speaketh of may be rulers in the family as Parents are rulers to children husbands to wives Masters to servants Answ The Church and family are two distinct bodies the Apostle speaketh here not of the members of the families as such nor of the functions and duties of family-members but of the family of the Church and of their functions and duties one towards another His words are plain vers 4 5. As we saith he have many members in one body and all the members have not the same office so we being many are one body in Christ and every one members one of another One body in Christ is not one family in Scripture phrase but one Church and of this body of the Church the members they be whom Paul directeth to the due dispensing of their severall functions and gifts namely the publique officers of the Church Teachers Pastors Deacons and Elders to attend upon their proper work teaching exhorting giving ruling vers 6 7 8. and all the rest of the members to walk in such duties of love and purenesse brotherly kindnesse and modesty diligence and fervency c. as are requisite for every Christian vers 9. to the end of the Chapter Object 2. But Paul speaketh not of lay Elders ruling in the Church but of Rulers Answ Neither do we acknowledge ruling Elders in the Church to be lay Elders properly for to say nothing of the distinction between the Clergie and Laity which is of a later edition then Apostolique times the ruling Elders being ordained to the Office by the election of the people and imposition of hands as well as the preaching Elders they are no more lay men or private Christians then the Teachers or Pastors are lay Ministers and though the Pastor Teacher be either of them Church-rulers yet the Ruler is here distinguished from them as a distinct member attending to his action of rule as his proper function Object 3. Paul speaketh of severall gifts not of publike offices in the Churches for he speaketh of the severall powers and action of all the members of the body of Christ now the officers of the Church they alone are not the body of Christ but all the multitude of believers which of all these gifts in those times was not common as well to the people as to the Ministers and to women as well as to men Answ 1. Paul speaketh as well of publike officers as of particular gifts as hath been shewed by three reasons above out of the words of the Text. It is true indeed hee speaketh of particular gifts also not peculiar to any office but common to all believers from verse 9. to the end but gifts are not the members of the body of Christ but the persons indued with those spirituall gifts neither can it be said that all the members of the Church have all these gifts without manifest contradiction to the words of the Text for then all the members had the same power to do all of them the same actions which the Apostle expresly denieth vers 4. all the members saith he have not the same action which is translated office whence it is that when hee speaketh of different offices he divideth them by particles of partition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7 8. and he injoyneth each office to attend his own function but when he cometh to speak of the private members and of the gifts common to them all he neither maketh any partition of them into severall sorts nor bindeth them to attendance on the imployment or exercise of any speciall gift as he doth the former But that as every truth so every ordinance of God may be confirmed by two or three witnesses there be other Texts of Scriptures which bear witnesse to For ruling Elders In 1 Cor. 12.28 the Apostle telleth the Corinthians that God hath set in his Church severall members as first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps governments diversities of tongues Where government is expresly reckoned amongst these offices which God hath set in his Church for the government thereof long before it injoyed civill Magistracy and therefore he meaneth spirituall government or Church rulers Object 1. But these governments are spirituall gifts not spirituall offices or administrations Answ That they were gifts we willingly acknowledge because all the offices and officers of the Church were given to the Church as well as the spirituall gifts and graces whereby they do execute those offices for so saith the Apostle When Christ ascended up on high hee gave gifts to men What gifts some to be Apostles some Prophets some Euangelists some Pastors and Teachers Eph. 4.8.11 but yet governments and all the rest there mentioned are spirituall offices as well as spirituall gifts as will appeare from the context for the Apostle in this Chapter putteth a manifest difference between spirituall 1. Gifts and Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the holy Ghost the giver of them vers 6. 2. Administrations or Ministers or Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the Lord Jesus the giver and institutor of them vers 5. as he doth also Ephes 4.8.11 3. Operations efficacies or successees of their administrations making the Father the foundation of all power the giver of them vers 6. Now having spoken of the end for which spirituall gifts are given vers 7. hee reckoneth up nine of those severall spirituall gifts vers 8 9 10. hee declareth them to be given to severall members of the Church not all to any one that so every member might stand in need of the help and gifts one of another and thus having discoursed of the variety of spirituall gifts and their use he cometh in vers 28. to 31. to declare the variety of spirituall administrations that is Ministeries or offices which God hath set in his Church and reckoneth up eight First Apostles secondarily Prophets under whom your Euangelists are comprehended as being of equall rank with them thirdly Teachers under whom he includeth Pastors also the office of both whom