the tenth Epistle of his fourth Booke That he ordained Numiditus a Confessor to be a Presbyter of his Church who was not at first called to be a Preacher Ambrose though he out-lived those times of purer government yet beareth full witnesse to the honorable use of Ruling Elders in the Church before his time For in his Comment on 1 Tim. 15.1 giving a reason why the Apostle would have Elders in yeares honoured even in the healing of their faults he urgeth the honour of old age in all Nation Whence saith he it was that the Synagogue and afterwards the Church had Elders without whose Counsell nothing was done in the Church which by what negligence is growne out of use in the Church I know not unlesse by the sloath of Teachers or rather pride whilest they onely would seeme to be somewhat Against this testimony because it is pregnant sundry exceptions or rather evasions are taken As 1. That the Author of this Testimony was not that ancient Ambrose the famous Bishop of Millaine but some other later of that name Ans And what though yet all men acknowledge this other Ambrose whose Testimony this is to be an ancient learned Writer and therefore his Testimony of the Antiquitie of Ruling Elders is sufficient to silence that charge and brave flourish that Ruling Elders are utterly unknowne and unheard of from all Antiquitie for 1500. yeares A second Exception they give is that Ambrose speaketh not of Elders in Office but in yeares without whose Counsell not without whose authoritie nothing was done in the Church Answ 1. It is evident he speaketh of the Elders in the Church as in the Synagogue now the Elders were Rulers in the Synagogues as appeareth by sundry places in the Gospel 2. That nothing was done without their counsell implyeth that nothing was done without their authoritie as the same phrase of other Ancients imply when they speak of the concurrence of the Councel of Presbyters in Church-government for in that sense speaketh Cyprian to his Presbyters Epistolarum lib. 3. Epist 10. A primordio Episcopatus mei I determined with my self nihil sine consilio vestro sine consensu plebis meâ privatim sententiâ gerere and that not out of courtesie but as the words in the next sentence implies Sicuti honor mutuus poscit And in the same sense Jeromes words to the like purpose implies Authority in such Councels whereby the Presbyters of each Church governed their own Church though otherwise in governing other Churches they imply rather advice then authority his words are before factions and schismes grew in the Church Communi Presbyterorum consilio Ecclesiae gubernabantur Hierome in the 2. Tome of his works and upon Titus A third exception they give is that by Elders are meant preaching Elders whom the Bishops were wont to consult withall in government but now had left it off either by the idlenesse of the learned Teachers who for their own ease gave over meddling with matters pertaining to government or by the pride of the learned Bishops who took all upon themselves that they alone might seem to be somewhat For if you expound Pastorum for the Teachers or Pastors of Parishes only as the Presbyterians do or for Bishops alone as others do I cannot see saith Dr. Downham how the excluding of Seniors and taking the whole burthen and imployment upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastor to exclude lay Elders or in Bishops to exclude learned Presbyters Ans 1. The words of Ambrose do plainly imply not only that consulting with Elders was grown out of use but that the Elders themselves who were wont to be consulted with were grown out of use also for his words be the Synagogue and afterwards the Church had Elders without whose counsell nothing was done in the Church c. which plainly intimateth the Church formerly had such but then hath them not they are obsolete and accordingly consulting with them is obsolete also 2. It is plain these Elders are opposite to Doctors or Teachers or if you will so construe them learned men and therefore these Elders were neither Doctors nor Teachers nor Learned men But to appropriate the name of Doctors or Teachers or Learned men to Bishops only were too great an arrogancy in Bishops and too great an injury to the learned Pastors and Teachers in every age till Antichrist his darknesse overwhelmed all in ignorance as well Bishops as Pastors 3. It may be marvelled why those learned opposites that make this exception should understand Ambrose to attribute it to the idlenesse of the Teachers that for their own ease they gave over meddling in matters appertaining to government when as rather it was the Bishops and their parties idlenesse that they gave over labouring in Word and Doctrine and their pride that they ingrossed all rule and government into their own hands and therefore when they say they cannot see how the excluding of Seniors and the taking of the whole burthen of government upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastors or Bishops surely if men do not willingly shut their eyes they may see and daily experience maketh it palpably evident that they who are most idle in teaching are most busie and proud in government so that the Doctorum desidia aut magis superbia which Ambrose maketh to be the two causes why Seniors in the Church and consulting with them were then both of them grown out of use need no Comment to expound the same but the perpetuall practice of those persons who have from the former ages to this very day usurped all Church-government into their own hands If any man say as some have done that whatsoever this Ambrose saith yet that famous Bishop Ambrose doth utterly disclaim it in his Epistle to Valentinian that any lay Ruler should be Judge of Church-offices and causes let him take for an answer that which hath been often given that we utterly deny those ruling Elders to be Lay-men or lay Judges but part of that Church body which those ancient times called Clerus If it be said againe as also it is that Ambrose calleth his Presbyters Antistites and Vicars of God and such like stiles of high honour let them understand that the least office of rule in the Church of God to a spirituall eye will easily and safely admit as great acknowledgements as these be onely to flesh and blood nothing seemeth divine and high but secular pompe and worldly glory Having thus rescued the Testimony of Ambrose unto Ruling Elders from all Exceptions of any colourable weight made against it Let us adde onely one observation out of Antiquitie which may give some further light to the cause in hand It is well known to all such as are studious of Antiquitie that it was counted a rare and insolent matter for an Elder to preach in the presence of a
of the Apostolicall Churches In the choosing of an Apostle the voices of people went as farre as any humane Suffrages could goe of an hundred and twenty they chose two and presented them before the Lord and his Apostles And because and Apostle was immediately to be called of God out of those two God chose one Act. 1.15.23.26 Act. 14.23 The Apostles are said to have ordained Elders by lifting up of hands to wit of the people as the originall word implieth And the multitude of the Disciples are directed by the Apostles to look out and choose seven Deacons Act. 6.3.15 The practice of succeeding Churches for many yeares after is plaine from Cyprians words Lib. 1. Epist 4. Plebs maxime potestatem habet vel dignos Sacerdotes eligendi vel indignos recusandi Object 2. It is also demanded by what warrant doth a particular Church depute such who are not Presbyters to lay their hands upon Presbyters Were it not more regular and orderly to repaire to some Bishop to receive imposition of hands from him or as the Presbyters in every Church in Crete received imposition of hands from Titus who was left in Crete with Episcopall Authoritie for that very end Tit. 1.5 or rather then take imposition of hands from lay-men as they are called why doe not the Churches rather intreat the Elders of other Churches to supply the defect of their owne Presbytery by the Presbyters of other Churches Ans The warrant by which each particular Church doth depute some of their own body though not Presbyters to lay their hands upon those whom they have chosen to be their Presbyters is grounded upon the Power of the keys which the Lord Jesus Christ who received all fulnesse of Power from the Father hath given to the Church For the power of the keys is the power of opening and shutting binding and loosing Matth. 16.19 And this is given to the whole Church met together in his name Mat. 18.18 Whatsoever saith Christ speaking of the Church yee shall binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven which is the whole ministeriall power of the Keys SECT VII Object 1. THe Church is not the first subject and receptacle of all Ecclesiasticall power For though the Church elect a Pastor or other Elder yet the office of a Pastor is from Christ Eph. 4.8 And so is his Authoritie from Christ also And if he have neither his Office nor his Authoritie from the Church how can he be ordained by the imposition of the hands of the Church Answ 1. Though the office of a Pastor in generall be immediately from Christ and the authoritie from him also yet the application of this office and of this authoritie to this elect person is by the Church and therefore the Church hath sufficient and just warrant as to elect and call a Presbyter unto office so to ordaine him to it by imposition of hands They that have Power to elect a King have power also to depute some in their name to set the Crowne upon his head Answ 2. As the Authoritie of the Pastor and other Elders is not from the Church but from Christ so neither is their Office and Authoritie from the Bishop nor from the Presbytery nor from the Classis of Presbyteries If therefore that were a just impediment why the Church should not lay hands upon their elect Pastors or Elders because neither their office nor their Authoritie is from the Church then neither may the Bishop nor the Presbytery nor the Classis lay their hands upon them because their office and Authoritie is no more nor so much from them as from the Church nor by this Argument might the Apostles themselves if they were present ordaine Officers because neither the office nor the Authoritie is from the Apostles but from Christ onely Neither will it follow from hence as some object that if the Elders received their ordination from the Church then they should execute their office in the Churches name or that then they may be more or lesse diligent in their office at the Churches appointment or that then the Church hath a Lord-like power over them or that then the Elders must receive their errand from the Church as an Ambassadour doth from him from whom he receiveth his Commission or that then the Church in defect of all Officers may performe all duties of their Officers as to administer Sacraments and the like None of all these things will follow For 1. Most of these Objections doe strike as much against imposition of hands by Bishops or Presbyters 2. Though the Elders doe receive the application of their office and of their power by the Church yet not from the Church or if from the Church ministerially onely as instruments unto Christ So that they cannot choose or ordaine whom they please to what office they please but whom they see the Lord Jesus hath prepared and fitted for them and as it were chosen and ordained to their hands nor may they inlarge or straiten the limits of his office whom they doe elect or ordaine but as the Lord hath prescribed nor can they give him any errand but onely a Charge to looke to the ministery which he hath received from the Lord nor have they any more Lordly power over him then he over them but both ministeriall as they have received from the Lord neither may they administer Sacraments in defect of all Officers because that by appointment from Christ pertaineth onely to such as are called by office to preach the Gospel Mat. 28.19 20. As for mutuall instruction and admission election and ordination of Officers opening of the doores of the Church by admission of members and shutting the same by Church-Censures these things they may doe if need be without Officers yea and if all their Officers were found culpable either in hereticall Doctrine or scandalous crime yet the Church hath lawfull Authoritie to proceed to the censure of them all For they that as a Church might admonish Archippus Col. 4.17 might in case he had not hearkened to their admonition have proceeded against him to Excommunication And they that might so proceed against one of their Officers might in like sort upon like ground proceed against them all which they could not doe if the Church did receive the power of the keys not immediately from Christ but from the Presbyters And yet in such cases our Churches are never wont to proceed but in the presence and with the consent and approbation of other Churches as knowing that in such weightie cases in the multitude of Counsellors there is safetie And as the Church doth not choose any Elders but in the presence and with the approbation of other Churches so neither doth it proceed to the censure of them but with the like grave and solemne assistance Object 2. The Apostles received the power of the keys immediately from Christ Joh. 20.23 And therefore the Church
Lay-men but our ruling Elders wee utterly deny them to be Lay-men as the word is commonly meant in this controversie but Church-officers set apart to their office by the election of the people and by imposition of hands but if they were Lay-men which they are not yet you see it is no strange or unheard of matter that Churches should be bountifull to the maintenance of sundry sorts of Church Rulers who are meerly Lay-men as their adversaries misconceive these to be yea what were the many Cloysters of Munks and Friers and Nuns in the times of Popery were they Preachers of the Word were they not Lay-men women and yet did the Churches of those times grudge them their maintenance upon pretence of their laity But the world will love his own be there never so many idle Droans or stately Rulers of mans own devising the Church must supply them not only with maintenance but with magnificence but let the Lord appoint ruling Elders according to the simplicity of the Gospel to assist his Ministers in the work of government that they might attend the more to labour in the Word if they shall expect from the Church any maintenance for their works sake Oh! that seemeth a strange matter and unheard of from all antiquity till this present age The second Reason why lay Elders as they miscall them ruling Elders as we with Paul call them are not meant in Pauls Text is because Paul mentioning the Presbyters but once in all his Epistles excludeth all lay Elders from that Presbytery Neglect not saith he the grace which is in thee which was given thee by prophecy with impositions by the hands of the Presbyterie 2 Tim. 4.14 This Christian Presbyterie gave imposition of hands to ordain Ministers but lay Elders had no right to impose hands to that purpose therefore Lay-men were none of this Presbyterie for if the Presbyterie be taken for the company of Elders none were of that company but such as might give imposition of hands or if Presbyterie be taken for the office of an Elder then none might take that function on him but must receive imposition of hands as Timothy did then Lay-men which neither give nor receive imposition of hands are wholly debarred both from the degree and from the society of the Presbyterie that was in Pauls time Our answer consisteth of three points First Lay Elders wee disclaim but ruling Elders though not attending to preaching as they have their election from the people who are the body of the Church so are they ordained set apart from amongst the people by imposition of hands of the officers of the Church who are the Presbyterie the company of Elders for by Presbyterie we conceive cannot be there meant the office of an Elder for hee speaketh of such a Presbytery as laid on hands now it is not the office of an Elder but the company of Elders that lay on hands Answ 2. When it is said no man can give what hee hath not received the light of Nature the law of Moses the Gospel of Christ do all of them make a ready answer for us The law of Nature tels us It is not necessary that they that give should alwayes formally have before-hand received that power which they give it is enough if they have received it virtually For instance a multitude of free people may elect and ordain a King over them and yet none of them had before hand received Kingly power it is enough they have a virtuall power to set up and to submit unto any lawfull forme of government which they see good for themselves in the land The people of Israel to wit some in the name of the rest for all could not at once impose their hands upon the Levites Numb 8.10 and yet they were not Levites themselves nor had received imposition of hands themselves and yet may neverthelesse impose hands upon others In the Gospel of Christ the power of the Keys is given to the Church to Peter not as an Apostle nor as an Elder but as a profest believer in the name of believers and upon occasion of the profession of his faith Mat. 16.16 to 19. whereupon the binding and loosing which is the power of the Keys is attributed to the whole Church Mat. 18.17 18. If then the power of the Keys which is the whole body of Church-power be given to the body of the Church though it be not in their power to exercise their pastorall preaching of the Word and administring of the Sacraments yet it is in their power to elect such whom God hath furnished with gifts among them unto such offices as may dispense all the holy things of God to them and by imposition of hands to dedicate them to God and to the publique service of his Church Now if the whole Church have this power to impose hands upon their officers in their first ordination how can it seem a strange and unheard of thing or an absurd matter that ruling Elders should together with the Pastor and Teachers all of them making up the Presbyterie of the Church impose hands in the name of the Lord and of the Church upon the ordained Answ 3. Besides there be that conceive and that not improbably that in ancient time the children baptized in the Church were not received to the Lords Supper nor into the full fruition of all Church liberties untill that they being grown up to yeers did publikely before the Church professe their faith and ratifie the covenant made for them in Baptisme and so were confirmed as they which is but a small remnant in comparison 300. yeares were spent in the Primitive persecutions whereof wee have few monuments of Antiquitie extant written in that time those wee have speake so of Elders as doe indifferently comprise as well Ruling Elder as Teaching Elders Ignatius his Presbyters whom he stileth the Court of God the Combination of the Apostles of Christ the holy Assembly and Counsellors and Assessors of the Bishops with all these Epithets may as well agree to Ruling Elders as to Preachers The Scripture doth not disdaine to admit Civill Magistrates into the fellowship of Gods Tabernacle Psal 82.1 And why not then the Rulers of his Church For Tertullian his Elders who were Presidents over the Censures of the Church and attained that honour not by Bribes but by approved Testimony Apologetic Chap. 29. what is there in his whole description of them but is compatible to Ruling Elders as well as to Preaching Yea Cyprian who lived in those ancient bloudy but zealous times doth expresly acknowledge Elders that were not Preachers For it evidently appeareth in the fift Epistle of his fourth Booke that he ordained Calinus and Ancellus to be Presbyters of his Church who were no Preachers but readers onely and yet were to be maintained Sportulis communibus that is at the common charge of the Church with the Presbyters and to sit with himselfe in their growne yeares It appeareth also in
The Ruling Elders having received the keys of Christs House as his Stewards it doth belong to their Power 1. To open and shut the doores of Christs House or Church that is to admit and receive all members and Officers into place in the Church with the consent of the Church and to keepe out the unworthy Hence Ministers are said to be ordained and admitted into office by the laying on of the hands of the Presbytery 1 Tim. 4.14 And if Ministers be admitted through their hands into office in the Church how much more private members after due tryall 2. If they have power to open the doores of the Church by admitting officers and other members into the Church and keeping out the unworthy shutting the doores against them Then they have also power with the consent of the Church and their fellow Elders as in the former to cast out of the Church by Excommunication such as fall into scandalous offences within the Church and doe persist therein For Ejusdem porestatis est destituere cujus est instituere The same keys that have power to open the doores have power to shut it 3. As it is the office of a Steward in a family so it is of the Elders in the Church To see that none live Inordinately without a calling or idlely in a calling but every one imployed and set a worke to his Lords advantage 2 Thes 3.10 11 12. 4. As a Steward in the family is not to suffer any members in the family to hinder his fellows in his Lords work so neither ought the Ruling Elder to suffer any to walke scandalously in the Congregation for that hindereth edification which is the worke that each one in his place is to set forward in the house of God And the Church-Rulers are to attend to see it done accordingly 5. It is the Ruling Elders office to prepare matters for the Congregation as much as may be to prevent their trouble by keeping out such complaints and other matters as are not yet ripe for the Churches cognizance And by ordering such things as are to be presented to them Paul consulteth with the Elders as well as with the Apostles at Jerusalem before he presented himselfe to the agitation of the Church Act. 21.18 to 24. 6. It belongeth to the Ruling Elders as well as to the Teachers to moderate the carriage of all matters in the Congregation Assembled as to call on Strangers of other Churches or members to speak upon occasion Act. 13.15 And such as may call men forth to speak may call for silence when speech is unseasonable 7. Those Elders of Ephesus whom Paul sent for to wit both the Teaching and Ruling Elders Acts 20.17 those he commands to feed the flock of God ver 28. which implyeth they should be able not onely to rule but to instruct the people though not by attending to a word of Exhortation which is the Pastors office nor by attending to a word of doctrine which is the Teachers office yet by attending to a word of Admonition For the Apostle maketh Admonition the worke of them that are over the Church in the Lord 1 Thes 5.12 that is that Rule over them The same word which is ascribed to Ruling Elders 1 Tim. 5.17 whom he joyneth with those that labour in word and doctrine in both places And indeed Rule without counsell and instruction is dumbe Thus all Elders are apt to teach according to 1 Tim. 3.5 8. It is a part of their office though it be not theirs alone to visit the sick especially when they are sent for and together with some counsell and admonition to pray for them and to helpe forward their spirituall estate as Jam. 5.14 15 16. Wee have been the more large in clearing the severall sorts of these Elders which Christ hath ordained in his Church because wee finde Satan hath been very busie to set the wits of men a work both to confound the severall Functions of the Pastor and Teacher and utterly to abandon the office of a Ruling Elder Now for Deacons which are the other ordinary Officers ordained by Christ for the perpetuall service of the Church All men doe acknowledge them both to be Instituted expresly in the Scriptures Acts 6.2 to 6. 1 Tim. 3.8 to 13. and continued in the Church throughout all ages though not without sundry mixtures of corruptions in the practise of the Church which is impertinent to our purpose to prosecute who onely intend to declare and cleare our owne practise and proceedings Deacons therefore wee reserve in our Churches but without distinction of pre-eminence of some of them above others much lesse over the Ministers and Elders Neither doe wee imploy them about the Ministery of the Word nor about the Government of the Church For the Apostles thought themselves unmeet both to attend to the Ministery of the Word and to prayer and to serve Tables also And therefore the worke which the Apostles laid downe and which the Deacons were elected and ordained to take up was the serving of Tables Act. 6.2 to wit the serving of all those Tables which pertained to the Church to provide for which are the Lords Table the Tables of the Ministers or Elders of the Church and the Tables of the poore brethren whether of their own body or strangers for the maintaining whereof wee doe not appoint them to goe up and downe to collect the Benevolences of abler Brethren but as the Apostles received the oblations of the Brethren brought and laid downe at their feete Acts 4.35 and thereby made distribution as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use of the Church required so the Deacons being ordained to take up and execute that part of the office which the Apostles laid downe they receive the Oblations of the Brethren every Lords day brought unto them and laid downe before them or else brought unto them on the week day and distribute the same as the use and need of the Church doth require SECT III. AS for Widowes whom Paul speaketh of as Vervants to the Church 2 Tim. 5.9 10. wee look at them as fit Assistants to the Deacons in ministering to the sick poore Brethren in sundry needfull services which are not so fit for men to put their hands unto onely wee finde it somewhat rare to finde a woman of so great an age as the Apostle describeth to wit of threescore years and withall to be so hearty and healthy and strong as to be fit to undertake such a service SECT IV. HAving thus declared what are the Officers wee desire to supply each of our Churches withall wee come now to declare in what manner they are Chosen and Ordained unto their Offices When therefore any of the Churches are destitute of any of these Officers the Brethren of the Church according to the Apostles advice in defect of Deacons and so in defect of all other Officers they look out from amongst themselves such persons as are in some measure qualified according to
