Albeit the congregational brethren affirm that an inorganicall Church and homogeneal may ordain yet 't is not against their principles that Ministers of other Churches do it for them Mr. Hooker affirms as much out of Didoc Survey Part 2. p. 57. speaking of those that are to ordain By Eldership then is meant the Officers but whether they were the Pastor and Teacher and the Ruling Elders of one Congregation called a Consistory or whether they were the Officers of many congregations together termed a Classis I could never yet hear any Arguments that could evince either by dint of undenyable evidence And more fully p. 59. Though it be most comely that those of the same congregation should exercise it yet the Elders also of other congregations may be invited hereunto and interested in the exercise of it in an other church where they have no power And the Liberty which they allow to Ministers of preaching and administring the Seals in other congregations besides their own as also the requiring of the counsel and help of other Ministers for the tryal of a person to be ordained over an other church which is allowed and advised too by Ames Bellar. Enerv. Tom. 2. Norton p. 101. will also prove this condescention sutable to their principles Mr. Allin and Mr. Shepheard in the defence of the 9. Positions p. 132. grant That a Minister may put forth an occasional act of Power or precariam potestatem to those in an other Church over whom he is no Officer though it be not towards them as over his own Flock and that though an Officer of one Church is no Officer over an other Church yet such an Officer may put forth acts of his Officer towards those that are not of his proper Flock And if so why not this Act of Power as well as an other why may they not ordain as well as administer Sacraments in another Church Mr. Firmin a Congregational-Brother and one thus ordained in his Epist. before his serious question gives us the report that of late this is practised in New-England which also we have had confirmed to us by others And should not this then be yeilded unto for the churches peace 5. Although the congregational-brethren should think the peoples Election greater then ordination yet if they yeild to Ordination as aforesaid the Presbyterian-Brethren can comfortably own them as Ministers of the Gospel for so long as they have both there is no doubt to be made but that they have all essentials of an outward call to the Office of a minister though we run up severall lines yet we all meet in the same point One thing more there is which some may peradventure stumble at which is the supplying the want of Elders by the assistance of neighbouring-ministers of which in Prop. 19. The reasons of which practice are hinted in the Proposition and the cautions for the right understanding of it are subjoyned to it so that we may say the less We would not have adventured upon any thing not ordinary 〈◊〉 〈◊〉 did not compel us They that understand the controversse about Government know 1. That all are not satisfied concerning Ruling Elders 2. And others are not satisfied concerning the power of a Minister to act alone in these things where Elders are not to be had And such is the general state of our people that in case we were all satisfied in the first yet can we not at present act in that course for want of fit men to be imployed in that Office So that such of us as are not satisfied concerning the Ministers sole power must either take some such course or do nothing If our present case then be well considered we hope men will not be so ready to except against it That in such a case where the ordinary course cannot be followed some extraordinary way may be taken is not only our assertion but the assertion and practice of others in other cases whose authority we suppose will not be slightly overlooked by pious and intelligent men we mean the Assembly who in their advice concerning Ordination lay this down as a certain conclusion which they prove 2 Chron 29. 34 36. where the Leviâ—â—s which was beside the ordinary rule helped the Priests to slay the Burnt Offerings they being too few to do it by themselves And also 2 Chr. 30. 3 4. which Proposition will as much justifie us in this particular as them in an extraordinary expedient for Ordination which as things then stood was necessary and for which this was produced by them That this course is neerest to the ordinary rule we think is apparent 1. The work is done by Ministers of which number the Minister of the Congregation is one Here is one part of the ordinary Rule kept up 2. The end may be as well attained in this as in the ordinary course None we hope will say this is a less safe proceeding in reference to the justness of admission and rejection 3. Many suppose that as in the planting of the first Churches all things were managed by Ministers in common till the churches were setled so in the reformation of corrupt churches things cannot be carried on any other way till the churches be brought into some order 4. This is no other then what the Assembly advise in the Form of Church Government where in the want of an ordinary Elder-ship they direct that such a congregation should be under the inspection of the associated Neighbouring-Officers Many other things there are which we would have insisted on but others having writ so fully of them we shall pass them over in silence Many exceptions also