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-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
in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
forth such a profession of Faith as the Church may in charitable discretion conceive to be true are to be receiv'd Though some of them have been formerly scandalous yet now holding forth repentance they are to be received 1 Cor. 6.11 and though some are at present weak in Faith yet if we may conceive that the Lord hath received them the Church must receive them Rom. 14.1 3. For Christ approâ—â—d this confession of Peter though he was at present but weak in Faith as the following Story in this Chapter v. 22 23. clearly sheweth 6. That none but such be admitted into Church-fellowship For this Chapter limits the Church to accept only such Vpon this Rock will I build my Church i. e. Christ believed on and publickly confessed A meer verbal confession is not that Rock For the Devils made such a confession of Christ yet were not built on him Luke 4.34 But this confession of Peter was such as held forth his Faith in him as appears by Christ's three-fold Elogy or praise of it 1. From its effect Blessed art thou c as Joh. 17.3 2. From the procreant cause of it Not flesh and blood but my Father hath revealed it as Mat. 11.25 26. 3. From the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Peter before promised John 1.42 and now confirmed to him signifying a Stone whereby Christ not only acknowledgeth his faith and that he was thereby a living Stone and fit to have a principal place in this Spiritual Building in which sense Peter applyeth a like title to other Believers 1 Pet. 2.4 5. who yet were inferiour in degree to himself but also giveth him this Prerogative and Honour that he should be the first Planter of the Christian Church both amongst the Jews Act. 2. and the Gentiles Act. 15.7 The Conclusion may be confirmed by two Arguments in the Text. 1. From the name whereby he calleth this holy Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church i. e. a company called out Whence see Joh. 15.19 To what See 1 Cor. 1.2 How Not only by active vocation by mans ministry exhorting them to repent and believe So sundry are called who are not in the least wrought upon to answer that call but put it off as they who were invited to the great Supper Luk. 14.18 with excuse Such are called but no Church Therefore more is required to qualifie for membership of a visible Church viz. passive vocation whereby they are wrought upon to answer Gods call by submission thereunto at least in outward profession though some do it but feinedly Ps 18.44 Saints by internal and invisible calling are such as answer Gods call inwardly and spiritually Saints by external and visible calling are subdued to yeeld obedience to the Word in visible profession Thus all that were called into the Vineyard had so much efficacy of the Spirit in them that they all came into the Vineyard and laboured in it though not with like sincerity Mat. 20. According to this clause of the Chapter the Churches planted by the Apostles were constituted for the materials of them else the Apostles could not have given both the †1 Cor. 1.2 Eph. 1.2 members and * 1 Thes 1.1 1 Cor. 12.27 2 Cor. 11.2 6.16 1 Tim. 3.15 Churches such high titles as they did Nor did they by these titles describe the invisible Church only but visible Churches For to such Paul wrote his Epistles and the like expressions are applyed in other texts manifestly to visible Churches Nor do these titles describe particular Churches only according to the better sort of members but such they did in the judgement of christian charity conceive all their members to be as Paul told the Philippians Phil. 1.6 7. which he could not have said if he had not known the care of the Church in admitting persons into membership with them to be according to the conclusion noted by us Reas 2 From Christ's appropriating such a particular Church to himself owning it for his my Church q. d. I own any Church thus built by my self to be my Church according to that in Act. 2.47 The Lord added to the Church daily such as should be saved The Lord added them How Not only by giving them saving faith and so adding them to the invisible Church but also by his inclining their hearts to offer themselves unto the fellowship of the visible Church and to profess their faith before them and by bowing the hearts of the Apostles 〈◊〉 Brethren to receive them into visible â—munion of visible Ordinances as appeareth v. 41 42. Thus he added them daily to the Church which cleares it to be an act of the Lords ordinary dispensation and therefore presidential to the Churches in their ordinary practice They who were thus added are said to be such as should be saved That is they were such either in the judgment of the Lord which is infallible or in the judgment of the Church which is fallible The Church looked at them according to their fruits viz. their profession of faith and their Christian conversation observing so much in both that they saw reason in charity guided by rule to conceive them to be in a state of Salvation Such were the three thousand spoken of in v. 41. as appeared by their affectionate and submissive inquiring of the Apostles whom they mocked before what they should do to be saved being pricked in their hearts v. 37. and afterwards by their gladly receiving the Word both of promise for themselves and their Children with faith and of precept to repent and be baptized and to save themselves from that froward generation with obedience True it is that they could not in one day make so large accounts of Gods work upon them as are commonly held forth in our Churches nor do we effect too large narrations but wish such passages as are superfluous left out And at that time less was needful to be expressed than necessity calls for among us ordinarily For the Apostles had a more quick Spiritual discerning than ordinary Officers and Churches have And concerning the three thousand Act. 2. the manner of their offering themselves to Church-fellowship visibly at such a time when such visible confession of Christ was with manifest hazzard to their lives gave good ground to the Apostles and the Brethren of conceiving charitably that they were all of them in a state of Salvation and such as the Lord himself added to the Church In these places and times where Church-fellowship is an honour and drawes after it sundry outward and worldly advantages it will be necessary that the Church be satisfied as by sufficient testimony concerning their good conversation so by their holding forth their confession of faith both quae creditur and quâ creditur of the Doctrine of Faith and of the Gift of Faith how it was wrought and how it works in them As Mr. Rogers in his Treatise of Faith saith it may be known of
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-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-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.