the direction of the Word Elders according to 1 Tim. 3.2 to 7. Tit. 1.6 to 9. Deacons according to Acts 6.3 1 Tim. 3.8 to 12. For the Church hath not absolute power to choose whom they list but ministeriall power onely to choose whom Christ hath chosen hath gifted and fitted for them If the Church can finde out none such in their own body they send to any other Church for fit supply and each Church looketh at it as their dutie to be mutually helpfull one to another in yeelding what supply they may without too much prejudice to themselves according to Cant. 8.8 9. Such being recommended to them for such a work they take some time of tryall of them partly by their owne observation and communion with them partly by consultation with the Elders of other Churches continuing there in so great a work to fulfill the command of the Apostle Lay hands suddenly on no man 1 Tim. 3.22 For every man of good gifts is not alwayes endowed with an honest and good heart and every good heart is not fitted to close so fully as were meet with every good people Every key is not fit to open every Lock nor every good mans gift fit to edifie every people But when upon tryall the Church doth finde every mans spirit among them desirous of the fellowship of the man and his gifts then they agree amongst themselves upon a certain day wherein in a solemne manner they intend to Elect him to office amongst themselves Of this they give notice to all the neare adjoyning Churches whom and when and to what office they intend to choose such a man whom they nominate to them intreating their presence and brotherly counsell and assistance at the day appointed They give notice also thereof unto the Governour and such other of the Magistrates as are near to them that the person to be chosen meeting with no just exception from any may finde the greater incouragement and acceptance from all When the day is come it is kept as a day of humiliation with fasting praying and preaching the Word according to the patterne Act. 14.23 13.1 2 3. Towards the end of the day one of the Elders of the Church if they have any if not one of the graver Brethren of the Church appointed by themselves to order the worke of the day standeth up and inquireth of the Church If now after this solemne seeking of God for his counsell and direction in this weightie work they still continue in their purpose to elect such a one for their own Pastor or Teacher or Ruling Elder whom before they agreed upon Then having taken their silence for a consent to their purpose He proceedeth to inquire into the approbation of the rest of the Assembly not onely the Messengers and Brethren of other Churches present but of all that stand by because and Elder is to be a man of good report of them that are without 1 Tim. 3.7 how much more well approved of the Churches of Christ He demandeth therefore of the Churches first and then of the rest whether any of them have knowne of any evill in the man presented before them either in judgement or practice which might give them just cause to forbeare his election If all keepe silence as usually they doe for if any have any just exception against the man he is wont to acquaint some or other of the Church with it before the day he turneth himselfe to the Church againe Now seeing all is clear for their free election of him to such an office he desireth all the Brethren of that Church to declare their Election of him with one accord by lifting up their hands which being done he desireth to know of the partie chosen whether he doth accept of that calling which the Church hath given him in the name of Christ unto that office He having expressed his acceptance upon such grounds as wherein he hath chiefly seene the hand of God leading him thereunto the Elder doth then admonish the Church what duties the Lord requireth of them all in his Word towards him whom they have thus chosen And afterwards advertiseth him what duties the Lord requireth of him in that place towards the Church And having taken the acknowledgements of them both of their mutuall dutie towards one another He then with the Presbytery of that Church if they have any if not two or three others of the gravest Christians amongst the Brethren of that Church being deputed by the body doe in the name of the Lord Jesus ordaine him unto that Office with imposition of hands calling upon the Lord who hath furnished him with spirituall gifts and bowed the hearts of the Church to call him to that office to accept and owne him therein to enlarge his heart and spirit according to all the duties thereof to breath in all his administrations and to guide and blesse all his going out and coming in before them And so turning his speech upon the person on whom their hands are imposed He as the mouth of the Presbytery expresseth their ordination of him to that office in the name of the Lord Jesus and puts a solemne charge upon him to looke well to himselfe and to the whole flock over which the Holy Ghost hath made him an overseer as one that must give account of all their soules unto the great Shepheard of the sheep at the day of his appearing After this the Elders of their Churches present observing the presence of God both in the duties of that day performed by the Officer then chosen and ordained and in the orderly proceeding of the Church to his Election and Ordination one of them in the name of all the rest doth give unto him the right hand of fellowship in the sight of all the Assembly testifying their Brotherly acceptance of him and their thankfulnesse to God for his gracious gift bestowed on him and doth exhort him in the Lord to fulfill the ministery which he hath received of the Lord. And so after publick praise given to God by him in the name of the Church he dissolveth the Assembly with a Blessing SECT V. FOr our calling of Deacons we hold it not necessary to ordaine them with like solemnitie of fasting and prayers as is used in the Ordination of Elders because wee doe not reade the Apostles gave any president thereof in the Ordination of the first Deacons at Jerusalem Act. 6. But the Brethren of the Church having looked out among themselves men fitly qualified for that calling according to the Scriptures formerly mentioned and having made some proofes of them according to the Rule 1 Tim. 3.10 the Elders with the consent of the Church upon some Lords day or other publick holy meeting doe ordaine them to the Office and appoint them over that businesse with prayer and imposition of hands SECT VI. OBject Two things are here demanded First by what warrant the People choose their Officers Answ From the President
received it from the Apostles and the Officers of the Churches from them also and not from the Church Answ It is true the Apostles being extraordinary Officers as they were immediately called and chosen of Christ not by the Church so they were most of them ordained by Christ and not by the Church And yet not all of them neither For Paul and Barnabas though chosen to the Apostolicall office immediately from God yet they were ordained to that office by the imposition of hands of some officers or members of the Church Act. 13.2 3. But that hindereth not but as the Apostles received their power immediately from Christ so did the Church receive their power immediately from Christ also For he that said to the Apostles Whose sinnes yee retaine they are retained whose sinnes yee remit they are remitted Joh. 20.23 He also said to the Church Whatsoever yee binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Mat. 18.18 which is a Commission of the same power and to the same effect If then the Church have received as well as the Apostles the same Commission of Church-Power so farre as it is of perpetuall use that though the Church then presented their Officers chosen by them to receive Ordination from the Apostles yet when the Apostles are ceased and no other successors left in their roome from whom their Officers might receive ordination but from the Presbytery of their own Church then where such a Presbytery is yet wanting and their power is now to be executed the Church hath full power to give ordination to them themselves by the imposition of their hands SECT VIII Object VVHen the Apostles ceased Bishops were left as successors in their roome As Timothy in Ephesus and Titus in Crete to ordaine Elders in every Church Tit. 1.5 Answ Timothy and Titus were not left to ordaine Elders as Bishops but as Evangelists whose office was alike extraordinary in the Church as that of Apostles and Prophets Eph. 4.11 Their work being to follow the Apostles and so set forward the work which the Apostles had begun whereto the Apostles called them forth and directed them And not to keepe setled residence in any one Church as Elders doe or in any one Nation of Churches as Bishops doe Timothy is expresly commanded to doe the work of an Evangelist 2 Tim. 4.5 And Titus was not ordained a Bishop at Crete but left in Crete as having travelled up and downe with Paul Gal. 2.3 and comming to Crete was left to direct the Cretian beleevers in their Church-affaires after Pauls departure afterwards he departed to Dalmatia 2 Tim. 4.10 Sometimes Paul appointed him to meet him at Nicopolis Tit. 3.12 Sometimes he sent him to Corinth 2 Cor. 12.18 And commends him as his partner and fellow-helper to the Church of Corinth And at Troas Paul found no rest in his spirit because he found not Titus his Brother 2 Cor. 2.13 And in Macedonia he found much comfort because he found Titus there 2 Cor. 7.5 6. Which argueth his calling was not Episcopall to rest in a certaine charge but to travell up and downe with the Apostles or after them or whither the Holy Ghost should lead them forth to help forward the work of Christ and the Apostles Object But in the Subscriptions of the Epistles of Paul to them Titus is called the first ordained Bishop of all the Cretians And Timothy the first ordained Bishop of the Church of Ephesus Answ The Subscriptions of Pauls Epistles both those and the rest are no part of Canonicall Scripture but Apocrypha not written by the Apostles themselves but by some Scribes that copied them out in after ages as is observed by many learned both Protestants and Papists In particular this Subscription in the Epistle to Titus containeth an apparent mistake for the Subscription saith the Epistle was written from Nicopolis to Macedonia as if Paul had been at Nicopolis when he wrote this Epistle which conceit in the Scribe sprang from a mistake of Pauls words Tit. 3.12 where Paul bids Titus be diligent to come to mee to Nicopolis for I have determined there to winter but Paul doth not say I have determined here to winter as if he were there already in Nicopolis but I have determined there to winter to wit as intending to goe thither for to winter The Subscription of the Epistle to Timothy stiling him the first ordained Bishop of the Ephesians will not stand with the Apostles charge to him in the same Epistle 2 Tim. 4.5 doe the work of an Evangelist For a Bishop was to attend with personall residence upon his charge Act. 20.28 But an Evangelist was to travell up and downe with the Apostles or after them to come and goe at their appointment As Paul there doth command Timothy to be diligent to come to him 2 Tim. 4.9.21 Againe when Paul addresseth himselfe to goe to Rome from whence this Subscription telleth us this Epistle was written he intending to passe by Macedonia to Rome Act. 19.21 besought Timothy to abide still at Ephesus 1 Tim. 1.3 But if Timothy had been the Bishop ordained of the Ephesians his dutie would have bound him to abide there and should not have needed Pauls intreaty so to doe Besides when Paul in that journey came to Miletus he called for the Elders of Ephesus Act. 20.17 whom also he named Bishops for so the Greek word is which is translated overseers v. 28. and then Paul acknowledged no such singular ordination of any to a transcendent Episcopacy but what was common to all the Elders of Ephesus But that it may further appeare that it was not the intent of Paul or of the other Apostles to direct the Churches to send the Elders whom they have chosen unto any Transcendent or Diocesan Bishop for ordination nor left any to like eminent place after Timothy and Titus to performe that work Let it be considered that there is no direction at all in the Epistles of Paul to Timothy and Titus for the Churches election of any Evangelist or of any Bishop over many Churches For 1. The Bishop Paul speaketh of in Timothy of whose qualification he giveth direction 1 Tim. 3.2 to 7. he calleth them all when he commeth to give order for their maintenance by the name of Elders some Ruling Elders some Labouring in the Word and Doctrine And in his Epistle to Titus the Elders which Paul left Titus to ordaine in every Citie he calleth them Bishops Tit. 1.5.7 Now of these he appointeth many Elders and many Bishops in one Citie or Church not many Cities or Churches under one Bishop Act. 14.23 Elders in every Citie Act. 20.17 18. Many Elders and Bishops in the Church of Ephesus Phil. 1.11 Many Bishops as well as many Deacons in one Church of Philippi and that a poore one too for Philippi was a Church in Macedonia Act. 16.12 And all the Churches of Macedonia had tryall of deep povertie
2 Cor. 8.1 2. 2. In the Epistles to Timothy and Titus there is no difference at all put of any one Bishop above his fellows except onely the difference of Ruling and Teaching Elders 1 Tim. 5.17 And those as they are not set over many Churches so neither are any of them set above his fellowes onely the Preachers are allowed more reverence and maintenance then the Rulers If the Holy Ghost had appointed some singular Bishops above the rest of any transcendent and eminent office he would have appointed him also some eminent and transcendent proper work of his office But what shall that be shall it be Ordination as Hierome saith speaking of the Bishops in his time Quid facit Episcopus excepta ordinatione quod Presbyter non facit Why that is a work of Rule or shall it be hearing accusations against Elders and censuring them accordingly as 1 Tim. 5.19 20 Why that is a work of Rule also Now the Apostle acknowledgeth no Acts of Rule nor any Elders or Bishops that doe Rule as worthy of greater honour then such Elders as labour in Word and Doctrine 1 Tim. 5.17 It is therefore apparently contradictory to the institutions given by Paul in the Epistles to Timothy and Titus to set up any eminent or transcendent Bishop in the Church in respect of Rule or exercise of office of more honour and power then pertaineth to all the Ministers of the Word So that evident it is that neither Ordination nor Jurisdiction which are both of them Acts of Rule are to be fetched from transcendent Bishops but pertaine indifferently to all the Presbyters SECT IX Object BUt if no transcendent acts of Jurisdiction and rule be reserved unto one Bishop alone above other Ministers how cometh it then to passe that in Rev. 2.3 each singular Angel in the Churches of Asia is admonished and reproved alone for all the faults that are found in his Church whereof he is the Angel Why should one Angel alone be charged with the guilt of all those faults in the Church if it were not in his hand alone to redresse and punish them Answ It is an usuall thing with John and found also in other Scriptures to use the name of Angel not singularly for one person but collectively for a company administring the same work As the seven Angels that sounded the seven Trumpets and the seven Angels that powred out the seven Vialls were not seven singular persons but seven companies or sorts of persons performing that service And when David saith the Angel of the Lord pitcheth his Tent about them which feare him Psal 34.7 He speaketh not of one Angel alone but of many of them For one alone cannot pitch his Tents about all them that feare God And that John in the second and third Chapters of the Revelation did not meane by the Angel of the Church one singular person but the whole company of the Ministers of the Church the whole Presbytery of persons more then one it is evident by his speech unto them as unto many The Devill saith he shall cast some of you into Prison Rev. 2.10 Some of you Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies more then one And againe in Rev. 2.24 speaking unto the Angel of the Church of Thyatira But unto you * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you in the plurall I say and unto the rest of Thiatira which argueth that the Angel distinguished from the rest of the Church was more then one person For he saith unto you in the plurall number Object But now say some Let it be so then if such eminent and transcendent Bishops that is Diocesan Bishops who claime a peerelesse power in Ordination and Jurisdiction to themselves alone have no foot-hold in the Scripture then let them neither have name nor place portion right nor memoriall in the Christian Churches of the new Testament But yet neverthelesse the Apostle is cleare for a Presbytery and acknowledgeth imposition of hands even upon Timothy how much more upon other Elders by the Presbytery 1 Tim. 4.14 Answ Wee willingly also acknowledge the same where God hath furnished any Church with a Presbytery To them it pertaineth to ordaine by imposition of hands any Elders or Deacons that shall be chosen by office by the Church committed to them But if the Church want a Presbytery for want of Elders they want a warrant to repaire to the Presbytery of another Church to impose hands upon their elect Elders Our Reasons be Reason 1 First Ordination by imposition of hands is a work of Church Power as all men acknowledge Now as no Church hath Power over another but all of them stand in Brotherly equalitie one towards another so the Presbytery of one Church hath no Power over the Elders of another As the Apostles having all of them received the same Commission Joh. 20.23 had none of them power over another so the Churches having received all of them the same power of the keys as hath been shewed above they none of them have power over another and therefore no power of ordination of one anothers Officers Reason 2 As every Church hath equally received the same power of the keys so ought they to maintaine and stand fast in the same The power of the keys as it is a priviledge and libertie purchased to the Church by the bloud of the Lord Jesus so at a lesse rate it may not be alienated from the Church Christ by his death and resurrection hath obtained all power both in heaven and in earth Mat. 28.18 Phil. 2.8 9 10. And looke where he hath communicated the same by his Testament ratified in his bloud there it ought to remaine and not to be removed out of their hands by the hand of man or Angel Whence it appeareth unlawfull for any Church of Christ to put over that power which they have received of Christ out of their own hands into the hands of the Presbyters of other Churches The Apostles having received all of them equall power from Christ it was not lawfull for them by common consent to have conferred upon Peter and Paul James and John a transcendent government over them all If some of the Apostles seeme to be pillars as is said of Peter James and John Gal. 2.9 and so more eminent in gifts then all their brethren it may put upon their brethren an expediency and sometimes a necessitie to call upon them for more counsell but not to call them to more Authoritie In like sort if a Church in a Citie and the Officers thereof be of more eminent gifts and graces then a Church in a village it is a just occasion for the Church in the village to listen the more after the counsell of the Church in the Citie but not to submit the more unto their Authoritie in the way of subjection And so it is true a Classis of the Presbyters of many Churches may excell in more varietie of all abilities then the
Presbytery of any one Church yet that onely reacheth to make their counsell the more weightie and acceptable but not to invest them with more rule or more authoritie Thirdly If a Church shall send to the Presbyters of another Church for ordination of their Elders they may as well repaire and submit to them for censuring of their offenders And would not that be a manifest transgression of the royall law of Church-Government Matth. 18.15 16 17 18. If a Brother see his brother falne into a scandall and after dealing with him first himselfe alone and then with the conviction of two or three witnesses find him to give no satisfaction at all whither shall the offended brother repaire If to the Church whereof the brother offending is a member that is indeed according to the rule but what need is there then or what ground of repairing to the Presbyters of other Churches by what Authoritie shall they proceed to censure the offender that is a member of another Church Indeed if a Brother offended shall complaine to the Church whereof the offending brother is a member and the Church neglect to doe their dutie through prejudice or partialitie or other remisnesse it may then be lawfull to make use of the brotherly love and brotherly communion which one Church oweth and beareth to another The brother offended and not satisfied with the proceedings of his own Church against the offence may then repaire to the Elders of other Churches and crave their judgement and counsell in the case in hand and if they doe not approve upon good inquirie the proceedings of their sister-Church they may admonish the Elders of that Church touching what they judge amisse But if the Elders hearken not unto them the Elders who admonish them being unsatisfied may acquaint their own Church with the offence of their neighbour Church and then in the name of the Lord and of their own Church they may admonish them thereof by Letters and Messengers sent to them to that purpose If yet the Church admonished hearken not unto them the Church offended may and ought to acquaint their neighbour Churches therewithall who may joyne with them either in convincing the offending Church of their sin and so prevaile with them unto reformation or else if they persist in obstinacy they may from thenceforth withdraw all continuance of brotherly communion with them till they acknowledge their transgression which is as farre as Churches may goe in a Church-way in case of obstinacy of a neighbour-Church in any offence and so farre they may goe according to the proportion of the rule Mat. 18.15 16 17. Look what rule a brother is to attend unto in seeking to heale the offence of a brother the same rule may and ought a sister-Church to attend unto in seeking to heale an offending sister-Church And looke as Paul who had received the same equall power of the keys with Peter reproved Peter openly when he was to be blamed Gal. 2.11 so one Church who hath received the same equall power of the keys with another may reprove another Church openly when they are to be blamed And looke by what power they may reprove them by the same they may proceed to withdraw from them if they hearken not to their reproofe according to God But all this notwithstanding they will not allow a brother offended to complaine to the Presbyters of another Church till he see no hope of removall of the offence by his own Church at home CHAP. III. Of the Addition of Members to the Church SECT I. THe Church being thus gathered and furnished with such Officers in such manner as the Lord hath appointed looke as in the first Primitive Church the Lord added to them daily such as should be saved Acts 2.47 so doe wee admit and receive from the Lord such as he sendeth and addeth to us The first and lowest number of a Church to which the other members are added is not expresly limited in the Word onely it is not so low as some have conceived to consist onely of two or three it is a mistake of that place Mat. 18.20 where a promise of Christs presence is made to two or three to conceive it made to the lowest number of a Church-body for those two or three are not considered there as a Church-body but as a sufficient number of witnesses to joyne with a brother offended in convincing and admonishing the brother that gave the offence against whom if he doe not hearken to them they are then further to proceed and to tell the Church Which argueth that they themselves are not a Church but a smaller company agreeing in a dutie of brotherly love either to heale an offending brother by their own admonition or to witnesse against him before the Church and yet they have a speciall promise of Christs presence with them in the dutie lest they might thinke such a labour of love undertaken in vaine But the Church must needs be a greater number then two or three seeing these two or three are to referre the person and the cause to a greater body then themselves for though there might be a domesticall Church in Adam and Eve at the beginning yet such a Church which Christ hath instituted in the new Testament consisteth of a greater number The very Officers of a Church compleatly furnished are no lesse then foure a Pastor a Teacher an Elder a Deacon and therefore the body of the Church had need to be of a greater number then so And though the essence of a Church may consist without the integritie of all his members as a lame man that wanteth some of his members may have the essence of a man yet under seven a Church can hardly consist of so many members as doe performe any part of a Church-body To such a body how many members may be added is not limited expresly in the Word onely it is provided in the Word that they be no more then that all may meet in one Congregation that all may heare and all may be edified For as hath been noted above the Apostle so describeth the whole Church as meeting in one place 1 Cor. 14.23 But if all cannot heare all cannot be edified Besides the Apostle requireth that when the Church meeteth together for the celebrating of the Lords Supper they shall tarry one for another 1 Cor. 11.33 Which argueth the Church indued with onely ordinary Officers should consist of no greater number then that all might partake together of the Lords Supper in one Congregation and therefore such Parishes as consist of 15000. though they were all fit materialls for Church-fellowship yet ought to be divided into many Churches as too large for one When the hive is too full Bees swarme into a new hive so should such excessive numbers of Christians issue forth into more Churches Whence it appeareth to be an error to say there is no limitation or distinction of Parishes meaning of Churches jure divino for though
