particular Congregation d Act. 2.41 § 7. The end of church-Church-Union is Communion which is with Christ the Head and one another a 1 Joh. 1.3 This is in the Spirit b Phil. 2.1 and belongs to the whole Catholick Body or it is expressed by a visible communion in the Ordinances administred in particular Bodies and is the Communion of particular Churches c Act. 2.43 1 Cor. 10.16 § 8 According therefore to the Dispensation of the Fulness of Christs Headship a Joh. 1.16 Eph. 1.19 3.7 Col. 1.19 20. internally and mystically by his Spirit b John 14.26 16.13 14 15. or externally and ministerially as the Apostle and High-Priest of our Profession c Heb. 3.1 8.6 10.1 12.23 Eph. 4.12 The Church and Body of Christ hath its standing mystical and invisible or instituted and visible § 9. The Catholick Church is the Mystical Body of Christ made up of all saved ones Militant and Triumphant a Heb. 12.23 24. Eph. 3.15 united together in one Spirit b 1 Cor. 6.17 for communion therein accordingly c Phil. 2.1 Or It is all the Company of saved ones Militant and Triumphant embodied in Christ Jesus d Ro. 12.5 1 Cor. 12.12 It is called the Mystical Body from that hidden standing which it hath in Christ e Col. 3.3 1 Pet. 3.4 Psal 83.3 every Member being undiscernably as to Men united to Christ and one another f 1 Cor. 12 13. Eph. 4.3 and have communion in the Mystery of God of the Father and of Christ they all eat and drink the same spiritual Meat and Drink g 1 Cor. 10 3 4. whence the matter and form of this Body being not infallibly known to any on Earth h 2 Tim. 2.19 either the particular Members Militant or Triumphant or their bond of Union or their Heavenly communion in the Spirit this Church is fitly called the Mystical Body of Christ to distinguish it from all other considerations of a Church and hence it hath these distinguishing Properties 1. Invisibility as to Men a Heb. 12.22 23. 2. Universality as containing all saved ones on Earth and in Heaven b Eph. 1.10 3.15 3. Perpetuity as to particular Members union and communion their Names being all written in Heaven c Heb. 12.22 23. Luk. 10.20 § 10. The Catholick Union is that whereby a person being cut off from his corrupt standing in the old Adam a Ro. 11.24 he is created b Eph. 2.10 and implanted in Christ Jesus c Ro. 11.24 for righteousness and life d 1 Cor. 1.30 Eph. 4.24 personally restipulating by Faith to the Covenant of Grace made in Christ Jesus e Gal. 3.22 26.29 such an one becomes vitally f Gal. 2.20 conjugally and federally united to Christ the Head g Eph. 4.23 5.23 Jer. 31.33 32.40 Rom. 12.5 and therefore consequentially and really is a Member of the whole Body of Christ and of every part being so united to the Head h Eph. 1.23 § 11. Catholick Communion of Saints is that which is also invisible a Phil. 2.1 and is not only of the Saints Militant one with another but of the Militant and Triumphant in one body b Heb. 12.22 23. and consists in a coparticipation of the fulness of the Grace of God in Christ c Joh. 1.16 being all Elected Redeemed and Sanctified in him d Eph. 1.4 5 6. gradually here e Phi. 3.13 and perfectly conformed to him hereafter f Heb. 12.23 all partakers of the same Spirit in the measure of each one g 1 Cor. 12 4.11 blessed with the same spiritual Blessings for kind h Eph. 1.3 growing up under the same means of Grace for substance i Eph. 4.15 As likewise it consists in the exercise of the same Faith towards the Lord Jesus Christ and Love towards one another k Eph. 6.23 2 Cor. 4.13 1 Joh. 4.7 11 12 2 Tim. 1 13 Coloss 2.2 with all the fruits of both as the matter may require whereby there is always a mutual Heart-Communion at least between all the Saints on Earth l Col. 1.4 and they are come to an actual Communion as well as Union with the glorified Spirits of Just Men made Perfect m Heb. 12.22 c. according to their respective degrees of attainment n Ro. 12.3 more or less whereby they arrive at last in due season to such a determined degree of Sanctity which is their prepared fitness and stature in Christ for the inheritance of the Saints in Light o Col. 1.12 Eph. 4.13 being changed into the same Image from Glory to Glory by the Spirit of the Lord p 2 Cor. 3.18 § 12. The Catholick Church as such is not the subject of Officers or Ordinances nor it being not visible can be Christ never instituted any Officers whose Power was of an universal extent except the Apostles and them only in visible Churches nor any Ordinances for a Catholick visible Communion in which all the Saints living in the same Age were to assemble and meet together a 1 Cor. 11 20. for the visibility of a Church is always in some Assembly But the Catholick Church tho it be not as hath been said hath many things peculiar to it wherein it hath its preheminence above all visible Churches In that therein the Administration of Grace and Dispensation of the Rule and Government of Christ is immediately by his Spirit b 2 Cor. 3.3.8 Gal. 5.25 Eph. 3.16 Gal. 6.18 2 Tim. 4.22 1 Pet. 1.2.22 1 Joh. 3.24 2. In that there are many saved ones in this Church that were never Members of any visible Church c 1 Pet. 1.1 3. That all the saved ones of any visible Church belong to this Church d Rev. 13.8 Heb. 12.27 4. That the Institution of visible Churches and Ordinances is for the sake of this Church e Eph. 4.11 12. 5. All adult Persons that are admitted to Membership in a particular visible Church ought to be such as are supposed by their Profession to be Members of this Mystical Body f 1 Thes 1.1 2 ep 2.1 Col. 1.2 6. That of all Churches this shall never be dissolved or one person lost out of it g Mat. 16.18 Psalm 125.1 John 10.28 29. 7. That as this Church is sometimes preserved and fed without instituted Ministry and Ordinances as the Jewish Church in Babylon and the Gospel-Church in the spiritual Babylonish Wilderness h Rev. 12.6 so it shall be most Glorious without them when it hath arrived at its perfect fulness i Rev. 19.8 9. 8. There is no false or superfluous Member in this Church tho many in others some it may be in the best k Eph. 5.27 Col. 1.21 22. Rev. 14.4 9. Death separates from other Churches but not from this l Rom. 8.35 38. 10. The Glorified Saints
b 1 Cor. 12 12. Rev. 1.20 2. It 's a Company of Men not of Angels for Angels are no where called a Church tho a Company c Heb. 12.22 but they surround the Church d Rev. 5.11 and consort in their Adorations with the Church The Angels were not Redeemed by Christ's Blood neither of the Nature of the Head and therefore not the Body of Christ as the Church is e Heb. 2.16 3. It 's a spiritual Company in contra-distinction to humane and civil Societies or Companies gathered together occasionally or statedly f Act 19.39 4. It 's separated from the World all the World is not a Church but it 's called and separated out of the World g John 17.10 15.19 2 Cor. 6.17 as Christ the Head is separate h Heb. 7.26 2 Pet. 2.20 Deut. 14.2 Titus 2.14 so must the Body be 5. They are not a company of scattered Sheep but gathered into a Fold i John 10.16 Stones not lying here and there but brought into a building k 1 Pet. 2.4.5 6. They are embodied or incorporated with the Corner-Stone and to one another and as Members are knit to the Head and one another l 2 Thes 2.1 Eph. 4.16 Ps 122 3. 1 Thes 1 1. Hence Union to Christ the Head and to one another is essentially necessary to the Church of God m John 15 to which Union is requisite cutting off from the old Stock and Implantation into the new n Rom. 11.24 connection knitting and coalition of Head and Members together Members to the Head and they to one another o Eph. 2.21 and lastly an aptitude order and fitness to each other to compleat the whole in usefulness and comeliness p 1 Cor. 12 11 12 13. Eph. 4.16 2.21 § 11. Hence it plainly appears what a Church of God is in the general Nature thereof It is a spiritual company of men separated from the world a 2 Cor. 6.17 congregated and incorporated in Christ Jesus b 1 Cor. 12.12 Congregation is a Genus to Church it 's a spiritual Congregatiion and there is no Church but is so in some sense or other the words in the Old and New Testament always signifie so Cohel and Ecclesia But Congregation seems to be a remoter Genus than Corporation for every Congregation is not incorporated neither is every incorporated Congregation a spiritual Body c Acts 19.39 and therefore a Church but every Church is a Congregation incorporated by the Union afore-mentioned and it 's for the end of him whose it is viz. his Glory in communion with him and of one Member with another CHAP. II. Of the Catholick Church A Church defined A Spiritual Corporation how distinguisht Corporation what How belonging to Christ What Persons a Church is made up of How Membership comes Communion Distribution of Church The Catholick Church Catholick Vnion Communion It s not the Subject of Ordinances No Catholick Visible Church § 1. FROM what hath bin said in the former Chapter it appears that a Church is thus defined viz. That it is a Spiritual Corporation or Body of Christ a Eph. 1.23 Col. 1.24 1 Pet. 2.9 the Head to which many select persons b Tit. 2.14 separated from the World c 2 Cor. 6.16 17. are gathered d 2 The. 2.1 and united e Eph. 5.23 30. and accordingly fitly joined one to another f ch 4.16 for holy Communion in the Lord g 1 John 1.3 § 2. Corporation or a Political Body is the next common Nature to a Church and not Congregation or Assembly for Congregation is either occasional a Act 19.39 41. or fixed and stated by incorporation and this either civil or spiritual a civil is nothing appertaining to our present concern but the spiritual is for a Civil is that which belongs to a Secular or Republican State but spiritual is that that belongs to a Spiritual or Ecclesiastick State b 1 Cor. 10 4. Gal. 6.1 Matth. 