one Apostle had over another yet as one Apostle might admonish another so may one Church admonish another and yet without usurpation In which case if the Church that lyeth under offence Mat. 18.15 16 17. by proportion do not hearken to the Church which doth admonish her the Church is to acquaint other neighbor-churches with that offence which the offending Church still lieth under together with their neglect of the brotherly admonition given unto them whereupon those other Churches are to joyn in seconding the admonition formerly given and if stil the offending Church continue in obstinacy and impenitency they may forbear cōmunion with them and are to proceed to make use of the help of a Synod or counsel of neighbor churches walking orderly if a greater cannot conveniently be had for their conviction If they hear not the Synod the Synod having declared them to be obstinate particular Churches approving and accepting of the judgment of the Synod are to declare the sentence of non-communion respectively concerning them and thereupon out of a religious care to keep their own communion pure they may justly withdraw themselves from participation with them at the Lords Table and from such other Acts of Holy communion as the communion of Churches doth otherwise allow and require Nevertheless if any Members of such a Church as lieth under publick offence do not consent to the offence of the Church but do in due sort bear witnels against it Gen. 18.25 they are stil to be received to wonted communion for it is not equal that the innocent should suffer with the offensive Yea furthermore if such innocent Members after due waiting in the use of all good means for the healing of the offence of their own Church shal at last with the allowance of the counsel of neighbor Churches withdraw from the fellowship of their own Church and offer themselves to the fellowship of another we judg it lawfull for the other Church to receive them being otherwise fit as if they had been orderly dismissed to them from their own Church IV. A fourth way of communion of Churches is by way of Participation the Members of one Church occasionally coming unto another we willingly admit them to partake with us at the Lords Table it being the seal of our communion not only with Christ nor only with the Members of our own Church 1 Cor 12.13 but also with all the Churches of the Saints in which regard we refuse not to baptize their children presented to us if either their own Minister be absent or such a fruit of holy fellowship be desired with us In like case such Churches as are furnished with more Ministers than one do willingly afford one of their own Ministers to supply the place of an absent or sick Minister of another Church for a needful season V. A fifth way of Church-communion is Rom. 16.3 by way of Recommendation when a Member of one Church hath occasion to reside in another Church if but for a season we commend him to their watchful fellowship by letters of recommendation but if he be called to settle his abode there we commit him according to his desire Acts 18.27 to the fellowship of their Covenant by letters of dismission VI. A sixt way of Church-communion is in case of Need to Minister relief and succor one unto another Acts 11.22 either of able Members to furnish them with Officers vers 29. Rom. 13.26 27. or of outward support to the necessities of poorer Churches as did the Churches of the Gentiles contribute liberally to the poor Saints at Jerusalem 3. When a company of Beleevers purpose to gather into Church-fellowship it is requisite for their safer proceeding the maintaining of the communion of Churches Gal. 2.1 2. and 9. by proportion that they signifie their intent unto the neighbor Churches walking according unto the order of the Gospel and desire their presence and help and right hand of fellowship which they ought readily to give unto them when there is no just cause of excepting against their proceedings 4. Besides these several waies of communion there is also a way of propagation of Churches when a Church shal grow too numerous it is a way Isay 40.20 Cant 8 8 9 fit season to propogate one Church out of another by sending forth such of their mēbers as are willing to remove and to procure some Officers to them as may enter with them into Church-estate a mongst themselves as Bees when the hive is too ful issue forth by swarms and are gathered into other hives so the Churches of Christ may do the same upon like necessity and therin hold forth to them the right hand of fellowship both in their gathering into a Church and in the ordination of their Officers CHAP. XVI Of Synods SYnods orderly assembled and rightly proceeding according to the pattern Acts 15.2 to 15. Acts 15. we acknowledg as the ordinance of Christ and though not absolutely necessary to the being yet many times through the iniquity of men and perversness of times necessary to the wel-being of Churches for the establishment of truth and peace therein 2. Synods being Spiritual and Ecclesiastical Assemblyes are therfore made up of Spiritual and Ecclesiastical causes The next efficient cause of them under Christ is the power of the Churches sending forth their Elders Acts 15.2 3 other Messengers who being met together in the Name of Christ Verse 6. are the matter of the Synod and they in arguing debating and determining matters of Religion according to the Word ver 7. to 23 and publishing the same to the Churches whom it concerneth do put forth the proper and formal acts of a Synod verse 31. Acts 16.4.15 to the conviction of errors and heresies and the establishment of truth and peace in the Churches which is the end of a Synod 3. Magistrates have power to call a Synod by calling to the Churches to send forth their Elders and other Messengers 1 Chron. 29 4 5. to 11. to counsel and assist them in matters of Religion but yet the constituting of a Synod Acts 15. is a Church act and may be transacted by the Churches even when civil Magistrates may be enemies to Churches and to Church-Assemblyes 4. It belongeth unto Synods and Counsels to debate and determin controversies of faith Acts 17.1.2.6.7 1 Chron. 15 23. and cases of conscience to clear from the Word holy directions for the holy Worship of God good government of the Church to bear witness against mis-administration and Corruption in doctrine or maners in any particular Church 2 Chron. 29.6 7 Acts 15 24. vers 28 29 to give directions for the reformation therof Not to exercise Church-censures in way of discipline nor any other act of church authority or jurisdiction which that presidentiall Synod did forbeare 5. The Synods directions and determinations so farr as consonant to the