offence from the spirits of their Brethren but if it do appear that the dissent whether of one or more Brethren do arise from such darknesse and intricacie of the matter in hand as that the officers and members of the Church do find themselves either unable to cleare the matter fully or at least unfit in regard of some prejudice which may be conceived against them which sometimes doth fall out though very seldome in such a case when the matter is weightie and the doubt great on both sides then with common consent wee call in for light from other Churches and intreat them to send over to us such of their Elders or Brethren as may be fit to judge in such a cause upon their coming the Church meeting together in the Name of Christ the whole cause and all the proceedings in it are laid open to them who by the help of Christ pondering and studying all things according to the rule of the Word the truth is cleared a right way of peace and concord discovered and advised and the spirits of the Brethren on all parts comfortably satisfied SECT IV. IN these transactions wee know not what might be subject to exception or controversie but only that we allow to the people so much power in the censures of the Church both in binding an offender to admonition and excommunication and in loosing of penitents from the same But the Reasons that prevail with us to take this course seems to us to have evident ground from Scripture-light and therefore may excuse us from following the pattern of such Churches as rather consult with humane wisdome then divine institution in this case Our first Reason is taken from the royall rule of Love and Wisdome in healing offences given by our Saviour Matth. 18.17 where he directeth a Brother offended for the healing of the spirit of an offender finally to referre the matter to the Church Tell saith he the Church Now we cannot finde throughout the new Testament that ever the word Church is taken any otherwise then for the Society and Congregation of the faithfull unlesse it be once where it is taken for a civill Assembly Act. 19.41 But never for one Bishop or Counsellor or Archdeacon for neither doth the Scripture acknowledge any of these offices in the Church at all as hath been shewed above taking a Bishop as now they stand nor can the Church which is a word of multitude hold forth a Bishop or his Commissary who is but one person For though one person may represent a whole Church when he is sent forth in the Churches name with instructions from the Church yet such is not the case here The Bishop cometh in his own name and the Commissary in the Bishops name but neither of them in the Churches name nor with instructions from the Church but rather with destructions or at least with disturbances to the Church Neither is the word Church taken throughout the new Testament for an Assembly of Presbyters the Consistory is a word unheard of there Nor are any complaints directed thither unlesse it be to prepare them for the hearing judgement of the Church As all the Elders are said to be assembled in the house of James to prepare and instruct Paul for the carriage of his matter before the Church Nor are any Censures of the Church committed to the Presbyters alone to be administred by them though they be to be administred by them in the presence and with the consent of the Church And therefore when the Angels of the Churches in Asia are blamed for neglect of proceeding against offenders whether Balaam or Jezabel or the Nicholaitans the charge is given not to the Angels of the Churches onely but to the Churches also themselves Let him that hath an eare heare what the Spirit saith unto the Churches Rev. 2.17.29 And though the word Congregation which is all one with Church be sometimes put in the old Testament for Elders or Judges of the Congregation yet 1. It is farre more frequently put for the Elders and body of the people met together as he that observeth the severall places shall finde it 2. When it is put for the Elders and Judges of the Congregation as Numb 35.12.24 25. it is never understood of them sitting in a Consistory by themselves apart from the people but in the presence of the publick Assembly of the people who also had libertie in such cases to rescue an innocent from unjust punishment 1 Sam. 14.45 Object In Mat. 18.17 when Christ directeth the Brother offended to tell the Church he speaketh of such a Church to whom wee may orderly and ordinarily complaine now this wee cannot doe to the whole multitude Answ Wee willingly grant it will be orderly to tell any offence to the Elders of the Church before it be presented to the multitude of the Church both because they are the mouths and guides of the Church and also meet it is all things be prepared by them for the Churches cognizance that so the Church be not cumbered as sometimes it might with unnecessary and frivolous agitations But though the Elders in such a case have power to direct and perswade what were best to be done yet not power to judge and determine publick Cases without the consent of the Church unlesse the Brother offended be satisfied in their advise Answ 2. When a whole multitude is assembled in a body any offence may be orderly and ordinarily told unto them by a complainant especially in case any Officer amongst them shall call him forth to tell his complaint As the Levite orderly told his complaint to the whole multitude of the Congregation of Israel assembled at Mispah Judg. 20.3 4 c. Object 2. The Church Christ directeth unto he presupposeth to be the ordinary Executioners of all Discipline and Censures which the multitude is not And the reason ratifying the Censure of the Church doth shew the number of them to be small Mat. 18.20 where two or three c. Answ The multitude of the Church doth ordinarily execute all Discipline and Censures by the Presbyters and the Presbyters by their Consent The promise made to two or three ver 20. respecteth not the Judges of the cause when it is brought to the Church but the two or three Brethren who dealt in the Cause before it came to the Church As in like sort the promise of binding in heaven what the Church bindeth in earth ver 19. pertaineth to the ratifying of the Censure of the whole Church mentioned in the verse before to wit in vers 17. A second Reason why wee allow such power to the people in Church-censures is taken from the practice of the Church of Corinth in the case of the incestuous person and that according to the Apostles direction For in the 1 Cor. 5.4 5. he directeth the whole Church of Corinth to whom he writeth That they in the name of the Lord Jesus when saith he yee are gathered together
Church to the which Christ committed the power of binding and loosing was a company of such as whereof Peter was one Beleevers professing that faith on Christ whereon as on a rock the Church is built Mat. 16.18 19. and such as unto whom Peter or any brother offended might in due order tell the offence which any brother had given him persisted in Mat. 18.17 And the Church of Corinth to which the Apostle commendeth the casting out of the Incestuous Corinthian 1 Cor. 5. was such a Church of which the Apostle saith They were Saints by calling sanctified by Jesus Christ 1 Cor. 1.2 and all of them even the whole Church did meet together every Lords day in one place for the Administration of the holy Ordinances of God to publick Edification 1 Cor. 14.23 16.1.2 Which frequent meeting every Lords day in one place to such ends cannot possibly be compatible to any Diocesan Provinciall or Nationall Assembly PROPOS 2. It is the part of all Christians who look for salvation by Christ Jesus to joyn themselves if God give them opportunitie to some one or other such a particular visible Church of Christ for of such a Church as continued in such Church-fellowship Act. 2.42 it is written The Lord added to the Church daily such as should be saved Act. 2.47 And seeing there is no holy Ordinance of Christ but every Christian standeth in need thereof for his spirituall edification in holy fellowship with Christ Jesus or else Christ ordained them in vaine and seeing withall Christ hath committed all his publick holy Ordinances to his Church it will be needfull for every good Christian to whom God giveth opportunitie to joyne himselfe to some one or other Church of Christ that so he may not deprive himselfe of the benefit and comfort of any of Gods holy Ordinances PROPOS 3. For the joyning of faithfull Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way then by entering all of them together as one man into an holy Covenant with himselfe To take the Lord as the head of his Church for their God and to give up themselves to him to be his Church and people which implyeth their submitting of themselves to him and one to another in his feare and their walking in professed subjection to all his holy Ordinances their cleaving one to another as fellow-members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Jesus For thus the Lord accepted and entered Abrahams family into Church estate by receiving them and their children into such a Covenant with himselfe though In generall termes yet such as imply the substance both of Christians and Church duties Gen. 17.7 And after that when the posteritie of Abraham had violated this Covenant in Aegypt the Lord againe made another Covenant with them whereby he took them to be a peculiar people unto himselfe in the Wildernesse and Mount of Sinai Exod. 19.1.5 Whence they were called the Church in the Wildernesse Act. 7.38 And by reason of this Covenant God calleth the whole body of that people as his owne Spouse I entered saith he speaking of that time into a Covenant with thee and thou becamest mine Ezek. 16.8 Moreover the next generation after them he established them to be his Church and people by entring them againe into a Covenant according to the Covenant made with Abraham Isaac and Jacob Deut. 29.10 to 13. By vertue of which Covenant as well as by the former they were joyned not onely to the Lord and to the Officers the Priests and Levites which he had given them Deut. 12.19 but also to mutuall watchfulnesse over one another Levit. 19.17 Deut. 29.18 In so much that through their neglect thereof the sinne of one Achan was the sinne of all Israel Josh 7.11 Which kinde of Covenanting with God we finde diversly translated in Scripture and every way sufficient for the constituting of a godly society or company to become a Church unto God Sometimes God or his Messengers in his stead propoundeth and giveth a Covenant unto a people and they accept it though not in expresse words yet by silent consent Gen. 17.7 Deut. 29.10 to the end of Chap. 30. Sometimes the people declare their consent and restipulation by expresse words Exod. 19.8 Deut. 5.27 and Josh 24.16 17 18.21 22 24 25. Sometimes they writing and sealing Neh. 9.38 In all which Covenants sometimes they make no expresse termes of cleaving to their brethren but onely in generall termes submitting themselves to every Ordinance and Covenant of God as in the places alledged sometimes they expresly declare their stedfast cleaving to their Brethren also and to their Officers Neh. 10.28 29. ver 35. to the end the rest of the people every one might have knowledge they cleave to their Brethren and entred into an Oath c. In some we account it all one and of like value when a Covenant of God is propounded and given on Gods part to a people whether they receive it by silent consent or by expresse termes either by word of mouth or by writing and seale and whether their cleaving to their Brethren and Officers and mutuall watchfulnesse over one another be expresly mentioned or included onely in their generall profession of subjection to all Gods holy Ordinances and Covenant For we see it evident by comparing the former Scriptures that by any one of these wayes a people is received and established to be a peculiar people and Church unto the Lord and each of them lay hold of the same spirituall priviledges and hold forth the same holy duties Neither is there any colour to conceive this way of entring into Church estate by Covenant to be peculiar to the Paedagogy of the old Testament for it is evident by the light of nature that all civill Relations are founded in Covenant For to passe by naturall Relations between Parents and Children and violent Relations between Conquerours and Captives there is no other way given whereby a people sui Juris free from naturall and compulsory engagements can be united or combined together into one visible body to stand by mutuall Relation fellow-members of the same body but onely by mutuall Covenant as appeareth between husband and wife in the family Magistrates and subjects in the Common-wealth fellow Citizens in the same Citie and therefore in the New Testament when a people whom the Apostles by their ministery had converted were to be gathered by them into a Church estate what did the Apostles else but combine them into one body as one chaste Virgin and Spouse unto Christ 2 Cor. 11.2 And how could that not universall but particular Church of Corinth be offered up in one body not as many Spouses as all the particular members of that Church were by their conversion but as one Spouse unto-Christ but onely by joyning all together in one Covenant or Espousage to
worship the Lord Jesus according to all the Ordinances of his house PROPOS 4. We conceive it cannot seeme unreasonable that in the same way by which particular godly persons doe enter into the fellowship of the Libertie of those holy Ordinances which Christ hath appropriated to his Church in the same way it were meet that an whole company of Christians should enter into Church estate for in entring of them into Church estate the Lord calleth as well whole companies as particular persons to enjoy the like liberty of all his holy Ordinances the enjoyment of like libertie requireth preparation thereunto by the like dutie In the times of John the Baptist such as were received into Baptisme they did first make confession of their sinnes and therewith of their repentance and of their faith also in him who was to come after him Matth. 3.6 Act. 19.4 5. And in the times of the Apostles Philip received the Eunuch unto Baptisme not untill he had made profession of his Faith in Christ Jesus Acts. 8.37 But now for as much as wee all who are borne in Christian Churches are baptized in our infancy and such as are baptized infants are not admitted to the Lords Table in well ordered Churches till they have approved and in their own persons publickly confirmed that profession of repentance and faith which their parents or others in their stead professed and promised for them at their Baptisme it cannot be thought unreasonable that such a company of godly Christians having been baptized infants should now make the like profession of their repentance before they are admitted into Church estate which others made in the Primitive times before Baptisme and all growne up to ripe yeares are wont publickly to make or at least ought to make before their admittance to the Lords Supper Besides when upon Peters confession of his faith in Christ Jesus Christ said that upon that rock or foundation he would build his Church Mat. 16.16.18 doth he not plainly hold forth that every Christian Church is founded as on Christ so on Christ in this way to wit on Christ believed on by faith and that faith publickly confessed before God and men PROPOS 5. To the erecting of a Church as the presence of Christ is necessary for the acceptance of it so the presence of neighbouring Churches and Brethren is requisite to cry Grace Grace unto it For if Davids advertisement be as it is necessary and of important weight Except the Lord build the house they labour in vaine that build it Psal 127.1 how much more important is it that the Lord who alone buildeth his own Jerusalem Psal 147.2 be sought unto with unfeigned humiliation and fervent prayer for his presence with his people and acceptance of them in such a worke and if the Apostle Paul thought it requisite to communicate with the Apostles at Jerusalem about his Apostolicall doctrine and proceedings partly to prevent suspition of dissent between him and them lest by any meanes he should run in vaine partly to hold forth mutuall communion with them in giving and taking the right hand of fellowship Gal. 2.2.9 How much more requisite will it be for such as goe about to gather together scattered Christians into a Church estate to communicate with the Elders and Brethren of other Churches craving their presence and counsell and communion in so great a work And seeing Christian Magistrates being also Brethren and members of Churches are called of God to be Nursing Fathers unto the Church Isa 49.23 it cannot but encourage them to take the more speciall notice and care of every Church and to provide and assigne convenient allotments of land for the maintenance of each of them when in times of peace they are made acquainted with the persons and proceedings of such as gather into Church-fellowship under the wing of their Government And yet seeing the kingdome of Christ is not of this world nor regulated by the wisdome of this world wee doe not doubt but that a Church may be clearly gathered and rightly ordered though they want opportunitie or omit to acquaint the Magistrates with their proceedings especially when Magistrates are not acquainted with the Lawes of Christs kingdome SECT II. NOw then to apply all these Propositions to our present order and practice in the gathering of a Church thus it is when many Christians are come over into these parts they desire to joyne themselves unto some Church or other according to the second Proposition professing that it was the principall end of their comming to enjoy the presence of the Lord in the libertie and puritie of his Ordinances And if the company of such as come together be so well knowne one to another that they are loath to part company and yet so great that they cannot well joyne in any one Church already established without too much impeachment of their outward estate and livelihood the chiefest part of the lands belonging to each Church being prepossessed by others before them they then take that course which other companies took before them they consider of entring into a Church estate and fellowship amongst themselves And for that end first commending themselves to the Lord they enquire out some one or other of Eminent gifts usually such as have been Preachers of good esteeme in England who may guide and goe along with them in so great an Action and if God see good may afterwards be called to place and Office amongst them And then such whose hearts God toucheth to goe along with them in this worke they often meet together about the things of God and performe some duties of Prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate of one another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple which is his Church according to the first Proposition Now because through the grace of Christ our Christian Magistrates are nursing Fathers to the Church and the Churches already established are carried not onely with a pious desire to enlarge the kingdome of Christ but also with brotherly love to such as intend so good a worke those Christians therefore that desire to enter into Church-fellowship together doe acquaint the Governour and some of the neerest Magistrates and those Churches which are next adjoyning to them with their intentions to enter into Church-fellowship and crave the presence of some from amongst them at the day appointed some few weeks after to helpe them with their prayers and with their counsell if need should be in so weightie a businesse as being themselves for the most part lesse experienced in the wayes of Christs Kingdome then those who have gone before them in such a worke as also desiring to approve themselves and their course to the consciences of the Brethren of other Churches that they may more freely give them the right hand
