depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
Commission that Christ gave a Pastoral Relation or Presbytership which was included in their Apostleship and Exercised toward the Church of Jerusalem Such Presbyter-ship John and Peter both had Hence there remains no other Successors jure to the Apostles but ordinary Pastors and Teachers These are relative Officers and are always in and to some particular Congregations we know of no Catholick visible Church that any Pastors are ordained to 1. The Scripture speaks of no Church as Catholick visible 2. The thing it self is but a Chimaera of some Men's Brains it 's not in rerum naturâ for if a Catholick visible Church be all the Churches that I see at a time I am not capable of seeing much more than what can Assemble in one place And if it be meant of all the Churches actually in being how are they visible to me where can they be seen in one place I may as well call all the Cities and Corporations in the World the Catholick visible City or Corporation which all rational Men would call Nonsence Besides if all Organized Churches could be got together it 's not Catholick in respect of Saints Militant much less of Triumphant for many are no Church Members that are Christs Members and many visible Members are no true Members of Christ Jesus Where is any such Church capable of Communion in all Ordinances in one place and the Scripture speaks of no other Organized visible Church Again to a Catholick visible Church constituted should be a Catholick visible Pastor or Pastors for as the Church is such is the Pastor and Officers to the Mystical Church Christ is the mystical Head and Pastor he is called the chief Bishop and Shepherd of our Souls 1 Pet. 2.25 hence the uncalled are his Sheep as John 10.16 but to all visible Churches Christ hath appointed a visible Pastor or Pastors and where is the Pastor of the Catholick visible Church he is not to be found unless it please us to take him from Rome To say that all individual Pastors are Pastors to the Catholick Church is either to say that they are invested with as much Pastoral Power and Charge in one Church as in another and then they are indefinite Pastors and therefore all Pastors have mutual Power in each others Churches and so John may come into Thomas his Church and exercise all parts of Jurisdiction there and Thomas into John's or a Minister to the Catholick Church hath an universal Catholick Power over the Catholick Church if so the Power and Charge which every ordinary Pastor hath is Apostolick Or lastly he is invested with an Arbitrary Power at least as to the taking up a particular Charge where he pleaseth with a non obstante to the Suffrages of the People for if he hath an Office whereby he is equally and indisputably related to all Churches it 's at his liberty by virtue of this Office to take where he pleaseth But every Church-Officer under Christ is a visible relate and the correlate must be such whence the Church must be visible to which he is an Officer It 's absurd to say a Man is a visible Husband to an invisible Wife the relate and correlate must be ejusdem naturae It 's true Christ is related to the Church as mystical Head but it 's in respect of the Church in its mystical Nature for Christ hath substituted no mystical Officers in his Church There is a great deal of difference between the mystical and external visible Church though the latter is founded upon it and for the sake of it It 's founded upon it as taking its true spiritual Original from it deriving vital Spirits from it by a mystical Vnion to and Communion with Christ and his Members and it 's for the Sake of it all external visible Assemblies Ministers Ordinances are for the sake of the mystical Body of Christ for calling in the Elect and the Edifying of them to that full measure of Stature they are designed unto But the different consideration lies in these Things 1. That the mystical Church doth never fail neither is diminished by any Shocks of Temptation or Suffering that in their visible Profession any of them undergo whereas visible Churches are often broken scattered yea unchurched and many Members fail of the Grace of God by final Apostasy Likewise Christ's mystical Church is many times preserved in that State only or mostly when Christ hath not a visible organized Church according to Institution to be found on the Face of the Earth so it was with his Church often under the Old Testament-Dispensation as in Aegypt in the Days of the Judges when the Ark was carried away by the Philistins in the Days of Manasseh and other wicked Kings and especially in Babylon In such times the Faithful Ones were preserved without the true Sacrifices the teaching Priest and the Law. So hath it been in the days of the New Testament in divers places under the Draconick Heathen Persecutions and afterward in the Wilderness-state of the Church under the Anti-Christian Vsurpations and false Worship Which mystical State is the place prepared of God to hide the Seed of the Woman in from the Dragons Rage for the space of One thousand two hundred and sixty Days Again Vnto this Mystical Church is only essentially necessary a mystical Vnion unto the Lord Jesus Christ by the Gift of the Father Acceptation and Covenant-undertaking of the Son the powerful and efficacious Work of the Spirit of the Father and the Son working true saving Faith in the Lord Jesus Christ and sincere Love to him and all his True Members Whereby as they have a firm and unshaken Vnion so they have a spiritual Communion though without those desirable Enjoyments of external Church Privileges and means of Grace which they are providentially often hindred from Visible Churches being but Christ's Tents and Tabernacles which he sometimes setteth up and sometimes takes down and removes at his Pleasure as he sees best for his Glory in the World. But of these he hath a special regard as to their Foundadation Matter Constitution and Order he gives forth an exact pattern from Mount Zion as of that Typical Tabernacle from Mount Sinai of Old. The Foundation part of a visible Church is the credible Profession of Faith and Holiness wherein the Lord Jesus Christ is the Corner Stone Eph. ij 20 Matth. xvi 18 This Profession is the Foundation but not the Church it self It 's not Articles of Faith or Profession of them in particular individual Persons that make an organized visible Church We are the Houshold of Faith built upon the Foundation c. 2. It 's Men and Women not Doctrine that are the Matter of a Church and these professing the Faith and practising Holiness The Members of Churches are always called in the New Testament Saints Faithful Believers They was such that were added to the Churches neither is every Believer so as such but as a professing Believer for a Man must appear
are come unto it is best for Edification that all Persons peaceably dispose themselves into those Societies with whom they most agree in Principles and Opinions especially such as relate or lead unto practice in any Duties of Worship But 4. WITH respect unto such Opinions if Men will as is usual wrangle and contend to the disturbance of the peace of the Church or hinder it in any Duty with respect unto its own Edification and will neither peaceably abide in the Church nor peaceably depart from it they may and ought to be proceeded against with Censures of the Church VIII WHETHER persons Excommunicated out of any Church may be admitted unto the hearing of the Word in the Assemblies of that Church Answ. 1. THEY may be so as also to be present at all Duties of Moral Worship for so many Heathens and Vnbelievers 1 Cor. 14.23 24. 2. WHEN persons are under this Sentence the Church is in a state of expecting of their Recovery and Return and therefore are not to prohibit them any Means thereof such as is preaching of the Word IX HOW far extends the Rule of the Apostle towards persons rejected of the Church 1 Cor. 5.11 With such an one no not to Eat as that also Note that Man and have no company with him that he may be ashamed 2 Thess. 3.14 1. TO Eat comprizeth all ordinary Converse in things of this Life Give us our daily Bread. 2. To Note is either the act of the Church setting the Mark of its Censure and Disapprobation on him or the Duty of the Members of the Church to take notice of him as unto the End of not keeping company with him Wherefore 2. HEREIN all ordinary Converse of Choice not made necessary by previous occasions is forbidden The Rule I say forbids 1. All ordinary Converse of Choice not that which is occasional 2. Converse about Earthly secular Things not that which is Spiritual for such an one may and ought still to be admonished whilst he will hear the word of Admonition 3. It is such Converse as is not made previously necessary by Mens mutual Engagement in Trade and the like For that is founded on such Rules of Right and Equity with such Obligations in point of Truth as Excommunication cannot Dissolve 3. NO suspension of Duties antecedently necessary by virtue of natural or moral Relation is allowed or countenanced by this Rule Such are those of Husband and Wife Parents and Children Magistrates and Subjects Masters and Servants Neighbours Relations in propinquity of Blood. No Duties arising from or belonging unto any of these Relations are released or the Obligation unto them weakned by Excommunication Husbands may not hereon forsake their Wives if they are Excommunicated nor Wives their Husbands Magistrates may not withdraw their Protection from any of their Subjects because they are Excommunicate much less may Subjects withhold their Obedience on any pretence of the Excommunication of their Magistrates as such And the same is true as unto all other natural or moral Relations 4. THE Ends of this prohibition are 1. To testifie our Condemnation of the Sin and disapprobation of the person guilty of it who is Excommunicated 2. The Preservation of our selves from all kinds of participation in his Sin. 3. To make him ashamed of himself that if he be not utterly profligate and given up unto total Apostasie it may occasion in him thoughts of returning X. HOW ought persons Excommunicated to be received into the Church upon their Repentance Answ. 1. AS unto the internal manner with all readiness and chearfulness with 1. Meekness to take from them all Discouragement and disconsolation Gal. 6.1 2. With Compassion and all means of Relief and Consolation 2 Cor. 2.7 3. With Love in all the demonstrations of it Vers. 8. 4. With Joy to represent the Heart of Christ towards Repenting Sinners 2. THE outward manner of the Restauration of such a person consists in 1. His Testification of his Repentance unto the satisfaction of the Church 2. The express Consent of the Church unto his Reception 3. His renewed Ingagement in the Covenant of the Church whereby he is re-instated or jointed again in the Body in his own proper place In all which the Elders by their Authority are to go before the Church ALL sorts of persons do now condemn the Opinions of the Novatians in refusing the Re-admission of lapsed Sinners into the Church upon Repentance But there may be an Evil observed amongst some leading that way or unto what is worse And this is that they seek not after the Recovery of those that are Excommunicated by Prayer Admonition Exhortation in a spirit of Meekness and Tenderness but are well satisfied that they have quitted themselves of their Society It is better never to Excommunicate any than so to carry it towards them when they are Excommunicated But there is a sort of Men unto whom if a Man be once an Offender he shall be so for ever XI OUR last Enquiry shall be Whether Excommunication may be regular and valid where the matter of Right is dubious and disputable As many such cases may fall out especially with respect unto the occasions of Life and mutual Converse or when the matter of Fact is not duly proved by positive Witnesses on the one hand and is denied on the other Answ. 1. THE foundation of the Efficacy of Excommunication next and under its Divine Institution lies in the Light and Conviction of the Consciences of them that are to be Excommunicated If these are not affected with a sense of Guilt as in dubious cases they may not be the sentence will be of no Force nor Efficacy 2. A CASE wherein there is a difference in the judgment of good and wise Men about it is to be esteemed such a dubious Case as is exempted from this Censure Nothing is to be admitted here to take place but what is reprovable by natural Light and the concurrent Judgment of them that fear God. 3. IF the case be about such a Right or Wrong in pretended Fraud Over-reaching or the like as is determinable by Civil-Laws the Church is no judge in such Cases unless it be by way of Arbitration 1 Cor. 6. 4. IF the Question be about Doctrines that are not in Points fundamental so as those who dissent from the Church do carry it peaceably and orderly there can be no proceedure unto Ecclesiastical Censures But if Men will do at on their own Opinions wrangling contending and breaking the Peace of the Church about them there are other Rules given in that case 5. IF the matter of Fact be to be determined and stated by Witness it is absolutely necessary by virtue of Divine Institution that there be Two or Three concurrent Testimonies one Witness is not to be regarded See Deut. 19.15 Numb 35.30 Matth. 18.16 c. Wherefore the ensuing Rules or Directions are to be observed in the matter of Excommunication 1. NO Excommunication is to be allowed in
the strong Delusion that begin to abate shall expire they will easily see the direct Opposition that is between these two Heads and two Churches namely Christ and the Pope the Catholick Church and that of Rome I KNOW well enough all the Evasions and Distinctions that are invented to countenance this Anti-christianism As that there is a double Head one of internal influence of Grace which Christ is and the Pope is not the other of Rule and Authority which the Pope is But this also is two-fold Supream and Remote or Immediate and Subordinate the first is Christ the latter is the Pope And there is yet farther a two-fold Head of the Church the one invisible which is Christ the other visible which is the Pope NOT to insist on these gross and horrible Figments of a twofold Head of the Catholick Church in any sence which are foreign to the Scripture foreign to Antiquity whereof never one word was heard in the Church for Six hundred Years after Christ deforming the beautiful Spouse of Christ into a Monster we will allow at present that the Pope is only the immediate visible subordinate Head of all Rule and Authority to their Church which is what they plead for Then I say that the Church whereof he is the Head is his Body that it holds him as its Head that it is compacted together by the Officers and Orders that depend on him and receive all their influence of Church-Power and Order from him which though he communicates not by an internal influence of Grace and Gifts alas poor wretch yet he doth it by Officers Offices Orders and Laws so giving Union and Communion unto the whole Body by the effectual working of every joint and part of the Hierarchy under him for its Union Communion and Edification This I say is the Anti-christ and the Anti-christian Church-State as I shall be at any time ready to maintain LET any Man take a due prospect of this Head and this Body as related and united by the Bond of their own Rules Constitutions and Laws acting in worldly Pomp Splendor and Power with horrid bloody Cruelties against all that oppose it and he will not fail of an open view of all the Scriptural Lineaments of the Apostate Anti-christian State of the Church I SAY again This assigning of the original of all Church Order Union and Communion unto the Pope of Rome investing him therewith as an Article of Faith constituting him thereby the Head of the Church and the Church thereon his Body as it must be if he be its Head so as that from him all power of Order and for all Acts of Communion should be derived returning all in Obedience and Subjection unto him doth set up a visible conspicuous Anti-christian Church State in opposition unto Christ and the Catholick Church But with this sort of Men we deal not at present THERE is a pretence unto an â—nion of Churches not derived from the Papal Headship And this consists in the Canonical subjection of particular Churches unto a Diocesan Bishop and of such Bishops to Metropolitans which though de facto it be at present terminated and stated within the bounds of a Nation yet de jure it ought to be extended unto the whole Catholick Church ACCORDING unto this Principle the Vnion of the Catholick Church consists in that Order whereby particular Churches are distributed into Deanaries Arch-Deaconries Exempt Peculiars under Officials Diocesses Provinces under Metropolitans and so by or without Patriarchs to avoid the Rock of the Papacy issuing in a General-Council as I suppose But 1. TO confine the Vnion and Communion of the Catholick Church hereunto is at present absolutely destructive both of the Church and its Communion For all particular Churches when they are by a coalescency extended unto those which are Provincial or National have both Politically and Ecclesiastically such bounds fixed unto them as they cannot pass to carry on Communion unto and with the Church as Catholick by any Acts and Duties belonging unto their Order And hereby the Union and Communion of the Church is utterly lost For the Union of the Catholick Church as such doth always equally exist and the Communion of it is always equally in exercise and can consist in nothing but what doth so exist and is so exercised Where-ever is the Catholick Church there is the Communion of Saints But nothing of this can be obtained by virtue of this Order 2. WE enquire at present after such an Vnion as gives particular Churches Communion among themselves which this Order doth not but absolutely overthrows it leaving nothing unto them but subjection to Officers set over them who are not of them according to Rules and Laws of their appointment which is foreign to the Scripture and Antiquity 3. THIS Order it self the only bond of the pretended Union having no Divine Institution especially as to its extent unto the whole Catholick Church nor any intimation in the Scripture and being utterly impossible to be put in execution or actual exercise no Man can declare what is the Original or Center of it whence it is deduced and wherein it rests HAVING removed these pretences out of our way we may easily discern wherein the Vnion and consequently the Communion of â—ll particular Churches doth consist and in the due observation whereof all that Church-Order which the Lord Christ hath appointed and doth accept is preserved I SAY then that the true and only Vnion of all particular Churches consists in that which gives Form Life and Being unto the Church Catholick with the Addition of what belongs unto them as they are particular And this is that they have all one and the same God and Father one Lord Jesus Christ one Faith and one Doctrine of Faith one hope of their calling or the promised Inheritance one Regeneration one Baptism one Bread and Wine united unto God and Christ in one Spirit through the bond of Faith and Love. THIS Description with what is suited thereunto and explanatory of it is all the account which is given us in the Scripture of the constituting form of the Catholick Church and of the Vnion of particular Churches among themselves What Church soever fails in the essential parts of this Description or any of them it is separated from the Catholick Church nor hath either Union or Communion with any true Churches of Christ. TWO things concurr unto the compleating of this Vnion of Churches 1. Their Vnion or Relation unto Christ. 2. That which they have among themselves 1. THE Lord Christ himself is the Original and Spring of this Vnion and every particular Church is united unto him as its Head besides which with or under which it hath none This Relation of the Church unto Christ as its Head the Apostle expresly affirms to be the foundation and cause of its Union Ephes. 4.15 16. Col. 2.19 the places before quoted Hereby it is also in God the Father 2 Thes. 1.1 Or hath God as its Father