was to teach or practise in the Church after that miracles or as the word in the originall is powers to wit to cast out Devils or to do the like works then gifts of healing helps opitulations that is Deacons governments who else can they be but governing Elders for we heare of teaching Elders before lastly the gifts of tongues true it is indeed the Apostle reckoned up three of these before for spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9 10. Miracles or powers gifts of healing kinds of tongues but here he reckoneth them not as spirituall gifts and graces for that were a tautology and unsutable to the method of his discourse but speaketh of them as severall functions or offices wherein these gifts were exercised Object 2. But if these Governments were Officers or functions they were extraordinary and so are now ceased as gifts of tongues and healing and miracles be Answ Not so for no offices are
Bishop which was the cause why the good old Bishop Valerius was hardly spoken of for suffering Augustine a Presbyter though a learned Presbyter to preach before him which is said never any African Bishop had allowed before him Now whence should such an offence as was taken against Valerius arise but from translating the silence of Ruling Elders from Preaching in the presence of Pastors and Teachers unto those Presbyters also who were called oft to preach the Word freely and diligently as well as the Bishops themselves But when through corruption of times Bishops claimed to themselves the principall pastorall cure of Soules then it was taken for an offensive matter that Teaching Elders should preach before them as before it was unwonted for Ruling Elders to preach before the Teaching ordinarily Object But there remaines one objection or two which some learned and prudent men have made against the office of Ruling Elders Object 1. It is not credible that the office of Ruling Elders should be of Divine or Apostolicall Institution and no footsteps left of it in any Church of Christ for these many hundred yeares Popery it selfe though it corrupted all Ordinances yet retaineth some footsteps of every Ordinance of Christ though much perverted from the first Institution But there are no footsteps at all of those Ruling Elders extant in any Church but those of Genevah and such as have followed their patterne For though some tell us of Church-Wardens and Vestry men in the Parish Churches of England who assist the Preachers in the governing of the Church yet there is a great difference between them and Ruling Elders For these Church-Wardens and Vestry men are appointed not for assistance to the Ministers in governing the Church but for other purposes As Church-Wardens for keeping the Churches stock and laying it out upon necessary repaires of the place of Gods Worship called the Church and the Vestry being a company of the wisest and richest Parishioners that have been or are to be Church-Wardens are exercised in auditing the accompts of the Church-Wardens and Collectors for the poore And though now and then they are taken up in admonishing an unruly neighbour yet they doe it not by Authoritie as Rulers but by Christian discretion and charitie Answ Wee doe not say that Church-Wardens and Vestry men are the same with Ruling Elders for though they are both chose by the body of the Church yet in the choice the qualifications of Ruling Elders are not attended to nor are they so ordained either with the like holy Solemnitie or invested with the same measure of spirituall power nor allowed to continue for life as Ruling Elders are and ought to be But yet such as they be wee may see in them some footsteps and remnants and as it were Rudera of that holy and ancient Ordinance so much as is escaped out of the ruines of Antichristian Apostasie For to say nothing of Chancellors Commissaries and Officialls who are meere Lay Elders and yet administer Church-Government not in one Church onely but in many scores of Churches what other thing soundeth the very name of Church-Wardens Guardiani Ecclesiae but Church-Guardians or Church-Rulers And what is the company of Vestrymen but a kinde of a Consistory Secondly Though by the Sophistry of Satan and of his Vicar the man of sin a great part of this care is transformed from ordering the spirituall body of the Church to take care of the body of the materiall Church or Temple yet what power of Government is left in any Congregation besides Preaching the Word the Church-Wardens and Vestery men doe assist the Ministers in managing the same they observe all scandalous disorders that are found in any of the Church-Ministers or people they admonish the offenders And though they be over-rulers to present all disorders to the Cathedrall Church and the Officers thereof which of right they should complaine of when the offenders are incorrigible onely to their own Congregation yet it is an usuall thing for the Bishop and his Officers to returne such offenders having first paid them their fees to the Minister and Church-Wardens to make acknowledgement of their offences before them and to professe their amendment of which also they must bring a Certificate under the Minister and Church-Wardens hands Yea of our knowledge there be some peculiar priviledged Churches in England exempted from the Jurisdiction of the Bishop and his Officers where the Church-Wardens and Ministers either by themselves or with the consent of the Congregation doe transact all that Government which in other Churches the Bishop and his Officers doe invade and usurpe as to admonish offenders to enjoyne acknowledgement of scandalous offences and to debarre from the Sacraments c. And by this means they represse idlenesse drunkennesse swearing Sabbath-breaking and the like disorders with better successe then other Townes can doe who have the helpe of Major and Justices but not so much spirituall power in the Church but by that power which is still left in some Churches unto their Ministers and Guardians or Rulers it may not obscurely appeare that anciently they did enjoy it amongst themselves before one Church began to Lord it over another Object The other Objection which is made against Ruling Elders is That it is a matter of perilous consequence to set up Rulers in the Church and that by Authoritie from the Word of God when yet the Word hath no where set forth the limits and bounds of their Authoritie Answ The word of God hath clearly enough limited the bounds of a Ruling Elders Calling and the worke of his Rule For since all Ecclesiasticall power is the power of the keyes not of the Sword Matth. 