of fellowship and so receive them to all Brotherly communion in the Lord amongst the rest of the Churches and this agreeth with the last part of the fift Proposition So when the day appointed for the Church-gathering is come the persons deputed from the neighbouring Churches are present who commonly be the teaching and ruling Elders and as many also of all sorts as are willing to partake with them at that time the whole day is kept as a day of humiliation especially the former part of it in seeking the face of God in prayer and preaching the Word according to the former part of the fift Proposition the Brethren of the Church to be gathered selecting some chiefe one among themselves to be their mouth for those services which done then on the latter part of the day one of them appointed and chosen by themselves to order the worke of the day standeth up and addresseth himselfe with the rest of his Brethren to make profession of their faith and repentance before the Lord and before the whole Assembly according to the fourth Proposition This done with the silent approbation of the whole Assembly he propoundeth the Covenant of promise Eph. 2.12 denying also any sufficiency in themselves to keepe Covenant with God as having been transgressors from their youth up they professe in the name of Christ their acceptance of the Lord for their God and the Lord Jesus the head and Saviour of his Church to be their King Priest and Prophet and give up themselves in professed subjection unto all his holy Ordinances according to the Rules of the Gospel withall they professe their full purpose of heart to cleave one to another in Brotherly love and mutuall subjection according to God not forsaking their Assembly but as the Lord shall call and ministring one to another as becometh good Stewards of the manifold graces of God till they all grow up to a perfect man in Christ Jesus Having thus or to the like purpose propounded the Covenant himselfe with the rest of the Brethren who are to joyn in Church-estate they all declare their joynt consent in this Covenant either by silence or word of mouth or writing Then the Brethren of other Churches finding the presence of God accepting them by the heavenly fire of his Spirit come downe amongst them in their performance of their holy duties they appoint some from amongst them in the name of all the Churches from whence they come to reach forth unto them the right hand of fellowship testifying their proceedings to have been according to God and the Churches acceptance of them into brotherly fellowship and exhorting them to stand stedfast in the Lord and to grow up in holy fellowship with him and one with another and with the rest of the Brethren of all the Churches according to these beginnings And so prayers being made unto God for the pardoning and acceptance of this people and of all the duties of the day as also for his blessing upon themselves and all the Churches both in this Countrey and throughout the world especially in England a Psalme of praise is sung Quest What could be done more if a Church were to be gathered out of Infidels Answ 1. If a Church were to be gathered out of Infidels they were first to be converted that they might become beleevers and so fit materialls for Church-fellowship before any of these could be done by them whereas these here spoken of are persons converted already If it be said againe But are not all Baptized persons fit for Church-fellowship as all Circumcised persons were admitted to the Passeover Answ There is a difference between the Passeover whereto all Jewes were admitted young and old unlesse defiled with some pollution and the Lords Supper whereto persons of growner yeares and fit to examine themselves are invited and therefore neither children nor ignorant persons nor prophane nor scandalous persons are admitted to the Lords Table nor into Church-fellowship If it againe be Objected But are not all Baptized persons Church-members already by their Baptisme Answ No. 1. Papists and other notorious Hereticks are Baptized 2. And many in other Churches have cut themselves off from the Covenant by their notorious wickednesse and prophanenesse Psal 50.16 3. A Church Relapsed with all the members of it before they can be accepted with God in their Church-fellowship are bound to renew their Covenant which is as it were a new entring into Covenant the same which in effect is done with us 4. Though godly men Baptized members of a pure Church are to be accounted Church-members as long as they continue their habitation and election to that Church yet severall Baptized persons broken off from their severall Churches to which sometimes they did belong and now meeting accidentally in one place are not therefore one Church anew amongst themselves unlesse they will imagine that Chimaera of an universall visible Church CHAP. II. Touching Church-Officers with their election and ordination SECT I. THE Church being thus gathered as hath been described our next care is that it may be supplyed with all those Officers and members which Christ hath ordained to continue in his Church untill his second comming for they are all given for the edifying and perfecting of his body untill we all grow unto the measure of the stature of the fulnesse of Christ Eph. 4.11 12 13. The Apostles Prophets and Evangelists they still continue in their writings to be Master-builders of the Churches in all ages and therefore the Church is said to be built upon their foundation that is upon the foundation which they by their writings have laid Eph. 2.20 but in their Successors in the same eminent calling they continue not whence the Apostle speaketh of himselfe and Barnabas as the last Apostles 1 Cor. 4.9 And when the new Jerusalem the Church of the Jewes commeth to be planted it is not said to be planted by new Apostles but by the former twelve Apostles of the Lambe Rev. 21.19 to wit by them in respect of their Doctrine still left behinde them in their writings It remaineth therefore that the ordinary Officers of the Church which are to continue to the comming of Christ Jesus are either Elders whom the Apostle calleth also Bishops Tit. 1.5.7 Act. 20.17.28 or Deacons of Elders he maketh two sorts one sort he calleth them that rule the other them that labour in the Word whether of Exhortation as the Pastors or of Doctrine as the Teachers 2 Tim. 5.17 For the two sorts of ordinary preaching Elders the Apostle calleth Pastors and Teachers Eph. 4.11 And such severall kindes of labouring in the Word by the one in a word of Exhortation by the other in a word of Doctrine the Apostle expresly holdeth forth Rom. 12.7 8. He that teacheth saith he let him waite on teaching and he that exhorteth on exhortation which argueth a difference of their functions by the distinction of their proper or especiall actions If it be said the
difference of those actions doe not argue a diversitie of functions but both teaching and exhorting are co-incident to one and the same Office as being severall actions of severall gifts not of severall Officers Answ The contrary is evident from the Text as may appeare by three severall reasons from the words of the Text. Reas 1. From the words which the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe not distribute severall gifts onely but severall persons to whom those severall gifts are severally committed according as the same Apostle distributeth the same divers sorts of gifts to the same divers sorts of persons 1 Cor. 12.8 To one saith he is given a word of wisdome to wit for direction of practice whereto the Pastor attendeth to another the word of knowledge to wit for direction of the judgement whereto the teacher attendeth and both by the same Spirit who distributeth to every man severally ver 11. Reas 2. Though Office be one thing and gift to discharge an office another and the actions or exercise of every severall gift doth not alwayes argue a severall office yet in this place it is the scope of the Apostle to expresse the different offices or functions of Pastors and Teachers by their different and proper acts for here he speaketh of the divers members of the Church as of divers members of the naturall body who having divers offices or functions in the body are to performe different proper actions according to their different functions as wee having many members saith he in one body ver 4 5. and all the members have not one office as the translator turneth it when the Originall saith have not one action or practise but both expressing the same meaning so wee being many are one body in Christ and every one members one of another having then saith he ver 6. different gifts gifts comprehending both offices and grace whether Prophecy let us prophecy according to the proportion of faith or ministery let us waite on our ministery whether he that teacheth on teaching or he that exhorteth on exhortation And looke then as in the naturall body it being the action of the tongue to speake it is his function and office to speak and not to see and it being the action of the eye to see it is his function to see and not to heare So it is in the members of the body of Christ it being the action of the teacher to teach he is to attend unto teaching not unto exhortation and it being the action of the Pastor or Exhortor to exhort he is to attend on exhortation not on teaching Reas 3. If the Apostle speake here onely of severall actions or exercises of severall gifts but both co-incident to the same person and officer in the Church why then doth he command the Teacher to waite on teaching and the Exhorter to waite on exhortation for he that performeth an action according to this gift which is not peculiar to his office but common to him with men of other offices is never commanded nor is it his dutie to attend or waite on such an action As if a man have a gift of love or mercy or liberalitie and according to that gift be fit to performe an action of giving Almes yet he is not commanded to attend or waite upon Almesgiving unlesse it be his office as well as his gift Object Attending or waiting is not expressed in the Originall but in the translation onely Answ Though it be not expressed in the Originall it is necessarily intended for either such a word as expresseth waiting or at least the verbe substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be understood which holdeth forth the same sense He that teacheth let him be teaching he that exhorteth let him be in exhortation which is all one as let him attend to it let him make it his proper and constant worke So a like example in 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same phrase and which is fitly translated Give thy selfe wholly to them the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. Continue or dwell in them And indeed experience sheweth that teaching and exhorting are so far different one from another and flow from such different gifts that they are seldome found at least in any eminency both of them in one and the same person and therefore require severall officers for the dispensing of them you have many men of eminent dexterity for cleare opening of a Text for judicious gathering and handling sound Doctrine from it and also acute and strong for conviction of a contrary error and heresie who yet are very cold in exhortation and on the other side you have some very fervent in exhortation who are very confused and generall and common in teaching But besides this the need of the Church and the weight of both the works of teaching and exhorting calleth for severall officers to attend to both the explication of Scripture and of the Principles and Doctrine of Religion solidly and distinctly with the discussion of controversies which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine and Reproof 2 Tim. 3.16 well attended too will take up the whole time and talents of a most judicious Divine and on the other side the direction and instruction of the people in matters of practice the reformation of their manners both in their private carriage and in their families as also in the Church and Commonwealth and the stirring up of men thereto with the reproof of all disorders and abuses in life and conversation which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction and correction 2 Tim. 3.16 these well attended to will take up the vigour and strength of the most prudent and vigilant Pastor of any Congregation All which things considered we have thought it needfull to make use of the bounty of the Lord Jesus to finish our Churches as wee blesse his Name most of them be with both these sorts of preaching Elders Pastors and Teachers neverthelesse hee that is gifted for both these in any good measure let him use both yet attend principally on that to which he is most eminently gifted and called SECT II. AS for ruling Elders the same Text of Scirpture Rom. 12.8 speaketh as expresly for their distinct office also for there speaking of the severall members of the body of Christ which is his Church he directing them to attend to their proper work as the Teacher to teaching the Pastor to exhortation the Deacon to give with simplicity he directeth also the Ruler to rule with diligence and who is that Ruler in the Church but the ruling Elder of whom the Apostle saith to Timothy The Elders that rule well are worthy of double honour 1 Tim. 5.17 But as the wisdome of man is enmity to God so the wisdome and wit of man hath found out many inventions and exceptions against every Scripture that holdeth forth this Ordinance Object 1. The Elders the Apostle here
speaketh of may be rulers in the family as Parents are rulers to children husbands to wives Masters to servants Answ The Church and family are two distinct bodies the Apostle speaketh here not of the members of the families as such nor of the functions and duties of family-members but of the family of the Church and of their functions and duties one towards another His words are plain vers 4 5. As we saith he have many members in one body and all the members have not the same office so we being many are one body in Christ and every one members one of another One body in Christ is not one family in Scripture phrase but one Church and of this body of the Church the members they be whom Paul directeth to the due dispensing of their severall functions and gifts namely the publique officers of the Church Teachers Pastors Deacons and Elders to attend upon their proper work teaching exhorting giving ruling vers 6 7 8. and all the rest of the members to walk in such duties of love and purenesse brotherly kindnesse and modesty diligence and fervency c. as are requisite for every Christian vers 9. to the end of the Chapter Object 2. But Paul speaketh not of lay Elders ruling in the Church but of Rulers Answ Neither do we acknowledge ruling Elders in the Church to be lay Elders properly for to say nothing of the distinction between the Clergie and Laity which is of a later edition then Apostolique times the ruling Elders being ordained to the Office by the election of the people and imposition of hands as well as the preaching Elders they are no more lay men or private Christians then the Teachers or Pastors are lay Ministers and though the Pastor Teacher be either of them Church-rulers yet the Ruler is here distinguished from them as a distinct member attending to his action of rule as his proper function Object 3. Paul speaketh of severall gifts not of publike offices in the Churches for he speaketh of the severall powers and action of all the members of the body of Christ now the officers of the Church they alone are not the body of Christ but all the multitude of believers which of all these gifts in those times was not common as well to the people as to the Ministers and to women as well as to men Answ 1. Paul speaketh as well of publike officers as of particular gifts as hath been shewed by three reasons above out of the words of the Text. It is true indeed hee speaketh of particular gifts also not peculiar to any office but common to all believers from verse 9. to the end but gifts are not the members of the body of Christ but the persons indued with those spirituall gifts neither can it be said that all the members of the Church have all these gifts without manifest contradiction to the words of the Text for then all the members had the same power to do all of them the same actions which the Apostle expresly denieth vers 4. all the members saith he have not the same action which is translated office whence it is that when hee speaketh of different offices he divideth them by particles of partition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7 8. and he injoyneth each office to attend his own function but when he cometh to speak of the private members and of the gifts common to them all he neither maketh any partition of them into severall sorts nor bindeth them to attendance on the imployment or exercise of any speciall gift as he doth the former But that as every truth so every ordinance of God may be confirmed by two or three witnesses there be other Texts of Scriptures which bear witnesse to For ruling Elders In 1 Cor. 12.28 the Apostle telleth the Corinthians that God hath set in his Church severall members as first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps governments diversities of tongues Where government is expresly reckoned amongst these offices which God hath set in his Church for the government thereof long before it injoyed civill Magistracy and therefore he meaneth spirituall government or Church rulers Object 1. But these governments are spirituall gifts not spirituall offices or administrations Answ That they were gifts we willingly acknowledge because all the offices and officers of the Church were given to the Church as well as the spirituall gifts and graces whereby they do execute those offices for so saith the Apostle When Christ ascended up on high hee gave gifts to men What gifts some to be Apostles some Prophets some Euangelists some Pastors and Teachers Eph. 4.8.11 but yet governments and all the rest there mentioned are spirituall offices as well as spirituall gifts as will appeare from the context for the Apostle in this Chapter putteth a manifest difference between spirituall 1. Gifts and Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the holy Ghost the giver of them vers 6. 2. Administrations or Ministers or Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the Lord Jesus the giver and institutor of them vers 5. as he doth also Ephes 4.8.11 3. Operations efficacies or successees of their administrations making the Father the foundation of all power the giver of them vers 6. Now having spoken of the end for which spirituall gifts are given vers 7. hee reckoneth up nine of those severall spirituall gifts vers 8 9 10. hee declareth them to be given to severall members of the Church not all to any one that so every member might stand in need of the help and gifts one of another and thus having discoursed of the variety of spirituall gifts and their use he cometh in vers 28. to 31. to declare the variety of spirituall administrations that is Ministeries or offices which God hath set in his Church and reckoneth up eight First Apostles secondarily Prophets under whom your Euangelists are comprehended as being of equall rank with them thirdly Teachers under whom he includeth Pastors also the office of both whom was to teach or practise in the Church after that miracles or as the word in the originall is powers to wit to cast out Devils or to do the like works then gifts of healing helps opitulations that is Deacons governments who else can they be but governing Elders for we heare of teaching Elders before lastly the gifts of tongues true it is indeed the Apostle reckoned up three of these before for spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9 10. Miracles or powers gifts of healing kinds of tongues but here he reckoneth them not as spirituall gifts and graces for that were a tautology and unsutable to the method of his discourse but speaketh of them as severall functions or offices wherein these gifts were exercised Object 2. But if these Governments were Officers or functions they were extraordinary and so are now ceased as gifts of tongues and healing and miracles be Answ Not so for no offices are
ceased but such as had their chiefe use not for beleevers in the Church but unbeleevers out of the Church but governments are of perpetuall necessary use in the Church even as teachers and helpers unlesse wee shall say that Anarchy were fitter for a setled Church-government Object 3. But why may not these Governours be the Pastors in the church who have received an ordinary power of Government in the Church Answ The order in which the Apostle reckoneth these governments will not suffer that for here the Apostle reckoneth five severall rankes the former expresly precedent in order before the other God saith he hath set in his Church First Apostles secondly Prophets thirdly Teachers after that Miracles which is a fourth ranke then in the fift place gifts of healing and helpes governments diversities of tongues Now if by Government had been meant Pastors he would not have reckoned them in a lower order so farre after Teachers seeing they are of the same rank with them Object Why but here helpes or Deacons are set before Governments which argueth the Apostle did not regard to rank them in due order Answ It is evident by the words of order which the Apostle useth that he intendeth to reckon the foure first sorts in their due order and the fift sort of them all in a latter order after the former though in a promiscuous manner without respect of order amongst themselves for so he saith First Apostles secondarily Prophets thirdly Teachers after them Miracles then gifts of healing helpes Governments diversitie of tongues As Apostles are before Prophets so are Prophets before ordinary teachers the teachers before workers of Miracles the Miracles before them that have the gifts of healing for the gifts of healing follow after works of miracles with a note of order Then But all those last foure gifts of healing helpes Governments diversities of tongues are reckoned without respect of order amongst themselves What order is due to them is not expressed in this Scripture though it be in some other at least for some of them but cleare it is all these last foure sorts are reckoned in order after the first foure sorts Object 4. But it may be the Church in which the Apostle saith all these members are set is not meant every particular Church but the Catholick Church for every particular Church had not Apostles and Prophets Answ It is true every particular Church had not severall Apostles apart by themselves nor was it needfull they should after that Churches were once planted but every particular Church had need of his own Governours within it selfe or else wee shall make one Church subordinate to the Government of another which is incompatible to the Church of the new Testament The Lord having instituted and ordained no particular Church but the Church of a Congregation for the administration of his Ordinance unto which Congregationall Church he hath also appointed the same sort of Officers without preferment of one before another Object 5. For humane wisdome is pregnant and full of objections and exceptions against the ways and Ordinances of God may be say some these Governours are no other but Arbitrators which the Apostle biddeth the Corinthians set up in the Church for the deciding of differences amongst brethren 1. Cor. 6.4 But now since God hath set up Christian Magistrates there is no more need of such Arbiters to be chosen by each Church to compound their difference Answ These Arbiters in the Church had not place or office of Government but of Counsell onely to direct brethren in the judgement of right and wrong equitie and inequitie nor was such a power of such Arbitration any speciall gift for the Apostle thinketh every member of the Church even the least capable enough of it and sufficient for it Nor is it well said since God hath set up Christian Magistrates there need no Arbiter to be set up in the Church nor Church Governours For it is plaine the Apostle maketh it a fault or defect in the Church of Corinth that any of their members went to law at all for such suites as the least member of the Church if he were called to heare the case might arbitrate and determine and he maketh it a further fault that they goe to law under Infidels Now therefore saith he there is utterly a fault among you that brother goeth to law with brother and that under Infidels ver 6 7. The former is a defect of brotherly love the latter is a neglect of the honour of Christ and of his Church and before Infidels If brother goes to law with brother before Christian Magistrates the latter of these faults is avoyded but not the former Neither may it be thought as some have done that the benefit of Christian Magistracy taketh off the necessitie of Church-Government For the government of the Church is as the Kingdome of Christ is not of this world but spirituall and heavenly The power of the keys is far distant from the power of the sword and though one of them may need the helpe of the other when they goe astray yet when they are rightly ordered and administred the one of them doth not intercept but establish the execution of the other A third witnesse to the office of ruling Elders in the Church is that well knowne and much agitated Text in Timothy 1 Tim. 5.17 The Elders who rule well are worthy of double honour especially they who labour in Word and Doctrine This text though it have been much vext and rackt to looke and speake another way yet when all is done it still giveth a cleare and stedfast evidence to this office The most learned Adversaries of this Ordinance would fasten foure other interpretations of the place and each of them as they pretend more pertinent to the scope and sense of the Apostles words then this of ruling Elders 1. Say they by ruling Elders may be meant Deacons for the Apostle giving Timothy to understand what manner of persons they be with whose maintenance the Church is to be charged having before informed him of widowes now telleth him the Deacons also are to be maintained yea and with a double portion above them and either the Deacons are not to be maintained at all at the Churches charge or else the Apostle provideth for their maintenance in this place or no where Answ 1. There is no man to be maintained at the Churches charges but either in respect of his present poverty and necessity or in respect of his office which calleth him off from the attendance to the maintenance of his private family unto the publike service of the Church In the former case if it fall out that the Deacons be in necessity they may be supplied with some maintenance from the Church as well as any other of the poore brethren and so though this Text sayth nothing concerning them yet other Scriptures take care for them for the Deacons by the very institution of their office were to