And unless this Union be dissolved unless a Church be disunited from Christ it cannot be so from the Catholick Church nor any true Church of Christ in particular however it may be dealt withal by others in the World. FROM Christ as the Head and Spring of Union there proceedeth unto all particular Churches a bond of Vnion which is his Holy Spirit acting it self in them by Faith and Love in and by the ways and means and for the ends of his appointment THIS is the Kingly Royal Beautiful Vnion of the Church Christ as the only head of Influence and Rule bringing it into a Relation unto himself as his Body communicating of his Spirit unto it governing it by the Law of his Word enabling it unto all the Duties of Faith Love and Holiness FOR unto the compleating of this Vnion on the part of the Church these things are required 1. Faith in him or holding him as the Head in the sincere belief of all things concerning his Person Office and Doctrine in the Gospel with whatever belongs thereunto 2. Love unto him and all that is his 3. That especial Holiness whose foundation is Repentance and Effectual Vocation 4. The Observance of his Commands as unto all Duties of Divine Worship These things are essentially requisite unto this Union on the part of the Church The Reality and Power of them is the internal form of the Church and the profession of them is its external form 2. THERE concurreth hereunto an Vnion among themselves I mean all particular Churches throughout the World in whom the Church Catholick doth Act its Power and Duty And the Relation that is between these Churches is that which is termed Relatio aequiparentiae wherein neither of the Relata is the first foundation of it but they are equal It doth not arise from the Subordination of one unto another they being all equal as unto what concerns their Essence and Power And the bond hereof is that especial Love which Christ requireth among all his Disciples acting it self unto all the ends of the Edification of the whole Body TAKE in the whole and the Union of Churches consists in their Relation unto God as their Father and unto Christ as their only immediate Head of Influence and Rule with a participation of the same Spirit in the same Faith and Doctrine of Truth the same kind of Holiness the same Duties of Divine Worship especially the same Mysteries of Baptism and the Supper the observance of the same Rules or Commands of Christ in all Church-Order with mutual Love effectual unto all the ends of their Being and Constitution or the Edification of the Church Catholick THERE may be failures in them or some of them as unto sundry of these things there may be differences among them about them arising from the Infirmities Ignorance and Prejudices of them of whom they do consist the best knowing here but in part but whilst the substance of them is preserved the Union of all Churches and so of the Catholick Church is preserved THIS is that blessed oneness which the Lord Christ prayed for so earnestly for his Disciples that they might be one in the Father and the Son one among themselves and made perfect in one Joh. 17.20 21 22 23. without any respect unto that horrid Image of it which was set up in the latter days of the Church which all Men were compelled to bow down unto and Worship with the fire of Nebuchadnezzars Furnance Of any other Union there is not the least mention in the Scripture THIS Union of the Catholick Church in all particular Churches is always the same inviolable unchangeable comprehending all the Churches in the World at all times not confinable unto any State or Party not interruptible by any external form nor to be prevailed against by the Gates of Hell and all such Disputes about a Catholick Church and its Vnion as can be so much as questionable among them that profess to believe the Gospel are in direct opposition unto the Prayers and Promises of Jesus Christ. Whilst Evangelical Faith Holiness Obedience unto the Commands of Christ and Mutual Love abide in any on the Earth there is the Catholick Church and whilst they are professed that Catholick Church is visible other Catholick Church upon the Earth I believe none nor any that needs other things unto its Constitution THESE things being premised I proceed unto that which is our present Enquiry namely Wherein the Communion of particular Churches among themselves doth consist THE Communion of Churches is their joint actings in the same Gospel Duties towards God in Christ with their mutual actings towards each other with respect unto the end of their Institution and Being which is the Glory of Christ in the Edification of the whole Catholick Church AS unto the actings of the first sort the ground of them is Faith and therein is the first Act of the Communion of Churches And this Communion in Faith among all the Churches of Christ is two-fold 1. General in the belief of the same Doctrine of Truth which is according unto Godliness the same Articles of Faith and the publick profession thereof so that every one of them is the Ground and Pillar of the same Truth This the Primitive Church provided for in Creeds and Symbols or Confessions of Faith as is known But as never any one of them was expresly owned by all Churches so in process of time they came to be abused as expressing the sence of the present Church whether true or false Hence we have as many Arian Creeds yet extant as those that are Orthodox But unto the Communion of all particular Churches in the World there is nothing required but a belief of the Scripture to be the Word of God with a professed assent unto all Divine Revelations therein contained provided that no Error be avowed that is contrary to the principal or fundamental Doctrines of it For although any Society of Men should profess the Scripture to be the Word of God and avow an Assent unto the Revelations made therein yet by the conceptions of their Minds and misunderstanding of the sence of the Holy Spirit therein they may embrace and adhere unto such Errors as may cut them off from all Communion with the Catholick Church in Faith. Such are the denial of the holy Trinity the Incarnation of the Son of God His Divine Person or Office the Redemption of the Church by his Blood the necessity of Regeneration by his Spirit and the like And they may also add that of their own unto their professed Belief as shall exclude them from Communion with the Catholick Church Such are the Assertion of Traditions as equal with the written Word of another Head of the Church besides the Lord Christ of another Sacrifice besides what he once offered for all and the like But where any are preserved from such Heresies on the one hand and the other there is no more required unto Communion with
THE TRUE NATURE OF A Gospel Church AND ITS GOVERNMENT WHEREIN These following particulars are distinctly handled I. The subject Matter of the Church II. The formal Cause of a particular Church III. Of the Polity Rule or Discipline of the Church in general IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The Office of Teachers in the Church VII Of the Rule of the Church or of Ruling Elders VIII The nature of Church Polity or Rule with the Duty of Elders IX Of Deacons X. Of Excommunication XI Of the Communion of Churches The Publishing whereof was mentioned by the Author in his Answer to the Vnreasonableness of Separation By the late Pious and Learned Minister of the Gospel JOHN OWEN D. D. LICENSED June 10. 1688. LONDON Printed for William Marshall at the Bible in Newgate street MDCLXXXIX THE PREFACE TO THE READER THE Church of Christ according as it is represented unto us or described by the holy Spirit of God in the Old and New Testament hath but a twofold Consideration as Catholick and Mystical or as Visible and Organized in particular Congregations The Catholick Church is the whole Mystical Body of Christ consisting of all the Elect which are purchased and redeemed by his Blood whether already called or uncalled Militant or Triumphant and this is the Church that God gave him to be head unto which is his Body and his Fullness and by union with him Christ Mystical Ephes. 1.22 23. and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word most fully expressing the Catholick Church used in Scripture the Church of the First-born whose Names are written in Heaven Heb. 12.23 i. e. in the Lamb's Book of Life and shall all appear one Day gathered together to their Head in the perfection and fullness of the New Jerusalem-state where they will make a glorious Church not having Spot or Wrincle or any such thing but Holy and without Blemish The day of Grace which the Saints have passed in the respective Ages of the Church was but the days of its Espousals wherein the Bride hath made her self ready but then will be her full married state unto Christ then will be the perfection not only of every particular Member of Christ but of the whole Body of Christ called a perfect Man and the measure of the Stature of the Fullness of Christ to which we are called Edifying and building up by the Ministry and Ordinances of Christ whilst we are in Via in our passage unto this Country a City with a more durable fixed Foundation which we seek In order therefore unto the compleating this great and mystical Body Christ hath his particular Visible Churches and Assemblies in this World wherein he hath ordained Ordinances and appointed Officers for the glorious forementioned Ends and Purposes There is no other sort of Visible Church of Christ Organized the subject of the aforesaid Institutions spoken of but a particular Church or Congregation either in the Old or New Testament where all the Members thereof do ordinarily meet together in one place to hold Communion one with another in some one or more great Ordinances of Christ. The first Churches were Oeconomick when the Worship of God was solemnly performed in the large Families of the Antidiluvian and Postdiluvian Patriarchs where no doubt all frequently assembled to the Sacrifices as then offered and other parts of Worship then in use After the descent of a numerous Progeny from Abraham's Loins God takes them to himself in one Visible Body a National but Congregational Church to which he forms them Four hundred and thirty Years after the Promise in the Wilderness and although all Abraham's Natural Posterity according to the External part of the Promise made to him were taken into visible Church-Fellowship so that it became a National Church yet it was such a National Church always in the Wilderness and in the Holy Land as was Congregational for it was but one Congregation during the Tabernacle or Temple-state first or second they were always bound to assemble to the Tabernacle or Temple thrice at least every Year hence the Tabernacle was still called the Tabernacle of the Congregation They were to have but one Altar for Burnt-Offerings and Sacrifices what others were at any time elsewhere called High-Places were condemned by God as Sin. Lastly when Christ had Divorced this People Abolished their Mosaical Constitution by breaking their Staff of Beauty and their Staff of Bonds he erects his Gospel Church calls in Disciples by his Ministry forms them into a Body furnisheth them with Officers and Ordinances and after he had suffered rose again and continued here Forty days in which time he frequently appeared to them and acquainted them with his Will ascends unto his Father sends his Spirit in a plentiful manner at Pentecost whereby most of them were furnished with all necessary miraculous Gifts to the promoting the Glory and Interest of Christ among Jews and Gentiles Hence the whole Evangelical Ministry was first placed in the Church of Jerusalem so far as extraordinary or such a part of it as was to descend to Churches of after Ages neither were they placed as abiding or standing Officers in any other Church as we find In this Church they acted as the Elders thereof and from this Church they were it 's very likely solemnly sent by Fasting and Prayer to the Exercise of their Apostolick Function in Preaching Healing and working Miracles gathering Churches and setling Officers in them even so as Barnabas and Paul were sent forth by the Church of Antioch Their distinguishing Apostolick Office and Charge from which the Evangelist differed but little was to take care of all the Churches not to sit down as standing Pastors to all or any particular Congregation but at the first planting to gather to direct and confirm them in practice of their Doctrine Fellowship breaking Bread and in Prayer Wherefore this Apostolick Care committed to them proves nothing either of the Catholick Authority claimed by an Oecumenick Pastor or that charge of many Congregations claimed by Diocesan Bishops Whence it 's most evident That all Church Officers so far as they had any Pastoral or Episcopal Office was given to a particular Congregation as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We read of no Pastors of many Congregations nor of no Church made up of many Congregations to which Officers were annexed nor of any representative Church as some would have That Apostolick Power did descend to Successors we utterly deny it being not derivable for none after them could say They had been Eye Witnesses of our Lord before or after his Resurrection none since so qualified by an extraordinary measure of the Spirit for Preaching and working Miracles and none but the Pope challenges such an extensive Care for and Power over all Churches That which descends from them to the ordinary Ministry is a Commission to Preach and Baptize and why not to Head it being always in the
the estate of visible Regeneration doth depend is required of them Herein if they fail they lose all privilege and benefit by their Baptism So speaks the Apostle in the case of Circumcision under the Law Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision It is so in the case of Baptism Verily it profiteth if a Man stand unto the Terms of the Covenant which is tendered therein between God and his Soul for it will give him Right unto all the outward Privileges of a Regenerate State but if he do not as in the sight of God his Baptism is no Baptism as unto the real communication of Grace and acceptance with him so in the sight of the Church it is no Baptism as unto a participation of the external Rights and Privileges of a Regenerate State. 4. God alone is judge concerning this Regeneration as unto its internal real principle and state in the Souls of Men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend The Church is judge of its evidences and fruits in their external Demonstration as unto a participation of the outward Privileges of a Regenerate State and no farther And we shall hereon briefly declare what belongs unto the forming of a right judgment herein and who are to be esteemed fit Members of any Gospel Church-State or have a Right so to be 1. Such as from whom we are obliged to withdraw or withhold Communion can be no part of the matter constitūent of a Church or are not meet Members for the first constitution of it But such are all Habitual Sinners those who having prevalent habits and inclinations unto Sins of any kind unmortified do walk according unto them Such are profane Swearers Drunkards Fornicators Covetous Oppressors and the like who shall not inherit the Kingdom of God. 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thess. 3.6 2 Tim. 3.5 as a Man living and dying in any known Sin that is habitually without Repentance cannot be saved so a Man known to live in Sin cannot regularly be received into any Church To compose Churches of Habitual Sinners and that either as unto Sins of Commission or Sins of Omission is not to erect Temples of Christ but Chapels unto the Devil 2. Such as being in the fellowship of the Church are to be admonished of any scandalous Sin which if they repent not of they are to be cast out of the Church are not meet Members for the Original Constitution of a Church This is the state of them who abide Obstinate in any known Sin whereby they have given offence unto others without a professed Repentance thereof although they have not lived in it habitually 3. They are to be such as visibly answer the Description given of Gospel Churches in the Scripture so as the Titles assigned therein unto the Members of such Churches may on good grounds be appropriated unto them To compose Churches of such persons as do not visibly answer the character given of what they were of old and what they were always to be by virtue of the Law of Christ or Gospel-constitution is not Church Edification but Destruction And those who look on the things spoken of all Church Members of old as that they were Saints by calling lively stones in the house of God justified and sanctified separate from the World c. as those which were in them and did indeed belong unto them but even deride the necessity of the same things in present Church Members or the Application of them unto those who are so are themselves no small part of that woful Degeneracy which Christian Religion is fallen under Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God as unto their Typical Holiness with the Application of it unto Christian Churches in real Holiness 1 Pet. 2.5 9. with the Description given of them constantly in the Scripture as Faithful Holy Believing as the House of God as his Temple wherein he dwells by his Spirit as the Body of Christ united and compacted by the communication of the Spirit unto them as also what is said concerning their ways walkings and duties and it will be uncontrolably evident of what sort our Church Members ought to be nor are those of any other sort able to discharge the Duties which are incumbent on all Church Members nor to use the Privileges they are intrusted withal Wherefore I say to suppose Churches regularly to consist of such persons for the greater part of them as no way answer the Description given of Church Members in their Original Institution nor capable to discharge the Duties prescribed unto them but giving evidence of Habits and actions inconsistent therewithal is not only to disturb all Church Order but utterly to overthrow the Ends and Being of Churches Nor is there any thing more scandalous unto Christian Religion than what Bellarmine affirms to be the judgment of the Papists in opposition unto all others namely that no internal Vertue or Grace is required unto the Constitution of a Church in its Members Lib. 3. de Eccles. cap. 2. 4. They must be such as do make an open profession of the subjection of their Souls and Consciences unto the Authority of Christ in the Gospel and their readiness to yield Obedience unto all his Commands This I suppose will not be denied for not only doth the Scripture make this Profession necessary unto the participation of any benefit or privilege of the Gospel but the nature of the things themselves requires indispensably that so it should be For nothing can be more unreasonable than that Men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ without avowing or professing that Obedience Wherefore our Enquiry is only what is required unto such a Profession as may render Men meet to be Members of a Church and give them a Right thereunto For to suppose such a confession of Christian Religion to be compliant with the Gospel which is made by many who openly live in Sin being disobedient and unto every good work reprobate is to renounce the Gospel it self Christ is not the High-Priest of such a Profession I shall therefore declare briefly what is necessary unto this Profession that all may know what it is which is required unto the Entrance of any into our Churches wherein our Practice hath been sufficiently traduced 1. There is required unto it a competent knowledge of the Doctrines and Mystery of the Gospel especially concerning the Person and Offices of Christ. The Confession hereof was the ground whereon he granted the Keys of the Kingdom of Heaven or all Church Power unto Believers Matth. 16.17 18 19. The first Instruction which he gave unto his Apostles was That they should teach Men by the Preaching of the Gospel