we foresee some of ignorant wilful men which we conceive not worthy to be taken notice of others of learned men which we apprehend not fit to trouble the weak withal We are not ignorant that the distinction of Forum Ecclesiae Dei which we make use of is questioned by some as Mr. Blake Cov. sealed p. 141. But the sense in which we use it lies not open to his exceptions We deny not but that Forum Ecclesiae is a Court of Gods constituting and in that regard 't is also Forum Dei but we only use it to express that external right which Professors have by vertue of those directions which God hath given for the regulating of Church-affairs whether this be a real or onely an analogicall right we meddle not as it stands in opposition to the internal and gracious acceptance of God The usual exceptions about scandals not enumerated need not trouble us When we assent to the Assemblies directions about sins scandalous in one single act though we say that we look upon all the sins mentioned by them as such yet we say not that we look upon them only as such So that when any thing of that nature falls out we are agreed to consult the Association about it Some may likewise think our using the Assemblies direction in those Principles of
aside as useless nay had spoken against them and hence arose the contest about them 3. When the matter was referred to the Synod of Ierusalem though before he had preached publikely against them yet he is so far from asserting That every Truth must be published what ever become of peace that he forbears to speak publikely and applies himself particularly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to those that were pillars and of Reputation viz. Peter Iames Iohn c. for Dr. Lightfoot Harm. N. T. p. 97. makes it the same journey with that mentioned Gal. 3. 2. 4. The Synod doth determine not only the silencing of this truth viz. the abolition of ceremonies and Christians freedom from them but also permits the exercise of these to the Jewes and injoynes the practice of some of them to the Gentiles 5. The ground of the determination was the churches peace Acts 15. 21. 6. And in this regard they enjoyn them as necessary things which they should do well to observe Acts 15. 28 29. till the church might have a competent time and means of satisfaction The sum is this The silencing of some truths for peace sake both in regard of publication and practice was by them judged necessary Since the Apostles dayes those who have most earnestly contended for the foundations and things neer the foundation have alwayes advised to condescention for peace sake To recite all instances that might be given would be tedious We shall content our selves with two or three in stead of many Basil ad Presb. Tarsenses Epist. 203. adviseth to concord as necessary for the establishment of the church and propounds condescention as a necessary means of it There is need saith he of a great deal of care and diligence for the helping of the churches which cannot be but by uniting those that differ which union will be effected {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if we condescend to the weak in things not prejudicial to the soul Luther gives the same advice in an Epist. to the Divines assembled in a Synod at Norimberge Meum consilium fuerit cum nullum sit ecclesiae periculum ut hanc causam sinatis vel ad tempus sopitam utinam extinctam jacere donec tutiore meliore tempore animis in pace firmatis charitate ad unatis eam disputetis My advice is that seeing no hurt can accrue to the church by it this difference might sleep at least for a time or rather indeed dye out till your mindes were confirmed in peace and united in love then might you more safely enquire into it Greg. Nazi is as peremptory as any against purchasing peace with the loss of truth witness his Expressions {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Orat. 12. Contention for Piety is better then a vicious peace And again let none conjecture that I think all peace ought to be loved and embraced {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For I know that as some kinde of disagrement is good so some agreement is pernicious ibid. And more fully Orat. 32. p. 518. Let us not prosecute peace to the prejudice of truth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nay in such cases he tells us we should contend as much as if it were against Fire and Sword and that hee that in other things is most milde and gentle should here be most violent and pugnacious {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Orat. 12. p. 198. 203. And yet he is as zealous for making way for peace by silencing lesser truths as any How earnestly doth he urge a necessity of distinguishing of truths Some are saith he sutable to our capacities some above them some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concern the time present others the world to come c. and then applies all thus Some things are not at all to be enquired after others with moderation Some truths are to be contended for earnestly in others {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} condescention and forbearance to be used c. Orat. 14. P. 220. And afterwards he exhorts those that worship the same Trinity to cut off and avoid superfluous questions as the common disease of that time and as so many {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} suckers