a matter of Fact of what was done every where or almost every where in his own days and they may take Time to answer his Reasons when they can which comprize the substance of all that we plead in this Case BUT the Testimonies in following Ages given unto this Right and Power of the People in choosing their own Church-Officers Bishops and others recorded in the Decrees of Councils the Writings of the learned Men in them the Rescripts of Popes and Constitutions of Emperours are so fully and faithfully Collected by Blondellus in the Third Part of his Apology for the judgment of Hierom about Episcopacy as that nothing can be added unto his diligence nor is there any need of farther confirmation of the Truth in this behalf THE pretence also of Bellarmine and others who follow him and borrow their conceits from him that this liberty of the people in choosing their own Bishops and Pastors was granted unto them at first by way of Indulgence or Connivence and that being abused by them and turned into disorder was gradually taken from them until it issued in that shameful mocking of God and Man which is in use in the Roman Church when at the Ordination of a Bishop or Priest one Deacon makes a demand Whether the Person to be Ordained be approved by the people and another answers out of a corner That the people approve him have been so confuted by Protestant Writers of all sorts that it is needless to insist any longer on them INDEED the Concessions that are made that this Ancient Practice of the Church in the peoples choosing their own Officers which to deny is all one as to deny that the Sun gives Light at Noon-day is as unto its Right by various degrees transferred unto Popes Patrons and Bishops with a Representation in a meer Pageantry of the peoples liberty to make Objections against them that are to be Ordained are as fair a concession of the gradual Apostacy of Churches from their Original Order and Constitution as need be desired THIS Power and Right which we assign unto the people is not to act it self only in a subsequent consent unto one that is Ordained in the acceptance of him to be their Bishop or Pastor How far that may salve the defect and disorder of the omission of previous Elections and so preserve the Essence of the Ministerial Call I do not now enquire But that which we plead for is the Power and Right of Election to be exercised previously unto the solemn Ordination or setting apart of any unto the Pastoral Office communicative of Office-Power in its own kind unto the person chosen THIS is part of that contest which for sundry Ages filled most Countries of Europe with broils and disorders Neither is there yet an end put unto it But in this present discourse we are not in the least concerned in these things For our Enquiry is what State and Order of Church-Affairs is declared and represented unto us in the Scripture And therein there is not the least intimation of any of those things from whence this Controversy did arise and whereon it doth depend Secular Endowments Jurisdictions Investiture Rights of Presentation and the like with respect unto the Evangelical Pastoral Office or its exercise in any place which are the subject of these Contests are foreign unto all things that are directed in the Scriptures concerning them nor can be reduced unto any thing that belongs unto them Wherefore whether this JVS PATRONATVS be consistent with Gospel-Institutions whether it may be continued with respect unto Lands Tythes and Benefices or how it may be reconciled unto the Right of the People in the Choice of their own Ecclesiastical Officers from the different Acts Objects and Ends required unto the one and the other are things not of our present consideration AND this we affirm to be agreeable unto natural Reason and Equity to the nature of Churches in their institution and ends to all Authority and Office-Power in the Church necessary unto its Edification with the security of the Consciences of the Officers themselves the preservation of due respect and obedience unto them constituted by the Institution of Christ himself in his Apostles and the practice of the Primitive Church Wherefore the utter despoiling of the Church of the Disciples of those gathered in Church Societies by his Authority and Command of this Right and Liberty may be esteemed a Sacrilege of an higher nature than sundry other things which are reproached as criminal under that Name AND if any shall yet farther appear to justifie this deprivation of the Right laid claim unto and the exclusion of the people from their Ancient Possession with sobriety of Argument and Reason the whole cause may be yet farther debated from principles of natural Light and Equity from maxims of Law and Polity from the necessity of the Ends of Church-Order and Power from the moral impossibility of any other way of the conveyance of Ecclesiastical Office-Power as well as from Evangelical Institution and the practice of the first Churches IT will be Objected I know that the Restoration of this Liberty unto the people will overthrow that jus Patronatus or Right of presenting unto Livings and Preferments which is established by Law in this Nation and so under a pretence of restoring unto the people their Right in common destroy other Mens undoubted Rights in their own enclosures BUT this Election of the Church doth not actually and immediately instate the persons chosen in the Office whereunto he is chosen nor give actual