in the knowledge of the Truth revealed by him The knowledge required in the Members of the Judaical Church that they might be Translated into the Christian was principally if not solely that of his Person and the acknowledgment of him to be the true Messiah the Son of God. For as on their unbelief thereof their Eternal ruine did depend as he told them if you believe not that I am he you shall die in your sins so the confession of him was sufficient on their part unto their Admission into the Gospel Church State. And the Reasons of it are apparent With others an Instruction in all the Mysteries of Religion especially in those that are fundamental is necessary unto the Profession we enquire after So Justin Martyr tells us what pains they took in those Primitive Times to instruct those in the Mysteries of Religion who upon a general Conviction of its Truth were willing to adhere unto the Profession of it And what was their judgment herein is sufficiently known from the keeping a multitude in the state of Catechumens before they would admit them into the Fellowship of the Church They are not therefore to be blamed they do but discharge their Duty who refuse to receive into Church-Communion such as are ignorant of the fundamental Doctrines and Mysteries of the Gospel or if they have learned any thing of them from a form of words yet really understand nothing of them The promiscuous driving of all sorts of persons who have been Baptized in their Infancy unto a participation of all Church privileges is a profanation of the holy Institutions of Christ. This knowledge therefore belonging unto profession is it self to be professed 2. There is required unto it a professed subjection of Soul and Conscience unto the Authority of Christ in the Church This in general is performed by all that are Baptized when they are Adult as being by their own actual consent Baptized in the Name of Christ. And it is required of all them who are Baptized in their Infancy when they are able with Faith and Understanding to profess their consent unto and abiding in that Covenant whereinto they were initiated 3. An Instruction in and consent unto the Doctrine of Self-denial and bearing of the Cross in a particular manner For this is made indispensably necessary by our Saviour himself unto all that will be his Disciples And it hath been a great disadvantage unto the Glory of Christian Religion that Men have not been more and better instructed therein It is commonly thought that who ever will may be a Christian at an easie rate it will cost him nothing But the Gospel gives us another account of these things For it not only warns us that Reproaches Hatred Sufferings of all sorts oft-times to Death it self are the common lot of all its Professors who will live Godly in Christ Jesus but also requires that at our initiation into the Profession of it we consider aright the dread of them all and engage cheerfully to undergo them Hence in the Primitive Times whilst all sorts of miseries were continually presented unto them who Embraced the Christian Religion their willing engagement to undergo them who were Converted was a firm Evidence of the sincerity of their Faith as it ought to be unto us also in times of Difficulty and Persecution Some may suppose that the Faith and Confession of this Doctrine of Self-denial and readiness for the Cross is of use only in time of Persecution and so doth not belong unto them who have continually the countenance and favour of publick Authority I say it is at least as they judge well for them with others it is not so whose outward state makes the publick avowing of this Duty indispensably necessary unto them And I may add it as my own thoughts though they are not my own alone That notwithstanding all the Countenance that is given unto any Church by the publick Magistracy yet whilst we are in this World those who will faithfully discharge their Duty as Ministers of the Gospel especially shall have need to be prepared for sufferings To escape sufferings and enjoy worldly advantages by sinful compliances or bearing with Men in their Sins is no Gospel Direction 4. Conviction and Confession of Sin with the way of deliverance by Jesus Christ is that answer of a good Conscience that is required in the Baptism of them that are Adult 1 Pet. 3. 5. Unto this Profession is required the constant performance of all known Duties of Religion both of Piety in the publick and private Worship of God as also of Charity with respect unto others Shew me thy Faith by thy Works 6. A careful Abstinence from all known Sins giving scandal or offence either unto the World or unto the Church of God. And the Gospel requires that this Confession be made with the Mouth Confession is made unto Salvation against 1. Fear 2. Shame 3. The Course of the World 4. The Opposition of all Enemies whatever Hence it appears that there are none excluded from an Entrance into the Church State but such as are either 1. grosly Ignorant or 2. Persecutors or reproachers of those that are Good or of the ways of God wherein they walk or 3. Idolaters or 4. Men scandalous in their Lives in the Commission of Sins or Omission of Duties through vitious Habits or Inclinations or 5. such as would partake of Gospel-Privileges and Ordinances yet openly avow that they will not submit unto the Law and Commands of Christ in the Gospel concerning whom and the like the Scripture Rule is peremptory From such turn away And herein we are remote from exceeding the example and care of the Primitive Churches Yea there are but few if any that arrive unto it Their endeavour was to Preach unto all they could and rejoiced in the multitudes that came to hear the Word But if any did essay to join themselves unto the Church their diligence in their Examination and Instruction their severe Enquiries into their Conversation their disposing of them for a long time into a state of Expectation for their Trial before their Admittance were remarkable And some of the Ancients complain that their promiscuous Admittance of all sorts of persons that would profess the Christian Religion into Church Membership which took place afterwards ruined all the Beauty Order and Discipline of the Church The things ascribed unto those who are to be esteemed the proper Subject Matter of a Visible Church are such as in the judgment of Charity entitle them unto all the Appellations of Saints Called Sanctified that is Visibly and by Profession which are given unto the Members of all the Churches in the New Testament and which must be answered in those who are admitted into that Privilege if we do not wholly neglect our only Patterns By these things although they should any of them not be real living Members of the Mystical Body of Christ unto whom he is
an Head of spiritual and vital influence yet are they meet Members of that Body of Christ unto which he is an Head of Rule and Government as also meet to be esteemed Subjects of his Kingdom And none are excluded but such as concerning whom Rules are given either to withdraw from them or to cast them out of Church Society or are expresly excluded by God himself from any share in the Privileges of his Covenant Psal. 50.16 17. Divines of all sorts do dispute from the Scripture and the Testimonies of the Ancients that Hypocrites and persons unregenerate may be true Members of Visible Churches And it is a matter very easie to be proved nor do I know any by whom it is denied But the only Question is That whereas undoubtedly Profession is necessary unto all Church Communion whether if Men do profess themselves Hypocrites in State and Unregenerate in Mind that Profession do sufficiently qualify them for Church Communion And whereas there is a double Profession one by Words the other by Works as the Apostle declares Tit. 1.16 Whether the latter be not as interpretative of the Mind and state of Men as the former other contest we have with none in this matter Belarmine de Eccles. lib. 3. cap. 2. gives an account out of Augustine and that truly from Brevec Collat. Col. 3. of the state of the Church It doth saith he consist of a Soul and Body The Soul is the internal Graces of the Spirit The Body is the Profession of them with the Sacraments All true Believers making Profession belong to the Soul and Body of the Church Some as believing Catechumens belong to the Soul but not to the Body Others are of the Body but not of the Soul namely such as have no internal Grace or true Faith and they are like the Hair or the Nails or evil Humours in the Body And thereunto adds That his Definition of the Church comprizeth this last sort only which is all one as if we should define a Man to be a Thing constituted and made up of Hair Nails and ill Humours and let others take heed that they have not such Churches There is nothing more certain in matter of Fact than that Evangelical Churches at their first constitution were made up and did consist of such Members as we have described and no other Nor is there one Word in the whole Scripture intimating any Concession or Permission of Christ to receive into his Church those who are not so Qualified Others have nothing to plead for themselves but Possession which being malae fidei ill obtained and ill continued will afford them no real advantage when the time of trial shall come Wherefore it is certain that such they ought to be No Man as I suppose is come unto that profligate sense of Spiritual things as to deny That the Members of the Church ought to be visibly Holy. For if so they may affirm that all the promises and privileges made and granted to the Church do belong unto them who visibly live and die in their Sins which is to overthrow the Gospel And if they ought so to be and were so at first when they are not so openly and visibly there is a declension from the Original Constitution of Churches and a Sinful Deviation in them from the Rule of Christ. This Original Constitution of Churches with respect unto their Members was for the substance of it as we observed preferred in the Primitive Times whilst Persecution from without was continued and Discipline preserved within I have in part declared before what great care and circumspection the Church then used in the Admission of any into their Fellowship and Order and what trial they were to undergo before they were received and it is known also with what severe Discipline they watched over the Faith walking conversation and manners of all their Members Indeed such was their care and diligence herein that there is scarce left in some Churches at present the least Resemblance or Appearance of what was their State and manner of Rule Wherefore some think it meet to Ascend no higher in the imitation of the Primitive Churches than the times of the Christian Emperours when all things began to rush into the fatal Apostasie which I shall here speak a little farther unto For Upon the Roman Emperours Embracing Christian Religion whereby not only outward Peace and Tranquility was secured unto the Church but the Profession of Christian Religion was countenanced encouraged honoured and rewarded the Rule Care and Diligence of the Churches about the Admission of Members were in a great measure relinquished and forsaken The Rulers of the Church began to think that the Glory of it consisted in its numbers finding both their own Power Veneration and Revenue encreased thereby In a short time the Inhabitants of whole Cities and Provinces upon a bare outward Profession were admitted into Churches And then began the outward Court that is all that which belongs unto the outward Worship and Order of the Church to be trampled on by the Gentiles not kept any more to the measure of Scripture Rule which thenceforth was applied only to the Temple of God and them that Worshipped therein For this corruption of the Church as to the matter of it was the occasion and means of introducing all that corruption in Doctrine Worship Order and Rule which ensued and ended in the great Apostacy For whatever belonged unto any of these things especially these that consist in practice were accommodated unto the state of the Members of the Churches And such they were as stood in need of superstitious Rites to be mixed with their Worship as not understanding the Power and Glory of that which is Spiritual such as no interest in Church Order could be committed unto seeing they were not qualified to bear any share in it such as stood in need of a Rule over them with Grandeur and Power like unto that among the Gentiles Wherefore the Accommodation of all Church concerns unto the state and condition of such corrupt Members as Churches were filled with and at length made up of proved the Ruine of the Church in all its Order and Beauty But so it fell out that in the Protestant Reformation of the Church very little regard was had thereunto Those great and worthy Persons who were called unto that Work did set themselves principally yea solely for the most part against the false Doctrine and Idolatrous Worship of the Church of Rome as judging that if they were removed and taken away the people by the Efficacy of Truth and Order of Worship would be retrived from the evil of their ways and Primitive Holiness be again reduced among them For they thought it was the Doctrine and Worship of that Church which had filled the people with Darkness and corrupted their Conversations Nor did they absolutely judge amiss therein For although they were themselves at first introduced in compliance with the ignorance and wickedness
of the people yet they were suited to promote them as well as to countenance them which they did effectually Hence it came to pass that the Reformation of the Church as unto the matter of it or the Purity and Holiness of its Members was not in the least attempted until Calvin set up his Discipline at Geneva which hath filled the World with clamours against him from that day to this In most other places Churches in the matter of them continued the same as they were in the Papacy and in many places as bad in their Lives as when they were Papists But this Method was designed in the Holy Wise Providence of God for the good and advantage of the Church in a progressive Reformation as it had made a gradual Progress into its decay For had the Reformers in the first place set themselves to remove out of the Church such as were unmeet for its Communion or to have gathered out of them such as were meet Members of the Church according to its Original Institution it would through the paucity of the number of those who could have complied with the Design have greatly obstructed if not utterly defeated their endeavour for the Reformation of Doctrine and Worship This was that in the Preaching of the Gospel and the Profession of it which God hath since made effectual in these Nations especially and in other places to turn Multitudes from Darkness to Light and from the Power of Satan unto Himself translating them into the Kingdom of His dear Son. Hereby way is made for a necessary addition unto the work of Reformation if not to the closing of it which could not at first be attained unto nor well attempted namely the Reduction of Churches as unto their matter or the Members of them unto their Primitive Institution The sum of what is designed in this Discourse is this only We desire no more to constitute Church Members and we can desire no less than what in judgment of Charity may comply with the Vnion that is between Christ the Head and the Church 1 Cor. 12.27 Eph. 2.22 1 Cor. 3.16 17. 2 Cor. 11.1 18. 1 Thess. 1.1 2 c. that may in the same judgment answer the way of the beginning and increase of the Church according unto the Will of God who adds unto the Church such as shall be saved Act. 2.47 the Rule of our receiving of them being because he hath received them Rom. 14.1 2. that may answer that Profession of Faith which was the Foundation of the Church which was not what flesh and blood but what God himself revealed Matth. 16.16 and not such as have a form of Godliness but deny the Power thereof 2 Tim. 3.5 We acknowledge that many Church Members are not what they ought to be but that many Hypocrites may be among them that the judgment which is passed on the Confession and Profession of them that are to be Admitted into Churches is charitative proceeding on evidence of moral Probability not determining the reality of the things themselves that there are sundry measures of Light Knowledge Experience and Abilities and Readiness of Mind in those that are to be Admitted all whose Circumstances are duly to be considered with indulgence unto their weaknesses And if the Scripture will allow us any further Latitude we are ready to embrace it Our present Enquiry yet remaining on these considerations is What is our Duty in point of Communion with such Churches as are made up or composed of Members visibly unholy or such as comply not with the Qualifications that are by the Rules of the Gospel indispensably required to give unto any a Regular entrance into the Church with a participation of its Privileges For it is in vain to expect that such Churches will Reform themselves by any Act Duty or Power of their own seeing the generality of them are justly supposed averse from and enemies unto any such Work. I answer therefore 1. It must be remembred that Communion with particular Churches is to be regulated absolutely by Edification No Man is or can be obliged to abide in or confine himself unto the Communion of any particular Church any longer than it is for his Edification And this liberty is allowed unto all persons by the Church of England For allow a Man to be born in such a Parish to be baptized in it and there educated yet if at any time he judge that the Ministry of the Parish is not useful unto his Edification he may withdraw from all Communion in that Parish by the removal of his Habitation it may be to the next door Wherefore 2. If the corruption of a Church as to the matter of it be such as that 1. It is inconsistent with and overthroweth all that Communion that ought to be among the Members of the same Church in love without dissimulation whereof we shall treat afterwards 2. If the scandals and offences which must of necessity abound in such Churches be really obstructive of Edification 3. If the ways and walking of the generality of their Members be dishonourable unto the Gospel and the Profession of it giving no Representation of the holiness of Christ or his Doctrine 4. If such Churches do not can not will not Reform themselves Then It is the Duty of every Man who takes care of his own present Edification and the future salvation of his Soul peaceably to withdraw from the Communion of such Churches and to join in such others where all the ends of Church Societies may in some measure be obtained Men may not only do so because all obligation unto the use of means for the attaining of such an end doth cease when the means are not suited thereunto but obstructive of its attainment but also the giving of a Testimony hereby against the Declension from the Rule of Christ in the Institution of Churches and the dishonour that by this means is reflected on the Gospel is necessary unto all that desire to acquit themselves as Loyal Subjects unto their Lord and King. And it cannot be questioned by any who understand the nature use and end of Evangelical Churches but that a relinquishment of the Rule of the Gospel in any of them as unto the practice of Holiness is as just a cause of withdrawing Communion from them as their forsaking the same Rule in Doctrine and Worship It may be some will judge that sundry inconveniences will ensue on this Assertion when any have a mind to practise according unto it But when the matter of Fact supposed is such as is capable of an uncontrollable evidence no inconvenience can ensue on the practice directed unto any way to be compared unto the mischief of obliging Believers to abide always in such Societies to the ruine of their Souls Two things may be yet enquired into that relate unto this part of the state of Evangelical Churches As 1. Whether a Church may not ought not to take under its Conduct Inspection and Rule
