to Superiour Ecclesiastical Judicatories contradicteth and so maketh the Commandment of Christ void and of none effect It remaineth therefore that the Church of a particular Congregation is the highest Tribunal under Christ in such things as are proper to it self 3. Corollary Then intireness of Church-Government in a particular Church compleated with its Officers in re propriâ will well consist with that communion of Churches which the Scripture establisheth The reason is because both are the Ordinances of Christ and Christs Ordinances do not interfere As the Communion of Neighbour-Families doth not cross the compleat Government of several Families within themselves respectively in things properly Domestical And as communion among Kingdoms and Common-wealths hindreth not the intireness of Jurisdiction in each Kingdom and Commonwealth within it self in its proper concernments So it is in the communion of Churches Therefore church-Church-communion must be only in a way of Brotherly association for mutual helpfulness in matters of this nature but not in way of subordination or subjection of one Church to the Ecclesiastical Government whether of another Church or of the Elders of several Churches assembled in Classes or Synods The Communion of Churches in the former way is exercised according to Rule in sundry cases as 1. In mutual care 2. In recommendation of Members 3. In participation of such Ordinances as are for comfort and strengthning the Members of other Churches occasionally 4. In relieving and succouring one another 5. In countenancing by giving the right hand of fellowship unto a Church in its first gathering and unto Elders at their Ordination 6. In consulting one with another when we have occasion to require the Judgment and Counsel of other Churches concerning any Person or Cause See these particulars proved in the Platform of Church-Discipline published-by the Synod at Cambridge in New-England Anno. 1649. the eighth moneth Chap. 15. 16. wherewith they may be better acquainted than our selves 7. In admonishing one another in case of publick scandal All these and if withdrawing fellowship upon just causes be added to them are no more than one Apostle may do to another without exercising Church-Government over them Communion of Churches in the latter way of subordination or subjection to other Churches or Synods in re propriâ the Scripture no where approveth Not of one Church to another for there is a parity among Churches and par in parem non habet imperium Nor of one Church to a Synod made up of the Elders of sundry Neighbour-Churches The Assembly in Act. 15. Is a pattern they say of such a Synod Let us see how their Classical Assemblies answer it 1. That was no set meeting monethly or quarterly but meerly occasional Act. 15.1 2. 2. If was not an Assembly of Elders meeting apart from the Brethren of the Church where they assembled Vers 22 23. 3. It was but a meeting of two Churches that of Antioch sending their Messengers with Paul and Barnabas and that at Jerusalem the Apostles whose residence for the present was there joyning with them Vers 4 6. 4. That assembly gave their judgment both of the Doctrine taught at Antioch of the persons that taught it as troublesome and subverters Vers 24. but did neither Excommunicate them nor command the Church to Excommunicate them 5. They directed and charged the Church from the Word what they should do Vers 28 29. but they did not do their Acts of Power for them 6. Nor did this Assembly exercise Church-government over that Church at Antioch or any other Church or Churches in admission of their Members or in Ordination of their Officers or in Administration of the Seals or in Excommunicating or in reversing or nullifying the censure inflicted by the Church For these were res propria to every particular Church within it self Yet because I study peace and consent with godly Brethren so far as it may stand with Truth I willingly grant that other Churches and Synods rightly gathered and ordered have so much Power and Authority even in these matters as I can find any warrant for in Scripture being willing also to yield further if it can be cleared from Scripture that more is due unto them There are two Cases wherein the res propria of a particular Church may fall under the cognizance and determination of other Churches or Synods 1. When they want sufficient light or competent consent among themselves which was the case of the Church at Antioch provided that they have liberty to choose such a Church or Churches for this purpose as themselves approve to be fittest for attainment of their end in seeking light as the Church at Antioch agreed to send to that at Jerusalem though two hundred miles distant from them But if they have sufficient light within themselves and hold it forth convictingly from Scripture the Elders and Principal Members of the Church and major part of the Brethren by far consenting therein no Rule requireth or alloweth that for the wilfulness of a Delinquent who will not hear the Church or of two or three Brethren who side with him and refuse to joyn with the Church in censuring him the Church should be hindred from proceeding till other Churches or Elders have been consulted For if this be granted 1. It will disturb all Church-Proceedings 2. And if it be brought to a Classis it must issue there by the Vote of the major part if as many Elders in that Assembly dissent as Brethren did before in the Church-meeting so that nothing is gained thereby And if the Delinquent for the same reason appeal to a Synod there may be the same issue and so appeals may be drawn further till a Delinquent wrest himself at last from all power of censure The second Case is when that which is res propria in the thing done simply considered becomes res communis in the Cause or ground of proceeding For though receiving of Members Election and Ordination of Officers and Administration of Seals and Censures be Acts of the power given by Christ to particular Churches yet it never was the mind of Christ to establish by that Grant an absolute power in such Churches to corrupt the Faith and Worship of God in themselves and in other Churches If therefore a Church that was planted a noble Vine wholly a a right Seed shall turn into the degenerate Plants of a strange Vine unto God and become Heretical or Schismatical or scandalously corrupt and therefore receive into their fellowship known Hereticks and Schismaticks and choose such into Office and refuse to admit into fellowship or Office such as are sound in the Faith because they are sound in the Faith and Order of the Gospel and cast out from their fellowship such as testifie according to Rule against these evils and refuse to consent with them therein c. the Neighbour Church or Churches or Elders and Brethren Assembled in a Synod if the evil spread to the disturbing corrupting or scandalizing
have an immediate right in all Church-priviledges which I do not grant nor believe but that as the Church looks upon them tanquam in lumbis parentum so also if the grown Members of the Church observe vicious qualities and practises in them they do not deal with them immediately in those steps of proceeding required in Mat. 18. to bring matters to the Church but they deal with their Parents to discharge their duty in educating their Children according to the rule in Ephes 6.4 To this sense Dr. Ames applyeth that text in 1 Cor. 7.14 Ames medulla Theolog lib. 1. cap. 32. art 12 13. Infantes tamen non adeò perfecta sunt membra Ecclesiae ut possint actus Communionis exercere aut admitti ad omnia ejus privilegia participanda nisi priùs incrementum fidei appareat ab iis vero quae pertinent ad initium fidei et ingressum in Ecclesiam non sunt excludendi 2. Nor may their Children be baptized till themselves have taken hold of the Covenant with the Church in their own right For the Children of Church-members when they come to age for not taking hold of the Covenant with the Church do become non-non-members and are to be so looked at by the Church if they desert Church-fellowship either departing from them in place as Esau into mount Seir or withdrawing from their communion or if the Church withdraw from them In such cases they are not so much as implicitely members Therefore their Children may not be baptized For the right that Infants have unto Baptism is in their next and immediate Parents 1. Because the Apostle in 1 Cor. 7.14 doth so limit it 2. Because the Apostacy of the next Parents takes off the federal holiness of their Seed as we see in the posterity of Ismael and Esau 3. Because if Infants should have this right in their Grand-fathers where shall we stop shall it be extended to a thousand Generations as some mis-apply that promise in Exod. 20.6 That cannot be true for then the Children of the Jews and Turks and Heathen all the world over have a right to Bapism in some of their Ancestors within that time contrary to Rom. 11.17 Coral ∣ lary 5 Then Church-covenant is no formidable matter but desirable Is it a yoke 1. It is Christs yoke which is easie Mat. 11.29 30. he will make it easie Depend upon his faithfulness as Surety of the Covenant of Grace for ability to be faithful in your discharge of your Covenant with the Church 2. It is not a yoke of bondage but of precious liberties whereby you have right in all the outward priviledges of the Gospel 3. Nor is Church-fellowship a prison but if God call they must consent to your remove from them and follow you with their prayers It is indeed a strong but sweet ingagement of all upright-hearted Christians to please Christ and to be to his honour in that state So doth the Marriage-covenant oblige those that are in that state 1 Cor. 7.34 11.7 From whence the Apostle argueth for the like care in particular Churches and the Members of them Ephes 5.24 2 Cor. 8.23 which also was a special end and use of the Covenant wherein Abraham and the Church of the Jews stood bound unto God Gen. 17.1 2. and 2 Chron. 