together with the blessed right unto all the outward good things of this life 1 Tim. 4.8 and a remote or mediate right unto Church-priviledges These all Believers have from Christ by the Covenant of Grace as they are Believers in sincerity and truth in the sight of God 2. External viz. Church-fellowship and power of the Keys c. These visible Believers have from Christ through the Covenant of Grace as they are confederates and joyned with the Church by taking hold of the Covenant This difference is between them The former are limited to the persons of true Believers in the sight of God Hab. 2.4 The latter are given to a society of true Believers in the account of the Church and are extended to their seed also Exod. 20.6 2. Though the Covenant of Grace received by us binds us to all Christian duties required in the Gospel yet it bindes us also to do them in the due order for God is the God of â—rder and not of confusion Therefore such duties as issue from voluntary relations must be done only by those who stand in such relations Will any Man or Woman infer from his or her being in the Covenant of Grace that therefore there is no need or use of a conjugal Covenant but that he hath right to all Women and she to all Men to perform conjugal duties with them where ever they come though they are not joyned to any of them by a conjugal Covenant The like reason is of all other duties which are founded in other voluntary relations as between Masters and Servants Pastor and People Corporations and the Members of them particular Churches and their Members Therefore the Covenant of Grace binds all Believers to such mutual covenanting together as is necessary for the orderly discharge of the several duties that are to be performed by vertue of such a state and relation Thus the conclusion is proved Coral ∣ lary 1 Hence it will follow that it is not sufficient to make one a visible member of this or that Church that he is joyned to it in hearty affection or in neighbourhood of habitation or in ordinary hearing the Word preached among them For 1. the members of several Churches may be so joyned yea 2. they that are members of no particular Church may so joyn with Church assemblies All these might be affirmed of those who durst not joyn as members to the Church at Jerusalem Act. 5.13 And of that Heathen Corinthian 1 Cor. 14.24 25. 3. All these may be found in an excommunicate Coral ∣ lary 2 Then Baptism and profession of the doctrine of Faith with freedom from publick scandal do not formally constitute a Church nor make one a visible member of the Church 1. Not Baptism 1. because the form must be before the formatum not after it but the Congregational-Church is before Baptism For 1. Baptism cannot ordinarily be orderly administred but by a Minister called unto Office by the Church 2. Because Baptism sealeth the Covenant and incorporation of a Believer and his seed into the visible Church 1 Cor. 12 13. Therefore Baptism is not before but after the Church Because where the form is there the formatum must be also But visible Church-membership may cease by excommunication or desertion or by the dissolution of a Church yet Baptism remaineth 2. Not profession of the Doctrine of Faith though accompanied with freedom from scandalous sins For general profession cannot appropriate a man particularly to any one Church without particular ingagement to that particular body 2. Nor doth it bring any one under the power of this or that Church which it hath over its own Members and other Churches have not 3. If that were sufficient a man should become a member of any particular Church whether it will or no. Coral ∣ lary 3 Then a Member of one particular Congregation is not thereby a Member of all visible Congregations on earth For though a Church-covenant be common to all Churches in its general nature yet there is a speciall combination which gives a peculiar being to one congregational-Congregational-Church and its members distinct from all others Else how could one Church have that power over its own Members which another hath not And in all voluntary covenants the only difference between them is the peculiar interest which one hath in another by a particular ingagement that passeth between party and party Covenants of Corporations of Marriages of Service and the like are in general common to all that are in those and the like relations Yet in particular appropriation bind them only to this or that individual No man can claim a memberlike right in all Corporations because he is in covenant with one upon this plea that Corporation-covenants are common to all Societies nor can an Husband plead that he hath a conjugal right in all Wives because conjugal-covenant is common to all married persons The same holds in Churches which are distinguished one from another by their respective Covenants Other absurdities that proceed from this Tenet I shall pretermit Coral ∣ lary 4 Then the Children of the Church notwithstanding their membership which they had during their menority by their Parents covenant yet they must when they are grown up joyn themselves to the Church by their voluntary taking hold of the Covenant publickly with the Church in their own personal right before they may be admitted to exercise all acts of Church-communion and to partake of all Church-priviledges for themselves and before their Children may be Baptized 1. I say before they may be admitted to exercise all acts of Church-communion and to partake of all Church-priviledges for themselves For in their minority they were Members in their Parents and were Baptized to seal the Covenant made with them in their Parents or with the Parents for themselves and their children But when they come to years they must take hold of the Covenant with the Church for themselves because now they are capable of Church-priviledges in that way which they were not before If any oppose against this that Church-membership non recipit magis et minus that argueth only that one of the confederates is no more engaged to the other than the other to him But otherwise in Confederacies some are allowed greater liberties than others be according to the diversity of the subjects and their capacities So it is in Civil Societies and Corporations the Child of the free-man of London hath all the benefit of a free-mans Child under age he may trade for himself with and under his Father in his Fathers right But being of years he may not set up shop nor trade in his own right till he first take up his freedom and by oath voluntarily submit himself to all the orders of that Society and duty of a Citizen Some think that the Children of Confederates are so compleat members that they should be excommunicated in case of demerit I cannot easily assent thereunto for that would imply that they
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-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-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-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