in judging of them in times of necessity and great penury of able Teachers so that Persons in holy Ministry design the Glory of God and the Edification of the Church according to their Ability But otherwise there is a nullity in the pretended Office. 2. WHERE any such are admitted through ignorance or mistake or the Usurpation of undue Power over Churches in imposing Ministers on them there is not an absolute nullity in their Administrations until they are discovered and convicted by the Rule and Law of Christ. But if on evidence hereof the people will voluntarily adhere unto them they are partakers of their Sins and do what in them lies to Vn-Church themselves 3. WHERE such Persons are by any means placed as Pastors in or over any Churches and there is no way for the Removal or Reformation it is Lawful unto it is the Duty of every one who takes care of his own Edification and Salvation to withdraw from the Communion of such Churches and to join with such as wherein Edification is better provided for For whereas this is the sole end of Churches of all their Offices Officers and Administrations it is the highest folly to imagine that any Disciple of Christ can be or is obliged by his Authority to abide in the Communion of such Churches without seeking Relief in the ways of his Appointment wherein that end is utterly overthrown 4. WHERE the generality of Churches in any kind of Association are headed by Pastors defective in these things in the matter declared there all publick Church-Reformation is morally impossible and it is the Duty of private Men to take care of their own Souls let Churches and Church-men say what they please SOME few things may yet be enquired into with reference unto the Office of a Pastor in the Church As 1. WHETHER a Man may be ordained a Pastor or a Minister without Relation unto any particular Church so as to be invested with Office-Power thereby IT is usually said that a Man may be Ordained a Minister unto or of the Catholick Church or to Convert Infidels although he be not related unto any particular Flock or Congregation I SHALL not at present discuss sundry things about the power and way of Ordination which influence this Controversy but only speak briefly unto the thing it self And 1. IT is granted that a Man endowed with Spiritual Gifts for the Preaching of the Gospel may be set apart by Fasting and Prayer unto that Work when he may be orderly called unto it in the Providence of God. For 1. Such an one hath a Call unto it materially in the Gifts which he hath received warranting him unto the exercise of them for the Edification of others as he hath occasion 1 Pet. 4.10 11. 1 Cor. 14.12 Setting apart unto an important Work by Prayer is a moral Duty and useful in Church Affairs in an especial manner Act. 13.12 2. A publick Testimony unto the Approbation of a Person undertaking the Work of Preaching is necessary 1. Unto the Communion of Churches that he may be received in any of them as is occasion of which sort were the Letters of Recommendation in the Primitive Church 1 Cor. 16.3 2 Cor. 3.1 3 Joh. 9. 2. Unto the safety of them amongst whom he may exercise his Gifts that they be not imposed on by false Teachers or Seducers Nor would the Primitive Church allow nor is it allowable in the Communion of Churches that any Person not so testified unto not so sent and warranted should undertake constantly to Preach the Gospel 2. SUCH Persons so set apart and sent may be esteemed Ministers in the general notion of the Word and may be useful in the calling and planting of Churches wherein they may be instated in the Pastoral Office. This was Originally the Work of Evangelists which Office being ceased in the Church as shall be proved elsewhere the Work may be supplied by Persons of this sort 3. NO Church whatever hath power to Ordain Men Ministers for the Conversion of Infidels Since the Cessation of extraordinary Officers and Offices the care of that Work is devolved meerly on the providence of God being left without the verge of Church-Institutions God alone can send and warrant Men for the undertaking of that Work. Nor can any Man know or be satisfied in a Call unto that Work without some previous guidance of Divine Providence leading him thereunto It is indeed the Duty of all the ordinary Ministers of the Church to diffuse the knowledge of Christ and the Gospel unto the Heathen and Infidels among whom or near unto whom their Habitation is cast and they have all manner of Divine Warranty for their so doing as many worthy Persons have done effectually in New England And it is the Duty of every true Christian who may be cast among them by the providence of God to instruct them according unto his Ability in the knowledge of the