such as are not yet meet to be received into full Communion such as are the Children and Servants of those who are compleat Members of the Church Answ. No doubt the Church in its Officers may and ought so to do and it is a great evil when it is neglected For 1. They are to take care of Parents and Masters as such and as unto the discharge of their Duty in their Families which without an inspection into the condition of their Children and Servants they cannot do 2. Housholds were constantly reckoned unto the Church when the Heads of the Families were entred into Covenant Luk. 19.9 Act. 16.15 Rom. 16.10 11. 1 Cor. 1.16 2 Tim. 4.19 3. Children to belong unto and have an Interest in their Parents Covenant not only in the promise of it which gives them Right unto Baptism but in the Profession of it in the Church Covenant which gives them a Right unto all the Privileges of the Church whereof they are capable until they voluntarily relinquish their claim unto them 4. Baptizing the Children of Church Members giving them thereby an Admission into the visible Catholick Church puts an Obligation on the Officers of the Church to take care what in them lieth that they may be kept and preserved meet Members of it by a due watch over them and instruction of them 5. Though neither the Church nor its Privileges be continued and preserved as of old by carnal generation yet because of the nature of the Dispensation of Gods Covenant wherein he hath promised to be a God unto Believers and their Seed the advantage of the means of a gracious Education in such Families and of conversion and edification in the Ministry of the Church ordinarily the continuation of the Church is to depend on the addition of Members out of the Families already incorporated in it The Church is not to be like the Kingdom of the Mamalukes wherein there was no regard unto natural Successors but it was continually made up of Strangers and Foreigners incorporated into it Nor like the beginning of the Roman Common-weal which consisting of Men only was like to have been the matter of one Age alone The Duty of the Church towards this sort of persons consists 1. In Prayer for them 2. Catechetical Instruction of them according unto their Capacities 3. Advice to their Parents concerning them 4. Visiting of them in the Families whereunto they do belong 5. Encouragement of them or Admonition according as there is occasion 6. Direction for a due preparation unto the joining themselves unto the Church in full Communion 7. Exclusion of them from a claim unto the participation of the especial Privileges of the Church where they render themselves visibly unmeet for them and unworthy of them The neglect of this Duty brings unconceivable prejudice unto Churches and if continued in will prove their Ruine For they are not to be preserved propagated and continued at the easie rate of a constant supply by the carnal baptized posterity of those who do at any time justly or unjustly belong unto them But they are to prepare a meet supply of Members by all the spiritual means whose administration they are intrusted withal And besides one end of Churches is to preserve the Covenant of God in the Families once graciously taken thereinto The neglect therefore herein is carefully to be watched against And it doth arise 1. From an ignorance of the Duty in most that are concerned in it 2. From the paucity of Officers in most Churches both Teaching and Ruling who are to attend unto it 3. The want of a Teacher or Catechist in every Church who should attend only unto the instruction of this sort of persons 4. Want of a sense of their Duty in Parents and Masters 1. In not valuing aright the great privilege of having their Children and Servants under the inspection care and blessing of the Church 2. In not instilling into them a sense of it with the Duties that are expected from them on the account of their Relation unto the Church 3. In not bringing them duly unto the Church Assemblies 4. In not preparing and disposing them unto an actual entrance into full Communion with the Church 5. In not advising with the Elders of the Church about them And 6. Especially by an indulgence unto that loose and careless kind of Education in Conformity unto the World which generally prevails Hence it is that most of them on various accounts and occasions drop off here and there from the Communion of the Church and all Relation thereunto without the least respect unto them or enquiry after them Churches being supplied by such as are occasionally Converted in them Where Churches are compleat in the kind and number of their Officers sufficient to attend unto all the Duties and occasions of them where whole Families in the conjunction of the Heads of them unto the Church are Dedicated unto God according unto the several capacities of those whereof they do consist where the Design of the Church is to provide for its own successive continuation in the preservation of the Interest of Gods Covenant in the Families taken thereinto where Parents esteem themselves accountable unto God and the Church as unto the Relation of their Children thereunto there is provision for Church Order Usefulness and Beauty beyond what is usually to be observed 2. The especial Duty of the Church in Admission of Members in the time of great Persecution may be a little enquired into And 1. It is evident that in the Apostolical and Primitive Times the Churches were exceeding careful not to admit into their society such as by whom they might be betrayed unto the rage of their Persecuting Adversaries Yet notwithstanding all their care they could seldom avoid it but that when Persecution grew severe some or other would fall from them either out of fear with the power of Temptation or by a discovery of their latent hypocrisie and unbelief unto their great trial and distress However they were not so scrupulous herein with respect unto their own safety as to exclude such as gave a tolerable account of their sincerity but in the discharge of their Duty committed themselves unto the care of Jesus Christ. And this is the Rule whereby we ought to walk on such occasions Wherefore 2. On supposition of the establishment of Idolatry and Persecution there or in any place as it was of old under first the Pagan and afterwards the Antichristian Tyranny the Church is obliged to receive into its Care and Communion all such as 1. Flee from Idols and are ready to confirm their Testimony against them with suffering 2. Make profession of the truth of the Gospel of the Doctrine of Christ especially as unto his Person and Offices are 3. Free from scandalous Sins and 4. Are willing to give up themselves unto the Rule of Christ in the Church and a subjection unto all his Ordinances and Institutions therein For in such a
Right unto its Exercise It is required moreover that he be solemnly set apart unto his Office in and by the Church with Fasting and Prayer That there should be some kind of peculiar Prayer in the dedication of any unto the Office of the Ministry is a notion that could never be obliterated in the minds of Men concerned in these things nor cast out of their Practice Of what sort they have been amongst many we do not now enquire But there hath been less regard unto the other Duty namely that these Prayers should be accompanied with Fasting But this also is necessary by Virtue of Apostolical Example Act. 14.23 THE Conduct of this Work belongs unto the Elders or Officers of the Church wherein any one is to be so Ordained It did belong unto extraordinary Officers whilst they were continued in the Church And upon the Cessation of their Office it is devolved on the ordinary stated Officers of the Church It is so I say in case there be any such Officer before fixed in the Church whereunto any one is to be only Ordained And in case there be none the Assistance of Pastors or Elders of other Churches may and ought to be desired unto the Conduct and Regulation of the Duty IT is needless to enquire what is the Authoritative influence of this Ordination into the Communication of Office or Office-Power whilst it is acknowledged to be indispensably necessary and to belong essentially unto the Call unto Office. For when sundry Duties as these of Election and Ordination are required unto the same End by Virtue of Divine Institution it is not for me to determine what is the peculiar efficacy of the one or the other seeing neither of them without the other hath any at all HEREUNTO is added as an External Adjunct imposition of hands significant of the persons so called to Office in and unto the Church For although it will be difficultly proved that the use of this Ceremony was designed unto continuance after a Cessation of the Communication of the extraordinary Gifts of the Holy Ghost whereof it was the sign and outward means in extraordinary Officers yet we do freely grant it unto the ordinary Officers of the Church provided that there be no apprehension of its being the sole Authoritative Conveyance of a successive flux of Office-Power which is destructive of the whole nature of the institution AND this may at present suffice as unto the Call of meet persons unto the Pastoral Office and consequently any other Office in the Church The things following are essentially necessary unto it so as that Authority and Right to Feed and Rule in the Church in the Name of Christ as an Officer of his House that may be given unto any one thereby by virtue of his Law and the Charter granted by him unto the Church it self The First is That antecedently unto any actings of the Church towards such a person with respect unto Office he be furnished by the Lord Christ himself with Graces and Gifts and Abilities for the discharge of the Office whereunto he is to be called This Divine Designation of the person to be called rests on the Kingly Office and care of Christ towards his Church Where this is wholly wanting it is not in the power of any Church under Heaven by virtue of any outward Order or Act to communicate Pastoral or Ministerial Power unto any person whatever Secondly There is to be an Exploration or Trial of those Gifts and Abilities as unto their Accommodation unto the Edification of that Church whereunto any person is to be Ordained a Pastor or Minister But although the Right of judging herein belong unto and reside in the Church it self for who else is able to judge for them or is entrusted so to do yet is it their Wisdom and Duty to desire the Assistance and Guidance of those who are approved in the discharge of their Office in other Churches Thirdly The first act of Power committed unto the Church by Jesus Christ for the constitution of Ordinary Officers in it is that Election of a person qualified and tried unto his Office which we have now vindicated Fourthly There is required hereunto the Solemn Ordination Inauguration Dedication or setting apart of the persons so chosen by the Presbytery of the Church with Fasting and Prayer and the outward sign of the Imposition of Hands THIS is that Order which the Rule of the Scripture the Example of the First Churches and the nature of the things themselves direct unto And although I will not say that a defect in any of these especially if it be from unavoidable hindrances doth disanull the Call of a person to the Pastoral Office yet I must say that where they are not all duly attended unto the Institution of Christ is neglected and the Order of the Church infringed Wherefore THE Plea of the communication of all Authority for Office and of Office it self solely by a flux of Power from the first Ordainers through the hands of their pretended Successors in all Ages under all the innumerable Miscarriages whereunto they are subject and have actually fallen into without any respect unto the consent or call of the Churches by Rule Laws and Orders foreign to the Scripture is contrary to the whole nature of Evangelical Churches and all the ends of their Institution as shall be manifested if it be needful CHAP. V. The Especial Duty of Pastors of Churches WE have declared the way whereby Pastors are given unto and instated in the Church That which should ensue is an account of their Work and Duty in the Discharge of their Office. But this hath been the subject of many large Discourses both among the Ancient Writers of the Church and of late I shall therefore only touch on some things that are of most necessary consideration 1. THE First and Principal Duty of a Pastor is to feed the flock by diligent Preaching of the Word It is a promise relating to the New Testament that God would give unto his Church Pastors according to his own heart which should feed them with Knowledge and Vnderstanding Jer. 3.15 This is by Teaching or Preaching the Word and no otherwise This Feeding is of the Essence of the Office of a Pastor as unto the exercise of it so that he who doth not or cannot or will not feed the Flock is no Pastor whatever outward call or work he may have in the Church The care of Preaching the Gospel was committed to Peter and in him unto all true Pastors of the Church under the name of Feeding Joh. 21.15 16. According to the example of the Apostles they are to free themselves from all encumbrances that they may give themselves wholly unto the Word and Prayer Act. 6. Their work is to labour in the Word and Doctrine 1 Tim. 5.17 and thereby to feed the Flock over which the Holy Ghost hath made them Overseers Act. 20. And it is that which is every where given them
in charge THIS Work and Duty therefore as was said is essential unto the Office of a Pastor A Man is a Pastor unto them whom he feeds by Pastoral Teaching and to no more And he that doth not so feed is no Pastor Nor is it required only that he Preach now and then at his leisure but that he lay aside all other Employments though lawful all other Duties in the Church as unto such a constant attendance on them as would divert him from this work that he give himself unto it that he be in these things labouring to the utmost of his Ability Without this no Man will be able to give a comfortable account of the Pastoral Office at the last day THERE is indeed no more required of any Man than God giveth him Ability for Weakness Sickness Bodily Infirmities may disenable Men from the actual discharge of this Duty in that assiduity and frequency which are required in ordinary cases And some may through Age or other incapacitating Distempers be utterly disabled for it in which case it is their Duty to lay down and take a dismission from their Office or if their disability be but partial provide a suitable supply that the Edification of the Church be not prejudiced But for Men to pretend themselves Pastors of the Church and to be unable for or negligent of this Work and Duty is to live in open defiance of the Commands of Christ. WE have lived to see or hear of reproachful scorn and contempt cast upon laborious Preaching that is labouring in the Word and Doctrine and all manner of discouragements given unto it with endeavours for its suppression in sundry instances Yea some have proceeded so far as to declare that the work of Preaching is unnecessary in the Church so to reduce all Religion to the Reading and Rule of the Liturgy The next attempt so far as I know may be to exclude Christ himself out of their Religion which the denial of a necessity of Preaching the Gospel makes an entrance into yea a good Progress towards SUNDRY things are required unto this Work and Duty of Pastoral Preaching As 1. Spiritual Wisdom and Understanding in the Mysteries of the Gospel that they may declare unto the Church the whole counsel of God and the unsearchable Riches of Christ see Act. 20.27 1 Cor. 2.4 5 6 7. Ephes. 3.8 9 10 11. The generality of the Church especially those who are grown in knowledge and experience have a spiritual insight into these things And the Apostle prays that all Believers may have so Ephes. 1.17 18 19. And if those that instruct them or should so do have not some degree of Eminency herein they cannot be useful to lead them on to perfection And the little care hereof or concernment herein is that which in our days hath rendred the Ministry of many fruitless and useless 2. Experience of the power of the Truth which they Preach in and upon their own Souls Without this they will themselves be lifeless and heartless in their own work and their labour for the most part unprofitable towards others It is to such Men attended unto as a task for their advantage or as that which carries some satisfaction in it from ostentation and supposed Reputation wherewith it is accompanied But a Man Preacheth that Sermon only well unto others which Preacheth it self in his own Soul. And he that doth not feed on and thrive in the Digestion of the Food which he provides for others will scarce make it savoury unto them Yea he knows not but the food he hath provided may be poyson unless he have really tasted of it himself If the Word doth not dwell with power in us it will not pass with power from us And no Man lives in a more wofull condition than those who really believe not themselves what they perswade others to believe continually The want of this Experience of the power of Gospel-Truth on their own Souls is that which gives us so many lifeless sapless Orations queint in Words and dead as to Power instead of Preaching the Gospel in the Demonstration of the Spirit And let any say what they please it is evident that some Mens Preaching as well as others not Preaching hath lost the credit of their Ministry 3. Skill to divide the Word aright 2 Tim. 2.15 And this consists in a practical Wisdom upon a diligent attendance unto the Word of Truth to find out what is real substantial and meet food for the Souls of the Hearers to give unto all sorts of persons in the Church that which is their proper portion And this requires 4. A prudent and diligent consideration of the state of the Flock over which any Man is set as unto their strength or weakness their growth or defect in knowledge the measure of their attainments requiring either Milk or strong Meat their Temptations and Duties their Spiritual Decays or Thrivings and that not only in general but as near as may be with respect unto all the Individual Members of the Church Without a due regard unto these things Men Preach at random uncertainly fighting like those that beat the Air. Preaching Sermons not designed for the advantage of them to whom they are Preached insisting on general Doctrines not levelled to the condition of the Auditory speaking what Men can without consideration of what they ought are things that will make Men weary of Preaching when their minds are not influenced with outward advantages as much as make others weary in hearing of them And 5. All these in the whole discharge of their Duty are to be constantly accompanied with the evidence of zeal for the glory of God and compassion for the Souls of Men. Where these are not in vigorous exercise in the Minds and Souls of them that Preach the Word giving a Demonstration of themselves unto the Consciences of them that hear the quickening Form the Life and Soul of Preaching is lost ALL these things seem common obvious and universally acknowledged But the ruine of the Ministery of the most for the want of them or from notable defects in them is or may be no less evidently known And the very naming of them which is all at present which I design is sufficient to evidence how great a necessity there is incumbent on all Pastors of Churches to give themselves unto the Word and Prayer to labour in the Word and Doctrine to be continually intent on this Work to engage all the faculties of their Souls to stir up all their Graces and Gifts unto constant exercise in the discharge of their Duty For who is sufficient for these things And as the consideration of them is sufficient to stir up all Ministers unto fervent Prayer for supplies of Divine Aids and Assistance for that Work which in their own strength they can no way answer so is it enough to warn them of the avoidance of all things that would give them a Diversion or Avocation from the constant
such cases this Remedy by the Pastors laying down his Office is not to be made use of otherwise all things are to be done for Edification 5. IT may be lawful where the Church is wholly negligent in its Duty and persists in that negligence after admonition in providing according to their Abilities for the outward necessity of their Pastor and his Family But this Case cannot be determined without the consideration of many particular Circumstances 6. WHERE all or many of these causes concurr so as that a Man cannot cheerfully and comfortably go on in the discharge of his Office especially if he be pressed in point of Conscience through the Churches non-compliance with their Duty with respect unto any of the Institutions of Christ And if the Edification of the Church which is at present obstructed may be provided for in their own judgment after a due manner there is no such grievous yoke laid by the Lord Christ on the necks of any of his Servants but that such a Person may peaceably lay down his Office in such a Church and either abide in a private station or take the care of another Church wherein he may discharge his Office being yet of Ability unto his own Comfort and their Edification CHAP. VI. Of the Office of Teachers in the Church or an Enquiry into the State Condition and Work of those called Teachers in the Scripture THE Lord Christ hath given unto his Church Pastors and Teachers Ephes. 4.11 He hath set in the Church First Apostles Secondarily Prophets Thirdly Teachers 1 Cor. 12.28 In the Church that was at Antioch there were Prophets and Teachers Act. 13.1 And their Work is both described and assigned unto them as we shall see afterwards BUT the thoughts of learned Men about those who in the Scripture are called Teachers are very various nor is the Determination of their State and Condition easie or obvious as we shall find in our Enquiry IF there were originally a distinct Office of Teachers in the Church it was lost for many Ages But yet there was always a Shadow or Appearance of it retained First in publick Catechists and then in Doctors or Professors of Theology in the Schools belonging unto any Church But this as unto the Title of Doctor or Teacher is but a late Invention For the occasion of it rose about the year of Christ 1135. Lotharius the Emperor having found in Italy a Copy of the Roman Civil Law and being greatly taken with it he Ordained that it should be publickly Taught and Expounded in the Schools This he began by the direction of Imerius his Chancellor at Bononia and to give encouragement unto this Employment they Ordained that those who were the publick Professors of it should be solemnly created Doctors of whom Bulgarus Hugolinus with others were the First Not long after this Rite of creating Doctors was borrowed of the Lawyers by Divines who publickly taught Divinity in their Schools And this imitation first took place in Bononia Paris and Oxford But this Name is since grown a Title of Honour to sundry sorts of Persons whether unto any good use or purpose or no I know not but it is in use and not worth contending about especially if as unto some of them it be fairly reconcileable unto that of our Saviour Matth. 