do not note distinct species or kindes of Churches but are only several adjuncts of the same Church which is called invisible in respect of the inward and invisible union which Members have with Christ the Head by the Spirit and Faith and visible in respect of their outward Profession of their Faith which is visible to men But in neither of these senses is the Catholick Church the first subject of the Keys 1. Not as invisible for that is not built by a visible profession such as Peter's was nor are the Ordinances dispensed or administred visibly in it to or by men in visible fellowship Add hereunto that the Keys here given to Peter can shut out of the Kingdom of Heaven even the same persons to whom they have opened the door before which cannot befal Believers in the visible Church 2. Not as visible For the Scripture doth not acknowledge a Catholick visible Church The Catholick Church is not visible as a Church and the Church that is visible is not Catholick Though the Catholick Church may be visible in its singular Members yet so they are not a Church or though it may be visible in particular Congregations See Mr. Cott. Defence of the way of Congreg Churches par 2. p. 56 yet none of them is Catholick or though all of them if they could meet together may be called a Catholick Church or general Assembly yet so it cannot be the first subject of the Keys i. e. of all Ecclesiastical power for such Assemblies See Mr. Hooker ' ◠Survey part 1. ch 14 15. if possible are extraordinary and extraordinary Assemblies are not fit Judicatories to hear and censure ordinary offences or to administer the ordinary acts of Church-power 2. If the visible Catholick Church be considered as totum integrale which is such a whole as ariseth out of the aggregation of all particular Churches as an Army is made up of all the several Regiments and Troops or a Kingdom of all the Cities and Counties within it it cannot be the first subject of the Keyes i. e. of all Church-power For 1. particular Churches are the Members which give the essential causes whence the integrity of this whole is made up and therefore in nature before it as the cause is before its effect 2. Church-Officers with their Offices are set ordinarily by Christs Institution only in such a Church where they are called the Chosen but that is a particular Church Act. 14.23 Tit. 1.5 For that choice and calling is the foundation of the relation between Pastors and People and of the duties both of the Rulers and of the Ruled mutually Act. 20.28 1 Pet. 5.2 Heb. 13.17 3. If a Catholick integral Church ariseth from all particular Churches as Members of it joyned together then it must be distinct from them all as the whole Body is a thing distinct from its several Members then also there must be some Officer and Ordinance and Act belonging to it which doth not appertain to particular Churches as there is a General over an Army besides the Captains and Officers of the several Regiments and a Supreme Monarch in a Kingdom besides the Governors in the several Corporations and Counties But no such catholick-Catholick-Church distinct from all particular Churches can be shewen nor Officers or acts of it besides those which are exercised in particular Churches 4. Diocesan Bishops look at these words as giving the Keys to them as the Successors of the Apostles whence they assume the power of Ordinathon and Jurisdiction as belonging to them jure divino A claim which King James whether out of his policy which he called his King-craft or out of his insight into the Scripture would not suffer them to pretend in his time Nor indeed is there any warrant for it in Scripture as it hath been abundantly proved by sundry witnesses against that usurpation We read of Bishops in the New-Testament but what Not one Bishop over many Churches but many Bishops over one Church not Diocesan but Congregational Bishops Phil. 1.1 Those whom Luke calls Elders in Act. 20.17 Paul calleth Bishops in v. 28. The Bishops which the Apostles acknowledge to be Christs Ordinance to continue in the Christian Church are Congregational Elders 1 Tim. 3 1-8 Tit. 1.5 7. 1 Pet. 5.1 2. and all the Teaching-Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders coequal in authority above whom Paul acknowledgeth no Rulers in the Church but rather sets these above all 1 Tim. 5.17 Euseb Eccles hist l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 l. 1. ep 3. And when after the Apostles time one of the Pastors was called Bishop by way of eminency for orders sake yet for many years he did no act of power but 1. with consent of the Presbytery 2. with consent Dr. Cudw on the Postscript to Galat. and in the presence of the People What is pleaded from Titus his ordaining Tit. 1.5 helps not their cause for he did it as an Evangelist not as a Diocesan Prelate and the Office of Evangelists together with the Apostles ceaseth The Postscript of the second Epistle to Timothy where he is called the first Bishop of the Church of the Ephesians and of that to Titus where he is called the first Bishop of the Church of the Cretians are Apocryphal as the rest are and the first consisteth not with 2 Tim. 4.5 where Timothy is called an Evangelist and therefore not tyed to personal residence to abide in one place as Bishops and Pastors are but the Evangelists were to go from place to place to set things in order and confirm the Churches planted by the Apostles The same may be said of Titus Nor is the Postscript of that Epistle of more credit than the former where the Scribe saith it was written from Nicopolis Hiperius justly disliketh the ground of that opinion in the Scribe which he saith was from Tit. 3.12 Because Paul bade Titus come to him to Nicopolis for he determined to winter there whereas if he were there at that time he would have said I purpose to winter here not there as Beza noteth 5. Others conclude from this Text that the power of the Keys i. e. the power of Ordination and Ecclesiastical Jurisdiction is given in Peter to Church-Officers only especially to Pastors and Teachers And that such only or principally are meant in this Grant they endeavour to prove by five reasons especially We will examine them severally and briefly 1. Reas Because the Keys are given to Stewards by Office 1 Cor. 4.1 2 Cor. 4.5 1 Tim. 3.15 Isa 22.12 Answ 1. The three former Texts speak of the Apostles and Evangelists Office and in them of Pastors and Teachers not of Ruling-Elders But I suppose they will not deny the Ruling-Elders to have a Key of Office also The last Text proveth only that the Key sometimes signifies Office-power given to a Steward which none deny But this toucheth not this Text Mat. 16. which means not only
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
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
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-communion as Infidels and Heathen others though in 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
of power under Christ to manage the same within themselves for the attainment of the ends of 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
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
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
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
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-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
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
Alexandrum Omnia probate quod bonum est tenete estote probati nummularij ut si quis nummus adulter est figuram Caesaris non habet nec signatus est moneta publica reprobetur qui autem Christi faciem claro praefert Iumine in cordis nostri marsupium recondatur The Churches Charter Containing Two Parts 1. The Constitution of particular visible Churches 2. The Priviledges and Power given to such Churches BEfore I proceed to examine Mr. Pagets arguing for the Ecclesistical Juridical Power of Classes I shall positively declare what power is given by Christ to particular Churches after I have described their constitution according to Christ his appointment In every of which particulars I shall principally insist in the metaphor of a Corporation or body politick such as that of the chiefest and most perfect Cities is because I find that it pleaseth the Holy Ghost in Scripture frequently to express this matter under this similitude * Ps 48 1â— 2. 87.3 Isa 26.1 60.14 Ezek. 40.2 4â— 35 Rev. 3. â—â— â—0 â— 21. 〈…〉 22. 