with them in all the Doctrinals of Religion we hope it may appear to the world that as we are a remnant of the People of the same Nation with them so we are Professors of the same common Faith and fellow Heirs of the same common Salvation Yea moreover as this our Profession of the same faith with them will exempt us even in their judgments from suspicion of Heresie so we trust it may exempt us in like sort from suspicion of Schism that though we are forced to dessent from them in matters of Church-Discipline yet our dissent is not taken up out of arrogancy of spirit in our selves whom they see willingly condescend to learn of them neither is it carried with uncharitable censoriousness towards them both which are the proper and essential Characters of Schisem but in meekness of wisdom as we walk along with them and follow them as they follow Christ so where we conceive a different apprehension of the mind of Christ as it falleth out in some few points touching Church-order we still reserve due reverence to them whom we judg to be through Christ the glorious Lights of both Nations and only crave leave as in spirit we are bound to follow the Lamb whither soever be goeth and after the Apostles example as we beleeve so we speak And if the example of such poor outcasts as our selves might prevail if not with all for that were too great a blessing to hope for yet with some or other of our Brethren in England so far as they are come to mind and speak the same thing with such as dissent from them we hope in Christ it would not only moderate the harsh judging and condemning of one another in such differences of judgment as may be found in the choycest Saints 3 but also prevent by the mercy of Christ the peril of the distraction and distruction of all the Churches in both Kingdoms Otherwise if Brethren shall go on to bite and devour one another the Apostle fears as we also with sadness of heart do it will tend to the consuming of them and us all which the Lord prevent We are not ignorant that besides these aspersions of Heresie and Schism other exceptions also are taken at our way of Church-Government but as we conceive upon as little ground As 1. That by admitting none into the fellowship of our Church but Saints by calling we rob many Parish-Churches of their best Members to make up one of our Congregations which is not only to gather Churches out of Churches a thing not heard of in Scripture but also to weaken the hearts and hands of the best Ministers in the Parishes by dispoyling them of their best Hearers 2. That we provide no course for the gaining and calling in of ignorant and erronious and scandalous persons whom we refuse to receive into our Churches and so exclude from the wholsom remedy of Church-Discipline 3. That in our way we sow seeds of division and hindrance of edification in every Family whilst admitting into our Churches only Voluntaries the Husband will be of one Church the Wife of another the Parents of one Church the Children of another the Master of one Church the Servants of another and so the Parents and Masters being of different Churches from their Children and Servants they cannot take a just account of their profiting by what they hear yea by this means the Husbands Parents and Masters shall be chargable to the maintenance of many other Churches and Church-Officers besides their own which will prove a charge and burden unsupportable But for Answer as to the first For gathering Churches out of Churches we cannot say that it is a thing unheard of in Scripture The first Christian Church was gathered out of the Jewish Church and out of many Synagogues in that Church and consisted partly of the Inhabitants of Jerusalem partly of the Galileans who though they kept some communion in some parts of publick Worship with the Temple yet neither did they frequent the Sacrifices nor repair to the Sanedrim for the determining of their church-Church-causes but kept entire and constant communion with the Apostles Church in al the Ordinances of the Gospel And for the first Christian Church of the Gentiles at Antioch it appeareth to have been gathered and constituted partly of the dispersed Brethren of the Church at Jerusalem whereof some were men of Cyprus and Cyren and partly of the beleeving Gentiles Acts 11.20 21. If it be said the first Christian Church at Jerusalem and that at Antioch were gathered not out of any Christian Church but out of the Jewish Temple and Synagogues which were shortly after to be abolished and their gathering to Antioch was upon occasion of dispersion in time of Persecution We desire it may be considered 1. That the Members of the Jewish Church were more strongly and straitly tyed by express holy Covenant to keep fellowship with the Jewish Church till it was abolished than any Members of Christian Parish-churches are wont to be tied to keep fellowship with their Parish-churches The Episcopal Canons which bind them to attend on their Parish Church it is likely they are now abolished with the Episcopacy The common Law of the Land is satisfied as we conceive if they attend upon the Worship of God in any other Church though not within their own Parish But no such like Covenant of God nor any other Religious Tye lieth upon them to attend the Worship of God in their own Parish Church as did lie upon the Jews to attend upon the Worship of God in their Temple and Synagogues 2. Though the Jewish Temple Church at Jerusalem was to be abolished yet that doth not make the desertion of it by the Members to be Lawful till it was abolished Future abolition is no warrant for present desertion unless it be Lawful in some case whilst the Church is yet in present standing to desert it to wit either for avoiding of present polutions or for hope of greater edification and so for better satisfaction to conscience in either future events or foresight of them do not desolve present relation Else Wives Children Servants might desert their Husbands Parents Masters when they be mortally sick 3. What the Members of the Jewish Church did in joyning to the Church at Antioch in time of persecution it may well be conceived the Members of any Christian Church may do the like for satisfaction of conscience Peace of conscience is more desirable than the peace of the outward Man and freedom from scruples of conscience is more comfortable to a sincere heart than freedom from persecution If it be said these Members of the Christian Church at Jerusalem that joyned to the Church at Antioch removed their habitations together with their Relations which if the Brethren of the Congregational way would do it would much abate the grievance of their departure from their Presbyterial Churches We verily could wish them so to do as well approving the like