16.19 And the Kingdome of Christ is not of this world Joh. 18.36 It is plaine no Church-Governour may take up the power of the sword to wit Civill Jurisdiction without usurpation The power of the sword is Princely Lordly But the power of the Keys is onely Stewardly and Ministeriall For so it is said the Keys of the House of David to Eliakim Isa 22.22 And he was over the House Ver. 15. Which phrase of being over the House is translated properly Gen. 43.19 Steward of the House Seeing then the Kingdome of Christ is spiritnall and not worldly and the Government of his Kingdome is not Lordly but Stewardly and Ministeriall evident it is that these Ruling Elders in the Church may onely attend to works of spirituall and ministeriall Rule And further because such acts of spirituall Rule as are dispenced in the preaching of the Word the Ruling Elders are not called to attend unto but that worke is left unto Pastors and Teachers Therefore plaine it is that what acts soever of spirituall Rule and Government Christ hath committed to his Church over and above the Ministery of the Word and Sacraments All such acts of Rule are committed to the Ruling Elders and none but such To Instance then in the particular duties of the Ruling Elders Office
difference of those actions doe not argue a diversitie of functions but both teaching and exhorting are co-incident to one and the same Office as being severall actions of severall gifts not of severall Officers Answ The contrary is evident from the Text as may appeare by three severall reasons from the words of the Text. Reas 1. From the words which the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe not distribute severall gifts onely but severall persons to whom those severall gifts are severally committed according as the same Apostle distributeth the same divers sorts of gifts to the same divers sorts of persons 1 Cor. 12.8 To one saith he is given a word of wisdome to wit for direction of practice whereto the Pastor attendeth to another the word of knowledge to wit for direction of the judgement whereto the teacher attendeth and both by the same Spirit who distributeth to every man severally ver 11. Reas 2. Though Office be one thing and gift to discharge an office another and the actions or exercise of every severall gift doth not alwayes argue a severall office yet in this place it is the scope of the Apostle to expresse the different offices or functions of Pastors and Teachers by their different and proper acts for here he speaketh of the divers members of the Church as of divers members of the naturall body who having divers offices or functions in the body are to performe different proper actions according to their different functions as wee having many members saith he in one body ver 4 5. and all the members have not one office as the translator turneth it when the Originall saith have not one action or practise but both expressing the same meaning so wee being many are one body in Christ and every one members one of another having then saith he ver 6. different gifts gifts comprehending both offices and grace whether Prophecy let us prophecy according to the proportion of faith or ministery let us waite on our ministery whether he that teacheth on teaching or he that exhorteth on exhortation And looke then as in the naturall body it being the action of the tongue to speake it is his function and office to speak and not to see and it being the action of the eye to see it is his function to see and not to heare So it is in the members of the body of Christ it being the action of the teacher to teach he is to attend unto teaching not unto exhortation and it being the action of the Pastor or Exhortor to exhort he is to attend on exhortation not on teaching Reas 3. If the Apostle speake here onely of severall actions or exercises of severall gifts but both co-incident to the same person and officer in the Church why then doth he command the Teacher to waite on teaching and the Exhorter to waite on exhortation for he that performeth an action according to this gift which is not peculiar to his office but common to him with men of other offices is never commanded nor is it his dutie to attend or waite on such an action As if a man have a gift of love or mercy or liberalitie and according to that gift be fit to performe an action of giving Almes yet he is not commanded to attend or waite upon Almesgiving unlesse it be his office as well as his gift Object Attending or waiting is not expressed in the Originall but in the translation onely Answ Though it be not expressed in the Originall it is necessarily intended for either such a word as expresseth waiting or at least the verbe substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be understood which holdeth forth the same sense He that teacheth let him be teaching he that exhorteth let him be in exhortation which is all one as let him attend to it let him make it his proper and constant worke So a like example in 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same phrase and which is fitly translated Give thy selfe wholly to them