34.31 32. and the contrary discovered the insincerity and hypocrisie of others Psal 78.37 In like manner it bindeth the Members of the Church to all the duties of their Church-relation mutually both Officers and People and quickneth them thereunto through the influence and assistance of Christ the head of the Church by his Spirit in them all Ephes 4.15 16. 1 Cor. 12. to 28. And therefore I cannot but wonder that some who do approve and plead for all other Covenants viz. National Conjugal Social Covenants should yet dislike and oppose Church-Covenants Coral ∣ lary 6 From the premises we may see when the Church-Covenant is broken and how great their sin is who do scandalously and contumaciously persist therein CHAP. IV. Concerning the quantity and compass of a Christian Church THE Church which Christ calls his Church he telleth Peter that he will build it Vpon this Rock Mat. 16.18 I will build my Church Where the verb is in the first person and in the future tense 1. He speaketh in the first Person not in the second to shew that though he will use men as his instruments in this work yet it is his presence and blessing that causeth the work to prosper in their hands Mat. 28.19 20. 1 Cor. 3.9 It is by the Spirit of the Lord that Church-work is carried on succesfully Zech. 4.6 2. See Mr. Bradf Answ to the Arch. B. of York in Mr. Fox his Act Mon. in a Conference between them and the Bishop of Chichester in the Compter in Breadstreet He speaketh in the future tense not in the praeter or present for though Christ was in all ages the builder of the Church yet he thus speaketh of the Church under the New Testament because it was to be constituted after his Death Resurrection and Ascension when the Gospel should shine forth so clearly that it should obscure the light of former ages as the Sun rising in its strength doth the light of the Stars and it should appear Tit. 2.11 bringing Salvation to all men even to the Gentiles and they should be gathered and joyned unto Christ that one Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.6 2.13 14 and become Members of his Body together with the believing Jews in church-Church-communion visibly the partition Wall being broken down And because all Nations could not be joyned together in one visible Church as the Nation of the Jews might be and was to have their solemn set meetings together to worship God thrice a year or once in an age the Lord Jesus instituted a Congregational-Church among Christians and invested every such Church with sufficient Church-power within it self for attainment of all the ends of church-Church-communion This is the Church which Christ saith he will build and appropriates it to himself My Church 1. Because it is his Institution 2. Because his Name is called and put upon it The Members of it are not Moses his disciples but Christs and therefore were of old called Christians Act. 11.26 This title of Church though it be given some times to a civil Assembly Act. 19.41 yet so it is not taken in this place For Christ no where calleth a civil Assembly his Church Therefore it must signifie an holy Society And in that sense the Scripture applieth this title sundry wayes 1. To Godly Families Rom. 16.5 Col. 4.15 Phil. 2. where the Church in such an house is distinguished from the Congregational Church For Paul writeth to the Congregational Assembly to salute Aquila and Priscilla and the Church in their house Their house it seemeth consisted all of Godly persons in Pauls judgement else he would have
said Salute them of such an house who are in the Lord and it was an exemplary Family and a seminary of the Church yet not such a Church as was capable of all Church Officers and power as this meant in the text hath by the gift of Christ 2. Sometimes it signifieth the Catholick visible Church Heb 12.23 but that hath been from the beginning and doth not nor can meet in one place on earth to worship God Therefore it is not meant here 3. Most commonly it signifieth a Congregational Church or an holy Society joyned together by an holy Covenant in one Congregation to walk together according to all the Ordinances and Lawes given by Christ to his Church And so sometimes it signifieth a definite particular Congregation meeting together in one place for the publick worship of God and their mutual edification as that at Corinth 1 Cor. 11.18 20. and 14.23 And in that acceptation it notes sometimes the Brethren as distinguished from the Elders Act. 15.22 Sometimes the Elders and Brethren assembled together as in 1 Cor. 11.20 but never the Elders meeting apart from the Brethren But in this place it doth not signifie a particular definite Church For there is no particular Christian Church built by Christ more or rather than other It remaineth that Christ speaks of a particular Congregational Church here in an indefinite sense And so the word Church is applyed in the New Testament when Paul saith he persecuted the Church Phil. 3.6 Not that at Jerusalem only or Damascus but all the Churches in Judea Gal. 1.22 23. In this sense Christ calls every Christian Congregational Church thus built his Church From the words thus opened this doctrinal conclusion is to be collectâ—d viz. That it is the will and appointment of Jesus Christ that the Christian Church under the New Testament be in respect of its quantity and compass Congregational Concl. 4 This we shall endeavour to prove both by Scripture and Reason 1. The Scripture in the writings of the Apostles clearly sheweth that they so understood this branch of the Church-Charter and therefore they speak of Christian-Churches as several and distinct from one another 1 Cor. 11.16 and 14.33 Yea in one and the same Country as Galatia Gal 1.2 Judea v. 22. Macedonia 2 Cor. 8.1 Yea in Corinth where God had much people Act. 18.10 yet the Church there was but one Congregation 1 Cor. 14. and though Cenchrea was a Port near unto Corinth yet it had a Church distinct from Corinth Rom. 16.1 The Church also in Jerusalem though a greater number of Believers was declared to be there than we read of in other Cities yet it was but one Congregation Act. 2.41 44 47. and 6.2 15. The same holdeth concerning other great Cities the Church in every one of them was Congregational and if the number of Believers grew too great for one Congregation doubtless more Churches were gathered in such a place and case if several parts of the Church met in times of Persecution now and then here and there as they might yet they continued one Congregation having the same Officers in common for any thing appears in Scripture to the contrary Now let us see why the Christian Church must be Congregational Reas 1 The first Reason is from the end of Church-fellowship which is mutual edification in the use of the means instituted by Christ thereunto Let all things be done unto edification 1. Cor. 14.26 but how can this be attained unless they so meet together that all may learn and all may be comforted v. 13 Hence all the Members of the Church are exhorted not to forsake their assembling together Heb. 10.25 which was the praise of the primitive Church in Jerusalem Act. 2.42 44. Therefore a particular visible Church is compared to a flock which are fed together Act. 20.28 and to an House or Family the members whereof injoy the same Family-priviledges in common under the same family-order 1 Tim. 3.15 Reas 2 The second Reason is from their duty to take up offences among Brethren which cannot be ended privately Mat. 18.17 18. which implyeth two things 1. That the Church must consist of more than two or three for though two or three may watch over one another admonish one another and in case of obstinancy withdraw from a convicted delinquent and though two or three praying together may expect the presence and blessing of Christ as v. 19 20. upon their admonition yet two or three cannot issue the matter compleatly in way of Church-censure but must tell the Church Therefore the Church must necessarily consist of a greater number Again how can two or three choose the four sorts of Officers amongst themselves which are described by four living creatures in Rev. 4.6 7. viz. Pastor Teacher Ruling Elder and Deacon 2. That they must not exceed the quantity and compass of one Congregation For the Church must meet ordinarily together with their Officers for these purposes Therefore the Scripture sheweth that the whole Church did meet together to chuse and ordain Officers as Deacons Act. 6.2 3 5. Elders Act. 14.23 to receive and admit Members Act. 9.26 for Prophesying 1 Cor. 14.23 for the Seals 1 Cor. 11.20 and for Censures 1 Cor. 5.4 and to release from censures 2 Cor. 2.6 7. So much for proof of the point The Conâ—â—ctaries are these Coroll 1 Then the Congregational frame of a Christian Church is no humane invention or constitution True it is that the Parish frame as it was wont to joyn all the inhabitants within such a praecinct into one Church injoyning them all to communicate at the Lords Table at least at Easter is meerly humane not being measured by the Golden Reed which is the Church-measure but by the Court-measure Rev. 11.1 2. But that Members so qualified as Christ requireth and so confederating should ordinarily meet togather in one Congregation for the solemn worship of God and their mutual edification is the Ordinance of Christ and according to the measure of the golden Reed whereby the City and Gates and the dimensions of the New-Jerusalem are measured Rev. 21.15 that they shall not be so few as to cut off Church-jurisdiction within themselves nor so many but that all may hear and be edified and be governed by the Power which Christ hath given to the Church to preserve the purity of his Worship and of their fellowship within themselves Coroll 2 Then when a People grow to be so numerous in any Church that they cannot ordinarily meet together to Church-ends it is the mind of Christ that they should be distributed into sundry Congregational Churches For though many thousands of Israel met together in the court of the Temple at Jerusalem to offer Sacrifice because they might stand in so large a place together and see the Sacrifices burnt yet that will not prove that such multitudes should be Members of a Christian Church where more communion is required then in seeing some one Ordinance