7.6 1 Cor. 7.32 33. hence spiritual here is not confin'd to the sence of invisibility but is meant of that which is of a heavenly sacred and supernatural Nature c 1 Cor. 15.40 Heb. 8.5 9.23 1. Pet. 2.5 wherefore a spiritual Corporation or Body Politick is either mystical and invisible or visible professed and manifest to the World § 3. A Corporation is a Community constituted by Law or Charter granted by a Supream Power whereby it is invested with Priviledges and a Governing Power regulated by and subordinated to the Honour and Interest of the said supream Power such are Kingdoms Cities Housholds or Families or any number of persons bound together in any sociable Bond is a Society of this Nature whether implicite or explicite of these the Conjugal is the least though the first and most ancient yea the most honourable of all Civil Societies being the Root from whence they spring wherefore the Relation between Christ and his Church is represented thus to us by the Spirit of God in a most lively manner a Eph. 5.31 32. § 4. The Government Liberties and Priviledges of the Church are given as by Charter to the Lord Jesus Christ by the Father a Psa 2.6 Mat. 28.18 ch 2.6 the administration of which Power by him is either internal and immediate by his Spirit in the hearts of his People and according to the measure of Grace given to every one and of the same nature in the whole Body b Col. 3.15 Rom. 8.9 2 Cor. 3.8 17. Gal. 5.16.18.25 1 Pet. 1.2.22 of Christ c Rom. 12.3 1 John 3.24 and is universal and invisible or Christ administers more externally visibly and mediately in particular visible Bodies Politick by his Word instituted Officers and Ordinances for the sake and edifying of his Universal Church d Eph. 4.12 § 5. Every Church of Christ is made of select Persons and separated from the World a 1 Pet. 2.9 Tit. 2.14 2 Cor. 6.16.17 either by Effectual Calling and thereby become Members of the Mystical Body of Christ b Eph. 4.4 1 Cor. 12.12 or by a visible Profession and Confederation and thereby become Members of the visible particular Churches c 2 Cor. 7.13 § 6. A People may be gathered together yea to Christ so as to hear him or his Messengers a Act 13.43 Matt. 13.2 and not thereby become Members of the Body of Christ under any consideration But they must be so gathered to Christ the Head as to come into the bond of the Covenant b Eze. 20.37 Col. 2.19 1 Cor. 6.17 either by receiving Christ by Faith and thereby restipulating personally to the Covenant of Grace and so joining to the Lord. Or it is when a Person doth upon his Profession actually covenant with a particular Church by the first he becomes a Member of the Mystical Body c Col. 3.11 and by the second of a
belong to this and not to other m Heb. 12.23 § 13. The Catholick Church is but one onely a Eph. 4.4.5 1 Cor. 12.12 and it cannot be visible as Catholick for the greatest part are not seen by us being Saints in Heaven b Eph. 1.10 3.15 Elect Infants and many not known by Profession and if Men apply Catholick to the Professors of Christianity living at the same time upon the Earth and call them the Catholick Visible Church it is a mistaken Appellation for they are neither a Visible Church nor Catholick Not a Visible Church because 1. Christ hath instituted none such 2. They are never seen in coetu or in a Congregation as a Visible Church is nor can be till the last Day c Mat. 13.41 3. Christ never gave Ordinances for such a Communion 4. All these are not under any visible bond of Confederation together which is the form of a Visible Church Profession is no Bond but a proper requisite only thereto 5. Christ never instituted such a Church Ministry but what were set in a particular Church and exercised in such The Apostles Christ's extraordinary Ministers were first set in the Church at Jerusalem d Eph. 4.11 1 Cor. 12.28 and were first Officers there and tho their Commission reached to the Planting and Governing other Churches that should succeed yet they exercised not their Ministry or Apostolick Power to any supposed Catholick Church Visible nor wrote to such but gathered particular Churches out of the World and in them settled a distinct Ministry and Ordinances peculiar to each wherein they exercised their own power as far as necessary for their Settlement and Edification Again there is no Catholick Visible Church for 1. If there be there is two Catholick Churches which is a contradiction and contrary to that Creed called the Apostles 2. All visible Professors if a Church cannot be Catholick because they are not all the Members of Christ on Earth and they that profess at large at least are not Members of Christ many if not most of them 3. It is not a Catholick Church because it 's not a Body-Corporate in any visible manner nor are capable of answering the ends of such in Government Order or Priviledges 4. If there be a Catholick visible Church it 's rational there should be a Catholick visible Pastor and from these Principles arose the Pope and the Papal Jurisdiction established throughout the professing World In the first Ages after Christ each particular Church called it self Catholick from the Profession of that Doctrine which was called the Catholick Faith because received by all the Churches Afterward the Word Catholick was applied to a supposed Universal Visible Church and became not only serviceable to the rising of the Mystery of Iniquity but a great Foundation of the Antichristian Fabrick which was afterward built thereon with all the Ecclesiastical Tyranny and Papal Superstitious Pomp imaginable The Protestants that have cast off the Universal Pastorship of one and will not endure a Catholick single Pastor do most of them retain the Notion of an Universal Visible Church as also of divers Catholick Pastors dividing that Catholocy which they will not allow the Pope among themselves each one exercising the Office and Power of a Catholick visible Pastor where-ever he comes having bin ordained by a Presbytery of a Catholick Constitution to a Catholick Pastorship to the Catholick Church To conclude Our best Protestants in opposition to the Papists have still denied the being of a Catholick Visible Church amongst whom was Famous Dr. Whitaker whose Arguments upon this Question against Duraeus are Quoted by Mr. Hooker in his Survey ch 15. p. 265. Our Savoy Confession allows the Name but denies the Nature Ch. 26. § 2. Institution of Churches § 6. for it saith it s not entrusted with the Administration of any Ordinances nor hath any Officers to Rule and Govern as such and what a kind of Visible Church is that that is neither the subject of Ordinances or Officers Mr. Hooker saith Church is the Genus of all particular Churches but a Visible Church in the generical consideration can no more be found existing out of individual particular Churches than a Man can be found existing under the generical consideration of Man out of individual Men. But that a totum aggregatum of all Churches in this World can be made and be a visible Church he denies upon Learned and convincing Reasons which will stand their Ground against all contradiction To whom for brevity sake we refer the Reader where also he evinceth that there 's no Catholick Visible Church considered as a totum Representativum i. e. as a Representative Church in all the Pastors that there cannot be a Catholick Visible Representative Church and that there is no such thing as a Representative Church of any kind of greater or lesser extent § 14. What the Scripture speaks of a Church is either of a Church in general and indefinitely belongs to any or of a Church in Specie either Catholick and invisible or particular and visible but saith nothing of a Catholick Visible CHAP. III. Of a Congregational Church in General Of Christ's Dispensation as Head A visible Church defined Revealed Worship exercis'd first in Families then in Instituted Churches The Foundation of visible Churches laid in Abraham's Covenant Two parts thereof The Church of Israel First Essential then Organized The difference between the Mosaical and Gospel Oeconomy The Church of Israel Congregational § 1. THE Lord Jesus Christ exerts his Headship not only by the more immediate Administration of his Spirit a 1 Cor. 2.11 12. 