the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. Continue or dwell in them And indeed experience sheweth that teaching and exhorting are so far different one from another and flow from such different gifts that they are seldome found at least in any eminency both of them in one and the same person and therefore require severall officers for the dispensing of them you have many men of eminent dexterity for cleare opening of a Text for judicious gathering and handling sound Doctrine from it and also acute and strong for conviction of a contrary error and heresie who yet are very cold in exhortation and on the other side you have some very fervent in exhortation who are very confused and generall and common in teaching But besides this the need of the Church and the weight of both the works of teaching and exhorting calleth for severall officers to attend to both the explication of Scripture and of the Principles and Doctrine of Religion solidly and distinctly with the discussion of controversies which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine and Reproof 2 Tim. 3.16 well attended too will take up the whole time and talents of a most judicious Divine and on the other side the direction and instruction of the people in matters of practice the reformation of their manners both in their private carriage and in their families as also in the Church and Commonwealth and the stirring up of men thereto with the reproof of all disorders and abuses in life and conversation which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction and correction 2 Tim. 3.16 these well attended to will take up the vigour and strength of the most prudent and vigilant Pastor of any Congregation All which things considered we have thought it needfull to make use of the bounty of the Lord Jesus to finish our Churches as wee blesse his Name most of them be with both these sorts of preaching Elders Pastors and Teachers neverthelesse hee that is gifted for both these in any good measure let him use both yet attend principally on that to which he is most eminently gifted and called SECT II. AS for ruling Elders the same Text of Scirpture Rom. 12.8 speaketh as expresly for their distinct office also for there speaking of the severall members of the body of Christ which is his Church he directing them to attend to their proper work as the Teacher to teaching the Pastor to exhortation the Deacon to give with simplicity he directeth also the Ruler to rule with diligence and who is that Ruler in the Church but the ruling Elder of whom the Apostle saith to Timothy The Elders that rule well are worthy of double honour 1 Tim. 5.17 But as the wisdome of man is enmity to God so the wisdome and wit of man hath found out many inventions and exceptions against every Scripture that holdeth forth this Ordinance Object 1. The Elders the Apostle here
the direction of the Word Elders according to 1 Tim. 3.2 to 7. Tit. 1.6 to 9. Deacons according to Acts 6.3 1 Tim. 3.8 to 12. For the Church hath not absolute power to choose whom they list but ministeriall power onely to choose whom Christ hath chosen hath gifted and fitted for them If the Church can finde out none such in their own body they send to any other Church for fit supply and each Church looketh at it as their dutie to be mutually helpfull one to another in yeelding what supply they may without too much prejudice to themselves according to Cant. 8.8 9. Such being recommended to them for such a work they take some time of tryall of them partly by their owne observation and communion with them partly by consultation with the Elders of other Churches continuing there in so great a work to fulfill the command of the Apostle Lay hands suddenly on no man 1 Tim. 3.22 For every man of good gifts is not alwayes endowed with an honest and good heart and every good heart is not fitted to close so fully as were meet with every good people Every key is not fit to open every Lock nor every good mans gift fit to edifie every people But when upon tryall the Church doth finde every mans spirit among them desirous of the fellowship of the man and his gifts then they agree amongst themselves upon a certain day wherein in a solemne manner they intend to Elect him to office amongst themselves Of this they give notice to all the neare adjoyning Churches whom and when and to what office they intend to choose such a man whom they nominate to them intreating their presence and brotherly counsell and assistance at the day appointed They give notice also thereof unto the Governour and such other of the Magistrates as are near to them that the person to be chosen meeting with no just exception from any may finde the greater incouragement and acceptance from all When the day is come it is kept as a day of humiliation with fasting praying and preaching the Word according to the patterne Act. 14.23 13.1 2 3. Towards the end of the day one of the Elders of the Church if they have any if not one of the graver Brethren of the Church appointed by themselves to order the worke of the day standeth up and inquireth of the Church If now after this solemne seeking of God for his counsell and direction in this weightie work they still continue in their purpose to elect such a one for their own Pastor or Teacher or Ruling Elder whom before they agreed upon Then having taken their silence for a consent to their purpose He proceedeth to inquire into the approbation of the rest of the Assembly not onely the Messengers and Brethren of other Churches present but of all that stand by because and Elder is to be a man of good report of them that are without 1 Tim. 3.7 how much more well approved of the Churches of Christ He demandeth therefore of the Churches first and then of the rest whether any of them have knowne of any evill in the man presented before them either in judgement