Truth But it is not in the power of any Church or any sort of ordinary Officers to Ordain a Person unto the Office of the Ministry for the Conversion of the Heathen antecedently unto any designation by Divine Providence thereunto 4. NO Man can be properly or compleatly Ordained unto the Ministry but he is Ordained unto a determinate Office as a Bishop an Elder a Pastor But this no Man can be but he who is Ordained in and unto a particular Church For the contrary practice 1. WOULD be contrary to the constant practice of the Apostles who Ordained no ordinary Officers but in and unto particular Churches which were to be their proper charge and care Act. 14.23 Tit. 1.5 Nor is there mention of any ordinary Officers in the whole Scripture but such as were fixed in the particular Churches where-unto they did relate Act. 20.28 Phil. 1.1 Revel 2.3 Nor was any such practice known or heard of in the Primitive Church Yea 2. IT was absolutely forbidden in the Ancient Church and all such Ordinations declared null so as not to communicate Office-Power or give any Ministerial Authority So it is expresly in the First Canon of the Council of Chalcedon and the Council Decrees That all Imposition of Hands in such cases is invalid and of no effect Yea so exact and careful were they in this matter that if any one for any just cause as he judged himself did leave his particular Church or Charge they would not allow him the Name or Title of a Bishop or to Officiate occasionally in that Church or any where else This is evident in the case of Eustathius a Bishop of Pamphilia The good Man finding the discharge of his Office very troublesome by reason of Secular Businesses that it was incumbred withal and much opposition with Reproach that befell him from the Church it self of his own accord laid down and resigned his Charge the Church choosing one Theodorus in his room But afterwards he desired that though he had left his Charge he might retain the Name Title
all Natural and Humane Right in the World. De facto Men are now compelled whether they will or no to be esteemed to be of this or that Church and to be dealt withal accordingly But if they had not been divested of their natural Liberty they know not how without their own consent and should be taught that by entering into a Church they must come under a new Tenure of their Lives Liberties and Estates at the Will of the Lords of the Society according to the Customs of their Courts there would not be so many Wise Men in Churches as now there are thought to be BUT this is the true State of things in the Church of Rome and among others also Christians are esteemed to be of them and belong unto them whether they will or no. Immediately hereon all the Rights Liberties Privileges Possessions which they enjoy by the Law of God and Nature and by the just Laws and Constitutions of Men in Civil Governments under which they live come to depend upon and be subject unto the especial Laws and Rules of the Society which they are adjudged to belong unto For upon expulsion out of that Society by Excommunication according unto the Laws and Rules which it hath framed unto it self all their Rights and Titles and Liberties and Enjoyments are forfeited and exposed to Ruine Some indeed do earnestly and learnedly contend that the Pope of Rome hath not Power to Excommunicate Sovereign Kings and Princes and that if he do they make no forfeiture of Life or Dignity thereby And there are good Reasons why they do so But in the mean time they deal with other poor Men after the same manner For if a poor Man be Excommunicated immediately he loseth the free Tenure of his Life Liberty and Goods by the Law of the Church and the Land and is Committed to the Gaol without Bail or Mainprize So that by this Artifice all Men hold their Natural and Civil Rights by the Rules of the Church Society whereto they are supposed to belong And as this utterly overthrows the foundation of all that Property according to the Laws of the Land which is so much talked of and valued so indeed it would be destructive of all Order and Liberty but that the Church is wise enough not to employ this Engine unto Great Men and Men in Power who may yet deserve Excommunication as well as some of their poor Neighbours if the Gospel be thought to give the Rule of it But those that are poor helpless and friendless shall in the pursuit of this Excommunication be driven from their Houses cast into Prisons and kept there until they and their Families starve and perish And it is apparent that we are beholding unto the Greatness Authority and Wealth of many whom the Ecclesiastical Courts care not to conflict withal that the whole Nation is not actually brought under this new Tenure of their Lives Liberties and Estates which on this presumption they are obnoxious unto AND all this evil ariseth from the neglect and contempt of this fundamental Rule of all Societies apparent unto all in the Light of Nature it self namely that they have no Power in or over any Thing Right Privilege or Advantage but what Men are made Partakers of by virtue of such Societies