12.4 7.13 Eph. 4.3 7. internally in the hearts of his People whereby he constitutes his Mystical and Catholick Body but also as the Apostle and High-Priest of our Profession b Heb. 3.1.2 6. by external Means of Grace Constituting and Ordaining particular visible Churches and in them Ministry and Ordinances suited to the State and respective Ages of the World c Heb. 9.1.8.10 Deut. 29.1 for the filling up and edification of his Mystical Body d Eph. 4.12 13. and blesseth such accordingly to his great Glory and good of his Chosen e Eph. 3.21 Ps 106.45 Exo. 20.24 Deut. 4.8 § 2. A Visible Church is a Particular Assembly of Professing Believers a 1 Cor. 1.2 visibly embodied in Christ b 1 Cor. 12.27 for a stated and holy Communion c Act 9.31 in one place d 1 Cor. 11 20. with God and one another in all instituted Ordinances e Act 2.42 appertaining to themselves and their immediate seed f Act. 2.39 Isa 61.9 65.23 Eph. 6.4 for God's Glory in Christ g Eph. 3.21 and their mutual Edification h 1 Cor. 14 5.12.26 § 3. God's External Worship by Revealed Religion was first celebrated in Adam's Family a Gen. 4.3 4. and continued in the Families of the Faithful till the time of Abraham
more Glorious the Ministration of the Spirit and not of the Letter w 2 Cor. 3.6 the faithful Dispensation of the Son over his own House x Heb. 3.2 6. wherein he is more to be prized and worthy of more honour than Moses a servant could ever be capable of y Ibid. Christ's being a more excellent Ministry in that he was a better Mediator of a better Testament z Heb. 8.6 confirming and sealing it with his own Bloud a Heb. 9.16 17. and now liveth in the full execution of this last Will and Testament b Heb. 8.25 Eph. 4.11 and the glorious Witness thereof before God Angels and Men c Rev. 1.5 18. standing now our High-Priest set down at the Right Hand of the Majesty on High a Minister of the Sanctuary and true Tabernacle which God pitched and not Man d Heb. 8.1 2. § 7. The Constitution of the Church of Israel tho it was National a Exo. 19.6 Gen. 35.11 as being made up according to that part of the promise peculiar to Abraham's natural Seed yet it was Congregational b Exod. 12.6.47 Lev 4.13 1 Kings 8.5 14. 2 Chro. 6.3 according to the other part of the Promise not to be shaken or removed c Heb. 12.28 Gal. 3.8.17 29. Jer. 30.32 37. 33.26 because it was incorporated into one Church by a visible profession of and subjection to Abraham's Covenant d Exo. 34.27 for such as were Infant-Church-Members received the Seal of the Righteousness of faith and when they became adult and stood not to this Profession they forfeited their Church-Membership and thus it was with Ismael and Esau e Gen. 21.10 12. Gal. 4.30 upon which both with their Seed fell off from the Church tho the natural Seed of Abraham and Isaac f Gen. 25.31 And afterward when the Seed of Israel grew up into a National Church in all their Apostacies they were charged with the breach of Abraham's Covenant g Deut. 31 16. Ezek. 16.8 Jer. 11.10 or that made with their Fathers which was the same as therein going a whoring from God and forfeiting the Right of Church-Membership and becoming a Loammi Moreover in all their great Reformations we find their returning to the said Covenant and often their publick renewing and recognition thereof h 2 Chron. 34.31 Psal 105.4 5 c. Ezra 10.3 2. It appears in that all the House of Israel as to their stated Church-Worship worshipped under one visible Pastor in their State after Moses his Settlement one High-Priest and at one Altar in one place i Lev. 1.3 Deut. 12.14 14.23 16.2 7.11 15 16. Josh 22.18 23. and therefore the stated Church-Worship was attended in one Assembly Tabernacle or Temple Thrice every Year where the whole Congregation had Communion in one and the same Worship and acts of Worship k Deut. 16.16 3. This People were a separated People from all others in the World l Lev. 20.24 Deut. 4.7 34. cap. 7.6 14.2 Psa 135.4 4. Jeroboam's Apostacy was condemned by God as an actual Rent and Schism from the visible Church that statedly worshipped God at Jerusalem m 1 King 11.30 31. 5. The Synagogue-Worship was not the Church-Worship neither was the daily Sacrifice or others nor any holy Convocations belonging unto them any more than the meer reading of Moses and the Prophets and Exposition thereof at most sometimes n Act 13.15 6. All Church-Worship of special communion as offering Sacrifices elsewhere than at the place chosen by God for that purpose was condemned witness the frequent complaint made against their High-Places under the Reign even of their best Kings o 1 King 22.43 till Hezekiah's time that destroyed them all p 2 King 18.4 § 8. That a Congregational Church is of Divine Institution appears by these Reasons 1. Either a Congregational Church is of Divine Institution or else God hath no instituted Church for there is no other visible Church of God's Institution spoken of in Scripture 2. The Church of Israel was Congregational as hath bin proved and none will deny that to be of God's Institution 3. The express Type of a Congregational Church under the Gospel was of God's Institution therefore the Antitype or thing Typified much more a Rev. 1.20 Heb. 8.5 6 3.5 6. 4. This Church is Prophesied of by the Prophets of old b Isa 56.5.6 7. Eze. 43.11 Mal. 1.11 12. 5. Christ and his Apostles planted such Churches as appears throughout the History of the Acts. 6. These Christ and his Apostles owned to be his truly instituted Churches not only by the Epistles wrote to them by the Apostles but by those sent to them by Christ himself c Rev. 2. 3. CHAP. IV. Of a Gospel Visible or Congregational Church Restipulation to Abraham 's Covenant double A Gospel Visible Church defined A visible Church always particular not Catholick The Catholick not the Genus of a particular Church but a distinct Species of Church in general Corporation distinguisht into its Species The Political relation of a Church to Christ The immediate matter of a visible Church What is the form of it Separation inseparable from it The immediate Infant-Seed Members by Covenant Communion the end of Church-Vnion § 1. HAVING shewed what a Visible or Congregational Church is in general when the first Institution of it was and where founded viz. in Abraham's Covenant of Circumcision that for the substance of the said Covenant it was immutable both as to the Person Natures Offices Ministry Sacrifice and Exaltation of Christ the Head both Mystical and Political a Gal. 3.8 cap. 4.26 27. so as to the Body of Christ the Church in its Catholick b Eph. 3.5 6. Acts 15.7 9. or Visible relation to him c Deut. 14.2 1 Pet. 2.9 setting aside only the difference of Oeconomies and the Administration thereof called the Old and New Testaments d Heb. 8.6 9.15 it is the everlasting Covenant well ordered in all things and sure e 2. Sam. 23.5 2. Cor. 3.11 to which as to the more mysterious and hidden part under the efficacious work of the Spirit every sincere-hearted Believer doth restipulate when he becomes an actual Member of the Mystical Body f 2 Cor. 11 2 3. Heb. 12 22 and as to the more External Visible and Political part he doth visibly restipulate by confederation and embodying to Christ the Political Head g Isa 56.6 7. 44.5 and with a particular Congregation a Political Body of Christ § 2. The Ecclesiastical Blessings as belonging to the visible State Standing and Priviledges of a Congregational Church unalterable under either Dispensation are these especially First It s Foederal Constitution a Isa 61.8 9. Gen. 17.9 10. Secondly It s Divine Institution b Ibid. Thirdly The Nature of its Church-Membership c Rom. 4.11 12 16. Gal. 3.27 28 29. and the