or practice which might give them just cause to forbeare his election If all keepe silence as usually they doe for if any have any just exception against the man he is wont to acquaint some or other of the Church with it before the day he turneth himselfe to the Church againe Now seeing all is clear for their free election of him to such an office he desireth all the Brethren of that Church to declare their Election of him with one accord by lifting up their hands which being done he desireth to know of the partie chosen whether he doth accept of that calling which the Church hath given him in the name of Christ unto that office He having expressed his acceptance upon such grounds as wherein he hath chiefly seene the hand of God leading him thereunto the Elder doth then admonish the Church what duties the Lord requireth of them all in his Word towards him whom they have thus chosen And afterwards advertiseth him what duties the Lord requireth of him in that place towards the Church And having taken the acknowledgements of them both of their mutuall dutie towards one another He then with the Presbytery of that Church if they have any if not two or three others of the gravest Christians amongst the Brethren of that Church being deputed by the body doe in the name of the Lord Jesus ordaine him unto that Office with imposition of hands calling upon the Lord who hath furnished him with spirituall gifts and bowed the hearts of the Church to call him to that office to accept and owne him therein to enlarge his heart and spirit according to all the duties thereof to breath in all his administrations and to guide and blesse all his going out and coming in before them And so turning his speech upon the person on whom their hands are imposed He as the mouth of the Presbytery expresseth their ordination of him to that office in the name of the Lord Jesus and puts a solemne charge upon him to looke well to himselfe and to the whole flock over which the Holy Ghost hath made him an overseer as one that must give account of all their soules unto the great Shepheard of the sheep at the day of his appearing After this the Elders of their Churches present observing the presence of God both in the duties of that day performed by the Officer then chosen and ordained and in the orderly proceeding of the Church to his Election and Ordination one of them in the name of all the rest doth give unto him the right hand of fellowship in the sight of all the Assembly testifying their Brotherly acceptance of him and their thankfulnesse to God for his gracious gift bestowed on him and doth exhort him in the Lord to fulfill the ministery which he hath received of the Lord. And so after publick praise given to God by him in the name of the Church he dissolveth the Assembly with a Blessing SECT V. FOr our calling of Deacons we hold it not necessary to ordaine them with like solemnitie of fasting and prayers as is used in the Ordination of Elders because wee doe not reade the Apostles gave any president thereof in the Ordination of the first Deacons at Jerusalem Act. 6. But the Brethren of the Church having looked out among themselves men fitly qualified for that calling according to the Scriptures formerly mentioned and having made some proofes of them according to the Rule 1 Tim. 3.10 the Elders with the consent of the Church upon some Lords day or other publick holy meeting doe ordaine them to the Office and appoint them over that businesse with prayer and imposition of hands SECT VI. OBject Two things are here demanded First by what warrant the People choose their Officers Answ From the President
of the Apostolicall Churches In the choosing of an Apostle the voices of people went as farre as any humane Suffrages could goe of an hundred and twenty they chose two and presented them before the Lord and his Apostles And because and Apostle was immediately to be called of God out of those two God chose one Act. 1.15.23.26 Act. 14.23 The Apostles are said to have ordained Elders by lifting up of hands to wit of the people as the originall word implieth And the multitude of the Disciples are directed by the Apostles to look out and choose seven Deacons Act. 6.3.15 The practice of succeeding Churches for many yeares after is plaine from Cyprians words Lib. 1. Epist 4. Plebs maxime potestatem habet vel dignos Sacerdotes eligendi vel indignos recusandi Object 2. It is also demanded by what warrant doth a particular Church depute such who are not Presbyters to lay their hands upon Presbyters Were it not more regular and orderly to repaire to some Bishop to receive imposition of hands from him or as the Presbyters in every Church in Crete received imposition of hands from Titus who was left in Crete with Episcopall Authoritie for that very end Tit. 1.5 or rather then take imposition of hands from lay-men as they are called why doe not the Churches rather intreat the Elders of other Churches to supply the defect of their owne Presbytery by the Presbyters of other Churches Ans The warrant by which each particular Church doth depute some of their own body though not Presbyters to lay their hands upon those whom they have chosen to be their Presbyters is grounded upon the Power of the keys which the Lord Jesus Christ who received all fulnesse of Power from the Father hath given to the Church For the power of the keys is the power of opening and shutting binding and loosing Matth. 