Church The Church may by communion of Churches upon orderly recommendation receive the members of other Churches unto fellowship of such Ordinances as are for the comfort and strengthning of the Saints as the Seals are and the Officers may administer them to such being accepted by the body for we have a warrant for so much from the Rule Rom. 16.1 3 Joh. 9. but not to act in judgement For the Church hath this priviledge proper to be judged by and to judg only those that are within 1 Cor. 5.12 whereas I alledged this Text against Mr. Paget to prove that Church-Ordinances belong only to the Members of some particular Church Mr. Rutterf meeting with that expression saith Mr. D. will have Pastors so far strangers to all Congregations save their own that he saith other Churches are without and have nothing to do to judge them and alledgeth for this 1 Cor. 5.12 But by those that are without Paul meaneth not those that were not of the Congregation but he meaneth Infidels and Heathen as in other Scriptures For Paul judged and excommunicated Hymeneus and Alexander 1 Tim. 1.20 who were without the Church at Corinth Had Mr. Rutt been pleased to cast his eye upon my own defence of that passage In my Apolog Reply pag. 312 313. printed sundry years before he put pen to paper in these disputes about Church affairs he might have found that written by me touching the sense and my application of that Text which might have prevented his exagitating that matter Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander who he saith were without the Church at Corinth to prove that Pastors have any thing to do to judge judicially or excommunicate the members of other Congregations For Paul was an Apostle an extraordinary Officer had an illimited commission and a fulness of delegated power both in every Church and to administer Church-Ordinances without the fellowship of a particular Church when it could not be had and to execute all Offices in any Church where Officers were wanting But Pastors are ordinary Officers have a limited commission to do only the acts of the Pastoral Office and those only to that particular Church by which they are called unto Office Act. 20.28 1 Pet. 5.2 Therefore though Paul might excommunicate one that was not of that particular Church at Corinth yet the Pastor to the Church at Corinth might not Yet Paul could not excommunicate one that was no member of any Church but without as Infidels and Heathen are For that implies a contradiction To conclude The Apostle doth so appropriate Church-judgment to those that are within that particular Church 1 Cor. 5.12 Ye judge them that are within that he exempts from it in a due proportion all that are not members of that Congregation though there are degrees of being without some being totally without all church-Church-communion as Infidels and Heathen others though in church-Church-communion else-where yet not in communion of membership of that Church to whom he wrote to put away from them not one that was a member of another Church but him that was a member of that Church And in this sense Mr. Rutt saith Hymeneus and Alexander were without the Church at Corinth though members of some other Church for which cause the Church at Corinth could not excommunicate them yet Paul might and did by his Apostolical Power Thus by his own confession some are without a particular Church who yet are not Heathen or Infidels To conclude one may be said to be without this or that particular Church two ways 1. Simply and absolutely so Infidels and Heathen that are of no Church 2. Comparatively so the Members of other Churches compared with those that are of this Body 4. Corollary Then Churches gathered and Officers ordained in these days without Apostles are true Churches and true Church-Officers according to Christ and Churches thus Organized according to the Rules of the Word are true and intire Churches and the first subject of all Church-power as well as those Primitive Churches planted by the Apostles For the concurrence of the Apostles is not put into this Charter whereof we speak as a conditional Clause which might not have been omitted if Christ had intended that it should be always necessary He doth not say upon this Rock my Apostles shall build my Church and to my Church built by them I will give the Keys of the Kingdom but upon this Rock I will build my Church viz. by such Instruments as Christ will raise and use and bless in that work in every Age and to this Church thus built he gives the Keys of the Kingdom of Heaven Object But Christ gave the Commission of gathering Churches to his Apostles in Matth. 28.18 19. And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Ephes 4.8 11 12. Answ Those and the like Texts of Scripture do indeed shew that God used Apostles principally in this work but not only For as to Teach and Baptize is common to other Teaching-Officers as well as Apostles so the gathering of Churches by making men Disciples of Christ was done by others besides Apostles even in the Apostles days Act. 11.20 21. The dispersed Disciples planted the Church at Antioch the Members whereof were first called Christians a Church whose planting Barnabas approved ver 23. 2. They shew that God would use Apostles herein for a time but not alwayes which I prove 1. From the proper work committed to them which was to make the first Models and Patterns of planting and gathering Churches which ordinary Instrumentts are bound to attend in the gathering and constituting of Churches 1 Cor. 3.6 10. and in that sense their work continues to the end of the World though their manner of working viz. from an immediate Call Inspiration and Infallible assistance proper to Apostles in making those Patterns was extraordinary and ended with their Office in the first Age since when there never have been Apostles in the World For though Matthias succeeded in the place of Judas by Gods Election Act. 1.26 yet after James was beheaded no Apostle was chosen to succeed him though the Apostles lived long after 2. The Apostle John who lived longest of the Apostles describeth by Revelation from Christ all the Officers that should be by Gods Ordinance in Christian Churches after that Age under four sorts of living Creatures which note the four sorts of ordinary Officers to continue in the Church after that Age viz. Pastors Teachers Ruling-Elders and Deacons Revel 4.1 6 7. Vers 19. And whatsoever thou shalt bind on Earth shall be bound in Heaven Whatsoever thou shalt loose on Earth shall be loosed in Heaven THese words hold forth the Ratification of Christ's grant of the Keys unto a Congregational-Church with the chiefty
That therefore it may be effectual for their eternal good it is their duty when the sentence proceeds either according to the eighteenth of Matthew upon their not hearing the Church in less hainous offences or according to 1 Cor. 5. and Rev. 22.15 upon the hainous nature of scandals given by them against common light to humble themselves under the mighty hand of God that he may exalt them in due time 1 Pet. 5.6 and to cry mightily to him to add efficacy to his Ordinance by his Spirit that their spirits may be duly and truly humbled their corruptions powerfully mortified and their souls eternally saved Be sure that you take not part with your sin against the Ordinance but take part with the Ordinance against your sin and account it your honour to honour God and exalt his Rules and let others learn hereby to fear not joyning with the Church but persisting obstinately in sin 2. Corollary Then a Congregational Church such as hath been described is the highest Ecclesiastical Tribunal under Christ in its own matters This was revealed to John as that frame of Church-Government which should continue from the Apostles time unto the end of the World when he saw a Throne set in Heaven the Trinity sitting upon it and the four living Creatures between it and the four and twenty Elders who sate round about the Throne Rev. 4.1 -9. Thither appeals must be made according to Christ his Ordinance by an offended Brother after the first and second step or by any Member that finds himself over-rigorously dealâ— with by his Brethren in these steps Matth. 