〈…〉 Luc. 1â—â—â— But I shall not venture to apply it any further than the light of Truth in Scripture will direct and warrant There we finde the grand Charter it self and the ancient Presidents of the first Christian Churches planted by the Apostles According to these Records I shall endeavour to declare the mind of Christ whom God the Father commands us to hear * Mat. 3.17 17.5 in all things whatsoever he saith unto us and that under a dreadful penalty †Acts 3.22 23. Cypr. ad Coecil lib. 2. ep 3. Si solus Christus audiendus est non debemus attendere quid aliquis ante nos faciendum putaverit sed quid qui ante omnis est Christus prior fecerit faciendum statuerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem cùm per Isaiam Prophetam Deus loquatur dicat c. Whence Cyprian doth wel infer If only Christ is to be heard we ought not to attend what any before us thought should be done but what Christ who is before all hath done and appointed to be done For we ought not to follow the custom of men but the truth of God seeing the Lord saith by the Prophet Isaiah In vain they worship me teaching for doctrines the commandements of men The Charter according to which particular Churches are to be constituted and their power in re propriâ is to be stated we find in Mat. 16.18 19. In the opening and explaining whereof I purpose with Christ's assistance to proceed in this method 1st handling the constitution of a particular visible Church 2ly clearing the power of it The words in Mat. 16.18 hold forth a perfect Rule for the constituting of a visible Church of its causes of which we shall speak severally and distinctly and the more largely that the strength of such objections as occurr in each particular may be duly weighed and in handling them I shall observe this order 1. I shall propound what I conceive to be the truth in certain doctrinal Conclusions 2. Explicate and confirm them 3. Deduce thence such Consectaries or Inferences as freely flow from them CHAP. I. 1. THe principal efficient cause is noted in this clause I will build my Church I who is that even he whom Peter had confessed in these words Thou art the Christ the Son of the living God That is Jesus our Mediator 1. He speaks in the first Person not in the second For though he useth men as his instruments yet himself by his Spirit buildeth his Church Zach. 4.6 Therefore it is called his Building 1 Cor. 3.9 2. He speaks not in the preter or present tense but in the future I will build For though Christ was yesterday is to day and shall be ever the builder of his Church yet he thus speaketh in a particular respect to the Christian Churches under the New-Testament which should be built after his Ascension of Jews and Gentiles joyned into one body upon the foundation of the Prophets and Apostles Jesus Christ being the Corner-Stone c. Ephes 2.20 21 22. The Conclusion hence is Concl. 1 That Jesus Christ our Mediatour is the only immediate Authour and Institutor of particular visible Churches That he speaketh here of a particular visible Church and not of the Catholick Church appeareth by his giving to it the Keyes Which we shall prove hereafter are given only to particular Churches 2. That Christ himself is the only immediate Institutor of such Churches may be evinced 1. Generally from Heb. 3.3 4 5. 2. Particularly by Induction thus 1. He is the Door by whom they that are orderly admitted must enter Joh. 10.9 2. He sets the Members every one of them in that place and rank which they have in the Body 1 Cor. 12.18 and gifteth them accordingly Ephes 4.7 3. He compacteth the whole Body Ephes 4.16 and firmly knits the materials together in this Spiritual building 1 Pet. 2.5 4. He gives the several Offices and Officers Pastors Teachers Ruling-Elders and Deacons 1 Cor. 12.28 Ephes 4.8 11. 5. He appointeth the visible Seals Baptism Col. 2.10 11 12. and the Lords Supper 1 Cor. 11 23 c. 6. He is the Law-giver to his Church Jam. 4.12 7. He is the Lord of all Church Admininistrations 1 Cor. 12.3 8. The Censures have their power and efficacy from him Rev. 3.7 1 Cor. 5.4 5. 9. The blessing of all the Ordinances is from his Institution of them and effectual presence with his Church and Ministers dispensing them Matth. 28.19 20. Reas Thus he is by a three-fold right 1. From the Decree and Donation of the Father Psal 2.7 8. John 3.35 and 5.22 23. 2. From the Redemption of his Church Act. 20.28 Phil. 2.9 10 11. Matth. 28.18 19 20. 3. From his conquest over the powers of darkness from whence he hath delivered them and translated them into his Kingdom Col. 1.13 In all these respects and many more Jesus Christ our Mediatour hath right to institute particular Christian Churches and to cast them into what mould he pleaseth From this Conclusion thus proved I infer as followeth 1. Consect Then Jesus Christ is the only Lord and Head of such Churches as himself hath instituted Thus from Christ's building his House followeth his being over the House Hebrews 3.3 6. And he is over it as the Lord of it Acts 2.36 And as the only Political Head of it in three respects 1. Of Preheminence as having the Spirit in a greater measure than all his Members Col. 1.18 John 3.34 2. In respect of Government Ephes 5.22 23 24. 3. In respect of Influence Joh. 15.5 and that not only in respect of common Gifts whereof Hypocrites partake which if they be joyned to Christ's visible Body the Church are but dead Members whom as dead Branches in the Vine God will take away and cast forth Joh. 15.2 6. but also
men by those tryals And this care suits the nature of Church-power which is delegate and stewardly For as the faithfulness of a Steward bindeth him to receive none into his Lords family but according to his Lords mind and appointment so the faithfulness of the Church unto Christ obligeth them to receive such into this holy fellowship as they may in charitable discretion conceive the Lord receiveth and addeth thereunto Against what hath been said two objections are made Object 1 Obj. Christ received Judas whom he knew to be a hypocrite into fellowship of the twelve Answ 1 Answ 1. Not into a particular visible Church for no such was then gathered 2. Christ had a peculiar reason for it which doth not concern Churches Joh. 13.18 Object 2 Obj. 2. Christ himself compareth visible Churches to a Field wherein are Tares to a Draw-Nâ—t which gathers good and bad Fishes to ten Virgins of which five were foolish and the Churches planted by the Apostles had in them sundry Hypocrites and scandalous persons Answ Answ Such places shew 1. That in visible Churches sometimes Hypocrites are mixed either by the sleepiness and fault of those that should â—â—â—vent it Thence the Tares or by the wyliness of Hypocrites who creep in unawares Jude 4. as the bad Fish came into the net under water or they pretend saving gifts as the five foolish Virgins so false Brethren Gal. 2.4 2. The purest Churches may be blemished with scandals till they can orderly proceed against them but then they must be cast out Therfore they knew not that they were such before From this 2d conclusion thus explained and confirmed we may infer as followeth Consect 1 If this be so then more is required as the essential property of church-Church-members as visible than that they profess before men the Faith crave fellowship with the visible Church and desire the visible seals of the Covenant For men may have all these three properties who are notoriously scandalous in their lives Drunkards Adulterers prophane Swearers and Cursers in a word such as are described 2 Tim. 3.2 3 4. Who have a form of Godliness denying the power of it concerning whom the Apostle's charge is from such turn away v. 5. If in ordinary converse the People of God must not exercise needless familiarity with such much less may they receive them into spiritual fellowship and fraternity If such being Members must be cast out certainly being out of Church-fellowship they may not be received in whilest they continue such Consect 2 If Christ will build his Church upon this Rock then it is the bounden duty of Churches to see so far as they can according to rule that all whom they receive into Church-fellowship be visible Believers such as have been described in the Conclusion above propounded explained and proved lest otherwise they build without a foundation Particularly 1. They are to see so far as in charity they may discern that they are Beleivers in Christ Else they cannot answer the titles given them in Scripture 1 Pet. 2.4 5. nor the praises given unto Peter so confessing Christ that Christ said Vpon this Rock I will build my Church 2. They are to see that they profess their Faith and Holiness in a good conversation Phil. 1.27 Jam. 3.12 13. For they that profess they know God but in their works deny him are abominable Tit. 1.16 3. And in a publick confession of their faith before the Church as Peter did here before Christ and the Apostles c. Only because the Church cannot see the heart immediately as Christ did Peter's the confession of faith made to men must hold forth the gift of faith as well as the doctrine of faith So Calvin understood those words Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you 