23.8 BUT the custom of having in the Church Teachers that did publickly explain and vindicate the principles of Religion is far more Ancient and of known usage in the Primitive Churches Such was the Practice of the Church of Alexandria in their School wherein the famous Panlaenus Origen and Clemens were Teachers an imitation whereof was continued in all Ages of the Church AND indeed the continuation of such a peculiar Work and Employment to be discharged in manner of an Office is an evidence that Originally there was such a distinct Office in the Church For although in the Roman Church they had instituted sundry Orders of Sacred Officers borrowed from the Jews or Gentiles which have no resemblance unto any thing mentioned in the Scripture yet sundry things abased and corrupted by them in Church-Officers took their occasional rise from what is so mentioned THERE are Four Opinions concerning those who are called by this Name in the New Testament 1. SOME say that no Office at all is denoted by it it being only a general Appellation of those that taught others whether constantly or occasionally Such were the Prophets in the Church of Corinth that spake occasionally and in their turns 1 Cor. 14. Which is that which all might do who had ability for it v. 5.24 25. 2. SOME say it is only another name for the same Office with that of a Pastor and so not to denote any distinct Office of which mind Hierom seems to be Ephes. 4. 3. OTHERS allow that it was a distinct Office whereunto some were called and set apart in the Church but it was only to Teach and that in a peculiar manner the Principles of Religion but had no Interest in the Rule of the Church or the Administration of the Sacred Mysteries so the Pastor in the Church was to Rule and Teach and Administer the Sacred Mysteries The Teacher to Teach or Instruct only but not to Rule nor Dispense the Sacraments and the Ruling Elder to Rule only and neither to Preach nor Administer Sacraments which hath the appearance of Order both useful and beautiful 4. SOME judge that it was a distinct Office but of the same nature and kind with that of the Pastor endowed with all the same Powers but differenced from it with respect unto Gifts and a peculiar kind of Work allotted unto it But this Opinion hath this seeming disadvantage that the difference between them is so small as not to be sufficient to give a distinct denomination of Officers or to constitute a distinct Office. And it may be such a distinction in Gifts will seldom appear as that the Church may be guided thereby in their choice of meet Persons unto distinct Offices But Scripture-Testimony and Rule must take place and I shall briefly examine all these Opinions 1. THE First is That this is not the name of any Officer nor is a Teacher as such any Officer in the Church but it is used only as a general Name for any that Teach on any account the Doctrine of the Gospel I do not indeed know of any who have in particular contended for this Opinion but I observe that very many Expositors take no farther notice of them but as such This seems to me to be most remote from the Truth IT is true that in the First Churches not only some but all who had received Spiritual Light in the Gifts of knowledge and utterance did teach and instruct others as they had opportunity 1 Pet. 5.8 9 10 11. Hence the Heathen Philosophers as Celsus in particular objected to the Christians of old that they suffered Sutlers and Weavers and Coblers to teach among them which they
21.17 1 Tim. 5.17 They are some of them on other accounts called Bishops Pastors Teachers Ministers Guides but what belongs unto any of them in point of Rule or what interest they have therein it belongs unto them as Elders and not otherwise Act. 20.17 18. SO under the Old Testament where the Word doth not signifie a difference in Age but is used in a moral sence Elders are the same with Rulers or Governours whether in Offices Civil or Ecclesiastical especially the Rulers of the Church were constantly called its Elders And the use of the Word with the abuse of the Power or Office intended by it is traduced to signifie Men in Authority Signeiores Eldermani in all places 2. CHURCH-Power acted in its Rule is called the Keys of the Kingdom of Heaven by an expression derived from the Keys that were a sign of Office-Power in the Families of Kings Isa. 22.22 and used by our Saviour himself to denote the communication of Church-Power unto others which was absolutely and universally vested in himself under the Name of the Key of David Revel 3.7 Mat. 16.19 3. THESE Keys are usually referred unto Two Heads namely the one of Order the other of Jurisdiction 4. BY the Key of Order the Spiritual Right Power and Authority of Bishops or Pastors to Preach the Word to Administer the Sacraments Doctrinally to bind and loose the Consciences of Men are intended 5. BY Jurisdiction the Rule Government or Discipline of the Church is designed though it was never so called or esteemed in the Scripture or the Primitive Church until the whole nature of Church-Rule or Discipline was depraved and changed Therefore neither the Word nor any thing that is signified by it or which it is applied unto ought to be admitted unto any consideration in the things that belong unto the Church or its Rule it being expressive of and directing unto that corrupt Administration of things Ecclesiastical according unto the Canon Law by which all Church-Rule and Order is destroyed I do therefore at once dismiss all disputes about it as of things Foreign to the Gospel and Christian Religion I mean as unto the Institutions of Christ in his Church The Civil Jurisdiction of Supreme Magistrates about the externals of Religion is of another consideration But that these Keys do include the two-fold distinct Powers of Teaching and Rule of Doctrine and Discipline is freely granted 6. IN the Church of England as in that of Rome there is a peculiar distribution made of these Keys Unto some that is unto one special sort or order of Men they are both granted both the Key of Order and of Jurisdiction which is unto Diocesan Bishops with some others under various Canonical restrictions and limitations as Deans and Arch-Deacons Unto some is granted the Key of Order only without the least interest in Jurisdiction or Rule by virtue of their Office which are the Parochial Ministers or meer Presbyters without any additional Title or Power as of Commissary Surrogates or the like And unto a third sort there is granted the Key of Rule or Jurisdiction almost plenipotent who have no share in the Key of Order that is were never Ordained Separated Dedicated unto any Office in the Church such as are the Chancellors c. 7. THESE Chancellors are the only Lay-Elders that I know any where in any Church that is Persons entrusted with the Rule of the Church and the Disposition of its Censures who are not Ordained unto any Church-Office but in all other things continue in the Order of the Laity or the People All Church Rulers by institution are Elders To be an Elder of the Church and a Ruler in it is all one Wherefore these Persons being Rulers in the Church and yet thus continuing in the Order of the People are Lay-Elders whom I wonder how so many of the Church came so seriously to oppose seeing this Order of Men is owned by none but themselves The Truth is and it must be acknowledged that there is no known Church in the World I mean whose Order is known unto us and is of any publick consideration but they do dispose the Rule of the Church in part into the hands of Persons who have not the power of Authoritative Preaching of the Word and Administration of the Sacraments committed unto them For even those who place the whole external Rule of the Church in the Civil Magistrate do it as they judge him an Officer of the Church entrusted by Christ with Church-Power And those who deny any such Officers as are usually called Ruling Elders in the Reformed Churches to be of Divine Institution yet maintain that it is very necessary that there should be such Officers in the Church either appointed by the Magistrate or chosen by the people and that with cogent Arguments See Grot. de Jure Potestat Cap. 8. BUT this distribution mentioned of Church-Power is unscriptural nor is there any foot-steps of it in Antiquity It is so as unto the two latter Branches of it That any one should have the power of Order to Preach the Word to Administer the Seals to bind and loose the Conscience Doctrinally or Ministerially to bind and loose in the Court of Conscience and yet by the virtue of that Office which gives them this power not to have a Right and Power of Rule or Discipline to bind and loose in the Court of the Church is that which neither the Scripture nor any example of the Primitive Church doth give countenance unto And as by this means those are abridged and deprived of their power to whom it is granted by the Institution and Law of Christ as it is with all Elders duly called unto their Office so in the Third Branch there is a grant of Church-Power unto such as by the Law of Christ are excluded from any Interest therein The enormity of which constitution I shall not at present insist upon But Enquiry must be made what the Scripture directs unto herein And 1. THERE is a Work and Duty of Rule in the Church distinct from the Work and Duty of Pastoral Feeding by the Preaching of the Word and Administration of the Sacraments All agree herein unless it be Erastus and those that follow him who seem to oppose it But their Arguments lie not against Rule in general which were brutish but only a Rule by external Jurisdiction in the Elders of the Church So they grant the general Assertion of the necessity of Rule for who can deny it only they contend about the subject of power required thereunto A Spiritual Rule by virtue of mutual voluntary confederation for the preservation of Peace Purity and Order in the Church few of that opinion deny at least it is not that which they do oppose For to deny all Rule and Discipline in the Church with all Administration of Censures in the exercise of a Spiritual Power internally inherent in the Church is to deny the Church to be a Spiritual Political
probati Seniores Tertull. And the Bishop or Pastor in Justin Martyr is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Word constantly used in the New Testament Rom. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ruleth 1 Thess. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are over them that is in place of Rule 1 Tim. 3.4 5 12. It is applied unto Family Rule and Government as it is also unto care and diligence about good Works Tit. 3.8.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole Presidency in the Church with respect unto its Rule Translators agree in the reading of these Words so the Hebrew of Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the Congregation who well discharge their Rule or Conduct So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Elders Qui bene praesunt Presbyteri Vul Lat. Seniori che Governano bene Ital. All agree that it is the Governours and the Government of the Church in general that is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word most controverted All Translators esteem it distinctive Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eminently Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiefly Principally Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who labour painfully labour to weariness travail in the Word and Doctrine THE Elders or Presbyters in Office Elders of the Church that Rule well or discharge their Presidency for Rule in due manner are worthy or ought to be reputed worthy of double honour especially those of them who labour or are ingaged in the great labour and travail of the Word and Doctrine AND some things may be observed in general concerning these words 1. THIS Testimony relates directly unto the Rules and Principles before laid down directing unto the practice of them According to the Analogy of these Principles these Words are to be interpreted And unless they are overthrown it is to no purpose to put in exceptions against the sence of this or that Word the Interpretation of them is to be suited unto the Analogy of the things which they relate unto If we consider not what is spoken here in consent with other Scriptures treating of the same matter we depart from all sober Rules of Interpretation 2. ON this supposition the Words of the Text have a plain and obvious signification which at first view presents it self unto the common sence and understanding of all Men. And where there is nothing contrary unto any other Divine Testimony or Evident Reason such a sence is constantly to be embraced There is nothing here of any Spiritual Mystery but only a direction concerning outward Order in the Church In such cases the literal sence of the Words rationally apprehended is all that we are concerned in But on the first Proposal of this Text That the Elders that Rule well are worthy of double honour especially those who labour in the Word and Doctrine a rational Man who is unprejudiced who never heard of the Controversy about Ruling Elders can hardly avoid an Apprehension that there are two sort of Elders some that labour in the Word and Doctrine and some who do not so do The Truth is it was Interest and Prejudice that first caused some learned Men to strain their wits to find out evasions from the evidence of this Testimony Being so found out some others of meaner Abilities have been entangled by them For there is not one new Argument advanced in this cause not one exception given in unto the sence of the place which we plead for but what was long since coined by Papists and Prelatists and mannaged with better Colours than some now are able to lay on them who pretend unto the same judgment 3. THIS is the substance of the Truth in the Text. There are Elders in the Church there are or ought to be so in every Church With these Elders the whole Rule of the Church is intrusted all these and only they do Rule in it Of these Elders there are two sorts for a description is given of one sort distinctive from the other and comparative with it The First sort doth Rule and also labour in the Word and Doctrine That these Works are distinct and different was before declared Yet as distinct Works they are not incompatible but are committed unto the same Person They are so unto them who are not Elders only but moreover Pastors or Teachers Unto Pastors and Teachers as such there belongs no Rule although by the institution of Christ the Right of Rule be inseparable from their Office. For all that are rightfully called thereunto are Elders also which gives them an Interest in Rule They are Elders with the Addition of Pastoral or Teaching Authority But there are Elders which are not Pastors or Teachers For there are some who Rule well but labour not in the Word and Doctrine that is who are not Pastors or Teachers ELDERS that Rule well but labour not in the Word and Doctrine are Ruling Elders only and such are in the Text. THE most learned of our Protestant Adversaries in this case â—re Erastus Bilson Sarravia Downham Scultetus Mead Grotius Hamond who agree not at all among themselves about the sence of the Words For 1. THEIR whole design and endeavour is to put in Exceptions against the obvious sence and interpretation of the Words not fixing on any determinate exposition of it themselves such as they will abide by in opposition unto any other sence of the place Now this is most sophistical way of arguing upon Testimonies and suited only to make Controversies endless Whose Wit is so barren as not to be able to raise one exception or other against the plainest and most evident Testimony So the Socinians deal with us in all the Testimonies we produce to prove the Deity or Satisfaction of Christ. They suppose it enough to evade their force if they can but pretend that the Words are capable of another sence although they will not abide by it that this or that is their sence For if they would do so when that is overthrown the Truth would be established But every Testimony of the Scripture hath one determinate sence When this is contended about it is equal that those at difference do express their Apprehensions of the mind of the Holy Spirit in the Word which they will abide by When this is done let it be examined and tried whether of the two sences pretended unto doth best comply with the signification and use of the Words the context or scope of the place other Scripture Testimonies and the Analogy of Faith. No such Rule is attended unto in this case by our Adversaries They think it enough to oppose our sence of the Words but will not fix upon any of their own which if it be disproved ours ought to take place And hence 2. THEY do not in the least agree among themselves scarce any Two of them on what is the most probable sence of the Words nor are any of them singly well resolved what Application to make of them nor unto what
Parchments in particular and in an especial manner 2 Pet. 2.9 10. The Lord knows how to reserve the Wicked to the Day of Judgment to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. especially those that walk after the Flesh who shall be singled out to exemplary Punishment It is but once more used in the New Testament namely Act. 26.3 where it includes a distinction in the thing under consideration WHEREAS this is the constant use of the word in the Scripture being principally used by this Apostle in his Writings wherein it is distinctive and comparative of the things and persons that respect is had unto it is to no purpose to pretend that it is here used in another sence or is otherwise applied unless they can prove from the Context that there is a necessity of their peculiar Interpretation of it 3. THE use of the word in other Authors is concurrent with that of it in the Scripture Herodian Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syrians are naturally lovers of Fetivals especially they that dwell at Antioch It is the same phrase of Speech with that here used For all they that dwelt at Antioch were Syrians but all the Syrians dwelt not at Antioch There is a distinction and distribution made of the Syrians into two sorts Such as were Syrians only and such as being Syrians dwelt at Antioch the Metropolis of the Country If a Man should say that all English Men were Stout and Couragious especially the Londoners he would both affirm the Londoners to be Englishmen and distinguish them from the rest of their Country-men So all that labour in the Word and Doctrine are Elders but all Elders do not labour in the Word and Doctrine nor is it their Duty so to do these we call Ruling Elders and as I judge rightly 4. THE sence which the words will give being so interpreted as that a distinction of Elders is not made in them is absurd the subject and predicate of the Proposition being terms convertible it must be so if the Proposition be not allowed to have a Distinction in it One sort of Elders only it is said are here intended I ask who they are and of what sort it is said the same with Pastors and Teachers or Ministers of the Gospel For if the one sort of Elders intended be of another sort we obtain what we plead for as fully as if two sorts were allowed Who then are these Elders these Pastors and Teachers these Ministers of the Church Are they not those who labour in the Word and Doctrine Yes it will be said it is they and no other Then this is the sence of the words Those who labour in the Word and Doctrine that Rule well are worthy of double honour especially if they labour in the Word and Doctrine For if there be but one sort of Elders then Elders and those that labour in the Word and Doctrine are terms convertible But Elders and labour in the Word and Doctrine are subject and praedicate in this Proposition WHEREFORE there are few of any Learning or Judgment that make use of this Evasion but allowing a Distinction to be made they say That it is as to Work and Employment and not as unto Office. Those who in the disharge of their Office as Elders do so labour as is intended and included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a peculiar kind of work in the Ministry Yea say some this word denotes the Work of an Evangelist who was not confined unto any one place but travelled up and down the World to Preach the Gospel And those of this mind do allow That two sorts of Elders are intended in the Words Let us see whether they have any better success in this their Conjecture than the others have in the former Answer 1. I GRANT That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies to Labour with Pains and Diligence ad ultimum virium usque ad fatigationem unto the utmost of Mens Strength and unto Weariness But 2. SO to labour in the Word and Doctrine is the Duty of all Pastors and Teachers and who ever doth not so labour is negligent in his Office and worthy of severe Blame instead of double Honour For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Labour of a Minister and so of any Minister in his Work of Teaching and Preaching the Gospel 1 Cor. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that is every one employed in the Ministry whether to Plant or to Water to Convert Men or to Edifie the Church shall receive his own Reward according to his own Labour He that doth not strive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ministry shall never receive a Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Labour and so is not worthy of double Honour 2. IT is a general word used to express the work of any in the Service of God whereon it is applied unto the Prophets and Teachers under the Old Testament Joh. 4.38 I sent you to Reap that whereon you bestowed no Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others have laboured and you have entered into their Labours That is of the Prophets and John the Baptist. Yea it is so unto the Labour that Women may take in the serving of the Church Rom. 16.6 Salute Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who laboured much which is more than simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. Salute Tryphoena and Tryphosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who laboured in the Lord. Vers. 13. Salute the beloved Persis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who laboured much in the Lord. So wide from Truth is it that this word should signifie a Labour peculiar to some sorts of Ministers which all are not in common obliged unto 3. IF the labour of Evangelists or of them who travelled up and down to Preach the Word be intended then it is so either because this is the proper signification of the word or because it is constantly used elsewhere to express that kind of Labour But the contrary unto both of these is evident from all places wherein it is used So is it expresly applied to fixed Elders 1 Thess. 5.12 We exhort you Brethren to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that labour among you who are the Rulers and Instructers IT is therefore evident that this Word expresseth no more but what is the ordinary Indispensable Duty of every Teaching Elder Pastor or Minister And if it be so then those Elders that is Pastors or Teachers that do not perform and discharge it are not worthy of double Honour Nor would the Apostle give any countenance unto them who were any way remiss or negligent in comparison of others in the discharge of their Duty see 1 Thess. 5.12 THERE are therefore Two sorts of Duties confessedly here mentioned and commanded the First is Ruling well the other Labouring in the Word and Doctrine Suppose that both these Ruling and Teaching are