18.17 18. that there the Cause may be scanned and Sentence proceed according to Christ If the Church want sufficient light or consent for the sentence they are to seek help from others by their Light and Counsel but still preserving the power of Censure intirely in the Church where Christ hath placed it The wisdom of Christ the good of the Church and of every Member and the nature of the thing require that there be some chief Tribunal in the exerciâ—â— of Church-Government unto which Appeals must be last made Juridically and from which no Appeal may be granted and expected 2. That this chief Tribunal must have no Ecclesiastical Power above it and 3. That it may not be judially censured by any Power of the same kind All the question is which is the chief Tribunal That say some must be the Classes under which such Churches stand and the Synods under which the Classes are subordinate and they give this Reason Because the end for which the Keys are given to the Church is that all offences may be removed Mat. 18.15 16 c. Which they say cannot be done if you put the chief Power of Judgment into a Congregational Church For what if an Elder what if the whole Edership yea what if the whole Church offend The Church cannot censure their Elders for that were to rule their Rulers and to judge their Judges nor will they censure themselves But a Classis or Synod of many Elders may and will reform all by judicially censuring all Answ 1. This Argument is built upon a mistake or error in the foundation of it For the Rule prescribed in Matth. 18. is â—â—t for removal of all offences but of such private and less hainous offences as grow publick and notorious only by the obstinacy of the Delinquent For if offences be publick and heinous in themselves the Apostle doth not direct Churches to proceed by those steps 1 Cor. 5.11 Rev. 22.15 2. Nor doth it make the People Rulers of their Rulers or Judges of their Judges when we say that the Church hath a power over them in case of Delinquency For Excommunication is not an act of the highest Rule or Authority but of the highest Judgment and therefore the Power of it may well be in the whole Church as their Priviledge without any intrenchment upon the Rule and Authority of Elders wherein as Officers they are above the Brethren whilst they act according to Rule But if they become Delinquents then as Members they are under the Power of the whole The Church must submit to them as Rulers whil'st they rightly exercise the Authority of their Office in Preaching Administring the Seals holding forth light from Scripture to guide them in censure ordering Speech and Silence according to Rules of Order and Edification and in other Official Acts But they must submit to the Church questioning or proceeding to censure them with good advice of Neighbour-Churches and Elders who as they concurred in giving them the right hand of fellowship in their Ordination so they should concur in approving this Censure as justly inflicted by the Church from parity of reason The Mayor in a free City or Corporation is in the right Administration of his Office above the Court none but he can perform the Acts peculiar to his place yet if he corrupt the People pervert Justice or be any way grosly and scandalously delinquent the Court can censure and despose him For the whole hath Power over any Member to preserve its purity and peace and safety against any in the Body that would corrupt disturb or destroy the same And the Covenant binds every Member to be subject to the Power of the whole either to be reformed or removed from communion of it thereby 3. Their Plaister is not suitable to heal the Sores of the Church but it is either too broad when offences of Brethren may be healed by Church-censure within themselves or it is too narrow For 1. Those Assemblies are too seldom and cannot sit together long enough to remove the many offences that fall out frequently in Churches 2. Non can they Excommunicate a Church nor any Officer or Member of a particular Chuch by warrant from Christ 3. Classes and Synods and general Councils may be under just offences as well as Churches and who shall censure them 4. This Plaister hinders the healing of the Sores of Churches For Appellatio est jus per quod prima sententia tantisper extinguitur donec de causae cognitione ad superiorem devolutâ fuerit pronunciatum if a Delinquent disliking the Churches proceeding appeals from the sentence of the Church to the Classis and for the same reason from the sentence of the Classis to a Provincial Synod then to a National Synod then to an Oecumenical Council which may not assemble in an Age while the Appeal depends he shall stand as uncensured For this is the Law of Appeals Now how can that heal which is cross to the prescription of our Lord Jesus Christ the only wise Physician He saith Tell the Church and if he neglect to hear the Church let him be unto thee as an Heathen Publican But he who appeals from the Church doth not hear the Church Therefore he that so doth deserves to be cut off by the sentence of Christ which this Tradition of Appeals from Churches in re propriâ
be exercised that love among Churches may be maintained 3. Unto these let it be added that as the Foundation of the Communion of Churches is brotherly love so all the Churches should shew to any one Church and before other Churches the proof of their love in not easily receiving suggestions against the proceedings of it though from some Elder or Pastor or Teacher of another Church who may possibly speak against them out of envy or ill will much more in not countenancing a censured Delinquent complaining against the Church and Elders by whom he was censured in a disorderly tumultuous manner as desirous to beget reproach and trouble to that Church and Contentions and Divisions among the Churches and Elders Cyprian lib. 1. Ep. 3. from an evil spirit of revenge The Affrican Pastors were careful hereof as Cyprian notes Cum statutum sit omnibus nobis aequum sit pariter ac justum ut uniuscujusque causa illic audiatur ubi est crimen admissum singulis pastoribus portio egregis sit ascripta quam regat unusquisque gubernet rationem sui actus Domino rediturus oportet utique eos quibus praesumus non circumcurdare nec Episcoporum concordiam cohaerentem suâ subdolâ fallaci temeritate collidere sed agere illic causam suam ubi accusatores habere testes sui criminis possint Lastly If the Elders and Messengers of Churches assembled in a Synod shall determine any thing contrary to the Rule and prejudicial to the intireness of the Churches Power within it self the Church may and ought to refuse such Sanctions as not being sancited by the Lord. The Communion of Churches being rightly ordered according to what hath been said is a sufficient Spiritual Remedy against all those inconveniences which some think cannot be redressed unless Ecclesiastical Jurisdiction over particular Churches be established in Classes and Synods As if a Church fall into two Factions Oppositions within it self or if there be scandalous contention between two Churches or between the Eldership and Brother-hood of the same Church or if a whole Church be under scandalous Delinquencies I say these and the like inconveniencies will be better redressed in this way than in that of Classical Government For this way is grounded upon Divine Institution so is not that And the blessing of Christ follows and accompanies his own Institutions not mens devices If Vzzah put forth his hand to stay the Ark his good intention could not justifie his action but his not acting according to Gods order was his death The Prelates had as plausible a plea for their Jurisdiction over Churches and taking the Keyes out of their hands viz. for Unity Peace and Conformity yet the vanity of it is now manifested unto all men Lastly The same inconveniences may befall Classical and Synodal Assemblies yea and Oecumenical Councils and what remedy is there for them Not so much as this way of Communion of Churches affordeth to particular Churches Corollary 4. Then intireness of Church-Government in a particular Congregation in re propriâ ought to be thankfully received rightly improved and faithfully preserved without violation of it both by the Members of particular Churches and by other Churches and their Officers 1. It must be thankfully received as a blessing promised of God unto his people whose hearts are ingaged to approach unto him Jer. 30.21 The grant by Charter of intireness of Government within themselves unto Cities and Corporations hath ever been highly esteemed as an Act of special grace from the Soveraign Power It was for the injoyment of this Priviledge with the consequents of it that the chief Captain in Acts 22.25 26 28. purchased his freedom in Rome with a great summe of money This grant to particular Churches is advantagious to the Members of them sundry wayes 1. For their ease in having their Causes heard examined and issued at home without chargeable tiresome journeys to the Classical or Synodal Assembly to have their matters determined there 2. For incouragement and liberty of the spirit and speech of him that is to answer before his Brethen and the Elders who have a Member-like and Pastoral care and respect of him whereas the presence of sundry strange faces of persons of superiour Rank and Quality would not a little daunt him which might occasion his falling in his Cause 3. For