1 Pet. 3.15 Calvin's note upon it is this ‖ Ejus quae in vobis est spei Spes hîc per synechdochen pro fide capitur Expendi debet seduló quod dicit Significat n. eam demâ— confessionâ— probari Deo quae ex corde emanat quia nisi intus resideat fides frâ—â—â—â—à garâ—â—â—â—â—gua Ergo radices in nobis agat ut deinde proferat Confâ—ssionis fructum Calv. in 1 Pet. 3.15 Hope here is by a Synechdoche put for faith What he saith ought to be diligently weighed For it signifieth that God approveth only that confession which proceeds out of the heart because unless faith reside within the tongue will babble in vain Therefore faith must be rooted in us that afterward it may bring forth the fruit of confession And when all this is done the Brethren are to consent in receiving them and herein to shew forth the gentleness of Christ who will not break a bruised reed nor quench smoking flax in giving due encouragement to the weak in faith if they see cause to conceive by rightly ordered charity that the root of the matter is in them But if they see just cause to doubt of that they have warrant to suspend their acceptance till better satisfaction be given from the primitive pattern in Act. 9.26 However the Officers must propound it to the Brethren to declare whether they are so far satisfied with what they have heard that they do consent that such shall be received into their fellowship as Peter put a like question to the Brethren that went with him from Joppa concerning the Baptizing of Cornelius and those with him upon whom the Holy Ghost fell visibly Act. 10.44 45 46. c. Consect 3 3. Cons If upon this Rock Christ believed on and publickly confessed by grown persons the Church of Christ is to be built then the Children of the Church who were Baptized in their infancy when they come to be of ripe age must hold forth publickly their personal confession of Faith that they may be admitted to the Lords Table and fellowship in Voting and in Elections and Censures in their own personal right But if they be found grosly ignorant or prophane or professing a false faith or denying the true Faith or contemners of Church-fellowship and the Ordinances of Christ or do not according to this clause of the Charter publickly profess their faith and crave Church-fellowship they may not be owned for Members by their admission unto the Lord's Table and unto other priviledges of Church-communion in their own right but are to be declared non-members In Jacobs posterity when the Lord brought them to Canaan that standing Ordinance of presenting unto the Lord before the Priest their first fruits every year with such a solemn confession made by all grown Israelites as is appointed in Deut. 26.2 to 16. was a visible profession of their Faith and Obedience suited to the condition of that Church and time in performance whereof they avouched the Lord to be their God and to walk in his wayes and keep his Statutes and his Commandments and his
Judgments and to hearken unto his Voice and the Lord avouched them to be his peculiar People c. v. 16 17 18. And the like if not greater care was had of the profession and conversation of the Sons of strangers the Children of such Proselytes as were admitted into the Church of Israel Isa 56.6 7. John Baptist also required of all whom he admitted unto his Baptisme a repenting-confession of their sins and that they should believe on him which should come after him that is on Christ Jesus Act. 19.4 warning them not to rest in this that Abraham was their Father Mat. 3.9 Answerably the Primitive Churches required of all grown persons 1. Visible Repentance in case of open scandals Act. 19.18 2. to joyn therewith a publick profession of their Faith in Christ Act. 2.39 3. A profession of their subjection to the Gospel of Christ 2 Cor. 9.13 And after the Apostles dayes the ancient Churches they had their Poenitentes such as held forth their Repentance publickly and their Catechumeni who were of two sorts 1. Such as had been Pagans and were instructed by being catechized in the Christian Faith that they might crave Baptisme when they should be found fit and then were called Competentes In the interim they were called Audientes or Auditores * Tertull. l. de poenit c. 6. praescr advers Haeret c. 4. Cypr. l. 3. ep 17. 2. Such as having been Baptized in their Infancy when they did nonnihil adolescere were Catechized and being found to be Believers were confirmed by imposition of Hands and admitted unto the Lords Table and unto the full fruition of all Church-priviledges These Clemens calleth Incipientes Novitios and so do others from 1 Tim. 3.6 As the Mystery of Iniquity wrought higher and more effectually to advaâ—ce Papal usurpation by the spoils of Churches this custom in the right use of it ceased and Popery retained only the name of Confirmation but corrupted the thing and turned it into a Sacrament limiting the Administration of it to Diocesan Praelats This corrupt custom was continued in England after they renounced the Pope But as Luther in Germany sought to introduce the right use of it into the Churches there So did Cranmer under that Godly King Edward the 6th endeavour in England and committed the perusal and censure of the Common-Prayer-Book to that godly learned and moderate Theologue Bucer who examining the Book found among sundry other things That those which were to be confirmed Censura M. Buceri super lib. Ordinat Eccles cap. 17. must say the Apostles Creed the Lord's Prayer and the ten Commandments and answer the Questions of the short Catechism Bucer's censure upon it is thus This requires diligent ponderation If they think it sufficient that the words of this Confession be recited God abhorreth such as confess him in words and their heart is far from him Nor is Catechizing instituted to this end that they should answer in words only That they believe in God and will keep his Commandments The Lord saith Teach them to observe and do and not only to speak and he requireth such Worshippers as worship him in spirit and in truth But if a true Confession of Faith and profession of Obedience such as should be required of adulti grown persons unto Baptism be meant such a Confession of Faith must be required as may be judged not to be born in the mouth or gotten only by humane teaching but also it must have those signes in the life and manners that it ought to be received of the Churches as coming from an heart truly believing the Gospel and the Doctrine of the holy Spirit For though the Church cannot look into the hearts of men yet they ought to judge of trees by their fruits which fruits afterwards he declares at large But I hasten to the next point having been the larger in this because it is a subject of no less importance than dispute in reference to the question under so much agitation CHAP. III. Concerning the formal Cause THe formall cause or that which gives essential being to this Church is here held forth in a Metaphor taken from houses For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to build an house of materials fitly joyned and compacted together but Christ doth not here speak of the structure of a material house but of the constituting of that holy Society which he calleth his Church under the metaphor of building an house which every way suits the matter he speaks of For as a material house suppose of stones is built by orderly placing and strongly cementing them together which before were either scattered stones or a confused and loose heape but not an house till they were thus framed and compacted together so this holy Society the Church of Christ ariseth from the coadunition or knitting together of many Saints into one by an holy Covenant whereby they as lively Stones are built up a spiritual House 1 Pet. 2.4 5. And as the natural body of a man is built by an orderly joyning and firmly knitting the parts together So is the Church of Christ built by the mutual Covenanting of the Saints the Members of the Church which is called the Body of Christ where the Members of it are thus orderly and firmly knit to the Head and one to another Eph. 4.15 16. The same holds in Cities and Families which are thus built also and therefore the Apostle speaketh of this matter under the same matephor in Ephes 2.19 20 21. The conclusion from hence is that Concl. 