〈◊〉 〈◊〉 〈◊〉 It is such Prophecy as is to be regulated by the Scripture it self which gives the Proportion of Faith. And there is not any thing in any or both of these Prophecy and Ministry but it belongs unto Office in the Church Neither is there any thing belonging unto Office in the Church but may be reduced unto one of these as they are all of them here by the Apostle 2. THE Gifts spoken of are in general referred unto all them who are intended Now these are either the whole Church and all the Members of it or all the Officers of the Church only Hence it is expressed in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we having that is all we that are concerned herein This cannot be all of the Church for all the Church have not received the Gifts of Prophecy and Ministry Nor can any distinction be made of who doth receive them and who doth not but with respect unto Office. And therefore 3. IN the Distribution which ensues of Prophecy into Exhorting and Teaching and of Ministry into Shewing Mercy Rule and Giving having stated these Gifts in general in the Officers in general making distinct Application of them unto distinct Officers he speaks in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Teacheth he that Exhorteth he that Ruleth 6. IT is then evident that Offices are intended and it is no less evident that distinct Offices are so which was to be proved in the Second place For 1. The distributive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the indicative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed unto each Office in particular do shew them distinct so far as Words can do it As by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they are distinguished in their nature whether they be of this or that kind so by the Article prefixed to each of them in exercise they are distinguished in their Subjects 2. The Operations Work and Effects ascribed unto these Gifts require distinct Offices and Functions in their exercise And if the Distribution be made unto all promiscuously without respect unto distinct Offices it were the only way to bring confusion into the Church whereas indeed here is an accurate Order in all Church Administrations represented to us And it is farther evident that distinct Offices are intended 1. From the comparison made unto the Members of the Body ver 4. All the Members have not the same Office the eye hath one the ear hath another 2. Each of the Duties mentioned and given in charge is sufficient for a distinct Officer as is declared Act. 6. 7. IN particular He that Ruleth is a distinct Officer An Officer because Rule is an Act of Office or Office-Power And he is expresly distinguished from all others But say some he that Ruleth is he that doth so be who he will that is the Pastor or Teacher the Teaching Elder But the contrary is evident 1. He that says He that Exhorteth and then adds He that Ruleth having distinguished before between Prophecy whereunto Exhortation doth belong and Ministry whereof Rule is a part and prefixing the Prepositive Indicative Article to each of them doth as plainly put a difference between them as can be done by Words 2. Rule is the principal Work of him that Ruleth For he is to attend unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Diligence that is such as is peculiar unto Rule in contradistinction unto what is principally required in other Administrations But Rule is not the principal Work of the Pastor requiring constant and continual attendance For his labour in the Word and Doctrine is ordinarily sufficient for the utmost of his Diligence and Abilities 8. WE have therefore in this Context the beautiful Order of things in and of the Church All the Duties of it with respect unto its Edification derived from distinct differing Spiritual Gifts exercised in and by distinct Officers unto their peculiar ends The distinction that is in the nature of those Gifts their use and end being provided for in distinct Subjects The mind of no One Man at least ordinarily is meet to be the seat and subject of all those differing Gifts in any eminent degree the Person of no Man being sufficient meet or able to exercise them in a way of Office towards the whole Church especially those who labour in the Word and Doctrine being obliged to give themselves wholly thereunto and those that Rule to attend thereto with diligence so many distinct Works Duties and Operations with the Qualifications required in their discharge being inconsistent in the same Subject all things are here distributed into their proper Order and Tendency unto the Edification of the Church Every distinct Gift required to be exercised in a peculiar manner unto the publick Edification of the Church is distributed unto peculiar Officers unto whom an especial Work is assigned to be discharged by virtue of the Gifts received unto the Edification of the whole Body No Man alive is able to fix on any thing which is necessary unto the Edification of the Church that is not contained in these Distributions under some of the Heads of them Nor can any Man find out any thing in these Assignations of distinct Duties unto distinct Offices that is superfluous redundant or not directly necessary unto the Edification of the whole with all the Parts and Members of it nor do I know any wise and sober Man who knows any thing how the Duties enjoined are to be performed with what Care Diligence Circumspection Prayer and Wisdom suited unto the nature ends and objects of them can ever imagine that they can all of them belong unto one and the same Office or be discharged by one and the same Person LET Men advance any other Church Order in the room of that here declared so suited unto the principles of Natural Light Operations and Duties of diverse natures being distributed and assigned to such distinct Gifts acted in distinct Offices as renders those unto whom they are prescribed meet and able for them so correspondent to all Institutions Rules and Examples of Church-Order in other places of Scripture so suited unto the Edification of the Church wherein nothing which is necessary thereunto is omitted nor any thing added above what is necessary and it shall be cheerfully embraced THE Truth is the ground of the different Interpretations and Applications of this Context of the Apostle ariseth meerly from the prejudicate Apprehensions that Men have concerning the State of the Church and its Rule For if the State of it be National or Diocesan if the Rule of it be by Arbitrary Rules and Canons from an Authority exerting it self in Courts Ecclesiastical Legal or Illegal the Order of things here described by the Apostle doth no way belong nor can be accommodated thereunto To suppose that we have a full Description and Account in these Words of all the Offices and Officers of the Church of their Duty and Authority of all they
should appoint in the same Church many more Teaching Elders though it is plain that the Elders intended were many I SHALL add for a close of all that there is no sort of Churches in being but are of this perswasion that there ought to be Rulers in the Church that are not in Sacred Orders as some call them or have no interest in the Pastoral or Ministerial Office as unto the dispensation of the Word and Administration of the Sacraments For as the Government of the Roman Church is in the hands of such Persons in a great measure so in the Church of England much of the Rule of it is managed by Chancellors Officials Commissaries and the like Officers who are absolutely Lay-Men and not at all in their holy Orders Some would place the Rule of the Church in the Civil Magistrate who is the only Ruling Elder as they suppose But the generality of all Protestant Churches throughout the World both Lutherans and Reformed do both in their judgment and practice assert the necessity of the Ruling Elders which we plead for and their Office lies at the foundation of all their Order and Discipline which they cannot forgo without extream confusion yea without the ruine of their Churches And although some among us considering particular Churches only as small Societies may think there is no need of any such Office or Officers for Rule in them yet when such Churches consist of some Thousands without any opportunity of distributing themselves into several Congregations as at Charenton in France it is a weak imagination that the Rule of Christ can be observed in them by Two or Three Ministers alone Hence in the Primitive Times we have instances of Ten Twenty yea Forty Elders in a particular Church wherein they had respect unto the Institution under the Old Testament whereby each Ten Families were to have a peculiar Ruler However it is certain that there is such a Reformation in all sorts of Churches that there ought to be some attending unto Rule that are not called to labour in the Word and Doctrine CHAP. VIII The Nature of Church-Polity or Rule with the Duty of Elders HAVING declared who are the Rulers of the Church something must be added concerning the Rule it self which is to be exercised therein Hereof I have Treated before in general That which I now design is what in particular respects them who are called unto Rule only whereunto some Considerations must be premised 1. THERE is Power Authority and Rule granted unto and residing in some Persons of the Church and not in the Body of the Fraternity or Community of the People How far the Government of the Church may be denominated Democratical from the necessary consent of the people unto the principal Acts of it in its exercise I shall not determine But whereas this consent and the liberty of it is absolutely necessary according to the Law of Obedience unto Christ which is prescribed unto the Church requiring that all they do in compliance therewith be voluntary as unto the manner of its exercise being in dutiful compliance with the guidance of the Rule it changeth not the State of the Government And therefore where any thing is Acted and Disposed in the Church by Suffrage or the plurality of Voices the Vote of the Fraternity is not Determining and Authoritative but only declarative of consent and obedience It is so in all Acts of Rule where the Church is Organical or in compleat Order 2. THAT there is such an Authority and Rule instituted by Christ in his Church is not liable unto dispute Where there are Bishops Pastors Elders Guides Rulers Stewards instituted given granted called ordained and some to be Ruled Sheep Lambs Brethren obliged by command to obey them follow them submit unto them in the Lord regard them as over them There is Rule and Authority in some persons and that committed unto them by Jesus Christ. But all these things are frequently repeated in the Scripture And when in the practical Part or Exercise of Rule due respect is not had unto their Authority there is nothing but Confusion and Disorder When the People judge that the Power of the Keys is committed unto them as such only and in them doth the Right of their Use and Exercise reside that their Elders have no interest in the disposing of Church Affairs or in Acts of Church Power but only their own suffrages or what they can obtain by reasoning and think there is no Duty incumbent on them to acquiesce in their Authority in any thing an Evil apt to grow in Churches it overthrows all that beautiful Order which Jesus Christ hath ordained And if any shall make Advantage of this Complaint That where the People have their due Liberty granted unto them they are apt to assume that Power unto themselves which belongs not unto them an evil attended with troublesome Impertinencies and Disorder tending unto Anarchy let them remember on the other hand how upon the confinement of Power and Authority unto the Guides Bishops or Rulers of the Church they have changed the nature of Church-Power and enlarged their Usurpation until the whole Rule of the Church issued in absolute Tyranny Wherefore no fear of consequents that may ensue and arise from the darkness ignorance weakness lusts corruptions or secular interests of Men ought to entice us unto the least Alteration of the Rule by any prudential Provisions of our own 3. THIS Authority in the Rulers of the Church is neither Autocratical or Sovereign nor Nomothetical or Legislative nor Despotical or Absolute but Organical and Ministerial only The endless Controversies which have sprung out of the mystery of iniquity about an Autocratical and Monarchical Government in the Church about power to make Laws to bind the Consciences of Men yea to kill and destroy them with the whole manner of the execution of this Power we are not concerned in A pretence of any such Power in the Church is destructive of the Kingly Office of Christ contrary to express Commands of Scripture and condemned by the Apostles Isa. 33.22 Jam. 4.12 Mat. 17.5 Chap. 23.8 9 10 11. Luke 22.25 26. 2 Cor. 1.24 1 Cor. 3.21 22 23. 2 Cor. 4.5 1 Pet. 5.1 25. 4. AS the Rule of the Church in those by whom it is exercised is meerly Ministerial with respect unto the Authority of Christ his Law and the Liberty of the Church wherewith he hath made it free so in its nature it is spiritual purely and only So the Apostle Affirms expresly 2 Cor. 10.4 5 6. For its object is spiritual namely the Souls and Consciences of Men whereunto it extends which no other Humane Power doth nor doth it reach those other concerns of Men that are subject unto any political Power Its end is Spiritual namely the Glory of God in the guidance and direction of the Minds and Souls of Men to live unto him and come to the enjoyment of him the Law of it is spiritual
these actings of the Church essentially considered there is no exercise of the Power of the Keys as unto Authoritative Rule but what is meerly Doctrinal There is in what it doth a declaration of the Mind of Christ as unto the State of the Persons whom they do receive or reject But unto the Church as Organical as there are Elders or Rulers instated in it according unto the Mind of Christ there is a peculiar Authority committed for those Acts of the Admission and Exclusion of Members Unto this end is the Key of Rule committed unto the Elders of the Church to be applied with the consent of the whole Society as we shall see afterwards 2 dly THE Direction of the Church in all the Members of it unto the observance of the Rule and Law of Christ in all things unto his Glory and their own Edification And all these things may be reduced unto these Four Heads 1. Mutual Intense peculiar Love among themselves to be exercised continually in all the Duties of it 2. Personal Holiness in Gracious Moral Obedience 3. Vsefulness towards the Members of the same Church towards other Churches and all Men absolutely as occasion and opportunity do require 4. The due performance of all those Duties which all the Members of the Church owe mutually unto each other by virtue of that Place and Order which they hold and possess in the Body About these things is Church-Rule to be exercised for they all belong unto the preservation of its Being and the attainment of its Ends. 3 dly HEREUNTO also belongs the disposal of the outward concernments of the Church in its Assemblies and in the management of all that is performed in them that all things may be done Decently and in Order The disposal of Times Seasons Places the way and manner of managing all things in Church-Assemblies the Regulation of Speeches and Actions the appointment of Seasons for extraordinary Duties according unto the General Rules of the Word and the Reason of things from present Circumstances are Acts of Rule whose Right resides in the Elders of the Church THESE things being premised we may consider what is the Work and Duty of that sort of Elders which we have proved to be placed by Christ for Rule in the Church For considering that which hath been spoken before concerning the Pastoral Office or the Duty of Teaching-Elders of the Church and what hath now been added concerning its Rule in general I cannot but admire that any one Man should have such a confidence in his own Abilities as to suppose himself meet and able for the Discharge of the Duties of both sorts in the least Church of Christ that can well be supposed Yea supposing more Teaching-Elders in every Church than one yet if they are all and every one of them equally bound to give themselves unto the Word and Prayer so as not to be diverted from that Work by any inferior Duties if they are obliged to labour in the Word and Doctrine to the utmost of their strength continually it will appear at length to be necessary that there should be some whose peculiar Office and Duty is to attend unto Rule with Diligence And the Work of these Elders consists in the things ensuing 1. THEY are joined unto the Teaching Elders in all Acts and Duties of Church-Power for the Rule and Government of the Church Such are those before declared This is plain in the Text 1 Tim. 5.17 Both sorts of Elders are joined and do concurr in the same Rule and all the Acts of it one sort of them labouring also in the Word and Doctrine Of both sorts is the Presbytery or Eldership composed wherein resides all Church-Authority And in this conjunction those of both sorts are every way equal determining all Acts of Rule by their common suffrage This gives Order with a necessary representation of Authority unto the Church in its Government 2. THEY are in particular to attend unto all things wherein the Rule or Discipline of the Church is concerned with a due care that the Commands of Christ be duly observed by and among all the Members of the Church This is the substance of the Rule which Christ hath appointed whatever be pretended unto the contrary Whatever is set up in the World in opposition unto it or inconsistent with it under the Name of the Government of the Church is foreign unto the Gospel Church-Rule is a due care and provision that the Institutions Laws Commands and Appointments of Jesus Christ be duly observed and nothing else And hereof as unto the Duty of the Elders we may give some instances As 1. TO watch diligently over the ways walking and conversation of all the Members of the Church to see that it be blameless without offence useful exemplary and in all things answering the holiness of the Commands of Christ the honour of the Gospel and profession which in the World they make thereof And upon the observation which they so make in the watch wherein they are placed to instruct admonish charge exhort encourage comfort as they see cause And this are they to attend unto with Courage and Diligence 2. TO watch against all risings or appearances of such differences and divisions on the account of things Ecclesiastical or Civil as unto their Names Rights and Proprieties in the World that are contrary unto that Love which the Lord Christ requireth in a peculiar and eminent manner to be found amongst his Disciples This he calls his own new Command with respect unto his Authority requiring it his Example first illustrating it in the World and the peculiar fruits and effects of it which he revealed and taught Wherefore the due observance of this Law of Love in it self and all its fruits with the Prevention Removal or Condemnation of all that is contrary unto it is that in which the Rule of the Church doth principally consist And considering the Weakness the Passions the Temptations of Men the mutual Provocations and Exasperations that are apt to fall out even among the best the influence that Earthly occasions are apt to have upon their Minds the frowardness sometimes of Mens natural Tempers the attendance unto this one Duty or part of Rule requires the utmost diligence of them that are called unto it And it is meerly either the want of Acquaintance with the nature of that Law and its Fruits which the Lord Christ requires among his Disciples or an undervaluation of the Worth and Glory of it in the Church or inadvertency unto the causes of its decays and of breeches made in it or ignorance of the Care and Duties that are necessary unto its preservation that induce Men to judge that the Work of an especial Office is not required hereunto 3. THEIR Duty is to warn all the Members of the Church of their especial Church-Duties that they be not found negligent or wanting in them There are especial Duties required respectively of all Church-Members according unto the distinct