take up the function which the Apostles laid downe as over troublesome and incompatible to their Ministeriall imployment now that which they laid down was the serving of tables and distributing to every brother according to his need Acts 6.2 with 4.35 if then their own need require they may with the Churches allowance take themselves of that supply which they dispose to others But in respect of their office there is little cause they should expect maintenance from the Churches charge for their office takes them very little off from attendance to the maintenance of their own family Seeing by the Ordinance of Christ they spend no time to go in and out to collect monies but only receive what is brought to them as an oblation to the Lord laid down before them every Lords day in the face of the Church or else what is brought home to their own houses according to the bills they put in on the Lords day and look what time they may spend in keeping a just accompt of what they lay out or in visiting any sick or poore brethren their time and labour spent herein is sufficiently recompenced by the use of the Churches stock or treasury lying in their hands Secondly besides this Text calleth for maintenance to those Elders in respect of their office of ruling well but neither are Deacons stiled Elders in any place of Scripture neither is their office a place of rule but of service to Tables so that this Text will by no force be racked to bear this interpretation 2. Another interpretation is fetched from that which is said to be the proper and usuall force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then simply to labour even to weary a mans self with labour so that this sense they make of the Apostles words the Pastors or Elders that discharge their places well are worthy of double honour chiefly they which weary themselves with labour and care to teach and admonish Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles language doth not note out any intention or labour in some above others but simply such pains in a place somewhat parallel to this 1 Thes 5.12 where the Apostle exhorteth the Thessalonians to acknowledge their Ministers and Rulers with singular love for their works sake he calleth all their Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common work and labour of them all not any intensive or eminent labour of some above others and in Rom. 16.12 when the Apostle speaketh of some godly women that either took pains about him or about other spirituall work when hee speaketh of intensive or eminent pains and labour he addeth another word to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may expresse so much but if he speake simply and positively of labour henseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone Salute saith he v. 12. Tryphena and Tryphosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simply who labour in the Lord but when he speaketh of others that took more painfull labour salute Mary vers 6. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which bestowed much labour upon us and ver 12. salute the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated who laboured much in the Lord and therefore in this Text in Timothy if we strain not Pauls words beyond his wonted meaning he means no more by Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then such who labour in word doctrine and then he distinguisheth the Elders that rule well from the Elders that labour in word doctrine simply by their different acts about different objects some Elders being conversant about the well ruling of the lives manners of the people others being conversant in labours about the word and doctrine 3. A third interpretation is given of these words That by Elders ruling well should be meant Pastors and Teachers such as were resident and abiding in the Church affixed to the place for the rule of it and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that travelled from place to place to visit and to confirm the Churches To confirm this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place 1 Cor. 15.10 is quoted where Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if hee had meant of labour in Word and Doctrine it might have seemed arrogancy in him to preferre himself before the rest of the Apostles in that work and it would have imputed some aspersion of negligence to them but if it be meant of his labour and travell through many countreys and nations for the spreading of the Gospel so hee might speak truly and soberly that hee had laboured more abundantly then them all to the same purpose Maries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the labour of Tryphena Tryphosa Persis are alledged out of Rom. 16.6.12 as if the first had travelled much for Paul and all of them had laboured in the Lord in wayes of travell far and neer by private perswasions to propagate the Gospell Answ This interpretation is indeed travelled for and far fetcht but such is our nature willing enough to travell far and wide to avoid the authority of an unwelcome truth how much neerer at hand and fitter were it to fetch the Apostles meaning from himself and to take the sense of his words here according to the sense and use of the same words in a like place 1 Thes 5.12 where the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not travellers abroad but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers amongst you Their own Pastors and Teachers resident with them and labourers amongst them Pauls labouring more abundantly then all the rest of the Apostles if it were not in word and doctrine is impertinently alledged to shew the sense of the word in this place where he speakes expresly of labouring in word and doctrine Nor had it been arrogancy in Paul to have spoken of his own greater labours then of his fellow-Apostles in the Ministery of the Gospel without respect to his travels for his Ministery was accompanied more then all the rest with greater afflictions and wrastlings both within and without whether hee stayed in any place or travelled abroad and he might well think it necessary for him as indeed the law of righteousnesse and gratitude required it of him to take the more pains for Christ in preaching of the Gospel after his conversion who had laboured more busily then all the rest against Christ and against the Gospel before his conversion nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an usuall word in that language to expresse travelling to be more then any other labour either of body or mind The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or labour of Mary doth not appear to be in travell up and down with Paul but rather in some diligent hospitality and service unto him but whether in travell or in her house is not at all expressed in the Word Sure it is Paul denieth the taking of a sister or
wife up and down in travell though hee acknowleged it lawfull to have taken a wife 1 Cor. 9.5 but to have taken a sister along to have travelled up and down the countries with him may wel be thought to be far from him who was ever carefull to follow things of good report and to provide for things honest not only in the sight of God but of all men The labours of Tryphena and Tryphosa and Persis doe not imply travelling up and downe but rather their own wrastlings with spirituall conflicts either in their own hearts or else with other conflicting Christians in the places where they dwell to settle them in the peace of the Lord Jesus according to the same sense of the word Mat. 11.28 The 4th and last interpretation of these words in Timothy which wee see taketh with the most judicious amongst the adversaries of this Ordinance is that here not two sorts of Elders but two parts of the office of preaching Elders are set forth The one good life and good government and the other good doctrine and painfulnesse therein and this latter preferred before the other as more worthy of due honour and recompence Now for answer hereunto it may be considered that good government either of a mans life or of the people or as the Apostles words be their ruling well may either be taken properly and strictly as rule is distinguished from ministery of the Word and Sacraments or more largely for the whole office of a good Elder Bene praeesse to be a good president If to rule well be taken in the former sense properly then it acknowledgeth Elders that attend to rule to be worthy of double honour without respect to their labour in the ministery of the Word which is the sense of the place that wee build upon for if it should be said that the Apostle speaketh of Ministers or Preachers that they ruling well are worthy of double honour though they doe not labour in Word and Doctrine the wiser sorts of opposites doe discerne that would not suite with the Apostles minde who would be so far from thinking that well ruling but not painfull preaching Ministers should be worthy of double honour that he would account them worthy of little or no honour at all And they fitly quote for this purpose the place before alledged 1 Thes 5.12 where when the Apostle calleth for singular love and honour to their overseers for their works sake he putteth in there Labouring amongst them to wit in the Word without which no such respect were due to them They therefore take the Apostles words in the latter sense understanding by well ruling the whole office even all the duties of good presidents As if the Apostle had said the Elders that rule well that is who are good rulers and presidents They are worthy of double honour chiefly they who labour in preaching the Word And they give for example this instance Logicians who reason well that is all good Logicians are to be honoured especially those who judge well or are judicious where not two sorts of Logicians are held forth but two duties or faculties of all Logicians in respect of which they are to be honoured the one generall to reason well the other speciall to judge well and these disposed not in a distribution but in a comparative sentence preferring the later before the former Answ But neither will this sense stand with the Apostles words and meaning for hereupon this absurdity would follow that if well-ruling in the former part of the sentence held forth generally all the duties of good Ministers and labouring in word and doctrine in the later part one speciall part of their office then the other good Ministers for doing all Neither doth the instance given of Logicians help for it may be truly said of Logicians that Logicians who reason well that is all good Logicians are worthy of honour especially they who are judicious because if they only reason well in invention though they be not judicious yet such also are commendable But it 's not truly said of Ministers that if they rule well that is do their office well in Discipline and Rule though they labour not in word and Doctrine that they are commendable but otherwise if Logicians be good as well in judgement as in invention and so perform both the parts of their art well it may be said indeed that they are commendable and honourable but it cannot be said without absurdity that such as are judicious are more commendable or chiefly to be honoured above those that are both ingenuous and judicious both parts are doubtlesse better then either alone neither will the absurdity be helped by saying Logicians that reason well both in invention and in judgement are worthy of honour or double honour especially they that excell in judgement for though speech be rationall yet the like cannot be applied in this Text for it is not said in the Text the Elders that rule well are worthy of double honour especially they that excell in preaching which labour doth not hold forth excellency as hath been shewed before but only positively and simply pains taking in preaching the common act and work of all good Ministers 1 Thes 5.12 The issue of all is that when men of learning and judgement have wearied their wits and strength to shoulder out ruling Elders from this Text yet such is the evidence and wisdome of the holy Ghost in the word that it may well appeare the weaknesse of God is stronger then men and the foolishnesse of God wiser then men the words cannot but approve two sorts of Elders and both worthy of double honour both they that rule well though they labour not in preaching and especially they that do labour in preaching but this interpretation will by no means satisfie some of a contrary judgement for three reasons to speak nothing of the fourth the pretended probability of other interpretations which have been refuted already First say they the Text it self clearly renounceth non-preaching Elders for both sorts of Elders spoken of are expresly acknowledged in the Text to be worthy of double honour that is not reverence only but maintenance at the charge of the Church but that non-preaching Elders should by Gods institution have received maintenance at the Churches hand is a thing so strange and unheard of that untill I see it justly proved saith B. Bilson I cannot possibly believe it Answ It is very true the Apostle by double honour doth not mean reverence only but maintenance But why should it seem so strange a thing and unheard of that ruling Elders though not Preachers should partake in maintenance from the Churches treasury do you think such men speake in good earnest when they so speak Whence have the Chancellors Commissaries and Officialls their maintenance but from the Church and do they labour in word and doctrine are not most of them Civilians and if we may use the word without offence meer
comforteth them with this promise that such as are joyned to the Lord he will hereafter bring them to his house no bodily infirmitie as that of the Eunuch nor nationall pollution as that of some strangers should hinder their admittance into his Church onely this the Lord requireth both of the Eunuches ver 4. and of the strangers ver 6. who had joyned themselves to the Lord before that they doe also take hold of his Covenant as antecedent to their entrance into Church-fellowship to wit take hold of it by solemne profession of their acceptance of it and of their subjection to it Object 2. It is not credible that the Lord would ever separate or debarre such from Church-fellowship as were joyned to himselfe by faith who can thinke it what reason can you give for it Answ The text is plaine that Eunuches Moabites and Ammonites were separated from the Church or Congregation of Israel for ever without exception of godlinesse or ungodlinesse Some indeed make a doubt whether the Law against Moabites and Ammonites reached to the women of those Nations but against men the Law is cleare But if the Law had excluded them onely upon point of their own ungodlinesse that was no singular curse to them No Nation under heaven could expect admission into the Church of Israel unlesse they beleeved in the God of Israel What reason God might have for excluding the Eunuches wee leave to his soveraigne wisdome But yet himselfe giveth a plaine reason for it against the Moabites and Ammonites taken from their malignant enmitie against Gods people Deut. 23.4 5 6. Against the Eunuches he giveth no expresse reason the authoritie of the Law-giver is reason sufficient who can tell whether God would not thereby type out the debarring of barren Christians from Church-fellowship Object 3. The word separation implyeth they had been sometime of the Church for it cannot be said in common sense that any can be separated from that societie of which they never were Answ Why not What is separated but severed May not England be severed from Scotland by the river of Tweed and from France and Germany and Holland by the Sea though they were never joyned to any of those Nations Did not God make the Starres to separate between the day and the night for it is the same word in the Originall Gen. 1.14 and yet day and night were never joyned in one societie So that from the place in Isaiah wee have two passages of our practises in admitting Church-members witnessed unto and confirmed by the Lord. 1. That those whom the Lord joyneth to the Church in the new Testament are such as have been joyned to himselfe to love him and to serve him and keep his Sabbaths 2. That they doe also take hold of his Covenant with his Church before he bring them into his holy Mountaine which is his Church Both which are the more to be observed in this place because the place is a prophesie of what the Lord will doe in the dayes of the new Testament to wit when his house shall be called an house of prayer unto all Nations ver 9. which is proper to the times of the Gospel Object 4. But the Covenant here spoken of hath nothing to doe with the Church Covenant for the Covenant is the Lords between him and his people but the Church Covenant is between the members of the Church one towards another Answ This objection was prevented before in the first point for when the Lord entreth into covenant with his people that is with his Church his Church either expresly or by silent consent covenanteth with him and also one with another to yeeld professed subjection to him as hath been shewed above But though this place prophecying of the dayes of the new Testament speak expresly of taking hold of the Covenant before entring into the Church yet let no man wonder why there is so little expresse mention of the poeples taking hold of the Covenant in the new Testament when this promise commeth to be accomplished In the old Testament where the Church and Common-wealth grew up together in divine institution and administration there is expresse mention of this Covenant and the Church being nationall and all the Magistrates being members of the Church from the first plantation of it the Covenant of the Lord with his Church was not at all suspitious to them who were parties to it themselves but very acceptable but in the dayes of the new Testament the Magistrates and Princes of the earth being Aliens and enemies to the Church the Apostles thought it meete to speake of this Covenant not plainly but as it were in Parables and similitudes as knowing the name of Covenants and Covenanters might breed no small jealousies in Civill States as seeming most dangerous to civill peace but yet in apt similitudes they so describe the estate of Churches as doth necessarily imply a joynt Covenant both between the Lord and them me with another which may serve for a second argument to prove the point in hand the receiving of Members by way of Covenant for 1. they so describe every Church of God as a Citie of God as the new Hierusalem as the Church of the Jewes at their first conversion is styled Rev. 21.4 and the Church of the Jewes though it may be a more glorious Church then any of the Churches of the Gentiles yet it partaketh in the common nature of them all every true Church is as well a Citie of God as the Church of the Jewes and hence the Members of the Church of Ephesus are called fellow-Citizens with the Saints as being of the houshold or Church of God Eph. 2.19 Now every Citie is founded in some confederacy by oath or such like bond and every Citizen is received into the same Citie by taking the same oath or entring into the same bond wherein the whole Citie standeth ingaged which holdeth forth to an intelligent heart that if every Church of the new Testament be a Citie and the Members thereof fellow-Citizens then as the whole Church is planted and founded in some Covenant or Confederacie so every Member of the Church is implanted and received into the same body by taking hold of the same Covenant and professing subjection thereunto Againe when the Apostle speaketh of the planting of the Church of Corinth calleth it espousing of it as a chaste Virgin unto Christ 2 Cor. 11.2 It implyeth plainly that he drew them all as one body to professe their acceptance of Christ as an husband to them all and of one another as member of the same body if he had spoken of his conversion of their particular soules unto Christ he would not have spoken of them as one virgin but so many soules so many virgins but now speaking of them all as one virgin it plainly argueth he joyned them all as one virgin into one body and that one body into a Covenant of Espousalls with Christ Jesus for there are no
Espousalls without a covenant and therefore they that will take hold of their Espousage must take hold of their covenant 3. The mutuall relation wherein all the members in the Church stand one to another members to members and all of them to their Officers and their Officers to them together with their mutuall interest one in another and mutuall power one over another doe all of them necessarily imply a mutuall confederacie one with another and that whosoever will partake herein must partake in their confederacie Suppose a godly Christian come over into these parts as every yeare some or other doe there is not any Minister of any of our Churches can usurpe Pastorall authoritie over him unlesse that Christian call him thereunto or professe his subjection to his Ministration according to God Nor can such a man expect any Ministers watchfulnesse over him as his Minister unlesse the Minister see just cause to accept such a charge and professe so much No Church in the Countrey nor all the members of any Church can take upon them to Censure any stranger though an inhabitant amongst them unlesse he give up himselfe to them and professe his subjection to the Gospel of Christ amongst them Nor can he challenge such watchfulnesse from them unlesse he have given them a just call to take upon them that care over him That Christian libertie which the Lord Jesus by his bloud hath purchased for his Church and for all his children giveth them all libertie to choose their owne Officers and their owne fellow-Members unto whom to commit the care of their soules according to the rules of the Gospel We speak not of Infants who make choice in their parents but of such who know their libertie and are called to stand fast in it till then that a man tender and offer himselfe to the Church to the Officers and Members of it they have no power to receive him For the Churches receiving a beleever which is the Apostles word Rom. 14.1 implyeth and presupposeth his offering and giving up of himselfe unto them in a professed subjection to the Lord and unto them according to the will of God and their receiving of him implyeth and holdeth forth no lesse then their professed acceptance of him unto all those holy liberties with them and performance of all such spirituall duties to him which belong to all the fellow-members of the same body and let men call this expression of mutuall agreement by what name they please this is no other then what wee call Church-Covenant SECT V. LEt us proceed then to give account of the third point why we communicate so much power to the people as to propound receiving of Members unto their approbation and consent our reasons are these 1. From the like power given unto them by Christ for the casting out of scandalous and corrupt members Matth. 18.17 1 Cor. 5.5 if the Church must be told of every member that is to be cast out and when he is to be cast out they are to deliver him to Satan then the Church must be told of every member that is received and when he is to be received they are to receive him into the fellowship of the Lord and of his Church but the former is cleare from those Scriptures and consequently the latter It is a received Maxime Ejusdem est potestatis aperire claudere instituere destituere as they call it they that have power to shut the doores of the Church by Excommunication they have power to open the doores of the Church by admitting to Communion 2. From the Example of the Church at Hierusalem Act. 9.26 who when Paul assayeth to joyne himselfe unto them did not at first receive him because the Disciples were not satisfied in his spirituall good estate untill Barnabas by his testimony of him had removed their scruple which argueth the private brethren in a Church as well as publique Officers must be satisfied in him who is to be received into Communion with them 3. From the Churches power in Electing and calling Ministers to office It hath been shewed above that it belongeth to the people the body of the Church to choose and call their owne Officers according to the speech of Cyprian Lib. 1. Epist 41. Plebs maxime potestatem habet vel sacerdotes dignos eligendi velindignos recusandi And if they have such power of choosing worthy Ministers and refusing the unworthy how much more of receiving worthy Christians and refusing of unworthy Yea in the Epistle going before he speaketh expresly he had much adoe to perswade the people to receive some whose repentance was not so cleare to them which argueth evidently their power in receiving Members CHAP. IV. Concerning our order and forme in administration of Gods publick Worship SECT I. THe Church being gathered and furnished with able helps Officers and Brethren they proceed to the administration of all the publick Ordinances in publick Assemblies especially on every Lords day wherein our principall care and desire is to administer and partake in all and no more then all the ordinances of Christ himselfe and in all those so farre as the Lord hath lent us light in their native puritie and simplicitie without any dressing or painting of humane inventions For as the first Commandement requireth us to worship him with his owne onely true worship as he hath appointed in his Word without adding ought thereto or taking ought therefrom Isa 29.13 Deut. 12.32 So we beleeve it to be unlawfull for any Church to take upon them to observe much lesse for the Officers of their owne or other Churches to impose upon them any institutions of their owne whether in doctrine or worship or government but what the Lord hath appointed in his Word Our reason hereof one in stead of many is taken from the extent of the Commission of the Lord Jesus given to his Apostles which is as large as ever was given to any Church-governours and yet reacheth no further then to teach the people to observe all things whatsoever I have commanded you Mat. 28.20 If the Apostles themselves teach the Churches to observe more then he hath commanded them they goe beyond the bounds of their Commission The Apostles in the Synod in Hierusalem laid upon the Churches no other burden then necessary things Acts 15.29 Necessary they were some of them in their own nature others for the present estate of things to avoid offence and when they ceased to be offensive the prohibition of them ceased to binde Object If any shall say the Apostles Commission reacheth onely to matters of substance not circumstances of worship and formes of necessitie not indifferency Wee answer let them shew us another Commission to authorize them to put lawes upon the Churches for matters of circumstance of formes and of indifferencie and wee shall submit but the Scripture holds forth no such Commission given to any of the sonnes of men since the world began That much urged place 1