3 It is the will and appointment of Jesus Christ our Lord that his Churches under the New Testament be constituted in respect of their essential form by the publick mutual covenanting of the Saints with the Lord and one with another Though all men seem to grant that every Church of Christ hath its being from a Covenant for which cause they that want an explicite Covenant do yet plead their implicite Covenant to maintain the truth of their Church-state yet such disputes are raised against the Church Covenant that I am compelled to handle this point also the more largely that the truth concerning it may be the better cleared and setled I shall therefore with the help of Christ shew 1. To what end it serveth 2. what it imports 3. prove it to be the Ordinance of Christ 4. draw some consectaries from the Conclusion 1. The next end of their confederating is to engage themselves to submit one to another in the Lord to cleave to Christ and his Rules and to one another in him mutually and to walk together accordingly in the use of all means sanctified and appointed by him for attaining the ends of Church-communion 2. The Covenant it self imports two things 1. On the Lords part it implyeth 1. the Lords giving them his Covenant for themselves and their seed Gen. 17.7 2. His giving them hearts to take hold of his Covenant accordingly Isa 56.4 5
6 7. where you see the Eunuch's and the son of the stranger's taking hold of the Covenant is fore-told as that which should be previous to the Lord 's giving them a place in his house and bringing them into his holy Mountain that is joyning them to his visible Churches under the New Testament when the Church shall be called an house of prayer to all Nations v. 7. 2. On the Saints part their covenanting for themselves and for their seed to be the Lord's People and to walk in his waies Deut. 29.10 11 12. and to cleave firmly one to another viz. to their Officers and Brethren Deut. 12.19 Neh. 10.29 with mutual watchfulness one over another Lev. 19.17 Deut. 29.18 with Heb. 12.15 16. and with mutual submission to Christ and to one another in him 2 Cor. 9.13 3. Such Covenanting is Christ's Ordinance unto the Churches under the New Testament this is proved Reas 1 From the parity of reason between the Churches before the coming of Christ and since in all essentials of a Church For in the essential state and form of a Church there is par ratio omnium Ecclesiarum Before the coming of Christ the People of God were joined together into Church-fellowship by confederation Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by sacrifice So did Adam and all the holy Patriarchs unto Abraham and so did the posterity of Jacob at Mount Sinai Exod. 19.5 6. and 24.8 and from thence were called the Church in the Wilderness with which Moses was joyned Act. 7.38 And so the Lord there tells them it should be in point of the Covenant though not of Sacrifices with the Church under the New Testament v. 14 15 16. In Abrahams family God built his Church by a Covenant without sacrifice but first the Lord changed his name and called him Abraham to shew that he now treated with him not as a single person but as a Father of many nations and as a multitude vertually Gen. 17.5 Then he gave him his Covenant to be a God to him and his seed Gen. 17.7 and to shew that it was a Church-Covenant he gave him Circumcision for the visible signe and seal of it Gen. 17 10-15 Thus far went the Covenant on God's part 2. On Abraham's part he first accepted both the Covenant and the confirmation of it with Faith and holy reverence declared by his rejoycing John 8.56 and humble prostration of himself before the Lord v. 17. and by real performance of it after both in his own person being circumcised when he was ninty nine years old v. 24. and as a Prophet and Ruler instructing his family concerning the Covenant and Circumcision and their duty to accept the one and submit to the other which they did accordingly v. 23 27. and thereby professed their subjection to the Lord and to his Ordinances Hence the posterity of Abraham by Isaac and Jacob became the Lord's People Exod. 3.7 yea his first born Exod. 4.22 23. and had Circumcision as a seal of this Covenant whereby they were distinguished from all other People Deut. 7.6 7 8. But they like men transgressed and broke the Covenant both in Egpyt and in the Wilderness yet the Lord being faithful in his Covenant unto their forefathers did not cast them off but called them to repentance and renewed his Covenant in a more Evangelical manner in the plains of Moab that he might establish them to be his People and their little ones and the strangers Deut. 29 10-14 which Covenant they took hold of for themselves and their seed and for them that were not there with them that day v. 15. that they would admit none unto Church-fellowship with them but such as should separate themselves from the polutions of the Heathen and enter into the common engagement with them to cleave to the Lord and to one another with member-like love watchfulness and submission mutually Hence it was that the sin of one Achan became the sin and punishment of all Israel Josh 7.11 12. Reas 2 From the Apostles manner of planting Christian Churches after the Death Resurrection and Ascension of Christ Their custom it was when they had converted many to Christ to joyn them together into one Congregation by covenanting with the Lord and his People for themselves and their Children Object Against this assertion some object that in the planting of the Church at Samaria in Cornelius his house at Phillippi Corinth Ephesus Thessalonica c. they find no mention of such a Covenant as the Doctrine intendeth only that they believed professed and were Baptised but no mention of an express vocal Covenant Answ 1 1. Though it be not mentioned in those Texts yet it may be in others 2. We need not be solicitous about the words if the thing be found there 3. And that the thing is to be found there it may be evinced three wayes 1. From their being baptised 2. From the phrases 3. From the similitudes which import their covenanting together 1. From their being baptized which presupposeth that they were first made Disciples because their Commission required that Mat. 28.19 where to make Disciples is as much as to gather and plant Churches by visible bringing men into Christs school with engagement by those of years for themselves and their seed to submit unto Christs teaching and government therein This school of Christ is the Church of God whence the members of Christian Churches are called Disciples in Act. 15.10 So then they were in Church-fellowship before they were baptised 2. From the Phrases which imply covenanting to be that whereby they became visible members of the Church I shall instance in two The first is used in Act. 2.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were added and v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord added and chap. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the more added The word imports such an adding as did visibly and firmly knit them together Calvin in Act 2.41 adjuncti Christi discipulis vel in idem corpus insiti Calvin saith they were joyned to Christs Disciples or ingrafted into the same body That which thus visibly ingrafted them was not Gods working Faith in their hearts or their visible profession of it for it is said Believers were added v. 14. which is of the same import with those that gladly received the Word in Act. 2.41 Therefore this adding was by something else and what could that be but their visible taking hold of the Covenant with that particular Christian Congregation whereunto they now joyned themselves notwithstanding their former state in the National Church of the Jewes And that they were thus added to the Church Luke confirmeth two wayes 1. by the effect of this ingagement in Act. 2.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were strongly and constantly knit together viz. by vertue of their former mutual ingagement in the Apostles Doctrine Hearing Believing Professing Obeying it constantly and in fellowship i. e.