their satisfaction concerning the Churches proceeding where as all circumstances can be best cleared so more moderation may rationally be expected from their own Officers and Brethren than from strangers comparatively and from such as are subject to the same censures and the same either hath been or may be their own case they know not how soon which are strong inducements to moderation Exod. 23.9 Gal. 6.1 than from a Judicatory of constant Judges who think themselves out of that danger 4. For common edification in the Congregational way all may hear and be edified by their presence in Church-proceedings Acts 5.11 This they loose in the Presbyterial way Classicall Assemblies consisting only of Elders meeting and acting apart 2. It must be rightly improved which is then done when Church-proceedings are orderly carried according to Christs Rules both by the Eldership and Fraternity acting the Power which Christ hath delegated to them respectively according to their several interests in the due order and with mutual consent according to God 3. It must be faithfully preserved without violation 1. By the Members of particular Churches submitting to the Ordinance of Christ whereby the Church acting according to Rule is made under Christ the highest Ecclesiastical Tribunal in its own matters 2 Cor. 8.5 without appealing to other Ecclesiastical Judicatories who have no power from Christ to dispense Church-censures or to release men from them Matth. 18.18 Object What if the Brother be not satisfied in the equity of the Churches proceeding Ans The Elders having declared the mind of Christ from Scripture to guide their proceedings and the Brethren ether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the major part by far judging accordingly let him suspect his own apprehensions fearing that Satans temptations and his own corruptions Pride and self-flattery may darken and harden him Prov. 28.14 2. Let him attend seriously to the light held forth from Scripture for his conviction 2 Cor. 2.6 praying the Lord to make it effectual in him 3. Let him thankfully close with the light that doth shine unto him and answerably judge and condemn in himself the evil which that light reproveth and follow on to know the whole mind of Christ concerning the nature and compass of his guilt seeking unto the Elders for further help with a self-denying spirit that he may come up fully to the Rule 4. If he cannot shew convictingly to the Church some errours in the Elders expounding or applying the Rule to the Case whereupon the Censure proceeded let him fall under the Rule or look at it as his great sin and violation of his Covenant
in Church Communion into which they were combined and compacted before having solemnly given up themselves first to the Lord and then to the Apostles and Church by the will of God as Paul expoundeth it in 2 Cor. 8.5 2. Luke confirmeth the same sense of their being added to the Church by expressing the manner of it to be so as of the rest durst no man joyn himself to them in Act. 5.13 yet they did magnifie them i. e. they approved their doctrine and way and confessed the truth and goodness of it All which was not sufficient to add them so to the Church as believers were added viz. by publick voluntary engagement with the Church mutually And this to be the meaning Luke confirmeth by using another word synonomous with this which more plainly expresseth the manner of their being added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be glewed which word though it sometimes signifieth joyning in a more common and lax sense yet not in matters of this nature Therefore according to Tertullian's rule Deligendus est sensus è materiâ dicti and then we know that all joyning unto a Corporation must be done by Covenant as it is in Marriage and voluntary services to both which relations the same Verb is applied to Marriage in Mat. 19.5 to voluntary service in Luk. 15.15 both which are by voluntary covenant This is the strong knitting glew whereby persons are joyned together in all such voluntary relations So much may serve for explication of the phrase 3. The third proof is from the similitudes used in the New Testament to express their covenanting together The Church is compar'd to a House to the Body-natural to a Body-corporate to a Wife 1. To an House 1 Tim. 3.15 the whole society is called the houshold of Faith Gal. 6.10 every member of it is said to be of the Houshold of God Eph. 2.19 Whether you speak of an House in an Architectonical sense the materials must be cemented together now in the Church that cement is the Covenant or in an oeconomical sense the Members that are voluntarily added as voluntary Servants to the Family are joyned with the rest by Covenant so it must be in the Church Eph. 2.21 2. To the Natural-body in man the Head of it is Jesus Christ the Members are Beleivers the whole is made up essentially when they are harmonically joyned and strongly compacted together by mutual engagement to submit one to another in the Lord whereby they fall as it were into joynts as the Thigh falleth into the Knee and the Shoulder into the Shoulder-blade by shooting it self into the hollow of it and is firmly knit to it Ephes 4.15 16. 3. To a Body-Corporate Hence the Church is called the holy City Rev. 11.2 and Church-members Citizens with the Saints Ephes 2.19 That whereby the Church is as a City compacted together is the Covenant For as all Citizens are admitted into jus Civitatis and become free Denizens by voluntary entering into the common engagement and covenant wherby they become a Political-body so it is in the Church 4. To a Wife whether espoused or married All espousals and marriages are by a voluntary mutual Covenant Prov. 2.17 Mal. 2.14 So it is in the Church of God Isa 62.5 Hence Paul stileth the particular Church at Corinth a Virgin espoused 2 Cor. 11.2 To shew that all the members were joyned as one Virgin into one body and that Virgin-Church into a Covenant of espousals with Jesus Christ as their Head and Husband in all his Offices and one with another in him mutually Thus we see the phrases and similitudes in the New Testament do strongly confirm this truth That the first Christian Churches planted by the Apostles were constituted in respect of their essential form in one body among themselves severally and respectively by an holy Covenant If any demand why the Apostles did not expresly mention the word Covenant Two reasons are given for that 1. That it was not necessary seing it had been so clearly and fully expressed in the old Testament as that which gives essential being to the Church And it is usual in Scripture that duties which are grounded upon a natural or moral and common reason and equity and have been largely expressed in the old Testament are but briefly and implicitely pointed at in the New as the Baptizing of Infants the Christian Sabbath and the manner of sanctifying it so this of the Church-Covenant Yet concerning all these sufficient light is held forth in the New Testament for manifesting the mind of God unto his People 2. That it was not seasonable and safe for the Churches then living under Heathen Princes and Rulers enemies to Christ unto whose jealousies the name of Covenant and Covenanters might render them obnoxious and might seem dangerous to the civil peace Therefore Christ and his Apostles chose rather to forbear mentioning the name yet established the thing under such similitudes and parables as might hide it from others and yet reveal it to the Saints Reas 3 From the voluntary relation which is between the Members of the Church together with their mutual interest one in another and their mutual power one over another all which do necessarily imply their mutual covenanting one with another 1. Their relation is voluntary and all voluntary relations are by covenant as between a Society or Corporation and the Members of it between Husbands and Wives between Masters and voluntary Servants So between a Church and the Members of it both parties before were free the one to offer himself into fellowship or not the other to admit him or not If such joyn together it is by their free consent and must be by mutual engagement Hence ariseth their special and particular relation to this Church and among themselves mutually as a body distinct from other Churches 2. Their interest one in another and power one over another mutually ariseth from their mutual engagement by covenant No Church can judge any inhabitant among them unless he first give up himself to the Lord and them in a professed subjectiō to the Gospel of Christ Nor can any inhabitant expect member-like watchfulness and helpfulness from the Church unless upon his offering himself to enter into the common ingagement they receive him and take upon them that care over him 3. Their constant fellowship in Church-priviledges ariseth from this mutual ingagement by Covenant For none can be admitted unto them without consent of the body nor can the body admit them thereunto without their taking hold of the Covenant for till then they are not under the power of the whole as it hath been proved Object There seems to be no need of Church-Covenants seeing the Covenant of Grace conveigheth to Beleivers all Spiritual blessings and bindeth them to all Christian duties Answ 1 The Spiritual blessings communicated by Christ unto Believers through the Covenant of Grace are of two sorts 1. Internal viz. Adoption Justification Sanctification c.