16.19 And this is given to the whole Church met together in his name Mat. 18.18 Whatsoever saith Christ speaking of the Church yee shall binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven which is the whole ministeriall power of the Keys SECT VII Object 1. THe Church is not the first subject and receptacle of all Ecclesiasticall power For though the Church elect a Pastor or other Elder yet the office of a Pastor is from Christ Eph. 4.8 And so is his Authoritie from Christ also And if he have neither his Office nor his Authoritie from the Church how can he be ordained by the imposition of the hands of the Church Answ 1. Though the office of a Pastor in generall be immediately from Christ and the authoritie from him also yet the application of this office and of this authoritie to this elect person is by the Church and therefore the Church hath sufficient and just warrant as to elect and call a Presbyter unto office so to ordaine him to it by imposition of hands They that have Power to elect a King have power also to depute some in their name to set the Crowne upon his head Answ 2. As the Authoritie of the Pastor and other Elders is not from the Church but from Christ so neither is their Office and Authoritie from the Bishop nor from the Presbytery nor from the Classis of Presbyteries If therefore that were a just impediment why the Church should not lay hands upon their elect Pastors or Elders because neither their office nor their Authoritie is from the Church then neither may the Bishop nor the Presbytery nor the Classis lay their hands upon them because their office and Authoritie is no more nor so much from them as from the Church nor by this Argument might the Apostles themselves if they were present ordaine Officers because neither the office nor the Authoritie is from the Apostles but from Christ onely Neither will it follow from hence as some object that if the Elders received their ordination from the Church then they should execute their office in the Churches name or that then they may be more or lesse diligent in their office at the Churches appointment or that then the Church hath a Lord-like power over them or that then the Elders must receive their errand from the Church as an Ambassadour doth from him from whom he receiveth his Commission or that then the Church in defect of all Officers may performe all duties of their Officers as to administer Sacraments and the like None of all these things will follow For 1. Most of these Objections doe strike as much against imposition of hands by Bishops or Presbyters 2. Though the Elders doe receive the application of their office and of their power by the Church yet not from the Church or if from the Church ministerially onely as instruments unto Christ So that they cannot choose or ordaine whom they please to what office they please but whom they see the Lord Jesus hath prepared and fitted for them and as it were chosen and ordained to their hands nor may they inlarge or straiten the limits of his office whom they doe elect or ordaine but as the Lord hath prescribed nor can they give him any errand but onely a Charge to looke to the ministery which he hath received from the Lord nor have they any more Lordly power over him then he over them but both ministeriall as they have received from the Lord neither may they administer Sacraments in defect of all Officers because that by appointment from Christ pertaineth onely to such as are called by office to preach the Gospel Mat. 28.19 20. As for mutuall instruction and admission election and ordination of Officers opening of the doores of the Church by admission of members and shutting the same by Church-Censures these things they may doe if need be without Officers yea and if all their Officers were found culpable either in hereticall Doctrine or scandalous crime yet the Church hath lawfull Authoritie to proceed to the censure of them all For they that as a Church might admonish Archippus Col. 4.17 might in case he had not hearkened to their admonition have proceeded against him to Excommunication And they that might so proceed against one of their Officers might in like sort upon like ground proceed against them all which they could not doe if the Church did receive the power of the keys not immediately from Christ but from the Presbyters And yet in such cases our Churches are never wont to proceed but in the presence and with the consent and approbation of other Churches as knowing that in such weightie cases in the multitude of Counsellors there is safetie And as the Church doth not choose any Elders but in the presence and with the approbation of other Churches so neither doth it proceed to the censure of them but with the like grave and solemne assistance Object 2. The Apostles received the power of the keys immediately from Christ Joh. 20.23 And therefore the Church
a precise quotient a number of hundreds and thousands be not limited to every Church yet such a number is limited as falleth not below seven nor riseth above the bulke of one Congregation and such a Congregation wherein all may meete and all may heare and all may partake and all may be edified together SECT II. THey that desire to be added joyned to such a body they first make known their desires to the Elders of the Church who take triall of their knowledge in the principles of religion of their experience in the wayes of grace and of their godly conversation amongst men that if any of them be found ignorant and gracelesse or scandalous he may not be presently presented to the Church till these evils were removed The stones that were to be laid in Solomons Temple were squared and made ready before they were laid in the building neither iron nor ax nor any iron toole was heard in the house while it was a building 1 King 6.7 And wherefore so if not to hold forth that no members were to be received into the Church of Christ but such as were rough-hewen and squared and fitted to lie close and levell to Christ and to his members But when such as offer themselves are approved of the Elders they are propounded by one of the Ruling Elders to the Church with a motion to the brethren to make inquiry after them and if they shall heare of any just exceptions against them to give notice of it to one of the