their Rule and Laws whereunto they are obliged But of this sort are not the Lives the Liberties the Houses and Possessions of Men with respect unto the Church They receive them not from the Church and a Man would certainly think that the Church could not take them away YEA we live and subsist in Order upon the good Nature and Wisdom of Men who judge it best neither to exert their Power nor act their Principles in this matter For whereas they esteem all the Inhabitants of the Land to belong unto their Church if they should in the first place Excommunicate all that ought to be Excommunicated by the Rule and Law of the Gospel and then all that ought to be so according to their own Laws and Canons both which a Man would think they were obliged in point of Conscience unto and in pursuit of their Sentence send out the Capias for them all I very much question whether any of them would go to Prison or no and then in what a fine case would this Government be and if they should all go to Gaol I am perswaded the King would be in an ill State to defend his Realms against his Enemies 3. EVERY Society hath this Power towards those who are incorporated in it by their own consent and not towards others For whence should they have such a Power or who should commit it unto them Nor can any be cast out from those Privileges which they never had an Interest in nor a Right unto The Apostles Rule holds in this case especially with respect unto Churches What have we to do to judge them that are without And as unto the exercise of this Power they are all to be esteemed to be without who are not rightly incorporated into that particular Church by which they may be ejected out of it A Power of Excommunication at Random towards all that those who exercise it can extend force unto hath no foundation either in the Light of Nature or Authority of the Scripture And it would be ridiculous in any Corporation to disfranchise such as never belonged unto it who were never Members of it 4. THE only Reason or Cause for the expulsion of any Person out of such a Society is a wilful deviation from the Rules and Laws of the Society whose observance he had engaged unto upon his entrance into it Nothing else can be required unto the Preservation of a Mans Interest in any Right or Privilege but what he took upon himself to perform in his Admittance into it And if the great Rule of every Church-Society be That Men observe and do whatsoever the Lord Christ hath commanded none can be justly ejected out of that Society but upon a wilful disobedience unto his Commands And therefore the casting of Men out of Church Communion on light and trivial occasions or for any Reasons or Causes whatever but such as essentially belong unto the Rules and Laws whereon the Church doth originally coalesce into a Society is contrary unto Natural Light and the Reason of the Things themselves THUS far I say is every lawful confederate Society enabled and warranted by the Light of Nature to remove from its Communion and from a participation in its Rights and Privileges any of its number who will not walk according to the Rules and Principles of its Coalescency and Constitution Whereas therefore the Rule of the Constitution of the Church is That Men walk together in holy Obedience unto the Commands of Christ and the observance of all his Institutions without giving Offence unto one another or those that are without by any sinful miscarriage and do abide in the Profession of the Truth if any one
ascribed unto them Ver. 5. All these things do suppose a Right and Duty thereon to Act according to their Interest in Excommunication to reside in the whole Church Wherefore 5. THERE are some Acts belonging hereunto that the Church it self in the Body of the Fraternity cannot be excluded from without destroying the nature of the Sentence it self and rendring it ineffectual Such are the previous cognizance of the Cause without which they cannot be blamed for any neglect about it preparatory Duties unto its Execution in Prayer Mourning and Admonition which are expresly prescribed unto them and a Testification of their consent unto it by their common Suffrage Without these things Excommunication is but a Name with a noise it belongs not unto the Order appointed by Christ in his Church 6. HENCE arise the Duties of the Church towards an Excommunicated Person that are consequential unto his exclusion from among them Such are Praying for him as one noted by the Church and under the Discipline of Christ avoiding Communion with him in publick and private that he may be ashamed and the like all which arise from their own voluntary actings in his exclusion and such as without a judgment of the cause they cannot be obliged unto 7. YET on the other side unto the formal compleatness of this Sentence an Authoritative Act of office-Office-Power is required For 1. There is in it such an Act of Rule as is in the hands of the Elders only 2. The Executive Power of the Keys in binding and loosing so far as it comprizeth Authority to be acted in the Name of Christ is entrusted with them only 8. WHEREFORE I