from their fellowship again Hence in case of offence any one brother hath power to convince admonish an offending brother Mat 18.15 16 17 and in case of not hearing him to take one or two more to set on the Admonition and in case of not hearing them to proceed to tell the Church T it 3 10 Col 4 17 Mat 18 17 2 Cor 2 7 8 and as his offence may require the whole Church hath power to proceed to the publick Censure of him whether by Admonition or Excommunication upon his repentance to restore him again unto his fromer communion 6. In case an Elder offend incorrigibly the matter so requiring as the Church had power to cal him to office Col 4 17 Rom 16 17. so they have powr according to order the counsell of other Churches where it may be had directing therto to remove him from his office being now but a member in case he add contumacy to his sin the Church that had power to receive him into their fellowship Mat. 18.17 hath also the same power to cast him out that they have concerning any other member 7. 1 Tim. 5.17 Heb. 13.17 1 Thes 5 12 Church-government or Rule is placed by Christ in the Officers of the Church who are therfore called Rulers while they rule with God yet in case of mal-administration they are subject to the power of the Church Rom 12.8 1 Tim. 5.17 1 Cor. 12 28 29. Heb. 13.7 17 according as hath been said before the Holy Ghost frequently yea alwayes where it mentioneth Church-Rule and Curch-government ascribeth it to Elders wheras the work and duty of the people is expressed in the phrase of obeying their Elders and submitting themselves unto them in the Lord so as it is manifest that an organick or compleat Chuch is a body politick consisting of some that are Governors and some that are governed in the Lord. 8. The power which Christ hath committed to the Elders is to feed and rule the Church of God Acts 20 28 chap 6 2 Num 16 12 Ezek. 46 10 Acts 13 15 and accordingly to call the Church together upon any weighty occasion when the members so called without just cause may not refuse to come nor when they are come depart before they are dismissed Hosea 4 4 nor speak in the Church before they have leave from the Elders nor continue so doing when they require silence nor may they oppose nor contradict the judgment or sentence of the Elders without sufficient and weighty cause because such practices are manifestly contrary unto order and government and in-lets of disturbance and tend to confusion 9. Rev. 2.2 1 Tim. 5 19 Acts 21 18 22 23 1 Cor. 5.4 5 It belongs also unto the Elders to examine any officers or members before they be received of the Church to receive the accusations brought to the Church and to prepare them for the Churches hearing In handling of offences and other matters before the Church they have power to declare and pubilsh the Counsel and wil of God touching the same Num. 6.23 to 26 and to pronounce sentence with consent of the Church Lastly they have power when they dismiss the people to bless them in the name of the Lord. 10 This power of Government in the Elders doth not any wise prejudice the power of priviledg in the brotherhood as neither the power of priviledg in the brethren doth prejudice the power of government in the Elders Acts 14.15 v. 23. c 6.2 1 Cor. 5.4 2 Cor. 2.6 7 but they may sweetly agree together as wee may see in the example of the Apostles furnished with the greatest Church-power who took in the concurrence and consent of the brethren in Church-administrations Also that Scripture 2 Cor. 2.9 and chap. 10.6 do declare that what the Churches were to act and do in these matters Heb 13 17 they were to do in a way of obedience and that not only to the direction of the Apostles but also of their ordinary Elders 11. From the Premises namely that the ordinary power of Government belonging only to the Elders power of priviledg remaineth with the brotherhood as power of judgment in matters of censure and power of liberty in matters of liberty It followeth that in an organick Church and right administration all Church acts proceed after the manner of a mixt administration so as no Church act can be consumated or perfected without the consent of both CHAP. XI Of the Maintenance of Church-Officers THe Apostle concludes 1 Cor 9 9 v 15 Mat 9 38 c 10 1â— 1 Tim 5 18 that necessary and sufficient maintenance is due unto the Ministers of the Word from the law of Nature and Nations from the Law of Moses the equity thereof as also the Rule of common Reason Moreover the Scripture doth not only cal Elders Laborers and Workmen but also speaking of them doth say Galat 6 6 That the Laborer is worthy of his Hire 1 Cor 9 9 verse 14 1 Tim 5 18 and requires that he which is taught in the Word should communicate to him in all good things and mentions it as an Ordinance of the Lord that they which preach the Gospel should live of the Gospel and forbiddeth the muzling of the mouth of the Ox that treadeth out the Corn. 2. The Scriptures alledged requiring this maintenance as a bounden duty and due debt and not as a matter of alms and free gift therefore people are not at liberty to do or not to do what and when they please in this matter no more than in any other commanded Duty and Ordinance of the Lord but ought of Duty Rom 15 20 1 Cor. 9 11 to minister of their carnal things to them that labor amongst them in the Word and Doctrine as well as they ought to pay any other Workmen their wages or to discharge and satisfie their other debts or to submit themselves to observe any other Ordinance of the Lord. 3. The Apostle Gal. 6.6 injoyning that he which is taught Galat 6 6 communicate to him that teacheth in all good things doth not leave it arbitrary what or how much a man shall give or in what proportion but even the later 1 Cor. 16.2 as well as the former is prescribed and appointed by the Lord. 4. Not only Members of Churches but all that are taught in the Word Galat. 6 6. are to contribute unto him that teacheth in all good things In case that Congregations are defective in their contributions the Deacons are to call upon them to do their duty Acts 6.3 4. if their call suffiseth not the Church by her Power is to require it of their Members and where Church-power through the corruption of men doth not or cannot attain the end Neh. 13.11 the Magistrate is to see the Ministry duely provided for as appears from the commended example of Nehemiah The Magistrates are nursing Fathers