professing Right thereto to the Believing Parent covenanting and his immediate Infant-Seed in him d Isa 65.23 chap. 44.3 Gal. 4.28 Fourthly The Seal of the Righteousness of Faith given to both Parent and Seed Fifthly The Ministry of the Gospel with all other Ordinances of Christ's Institution which each is capable of for spiritual advantage in the communion of the respective Members thereof e Gal. 3.7 8. § 3. A Visible Church is a spiritual a 1 Pet. 2.5 Body b Rom. 12.4 5. of Believers c 1 Cor. 1 2 with their immediate Seed d Gal. 3.26 27 28. 4.28 separate from the World e 2 Cor. 6.17 and given up unto Christ and one another in a Publick Covenant f 2 Cor. 8.5 Isa 56.6 7. for fellowship g 1 John 1.3 7. Phil. 1.5 1 Cor. 11.20 in all instituted Worship and Ordinances h Mat. 28.20 in one place i 1 Cor. 14.23 to the Glory of God k 1 Cor 10.31 and their own Salvation l Phil. 1.9 11. § 4. A visible Church is always particular a Rev. 1.20 Col. 2.5 a Catholick being not visible as hath bin shewed for a Visible Church is not a Society gathered together and made up of all the select People in the world there is none such can be here but it s such as is limited to a People and Place and is the subject of the Ministry and Ordinances there b 1 Cor. 11.20 14.23 Act 2.41 And though it should be supposed that there is a Catholick visible Church which cannot be granted it is to be observed that the Spirit of God speaks always of Churches in their respective places as distinct Churches each one entire in it self c 1 Cor. 1 2 1 Thes 1.1 not one Epistle wrote to any under the Name of the Catholick visible Church nor to any Church or Congregation as part of it but we read of writing to a Church in such a place d Revel 3.1 c. 1 Cor. 1.1 and divers Churches in a place as Country or Province we find distinguisht by the places where they were as Town City in which they were e Gal. 1.2 Rev. 1.4 Again each particular Congregation had its proper Elders relating to it f Act. 20.17 Phil. 1.1 Act 14.23 and not to others or to a Catholick visible Lastly the Church at Jerusalem the first Primitive was indeed the biggest and largest we read of but to make it any other than a particular Congregation is as weak Divinity as it is Logick for it continued to Assemble together in one place g Act 5.12 and was called but one Church and was not the Church that was visibly Catholick for it contained not the Churches of Samaria h Act 9.31 and Antioch i ib. 15.2 3 soon after gathered § 5. Wherefore the Subject defined by us is a particular Church not because the Catholick is a Genus of it but because the Catholick and a Particular are two distinct Species of Church by proper Adjuncts e. gr A particular Church is visible here on Earth in coetu a Act 5.12 which the Catholick Church is not It assembles in one place b 1 Cor. 11.20 which the Catholick cannot here It 's the subject of external Ordinances Officers and Discipline c Phil. 1.1 1 Cor. 5.4 which the Catholick is not The Members are known by visible Profession and confederation d 2 Cor. 9.13 which the Members of the Catholick are not known by § 6. The next general Nature as we have shewed to a Church is a Body Politick or Corporation for Body is thus distributed in Scripture Acceptation it is Natural or Political Political is Civil or Spiritual the Spiritual is a Church which is a spiritual Body Politick and that is invisible and Catholick or visible and Particular Here we are on a Particular Congregation which we say is a spiritual visible Body Politick a Rom. 12.4 5. 1 Co. 12.27 That it is a Body in a Political sence is most manifest for the Scripture calling it so it must be concluded that it cannot be so in any rational sence but as it is a Body Corporate not Civil but Spiritual it being of spiritual Matter b 1 Cor. 3. 1 Gal. 6.1 spiritual Form c 1 Pet. 2.5 and for spiritual Ends d 1 Cor. 12 3.3 7.8 Eph. 5.19 1 Pet. 2.5.9 Neither is it invisibly spiritual for spiritual things are both visible and invisible e Col. 1.16 18. 2.5 1 Pet. 2.5 but its spiritual in opposition to civil Hence the Church we are speaking of is a visible spiritual Body-Politick and as such having a special and peculiar Relation to Christ the Political Head f Heb. 3.1.6 wherein the special Glory and Excellency of this Church doth ly § 7. The great Concern therefore of this Body is its true Political Relation to Christ as the head thereof a Eph. 4.15 16. that it be by its visibility at least Christ's Corporation b 1 Cor. 12.27 1. By his Purchase c Act. 20.28 2. By his Charter and Institution being founded upon his Doctrine Rules and Appointments d Mat. 28.20 3. That the Dispensation be Christ's so that all things therein transacted be in the Name and Power of the Lord Jesus Christ e Col. 3.17 and to God's Glory by him f Eph. 3.21 4. That the Matter of this Church be visibly approved as Members of Christ's Mystical Body and so in Christ Jesus by Faith visibly at least g Phil. 1.1 2 Cor. 6.15 16. 5. That their association into one Body be by explicite Covenant first to Christ the Head and to one another as visible Members of Christ supposed faithful and Loyal to him h Rom. 15.6 7. Isa 56.7 1 Pet. 5.9 6. The great ends of it are 1. A freedom in Christ i Gal. 5.1 and the Spirit k 2 Cor. 3.17 from all other Political Heads as such in this spiritual relation and all pretendedly Ecclesiastical l 2 The. 2.4 or Civil m Isa 26.13 or Pastoral compulsion and Arbitrary Government within themselves n 1 Pet. 5.3 3 John 10. 2. The great enjoyment of the Presence and Blessing of Christ o Rev. 3.1 Eph. 1.3 3. Their communion in Christ with one another p 1 Cor. 10 16. and thereby their edification in Grace q 1 Cor. 14 26. and continued growth in Christ r Eph. 4.15 in the solemn and sacred use of all his holy Institutions and Appointments All which they look upon not as Bondage but their desirable Enjoyments and Priviledges granted to them by the Charter and Seal of the New Testament ſ Eph. 1.3 Col. 2.19 Eph. 1.18 19. § 8. As it is and ought to appear a spiritual Body a 1 Pet. 2.5 and therefore visible it must be made up of such Members
at least if any not so well satisfied do consent to acquiesce in the mind of the Church the Call is agreed upon but by such only who are actual Members not by Members of other Churches that communicate upon recommendation only § 5. The consummation of the said Call is made by the free acceptance of the Person called a 1 Pet. 5.2 but such Call and Acceptance though necessary as Preliminaries do not constitute a Person in a Ministerial Office any more than a private Contract doth constitute Man and Wife but Marriage by a Publick Covenant before sufficient Witness So that the Person Called is not constituted in Office without Ordination which is a Publick and solemn setting him apart § 6. If the Person called be not a Member where he is to take his Church-Charge he ought now upon the said Call and Acceptance to join as an actual Member to the Church a Act. 6.3 1 Cor. 5.12 For to constitute a non-Member in Office is contrary to all the Rules of any Corporate Society § 7. A Person may not be Ordained a Pastor or Church-Officer at large or before he be called to a particular Congregation For relates and cor-relates are co-essential to each other and have reciprocal relative affections Ordination also is a solemn recognition of a Contract before made which is done in the Call Moreover to make a Pastor before a People call him is to make a Pastor to no body and to Ordain a Pastor upon supposal some People will choose him makes him not only precarious but null ipso facto for being Ordained upon a supposed futurition makes his present Ordination void not being a capable subject till called to a Relation And if it be said Such an one is Ordained Pastor to the Catholick visible Church Then 1. Why did not that Church call him 2. Why may not Deacons be Ordained to the Catholick visible Church 3. If he be Ordained Pastor to the Catholick how can he be Pastor to a particular Church unless he become a general and particular Pastor a double Pastor which is absurd 4. What power have a few Pastors or Churches to Ordain any Man to be Pastor to the Catholick Church as much power as an incorporated People or the Mayors of several Corporations meeting together have to appoint a common Mayor to all Corporations or to make one another so CHAP. IX Of Ordination Of the meaning of the Word How our Translators use the Word Whether the Imposition of Hands be peculiar to Church Ministers Whether Teaching Elders only can Ordain Laying on of Hands of Antiquity and of what uses Divers Opinions about it Arguments Answered 1 2 3 4. Concluded that it 's an obsolete Rite and Nine Arguments for it How Ordination ought to be performed How a Deacon's Ordination may be repeated The Ordination of a meer Preaching Minister to Conversion § 1. ORdination is an English Word almost Latine and coming of it by which our Translators render Words in both Originals of very divers significations But their use of the Word may be reduced for the most part to these two General significations 1. To the sence of pre-ordination of things or persons and so Ordination is destination 2. It 's taken for an actual constitution of a thing or person in a state or relation that either is designed unto 1. By enacting a Isa 30.33 Act. 13.38 10.42 Ephes 2.10 1 Pet. 1.20 Jer. 1.5 Laws for this or that thing or person which is called an Ordinance b 1 Cor. 7.17 Act. 16 14. Ps 81.5 1 Chro. 9.22 Gal. 3.19 and is a Conjugate to Ordination