Elders But if no exception be heard of they are called forth before the Church after other holy duties are performed and each one maketh confession of his sinnes and profession of his faith In confession of his sinnes that it may appeare to be a penitent confession he declareth also the grace of God to his soule drawing him out of his sinfull estate into fellowship with Christ In the profession of his faith he declareth not onely his good knowledge of the principles of Religion but also his professed subjection to the Gospel of Christ with his desire of walking therein with the fellowship of that Church Now before or after such his profession or confession those of the brethren of the Church who are of his acquaintance doe give some good testimony if need be of his life and conversation either according to their owne knowledge of him or according to the credible reports or letters which they have received concerning him which done the Ruling Elder or one of the Preaching Elders propoundeth it to the Church whether from all that they have heard and seene they finde any just exception against him if so it is cleared and removed before any further proceedings if no just exception appeare the Ruling Elder then moveth the Church to expresse their acceptance of him into fellowship with them by lifting up their hands Which done and the like course taken with two or three more as the time will permit the Elder propoundeth to them the heads of the Covenant which the Lord hath made with his Church what promises of grace he hath made to them as also what duties of faith and obedience he doth require of them As to take the Lord Jesus for their onely Priest and Atonement their onely Prophet and guide their onely King and Law-giver and to walke in professed subjection unto all his holy Ordinances as also to walk in brotherly love with the brethren of this Church unto mutuall edification and succour according to the rule of the Gospel And the new received members acknowledging this to be their dutie and professing their consent unto it in the name of Christ the Elder doth further acquaint them with what duties of holy watchfulnesse over them they may expect from the Church and so shutteth up his worke with some short prayer unto the Lord who keepeth covenant and mercy with thousands of his people to make us all faithfull to him and one to another according to the rules of his holy Gospel in Christ Jesus the Mediator and suretie of his Covenant between the Lord and his people SECT III. NOw what offence is there in all this or what scruple may arise in a godly minde against these things Two or three things seeme herein offensive but are not First That wee require gracious qualifications in such as we receive to Church-fellowship whereas the visible Church is said to consist of all sorts good and bad and to be a garner containing chaffe and wheate as a field wherein wheate and tares grow up together Secondly That we receive such into the Church by a covenant Thirdly That we communicate too much power unto the people and doe not rather referre all power in this case into the hands of the Elders To give therefore some account of these as the Lord shall assist For the first though wee willingly admit all commers to the hearing of the Word with us as the Corinthians admitted Infidels 1 Cor. 14.24 25. yet wee receive none as members into the Church but such as according to the judgement of charitable Christians may be conceived to be received of God into fellowship with Christ the head of the Church Our Reasons be First From the neare relation between Christ Jesus and the Church as also between the Church and the other persons in the Trinitie the Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12.27 The visible Church is said to be the habitation of God by the Spirit Eph. 2.22 to be the Temple of the holy Ghost and the Spirit of God to dwell in them 1 Cor. 3.16 17. to be Espoused to Christ as a chaste Virgin 2 Cor. 11.2 The members of the visible Church are said to be the sonnes and daughters of the Lord God Almightie 2 Cor. 6.18 and are exhorted to be followers of him as deare children Eph. 4.1 Now how can the visible Church be the members of the body or the Spouse of Christ or the Temple of the Holy Ghost or the sonnes and daughters of the heavenly Father except the members in charitable discretion be as indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1.2 and faithfull brethren Gal. 1.2 and that not onely by externall profession for these are too high stiles for hypocrites but in some measure of sinceritie and truth Secondly We reade Act. 2.47 that the Lord added to the Church daily such as should be saved and how then shall wee adde to the Church such as God addeth not such as have no shew of any saving worke upon them to any spirituall discerning ought not the Lords Stewards to be faithfull in Gods house and to doe nothing therein but as they see the Lord goe before them receiving whom he receiveth and refusing whom he refuseth casting out whom he casteth out Doth not the Apostle Paul upon this ground direct the Romanes to receive a