which rob the tree of its sap and fruit or crooked windings which lead the traveller into a maze and confusion and in the close of that excellent Oration adds {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us yeeld a little in smaller truths that we may receive that which is greater viz. Concord Let us yeeld that we may overcome And much to the same purpose also he hath Orat. 12. p. 203. but we forbear To this purpose we might urge the example of Constantine the Great who in matters of greater consequence viz. the difference betwixt Arius and the Orthodox propounds the forbearance of asking or answering questions concerning that difference as a necessary means to peace which he did as supposing it to be of lower concernment vide Soc. Eccles. l. 1. c. 4. To the third we need say little onely to explain our meaning know That there are several things which both Parties practise upon different grounds As in matters of Appeal where one party gives power authoritative the other fraternal onely yet both own the thing So in the exercise of the power of the Keyes where though the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. the first subject be questioned yet all agree that in Churches Organical at least the Officers are to manage them To these may be added Ordination by Pastors of other Churches and the Church-covenant c. Now all we say here is this That the difference of principles by which both parties are carried to the same thing doth not make our conjunction unlawful The 11th Proposition we hope will not be quarrelled with by sober minded men 1. None will say that 't is unlawful to renew covenant with God 2. Nor will any deny the expediency and usefulness of it in reformation of churches 3. Nor that our particular churches so overgrown with ignorance and prophaneness so beset with Heresies so weakned as to discipline and government through licencious Liberty have no need of it 4. In this we cross not any Presbyterian Principle Those that have most opposed an explicite Church-covenant as the form of a Church do not deny the lawfulness and usefulness of the thing but only the necessity of it in reference to such an end and the extent of it as to some particular Articles vid. Ruther due Right p. 85. An explicite vocal covenant saith he we deny not as if the thing were unlawful c. p. 86. Nor deny we that at the Election of a Pastor the Pastor and people tye themselves by reciprocation of Oaths c. p. 88. Nor do we question whether such a Covenant may be lawfully sworn we think it may c. So also Apollonius p. 4.
the weaker sort of christians and when the party lieth under prejudice and lest brotherly inspection degenerate into an unbrotherly prying into and discovering of other mens actions and generally for the avoiding of disorder and other inconveniences we resolve not to encourage any private christian immediately to acquaint the Church with the private failings of a brother till he have first admonished him privately and in case he hearken not before witnesses and when the fruitlessness of these endeavours shall necessitate the publication of the Fact yet will we not countenance the bringing of the matter before the congregation until the church-officers be first acquainted with it 9. Forasmuch as in the business of scandal it is unreasonable and uncharitable to take up against men old offences of any considerable distance from the time present and because in some cases it will be necessary to require some testimony of humiliation even for sins of ancient date and in regard we cannot punctually determine how far back into the time past we may look for laying scandals to mens charge therefore we resolve to proceed warily in such cases and not to do any thing without the advice of the Association 10. We shall do the like in those sins that render men obnoxious to the Law either in regard of life liberty or estates as also in any other case not foreseen or provided for in the foregoing rules 11. VVe agree not to press a declaration of the time and manner of the work of grace upon the people as a necessary proof of their actual present right to the Lords Supper nor to exclude persons meerly for want of that yet will we accept it if any will be pleased to offer it freely 15. VVe agree not to rest satisfyed with the bare exclusion of an obstinate scandalous sinner from the Sacrament of the Supper but shall endeavour faithfully and sincerely as God shall enable us to prosecute the rule of Christ Matt. 18. 17. against any such offender and if he refuse to hear the Church he shall be to us as an heathen and a publicane 16. Because Members living much distant from their Pastors and from one another must unavoidably be in great part deprived of the priviledge and come short of the duty both of constant inspection and mutual edefication and also for the preventing of disorders and offences both in Ministers and people we agree That we will not admit into any of our churches those that live in other congregations execept first They haue no Minister at all or secondly One that is scandalous or thirdly One that hath not competent abilities for the VVork of the Ministry Yet 1. In case afterwards a godly able Minister be established where there was none or such as were scandalous and unfit then we will seriously advise those whom in the cases aforesaid we have admitted to joyn themselves to that Minister 2. We