Church Ubi est vera Ecclesia ibi esse necesse est jus eligendi et ordiâ—ndi Ministros Melanct. de potest Episcop Arg. 2. 4. Their Expostulating with any Member in case of supposed offence is an act of this Power whereunto Peter submitted though an Apostle in the Church at Jerusalem Act. 11.2 3 4. 5. Their publick Admonishing offenders is an act of this Power whether they be offending Brethren or offending Officers Mat. 18.18 Col. 4.17 Let him hear the Church c. Say to Archippus Fulfil c. 6. Their Excommunicating obstinate and scandalous sinners whether a Brother Mat. 18.18 1 Cor. 5.4 5. or an Officer Gal. 5.12 is an act of this power in the Church 7. Their receiving again or releasing from censure those that have been under censure upon their repentance according to the Rule 2 Cor. 2.7 10. is an act of this â—ower This also Cyprian acknowledged to be in the * Vix plebi persuadeo imò extorqueo ut tales patiantur admitti Et justior factus est fraternitatis dolor exeo quod unus atque alius obnitente plebe contradicente meâ tamen facilitate suscepti priores extiterunt quà m priùs fuerant nec fidem poenitentiae servare potuerunt quia nec cum verâ poenitentiâ venerant Cypr. l. 1. ep 3. People or fraternity who though they gladly received such as returned with repentance yet he could hardly perswade them yea extort it from them to receive such in whom pride and obstinacy appeared and he justified them herein blaming himself for too much facility 1. Corollarie Then the Church is before its Officers that is it is a true Church essentially and hath all Church-Power either formally or virtually before it hath Officers and when the Officers are removed from it by Death or Censure For 1. as a man is a true man who is a living creature endued with a reasonable soul because the definition of a man agreeth to him though he wanteth some bodily Members so a Church is a true Church which consists of a Socâ—â— of visible Believers confederated together in one Congregation to walk together in all the Ordinances of Christ with mutual submission one to another in the Lord because the definition of a Church agreeth to it though it wants Officers 2. Such a Church can call their Officers and thereby make them Officers to themselves Therefore it must be before them as the cause is before its effect A Corporation hath its being and power of a Corporation within it self before it hath Magistrates because it can chuse Magistrates and when they are dead or put out can put others into their stead and place So it is with the Church 2. Corollary Then though the Church hath its essential being and power without Officers yet it is defective two wayes 1. In respect of Members it hath not its compleat integrity of Members without them Bartimeus was a true man without his eyes but not perfect with the integrity of his parts and members so is the Church defective and mained without Officers 2. As it is defective in its members so also in its operations if it want Officers For some Ordinances cannot be at all administred in the Churches without Pastors or Teachers as the outward Seals or Sacraments which are annexed by the Ordinance of Christ to the Word of the Covenant and the administration of them is by him limited unto Preachers of the Word by Office Mat. 28.19 and some acts of Rule as in ordering speech in publick in Church-debates according to rules of order and edification and the like cannot be done without Ruling-Elders The same may be said of Official watching to prevent or remove private disorders in conversation among the Members 3. Some cannot be so done by others as by Officers 1. Not with that attendance to them as the need and good of the Church requireth He that hath an Office is bound to wait on it Rom. 12.7 to give himself to the duties of it continually Act. 6.4 to be in it 1 Tim. 4.15 and therefore must be freed by the Church from other distracting cares which would disable him to it 1 Tim. 5.17 18. 2. Not with Authority which belongeth to Ruling Officers in the Church as in preaching the Word with Authority Heb. 13.17 so in other acts which be properly Official and Authoritative Hence ariseth a difference between Officers and private Members in their seveâ—â—â— manner of acting in things common to both A Church wanting Officers may appoint some of their Members to declare the mind of the Church touching the admission of such into the fellowship of the Covenant and Membership with the Church in whose fitness thereunto the Church is satisfied and in ordaining Officers chosen by the Church by imposition of hands and Prayer and in gathering the suffrages of the fraternity and in declaring the judgment of the Church in Censures but these things they do only at the appointment of the Church pro hâc vel illâ vice The same things are done by Teaching and Ruling-Elders in another manner viz. by virtue of their Office without particular leave of the Church for it belongs to them as Officers to attend unto their Work not only to hold forth the Covenant and to receive into Fellowship in the name of the Church those whom the Church approveth but also to try the fitness of those that offer themselves unto Fellowship before they propound them to the Church The same holds in Officers to be called and when the Church hath chosen them and agreed to ordain them the Eldership impose hands upon them in the presence of the Church by virtue of theâ—â— Office When offences are brought to the Church in the third step as the Elders do propound the case so it must first be notified to them that they may try whether the Rule hath been attended in the two former steps and that they may clear all difficulties and then propound the case when it is found to be fit for publick cognizance according to Rule And being so if they neglect to bring it to the Church or assume any undue power to themselves they that are offended may complain to the Church and as need may require they are to hold forth light from Scripture to guide the Church in judging and in the close to propound the sentence wherein the Church consenteth and they concur with them authoritatively 3. Corollary Then the proper acts of Church-power and of ordinary Office-power are limited by the Ordinance of Christ to be put forth by the Church and Officers respectively within that Body or particular Congregation to which they have a particular memberly or official Relation The members of one Church cannot act in admitting the Members choosing the Officers nor censuring Offenders of another Churcâ— Nor may the Officers of one Church administer the Seals or ordain Officers or perform other proper Acts of official Authority out of their own body in another
of power under Christ to manage the same within themselves for the attainment of the ends of church-Church-Communion And that this is spoken to Peter in the name of such a Church and that Christ intended to establish by this promise the compleat exercise of this power in such a Church being compleated with all itâ— Officers is clear from Matth. 18.18 where the same promise is given by name to such a Church The words therefore in summe hold forth a grant from Christ to his Church of an indispensable power of Church-censures within themselves which may be thus evinced The censure that is established in Heaven cannot be dispensed with nor reversed by any power on Earth But the censure that is administred by a Congregational-Church is established in Heaven Therefore it cannot be dispensed withall nor reversed by any power on Earth The Proposition a man would think might pass without opposition but I find this Objection made against it Obj. The sentence of an inferiour Judge or Court proceeding rightly is established in Heaven yet we may appeal from it Why will not the same hold in Church-censures also Answ 1. Because the promise of binding in Heaven is not given by Christ to the censures of Civil Courts For it is not a Civil but a Spiritual binding that is here meant 2. Because there is not par ratio between them The reason why appeals may be made from the sentence of inferiour Civil Courts and Judges is because there is a Supreme Court in being to which the appeal may be brought and there prosecuted and thereby determined as the inferiour Courts in Israel stood under the highest Synedrion but there is no such Supreme Court ordained by Christ over particular Churches The Assumption That the censure that is administred by a Congregational-Church is established in Heaven is expresly in the Text as it hath been expounded True say some what a particular Church binds on Earth clave non errante is bound in Heaven but the Church may err in Judgement therefore appeal may be made and then their binding power is gone Answ 1. If possibility of erring in Judgment be a warrantable ground of appealing from particular Churches then the appeal must be made to such a Tribunal and Judge as cannot err which is to be found only in Heaven 2. On this ground the universal Church represented in a general Council much more inferiour Synods and Classes should not have power to bind without appeals For a general Council may err and hath erred not seldom but often not in small matters only but in those of the greatest moment yea they may be as much inclined to err as particular Churches For the greatest part of visible Churches in the World are for the most part corrupt If it be said There are more eyes plus vident oculi quam oculus I answer True caeteris paribus viz. if they are equally near the mark but their sight is hindred more than particular Churches are in their proper concernments as they are further from the mark in such cases than particular Churches And if particular Churches have not full power of Excommunication because they may err be corrupt be partial be divided upon the same ground neither Classical National not Oecumenical Assemblies have any such power for they may err be corrupt be partial be divided also 3. Christ who well knew what is in man and what is best for the good of his people hath given unto his particular Churches notwithstanding their possibility of erring an indispensable power of judgment in their own matters within themselves The Doctrinal Conclusion to be insisted upon is this A Congregational Church of Christ 7. Conclu being compleated with Officers hath by the gift of Christ within it self compleat subordinate Church-power in all Church-affairs proper to it self When I say 1. It hath compleat or sufficient Church-power Thereby I mean 1. That it needeth not the influence of the Ecclesiastical Jurisdiction of any other Church or Churches or Classes or Synods to supply unto it any power that it wanteth in its own matters and 2. That it standeth not in subjection under any other Superior Ecclesiastical Judicatory so as that thereby the judicial Acts of a particular Church may be hindered or made void In a word Potestas uniuscujusque particularis Ecclesiae in re propria summa est The power of such a Church is Chief in things proper to it self 2. I add that this chiefty of power in a particular Church is subordinate To shew that the absolute Supremacy of power is in Christ that which the Church hath is only delegated from Christ When a particular Church is compleated