then the Church without such graduall proceeding is to cast out the offender from their holy communion for the further mortifying of his sinn and the healing of his soule in the day of the Lord Jesus 4. In dealing with an offender great care is to be taken that wee be neither overstrict or rigorous nor too indulgent or remiss Galat 6 1 our proceeding herein ought to be with a spirit of meekness considering our selves lest wee also be tempted Mat 18 34 23 c 6 14.35 Ezek 13 10 Jer 6 14 that the best of us have need of much forgivnes from the Lord. Yet the wining healing of the offēders soul being the end of these endeavors wee must not daub with untempered morter nor heal the wounds of our brethren slightly On some have compassion others save with fear 5. Mat 18 17 1 Cor 5 11 2 Thes 3 6 14 While the offender remains excommunicate the Church is to refrarn from all member-like communion with him in spirituall things and also from al familiar cōmuniō with him in civil things farther then the necessity of natural or domestical or civil relations do require and are therfore to forbear to eat drink with him that he may be ashamed 6. Excommunication being a spirituall punishment it doth not prejudice the excommunicat in nor deprive him of his civil rights and therfore toucheth not Princes or other Magistrates in point of their civil dignity or auothority 1 Cor 14 24 25 And the excommunicate being but as a publican and a heathen heathens being lawfully permitted to come to hear the word in Church assemblyes 2 Thes 3 14 wee acknowledg therfore the like liberty of hearing the word may be permitted to persons excommunicate that is permitted unto heathen And because wee are not without hope of his recovery wee are not to account him as an enemy but to admonish him as a brother 7. If the Lord sanctifie the censure to the offender so as by the grace of Christ 2 Cor 2 7 8 he doth testifie his repentance with humble confession of his sin and judging of himself giving glory unto God the Church is then to forgive him and to comfort him and to restore him to the wonted brotherly communion which formerly he injoyed with them 8. The suffering of prophane or scandalous Livers to continue in fellowship Rev 2 14 15 vers 20 and partake in the Sacrament is doubtless a great sin in those that have power in their hands to redress it and do it not Nevertheless Mat 23 3 Acts 3 1 in as much as Christ and his Apostles in their times and the Prophets and other godly in theirs did lawfully partake of the Lords commanded Ordinances in the Jewish Church and neither taught nor practised separation from the same though unworthy ones were permitted therin and inasmuch as the faithfull in the Church of Corinth wherin were many unworthy persons 2 Cor 6 chap 15 12 and practises are never commanded to absent themselves from the Sacraments because of the same therfore the godly in like cases are not presently to separate 9. As separation from such a Church wherin profane and scandalous Livers are tolerated is not presently necessary so for the members therof otherwise worthy hereupon to abstain from communicating with such a Church 2 Chron 30 18 Gen 18 25 in the participation of the Sacraments is unlawfull For as it were unreasonable for an innocent person to be punished for the faults of others wherin he hath no hand and wherunto he gave no consent so is it more unreasonable that a godly man should neglect duty and punish himself in not coming for his portion in the blessing of the seals as he ought because others are suffered to come that ought not especially considering that himself doth neither consent to their sin nor to their approaching to the Ordinance in their sin Ezek. 9.10 nor to the neglect of others who should put them away and do not but on the contrary doth heartily mourn for these things modestly and seasonably stir up others to do their duty If the Church cannot be refermed they may use their liberty as is specified chap. 13. Sect. 4. But this all the Godly are bound unto even every one to do his endeavor according to his power and place that the unworthy may be duely proceeded against by the Church to whom this matter doth appertain CHAP. XV. Of the Communion of Churches one with another ALthough Churches be distinct Rev. 1.4 Cant. 8.8 Rom. 16.16 1 Cor 16.19 Acts 15.23 Rev. 2.1 and therefore may not be confounded one with another and equal and therefore have not dominion one over another yet all the Churches ought to preserve Church-communion one with another because they are all united unto Christ not only as a Mystical but as a Political Head whence is derived a communion suitable thereunto 2. The communion of Churches is exercised sundry ways 1. Cant. 8.8 By way of mutual care in taking thought for one anothers welfare II. By way of consultation one with another when we have occasion to require the judgment and counsel of other Churches touching any person or cause wherewith they may be better acquainted than our selves As the Church of Antioch consulted with the Apostles and Elders of the Church at Jerusalem Acts 15 2 about the question of circumcision of the Gentils and about the false Teachers that broached that Doctrin In which case Acts 15 6 when any Church wanteth light or peace amongst themselvs it is a way of communion of Churches according to the Word to meet together by their Elders and other Messengers in a Synod to consider argue the points in doubt or difference Vers 22 23 and having found out he way of truth and peace to commend the same by their Letters and Messengers to the Churches whom the same may concern But if a church be rent with divisions amongst themselves or lie under any open scandal yet refuse to consult with other Churches for healing or removing of the same it is a matter of just offence both to the Lord Jesus and to other Churches as bewraying too much want of mercy and faithfulness Ezck. 34.4 not to seek to bind up the breaches and wounds of the Church and Brethren and therefore the state of such a Church calleth aloud upon other Churches to exercise a fuller act of brotherly communion to wit by way of Admonition III. A third way then of communion of Churches is by way of admonition to wit In case any publick offence be found in a Church which they either discern not Gal. 2.11 to 14. or are slow in proceeding to use the means for the removing and healing of Paul had no authority over Peter yet when he saw Peter not walking with a right foot he publickly rebuked him before the Church though Churches have no more authority one over another than