6.13 2. Though it be true that the Churches of Asia and Rome have been prevailed against by the gates of Hell yet not as they were built by Christ or planted by the Apolstes but their degenerate Posterity and Successours who were not built on this Rock but on an outward Form and neglected the means appointed by Christ for their safety The Apostle Paul forewarned the Romans to beware of Apostacy by the example of the Jews Rom. 11.12 They nevertheless in succeeding generations did degenerate from the Faith and Profession of their Predecessors and so fell into the gulf of Antichristian Apostacy But as when God took his visible Kingdom from the Jews for their obstinacy in unbelief he did not destroy his visible Kingdom totally from the face of the Earth but gave it to a Nation bringing forth the fruits thereof Mat. 21.43 So though in his righteous judgement against Apostates he may destroy this or that particular Congregational Church yet the gates of Hell shall not prevail wholly against the Church-state but it shall be preserved He doth but translate the Candlestick not break it all to pieces he doth but remove it out of one place into another Rev. 2.5 and still preserveth it in some particular Congregation or other 3. Though the gates of Hell have sometime and in some degree prevailed against this or that particular visible Church holding fast the profession of their Faith without wavering yet they have not prevailed according to the meaning of these words They have prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in some respect as 1. in Temporals to impoverish them Heb. 10.34 to bring them under bondage as Pharaoh did the Israelites to establish a decree for their destruction as Haman did against the Jews to put multitudes of them to death as the ten persecuting Emperors did the Christians and as the high Priest and the Jews dealt with Christ 2. In Spirituals 1. to scatter the Members of the Church so far the gates of Hell prevailed against them upon occasion of Stephen Act. 8.1 and to cause the Woman to flye into the Wilderness Rev. 12. 2. To assault them with temptations as Christ told Peter that Satan had desired to winnow him like Wheat But they could not prevail against the Church absolutely and totally 1. Not against all of them in Smyrna by outward calamities Rev. 2.10 Nor against all in Sardis by temptation Rev. 3.4 2. Nor totally against the whole Church For God did raise up unexpected helps for the Woman fled into the Wilderness Rev. 12.6 14 16. to that part of them which remains on earth and for the other part of them God will receive his people when outward subsistence fails into everlasting habitations Luke 16.9 And when the gates of Hell prevail to the dispersion of a particular Church built on this Rock yet that is not to their destruction but tendeth to the multiplication and inlargement of particular Churches The dispersion of the Church at Jerusalem was like the dispersion of Seed into the Field which bringeth forth a more plentiful Harvest so their dispersion prevailed against the gates of Hell to the propagating of sundry Churches Act. 11.19 21. Thus the Lord turned the Policies of the gates of Hell against themselves according to that promise Zach. 12.3 Thus we see the impregnable stability of Christ his Church built upon this Rock We shall now prove by Reason that it must be so Reas 1 From Christ who is the Head of the visible Church as well as of the invisible 1 Cor. 12.27 And he will not suffer the sound Members of his Body to be plucked and torn from it by the gates of Hell He is the builder of his Chuch Heb. 3.3 4. and therefore will establish it When the Ark was built by Noah as Gods Instrument according to God's appointment it stood against all the power of the Deluge He is the Foundation as he is belived and publickly confessed whereupon he buildeth his Church Against an House so built the Winds and Waves cannot prevail Matth. 7.24 25. Reas 2 From the Promises given to such a Church which are of two sorts 1. For protection Isa 4.5 6. where be prophesieth concerning the Church of Christ under the New Testament and describes Gods protection over them by a twofold allusion 1. By the Pillar of Cloud and Fire that protected the people of Israel at the Red Sea from Pharaoh and his Host 2. By the covering of the Tabernacle and the holy things in it from all injuries of weather Exod. 26.14 Rev. 7.16 And his power is ingaged to perform his promise Joh. 10.28 29. And his Providence will order all issues and events thereunto Isa 54.16 17. Mat. 28.18 20. 2ly For victory Rom. 16.20 If the Lord will tread Satan under their feet he will see to it that Satan shall not tread them under his feet Reas 3 From the titles given to particular visible Churches They are frequently in the New Testament called the Kingdom of Heaven and Hell cannot prevail against Heaven They are called the Kingdom of Christ and God the Father hath established his Kingdom by an oath Psal 89.35 36. To confirm our Faith herein he calls the Sun and Moon to be witnesses vers 37. The Sun may be clouded sometimes and Moon is sometimes in the Full sometimes in the Wane but still it is in the Heaven So it is with the Church on Earth Dr. Whitt ad Rat. Camp Resp p. 56. Semper fuisse in terris futuram deinceps Ecclesiam non dubitamus quanquam ejus aspectum aliquando illustrem ut conspici ab omnibus possit aliquando tantâ caligine ut vix agnoscas obscuratam esse fateamur And it belongs to Christ to break the Serpent's Head who can proceed no further than to bruise his hâ—el Gen. 3.15 He is that little stone that brake the Image to pieces which represented the Monarchies and Powers whereby the gates of Hell sought to prevail against Christ and his Church Dan. 2.45 Christs Church is called an House of prayer to all Nations Isa 56.7 The Israel of God Gal. 6.16 in allusion to the change of Jacobs name who by prayer obtained victory and protection against Esau Gen. 32.28 Hos 12.2 3. So shall the Church of Christ by prayer obtain deliverance from the gates of Hell that they shall not prevail against them Reas 4 From the state of the Devils themselves and all their instruments 1. They are cursed Gen. 12.3 I will curse them that curse thee therefore they shall not prosper in their interprizes against the Church of Christ 2. They were conquered and captivated and triumphed over by Christ before he did build his Church Ephes 4.8 12. Therefore shall not hinder the building of it nor destroy it being built 3. They are enemies unto Christs Kingdom Therefore shall not prevail Ps 2.2 3 4. and 110.1 2. Let us briefly note some Corollaries hence Then in vain boasteth that Roman