because ordained or 2. By constituting instating or enstalling a Person in a Charge or Office c Mar. 3.14 Act 1.22 2 Chr. 11.15 2 King 23.5 Titus 1.5 Heb. 5.1 8.3 which is most properly Ordination in that sence as we are here concern'd in it being the publick and solemn enstating or installing a person in an Office or Charge committed to him to which he was duly before called and which he hath accepted § 2. But when Ordination according to its usage in the Old or New Testament is applied unto Men it signifies only the instating any one actually in a Place or Charge that he is designed or called to Again in all the places where our Translators make such use of the Word there is not the least mention of Imposition of Hands tho the Word rendred ordaining a Act 14.23 signifies the lifting up of hands by way of Suffrage in Election of Officers § 3. It 's thought generally that Imposition of Hands is only an honourary and peculiar Ceremony to the Ordination of Teaching Elders and sacred to them alone But if the said Imposition be a thing essential to Ordination as such it must belong to all Church-Ministers ordained as to Ruling Elders and Deacons because likewise the greatest Plea that can be made for laying on of Hands on ordinary Church-Ministers must be taken from the Ordination of Deacons a Acts 6. whereas indeed we have not one instance of laying on of Hands on ordinary Teaching Elders in the whole New Testament tho we read of the ordaining them b Act 14.23 § 4. Again it 's an Error commonly received that Ordination performed by that supposed sacred Rite is only to be administred by Teaching Elders whether of the same Church or of other Churches and is an authoritative act of such But this must needs be a great mistake upon all accounts for the Elders of one Church cannot perform an Authoritative Act in another it being a great Usurpation a 1 Pet. 4.15 and the Elders of one Church having no power to Vote in another which the meanest Brother hath therefore how little power hath a foreign Elder to ordain or lay on hands in the said Church If it appertain to Elders only sure to the Elders of that Church in which the Ordination is and to those to whom Authoritative Acts do belong and not to the Elders of another Church and Corporation any more than the enstalling the Mayor of one Corporation appertains to an Authoritative Act of the Mayor of another But it may be truly said That Ordination of Elders is oftner in Churches that have no Elders at all than in such that want one and that have others surviving Who then must Ordain a Pastor called to a Pastoral Charge and lay Hands upon him Ans Who should do it but the Church that called him b Acts 14.23 Who should put him into his Charge but Christ by them for it 's Christ invests any person with a Church Ministerial Office by the Church where he hath placed his Name c Deu. 14.23 16.6.11 which is his Presence and Authority He is the servant of Christ to his Church and is its Propriety and therefore as called so to be Elected and Installed by it Obj. But may the Church having no Elders lay Hands on him Ans
Congregation to which he is joined and hath given up his Children with himself to the Lord so he is obliged to perform his Promise a Jos 24.15 in bringing his Infant-Seed to Christ in the Seal of the Righteousness of Faith b Rom. 4.11 Mark 10.13 and in after educating and bringing them up in the nurture and admonition of the Lord c Eph. 6.4 Josh 4.6.22 as to Domestick Instruction And lastly to bring them to the Means of Grace in the Church where he had given up himself and them to the Lord at his Admission d Ps 147.13 115.13 14. 128.1 3 5 6. § 17. As they that be non-Members are admitted Members of a Visible Church so they that are Members of one Congregation are sometimes received to the Communion of another either occasionally and transiently by vertue of Communion of Churches for a time by Recommendation or they are received into full Communion and become actual Members which is by Dismission a Ro. 16.1 2 Cor. 3.1 But the Pastor may not admit a Member of another Church to occasional Communion at the Lord's Supper without acquainting the Church therewith and having their consent § 18. A Church is not bound to admit all to their Communion that claim by vertue of Membership to another Church for if any one of the Congregation excepts against such an one that offers himself they ought first to hear the Grounds of Exception against the Party himself or against the Church from whence he came notwithstanding any Commendation that he brings a 1 Cor. 10 31. 2 Cor. 6.3 And if any one brings a Dismission without a Commendation the thing it self carries in it grounds of suspicion that he is an offending Brother and therefore not suddenly to be admitted till further Enquiry be made § 19. If the Church-Member offering himself was of a late Church now scattered and dissolved such an one well known may be admitted to occasional Communion but cannot be dismissed to them therefore if he desire to be admitted into full Communion he must be admitted as a Non-Member § 20. Sometimes it is so that a Church denies to give a Dismission when asked if so the Church to which he desires to be dismissed his complaint being made to it ought to send Messengers to that Church desiring satisfactory reasons for the said Refusal and if it plainly appear that it be from a perverse Spirit and no just Reason given but that the said Brother be detained to his manifest wrong and injury and Christ having not made Churches Prisons such an one may be received as a Non-Member a 2 Cor. 1.24 § 21. A Church-Member dismist with Commendation against whom there 's no particular exception nor against the Church from whence he is sent hath his Dismission read before the Church and is received by Suffrage according to the tenor of the Covenant he made with the other Church from whence he came and if any desire that he should declare the Reason of his Hope he should be ready to do it a 1 Pet. 3.15 CHAP. XIII Of Church-Members Departure from Communion A distinct Vse of the Keys belongs to every Church A Member may not depart at his own pleasure A Members Translation from Church to Church by Recommendation and Dismission A Church may deny Dismission in some Cases What is to be done when unreasonably denied The Keys in tendency to Exclusion Excommunication direct or indirect Direct what Reasons for Direct ought to be great When matter of Fact is notorious and scandalous how When â—ffences aâ—â— private how Admonition what What degrees of it Of Absolution Excommunication indirect Of Suspension § 1. AS the Keys are used in admitting Persons to Communion so in their departure from the Communion of a particular Church And it is either in matters relating to the translating a Member from one Church to another or in such matters as tend to his Exclusion from all Church-Communion This and the former use of the Keys necessarily depend on the Nature of a particular Congregation For if there be but one Catholick Visible Church and all other Congregations but so many parts it cannot ly in the power of any part to make one a Member or no Member of the whole the whole of any Corporation being not at the disposition of any minor part But here every particular Church being a whole House a Acts 15.22 1 Cor. 14 23. Ro. 16.23 a distinct Body Politick there can be no regular Admission of Members or departure of any from Communion no not from one Church to another without a Church act both of the one and the other in the use of the Keys § 2. A Member therefore of a Visible Church may not at his own pleasure depart from the Communion of the Church to which he is joined to non-Communion with any Church nor to the Communion of another Church without the leave of that Church whereof he is a Member a Gal. 5.13 1 Pet. 2.16 For 1. A Church is a Corporation Priviledged with Rules of Admittance and Demittance which are to be observed b Rom. 12.4 5. 2. Such Departure is rude and dishonourable to any stated Society c 1 Cor. 15 33. 14.40 Phi. 2.3 3. If Members have this liberty Why not Ministerial Officers also d John 10 10 17. 4. Such Departure is fatal and destructive to a Church for the same liberty one may take all may take e ib. 6.67 5. It 's Covenant breaking for every Church Member Covenants to the contrary f Isa 44.5 6. It tends to destroy totally the Relation between the Elders and the People g Mat. 9.36 7. It 's a Member's Usurpation of and stealing the Keys h Amos 6.13 2 Sa. 19.3 8. It 's Schism in the highest degree 9. There is as much reason for coming in at pleasure as going out at pleasure k Rev. 3.7 Mat. 7.12 10. i 1 Cor. 11 18. 1 Cor. 12.25 It 's a High Contempt of Christ and his Government l Jude 19. 11. It 's a grieving-offence to some and a sinning-Offence unto others m Rom. 16 17. 12. It breaks the staff of Beauty and the staff of Bonds n Zach. 11.10 14. 13. It tends to Anarchy And what Communion hath Christ with Belial o Mal. 1.6 1 Thes 4.8 Luk. 10.16 2 Cor. 6.16 14. It destroys what a Man hath formerly built p Ga. 2.18 15 It exposeth the Churches and ways of Christ to the highest Scorn and Contempt q 2 Pet. 2.2 16. Such a Deserter is a felo de se and doth Disfranchise and Excommunicate himself r Hos 13.9 § 3. The Translation of a Member of a Church is when he goes from the Communion of one Church to the Communion of another occasionally or in order to abide He goes Occasionally only when he obtains a Recommendation being a Testimonial under the