and the part of the Body afflicted Six Sermons Preached by Dr. Hill viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Saints and in the Churches of Christ 3 The Spring of Strengthning Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their strength 5 The Best and Worst of Paul 6 Gods eternal Preparations for his dying Saints The wonders of the Load-stone by Mr. Samuel Ward of Ipswich An Exposition on the Gospel of the Evangelist St. Matthew by Mr. Ward Clows Chyrurgery Marks of Salvation Christians Engagement for the Gospel by John Goodwin Great Church Ordinance of Baptism Mr. Love's Case containing his Petitions Narative and Speech Vox Pacifica or a Perswasive to Peace Dr. Prestons Saints Submission and Satans Overthrow Pious mans Practice in Parliament Time The Bishop of Canterburies Speech on the Scaffold The King's Speech on the Scaffold A Treatise of the Rickets being a Disease common to Children wherein is shewed 1 The Essence 2 The Cause 3 The Signs 4 The Remedies of the Disease Published in Latin by Dr. Glisson Dr. Bate and Dr. Regemorter now translated into English Mr. Sympsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major Mr. Phillips Treatise of Hell of Christ Geneology A Congregational Church is a Catholick Visible Church By Samuel Stone in New-England A Treatise of Politick Power wherein 7. Questions are Answered 1 Wherof Power is made and for what obtained 2 Whether Kings and Governors have an absolute Power over the People 3 Whether Kings and Governors be subject to the Law of God or the Laws of their Countries 4 How far the People are to obey their Governors 5 Whether all the People have be their Governors 6 Whether it be lawful to Depose an evil Governor 7 What Confidence is to be given to Princes The compassionate Samaritan Dr. Sibbs on the Philippians The Best and Worst Magistrate by Obadiab Sedgwick The Craft and Cruelty of the Churches Adversaries by Matthew Newcomin A Sacred Panygrick by Stephen Martial Barriff's Military Discipline The Immortality of Mans Soul The Anatomist Anatomized King Charls his Case or an Apeal to all rational men concerning his Tryal Mr. Owens Stedfastness of the Promises Mr. Owen against Mr. Baxter A Vindication of Free-Grace Endeavoring to prove 1 That we are not Elected as Holy but that we should be Holy and that Election is not of Kinds but Persons 2 That Christ did not by his Death intend to save All men and touching those whom he intended to save that he did not Die for them only if they would Beleeve but that they might Beleeve 3 That we are not justified properly by our Beleeving in Christ but by our Christs beleeved in 4 That that which differences one man from another is not the approvement of a common ability restored through Christ to all men in general but a Principle of Grace wrought by the Spirit of God in the Elect. By John Pawson The Preface THE setting forth of the publick Confession of the Faith of Churches hath a double end and both tending to publick edification First the maintenance of the Faith entire within it self Secondly the holding forth of Vnity and Harmony both amongst our selves and with other Churches Our Churches here as by the Grace of Christ we beleeve and profess the same Doctrine of the Truth of the Gospel which generally is received in all the reformed Churches of Christ in Europe so especially we desire not to vary from the Doctrine of Faith and Truth held forth by the Churches of our Native Country For though it be not one Native Country that can breed us all of one mind nor ought we for to have the glorious Faith of our Lord Jesus with respect of persons yet as Paul who was himself a Jew professed to hold forth the Doctrine of Justification by Faith and of the resurrection of the dead according as he knew his godly Country-men did who were Jews by Nature Galat. 2.15 Acts 26.6 7. so we who are by Nature English-men do desire to hold forth the same Doctrine of Religion especially in Fundamentals which we see and know to be held by the Churches of England according to the Truth of the Gospel The more we discern that which we do and have cause to do with incessant mourning and trembling the unkind and unbrotherly and unchristian contentions of our godly Brethren and Country-men in matters of Church-Government the more earnestly do we desire to see them joyned together in one common Faith and our selves with them For this end having perused the publick confession of Faith agreed upon by the Reverend Assembly of Divines at Westminster and finding the Sum and Substance thereof in matters of Doctrine to express not their own Judgments only but ours also and being likewise called upon by our Godly Magistrates to draw up a publick confession of that Faith which is constantly taught and generally professed amongst us we thought good to present unto them and with them to our Churches and with them to all the Churches of Christ abroad our professed and hearty assent and attestation to the whol confession of Faith for substance of Doctrine which the Reverend Assembly presented to the Religious and Honorable Parliament of England Excepting only some Sections in the 25.30 and 31. Chapters of their Confession which concern Points of Controversie in Church-Discipline Touching which we refer our selves to the draught of Church-Discipline in the ensuing Treatise The truth of what we here declare may appear by the unanimous vote of the Synod of the Elders and Messengers of our Churches assembled at Cambridg the last of the sixth Month 1648. which joyntly passed in these words This Synod having perused and considered with much gladness of heart and thankfulness to God the confession of Faith published of late by the Reverend Assembly in England do judg it to be very holy orthodox and judicious in all matters of Faith and do therefore freely and fully consent thereunto for the substance thereof Only in those things which have respect to Church-Government and Discipline we refer our selves to the Platform of Church-Discipline agreed upon by this present Assembly and do therefore think it meet that this confession of faith should be commended to the Churches of Christ amongst us and to the Honored Court as worthy of their due Consideration and Acceptance Howbeit we may not conceal that the Doctrine of Vocation expressed in Chap 10. Sect. 1. and summarily repeated Chap. 13. and 1. passed not without some debate Yet considering that the term of Vocation and others by which it is described are capable of a large or more strict sense and use and that it is not intended to bind apprehensions precisely in point of Order or Method there hath been a general condescendency thereunto Now by this our professed consent and free concurrence