Keys in a large-sense the word of the Covenant and the seals of the Covenant and the Censures These the Church may be said to act by opening and shutting 1. They open the doors of the Church subordinately when they admit only such and all such to fellowship whom Christ receiveth Rom. 14.1 3. 2. The doors of office in the Church they do open in the Church subordinately when they elect and ordain such unto Offices as Christ hath prepared and called thereunto according to the rule in 1 Tim. 3 1-14 and then only to such Offices as Christ hath set in his Church which are only four Rev. 4.6 7 8. For Widows are included in Deacons These are reduced to two general heads in Phil. 1.1 and so are their functions in Rom. 12.6 7. and yeeld unto them all and only that power which Christ hath annexed to their Office and particularly unto Teaching and Ruling Officers that subjection and honour which the word calls for Heb. 13.17 1 Tim. 5.17 18. 3. They shut the Doores of the Church and binde men from Church Ordinances and Priviledges 1. By not admitting those to Church-fellowship against whom they have just exceptions Act. 9.26 2. By judging and censuring scandlaous members whether Brethren or Officers according to Christs Rules Mat. 18.17 18. and 1 Cor. 5. 3. By holding them under censure without release till their repentance be to satisfaction according to Christ's Rules 2 Cor. 2.6 7. 4. What the order is wherein Christ will have these Church-affairs to be acted The order is this First a company of Believers being satisfied concerning the spiritual state of one another and their fitness for Church-fellowship and thereupon confederating together to walk together in all the Ordinances of Christ with mutual watchfulness and submission one to another in the Lord become a Congregational-Church They have now the essentials of a Church 2. Being such they must look out from among themselves for such Officers as Christ hath given to his Church these they must chuse and ordain professing their voluntary submission to their Office-Rule and Authority in the Lord. Till this be done they cannot compleatly act all Church-affairs in due order Till they have Teaching-Elders though there be gifted-Brethren among them that may Prophesie 1 Cor. 14. yet they have none to give themselves continually to Prayer according to the necessities and occasions of the Church and to the Ministry of the Word Act. 6.4 Such attendance being proper to Officers Rom. 12.7 Nor 3. to preach the word with authority as an Officer must Tit. 2.15 Nor 4. to administer the Seals which Christ hath annexed to the official preaching of the Word Mat. 28.19 20. Without Ruling-Elders who shall call the Church together as the Apostles did on speciall weighty occasions Act. 6.2 Who shall prepare matters for the Church 1. By examining Officers or Members before they be received of the Church Rev. 2.2 2. By stating and clearing the question and proofs and trying whether matters have been carried according to Rule privatly in the first and second step before any offence be presented to the Church which was secret at first according to Mat. 18.17 3. By directing those that are to give satisfaction to the Church in case of offence conceiv'd against them how to carry themselves according to rule to remove it as the Apostles and Elders being met at the House of James did to Paul Act. 21.18 To these heads other like cases are to be referred Who shall moderate debates in the Church Assembly and order speaking and silence in the Church according to Rules of order and edification 1 Cor. 14.26 40. Who shall hold forth light from the Rule to guide the apprehensions and judgment of the Brethren in difficult cases according to Ezek. 44.23 24. Lastly who shall dismiss the Church Authoritatively with a Blessing in the name of the Lord Numb 6 23-26 and Heb. 7.7 And who shall take care of the humane affairs of the Church if Deacons be not chosen and ordained This Office-Power the Church indeed hath not formally in it self yet it hath it virtually and originally As the stock of a Tree hath not immediate power to bring forth fruit yet it hath power to produce branches which do bring forth fruit so the Church of Believers though it hath not immediate power to act an Office in the things proper thereunto yet it hath power to make such Officers as may perform the same in Christ's order 5. Why this Power is said to be given to a visible Congregation of confederate Believers as the first and proper subject of it This expression serveth to shew three particulars 1. That I speak of a Congregational-Church indefinitely or the Church in its general nature as it exists in particular Congregations to each of which it communicates its whole nature and with it all its priviledges and power to them all being species of it firstly and equally so that each particular Church hath all Church-Power that is seated in the general nature of the Church as compleatly conveyed to it as any other as this particular man John or Peter or James hath all the nature of man equally communicated to them and can put forth the operations of that nature fully of themselves and without the help of any other 2. That this Power is given to the Church to be acted in Admissions Elections and Censures only by such in whose name Peter made this confession viz. a Community of Disciples walking in the profession of the Faith with consent that is to a Society of believing men for Women though Believers are excepted by the Rule 1 Tim. 2 12-14 2. Professing Believers therefore Children and distracted persons are not capable of this power being unfit to judge 1 Cor. 5.12 and so are they that are Deaf and Dumb. 3. Such as walk in the profession of the Faith with consent Therefore such as are under publick censure for scandals in Life or Doctrine are disabled as having for the time lost their priviledge and power Lastly if the Church it self be generally corrupted or divided among themselves as it were into two equal parts it cannot act this power nor claim an interest in this promise which is given to a Church assembly in Christs Name with competent agreement among themselves Mat. 18.17 18 19 20. 3. That this Power is given to such a Church not only objectively for their good but subjectively and firstly so that the Church is the first recipient subject of it For Officers are given to the Church Ephes 4.8 11. not as meer adjuncts are given to a subject but as integral parts for compleating the integrity and perfection of the whole body of the Church and if they be so given to the Church the Church is the recipient subject of them and though the Church cannot by it self exercise the Teaching and Ruling-Elders Office yet they may by their Officers as the body though it cannot see by it self yet it
may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the