the Oeconomy erected by Christ and his Apostles was sufficient to answer all Intents and Purposes of Ecclesiastical Jurisdiction without dependance upon the States and Princes of the World for the execution thereof and was fully practical under any Civil Powers who would but permit the Profession of Christianity according to Mens Consciences 2. If any Alledge That the Congregational Practice abridgeth the People of their Liberty We answer 1. If by liberty be meant liberty to sin this all Religions must profess to restrain that which doth not is not to be called Religion and this is no more than all Christian Magistrates ought to do Besides a liberty to Sin is the most Diabolical Slavery in the World 2. Our Way deprives Men of no lawful Civil Liberties 3. It doth no more deprive Men of Spiritual Liberties than a Civil Corporation-Government deprives Men of Civil Liberties For 1. Both the one and the other have the most desirable Immunities and Priviledges granted by Charter in their respective kinds 2. There are no Members made by a coercive power all voluntarily offer themselves 3. There are no Members admitted or cast out by an Arbitrary and Despotick Power but all is done by the consent of the Body Politick 4. A Church is made a Prison to none but any one may depart to another orderly and regularly when called thereto 5. As all Members are admitted so all Ministerial Officers are chosen by Consent and Agreement of the Body none are imposed 6. As all Tryals of offending Persons in a Civil Corporation are by the Neighbourhood as to matter of fact so in a Spiritual Corporation all such Judicial Proceedings are in a way of Tryal first in the Church by the Brotherhood upon whose Judgment of Guilty or not Guilty the Elder passeth Sentence of Condemnation or Absolution 3. If any object Strictness of the Terms of Admission It is Answered 1. All Vertuous Persons like those Societies best that stand upon the strictest Terms of Admission for they are likely to be purest 2. Have not all Families Companies Corporations their Terms of Admission which they will stand upon Is it not fit you should be qualified as the Society expects and submit to the Laws of the Society by express Agreement Is it fit you should enjoy the Immunities of a Family or other Society without a due qualification and obligation Without the first you are unmeet without the latter ungovernable 3. The Terms are reasonable and as easie as possible for a Spiritual Society a houshold of Faith as is made appear in the following Treatise And whatever slight Terms of Admittance you are for whilst a non-Member if you have the true Grace of God in your heart when you become a Member you will not be willing others should be so admitted lest it should make such a foul House as your self will not be able long to endure 4. Some one will say or think I am loth to come under the Observation Obligation and Charge of Church-Membership I hope I shall go to Heaven without it tho I would willingly have my Child baptized Ans 1. Take this altogether and it 's a great question whether such an one hath Grace in his heart or hath any good grounds of Hope that he shall go to Heaven For it argues loosness of heart and life and Covetousness which is Idolatry yea and plain Hypocrisie that he would have his Child baptized meerly for form and Reputation sake For I would say to such an one 1. Is not one Seal of the Covenant of as much weight to a Believer as another Wilt thou baptize thy Child as thy duty and neglect the other Seal for thy Worldly Advantage and so indulge thy self in Sin By what right dost thou claim Baptism for thy Child Is it by vertue of Abraham's Covenant And dost thou openly profess it and wilt not stipulate to the said Covenant How art thou such a Child of Abraham as the Blessing is come upon surely not the Blessing of Church-Membership Obj. But I hope my Infant hath right to Baptism tho I am no Church-Member Ans He that himself is such as that if he were un-baptized he hath no right to Baptism cannot plead right for his Child But no non-Member can plead right to any Seal the Seals of the Covenant being given to the Church and not to the World nor one Seal to the World and the other to the Church Obj. But I am a Member of the Catholick Church by my Personal Covenanting with God Ans 1. Who knows what thy private and secret actions be to verifie the Truth of what thou saist the Church calls thee to Covenant with God and them If thou wilt partake of the Priviledges of the Church and if thou hast bin serious in Covenanting privately thou wilt be as willing to Covenant openly with God and his Church for he that Covenants socially Covenants but personally and he that Covenants with Christ Covenants with him socially tho secretly for he takes him as Head of the Mystical Body So that the Notion of Personal and Social Covenanting makes not a legal distinction having no sufficient dissentaniety of parts they differing but ratione only and so are but diversa not ratione re so as to be vera opposita 2. Such personal Covenanting as you intend if it be real makes you but a Member of the Mystical Body of Christ not of any visible Church which alone is the subject of the Seals and other Ordinances 3. The Proselytes publickly embraced Abraham's Covenant and joined to the Church thereby under the Old Testament before they were circumcised and under the New Testament before they were baptized For the first see Deut. 29.11 12. where the Stranger covenanted publickly with the Lord and socially with that Church in the Land of Moab just before they passed over Jordan and were circumcised by Joshua ch 5.2 3 4. For the latter see Acts 2.39 41. Peter makes them that manifested their Repentance to stipulate publickly to Abraham's Covenant before they were baptized And as many as declared their glad receiving and embracing the Promise for themselves and Seed were baptized for they who did not explicitely declare so much were not baptized as appears by the Text. In a Word Dost thou profess to be a Christian to have received Christ by Faith for righteousness and life and to live Godly in Christ Jesus It is thy Duty then to join thy self in Church-Fellowship and thou sinnest greatly against God if thou dost not For 1. Church-Membership is one of the great parts of Abraham's Blessing And wilt thou exclude thy self from any part of so great a Gift 2. Church-Membership is a Spiritual Blessing that a Believer is blessed withal in Christ Jesus And shall not that be valued by thee 3. A Believer in Christ hath right to Church Blessings And wilt thou loose thy Possession for want of Claim 4. If thou art a true Believer Christ is precious to thee in all
1 Cor. 3.9 Heb. 3.4.6 9.11 it 's his chosen purchased and peculiar inheritance in the World g Deut. 14.2 Ps 132.13 Tit. 2.14 Psa 135.4 1 Pet. 2.9 God dwells and appears therein in a special and gracious manner h 2 Cor. 6.16 Eph. 2.22 Psal 87.2 it is called by his Name i 2 Chro. 7.14 it is called the Church of the living God k 1 Tim. 3.15 God is therein glorified l Eph. 2.20 21. § 4. Churches therefore are not of humane fabrick or fashion nor to suit the carnal Minds and Interests of Men or States Mens Laws cannot establish Churches they must be built after the Pattern which God hath shewed a Exo. 26.30 Heb. 8.5 it 's not Gods Church which Man builds and is after his inventions b Psa 106.29.39 Matt. 15.6 God never gave Commission to the Pope Ecclesiastick or Civil Powers to institute Churches c Isa 1.12.13 14. 