resolve to consult with the Association concerning the justness or unjustnefs of exceptions in point of scansdal or inabilitie of Ministers made by those that desire to be entertained in other congregations because we conceive That neither the people that desire to depart from such Ministers nor the Ministers with whom they desire to joyne are competent Judges in such an interested case yet if the Exceptions be such as are approved of by the Association we conceive it fittest for the Reasons abovesaid that they joyne themselves to the neerest congregation where a godly and able Minister is setled 3. Neither do we intend hereby to debar people from the occasional hearing of other Ministers or from the occasional partaking of other Ordinances in another congregation so that this liberty be not used to the apparent prejudice of the Ministry and Discipline of their own Congregation 17. When a Minister is to be ordained unto a congregation we agree That godly and able ministers of neighbor congregations be called to be employed in the examination and trial of the fitness of the party to be set apart to that weighty Office and in the act of Ordination 18. Though we differ about the first subject of the power of the Keys yet forasmuch as we all agree That the affairs of the Church are to be managed by the Officers thereof therefore we conclude that the examination and determination of things in cases of admission and rejections and other church acts shall be permitted by the Officers yet so that the people have notice of what they resolve and conclude upon in matters of moment that in case any thing be done against which the people may upon probable grounds at least object from the word of God it may either be forborne or their satisfaction endeavoured 19. And forasmuch as we cannot all proceed according to the ordinary rules in managing of the affairs of our particular congregations through the want of fit persons to be made church-officers and for other causes therefore we resolve by our mutual assistance to supply the want because we may have according to Scripture warrant recourse to an extraordinary expedient the ordinary rule failing and because this seems to us to come neerest the ordinary rule Yet 1. VVe intend not that this should be perpetual but only during the present want and in order to the setling of our churches according to the rules of the Gospel 2. Neither intend we hereby to put into any Ministers hand a superior power over his Brethren 3. Nor would we be understood as making our many churches to be but one particular church or giving the Pastor of one church a true Pastorall power and charge over other churches 20. Albeit we differ as to the power of associated churches over particular congregations yet we agree that it is not only lawful and useful but in many cases necessary that several churches should hold communion and correspondency together and to that end we resolve to associate our selves to keep frequent meetings for mutual advice and help as occasion shall require 21. VVe take our selves and our churches bound to follow whatsoever advice direction or reproof being agreeable to the word any of us shall receive from the Brethren in association with us 22. And in case it should so fall out that our brethren in association should advise that which might seem less convenient in the judgement of the Parties immediately and specially concerned in the advice or reproof or to the particular apprehensions of any other of us it being of less moment and not apparently contrary to Scripture then we resolve to submit to it rather then to endanger the peace of the churches and to become examples and encouragers of disorder by our dissent and refusal 23. Particularly Forasmuch as the censure of excommunication is of great weight and concernment wherein we are sure we can never be too ciruspect and careful therefore we resolve first to advise with the association before we proceed by that sentence to cast any out of our particular
5. The grounds and ends mentioned and only imposed in the Proposition and the draught of the Profession it self will as we hope sufficiently clear us from the two fore-hinted Exceptions 6. The mentioning only of those Grounds wherein all are agreed doth not exclude a reipsa any other further end of covenanting if it have any such nor bereave it of any of its proper effects For so long as the thing is done it will reach all its ends of institution whether we particularly discover them or no Divine institutions in respect of the effects immediately resulting ab earum positione usu are not enlarged or narrowed according to the largeness or straightness of our apprehensions no more then our not apprehending the Sun to be appointed to concurre to the production and growth of vegetables will hinder its effects that way So that the Congregational Brethren being condescended unto in the practice of the thing need not press the disputable ends and grounds of it And the Prebyterian Brethren need not refuse the thing they being not urged to do it upon those questionable grounds The twelfth Proposition shews our rule of Admission and the rules which we have propounded to our selves for our safer proceeding We know that two parties will take Exceptions against what we propound some thinking us too strict others too open-handed Those that think this rigid and harsh dealing let them be pleased to consider 1. That 't is none but the ignorant and scandalous which we shall desire to debar from that Ordinance 2. That by putting bounds to our selves we take away the aspersion of an indefinite unlimited arbitrary and uncertain Government 3. That in debarring such the Church-guides go not beyond their commission but only execute that Office and discharge that trust that God hath laid upon them Are those not Rulers and Governors and doth not this engage and authorize them to prevent and hinder the polluting and prophanation of his Ordinances Have those that are charged with holy things a charge to give onely and not to debar The Officers of the Old-Testament were to exclude the unclean actually the Porters of the Temple were not to suffer the Unclean to enter the Temple 2 Chr. 23. 