removal of Habitations in case of changing Church-Relations provided that it may be done without too much detriment to their outward estate and we for our parts have done the same But to put a necessity of removal of Habitation in such a case it is to foment and cherish a corrupt principle of making Civil Cohabitation if not a formal cause yet at least a proper Adjunct of Church-Relation which the Truth of the Gospel doth not acknowledg Now to foment an Error to the prejudice of the Truth of the Gospel is not to walk with a right foot according to the Truth of the Gospel as Paul judgeth Galat. 2.14 4. We do not think it meet or safe for a Member of a Presbyterial Church forthwith to desert his relation to his Church betake himself to the Fellowship of a Congregational Church though he may discern some defect in the Estate or Government of his own For first Faithfulness of Brotherly Love in Church-Relation requireth that the Members of the Church should first convince their Brethren of their sinful defects and duly wait for their reformation before they depart from them For if we must take such a course for the healing of a private Brother in a way of Brotherly Love with much meekness and patience how much more ought we so to walk with like tenderness towards a whol Church Again secondly By the hasty departure of sound Members from a defective Church Reformation is not promoted but many times retarded and corruption increased Whereas on the contrary while sincere Members breathing after purity of Reformation abide together they may by the blessing of God upon their faithful endeavors prevail much with their Elders and Neighbors towards a Reformation it may be so much as that their Elders in their own Church shall receive none to the Lords Table but visible Saints and in the Classis shall put forth no Authoritive Act but Consultative only touching the Members of other Churches nor touching their own but with the consent silent consent at least of their own Church which two things if they can obtain with any humble meek holy faithful endeavors we conceive they might by the grace of Christ find liberty of conscience to continue their Relation with their own Presbyterial Church without scruple 5. But to ad a word further touching the gathering of Churches out of Churches What if there were no express example of such a thing extant in the Scriptures that which we are wont to answer the Antipaedobaptists may suffice here it is enough if any evidence thereof may be gathered from just consequence of Scripture-Light Doctor Ames his Judgment concerning this case passeth for ought we know without exception which he gave in his fourth Book of Conscience in Answer to 2. Quest C. 14. Num. 16. If any saith he wronged with unjust vexation or providing for his own edification or in testimony against sin depart from a Church where some evils are tolerated and joyn himself to another more pure yet without condemning of the Church he leaveth he is not therefore to be held as a Schismatick or as guilty of any other sin Where the Tripartite disjunction which the judicious Doctor putteth declareth the Lawfulness of the departure of a Church-Member from his Church when either through weariness of unjust vexation or in way of provision for his own edification or in testimony against sin he joyneth himself to another Congregation more Reformed Any one of these he judgeth a just and lawful cause of departure though all of them do not concur together Neither will such a practice dispoil the best Ministers of the Parishes of their best Hearers For 1. Sometimes the Ministers themselves are willing to joyn with their better sort of Hearers in this way of Reformation and then they and their Hearers continue still their Church-Relation together yea and confirm it more straitly and strongly by an express renewed Covenant though the Ministers may stil continue their wonted preaching to the whol Parish 2. If the Ministers do dislike the way of those whom they otherwise count their best Members and so refuse to joyn with them therein yet if those Members can procure some other Minister to joyn with them in their own way and still continue their dwelling together in the same Town they may easily order the times of the publick Assembly as to attend constantly upon the Ministry of their former Church and either after or before the publick Assembly of the Parish take an opportunity to gather together for the administration of Sacraments and Censures and other Church-Ordinances amongst themselves The first Apostolick Church assembled to hear the Word with the Jewish Church in the open Courts of the Temple but afterwards gathered together for breaking of Bread and other Acts of Church-Order from house to house 3. Suppose Presbyterial Churches should communicate some of their best gifted Members towards the erecting and gathering of another Church it would not forthwith be their detriment but may be their inlargement It is the most noble and perfect work of a living Creature both in Nature and Grace to propagate and multiply his Kind and it is the honor of the faithful Spouse of Christ to set forward the Work of Christ as well abroad as at home The Church in Cant. 8.8 to help forward her little sister Church was willing to part with her choyce materials even beams of Cedar and such precious living stones as were fit to build a silver Pallace In the same Book the Church is compared sometime to a Garden sometime to an Orchard Cant. 4.12 13. No man Planteth a Garden or Orchard but seeketh to get the choysest Herbs and Plants of his Neighbors and they freely impart them nor do they account it a spoyl to their Gardens and Orchards but rather a glory Nevertheless we go not so far we neither seek nor ask the choyce Members of the Parishes but accept them being offered If it be said they are not offered by the Ministers nor by the Parish Churches who have most right in them but only by themselves It may justly be demanded what Right or what Power have either the Ministers or Parish-Church over them Not by solemn Church-Covenant for that though it be the firmest engagement is not owned but rejected If it be by their joyning with the Parish in the calling and election of a Minister to such a Congregation at his first coming there is indeed just weight in such an Engagement nor do we judg it safe for such to remove from such a Minister unless it be upon such grounds as may justly give him due satisfaction But if the union of such Members to a Parish Church and to the Ministry thereof be only by cohabitation within the Precincts of the Parish that union as it was founded upon humane Law so by humane Law it may easily be released Or otherwise if a man remove his Habitation he removeth also the bond of his relation and