Cor. 14.40 doth not authorize the Church nor any Church-governours to make lawes for the observation of such things as they shall account decent and orderly but onely provideth that all the ordinances of God whether prayer or prophesie or singing of Psalmes or tongues or interpretations be all of them done decently without uncomelinesse and orderly without confusion and that this place reacheth no further appeareth evidently from hence that if this place should give unto the Church or unto Church-governours authoritie to prescribe and command decent and orderly things at their owne discretion a man could not transgresse the Commandement of the Church but he should also transgresse the Commandement of the Apostle but the contrary is evident For suppose the Church or Church-governours should make an order that Ministers should alwayes preach in a gowne the thing is decent enough but neverthelesse if a man shall preach in a cloake he shall transgresse the order of the Church but not of the Apostle for he that preacheth in a cloake preacheth decently also which plainly argueth that such a commandement of the Church is not grounded upon the commandement of the Apostle SECT II. FIrst then when wee come together in the Church according to the Apostles direction 1 Tim. 2.1 wee make prayers and intercessions and thanksgivings for our selves and for all men not in any prescribed forme of prayer or studied Liturgie but in such a manner as the Spirit of grace and of prayer who teacheth all the people of God what and how to pray Rom. 8.26 27. helpeth our infirmities wee having respect therein to the necessities of the people the estate of the times and the worke of Christ in our hands After prayer either the Pastor or Teacher readeth a Chapter in the Bible and expoundeth it giving the sense to cause the people to understand the reading according to Neh. 8.8 And in sundry Churches the other whether Pastor or Teacher who expoundeth not he preacheth the Word and in the afternoone the other who preached in the morning doth usually if there be time reade and preach and he that expounded in the morning preacheth after him Before Sermon and many times after wee sing a Psalme and because the former translation of the Psalmes doth in many things vary from the originall and many times paraphraseth rather then translateth besides divers other defects which we cover in silence wee have endeavoured a new translation of the Psalmes into English meetre as neere the originall as wee could expresse it in our English tongue so farre as for the present the Lord hath been pleased to helpe us and those Psalmes wee sing both in our publick Churches and in private The seales of the Covenant to wit the Sacrament of Baptisme and the Lords Supper are administred either by the Pastor or by the Teacher and though with some godly learned Divines it be a question whether the Teacher may dispense the seales yet the question doth rather concerne Schoole-Doctors then the Teachers of a particular Church but wee who have onely the Teachers of particular Churches doe beleeve that they to whom the preaching or dispensing of the Gospel or Covenant of grace unto the Church is committed to them is committed also the dispensing of the seales of the Covenant but to the Teacher as well as to the Pastor is committed the dispensing of the Gospel the Covenant of grace unto the Church and therefore to him as well as to the other is committed the dispensing of the seales of the Covenant Both the Sacraments wee dispense according to the first institution Baptisme to Disciples and who are included in them their seed The Lords Supper to such as neither want knowledge nor grace to examine and judge themselves before the Lord. Such as lie under any offence publickly known doe first remove the offence before they present themselves to the Lords Table according to Mat. 5.23 24. The members of any Church if any be present who bring Letters testimoniall with them to our Churches wee admit them to the Lords Table with us and their children also if occasionally in their travell they be borne with us upon like recommendation wee admit to Baptisme The prayers wee use at the administration of the seales are not any set formes prescribed to us but conceived by the Minister according to the present occasion and the nature of the dutie in hand Ceremonies wee use none but are carefull to administer all things according to the primitive institutions The Father presenteth his owne childe to baptisme as being baptized by the right of his Covenant and not of the Covenant unto God-fathers god-mothers for there is no such covenant of God unto them and their god-sonnes and therefore we have no use of them but omit them in Baptisme as the Apostle cast out love-feasts from the Lords Supper being both of them alike superadditions to the Lords institutions 1 Cor. 11.23 24. The Lords Supper we administer for the time once a moneth at least and for the gesture to the people sitting according as Christ administred it to his Disciples sitting Mat. 26.20.26 who also made a Symbolicall use of it to teach the Church their majoritie over their Ministers in some cases and their judiciall authoritie as co-sessors with him at the last Judgement Luk. 22.27 to 30. which maketh us looke at kneeling at the Lords Supper not only as an adoration devised by man but also as a violation by man of the institution of Christ diminishing part of the Counsell of God and of the honour and comfort of the Church held forth in it In time of solemnization of the Supper the Minister having taken blessed and broken the bread and commanded all the people to take and eate it as the body of Christ broken for them he taketh it himselfe and giveth it to all that sit at Table with him and from the Table it is reached by the Deacons to the people sitting in the next seats about them the Minister sitting in his place at the Table After they have all partaked in the bread he taketh the cup in like manner and giveth thanks a new blesseth it according to the example of Christ in the Evangelist who describes the institution Mat. 26.27 Mark 14.23 Luk. 22.17 All of them in such a way as setteth forth the Elements not blessed together but either of them apart the bread first by it selfe and afterwards the wine by it selfe for what reason the Lord himselfe best knoweth and wee cannot be ignorant that a received solemne blessing expresly performed by himselfe doth apparently call upon the whole assembly to look againe for a supernaturall and speciall blessing in the same Element also as well as in the former for which the Lord will be againe sought to doe it for us After the celebration of the Supper a Psalme of thanksgiving is sung according to Mat. 26.30 and the Church dismissed with a blessing SECT III. IN the afternoone after publick prayer
offered up to God either by the Pastor or Teacher and the Word read and expounded by them who preached in the morning if there be time and preached by the other and the Sacrament of Baptisme administred if any of the Church doe offer their children thereunto the Deacons who sit in a seate under the Elders yet in sundry Churches lifted up higher then the other pewes doe call upon the people that as God hath prospered them and hath made their hearts willing there is now time left for contribution presently the people from the highest to the lowest in sundry Churches do arise the first pew first the next next and so the rest in order and present before the Lord their holy offerings For in the old Testament at their solemne feasts none was to appeare before the Lord empty Deut. 16.16 And the Lords day is onely unto Christians the ordinary solemne feast of the Lord in the new Testament the Christians laid downe their oblations at the Apostles feete Acts 4.35 into whose place for that service Deacons were substituted Acts 6.3 And to that purpose the Apostle gave order unto the Churches that upon the first day of the weeke every one should lay by him into the treasury as the word signifieth for the supply of the Saints as God had prospened them 1 Cor. 1.2 Which ordinance Justin Martyr speaketh of in his time that the abler sort on the Lords day did contribute to the necessities of the brethren in the end of the second Apologie And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day as holy and yet neglect to contribute to the Lords treasurie in his first Sermon de Eleemosynâ Locuples dives Dominicum celebrare te credis quae Corbonam omnino non respicis After the contribution ended the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church in such manner as hath been before declared and so after a Psalme of praise to God with thanksgiving and prayer to God for a blessing upon all the ordinances administred that day and a blessing pronounced upon the people the Assembly is dismissed Besides the celebration of the Lords day every weeke we sometimes upon extraordinary occasions either of notable judgements doe set a part a day of humiliation or upon speciall mercies wee set apart a day of thankesgiving The grounds whereof wee conceive are generally knowne and approved amongst Christians Moreover every weeke in most of our Churches Lectures are kept on some or other of the weeke dayes so that such whose hearts God maketh willing and his hand doth not detaine by bodily infirmitie or other necessary imployments if they dwell in the heart of the Bay may have opportunitie to heare the Word almost every day of the weeke in one Church or other not farre distant from them SECT IV. IN all these administrations onely two or three things may seeme to require clearing from the Word of God as 1. Why in our publick prayers wee forbeare to use set formes of prescript Liturgies 2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table and their children to Baptisme as was said before wee did receive the Members of other Churches in this Countrey For the former the reasons usually given may suffice 1. From the patterne of all the Churches both in the old and new Testament God never gave leave to any ordinary Officers of his Church neither did any of them take leave to impose any formes of Liturgie upon any Church And yet if ever there had been place for prescribing set formes to any it had been most seasonable in the Jewish Synagogues whose members being as children under age Gal. 4.2 3. might stand in most need of such a help It is easily acknowledged Moses prescribed a forme of blessing Nunb 6.23 to 26. and David sundry Psalmes of praise and prayers and the Lord Jesus taught his Disciples not onely to pray after this manner but thus or these words Luk. 11.2 But neither were these ordinary Officers of the Churches neither did they prescribe any use but arbitrary and occasionall of these formes as they might suite our occasions God by immediate revelation and by the hand of his extraordinary Messengers may prescribe this or that forme to his Church but will not warrant ordinary Officers who have onely received a common measure of the Spirit to doe the like God who forbad his people to make to themselves Images or imaginations inventions and formes of worship hath not restrained himselfe to set up what images or formes himselfe seeth good Object These formes of prayer or praise though as they be parts of holy Scripture they are of God yet as they are applyed without speciall commandement to be the matter or forme of a prayer or thanksgiving at this time so they are the device of man c. Answ They are not applyed to be matter and forme of prayer or thanksgiving without commandement or at least without such directions as amount to a lawfull warrant from God for Moses expresly saith On this wise shall yee blesse the Children of Israel and say unto them Numb 6.23 The 102. Psalme is expressed in the title not onely to be a prayer of one that was afflicted but of any in like estate And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David as well as of others that wee should sing them with holy melody unto the Lord Eph. 5.19 and Christs words Luk. 11.2 When yee pray say our Father c. A second reason why wee forbeare a set forme of prescript Liturgies is taken from the meaning of the second Commandement which wee conceive prohibiteth such prescript Liturgies It is a rule generally knowne in the exposition of the Commandements that all sinnes forbidden in the Word of God are reduced to the ten Commandements and fall under the prohibition of one of them or other for there is no sinne but is a transgression of some or other commandement of the law 1 Joh. 3.4 and upon the two Tables of the Law hang all the Law and the Prophets Mat. 22.40 Now it is plaine that all sinnes are not contained in the letter of the ten Commandements and therefore there is no judicious Expositor of them but openeth the letter of the Commandements by Synecdoches and Metonymies Synecdoches to comprehend all sinnes of the like kinde and all the degrees thereof and Metonymies to comprehend all causes and meanes and occasions thereof so that for opening the second Commandement which forbids both making and the worshipping of any image or similitude it is requisite to consider in what sense or respects Images or similitudes are forbidden Images or similitudes are forbidden in the second Commandement not as objects of worship for all false objects of worship are the
false gods forbidden in the first Commandement Images then and similitudes are forbidden in the second Commandement not as false objects of worship wherein the worship is terminated and fastned but as false meanes of worshipping the true God For so are the Images considered that are forbidden in the Word The golden calfe was not considered as the God of Israel that brought them up out of the Land of Aegypt but as an Image of that Jehovah which did bring them up out of the Land of Aegypt Whence it is said that Aaron proclaimed a feast not to the calfe but to Jehovah whereof the calfe was but an Image To morrow saith he is a solemnitie or feast to Jehovah Exod. 32.5 The Calfe therefore was not the god but the Image of the god which they worshipped as that which resembled him and put them in minde of him helped their hearts nearer to him or his presence nearer to them As it is written in the Psalme that they turned their glory into the similitude of an oxe that eateth grasse Psal 106.20 And in this oxe or calfe they looked at Jehovah as neare unto them and as going with them and before them Exod. 32.1 Furthermore the Image forbidden in the second Commandement is not onely a false meanes of worship devised by man but a false manner of worship also and therefore when the Samaritane-strangers knew not the manner of worshipping God in the Calves of Jeroboam it is said they knew not the manner of the god of the Countrey 2 Kings 17.26 and one of the Priests of the high places was sent to teach them the manner of the feare or worship of Jehovah ver 28. and so they feared Jehovah after the former manner ver 34. and that was in serving him in the graven Images of their owne devising ver 41. So that under this one kinde of false worship of God in graven Images is forbidden by a Synecdoche not onely all worship of God in carved or molten or painted Images all bodily representations of God but all spirituall Images also which are the imaginations and inventions of men whether they be ordained for worship as the high places erected to the true God 2 Chron. 33.17 and the devised feast of the eighth moneth 2 King 12.33 or whether they be brought in and used for helpes and meanes of worship as the strange fire of Nadab Levit. 10.1 2. and Davids new Cart to carry the Arke 2 Sam. 6.3 with 1 Sam. 15.13 or whether they be used for manner and forme of worship as preaching in the wisdom of mans words or in carnall Eloquence which is but a painted Image of preaching 1 Cor. 2.4 and so forbidden in this second Commandement In like sort Womens praying in publick bare-headed and men covered 1 Cor. 11.4 5. Mens praying or prophecying in strange tongues and many of them at once 1 Cor. 14.22.26 the celebrating of love-feasts in holy Assemblies together with the Lords Supper 1 Cor. 11.21.23.34 are all of them Images or imaginations of men formes or manners of worship devised and used by man but not ordained by God and so forbidden in this second Commandement The reason whereof is taken from the perfection of the wisdome of God revealed in Scripture to make the man of God perfect to every good worke 2 Tim. 3.17 No wisdome of mans device as any other worship or any other helpes or meanes of worship or any formes or manners of worship acceptable to God but what the wisdome of God hath directed us in his Word Besides the Church is compleate in Christ Colos 2.10 so as wee need no other Priest to make atonement but him nor other spirituall King but him to rule our consciences no other Prophet to teach us but himselfe and such as he hath appointed to that end thus the sum and substance both of Law and Gospel lead us to rest in the ordinances of God and not to helpe our selves by the inventions of men for the administration of the worship of God To apply this then to set-formes of prayer devised by man and prescribed to be read out of a brooke and so taken up by one Church from another as the formes of their worship and as the meanes and helpe of their devotion wee finde no command or patterne for them in the Word nor any promise of their acceptance They are injoyned for means and helps of Gods worship which he hath not sanctified and for formes of worship which God hath not acknowledged What difference is there between the carrying of the Arke upon a Cart and our prayers upon a Booke whereas both should be carried the one upon the shoulders of the Levites the other upon the gifts of the Ministers Object 1. God hath in generall commanded us to worship him in publick with all manner of prayers and supplication 1 Tim. 2.1 but prayers upon a booke stinted Liturgies are some manner of prayers Answ God that in generall commandeth all manner of prayers commandeth also in speciall the severall kinds of prayers whether supplications intercessions thanksgivings or the like He that commandeth the Genus commandeth the distribution of it into all its species but he that commandeth the subject doth not alwaies command the distribution of it into all its adjuncts he that commandeth prayer in generall alloweth every kinde of prayer but not every forme of prayer for then God should allow prayer in a strange tongue prayer before Images prayer in the corners of the streets and the like Object 2. If set-formes of prescript prayers be unlawfull then set-formes of confession of faith set-formes of Catechisme were unlawfull also Answ 1. It followeth not for the Apostle commandeth us to keepe a forme of sound words in faith and love that is in the principles of Religion 2 Tim. 1.13 but he no where commandeth us to keepe a forme of sound prayer unlesse it be a forme of directions and instructions how to pray and that is included in the former and wee dislike it not Answ 2. The Apostle did not command Timothy to devise himselfe a forme of sound words to prescribe the same to the Churches without suffering ought to be added to it or taken from it but what he must commend to others were the things that he heard of Paul among many witnesses which he was to commit to faithfull men who might be able to teach others also 2 Tim. 2.2 Thirdly For a third reason why we doe not take up set-formes of prescript Liturgies is taken from the like proportion of set-formes both of prescript Liturgies and of prescript Sermons and Homilies Prayer and preaching are both of them publick duties of the ministeriall office The Apostles tell the Church they will lay down the Deacons imployment that they may give themselves to the ministery of the word and prayer Act. 6. In the one they are the mouth of God to the people in the other they are the mouth of the people unto God If wee prescribe