with all its Officers the Government of it in respect of Christ the Head is perfectly Monarchical in respect of the Elders acting their Authoririty or Office-power it is Aristocratical and in respect of the Fraternity acting its Chuch-power in Judgment it is Democratical and in the concurrence of all the Members both Officers and Brethren acting according to their several interests it is Aristocratico-Democratical above which Christ hath not set any higher Ecclesiastical Judicatory on Earth subjecting particular Churches thereunto in re propriâ A clear proof of such power as that which hath been described you may see in the Church at Corinth excommunicating that incestuous person in 1 Cor. 5 1-5 Say not as some do That was not an act of Judicial power in that Church but of subjection to the Apostle who decreed it and judged him before and committed no more to the Church but the publishing of the sentence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.3 though Paul as an Apostle judged that he should be excommunicated yet he so judged only dogmatically by teaching the Church what they ought to do in that case not judicially by his own sentence delivering him to Sathan and acâ—ordingly the Church cast him out by their own sufficiency of Church-power within themselves though in a way of subjection to the command of Christ delivered by Paul For 1. They delivered him to Satan in the Name and with the Power of the Lord Jesus v. 4. and that is the highest Power 2. The end and use of it was for the destruction of the flesh that his Spirit might be saved in the day of the Lord Jesus v. 5. which argueth that it proceedeth from a power of binding in Heaven as well as on Earth 3. When God blessed this sentence by making it effectual to work Repentance in him Paul exhorteth the whole Church to release and forgive him 2 Cor. 2 6-10 and doth not claim the Power over them of a Superiour Judge to absolve him by his own sentence without them Nor did he write to the Elders of sundry Churches but only to that particular Church both Elders and Brethren and thereby acknowledgeth the Power of Ecclesiastical Judgment to be so fully in them that As their not putting it into act retarded the sentence before
church-Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
of many Churches have power and it is their duty 1. To consider of this Matter Act. 15.6 2. To argue debate and determine according to the Word Vers 7 -23 3. To publish the same to the Church or Churches whom it concerneth vers 23. to bear witness against their corruptions in Doctrine or Manners and to give directions from the Word for the Reformation thereof vers 24 28 29. 4. Such Determinations and Directions being found consonant to the Word of God in Scripture the Church to whom they are sent are to receive them with due reverence and submission as to the Ordinance of God Or 5. In case of obstinate persistance of such a Church or Churches in their scandalous evils against light convictingly held forth the Churches so offended or scandalized by them are to withdraw from them the right hand of fellowship and church-Church-Communion till they repent and reform This follows in proportion from the contrary Gal. 2.9 and à pari 2 Thes 3.6 14. there being a like reason of Churches and Persons in this respect Yet such offended Churches and Synods are not to exercise Church-censures in way of Discipline nor any other Act of Church-Government as neither did that Assembly in Act. 15.29 Here I shall crave leave to joyn with my Brethren in adding some caution touching the Communion and Consociation of Churches To see that this Consociation of Churches be not perverted Mr. Cotton of the Keys p. 57. either to the oppression or diminution of the just Liberty and Authority of each particular Church within it self who being well supplyed with a faithful and expert Presbytery of their own do walk in their integrity according to the Truth and Peace of the Gospel Let Synods have their just Authority in all Churches how pure soever in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all Churches acording to God but in the Election and Ordination of Officers and censure of offenders let it suffice the Churches Consociate to assist one another with their Counsel and right hand of fellowship when they see a particular Church to use their Liberty and Power aright But let them not put forth the Power of their Community either to take such Church Acts out of their hands or to hinder them in their lawful course unless they see them throâ—â—â— ignorance or weakness to abuse their Liberty and Authority in the Gospel All the Liberties of the Churches were purchased to them by the precious Blood of the Lord Jesus and therefore may not the Churches give them away nor many Churches take them out of the hands of one Mr. Shepheard's Mr. Allen's Defense of the 9 Positions in answ to Mr. Ball. Others express their apprehensions in way of Caution touching this matter thus Association of divers particular Churches we hold needful as well as the combination of Members into one Church yet so as there be no Schism of one from another nor usurpation of one over another that either one should deprive the rest of peace by Schism or many should deprive any one of its power by usurpation Hence a Fraternal Consociation we acknowledge Consociation for mutual Counsel and help to prevent or remove Sin or Schism Yet Fraternal only to to preserve each others Power Consociation of Churches we would have cumulativè not in words but in deed to strengthen the power of particular Churches Not privativè to take away any power which they had from the gift of Christ before For as on the one side it may seem strange that one Church offending should have no means of Cure by the conceived power of many so on the other side the danger may appear as great and frequently falls out that when many Churches are scandalous one innocent Church may be hurt by the Usurpation of all And hence we see not but that Fraternal Consociation is the best Medicine to heal the Wounds of both Hereunto I shall add that as these godly Learned Brethren speak nothing for the Classical Power of Elders for which the Presbyterians contend tanquam pro aris focis so in that Communion of Churches which I with them look at as the Ordinance of Christ due moderation must be exercised by Neighbour Churches that their exercising brotherly Communion in testifying against such Acts in a particular Church as they conceive to be aberrations from the Rule be according to Scripture-Light with Humility and that 1. Held forth by them they looking at themselves though as Elders yet not as Apostles nor as infallibly assisted or carried by the Spirit above all possibility of erring in their Determinations and Counsels and therefore do not in a Masterly way impose their Determinations and Counsels upon others but propound them in the fear of God to be examined by the Scripture and received only so far as they shall be found to agree therewith And if that Church hold forth Reasons of their contrary apprehensions let them be duly weighed and answered convictingly or let that Church be left at liberty to walk according to their own light in re propriâ without offense or disturbance 2. Godly Wisdom is to be exercised in such proceedings in making difference between Cause and Cause which will not suffer Churches to connive at grosser scandals nor to withdraw the right-hand of fellowship from any Church upon small differences in Judgement or Practice much less for Censuring and holding under Censure impenitent persons when the scandalous obstinacy of delinquents is res propriâ to that Church though some other Churches being mis-led by their Guides who possibly may side more than they ought with the delinquent out of some secret grutch against the Elders of that Church declare it to be their Judgment that the party should not have been layed under that Censure or should now be released from it To withdraw the right-hand of fellowship from a Church for such a cause is contrary to Rules of true Wisdom If a Church be found in the Faith and Order of the Gospel greater matters than this will cause no breach of Communion between Churches where brotherly Communion is exercised with true Humility and godly Wisdom See the moderation of that Affrican Synod whereof Cyprian wrote thus to Stephanus Caeterum scimus quosdam quod semel imbiberint Cypr. l. 2. Ep. 1. nolle deponere nec propositum suum facilè mutare sed salvo inter collegas pacis concordiae vinculo quaedam propria quae apud se semel sint usurpata retinere Quâ in re nec nos cuiquam facimus aut legem damus cum habeat in Ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus rationem actus sui Domino redditurus Yet these proper practices of some Churches differed from the Decree of that Synod which was established as he saith Consensu authoritate communi Nor will there ever be end of breaches among Churches unless due moderation in such Cases
performed Coroll 3 Then it is not arbitrary but a duty for every Christian to endeavour to joyn himself in Membership with a Congregational instituted Church of Christ whosoever have opportunity and neglect so to do they greatly sin against God and break the second Commandment in not worshiping him according to his institution and also against their own souls in depriving themselves of the blessing which he hath annexed unto his Institution Exod. 20.24 Mat. 28.20 and if they persist in that neglect they can hardly be accounted Believers truly seeking the Kingdom of God what profession of Religion soever they make otherwise Mat. 6.33 and they sin against their posterity also to whom God promiseth mercy upon their parents worshipping him according to his Institutions If the Lord doth good to the posterity of such it is meerly from his own good pleasure but not from their Parents Covenant Ezek. 16.61 CHAP. V. Concerning the Churches impregnable stability TO the Church built by Christ upon this Rock he hath promised and given this great priviledge that the gates of Hell shall not prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture signifieth not Hell but the state of the dead or the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are enemies vanquished by Christ for his Church 1 Cor. 15.26 55. and shal be cast into the lake of fire Rev. 20.