from another as they pleas nor without just weighty cause but ought to live and dwell together for as much as they are commanded not to forsake the assembling of themselves together Such departure tends to the dissolution and ruine of the body as the pulling of stones and pieces of timber from the building and of members from the naturall body tend to the destruction of the whole 2. It is therfore the duty of Church-members in such times and places when counsell may be had Prov. 11.14 to consult with the Church wherof they are members about their removal that accordingly they having their approbation may be incouraged or otherwise desist They who are joyned with consent should not depart without consent except forced therunto 3. If a members departure be manifestly unsafe and sinfull Rom. 14.23 1 Tim. 5.22 Acts 21.14 the Church may not consent therunto for in so doing they should not act in faith and should pertake with him in his sinn If the case be doubtfull and the person not to be perswaded it seemeth best to leave the matter unto God and not forcibly to detayn him 4. Just reasons for a members removal of himself from the Church are 1 If a man cannot continue without partaking in sin 11. Ephes 5.11 Acts 9.25 and ver 29 30. c. 8.1 In case of personal persecution so Paul departed from the Desciples at Damascus Also in case of general persecution when all are scattered 111. In case of real and not only pretended Neh. 13.10 want of competent subsistance a door being opened for better supply in another place together with the meanes of spiritual edification In these or like cases a member may lawfully remove and the Church cannot lawfully detaine him 5. To separate from a Church 2 Tim 4 10. either out of contempt of their holy fellowship or out of covetousness or for greater inlargements with just greife to the Church or out of Schism or want of love Rom 16 17. Jude 10 and out of a spirit of contention in respect of some unkindness or some evil only conceived or indeed Eph. 4.2 3. Col 3 13 Galio 1 2 in the Church which might and should be tolerated healed with a spirit of meekness of which evil the Church is not yet cōvinced though perhaps himselfe bee nor admonished for these or like reasons to withdraw from publick communion in word or seales or censures is unlawfull and sinfull 6. Isai 56 8 Acts 9 26 Such members as have orderly removed their habitation ought to joyn themselves unto the Church in order where they doe inhabit if it may bee otherwise they can neyther perform the dutyes nor receive the priviledges of members such an example tolerated in some 1 Cor 14 33 is apt to corrupt others which if many should follow would threaten the dissolution and confusion of Churches contrary to the Scripture 7. Acts 18 27 Order requires that a member thus removing have letters testimonial and of dismission from the Church wherof he yet is unto the Church wherunto he desireth to be joyned lest the Church should be deluded that the Chuch may receive him in faith and not be corrupted by receiving deceivers and false brethren Untill the person dismissed be received into another Church he ceaseth not by his letters of dismission to be a member of the Church wherof he was The Church cannot make a member no member but by excommunication 8. Rom 16 1 2 2 Cor 3 1 If a member be called to remove only for a time where a Church is letters of Recommendation are requisite and sufficient for communion with that Church in the ordinances in their watch as Phoebe a servant of the Church at Cenchrea had letters written for her to the church of Rome that shee might be received as becometh saints 9. Such letters of Recommendation and dismission were written for Apollos Acts 18 27 Col 4 10 Rom 16 1 For Marcus to the Colosians for Phoebe to the Romans for sūdry others to other Churches the Apostle telleth us that some persons not sufficiently known otherwise have special need of such letters 2 Cor 3 1 though he for his part had no need therof The use of them is to be a benefit help to the party for whom they are written for the furthering of his receiving amongst the Saints in the place wherto he goeth and the due satisfaction of them in their receiving of him CHAP. XIV Of excommunication and other Censures THe Censures of the Church 1 Tim 5 20 Deut 17 12 13 are appointed by Christ for the preventing removing and healing of offences in the Church Jude 29 Deut 13 11 1 Cor 5 6 Rom 2 24 for the reclaiming and gaining of offending brethen for the deterring of others from the like offences for purging out the leaven which may infect the whole lump for vindicating the honor of Christ and of his Church Rev 2 14 15 16 20 the holy profession of the Gospel and for preventing of the wrath of God that may justly fall upon the Church if they should suffer his covenant and the seales therof to be prophaned by notorious and obstinate offenders 2. Mat 5 23 24 Luk 17 3 4 If an offence be private one brother offending another the offender is to goe acknowledg his repentance for it unto his offended brother who is then to forgive him but if the offender neglect or refuse to do it the brother offended is to goe Mat 18 15 convince admonish him of it between themselves privatly if therupon the offender be brought to repent of his offēce the admonisher hath won his brother but if the offender hear not his brother Verse 16 the brother offended is to take with him one or two more that in the mouth of two or three witnesses every word may be established whether the word of admonition if the offender receive it or the word of complaint if he refuse it Verse 17. for if he refuse it the offended brother is by the mouth of the Elders to tel the Church and if he hear the Church and declare the same by penitēt confession he is recovered and gayned and if the Church discern him to be willing to hear yet not fully convinced of his offence Tit 3 10 as in case of heresy they are to dispence to him a publick admonition which declaring the offender to ly under the publick offence of the Church doth therby with-hold or suspend him from the holy fellowship of the Lords supper till his offence be removed by penitent confession Mat 18 17 If he still continue obstinate they are to cast him out by excommunication 3. But if the offence be more publick at first 1 Cor 5 4 5 verse 18. and of a more heynous and criminal nature to wit such as are condened by the light of nature