shall say no more in answer unto this Enquiry but that Excommunication is an act of Church-Power in its Officers and Brethren acting according unto their respective Rights Interests and Duties particularly prescribed unto them The Officers of the Church act in it as Officers with Authority the Brethren or the Body of the Church with Power yet so as that the Officers are no way excluded from their Power Consent and Suffrage in the acting of the Church but have the same Interest therein with all other Members of the Church but the Community of the Church have no Interest in those Authoritative actings of the Officers which are peculiar unto them Where either of these is wanting the whole Duty is vitiated and the sence of the Sentence rendred ineffectual I. IT is Enquired Whether Excommunication justly deserved may and ought to be omitted in case of trouble or danger that may ensue unto the Church therein IT is usually granted that so it may and ought to be which seems in general to have been the judgment of Austin THE Troubles and Dangers intended are three-fold 1. From the Thing it self 2. From the Persons to be Excommunicated 3. From the Church 1. TROUBLE may arise from the Thing it self For there being an exercise of Authority or Jurisdiction in it over the Persons of Men not granted from the Civil Magistrate by the Law of the Land those that execute it may be liable unto Penalties ordained in such cases 2. THE Persons to be Excommunicated may be Great and of great Interest in the World so as that if they receive a provocation hereby they may occasion or stir up Persecution against the Church as it hath often fallen out 3. THE Church it self may be divided on these considerations so as that lasting differences may be occasioned among them which the omission of the Sentence might prevent FOR Answer hereunto some things must be premised As 1. HERE is no supposition of any thing sinful or morally evil in the Church its Officers or any of its Members by refusing to omit the pronouncing of this Sentence Whether there be any Sin in giving occasion unto the troubles mentioned to be avoided by an omission of Duty is now to be enquired into 2. WE must suppose 1. That the cause of Excommunication be clear and evident both as unto the merit of the Fact and the due Application of it unto the Person concerned so as that no Rational indifferent Man shall be able to say that it is meet that such an one should be continued a Member of such a Society as it ought to be where-ever Excommunication is administred 2. That sufficient Time and space of Repentance and for giving satisfaction unto the Church whereof afterwards hath been allowed unto the Person after Admonition 3. That the Church doth really suffer in Honour and Reputation by tolerating such a scandalous Offender among them I ANSWER On these suppositions I see no just Reason to countenance the omission of the Execution of this Sentence or to acquit the Church from the guilt of Sin in so doing For 1. THE first presence of Danger is vain There is not the least shadow of Jurisdiction in this Act of the Church There is nothing in it that toucheth any thing which is under the Protection and Conservation of Humane Laws It reacheth not the Persons of Men in their Lives or Liberties nor their Estates or the least Secular Privileges that they do enjoy it doth not expose them to the Power or Censures of others nor prejudge them as unto Office or Advantage of Life There is therefore no concernment of the Law of the Land herein no more than in a Parents disenheriting a Rebellious Child 2. AS unto danger of Persecution by the means of the Person provoked I say 1. The same may be pleaded as unto all other Duties of obedience unto Jesus Christ wherewith the World is provoked and so the whole profession of the Church should give place to the fear of Persecution To testify against Sin in the way of Christs appointment is a case of Confession 2. The Apostles were not deterred by this consideration from the Excommunication of Simon Magus the seducing Jews Hymeneus and Alexander with others 3. The Lord Christ commandeth and reproveth his Churches according as they were strict in the observation of this Duty or neglective of it notwithstanding the fear of Persecution thereon Revel 2.3 And 4. He will take that care of his Church in all their obedience unto him as shall turn all the consequents thereof unto their advantage 3. AS unto danger of Differences in the Church there is nothing to be said but that if Rule Order Love and Duty will not prevent such Differences there is no way appointed of Christ for that end And if they are sufficient for it as they are abundantly they must bear their own blame who occasion such Differences II. BUT it may be said What if such an Offender as justly deserves to be Excommunicated and is under admonition in order thereunto in case of Impenitency should voluntarily withdraw himself from and leave the Communion of the Church is there any necessity to proceed against him by Excommunication Answ. 1. SOME say it is enough if it be declared in the Church that such an one hath cut off himself from the