19. in Eze. 44. 7 8. shall we think that when God prohibits the unfit he leaves the execution of this Prohibition solely to every mans particular perswasion concerning himself and leaves only a Doctrinal declarative power to the Officers and that though they may declare a person unfit yet they may not refuse to give the Ordinance to him whom they declare unworthy is the Juridical Decisive Power in every person for himself Doth not this as much disable them from debarring and men or men actually Drunk If such intrude can he do no more then declare them unfit Or if he may debarr these juridically because they are not in a capacity of improving the Ordinance * though from other causes as ignorance c. And indeed that the Officers may juridically debar from the Lords Supper cannot be denyed by those that will acknowledge That the offended Brother must tell the Church the Church then hath power to examine else to what purpose is it to make known the grievance to it And doth not Examination infer more then a declarative power neither can it be denyed by those that will grant excommunication if they can juridically cast out of the Church then it must be granted they can juridically exclude from the Supper for this Reason at least Because the former includes the latter 4. The exclusion of ignorant and scandalous persons is not a novel invention or new device but that which carries the Stamp of Antiquity upon it The very Light of Nature seems to have hinted such a thing to the Heathens as their Proculite propahni at sacrificings testifieth But if we look within the Church we have abundant evidence Dionysius areop. an ancient Writer though Perkins and Illyricus give sufficient reasons to evince that it was not he that was Paul's schollar in Eccles. Hierar cap. 3. p. 93. tells us That the Catechumeni Energumeni and others under penance {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were admitted to hearing of Scripture c. yet they were excluded these mysteries and the perfect onely admitted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And afterwards p. 96. 97. extends this exclusion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the less perfect and unholy and gives this reason for it Because it admits not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that which is not altogether holy or that which in some respect comes not up to the image of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Iustin Martyr Apol. 2. is more express and requites 1. Professed knowledge It is not to be given saith he to any but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to him that believes the Doctrine of the Gospel to be true which includes professed knowledge And secondly Holy life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} If we should search the Decrees of Counsels we might shew you much to the same purpose but testimonies of this nature are collected by Gillaspie Rutherford and others and therefore we forbear Neither are our proceedings herein different from what was prescribed and enjoyned by the Episcopal Divines knowledge was alwayes presupposed as a necessary qualification for the Lords Supper and therefore catechising was to be used And as for Scandal the Canons of the church of England took care that it should exclude Can. 26. enjoynes That no Minister shall in any wise admit to the receiving of the holy Communion any of his cure or Flock which be known to live in any notorious sin without repentance or who have maliciously and openly contended with their neighbours untill they shall be reconciled The same thing also was expressed in the Rubrick of the Common-Prayer where the Minister was not only to disswade persons in malice to come to the Lords Table but not to suffer them and not only such but also whosoever shall be found to be an open and notorious evil-liver * or such as wronged their neighbor in word or deed There is then no difference 'twixt them and us in the Rule but only in the practice in that they come not up to their own rule So that if you will be finding fault you must blame them for their neglect not us for our strictness We might also shew against the charge of novelty the Papists asserting the same thing though of all men it might least be expected from them seeing they affirm the Lords Supper to confer grace Aquinas Part 3. Q. 80 in Art 6. * concludes thus Divina Majestas Evangelica disciplina exigit ut manifestis ac publicis peccatoribus ctiam petentibus sacra denegetu Communio And for this cites Cyprian Lib. 1. Epi. 10. advising not to give the Supper to Stage-Players