to one another set-formes of prayer why not set-formes of Homilies and then neither the Apostles nor their successors needed to have left off their imployment in ministring to Tables to attend the ministry of the Word and prayer Acts 6.4 for both are prepared to their hands by the prescriptions of others Whence also it will follow that Ministers shall little need to edifie the Church by their owne gifts received of Christ to that end but may edifie them by the gifts of others Yea Ministers though destitute of ministeriall gifts may be fit for the publick discharge of their duties by the helpe of other mens gifts both in prayer and preaching and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers And in this forbearance of prescript prayers as we follow the example of the Church of Israel and of the Apostolicall Churches so wee are not destitute of patterns in this case of those that succeeded them Justin Martyr in his second Apologie for Christians a hundred and fifty yeares after Christ speaketh of the ruler of the Church sending up prayers and praises to God without mentioning any prescript forme according to his power or facultie of prayer or thanksgiving left him by the Apostles or others And Tertullian about 203. yeares after Christ in his Apologie for Christians saith they prayed sine monitore quia de pectore without a prompter because they prayed from their heart Tertull. Apolog. 30. that is as Zeph. on the place expoundeth it they prayed not according to the dictate of the Saints to wit in any forme of words prescribed by them And indeed if in those bloudy times of persecution the Church had any set-forme of Liturgie wherein they had been injoyned a forme of solemne prayers for their Emperour it had been an unskilfull and sinfull neglect both in Justin and Tertullian to omit such publick evidences of their professed loyaltie and devotion to the State SECT V. Object THe second thing in our administration of publick ordinances whereof many require account of us is why in the administration of the Sacraments wee doe not admit the Members of the Churches of England either themselves to the Lords Supper or their children to Baptisme as wee receive the Members of other Churches in this Countrey Answ Let it first be knowne what we doe and then consider upon what ground wee doe it 1. Wee doe not admit the members of other Churches in this Countrey unlesse they bring with them Letters of recommendation from the Churches whence they came or at least unlesse those Churches have made knowne to us their desire that their Members coming occasionally amongst us may be received to the Lords Table with our owne by vertue of communion of Churches 2. Wee doe not admit the Members of other Churches to fellowship of the Lords Table if either the persons themselves or the Churches from whence they came lie under any offence before the Church Now the grounds upon which wee thus walke are these 1. From the power requisite to the administration of the Sacraments viz. to administer a Sacrament is not an act of Christian libertie that every Christian may dispense to whom he please but an act of power which Christ hath given to them who are called to be Ministers of the Word and by them to be dispensed unto the Church whereof the Holy Ghost hath made them over-seers They then over whom wee have no ministeriall power unto them wee may not dispense an act of power but they who are Members of no Church wee have no ministeriall power over them and they who are Members of other Churches not of our own wee have no power over them further then they are recommended to us from their own Churches either by Letters or by word of mouth and such are all the members of the Churches in this Countrey whom wee doe admit to communion with us at the Lords Table But now for our Brethren who come out of England many of them are altogether unknowne to us and those who are well known and it may be also well approved yet they bring no Letters of recommendations to us from those Churches who had interest in them and power over them And besides wee know that those who have been members of any parish Church in England when once they remove their dwelling out of that Parish they are accounted as no longer members of that Church so that they come over to us as members of no particular Church at all either in old England or in new and so they are under the power of no Church either there or here how then can wee dispense an act of power to them over whom wee have no power at all either commended to us by themselves or by the Churches from whence they came Would it be thought reasonable in case that any of our Country-men comming over to us should fall into drunkennesse or whoredome or other scandalous crimes if the Church where he sojourneth amongst should proceed to excommunicate him for the same were it not an act Coram non judice might he not demand justly by what authoritie we cast him out of our Communion who was never yet entred into our Communion This may therefore yeeld us a just defence They over whom we have no power to censure in any case by Excommunication to them wee have no power to dispense the Communion but so it is we have no power to censure any of our Congregation though never so scandalous by excommunicating unlesse they first commend themselves to our fellowship Therefore neither have wee power till then to receive them into our communion 2. A second ground of their practise wee take from the nature of the Sacraments which though they be seales of the righteousnesse of faith Rom. 4.11 yet not to all the faithfull as such but as they are confederate and joyned together in some particular visible Church None may ordinarily dispense a Sacrament of the new Testament but a Minister of a visible Church nor may he dispense it to any but to the members of a visible Church In the old Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or Proselytes to the Church of Israel Job and his three friends and Elihu with them though all of them righteous by faith and all of the stocke and kindred of Abraham yet wee read of none of them to be circumcised nor is it credible they were for had they been Circumcised they would not have kept so deep silence of it throughout all their conference with Job as they doe especially having so often occasion to urge the pollution of nature from the birth whereof Circumcision had been a most pertinent and pregnant evidence to convince the same And wherefore were they not all circumcised being all of them righteous by faith but onely because they had not opportunitie to joyne themselves to the house of Israel to
some publick offence which they lie under as hath been already opened Surely though this third reason reach not Infants yet the two former doe and prevent as their Parents of just claime of the Lords Supper so them of due right of Baptisme with us For neither have wee power over them neither have they communion with any particular Church being dismissed from the Church where they were baptized and recommended to none Against this sundry things are objected and such as seeme of much weight as 1. That the Sacrament of Baptisme hath been administred to some who were no members of any visible Church and therefore why not to the Children of non-members as Philip baptized the Eunuch Acts 8.37 38. and Peter baptized Cornelius and his houshold Acts 10.47 48. Paul baptized Lydia and her houshold the Gaoler and his houshold Acts 16.15.33 To which wee answer three things * First The Apostles had an unlimited power and might baptize beleevers professing the faith and their seed wheresoever they came but the power of Pastors and Teachers is limited to their own particular visible Church which hath called them to minister unto them * Secondly It cannot be proved that the Apostles or Evangelists baptized any but such as either were members of some visible Church before they preached to them or else they gathered them into a visible Church estate before they baptized them * The Eunuch in Acts 8. was a Proselyte to the Church of Jerusalem for the Text saith he came up to Hierusalem for to worship Acts 8.27 Neither let any man object that his membership at Hierusalem would not intitle him to Baptisme seeing Baptisme is a Sacrament of the Christian Church not of the Jewish * for whatsoever member of the Jewish Church as beleeved in Christ as the Messiah and professed that faith he was capable of Baptisme for such they were whom John baptized Mat. 3.6 and Christs Disciples Joh. 4.2 yea all the Israelites were baptized in the cloud and in the Sea in the dayes of Moses 1 Cor. 10.2 * As for Lydia and the Gaoler and both their families they lived together in the same Citie of Philippi Act. 16.12 where was a company also of other brethren ver 4. and from the beginning of the Gospel which doubtlesse was when he preached to them Acts 16. he speaketh of them as a Church Know yee Philippians saith he that in the beginning of the Gospel no Church communicated with mee as concerning giving and receiving but yee onely Phil. 4.15 Which evidently holdeth them forth as a Church at that time and that Paul did first gather the brethren there into a Church when he baptized Lydia and the Gaoler and others there And indeed the Commission which Christ gave his Apostles holdeth it forth that they were by preaching to make Disciples before they baptized them and their children Mat. 28.19 Now a Disciple as the meaning of the word implyeth is a Scholler in Christs schoole and therefore when the Apostles were directed to make Disciples before they did baptize them they were not onely to convert them to the faith but also to gather them as Disciples or Schollers into a Schoole of Christ and the Schoole of Christ is every particular visible Christian Church wherein some are teachers some are Disciples or Schollers and his Discipline is exercised amongst them Neither is it credible that the Apostles would baptize any that is apply to them the seale of the Covenant given unto the Church before they had taught them the Covenant it selfe and entred them into it in which regard wee cannot easily thinke that when Peter baptized Cornelius and his family he did onely perceive they had received the holy Ghost and evidently professed the same in new tongues Acts 10.45 46 47. but that he did also gather them into one body directing them to the spirituall use of the newly received gifts in the Communion of Saints and baptized them into the fellowship of the Lord Jesus and of one another in his Name Thirdly Wee answer as the Apostles were transcendent Officers of the Church so they received transcendent power to administer their worke As the Father sent Christ so Christ sent them Job 20.21 to wit Cum amplitudine plenitudine potestatis with all fulnesse of power so that any one Apostle received both the gifts and power of all the Officers of the Church Any Apostle might doe the worke not onely of an Apostle but of a Prophet of an Evangelist of a Pastor of a Teacher of a Deacon Rev. 1.1 They doe foretell as Prophets things to come Acts 27.22 They travelled up and downe not onely to plant Churches but to water Churches as Evangelists Acts 15.41 They as Pastors feed the flock of Christ with wholsome words of exhortation 1 Tim. 2.7 Joh. 21.25 They as Teachers of the Gentiles as Paul speaketh of himselfe taught them in the mysteries of the kingdome of God They as Elders ruled the Church not as Lords but as examples to the flocke and as Deacons they received the oblations of the Church and distributed the same according to the necessitie of the Saints Yea Acts 4.35 though when the Apostles came where Churches were planted they did put forth no act of transcendent authoritie but did all with the consent of the Church yet in the absence of the Churches they might doe any act which any Church and all the Officers thereof might doe together As for ought wee know they might in such a case impose hands alone so Paul might set apart Timothy to some speciall office 2 Tim. 1.6 they might alone deliver unto Satan 1 Tim. 1.20 they alone might baptize in as much as the presence and the power and fellowship of any one of them did comprehend as much as the presence and power and fellowship of the whole Church together * their acts therefore in such transcendent cases are not patterns nor presidents for us but according to the measure of the gift of Christ wee are to move in our owne line and to act onely as the Ministers of Christ and his Church in the presence and fellowship of the Church 2. It is objected againe that children of excommunicated persons such as being cast out are not holden as members of the Church have yet right unto Baptisme and therefore it is not well done of us to deny the Baptisme of the children of such as are not Members That children of Excommunicated persons have right to Baptisme they prove by sundry Arguments 1. From the consideration of the divers sorts of Members some are members not actually but in the eternall Counsell of God as Paul before his conversion 2. Some are member onely in shew and appearance as hypocrites which are as woodden legs fastned to the body 3. Some are lively members knit to Christ by faith to the brethren by the spirit of love 4. Some are decayed members which though they belong to Gods Election
mutuall love renewed and increased amongst themselves But if the offender deny the fact and there is none to prove it but the Brother that brought them they can proceed no farther because the testimony of one against one will not stand in Judgement Deut. 19.15 If he acknowledge the fact but doe not acknowledge the sinfulnesse of it but stand stifly to justifie it then the Brother first offended telleth the Church of it to wit in Gods way He telleth the Elders who are the mouth of the Church that by them it may be presented before the Church and the cause heard and examined and judged by them Then one of the Elders either by himselfe or calling forth the Brother offended declareth the offence given to him by such a Brother and what course he tooke with him according to the Rule of Christ to heale his Brother First by private admonition but so he prevailed not to bring him to a sight and sense of his sinne then how he tooke a Brother or two more to assist him in the worke but neither so could he or they prevaile with him which they being present doe openly testifie before the Lord and his Church And so by the mouth of two or three the word of his accusation is established before the Church The Church being thus informed of the estate and carriage of the offence the Elders doe labour in publick with the offender to convince him both of his sinne and impenitencie under it notwithstanding all the faithfulnesse and love of his Brethren in seeking to heale his spirit in private It is free also for any of the Brethren leave and libertie being first desired and obtained of the Elders to help forward the conviction by any words of wisdome and zeale which God shall put into their mouths wherein if the convictions and perswasions of the Church doe prevaile to any kindly humiliation of the offender in the acknowledgement of his sinne before the Lord and his Church the offender is gained the sinne is subdued others discouraged from the like offence and the Church is satisfied But if on the contrary the offender stand out in defence of his sin as well against the whole Church as he did before against the Brethren who dealt with him in private the Church then entereth into consideration of the Nature and Quality of the offence whether it be grosse and hainous such as is condemned by the light of nature like those cast out by the Apostle 1 Cor. 5.11 or whether it be such as through some mist of ignorance or strength of present passion he doth not clearly discerne the sinfulnesse of it if it be of the former sort they proceed then to excommunication both in respect of the nature of the crime whereof more hereafter as also in respect of his contumacy to the Church If it be of the later sort the Church proceedeth not forthwith to excommunication of the offender but after once or twice admonition For in this case it is with the offender as with an Heretike who may erre at first and stand in his error for want of clear light and is therefore once and again according to the rule of the Apostle Tit. 3.10 to be admonished before he be rejected when therefore an admonition is judged seasonable one of the Elders with the consent of the whole Church doth recollect the offence and all the arguments of weight which have been publikely or privately used to convince the offender of his sinne and discovereth to him also that invalidity and shallownesse of all his answers and evasions and thereupon doth solemnly in the name of the Lord admonish and charge him to see the danger of such a sin and distemper of his soule in maintaining of it that so if it be the will of God he may be recovered out of the snare of the Tempter Whilst the Brother is thus cast and lyeth under the censure of admonition he standeth in the judgement of the whole Church as a convinced publike offender and therefore till hee be reconciled to the Church by the penitent and publique acknowledgement of his sin before them hee doth abstain from the Lords Table according to the direction of our Saviour who would not have an offender present himself nor his gift before the altar whilest the guilt of the offence of his brother lay upon him Mat. 5.23 24. or as the Priests in the Law did forbear to eat of the holy bread whilest they lay in uncleannesse Lev. 22.3 4. or as one who lying in his uncleanness did rather pollute the holy Ordinance of God by partaking of it then receive any holiness from it Hag. 2.12 13. The offender then by this publique admonition being debarred of his wonted fellowship in the Lords Table and withall being solicited and urged by his brethren and friends to consider his great distemper of spirit in standing out so long in that which is evill If hereupon by the grace of Christ he come to himselfe and see his sin and desire to reconcile himself to the Lord and his brethern he then acquainting one of the Elders with his desire is called forth in the face of the Church to make publike confession of his sin and to judge himself for it wherein if the Lord help him to hold forth an ingenuous and humble loathing of his sin and of himself for it they blesse God for his blessing upon his ordinance and readily receive him into wonted favour and brotherly fellowship with them in all the liberties of Gods house but if on the contrary the spirit of the brother grow more more hardened in his sin and stand out against all means publike and private of his reformation the Church having waited a convenient time and yet finding their brother wax worse and worse as is commonly seen in such cases wherein men are not humbled under such means then according to the rule of Christ Matth. 18.17 one of the Elders propounding the case first to the whole Church and they giving their consents as before for his admission so now for his expulsion hee setteth his sin in order again before him with all the circumstances and aggravations of it especially how hee hath taken in vain and made unprofitable all other means for his recovery and therefore now in the name and with the power of the Lord Jesus and with the consent of the whole Church he pronounceth him unto Satan as an Heathen or a Publican for the destruction of the flesh that his soul may be saved in the day of the Lord Jesus and all this according to the direction of the Holy Ghost Matth. 18.17 2 Cor. 5.4 5. SECT II. ANd thus the Church proceedeth in case the offence be private at first and and lesse scandalous but if the offence be be publike and hainous and grosly scandalous such as is condemned even amongst the Heathens by the light of nature as those mentioned by the Apostle 1 Cor. 5.11 Fornication Adultery Incest
Murther Rayling Extortion and the like or such as are generally accounted damnable and detestable amongst Christians as Idolatry Blasphemy Prophaneness c. Wee take our selves bound to proceed more roundly against such for in such cases the Apostle doth not direct us to such graduall proceedings by private admonitions but if any Brother saith he be a fornicator or covetous or an Idolater or a railer or a drunkard or an extortioner with such a one no not to eat For it doth not stand with the glory of God or honour of his Church to accept an acknowledgement of such grosse and scandalous crimes without further censure but it becometh the Church being a communion of Saints rather to free themselves from the guilt and fellowship of such notorious wickedness by expression of their zeal and just indignation against such sins by casting out the committers thereof from fellowship amongst them for though the blood of Christ and the repentance of an offender do remove any offence though never so hainous in the sight of God and man yet God being jealous of his own glory and of the honour of his Church is not wont ordinarily to grant repentance unto such notorious sinners untill the censure of the Church have passed upon them Whilest the offender lyeth under the censure of excommunication though he be excluded from the communion of the Church and so from the Lord Table and from all other liberties of Church-fellowship as voting in elections admission of members censures c. yet wee do not debar him from entrance into the assembly of the Church in time of preaching the Word or Prayer or such other worship of God as is not peculiar to the Church for this liberty we do not forbid to Heathens and Indians and persons excommunicate are but as Heathens in respect of worship although worse then Heathens even as Publicans in respect of familiar private communion for though wee might eat with an Heathen 1 Cor. 10.27 yet with a Publican the Jews would not eat Mat. 9.11 no more may we with excommunicate persons 2 Cor. 5.11 But we do not read that an Heathen was forbidden to hear the Word in the Synagogues though they were not permitted to enter into the Temple which was to them of a Sacramentall nature Act. 21.28 29. nor might they enter as members into the Congregation Deut. 13.13 to 8. But suppose Heathens were forbidden to heare the Word even in the Synagogues yet seeing that wall of partition between Jews and Heathens is now broken down as in other respects so in this that it is not now unlawfull for an Infidell or Heathen to come into the assembly of the Church 1 Cor. 14.23 24 25. As therefore we do not deny the like liberty either to Indians or Negars so not to excommunicate persons Moreover this further compassion and succour wee afford to an excommunicate person that though we have cast him out of our liberties and priviledges peculiar to Church-fellowship yet wee have not cast him out also of our hearts nor out of our prayers nor out of our care to recover such a lost sheep into Christs fold again and therefore still though we forbear all familiar fellowship with him and countenance towards him that he may be ashamed yet we account him not as an enemy but still take opportunity to admonish him as a Brother 2 Thes 3.14 15. And if we find by the blessing of God and Christ upon the censure or by the rebukes of many ministred unto him that the soul of the excommunicate person be humbled as it was the case of the incestuous Corinthian 2 Cor. 2.6 the Elders discovering the same do call him forth before the Church where he giving glory to God and confessing his sin and the justice of God against him and holding forth a repenting frame of spirit to the satisfaction of the Church they do with common consent forgive him and comfort him and confirme their love to him by receiving him again into communion with the Church and into all the liberties of Gods House as before SECT III. IN all these transactions of Church proceedings when wee say we do this or that with common consent our meaning is wee do not carry on matters either by the over-ruling power of the Presbytery or by the consent of the major part of the Church but by the generall and joynt consent of all the members of the Church for we read in the Acts of the Apostles the Primitive Church which is a pattern for succeeding ages carried all their administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord Acts 2.46 as becometh the Church of God which ought to be of one heart and one soul of one mind and one judgement and all to speak the same thing Act. 4.32 1 Cor. 1.10 Phil. 2.2 3. But if it so fall out that any difference do arise as sometime there doth through the remaining darknesse of our mindes seeing wee all know but in part then such as do dissent from their Brethren are required to propound the grounds of their dissent which if they be weighty and held forth from the light of the Word all the rest do submit and yeeld thereunto not as to the voyce of their Brethren only but as to the voyce of Christ whose voyce alone must rule in the Church and all the sheep of Christ will heare it and all the upright in heart will follow it thus Paphnutius is said to turn about the whole generall Councell of Nice in the point of Ministers marriage But if the grounds of such as do dissent do upon due consideration appear to have little or no weight in them the officers of the Church or some other of the Brethren do declare unto them the invalidity thereof If they be satisfied the matter in hand doth then proceed with the common consent of all if they be not satisfied yet it is either through want of light and so through weaknesse of judgement or through strength of pride and so through stiffnesse of will If the former be the let they take further pains lovingly to inform them and patiently beare with them till matters be further cleared so that at length they come either to consent to go along with their Brethren or at least to be content to refer the matter to the judgements of their Brethren and for their part to sit still and to make no further dealings with the Churches proceedings but if through partialty or prejudice their dissent do appear to spring from stiffnesse of will or from a spirit of contradiction which yet falleth out very rarely in so much that they will not be brought by loving and brotherly information to give way to the better judgements of their Brethren the Church doth proceed with common consent to admonish them of their pride and self-willednesse and so leave them under the censure of admonition whereby the liberty of their voyce is taken from them till they have removed this