42.8 48.11 and as a Church is of God so the whole form and fashion is of Gods teaching only d Eze. 43.10.11 § 5. Hence it is that the Spirit of God in his Word hath witnessed against and renounced nothing more than false Churches such especially with all their appurtenances of Ordinances Officers and Worship which have apostatized from and forsaken his own Pattern and Institution a Eze. 43.8 and fashioned themselves by their Humane Inventions b Psa 106.29 to answer their own carnal Interests c Hab. 1.26 and corrupt Ends d Isa 1.12 13. Ecclesiastical e Hos 5.1.3 or Civil f 1 King 12.27 wherefore such always are charged with spiritual Whoredoms g Hos 5.3 and treated as Harlots h Hos 2.2 most especially the Catholick Visible that Mother of Harlots with all her spurious brood of Subordinations Hierarchical and Representative two especially are laid before us as the most notorious Harlots That of Jeroboam's i 2 Kings 17.21.22 and that of the Antichristian Apostacy k 2 Thes 4.7 by the latter the World is corrupted to this day she sitting under the Name of the Catholick visible Church with her Offspring ruling over the Kingdoms of the Western World as the Mother of Harlots l Rev. 17.5.18 not only breeding but nursing up all Idolatry Superstition Will-Worship and all departure from the Pattern of Christ which hath bin and is by Papists and un-illuminated or interested Protestants m Rev. 18.2.3 Fathering all her spiritual Cheats whereby both sorts are intoxicated on the Name of Christ whence the Seven Women n Esa 4.1 Churches in the Prophetick Language are said to lay hold on one Man i. e. the Lord Jesus Christ desiring to be called by his Name to take away the reproach of spurious and adulterine Churches but yet feed on their own Institutions and are cloathed with their own righteousness § 6. Pretended Churches of Christ may be discerned to be true or false 1. By the foundation whether on the Person Nature Offices and Word of Christ a 1 Pet. 2.4 Ephe. 2.20 2. By the visible matter whether living Stones b 1 Pet. 2.4 3. By the Form Fashion and Frame according to the order of the Gospel c Heb. 8.5.6 3.3 Mat. 28.20 Ezek. 43.11 Col. 2.5 Hence a Church is no Church of God either of these being altogether wanting or is but a faulty and deficient Church so far as its defective in these as to Faith or Order Wherefore the more the Mystery of iniquity comes to be discovered and the true Woman the Lambs Wife comes out of her Wilderness-State we may expect that the Churches will come to an higher degree of Purity and Order d Isa 1.25 Rev. 19.7 8. § 7. Wherefore to a true Church Christ is all and in all a Eph. 1.22 he being the Head in all respects and hath the Preheminence b Col. 1.18 19. being before all things and above all things the Head of Principalities in Dignity and Dominion worshipped by Angels c Heb. 1.6 Psa 89.27 higher than the Kings of the Earth It hath pleased the Father that there should be a special relation and mutual Fulness between Christ and the Church Christ being so the Head of his Church as he is to none else and as Christ filleth the Church so the Church is the fulness of Christ d 1 Cor. 12 12. Eph. 1.21 22. § 8. This Headship of Christ is divers ways illustrated to us in Scripture by a Natural Man's Head and Body a Col. 1.18 by a Family or Conjugal Head b Eph. 5.23 by a Root or Vegetable Head c John 15.1 Rom. 11.24 by an Head of an artificial Building the Head Corner-Stone d 1 Pet. 2.4.5 and hence it appears That Christ is such a Head as represents the whole Body and transacts all things for it e Isa 42.6 Heb. 10.9 10. That Christ is the vital Head of his Church the Spring and Fountain from whence all Life and Motion flows f John 1.14.16 Col. 2.3 He is the Head Corner-Stone the strength and support of all the Building g Psa 118.22 He is the Conjugal Head and Saviour of the Body h Eph. 5.15 of whom all the Family is named i Eph. 3.25 And lastly Christ is set forth by these similitudes and otherwise unto to us as a graciously ruling and governing Head unto his Church set on this holy Hill k Psalm 2. the Throne of David l Luke 1.32 he is the Political Head the Apostle and High-Priest of our Profession m Heb. 3.1 § 9. As Christ stands in relation to the Church as the Head so the Church is related to Christ as the Body a Col. 1.18.24 Eph. 1.23 being in that respect his fulness Christ and his Church making one Mystically b 1 Cor. 12.12 The Body of Christ in Scripture is variously taken 1. It is taken for the substance of the Mystery of Christ typified and shadowed forth by the Ceremonial Law c Col. 2.17 2. It is taken for the Humane Nature of Christ wherein he lived and suffered here d Rom. 7.4 Heb. 10.5.10 3. It 's used for the Sacramental or Symbolick Body of Christ e Luke 22.19 4. It 's taken for a Church or People embodied or incorporated in Christ Jesus and is his Political Body f Eph. 5.23 Col. 1.18 5. It 's used in a proper sense for the very Body of Christ separate and distinct from his Soul g Mat. 27.58 It is the fourth Acceptation that we are here concerned in § 10. A Church of God as to the most general consideration is the Body of Christ in a Spiritual and Political acceptation of a Body a Col. 1.24 in which respect it 's compared to a Family and City and Candlestick 1. It is a Company congregated not one or two in the Body are many Members
and the same thing c Acts 20 17 28. in relation to a Church of Christ and are mostly taken indifferently for any Ruling and Teaching Minister as may be shewed by Classick Authors in Civil respects and by Scripture Language An Elder is an ordinary standing Minister in a Church The Apostles were Elders d 1 Pet. 5.1 and executed Elders places both in Teaching and Ruling where-ever they came but all Elders were not Apostles nor could they exert Apostolick Power Elders being Men of ordinary use in a Church of Christ and must continue e Acts 14.23 An Elder primarily signifies an old Man f ib. 2.17 but applied to an Office of Eldership in Church or State he is fitly called a Presbyter or Alderman in our Language i. e. Elderman Such there were in the Church and State of the Jews g Exo. 12.21 and are in the Churches under the Gospel h Act 14.23 A Bishop is an Overseer of a Charge and may be without Rule Among the Grecians an Attick Magistrate Clark of the Market or Commissary of an Army was called a Bishop but the Scripture useth it for a Ministerial Charge Teaching and Ruling one or both Ruling at least § 4. The Elders of a Church are Pastor or Adjuvant in the Pastoral Charge under Christ The Pastor is an Elder of a visible and particular Church Chosen and Ordained to the Office of Feeding the Flock by the Word Sacraments and Government a 1 Pet. 5.2 3. Eph. 4.11 Act. 20.38 The Office Charge and business of a Pastor is as a Shepherd to his Flock to Feed Guide and Fold So Christ is the great Pastor b John 10 11 16. and the first to the Gospel-Church c Mat. 26.26 31. And as he is the Chief Pastor d 1 Pet. 5.4 so is he the great President and Example to all the Pastors of particular Churches in all things wherein he is to be followed in the Exercise of their Pastoral relation e John 13.15 as also the Guidance of his Spirit and Direction of his Word f Mat. 28.20 with all his holy Institutions are to be diligently observed for to him it is that they must give account g Heb. 13.17 of this their great Stewardship h 1 Cor. 4.1 2. § 5. The Ministerial Charge as to Administration of things of the most spiritual Nature in a Visible Church is contained in the Pastoral Relation and where God gives ability to perform it fully to the edification of the Church One may perform it duly a 2 Cor. 12.19 Eph. 4.12 But in case of bodily infirmity or greatness of the Congregation if he is not able through the first to bear the whole Work of Teaching and Exhorting or for the other reason he is not able to go through the governing Work Christ hath provided Helps and Assistance for him a Teacher in his Teaching work and a ruling Elder to aid and assist in Ruling b 1 Tim. 5.17 § 6. He that is called and ordained of Christ by the Church to concur with the Pastor in the Teaching Work to the furthering the Churches Edification is called a Teacher and waits on that Service helping also in Ruling with the Pastor a Rom. 12.7 1 Cor. 12.28 1 Tim. 3.1 2. Eph. 4.11 12. Tit. 1.9 1 Pet. 4.10 11. § 7. He that is Called and Ordained of Christ by the Church to concur with the Pastor in diligently rulling is required to wait on that Work especially for the Edification of the Church and is called a Ruling-Elder and is Ordained in the same manner with a Teaching-Elder a 1 Tim. 3.1 Rom. 12.8 1 Tim. 5.17 § 8. He that ministers to the external concern of the Church serving Tables for the support of the Worship of God and relief of the Poor is a Deacon a Acts 6.2 4.35 compar'd with ch 6. Neh. 13.13 there may be one or more as the concerns of the Church are and there may be Women-helps in some Cases necessary called Deaconesses b Rom. 16.1 12.8 1 Tim. 5.9 10. The Deacon's Charge is the true and faithful disposal of the Churches Stock and Contributions and to the Church they are accountable c 1 Cor. 4.2 1 Tim. 3.8 9 10. 