the whole Church as unto Faith in general but only the Belief before described 2. THIS Communion in Faith respects the Church it self as its material Object For it is required hereunto that we believe that the Lord Christ hath had in all Ages and especially hath in that wherein we live a Church on the Earth confined unto no Places nor Parties of Men no Empires nor Dominions or capable of any confinement as also that this Church is Redeemed Called Sanctified by him that it is his Kingdom his Interest his concernment in the World that thereunto and all the Members of it all the Promises of God do belong and are confined that this Church he will save preserve and deliver from all oppositions so as that the Gates of Hell shall not prevail against it and after Death will raise it up and glorify it at the last day This is the Faith of the Catholick Church concerning it self which is an Ancient fundamental Article of our Religion And if any one deny that there is such a Church called out of the World separated from it unto which alone and all the Members of it all the Promises of God do appertain in contradistinction unto all others or confines it unto a Party unto whom these things are not appropriate he cuts himself off from the Communion of the Church of Christ. IN the Faith hereof all the true Churches of Christ throughout the World have a comforting refreshing Communion which is the spring of many Duties in them continually 3. THIS Communion of Churches in Faith consists much in the principal Fruit of it namely Prayer So is it stated Ephes. 2.18 For through Christ we have an Access by one Spirit unto the Father And that therein the Communion of the Catholick Church doth consist the Apostle declares in the following Verses 19 20 21 22. Now therefore c. For Prayer in all Churches having one object which is God even the Father God as the Father proceeding in all from one and the same Spirit given unto them as a Spirit of Grace and Supplications to make Intercession for them and all of them continually offered unto God by the same High-Priest who adds unto it the Incense of his own Intercession and by whom they have all an access unto the same Throne of Grace they have all a blessed Communion herein continually And this Communion is the more express in that the Prayers of all are for all so as that there is no particular Church of Christ in the World not any one Member of any of them but they have the Prayers of all the Churches in the World and of all the Members of them every day And however this Communion be invisible unto the eyes of Flesh yet is it glorious and conspicuous unto the eye of Faith and is a part of the glory of Christ the Mediatour in Heaven This Prayer proceeding from or wrought by one and the same Spirit in them all equally bestowed on them all by virtue of the Promise of Christ having the same object even God as a Father and offered unto him by the same High-Priest together with his own Intercession gives unto all Churches a Communion far more glorious than what consists in some outward Rites and Orders of Mens devising BUT now if there be any other Persons or Churches who have any other Object of their Prayers but God even the Father and as our Father in Christ or have any other Mediators or Intercessors by whom to convey or present their Prayers unto God but Christ alone the only High-Priest of the Church or do renounce the Aid and Assistance of the Holy Spirit as a Spirit of Grace and Supplications they cut themselves off from all Communion with the Catholick Church herein 4. THE Vnity of Faith in all Churches affecteth Communion among them in the Administration of the same Sacraments of Baptism and the Supper of the Lord. These are the same in unto and amongst them all Neither do some variations in the outward manner of their Administration interrupt that Communion But where-ever the continuation of these Ordinances is denied or their nature or use is perverted or Idolatrous Worship is annexed unto their Administration there Communion with the Catholick Church is renounced 5. THEY have also by Faith Communion herein in that all Churches do profess a subjection unto the Authority of Christ in all things and an obligation upon them to do and observe all whatsoever he hath Commanded OTHER instances of the like nature might be given but these are sufficient to manifest how unscriptural the Notion is That there is no proper Communion with or among Churches but what consists in a compliance with certain Powers Orders and Rites the pressing whereof under the Name of Vniformity hath cast all thoughts of real Evangelical Church Communion into Oblivion SECONDLY Churches Ordained and Constituted in the way and manner and for the Ends declared in our former Discourse on this Subject and by virtue of their Union unto Christ and among themselves living constantly in all places of the World in the actual exercise of that Communion which consists in the performance of the same Church-Duties towards God in Christ unto their own Continuation Encrease and