and my Spirit with the power of the Lord Jesus Christ to deliver such a one unto Satan Where Paul saying in the verse foregoing that he had judged already that so it should be done doth not argue that now the Church was at hand he took the power of judging the Cause wholly unto himselfe and the publication and declaration of it onely in the Church but that he had seene already evident cause to judge the partie worthy to be cast out but directed them to doe it with all the power that is requisite to that action As 1. In the name of the Lord Jesus Christ in whom the principall power of all Church-censures resteth 2. When they that is the whole Church are gathered together not the Bishops nor the Presbyters alone 3. And Pauls spirit with them to wit so much of Apostolicall Authoritie being committed to the Church and present with it in such cases 4. He speaketh of the power of the Lord Jesus with them in this action which holdeth forth their Authoritie 5. When the Excommunicate person was humbled under this Censure Paul beseecheth them to forgive him to comfort him to confirme their love unto him 2 Cor. 2.7 8. Now they who have power of forgiving an offender have power also of binding him under wrath Ejusdem potestatis c. ligare c. solvere Object 1. All this argueth no more but that some in the Church had this power to wit the Presbytery of the Church but not the whole body of the people Answ 1. There is no word in the Text that attributeth any power to the Presbytery apart or singularly above the rest But as the reproofe is directed to them all for not mourning and taking the offence to heart that the offender might be taken away from amongst them ver 1.2 so is Commandement directed to them all when they are gathered together to proceed unto the casting of him out In like sort in the end of the Chapter he exhorteth them all againe Put away therefore saith he from amongst you that wicked person ver 13. and that by a judiciall power to wit as under Christ doe not yee judge them that are within ver 12. And lest this Judgement should be restrained to the Presbyters onely he magnifieth the judgements of the Saints taking occasion from hence to stretch their Judicature in some cases even to Civill matters also Know yee not saith he that the Saints shall judge the world yea the Angels 1 Cor. 6.2 3. And thereupon he incourageth them to betrust the deciding of any Civill Cause depending between Brethren to the Judicature of the meanest Brother in the Church ver 4. rather then to fly suddenly unto Civill Magistrates especially amongst the Heathen Object 2. But if the power of Judicature be committed to the whole Church together with the Presbyterie then all the multitude shall be made Governours and who then shall be governed Answ The multitude of Brethren are governed by the Elders so long as they rule aright to wit whilest they hold forth the Word and voyce of Christ which the sheep of Christ are wont to heare Joh. 10.4 But in case the officers do erre and commit offence they shall be governed by the whole body of the Brethren though otherwise the Brethren are bound to obey and submit to them in the Lord Heb. 13.17 Object 3. A democraticall government might do well in Athens a city fruitfull of pregnant wits but will soone degenerate to an Anarchie a popular tumult amongst rude common people Answ 1. It is unworthy the spirit of so godly learned a man as maketh this objection to preferre Athens before Jerusalem pregnant wits before sanctified hearts Answ 2. Though the government were democraticall as it is not yet there is no tumultuous disorder where not the will of each man beareth the sway but the voyce of Christ alone is heard who is the Head and wise Monarch of the Church Object If it be said tumult and disturbance and confusion cannot be avoided where the multitude have all of them not only leave but power to speak and one will be ready to take the word out of the others mouth and one of them to thwart and contradict one another and will not this make the Church of Christ a confluence of Cyclops Answ All such disorder is easily and timely prevented by the Elders who have power from Christ to restrain any mans speech whilest another is speaking and to cut off any means speech that groweth either impertinent or intemperate the Elders having received in speciall manner the power of the keys they have power to open and shut the dores of speech and silence in which respect the government of the Church is not meerly democraticall but as the best governments be of a mixt temper in respect of Christ whose voyce only must be heard and his rule kept it is a Monarchy in respect of the peoples power in choosing officers and joynt power with the officers in admitting members in censuring offenders it is a Democracy in respect of the officers instruction and reproof of the people in the publike ministery and in ordering of all things in the Assembly it is an Aristocracy what is found good in any civill government is in Church-government and what is found evill is by the wisdome of Christ safely avoided and prevented But that we may more distinctly declare our selves wherein lyeth the difference of their mutuall authority both of the Church over the Elders and the Elders over the Church wee conceive the Church exerciseth severall acts of authority over their Elders to wit in three cases 1. In calling and electing them to office and in ordaining them also thereunto in defect of their Presbyterie 2. In sending them forth upon the publike service of Christ as the whole Church at Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and other Churches Acts 15.22 Now the Ambassador is not greater then he that sent him but usually inferiour Job 13.16 3. In case of offence given by any Elder or by the whole Eldership together the Church hath authority to require satisfaction of them and if they do not give due satisfaction to proceed to censure according to the qualitie of the offence For wee see when some of the Church of Jerusalem tooke offence against Peter for communicating with the Gentiles and contended with him about it Peter condescended to give ample and due account of his actions to the fatisfaction of them all Acts 11.2 to 8. If admonition and in some cases excommunication be ordinances of God sanctified for the healing of the soules of Gods people gone astray it were a sacrilegious injury to the Elders to deprive them of the benefit of such wholsome medicines when the estate of their soules should come to stand in need thereof and it being a ruled case Cujus est instituere ejus est destituere If Plebs obsequens praeceptis Dominicis ipsa
demerit as exposeth him to the just censure of Excommunication But if a member be importunately desirous to remove wholly from the Church where he is unto another and yet the grounds of his removall favour of nothing but levitie or covetousnesse or schisme or the like according to their Covenant of brotherly love and faithfulnesse the brethren of his own Church labour to convince him of his sinfull weaknesse herein to disswade him from his purpose to which counsell God usually toweth his heart to stoop and submit But if after all their disswasions they shall see the bent of his spirit unremovably set upon removall in such a case if his sinne be not apparent and his danger imminent they use indulgence towards him as not willing to make the Church of God a prison to any man But when men thus depart God usually followeth them with a bitter curse either taking away their lives from them or blasting them with povertie or exposing them to scandall where they come or in entertaining them with such restlesse agitations that they are driven to repent of their former rashnesse and many times to desire to returne to the Church from which they had broken away SECT III. OUr third way of communion with other Churches is by way of Consultation whereof wee have given some touch before as 1. In time of the gathering of a Church the Brethren who desire to enter into Church-estate doe give notice to all the Churches about them and desire the presence of their Elders and of such other Brethren as they shall see meete to send to helpe them with their counsell in discovering the spirits and competent gifts of such members as should joyne with them in that worke And further to give counsell and direction in the ordering of that day as hath been shewed above 2. In the choice and ordination of Officers one Church is wont to send to all the rest about them for such Elders and Brethren as may give counsell and direction to their proceedings and approbation of the same as the matter shall require as hath been formerly delivered 3. In case of difference of judgement amongst the Brethren of a Church in the administration of Church-Censure and the like to prevent all suspition of partialitie or prejudice the Church is sometimes occasioned to send to the neighbour-Churches one or more for the assistance of some of their Elders and Brethren to helpe them with their counsell in discovering and judging of the causes depending amongst them who giving advice according to the Word doe by the blessings of Christ heale jealousies and compose differences and settle peace and love amongst them and this also hath been mentioned before 4. In doubtfull cases arising in the Church whether of judgement or practice where yet no difference hath risen but all or most are uncertaine what were fit to be done as whether a childe may be baptized by right of his Grand-fathers Covenant or the like the Church doth sometimes send Letters or Messengers to crave the counsell of other Churches who deliberate by considering and arguing the matter and agree upon what they conceive most agreeable to the Word each Church sendeth their judgements and their reasons either by Elders or by Messengers to the Church that sent to them SECT IV. A Fourth way of our communion with other Churches is by way of Congregation or gathering together many Churches or the messengers of many Churches to examine and discusse either some corrupt opinions or suspicious practices which being scattered and found in many Churches at once cannot well be healed in any one alone In which case the Elders of the Churches desirous to maintain verity and unity of judgement in matters of doctrine and integrity of life throughout all the Churches do both acquaint our Magistrates being nursing fathers to the Church with the necessary occasions and ends of a generall and a solemn assembly and do also solicit the Churches to send some fit persons at such a time to such a Church where the assembly be most seasonably held to consider and discern of the matter in question and agitation The assembly being met in the name of Christ and his presence called for by humble and earnest prayer the matters to be discussed and cleered are propounded by some or other of the Elders of that Church where we meet or by some other appointed by them and consented to by the assembly When the matters are propounded the Elders do declare their judgements of the points in order one after another together with their reasons from the Word at which time it is free for any man present and all may be present if they will as well the Messengers of the Churches as others after leave orderly craved or obtained to propound their doubts without offence whence disputation doth arise as in Act. 15.7 till all parties be either satisfied or convinced and so the matters in controversie are cleared and this course is taken for the clearing of all the points remaining which may seem to some not so fully cleared and agreed upon and the nature of them such as may admit further discussion yea and difference of apprehension without disunion of affection or disturbance of the Churches peace yet for satisfaction of Gods people the mean while in such things each man is left to his Christian liberty So farre as they are all come they judge and mind one thing If any be otherwise minded who in simplicity of heart seeketh the truth and in meeknesse of wisdome and love holdeth forth the same we hope God will in time reveale the same unto him in the mean time all agreeing in this one not to condemn nor to despise one another in differences of weaknesse according to the Apostles rule Rom. 14.2 3 4. SECT V. A Fifth way of communion with other Churches is by contribution or communication in yeelding supply to one anothers wants for according to the ancient president in the Primitive Churches if any of our Brethren should fall into such decay as not to be able to supply their onw necessities in outward things amongst themselves we should take it our bounden duty to minister to their wants according to our abilities Act. 11.29 30. Rom. 15.25 26. Hitherto the Lord hath been pleased out of his all-sufficient goodnesse so to supply us all each Church within it self as that we have had scarce any occasion never but once to exercise our mutuall love and liberality to one another in this kind but if need should require we consider afore-hand what mutuall help God requireth of us from one towards another in such a case Also if any of our Churches do want some fit members to imploy in some publike office amongst them and shall make known their want to some other Church who may abound in such blessings as sometimes the Church at Antioch had four or five Prophets among them Act. 13.1 when others wanted the Church that aboundeth in such helps
is ready to send and commend such of their members as their selves may spare and are fit for office but not called to office amongst themselves to supply the necessities of their Brethren SECT VI. A Sixth way of communion amongst our Churches is by way of admonition as it one Church should be credibly given to understand of some scandall arising in another Church whether by corruption in doctrine or in manners and upon diligent search and inquiry the report is found true the Church hearing thereof sendeth Letters or Messengers or both unto the Elders of that Church where such offence is found and exhorteth them to take a speedy and diligent course for the redresse thereof but if the Elders of that Church should be remisse therein or be faulty themselves they then certifie the whole Church thereof to call upon their officers as Paul sent to the Church of Coloss to call upon Archippus to take diligent heed to the fullfilling of that work of the Ministery which hee had received of the Lord Col. 4.17 If the Church heare them the scandall is removed if it heare them not the Church offended herewith taketh in the help of two or three Churches more to joyne with them in their exhortation or admonition It still the Church where the offence lieth persisteth in the neglect of their duty and of the counsell of their Brethren either the matter would be referred to a Congregation of many or all the Churches together if need should require or else if the offence be evident and weighty and of ill though not generall consequence the Churches offended with them would as justly they might withdraw themselves from the right hand of fellowship and so forbeare all such exercises of mutuall brotherly communion with them which all the Churches of Christ are wont to walke in one towards another We have never yet been put to the utmost extent of this duty towards any of our Churches The Lord hitherto so farre preventing with his grace that no Church hath stood out so long in maintaining any offence found amongst them But if it should so fall out which God forbid wee look at it as our dutie to be faithfull one Church to another in like sort as the Brethren of the same Church are called to be faithfull one towards another Doe not Churches injoy brotherly Communion one with another as well as brethren of the same Church The Church in the Canticles tooke care not onely for her own members but for her little sister which had no breasts Cant. 8.8 And would shee have taken no care of having her breasts healed if her breasts had been distempered and given corrupt milke The Apostles had a publick care by vertue of their office of all the Churches 2 Cor. 11.28 And is the publick spirit of grace and love dead with them ought not all the Churches of Christ to have a care and watchfull eye over the publick good of one another Though not virtute officii yet intuitu charitatis SECT VII THe seventh and last way of the Communion of our Churches is by way of propagation or multiplication of Churches Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations to preach the Gospel to beget Disciples to gather them into Church-estate and so to plant Churches wheresoever they came yet that which they did by vertue of their office is reserved unto the Churches of Christ to prosecute and carry along according to their measure throughout all generations and in all Nations for the inlargement of the kingdome of Christ unto the end of the world The power of the keys which was immediately given by Christ unto his Apostles is also given by Christ unto all the Churches in that fulnesse of measure which the establishment and enlargement of Christs kingdome doth require If then any particular Church of Christ shall come in processe of time to be so farre multiplyed as that like Bees when the hive is too full they are necessarily occasioned to swarme forth as it is indeed the case when the voice of their Ministers cannot reach to all in such or in the like case the Church surcharged with multitude may send forth sundry of their members fit for the purpose to enter into a Church-estate amongst themselves or if a number of godly Christians shall come over into a Countrey where they finde the Churches so full that they cannot with conveniency joyne with them the Church may comfortably encourage them to enter into holy Covenant amongst themselves They may also commend both unto the one Company and unto the other such able gifted men whom they may fitly choose to be Ministers and Officers to them and both then when they enter into Covenant and gather into Church-estate as hath been shewed in the beginning as also when they goe about to choose and ordaine Church-Officers amongst themselves the Churches already established ought to be ready to helpe them with their presence counsell and assistance so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ in the multiplication of Churches according to the order of the Gospel Thus have wee given unto all our holy Brethren throughout the Churches of our Lord Jesus a just and true account of all our proceedings in Church-affaires so farre as concerneth our way and order amongst our selves If wee fall short of the Rule in some thing or other goe astray it is our humble and earnest request unto all our godly learned Brethren that they will be pleased Erranti comiter monstrare viam but if the way wee walke in be found upon serious and mature consideration to be agreeable to the rules of the Gospell as wee verily beleeve it is let all the upright in heart be intreated in the name of the Lord Jesus not to judge or speake evill of the wayes of Christ before his people But rather seeke how to addresse themselves and to call on others to walke in the straight steps of the Lord Jesus in the kingdome of his grace till wee shall all come to meete him in the kingdome of his glory CHAP. VII Of the way of reformation in the Congregations in England SECT I. WEE take not upon us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prescribe unto our Brethren in England men of their Churches and eminent lights in the world what course to take in pursuing and perfecting the great worke of Reformation in England Nay wee know our own Tenuity the store of busines enough which wee have to attend unto neere home Neverthelesse as wee cannot cease to pray for and seek their good as our own so wee cannot but rejoyce with them to behold that open doore which God hath set before them and with that all their hearts were so far enlarged towards the Lord and to his waves as wee heare his hand is enlarged towards them Onely being absent in body but present in
the whole body of them could not doe but by deputing some eminent persons amongst them to the performance thereof But after they be furnished with Elders a Presbytery of their owne let Imposition of hands be given by them according to 1 Tim. 4.14 to such as for the future shall be ordained 6. For the making up of a Presbytery in stead of Parson and Vicar wherewith some Congregations are endowed let them choose Pastors and Teachers and Ruling Elders in stead of those who crept into their roome viz. the Church-wardens and Sidesmen But let them choose and ordaine them in a day of humiliation according to Acts 14.23 and not for a yeare onely but during life and let the Presbyteries of all neighbour Churches take all opportunities to make use one of another for brotherly consultation but not for Jurisdiction and Authoritie one over another And in stead of Collectors or Overseers for the poore who crept into the roome of Deacons let Deacons be chosen as hath been shewed above but not as members of the Presbytery 7. For set forms of prayer or prescript Liturgies let them not be enjoyned unto the Ministers of the Churches but let the Ministers as well give up themselves wholly unto prayer as to the Ministery of the Word Act. 6.4 8. Baptisme may orderly be administred to the children of such parents as have professed their faith and repentance before the Church as above Or where either of the parents have made such profession or it may be considered also whether the children may not be baptized where either the grand-father or grand-mother have made such profession and are still living to undertake for the Christian education of the childe for it may be conceived where there is a stipulation of the Covenant on Gods part and a restistipulation on mans part there may be an obligation of the Covenant on both parts Gen. 17.7 Or if these faile what hindereth but that if the parents will resigne their infant to be educated in the house of any godly member of the Church the childe may be lawfully baptized in the right of its houshold Governour according to the proportion of the law Gen. 17.12 13. 9. Let the Lords Supper be administred onely to such as have so professed their faith and repentance publickly and are received approved members of the Church endued with sufficient knowledge to examine themselves and to discerne the Lords body free from scandall and of good conversation 10. Let Officers in the Church be redressed and removed not by presentments to Officers of other Churches but according to the order of the Gospel described above Chap. 5. sect 1 2 3. 11. Where the Ministers of the Congregation are ignorant or scandalous meet it is that they were removed and better chosen in their roome by the people according to the counsell direction of the godly Ministers and brethren of neighbour Churches Hos 4.6 12. Where the people in a Congregation are generally ignorant and profane it were necessary godly Preachers were sent forth with countenance from the King and State to preach unto them till they were brought on to knowledge and to some measure of gracious reformation Thus Jehosaphat sent forth Priests and Levites to teach in the Cities of Judah and certaine Princes and Nobles with them to countenance the good worke in their hands 2 Chron. 17.7 8 9. 13. Till the people be in some sort duly prepared and growne up to some measure of knowledge and grace it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme or to the seales of it But after they have been wrought upon by the Ministery of the Word to lament after the Lord as the Israelites did when the Arke had been long absent from them 1 Sam. 7.29 then let them proceed as other godly Christians were directed to doe Propos 2 3 c. for renewing of their Covenant for choice of their Ministers and Officers and for Communication in all the liberties of the Church of God 14. For the helpe of the Universities of the whole Kingdome and of all the Churches in it it were necessary that some experienced godly learned Nobles and Ministers were deputed to visite and reforme the Universities That subscriptions to Ceremonies and prescript Liturgies were removed That degrees in Divinitie were not abused unto qualifications for pluralities and non-residency nor allowed in the Ministers of Churches to put a difference between brethren of the same calling whence Christ hath removed it Mat. 23.8 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned is not to be translated Master for it is a Title common to all Ministers but Doctors and the Academicall title of Doctors is fitter for Masters of Colledges Readers in the Schooles then for Church-officers Here also speciall care would be taken for setting up of such Preachers in both the Universities as whose spirit and gift and Ministery might be examplary patterns to young Students 15. For the effectuall and orderly expedition and transaction of all these things it were requisite that as King Jehosaphat did so the King and State should depute some choice persons to doe the same to wit to goe throughout all the Kingdome to see the people returned and all the Churches restored to a true state and course of Reformation 2 Chron. 19.4 All which things are humbly presented by us not as if we would undertake to give Counsell to them that are wiser then our selves much lesse Injunctions But as Subjects who desire to approve our faithfull service to the Lord and our King and Countrey hold them forth as true Consectaries from the Rules of the Gospel which should rule us all FINIS An Alphabeticall Table containing the principall things handled in this Treatise A OF Addition of members to the Church page 52. chap. 3. Sect. 1. Sect. 2. Of communion of Churches by way of Admonition pag. 108. Sect. 6. The Antiquity of the Church way intimated in the Bishops Common-prayer book p. 12 Of disclaiming Advocations by Patrons to livings p. 113. Sect. 2. B Whether all Baptized are fit for Church-fellowship p. 9 Why by the same reason that beleevers children circumcised were admitted to the Passeover now they are baptized may not be admitted to the Lords Supper p. 9 All Baptized by vertue thereof are not members of a particular visible Church p. 9. No place in Scripture for succession of Diocesan Bishops after the Apostles p. 46. Sect. 8. p. 49. Sect. 9. Whether unbeleevers giving up their infant to be educated in the house of a godly member of a Church it may not according to Gen. 17.12 13. be Baptized in the right of that houshold p. 115 C. The part of all true Christians to joyne themselves into some particular visible Church p. 2. Joyning into a particular visible Church cannot be but by Covenant p. 2. 3. 4 c. Particular visible Churches to be gathered must have the concurrence of