Isay 49.23 and nursing Mothers and stand charged with the custody of both Tables because it is better to prevent a scandal that it may not come and easier also than to remove it when it is given 2 Cor. 8.13 14. It s most sutable to Rule that by the Churches care each man should know his proportion according to Rule wha1t he should do before he do it that so his judgment and heart may be satisfied in what he doth and just offence prevented in what is done CHAP. XII Of Admission of Members into the Church THe Doors of the Churches of Christ upon Earth 2 Chron. 23 19. Mat. 13.25 22.12 do not by Gods appointment stand so wide open that all sorts of people good or bad may freely enter therein at their pleasure but such as are admitted thereto as Members ought to be examined and tried first whether they be fit and meet to be received into Church-society Acts 8.37 or not The Eunuch of Aethiopia before his admission was examined by Philip Rev. 2.2 whether he did beleeve on Jesus Christ with all his heart the Angel of the Church at Ephesus is commended for trying such as said they were Apostles and were not Acts 9.26 There is like reason for trying of them that profess themselves to be Beleevers The Officers are charged with the keeping of the doors of the Church Rev. 21.12 2 Chron. 23 19. and therefore are in a special manner to make tryal of the fitness of such who enter Twelve Angels are set at the gates of the Temple Act. 2.38 to 41. c. 8. 37. lest such as were ceremonially unclean should enter thereinto 2. The things which are requisite to be found in all Church-Members are Repentance from sin and Faith in Jesus Christ And therefore these are the things wherof men are to be examined at their admission into the Church and which then they must profess and hold forthin such sort Matth. 3.6 as may satisfie rational charity that the things are there indeed John Baptist admitted men to Baptism confessing and bewailing their sins and of others it is said that they came Acts 19.18 and confessed and shewed their deeds 3. The weakest measure of Faith is to be accepted in those that desire to be admitted into the Church Rom. 14.1 because weak Christians if sincere have the substance of that faith repentance and holiness which is required in Church-Members and such have most need of the Ordinances for their confirmation and growth in grace Mat. 12.20 The Lord Jesus would not quench the smoaking flax nor break the bruised reed Isay 40.11 but gather the tender Lambs in his arms and carry them gently in his bosom Such charity and tenderness is to be used as the weakest Christian if sincere may not be excluded nor discouraged Severity of examination is to be avoided 4. In case any through excessive fear or other infirmity be unable to make their personal relation of their spiritual estate in publick 't is sufficient that the Elders having received private satisfaction make relation thereof in publick before the Church they testifying their assents thereunto this being the way that tendeth most to edification But whereas persons are of better abilities there it is most expedient that they make their relations and confessions personally with their own mouth as David professeth of himself Psal 66.16 5. A personal and publick confession and declaring of Gods manner of working upon the soul is both lawful expedient and useful in sundry respects and upon sundry grounds Those three thousand Acts 2.37.41 before they were admitted by the Apostles did manifest that they were pricked in their hearts at Peters Sermon together with earnest desire to be delivered from their sins which now wounded their consciences and their ready receiving of the Word of Promise and Exhortation 1 Pet. 3.15 We are to be ready to render a reason of the hope that is in us to every one that asketh us therfore we must be able and ready upon any occasion to declare and shew our repentance for sin faith unfeigned and effectual calling Heb. 11.1 Ephes 1.18 because these are the reasons of a well grounded Hope I have not hidden thy righteousness from the great Congregaaion Psal 40.10 6. This profession of Faith and Repentance as it must be made by such at their admission that were never in Church-society before so nothing hindreth but the same may also be performed by such as have formerly been Members of some other Church and the Church to which they now joyn themselves as Members may lawfully require the same Those three thousand Acts 2. which made their confession Mat. 3.5 6. Galat. 2.4 1 Tim. 5.24 were Members of the Church of the Jews before so were they that were baptized by John Churches may err in their admission and Persons regularly admitted may fall into offence Otherwise if Churches might obtrude their Members or if Church-members might obtrude themselves upon other Churches without due tryal the matter so requiring both the liberty of Churches would hereby be infringed in that they might not examin those concerning whose fitness for Communion they were unsatisfied and besides the infringing of their liberty Cant. 8.8 the Churches themselves would unavoidably be corrupted and the Ordinances defiled whilst they might not refuse but must receive the unworthy which is contrary unto the Scripture teaching that all Churches are Sisters and therefore equal 7. The like tryal is to be required from such Members of the Church as were born in the same or received their Membership and were baptized in their infancy or minority by vertue of the Covenant of their Parents when being grown up unto years of discretion they shall desire to be made partakers of the Lords Supper unto which because Holy things must not be given unto the unworthy Matth. 7.6 1 Cor. 11.27 therefore it is requisite that these as well as others should come to their tryal and examination and manifest their Faith and Repentance by an open profession thereof before they are received to the Lords Supper and otherwise not to be admitted thereunto Yet these Church-members that were so born or received in their Child-hood before they are capable of being made partakers of full cōmunion have many priviledges which others not Church-members have not they are in Covenant with God have the seal thereof upon them viz. Baptism and so if not regenerated yet are in a more hopeful way of attaining regenerating grace and al the spiritual Blessings both of the Covenant and Seal they are also under Church-watch and consequently subject to the reprehensions admonitions and censures thereof for their healing and amendment as need shall require CHAP. XIII Of Church-members their removal from one Church to another and of Letters of recommendation and dismission CHurch-members may not remove or depart from the Church Heb. 10.25 and so one