Edification have also an especial Vnion among themselves and a mutual Communion thence arising THE Bond of this Vnion is Love not the common regulated Affection of Humane nature so called not meerly that Power and Duty which is engraven on the Hearts of Men by the Law of Creation towards all of the same kind and blood with themselves but an especial Grace of the Holy Spirit acting in the Church as the Principle and Bond of its Union unto its self whence the command of it is called a New Commandment because in it self as unto the only Example of it in the Person of Christ the Causes and Motives unto it with its peculiar Ends and proper Exercise it was absolutely New and Evangelical An Explanation of the Nature of it belongs not unto this place although it be a Grace and a Duty of so much importance wherein so much of the Life Power and peculiar Glory of Christian Religion doth consist and is either so utterly lost or hath such vile Images of it set up in the World that it deserves a full Consideration which it may receive in another place I SAY the Holy Spirit of Grace and Love being given from Christ the Fountain and Center of all Church-Union to dwell in and abide with his Church thereby uniting it unto himself doth work in it and all the Members of it that mutual Love which may and doth animate them unto all those mutual Acts which are proper unto the Relation wherein they stand by virtue of their Union unto Christ their Head as Members of the same Body one with another HEREIN consists the Union of every Church in it self of all Churches among themselves and so of the whole Catholick Church their Communion consisting
from the Scripture in Doctrine or giving Counsel as unto practice Synodically unto them whose proper Representatives are present in it whose Decrees and Determinations are to be received and submitted unto on the evidence of their Truth and Necessity as recommended by the Authority of the Synod from the promised Presence of Christ among them is suitable unto the Mind of Christ and the Example given by the Apostles Act. 15. HENCE it is evident that in and after such Synods it is in the power of Churches concerned humbly to consider and weigh 1. The evidences of the Presence of Christ in them from the manner causes and ends of their Assembling and from their Deportment therein 2. What regard in their Constitutions and Determinations there hath been unto the Word of God and whether in all things it hath had its due preheminence 3. How all their Determinations have been educed from its Truth and are confirmed by its Authority WITHOUT a due exercise of judgment with respect unto these things none can be obliged by any Synodical Determinations seeing without them and on the want of them many Assemblies of Bishops who have had the outward Appearance and Title of Synods or Councils have been Dens of Thieves Robbers Idolaters managing their Synodical Affairs with fury wrath horrible craft according to their Interests unto the Ruine of the Church such were the Second Ephesine the Second at Nice and that at Trent and others not a few HENCE nothing is more to be feared especially in a state of the Church wherein it is declining in Faith Worship and Holiness than Synods according to the usual way of their calling and convention where these things are absent For they have already been the principal means of leading on and justifying all the Apostasy which Churches have fallen into For never was there yet Synod of that nature which did not confirm all the Errors and Superstitions which had in common practice entred into the Church and opened a Door to a progress in them nor was ever the pretence of any of them for outward Reformation of any use or signification 2. THE Authority of a Synod determining Articles of Faith constituting Orders and Decrees for the conscientious observance of things of their own appointment to be submitted unto and obeyed on the Reason of that Authority under the penalty of Excommunication and the trouble by Custom and Tyranny thereto annexed or acted in a way of Jurisdiction over Churches or Persons is a meer Humane Invention for which nothing can be pleaded but prescription from the Fourth Century of the Church when the progress of the fatal Apostasy became visible THE proof of both these Assertions depends on what was before declared of the nature and use of these Synods For if they are such as we have evinced no other Power or Authority can be ascribed unto them but that here allowed Yet the whole may be farther illustrated by some brief considerations of the Assembly at Jerusalem in the nature of a Synod Recorded Act. 15. 1. THE occasion of it was a difference in the Church of Antioch which they could not compose among themselves because those who caused the Difference pretended Authority from the Apostles as is evident v. 1. and 14. 