Talents whether in things Spiritual or Temporal which they have received Some are Rich and some are Poor some are Old and some are Young some in Peace some in Trouble some have received more spiritual Gifts than others and have more opportunities for their Exercise It belongs unto the Rule of the Church that all be Admonished Instructed and Exhorted to attend unto their respective Duties not only publickly in the preaching of the Word but personally as occasion doth require according to the observation which those in Rule do make of their Forwardness or Remissness in them In particular and in the way of instance Men are to be warned that they contribute unto the Necessities of the Poor and other occasions of the Church according unto the Ability that God in his Providence hath intrusted them withal and to admonish them that are defective herein in order to their Recovery unto the discharge of this Duty in such a measure as there may be an Equality in the Church 2 Cor. 8.14 And all other Duties of an a-like nature are they to attend unto 4. THEY are to watch against the beginnings of any Church-Disorders such as those that infested the Church of Corinth or any of the like sort with remissness as unto the Assemblies of the Church and the Duties of them which some are subject unto as the Apostle intimates Heb. 10.25 On the Constancy and Diligence of the Elders in this part of their Work and Duty the very Being and Order of the Church do greatly depend The want hereof hath opened a door unto all the Troubles Divisions and Schisms that in all Ages have invaded and perplexed the Churches of Christ from within themselves And from thence also have Decays in Faith Love and Order insensibly prevailed in many to the dishonour of Christ and the danger of their own Souls First one grows remiss in attending unto the Assemblies of the Church and then another first to one degree then to another until the whole Lump be infected A diligent watch over these things as to the beginnings of them in all the members of the Church will either heal and recover them that offend or it will warn others and keep the Church from being either corrupted or defiled Heb. 3. Chap. 12. 5. IT belongs unto them also to visit the Sick especially such as whose inward or outward conditions do expose them unto more than ordinary trials in their Sickness that is the Poor the Afflicted the Tempted in any kind This in general is a moral Duty a Work of Mercy but it is moreover a peculiar Church-Duty by virtue of Institution And one end of the Institution of Churches is that the Disciples of Christ may have all that Spiritual and Temporal Relief which is needful for them and useful to them in their Troubles and Distresses And if this Duty were diligently attended unto by the Officers of the Church it would add much unto the Glory and Beauty of our Order and be an abiding reserve with Relief in the Minds of them whose outward condition exposeth them to straits and sorrows in such a season I ADD hereunto as a Duty of the same nature the visitation of those who suffer unto Restraint and Imprisonment upon the account of their Profession adherence unto Church-Assemblies or the Discharge of any Pastoral or Office-Duties in them This is a case wherewith we are not unacquainted nor are like so to be Some look on this as the Duty of all the Members of the Church who yet enjoy their Liberty and so it is as their Opportunities and Abilities will allow them provided their discharge of it be useful unto those whom they visit and inoffensive unto others But this Duty diligently attended unto by the Elders representing therein the care and love of the whole Church yea of Christ himself unto his Prisoners is a great Spring of Relief and Comfort unto them And by the Elders may the Church be acquainted what yet is required of them in a way of Duty on their account The care of the Primitive Churches herein was most eminent 6. IT belongs unto them and their Office to advise with and give direction unto the Deacons of the Church as unto the making Provision and Distribution of the Charity of the Church for the Relief of the Poor The Office of the Deacons is principally Executive as we shall see afterwards Inquisition into the state of the Poor with all their circumstances with the warning of all the Members of the Church unto Liberality for their Supply belongs unto the Elders 7. WHEN the State of the Church is such through Suffering Persecution and Affliction that the Poor be multiplied among them so as that the Church it self is not able to provide for their Relief in a due manner if any Supply be sent unto them from the love and bounty of other Churches it is to be deposited with these Elders and disposed according to their advice with that of the Teachers of the Church Act. 11.30 8. IT is also their Duty according to the advantage which they have by their peculiar inspection of all the Members of the Church their ways and their walking to acquaint the Pastors or Teaching-Elders of the Church with the State of the Flock which may be of singular use unto them for their Direction in the present Work of the Ministry He who makes it not his business to know the State of the Church which he ministers unto in the Word and Doctrine as to their Knowledge their Judgment and Understanding their Temptations and Occasions and applies not himself in his Ministry to search out what is necessary and useful unto their Edification he fights uncertainly in his whole Work as a Man beating the Air. But whereas their obligation to attend unto the Word and Prayer confines them much unto a retirement for the greatest part of their time they cannot by themselves obtain that Acquaintance with the whole Flock but that others may greatly assist therein from their daily Inspection Converse and Observation 9. AND it is their Duty to meet and consult with the Teaching-Elders about such things of importance as are to be proposed in and unto the Church for its consent and compliance Hence nothing crude or indigested nothing unsuited to the sence and Duty of the Church will at any time be proposed therein so to give occasion unto contests or janglings disputes contrary unto Order or Decency but all things may be preserved in a due regard unto the Gravity and Authority of the Rulers 10. TO take care of the due Liberties of the Church that they be not imposed on by any Diotrephes in Office or without it 11. IT is incumbent on them in times of Difficulties and Persecution to consult together with the other Elders concerning all those things which concern the present Duty of the Church from time to time and their preservation from violence according unto the will of Christ. 12. WHEREAS there
may be and oft-times is but One Teaching-Elder Pastor or Teacher in a Church upon his Death or Removal it is the Work and Duty of these Elders to preserve the Church in Peace and Unity to take care of the continuation of its Assemblies to prevent Irregularities in any Persons or Parties among them to go before to direct and guide the Church in the Call and Choice of some other meet Person or Persons in the room of the deceased or removed THESE few instances have I given of the Work and Duty of Ruling Elders They are all of them such as deserve a greater enlargement in their Declaration and Confirmation than I can here afford unto them And sundry things of the like nature especially with respect unto Communion with other Churches and Synods But what hath been spoken is sufficient unto my present purpose And to manifest that it is so I shall add the ensuing Observations 1. ALL the things insisted on do undoubtedly and unquestionably belong unto the Rule and Order appointed by Christ in his Church There is no one of them that is liable unto any just Exception from them by whom all Church Order is not dispised Wherefore where there is a Defect in them or any of them the Church it self is defective as unto its own Edification And where this Defect is great in many of them there can be no Beauty no Glory no Order in any Church but only an outward shew and appearance of them And that all these things do belong unto the Duty of these Elders there needs no other Proof nor Confirmation but that they all undoubtedly and unquestionably belong unto that Rule and Order which the Lord Christ hath appointed in his Church and which the Scripture testifieth unto both in general and particular For all the things which belong unto the Rule of the Church are committed to the care of the Rulers of the Church 2. IT is a vain Apprehension to suppose that one or two Teaching Officers in a Church who are obliged to give themselves unto the Word and Prayer to labour with all their might in the Word and Doctrine to preach in and out of season that is at all times on all opportunities as they are able to Convince Gain-sayers by Word and Writing pleading for the Truth to assist and guide the Consciences of all under their Temptations and Desertions with sundry other Duties in part spoken to before should be able to take Care of and attend with Diligence unto all these things that do evidently belong unto the Rule of the Church And hence it is that Churches at this day do live on the Preaching of the Word the proper work of their Pastor which they greatly value and are very little sensible of the Wisdom Goodness Love and Care of Christ in the Institution of this Rule in the Church nor are partakers of the Benefits of it unto their Edification And the supply which many have made hitherto herein by persons either unacquainted with their Duty or insensible of their own Authority or cold if not negligent in their Work doth not answer the end of their Institution And hence it is that the Authority of Government and the Benefit of it are ready to be lost in most Churches And it is both vainly and presumptuously pleaded to give countenance unto a neglect of their Order that some Churches do walk in Love and Peace and are Edified without it supplying some defects by the prudent Aid of some Members of them For it is nothing but a preference of our own Wisdom unto the Wisdom and Authority of Christ or at best an unwillingness to make a venture on the warranty of his Rule for fear of some disadvantages that may ensue thereon 3. WHEREAS sundry of the Duties before-mentioned are as unto the substance of them required of the Members of the Church in their several stations without any especial Obligation to attend unto them with Diligence to look after them or power to Exercise any Authority in the discharge of them to leave them from under the Office-Care of the Elders is to let in Confusson and Disorder into the Church and gradually to remove the whole advantage of the Discipline of Christ as it is come to pass in many Churches already IT is therefore Evident that neither the Purity nor the Order nor the Beauty or Glory of the Churches of Christ nor the Representation of his own Majesty and Authority in the Government of them can be long preserved without a Multiplication of Elders in them according to the proportion of their respective Members for their Rule and Guidance And for want hereof have Churches of old and of late either degenerated into Anarchy and Confusion their self Rule being managed with vain Disputes and Janglings unto their Division and Ruine or else given up themselves unto the Domination of some Prelatical Teachers to Rule them at their pleasure which proved the bane and poison of all the Primitive Churches and they will and must do so in the neglect of this Order for the Future CHAP. IX of DEACONS THE Original Institution Nature and Vse of the Office of Deacons in the Church are so well known as that we need not much insist upon them Nor shall I treat of the Name which is common unto any kind of Ministry Civil or Sacred but speak of it as it is appropriated unto that especial Work for which this Office was ordained The remote foundation of it lieth in that of our Saviour The poor you have always with you Joh. 12.8 He doth not only foretel That such there should be in the Church but recommends the care of them who should be so unto the Church For he maketh use of the words of the Law Deut. 15.11 For the poor shall never cease out of the Land therefore I command thee saying Thou shalt open thy hand wide unto thy Brother to thy poor and to thy needy This Legal Institution founded in the Law of Nature doth the Lord Christ by his Authority transferr and translate unto the use of Gospel Churches among his Disciples AND it may be observed that at the same instant Hypocrisie and Avarice began to attempt their Advantage on the consideration of this Provision for the Poor which they afterwards effected unto their safety For on the pretence hereof Judas immediately condemned an eminent Duty towards the person of Christ as containing a cost in it which might have been better laid out in Provision for the Poor The Ointment poured on our Saviour he thought might have been sold for Three hundred pence it may be about Forty or Fifty Pound and given to the Poor But this he said not that he cared for the Poor but because he was a Thief and had the Bag out of which he could have made a good prey unto himself Joh. 12.6 And it may be observed that although Judas malitiously began this murmuring yet at last some of the other Disciples were
too credulous of his insinuation seeing the other Evangelists ascribe it to them also But the same pretence on the same grounds in following Ages was turned unto the greatest advantage of Hypocrisy and Covetousness that ever was in the World. For under this pretence of providing for the Poor the Thieves who had got the Bag that is the Ruling part of the Clergy with the Priests Friars and Monks who served them allowed Men in the neglect of the greatest and most important Duties of Religion towards Christ himself so as that they would give all that they had to the Poor not that they cared for the Poor but because they were Thieves and had the Bag by which means they possessed themselves of the greatest part of the Wealth of the Nations professing Christian Religion This was their compliance with the Command of Christ which they equally made use of in other things THIS Foundation of their Office was farther raised by the Preaching of the Gospel among the Poor Many of them who first received it were of that state and condition as the Scripture every where testifieth The Poor are Evangelized Matth. 11.5 God hath chosen the Poor Jam. 2.5 And so it was in the First Ages of the Church where the Provision for them was one of the most eminent Graces and Duties of the Church in those days And this way became the Original Propagation of the Gospel For it was made manifest thereby that the Doctrine and Profession of it was not a matter of Worldly Design or Advantage God also declared therein of how little esteem with him the Riches of this World are and also Provision was made for the exercise of the Grace of the Rich in their Supply the only way whereby they may Glorify God with their Substance And it were well if all Churches and all the Members of them would wisely consider how eminent is this Grace how excellent is this Duty of making Provision for the Poor how much the Glory of Christ and Honour of the Gospel are concerned herein For whereas for the most part it is looked on as an ordinary Work to be performed transiently and curiously scarce deserving any of the time which is allotted unto the Churches publick Service and Duties it is indeed one of the most eminent Duties of Christian Societies wherein the principal exercise of the Second Evangelical Grace namely Love doth consist THE care of making Provision for the Poor being made in the Church an Institution of Christ was naturally incumbent on them who were the First only Officers of the Church that is the Apostles This is plain from the occasion of the Institution of the Office of the Deacons Act. 6. The whole Work and Care of the Church being in their hands it was impossible that they should attend unto the whole and all the parts of it in any manner Whereas therefore they gave themselves according to their Duty mostly unto those parts of their Work which were incomparably more excellent and necessary than the other namely Preaching of the Word and Prayer there was such a defect in this other part of ministration unto the Poor as must unavoidably accompany the actings of humane nature not able to apply it self constantly unto things of diverse natures at the same time And hereon those who were concerned quickly as the manner of all is expressed their resentment of a neglect in somewhat an undue Order there was a murmuring about it Ver. 1. The Apostles hereon declared that the principal part of the Work of the Ministry in the Church namely the Word and Prayer was sufficient for them constantly to attend unto Afterwards indeed Men began to think that they could do all in the Church themselves but it was when they began to do nothing in a due manner And whereas the Apostles chose as their Duty the Work of Prayer and Preaching as that which they would and ought entirely give up themselves unto and for the sake of that Work would deposite the care of other things on other hands they are a strange kind of Successors unto them who lay aside that Work which they determined to belong unto them principally and in the first place to apply themselves unto any thing else whatever YET did not the Apostles hereon utterly forgo the care of providing for the Poor which being originally committed unto them by Jesus Christ they would not divest themselves wholly of it But by the Direction of the Holy Ghost they provided such assistance in the Work as that for the future it might require no more of their time or pains but what they should spare from their principal Employment And the same care is still incumbent on the ordinary Pastors and Elders of the Churches so far as the execution of it doth not interfere with their principal Work and Duty from which those who understand it aright can spare but little of their time and strength HEREON the Apostles by the Authority of Christ and direction of the Holy Spirit under whose Infallible Guidance they were in all the general concernments of the Church Instituted the Office of Deacons for the discharge of this necessary and important Duty in the Church which they could not attend unto themselves And whereas the Lord Christ had in an especial manner committed the care of the Poor unto the Disciples there was now a declaration of his Mind and Will in what way and by what means he would have them provided for AND it was the Institution of a new Office and not a present supply in a Work of Business which they designed For the limitation of an especial Ecclesiastical Work with the Designation of Persons unto that Work with Authority for the discharge of it set over this business with a separation unto it do compleatly constitute an Office nor is there any thing more required thereunto BUT whereas there are three things that concurr and are required unto the ministration unto the Poor of the Church 1. The Love Charity Bounty and Benevolence of the Members of the Church in contribution unto that ministration 2. The care and oversight of the discharge of it And 3. The actual Exercise and Application of it the last only belongs unto the Office of the Deacons and neither of the first are discharged by the Institution of it For the first is both a Duty of the Light and Law of Nature and in its moral part enforced by many especial Commands of Christ so as that nothing can absolve Men from their obligation thereunto The Office and Work of the Deacons is to excite direct and help them in the exercise of that Grace and discharge of the Duty therein incumbent on them Nor is any Man by the entrusting a due proportion of his good things in the hands of the Deacons for its distribution absolved thereby from his own personal discharge of it also For it being a moral Duty required in the Law of Nature it receiveth peculiar obligations