1 Pet. 4.10 § 9. A Church which hath a Pastor and Deacon is fully Organized the Church requiring no more to Edification The Pastoral Office containing in it all the Teaching and Ruling Charge and the Deacons all that concern the Care of the Church as to Externals CHAP. VIII Of a Call to a Church Ministry How a Church is regularly furnisht by Call and Ordination A Call immediate or mediate What each is How a Church comes to a Call And how made The consummation thereof no Ordination A Person called being not a Member ought to be joined to the Church calling him before Ordination None can or ought to be Ordained to the Catholick Visible Church § 1. A Church of Christ comes to be regularly furnished with a Ministry for its Edification by a due Call a Heb. 5.4 of such as are qualified thereto and Ordination of them A Church Calls when after waiting upon God for Directions b Phil. 4.6 Mat. 9.38 and coming to be acquainted with the Grace and Ministerial Gifts of a person or persons which having tryed c 1 Joh 4.1 1 Tim. 3.10 they are inclined to apprehend him or them suitable for them the Church gives him or them a solemn invitation to a Ministerial Charge § 2. A Call to a Ministerial Charge or Work is either immediately by God himself in a more than usual way or manner a Gal. 1.1.12 1 Tim. 1.1 or mediate by the Church of God and every one that undertakes such holy service must have one of these two Calls or else God sends him not b Rom. 10.15 The immediate Call is when God doth qualifie and call a Person to a Ministerial Service without the instrumentality of Men or Churches and such was the Call of the Prophets and Apostles whose Call was their Ordination and Infallible § 3. A Mediate Call is that which Christ makes by the instrumentality of a Church walking after Christ's commands a 1 Pet. 5.2 2 John 6. but is not infallible but eventually may not answer the Churches end in Calling because the Person called may not be suitable or for some reasons may refuse to submit thereto Hence God answers a Churches Call by sending to them a Person fit and willing whereby it most times proves happy and successful b Jer. 3.15 Mat. 9.37 38. § 4. The Church having wisely and duly debated the whole matter with all secrecy and keeping things within the Church and asked counsel of God and Neighbour Churches so far as may be needful and come to some result among themselves all if possible agreeing without strife and murmuring a Phil. 2.3 8. 1 Pet. 3.8 or
were to snatch the Sinner as a firebrand out of the fire waiting for a well-grounded and tried evidence of his unfeigned Repentance under the Censure the first and great End whereof is the Sinners Salvation not his Destruction c 2 Cor. 2.6 7 8. 2 Cor. 10.8 1 Cor. 5.5 § 12. In case of Sins not so notorious and more privately committed the Churches proceeding must be more gradual by all endeavours in the spirit of meekness to restore such an one to Repentance a Matt. 18 15 16 17 which being obtained there 's no occasion for further proceeding as to Censure § 13. And here Admonition is of great use which is an holy tender and wise Endeavour to convince the offending Party of matter of fact and of the sin of it with the aggravating circumstances attending as also to lead him to his Duty thereupon charging it upon his Conscience in the sight of God with due application of the Word of God which concerns his condition And this belongs not to the Elders in the first and second degrees of proceeding in this Case but to all private Members in their places as matters may concern them and are known unto them more or less a 1 Thes 5.12 Rom. 15.14 2 Thes 5.14 Gal. 6.1 2 Tim. 9.25 Heb. 12.15 § 14. There are three degrees of Admonition a Matt. 18 first by a single Brother or Sister that is first acquainted with the Sin committed The second is upon the non-Repentance of the offending Party whereupon the first Admonisher takes to him one or two more and admonisheth the offender the second time which Admonition taking no effect the Church is to be acquainted with the offence And the Church by the Elders gives a third Admonition which if the Sinner receives not but continues impenitent the Church proceeds to Censure b Ibid. v. 15 16 17. unless the Church see reason to wait longer And it follows from hence 1. That every Church Member tho of private capacity only has somewhat to do in his place as well as the Elders c Heb. 12.15 2. That in case of private offences it is preposterous to publish them or acquaint the Elders therewith before the two lower degrees of Admonition are duely proceeded in and not heard by the Offender 3. That when Matters come to the Elders Ears all private proceedings cease and all things are to be laid before the Church 4. When matters come before the Church the Offendor rejecting the first and second Publick Admonition at most is to be judged incorrigible d Titus 3.10 11. § 15. This great Censure is to be proceeded to in this manner the Question is put by an Elder Whether the Church adjudge the person offending all due means having bin used according to the Rules of Christ to be guilty of matter of fact as charged and remain incorrigible Which being answered in the Affirmative the Judgment is fallen into the Pastor's or Elder 's hand as after the Verdict of a Jury into the hands of the Judge and accordingly he goes on to pass Sentence as the Duty of his place requires And first with much Solemnity after he hath laid open the Sin with several aggravations he shews likewise the Awful Nature of this great Censure and the main End thereof for the Salvation and not the Destruction of the Sinner and accordingly calls upon God for his gracious Presence and Blessing upon this Sacred Ordinance that the great end thereof may be obtained still expressing the deep sence the Church hath of the Fall of this Brother with great Humiliation of the Church with remorse for the Sin thus committed and persisted in Lastly In the Name of the Lord Jesus Christ before the Congregation whether the offending Brother be present or withdrawn the Elder cuts off and secludes such an one by Name from the Union and Communion of the Church declaring the said Exclusion carries in it the sense of our Saviour See Mat. 18.17 c. 1 Cor. 5.4 5 6. 2 Thes 3.14 1 Tim. 1.10 in saying He shall be as an Heathen Man and a Publican and the full sense of the Apostle's Charge to the Corinthians to deliver up such an one to Satan c. Which is no more than the putting him out of Communion of the Church the Kingdom of Heaven into the World the Kingdom of Satan for the humbling and breaking of him in the sight and sense of his sins which is all that 's meant by the destruction of the flesh § 16 A Member thus judicially cast out may through the Grace of God blessing this Ordinance be brought to a great sight of his Sin and remorse for it with great longing desires to return to the Communion of the Church again In this Case Christ's Keys are to be used to open the Door and receive the excluded Party into the Church again For after a full proof of the truth of the Sinner's Repentance he is brought by the Elders to make his Publick and Solemn Manifestation of his deep Remorse c. Which acknowledgment being received by the Church with satisfaction and tender compassion towards him he is by an Elder absolved from the aforesaid Censure See Mat. 16.19 18.18 and re-admitted into full Communion with the great joy of the Congregation and Expressions of thankfulness unto God Thus he that was bound is now loosed § 17. Besides this direct way of proceeding against an offending Member there is another much of the like nature which we call indirect because the Church puts not the Party out of its Communion before the Party hath secluded himself and not by any regular way but indirectly and contrary to all Rules of Order For it is when a Church-Member by reason of some offence taken at the Church or some Member thereof not discharging his own Duty withdraws himself and separates from the Communion of the Church A Person having thus Excommunicated himself as it were the Church ought to consider what is their Duty and though a particular Member or more hath usurped to himself the power of the Keys See Rom. 16.17 2 Thes 3.6 the Church ought not to acquiesce therein but maintain that Power which Christ hath committed to it and tho it cannot hinder the inordinateness of a Brother's unruly Passions and ungovernable Temper when God leaves him to it but that he will run away from the Church rend himself off breaking all Order and Covenant Obligations in opposition to all fraternal endeavours to stay him in the place that Christ hath set him in the Church is bound to shew and assert the power of Christ which he hath entrusted it with and judicially shut the Door and turn the Key upon so sinful and disorderly a Departer from them declaring that he having sinfully departed from the Communion of that Congregation he is no longer under its Care and Watch and is not to return to the Communion of the Church as before