2. THE means of its convention was the desire and voluntary reference of the matters in debate made by the Church at Antioch where the difference was unto that at Jerusalem whence as it was pretended the cause of the difference arose unto the hazzard of their mutual Communion to be consulted of with their own Messengers 3. THE Persons constituting the Synod were the Apostles Elders and Brethren of the Church at Jerusalem and the Messengers of that Antioch with whom Paul and Barnabas were joined in the same Delegation 4. THE matter in difference was debated as unto the mind of God concerning it in the Scripture and out of the Scripture On James's proposal the determination was made 5. THERE was nothing imposed a new on the practice of the Churches only direction is given in one particular instance as unto Duty necessary on many accounts unto the Gentile Converts namely to abstain from Fornication and from the use of their Liberty in such instances of its practice as whereon scandal would ensue which was the Duty of all Christians even before this determination and is so still in many other instances besides those mentioned in the Decree only it was now declared unto them 6. THE Grounds whereon the Synod proposed the Reception of and compliance with its Decrees were Four 1. That what they had determined was the mind of the Holy Ghost It pleased the Holy Ghost This mind they knew either by Inspiration or immediate Revelation made unto themselves or by what was Written or Recorded in the Scripture which on all other occasions they alledged as what was the Word and spoken by the Holy Ghost And it is evident that it was this latter way namely a discovery of the mind of the Holy Ghost in the Scripture that is intended However it is concluded that nothing be proposed or confirmed in Synods but what is well known to be the mind of the Holy Ghost in the Scripture either by immediate Inspiration or by Scripture Revelation 2. The Authority of the Assembly as convened in the Name of Christ and by virtue of his Presence whereof we have spoken before It pleased the Holy Ghost and us 3. That the things which they had determined were necessary that is antecedently so unto that determination namely the abstaining from the use of their Liberty in things indifferent in case of scandal 4. From the Duty with respect unto the Peace and mutual Communion of the Jewish and Gentile Churches Doing thus say they ye shall do well which is all the Sanction of their Decree manifesting that it was Doctrinal not Authoritative in way of Jurisdiction 7. THE Doctrinal Abridgement of the Liberty of the Gentile Christians in case of scandal they call the imposing of no other Burden in opposition unto what they rejected namely the imposing a yoke of Ceremonies upon them v. 10. So as that the meaning of these Words is That they would lay no Burden on them at all but only advise them unto things necessary for the avoidance of scandal For it is impious to imagine that the Apostles would impose any yoke or lay any burden on the Disciples but only the yoke and burden of Christ as being contrary to their Commission Matth. 28.19 20. HENCE it will follow That a Synod convened in the Name of Christ by the voluntary consent of several Churches concerned in mutual Communion may declare and determine of the mind of the Holy Ghost in the Scripture and Decree the observation of things true and necessary because revealed and appointed in the Scripture which are to be received owned and observed on the evidence of the mind of the Holy Ghost in them and the Ministerial Authority of the Synod it self FINIS ERRATA PAge 16. line 31. for to read do p. 23. l. 34. r. state p. 27 l. 2. r. believers be p. 31. l. 11. r. Mat. 20. p. 40. l. 23. r. if so be p. 41. l. 25. r. we enquire not p. 47. l. ult r. these p. 53. l. 6. Ephes. 4.7 p. 71. l. 33. r. Light. p. 72. l. 8. r. mere p. 103 l. 33. r. Auricular p. 112. l. 29. r. Conc. p 117. l. 9. after publickly add Read. p. 119. l. 22 r. their mixed p. 129. l. 5. for 18 r. 28. p. 132. l. 9. for 9. r. 3. p. 141. l. 30. read over you p. 147. l. 25. for 39. r. 38. p. 168. l. 20. for 24. r. 21. p. 186. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 192. l. 14. r. will fully p 205. l. 35 r. this p. 228. l. 21 r. do p. 244. l. 9. r. furnace p 256. l. 15. r. probable Psal. 15.1 2 3 4 5. Psal. 24.3 4. Psal. 93 5. 2 Cor. 8.23 Ephes. 5.27 2 Tim. 3.1 2 3 4 5. Ezek. 22.26 Joh. 3.3 Tit. 3.3 4 5. Joh. 3.5 Act. 2.38 1 Pet. 3.21 Phil. 3 18 19. Tit. 1.15 16. Act. 15.8 Revel 2.23 Act. 8.13 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thes. 3.6 2 Tim. 3.5 Rom. 9.6 7. Tit. 1.16 Mat. 18.16 17 18. 1 Cor. 5.11 Rom. 10.10 2 Cor. 8.5 Chap. 9.13 Matth. 10.32 33. Luke 9.16 2 Tim. 2.12 Rom. 15.9 Joh. 12.42 1 Joh. 4.2 3 15. Matth. 28.18 19 20. 2 Cor. 8.5 Matth. 10.37 38 39. Mar. 8.34 38. Luke 9.23 Phil. 3.18 Act. 4.10 11 20. Act. 24.14 Matth. 28.19 20. 1 Cor. 10.32 Phil. 1.10 ☞ ☞ Matth. 18.1 2 3 4. Chap. 23.7 8 9 10 11. Luke 22.24 25 26 27. 1 Pet. 5.1 2 3 4 5. 2 Joh. 9.10 Act. 20.18 29. 1 Pet. 5.2 3. Cant. 1.7 Jerem. 13.17 Chap. 23.2 Ezek. 34.3 Gen. 49.24 Psal. 23.1 Psal. 80.1 Joh. 10.11 14 16. Heb. 13.20 1 Pet. 2.25 Chap. 5.4 ☜ ☞ Jam 5.16 Joh. 17.20 Exod. 32.11 Deut. 9.18 Levit. 16.24 1 Sam. 12.23 2 Cor. 13.7 9. Ephes. 1.15 16 17. Ch. 3.14 Phil. 1.4 Col. 1.3 2 Thess. 1.11 ☞ ☜ ☞ ☞ ☜ ☞