unto a present exercise by such Circumstances as Nature and Providence do suggest The care also of the whole Work is as was said still incumbent on the Pastors and Elders of the Church only the ordinary Execution is committed unto the Deacons NOR was this a Temporary Institution for that season and so the Officers appointed Extraordinary but was to abide in the Church throughout all Generations For 1. The Work it self as a distinct work of Ministry in the Church was never to cease it was to abide for ever The Poor you shall have always with you 2. The Reason of its Institution is perpetual namely that the Pastors of the Churches are not sufficient in themselves to attend unto the whole work of Praying Preaching and this Ministration 3. They are afterwards not only in this Church at Jerusalem but in all the Churches of the Gentiles reckoned among the fixed Officers of the Church Phil. 1.1 And 4. Direction is given for their Continuation in all Churches with a prescription of the Qualifications of the person to be Chosen and called into this Office 1 Tim. 3.8 10 11. 5. The way of their Call is directed and an Office committed unto them Let them be first proved then let them use the Office of a Deacon 6. A Promise of Acceptance is annexed unto the diligent discharge of this Office Vers. 13. HENCE those who afterward utterly perverted all Church Order taking out of the hands and care of the Deacons that work which was committed to them by the Holy Ghost in the Apostles and for which End alone their Office was Instituted in the Church assigning other Work unto them whereunto they are not called nor appointed yet thought meet to continue the Name and the pretence of such an Office because of the evident Institution of it unto a Continuation And whereas when all things were swelling with Pride and Ambition in the Church no sort of its Officers contenting themselves with their Primitive Institution but striving by various degrees to some-what in Name and Thing that was high and a-loft there arose from the Name of this Office the Meteor of an Archdeacon with strange Power and Authority never heard of in the Church for many Ages But this belongs unto the Mystery of Iniquity whereunto neither the Scripture nor the Practice of the Primitive Churches do give the least countenance But some think it not inconvenient even to sport themselves in matter of Church Order and Constitutions THIS Office of Deacons is an Office of service which gives not any Authority or Power in the Rule of the Church But being an Office it gives Authority with respect unto the special Work of it under a general notion of Authority that is a Right to attend unto it in a peculiar manner and to perform the things that belong thereunto But this Right is confined unto the particular Church whereunto they do belong Of the Members of that Church are they to make their Collections and unto the Members of that Church are they to Administer Extraordinary Collections from or for other Churches are to be made and disposed by the Elders Acts 11.30 WHEREAS the Reason of the Institution of this Office was in general to free the Pastors of the Churches who labour in the Word and Doctrine from Avocations by outward things such as wherein the Church is concerned it belongs unto the Deacons not only to take care of and provide for the Poor but to manage all other Affairs of the Church of the same kind such as are providing for the place of the Church-Assemblies of the Elements for the Sacraments of Keeping Collecting and Disposing of the Stock of the Church for the maintenance of its Officers and incidencies especially in the time of Trouble or Persecution Hereon are they obliged to attend the Elders on all occasions to perform the Duty of the Church towards them and receive directions from them This was the constant practice of the Church in the Primitive Times until the Avarice and Ambition of the Superior Clergy enclosed all Alms and Donations unto themselves the Beginning and Progress whereof is excellently described and traced by Paulus Sharpius in his Treatise of matters Beneficiary THAT maintenance of the Poor which they are to distribute is to be collected by the voluntary Contributions of the Church to be made ordinarily every first Day of the Week and as occasion shall require in an extraordinary manner 1 Cor. 16.1 2. And this Contribution of the Church ought to be 1. In a way of Bounty not sparingly 2 Cor. 9.5 6 7. 2. In a way of Equality as unto Mens Abilities 2 Cor. 8.13 14. 3. With respect unto present Successes and Thriving in Affairs whereof a Portion is due to God as God hath prospered him 1 Cor. 16.2 4. With willingness and freedom 2 Cor. 8.12 Chap. 7. Wherefore it belongs unto the Deacons in the Discharge of their Office 1. To acquaint the Church with the present necessity of the Poor 2. To stir up the particular Members of it unto a free Contribution according unto their Ability 3. To admonish those that are negligent herein who give not according to their porportion and to acquaint the Elders of the Church with those who persist in a neglect of their Duty THE consideration of the State of the Poor unto whom the Contributions of the Church are to be ministred belongs unto the discharge of this Office. As 1. That they are Poor indeed and do not pretend themselves so to be for advantage 2. What are the Degrees of their Poverty with respect unto their Relations and Circumstances that they may have suitable Supplies 3. That in other things they walk according unto Rule 4. In particular that they Work and Labour according to their Ability for he that will not labour must not eat at the publick Charge 5. To Comfort Counsel and Exhort them unto Patience Submission Contentment with their Condition and Thankfulness all which might be enlarged and confirmed but that they are obvious THE Qualifications of Persons to be called unto this Office are distinctly laid down by the Apostles 1 Tim. 3.8 9 10 11 12 13. Upon the Trial Knowledge and Approbation of them with respect unto these Qualifications their Call to this Office consists 1. In the choice of the Church 2. In a separation unto it by Prayer and Imposition of Hands Act. 6.3 5 6. And the Adjuncts of their ministration are 1. Mercy to represent the tenderness of Christ towards the Poor of the Flock Rom. 12.8 2. Cheerfulness to relieve the Spirits of them that receive against thoughts of being troublesome and burdensome to others 3. Diligence and Faithfulness by which they purchase to themselves a good Degree and great boldness in the Faith which is in Christ Jesus IT remains only that we enquire into some few things relating unto this Office and those that are called unto it As 1. WHAT is the meaning of the Apostle where he affirms
The present offence and scandal may be provided against by an Act of Rectoral Prudence in causing the offending Person to abstain from the Lords Table for a Season V. IT is Enquired Fifthly Whether such as voluntarily causlesly and disorderly do leave the Communion of any Church whereof they are Members though not guilty of any scandalous immoralities maâ— and ought to be Excommunicated Answ. 1. WHERE Persons are esteemed Members of Churches by external causes without their own consent or by Parochial cohabitation they may remove from one Church unto another by the Removal of their Habitation according unto their own Discretion For such cohabitation being the only formal Cause of any Relation to such a Church in particular upon the ceasing of that cause the Relation ceaseth of its own accord 2. WHERE Persons are Members of Churches by mutual confederation or express personal consent causless departure from them is an evil liable unto many Aggrevations 3. BUT whereas the principal end of all particular Churches is Edification there may be many just and sufficient Reasons why a Person may remove himself from the constant Communion of one Church unto that of another And of these Reasons he himself is judge on whom it is incumbent to take care of his own Edification above all other things Nor ought the Church to deny unto any such Persons their Liberty desired peaceably and according unto Order 4. IT was declared before that where any Persons guilty of and under Admonition for any scandalous Sin do withdraw from the Communion of any Church their so doing is no impediment unto a farther procedure against them 5. WHEREAS there are amongst us Churches or those who are so esteemed in the Consciences of Men so far differing in Principles and Practices as that they have not entire Communion with one another in all parts of Divine Worship it may be Enquired Whether if a Man leave a Church of one sort to join with one of another as suppose he leave a select Congregation to join in a Parochial Church constantly and totally he may be justly Excommunicated for so doing without the consent of the Church whereunto he did belong Answ. 1. IT is certain on the one hand that if any Man leave the Communion of Parochial Assemblies to join himself unto a Select Congregation those who have Power over those Parishes will make no question whether they shall Excommunicate him or no in their way But 2. SUPPOSING Persons so departing from particular Congregations 1. To be free from scandalous Sins 2. That they depart quietly without attempting Disorder or Confusion in the Church 3. That they do actually join themselves unto the Communion of some Church whose Constitution Principles and Worship they do approve whereby their visible Profession is preserved the Church may not justly proceed unto their Excommunication It may suffice to declare that such Persons have on their own accord forsaken the Communion of the Church are no more under its Watch or Care neither is the Church further obliged towards them but as unto Christian Duties in general 6. AS for those whose departure is as voluntary and causless so accompanied with other evils such as are Revilings Reproaches and false Accusations as is usual in such Cases they may be proceeded against as obstinate Offenders VI. THE Sixth Enquiry is What Time is to be given after solemn Admonition before actual Excommunication Answ. 1. THE manner of some to run over the Words I Admonish you a First Second and Third time so immediately to make way for the Sentence of Excommunication is that wherein Men are greatly to be pitied for their Ignorance of the nature of those things which they take on themselves to Act Order and Dispose of that we ascribe it not unto worse and more evil Causes 2. THE nature of the thing it self requires a considerable Season or space of Time between solemn Admonition and Excommunication For the end and design of the former is the Repentance and Recovery of the Offender Nor doth its Efficacy thereunto depend on or consist in the actual giving of it but as other moral Causes which may Work gradually upon occasional Advantages Want of Light some present Exasperation and Temptation may seem to frustrate a present Admonition when they do but suspend its present Efficacy which it may afterwards obtain on the Conscience of the Offender 3. IT being a Church Admonition that is intended it is the Duty of the Church to abide in Prayer and waiting for the Fruit of it according to the appointment of Christ. And herein the case may possibly require some long time to be spent 4. NO present appearance of Obstinacy or impenitence under Admonition which is usually pleaded should cause an immediate proceedure unto Excommunication For 1. It is contrary unto the distinct Institution of the one and the other wherein the former is to be allowed its proper Season for its Use and Efficacy 2. It doth not represent the patience and forbearance of Christ towards his Church and all the Members of it 3. It is not suited unto the Rule of that Love which hopeth all things beareth all things c. 4. All grounds of hope for the Recovery of Sinners by Repentance are to be attended unto so as to deferr the ultimate Sentence Nulla unquam de morte hominis cunctatio longa est 5. IF new Sins are added of the same or any other kind unto former scandals whilst Persons are under Admonition it is an Indication of the necessity of a proceedure VII IT may be farther Enquired Whether a Man may be Excommunicated for Errors in matters of Faith or false Opinions about them Answ. 1. THE Case is so plainly and positively stated Rev. 2.2 6 15 16 20. 1 Tim. 1.19 20. Tit. 3.10 11. and other places that it needs no farther Determination Wherefore 2. IF the Errors intended are about or against the Fundamental Truths of the Gospel so as that they that hold them cannot hold the Head but really make Shipwrack of the Faith no pretended usefulness of such Persons no peaceableness as unto outward deportment which Men guilty of such Abominations will frequently cover themselves withal can countenance the Church in forbearing after due Admonition to cut them off from their Communion The nature of the evil the danger that is from it unto the whole Church as from a Gangrene in any Member unto the Body the Indignation of Christ expressed against such pernicious Doctrines the opposition of them to the building of the Church on the Rock which in most of them is opposed to render a Church altogether inexcusable who omit their Duty herein 3. FALSE Opinions in lesser things when the foundation of Faith and Christian Practice are not immediately concerned may be tolerated in a Church and sundry Rules are given unto this end in the Scripture as Rom. 14.1 2 3 c. Phil. 3.15 16. Howbeit in that low ebb of Grace Love and Prudence which we
their judgment absolutely in any case and in many their determinations may be so doubtful as not to affect the Conscience of him who is Censured But such a Person is not only a Member of that particular Church but by virtue thereof of the Catholick Church also It is necessary therefore that he should be heard and judged as unto his Interest therein if he do desire it And this can no way be done but by such Synods as we shall immediately describe 6. SYNODS are Consecrated unto the use of the Church in all Ages by the Example of the Apostles in their guidance of the First Churches of Jews and Gentiles which hath the force of a Divine Institution as being given by them under the Infallible conduct of the Holy Ghost Act. 15. which we shall speak farther unto immediately HAVING seen the Original of Church Synods or their Formal Cause we consider also their Material Cause or the subject matter to be treated of or determined in them And this in general is every thing wherein Churches are obliged to hold Communion among themselves when any thing falls out amongst them which otherwise would disturb that Communion And hereof some Instances may be given 1. CHURCHES have mutual Communion in the profession of the same Faith. If any doubts or differences do arise about it any Opinions be advanced contrary unto it either in any particular Church which they cannot determine among themselves or among sundry Churches the last outward means for the preservation of the Rule of Faith among them and of their Communion in the condemnation of Errors and Opinions contrary unto the form of wholesome Words is by these Synods or Councils The care hereof is indeed in the first place committed unto the Churches themselves as was at large before declared But in case through the subtilty prevalency and interest of those by whom damnable Doctrines are broached the Church it self whereunto they do belong is not able to rebuke and suppress them nor to maintain its profession of the Truth or that by suffering such things in one Church others are in danger to be infected or defiled this is the last external Refuge that is left for the preservation of the Communion of Churches in the same Faith. We have multiplied Examples hereof in the Primitive Churches before the degeneracy of these Synods into Superstition and Domination Such was eminently that gathered at Antioch for the condemnation of the Heresies of Paulus Samosatenus the Bishop of that Church 2. IT is so with respect unto that Order Peace and Vnity wherein every particular Church ought to walk in it self and amongst its own Members There were Schisms Divisions Strife and Contentions in some of the Churches that were of Apostolical planting and watering So there was at Antioch and afterwards at Corinth as also of some of the Churches in Galatia The Duty of Remedying and Healing these Divisions and Differences from what cause soever they arise is first incumbent on each particular Member in every such Church Unto them it is given in charge by the Apostle in the first place and if every one of them do perform their Duty in Love an end will be put unto all strife In case of failure therein the whole Church is charged in the exercise of its Power Authority and Wisdom to rebuke and compose such Differences But in case it is not able so to do as it fell out in the Church at Antioch then an Assembly of other Churches walking in actual Communion with that Church wherein the Difference is arisen and thereon concerned in their Prosperity and Edification by their Messengers and Delegates is the last outward means for its Composure 3. WHERE there hath been any Male Administration of Discipline whereby any Members of a Church have been injured as suppose they are unduly cast out of the Church by the Power and Interest of some Diotrephes or that any Members of the Church make a Party and Faction to depose their Elders as it was in the Church of Corinth when the Church at Rome gave them Advice in the case It is necessary from the Communion of Churches and the Interest the Persons injured have in the Catholick Church whose Edification is the end of all Church-Administrations that the proceedings of such a Church be renewed by a Synod and a Remedy provided in the case Nor was it the mind of the Apostle that they should be left without Relief which were unduly cast out of the Church by Diotrephes nor is there any other ordinary way hereof but only by Synods but this case I suppose I shall speak unto afterwards 4. THE same is the case with respect unto Worship as also of Manners and Conversation If it be reported or known by Credible Testimony that any Church hath admitted into the exercise of Divine Worship any thing superstitious or vain or if the Members of it walk like those described by the Apostle Phil. 3.18 19. unto the Dishonour of the Gospel and of the ways of Christ the Church it self not endeavouring its own Reformation and Repentance other Churches walking in Communion therewith by virtue of their common Interest in the Glory of Christ and Honour of the Gospel after more private ways for its Reduction as Opportunity and Duty may suggest unto their Elders ought to Assemble in a Synod for Advice either as to the use of farther means for the Recovery of such a Church or to with-hold Communion from it in case of Obstinacy in its evil ways The want of a due attendance unto this part of the Communion of Churches with respect unto Gospel Worship in its Purity and Gospel Obedience in its Power was a great means of the Decay and Apostacy of them all By reason of this Negligence instead of being helpful one to another for their mutual Recovery and the Revival of the things that were ready to die they gradually infected one another according as they fell into their Decays and countenanced one another by their Examples unto a continuance in such Disorders THE Image which in late Ages was set up hereof in Diocesan and Metropolitical Visitations and those of lesser districts under Officers of Anti-christian Names hath been useful rather unto Destruction than Edification But so it hath fallen out in most things concerning Church-Order Worship and Discipline The Power and Spirituality of Divine Institutions being lost a Machine hath been framed to make an appearance and representation of them to divert the minds of Men from enquiring after the Primitive Institution of Christ with an experience of their Efficacy CONSIDERING what we have learned in these later Ages by woeful experience of what hath fallen out formerly amongst all the Churches in the World as unto their Degeneracy from Gospel Worship and Holiness with the abounding of Temptations in the days wherein we live and the spiritual decays that all Churches are prone unto it were not amiss if those Churches which do walk in express
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God