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the gates of Death in Job 38.17 Psal 107.18 and the gates of the Grave Isa 38.10 i. e. the power of Death and the Grave which seizeth on them as a Serjeant Psal 116.3 The sum is Let the Church be brought to the lowest that it seems to be dead as those two Witnesses Rev. 11.8 9. and buried as Christ's natural body was for a time yet neither Death nor the Grave shall prevail agaist it Yet we must not limit the sense of these words only to the power of Death and the Grave but it must be extended to all Satans plots and assaults against the Church against which if Christ did not help them Death and the Grave would prevail against them to their eternal destruction We conclude therefore that in this Text by the gates of Hell are meant all the machinations of Satan and temptations whatsoever whereby he laboureth to hinder the building of Christs Church to draw those from Christ who are built upon him The prevailing of them signifies their effectual working unto the attainment of those ends The sum is a promise that the Devil with all his policies and powers shall neither hinder the building of Christs Church nor cause the Church thus built to apostatize from Christ And that this is the true sense and meaning of the words whatsoever Socinians or Arminians say to the contrary may thus be evinced 1. Because the thing promised is the disabling of what ever opposeth the building of the Church upon this Rock or its constant adhering to Christ from prevailing to those ends but so do Satan's temptations Therefore they are meant by the gates of Hell 2. Because whatsoever goeth forth out of the gates of Hell or hath its beginning from thence is meant in this phrase but the Temptations and Machinations of Satan by himself and his instruments Hereticks and Tyrants go forth thence Therefore they are meant in this phraise 3. Because Peter to whom Christ spake these words describes unbelievers the adversaries of this building as belonging to the gates of Hell 1 Pet. 2.7 8. 4. Because the proportion which Christ implyes in these words requireth that they be so understood The proportion is between two Cities that of Heaven which hath its gates and keyes in v. 19. and the other of Hell which hath its gates whence it endeavors the ruine and overthrow of that but shall not prevail Seeing therefore City is opposed to City and Gates to Gates and one viz. the Church is considered in the state of present building it is most sutable that the other be also looked at as it opposeth that in the present whilst it is militant upon earth But from hence that Christ promiseth that the gates of Hell shall not prevail against his Church thus built some infer that Christ meaneth only the invisible Catholick Church For that only say they is bulilt on this Rock and only that shall not fail Answ 1. It is true that the Catholick invisible Church is built upon Christ by effectual and unfeigned Faith and that shall not fail For that is the general Assembly and Church of the fist-born which are enrolled in Heaven Heb. 12.23 And all the gates of Hell cannot prevail against those that are written in Heaven 2. But it is not true that these only are built on this Rock The Apostle Paul tells us that a particular visible Church rightly constituted as that at Corinth is built upon this Rock or Rocky-foundation 1 Cor. 3.10 11. and being so built is under the special protection of God in Christ in respect whereof the Lord promiseth any such Church as well among the Gentiles as the Jews Whosoever shall gather himself against thee shall fall Isa 54.15 and all the weapons that are made against thee shall not prosper vers 17. And it is clear that Christ in this place speaks of such a Church as is built upon the confession of Faith such as Peter made visibly and publickly whereupon not the invisible Catholick Church but visible particular Churches are built Therefore these only are meant here Concl. 5 The Church of Christ built by himself upon this Rock in using the means which he hath appointed for their safety is impregnable The Church of Christ is here indefinitely taken for a particular Congregational-Church instituted by Christ according to the sense of the former conclusions not for this or that definitely Therefore if any object that the gates of Hell have prevailed against the Greek-Churches those golden Candlesticks in Asia and against Rome whose Faith was spoken of throughout the whole World and against sundry other particular Churches Answ I Answer 1. Though it be true that the gates of Hell have prevailed against this or that particular Church yet not against a particular Church indefinitly considered or which is the same against the Church in general existing in its particulars In this sense the visible Church doth not fail For 1. Christ ever had and will have some or other visible Church on Earth wherein the general nature of a visible Church is preserved as the Genus is in its Species and the nature of man in this or that individual as when the Lord preserved Noah and his Family in the Ark mankind was preserved in them though multitudes of men were destroyed in the Deluge 2. Christ will shew that he makes a difference between Churches wherein are some true Believers mixed with many Hypocrites and other Societies Therefore he will not suffer such visible Churches to be totally destroyed as he doth his open enemies Hos 11.8 9. Isa 1.8 9.
and their putting of it into act was a Judicial Act in them all ye judge them that are within 1 Cor. 5.12 So their forgiving him would be a Legal and Judicial acquitting him from thaâ— sentence 2 Cor. 2. This Church is our pattern and its practice in this is presidential to all particular Churches of Christ Reas 1 From the guilt which lyeth upon every such Church when any scandal given by their Members remaineth uncensured and unremoved Therefore Paul applyed this Reproof to the whole Church Brethren as well as Officers for their slowness to excommunicate that man 1 Cor. 5.2 And in like manner Christ reproveth the Angel and Church both of Pergamus Rev. 2.14 15. and of Thyatira ver 20. If these Churches had not sufficient power within themselves to purge out such Leaven why are they blamed for tolerating the same And why are not other Churches or the Classes blamed for neglect of exercising their power of Ecclesiastical Judicature over them if they stood under any such And what the Spirit speaketh to them he saith to other Churches also to beware of the like Remisness Which Admonition all particular Churches are bound to attend lest else the gates of Hell prevail against them through their neglect of exercising that power which Christ hath given them severally and respectively to preserve their Members and whole fellowship in Spiritual purity and safety Heb. 12.15 Reas 2 From the Analogy and agreement that is between the Spiritual power of a Congregational Church of Christ and the civil power of the most free and perfect Cities which Thucidides saith have three priviledges viz. to use 1. Their own Laws 2. Magistrates 3. Judgments whence he cals every such City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Cities were not accounted intire and perfect Cities of themselves but less worthy Members of those great and perfect Cities Grot. de jure bel pac l. 1. c. 3. p. 4 5 7. under whose Jurisdiction they were The summa potestas of those great and perfect Cities is that cujus actus alterius juri non subsunt ita ut alterius voluntatis humanae arbitrio irriti possunt reddi Now every particular Church of Christ being compleated with its Officers is a most perfect and free City the City of God Psal 48.1 The City of the great King ver 2. the visible Kingdom of the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 and therefore it must necessarily have sufficient and compleat power within it self to manage the Keys without dependence on Classes c. in its own concernments Yet herein is a difference between such perfect Cities and the Churches of Christ That such Cities may part with their Liberty in some cases Liv. Dec. 1. l. 1. Idem Ibid. l. 7. Populum Campanum urbemque delubra Deûm divina humanaque omnia in vestraÌ„ P.C. ditioâ—em dedimus as being overmatched by a Potent Enemy In this case the Collatives yielded up themselves and their City and Liberties to Tarquinius Priscus King of the Romans or when they are in extream danger by an Enemy whom they would not have to rule over them and cannot defend themselves by any other means which was the case of Campani distressed by the Samnites which forced them to yield up themselves and all they had with all their Liberties unto the Romans which when they had done they were said to be facti alienae potestatis Yet it was presupposed that they had power in themselves thus to do as appears by that question Estne populus Collatinus in suâ potestate But Churches have not power to alienate from themselves their Church-Liberties which Christ hath purchased for them with his Blood and commanded them to stand fast in them Gal. 5.1 and to whom they must give an account how they have kept and managed the same Luke 16.2 Reas 3 From the Concession of those that oppose this Truth The power of Classes and Syn. p. 33. ad Calcem Mr. Pag. acknowledgeth that if a particular Church of God should sojourn among the Indians or among Hereticks where it could not obtain fellowship with other Churches out of it self Or if by violence or other unavoidable inconveniences any Church should be hindred from enjoying this benefit of combination with other Churches in Classical Government yet notwithstanding this want this Church should subsist still and be reputed a true Church Others say the same of a Church in an Island and add Mr. Herle Indep p. 2 that in such cases a single Congregation must not be denyed intireness of Jurisdiction Mr. Rutterf adds that when Churches cannot injoy the society of neighbouring Churches with that comfort and conveniency as their occasions may require among them Ordination and so Excommunication may be performed by the Congregation From this Concession it will follow that 1. A Congregational Church of Christ quà talis hath a lawful right in an intireness of Church-Government within it self by the gift of Christ yea that the Church-power Natively and Naturally lyes in the Congregation for such cases are ordinary and the first Synod which is looked at as presidential to all Synods was a concurrence of two Churches which were two hundred miles distant 2. The other Churches or Classes or Synods have no right to take away this power from it For none may put asunder what God hath joyned as well in this case as in that noted in Mat. 19.7 God hath joyned intireness of Jurisdiction in re propriâ to a particular Church who then shall sunder it from such a Church to place it in Classes as Superior Judicatories where God never put it 3. If the first Church in a Continent had this compleat power within it self before other Churches were gathered and the rising up of other Churches there long after should deprive them of it by setting up a Classis as a Superior Judicatory over them then the neighbourhood of Churches should not be a benefit but a disadvantage to them and would give them cause to complain unto God Thou hast multiplyed the Nation Pow. of Class Syn. p. 33. Idem p 34. but not increased our joy But they hold that every Church is bound to seek this dependency and union with other Churches as God shall give opportunity and means and cannot without sin neglect the same And lest we should think it but a matter Arbitrary at best they tell us it is of the same necessity for a Church to combine unto Classeâ— and Synods for their Spiritual Government if they have opportunity as to joyn a mans self as a Member to a particular Church if he hath means and opportunity to do it and conclude all that neglect to do it sin against the Communion of Saints and walk not as becometh the Body of Christ Rom. 12.5 1 Cor. 12.15 Ephes 4.16 Answ 1. The Proofs alleadged do shew that the Communion of Saints ought to be preserved and exercised in