Church to the which Christ committed the power of binding and loosing was a company of such as whereof Peter was one Beleevers professing that faith on Christ whereon as on a rock the Church is built Mat. 16.18 19. and such as unto whom Peter or any brother offended might in due order tell the offence which any brother had given him persisted in Mat. 18.17 And the Church of Corinth to which the Apostle commendeth the casting out of the Incestuous Corinthian 1 Cor. 5. was such a Church of which the Apostle saith They were Saints by calling sanctified by Jesus Christ 1 Cor. 1.2 and all of them even the whole Church did meet together every Lords day in one place for the Administration of the holy Ordinances of God to publick Edification 1 Cor. 14.23 16.1.2 Which frequent meeting every Lords day in one place to such ends cannot possibly be compatible to any Diocesan Provinciall or Nationall Assembly PROPOS 2. It is the part of all Christians who look for salvation by Christ Jesus to joyn themselves if God give them opportunitie to some one or other such a particular visible Church of Christ for of such a Church as continued in such Church-fellowship Act. 2.42 it is written The Lord added to the Church daily such as should be saved Act. 2.47 And seeing there is no holy Ordinance of Christ but every Christian standeth in need thereof for his spirituall edification in holy fellowship with Christ Jesus or else Christ ordained them in vaine and seeing withall Christ hath committed all his publick holy Ordinances to his Church it will be needfull for every good Christian to whom God giveth opportunitie to joyne himselfe to some one or other Church of Christ that so he may not deprive himselfe of the benefit and comfort of any of Gods holy Ordinances PROPOS 3. For the joyning of faithfull Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way then by entering all of them together as one man into an holy Covenant with himselfe To take the Lord as the head of his Church for their God and to give up themselves to him to be his Church and people which implyeth their submitting of themselves to him and one to another in his feare and their walking in professed subjection to all his holy Ordinances their cleaving one to another as fellow-members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Jesus For thus the Lord accepted and entered Abrahams family into Church estate by receiving them and their children into such a Covenant with himselfe though In generall termes yet such as imply the substance both of Christians and Church duties Gen. 17.7 And after that when the posteritie of Abraham had violated this Covenant in Aegypt the Lord againe made another Covenant with them whereby he took them to be a peculiar people unto himselfe in the Wildernesse and Mount of Sinai Exod. 19.1.5 Whence they were called the Church in the Wildernesse Act. 7.38 And by reason of this Covenant God calleth the whole body of that people as his owne Spouse I entered saith he speaking of that time into a Covenant with thee and thou becamest mine Ezek. 16.8 Moreover the next generation after them he established them to be his Church and people by entring them againe into a Covenant according to the Covenant made with Abraham Isaac and Jacob Deut. 29.10 to 13. By vertue of which Covenant as well as by the former they were joyned not onely to the Lord and to the Officers the Priests and Levites which he had given them Deut. 12.19 but also to mutuall watchfulnesse over one another Levit. 19.17 Deut. 29.18 In so much that through their neglect thereof the sinne of one Achan was the sinne of all Israel Josh 7.11 Which kinde of Covenanting with God we finde diversly translated in Scripture and every way sufficient for the constituting of a godly society or company to become a Church unto God Sometimes God or his Messengers in his stead propoundeth and giveth a Covenant unto a people and they accept it though not in expresse words yet by silent consent Gen. 17.7 Deut. 29.10 to the end of Chap. 30. Sometimes the people declare their consent and restipulation by expresse words Exod. 19.8 Deut. 5.27 and Josh 24.16 17 18.21 22 24 25. Sometimes they writing and sealing Neh. 9.38 In all which Covenants sometimes they make no expresse termes of cleaving to their brethren but onely in generall termes submitting themselves to every Ordinance and Covenant of God as in the places alledged sometimes they expresly declare their stedfast cleaving to their Brethren also and to their Officers Neh. 10.28 29. ver 35. to the end the rest of the people every one might have knowledge they cleave to their Brethren and entred into an Oath c. In some we account it all one and of like value when a Covenant of God is propounded and given on Gods part to a people whether they receive it by silent consent or by expresse termes either by word of mouth or by writing and seale and whether their cleaving to their Brethren and Officers and mutuall watchfulnesse over one another be expresly mentioned or included onely in their generall profession of subjection to all Gods holy Ordinances and Covenant For we see it evident by comparing the former Scriptures that by any one of these wayes a people is received and established to be a peculiar people and Church unto the Lord and each of them lay hold of the same spirituall priviledges and hold forth the same holy duties Neither is there any colour to conceive this way of entring into Church estate by Covenant to be peculiar to the Paedagogy of the old Testament for it is evident by the light of nature that all civill Relations are founded in Covenant For to passe by naturall Relations between Parents and Children and violent Relations between Conquerours and Captives there is no other way given whereby a people sui Juris free from naturall and compulsory engagements can be united or combined together into one visible body to stand by mutuall Relation fellow-members of the same body but onely by mutuall Covenant as appeareth between husband and wife in the family Magistrates and subjects in the Common-wealth fellow Citizens in the same Citie and therefore in the New Testament when a people whom the Apostles by their ministery had converted were to be gathered by them into a Church estate what did the Apostles else but combine them into one body as one chaste Virgin and Spouse unto Christ 2 Cor. 11.2 And how could that not universall but particular Church of Corinth be offered up in one body not as many Spouses as all the particular members of that Church were by their conversion but as one Spouse unto-Christ but onely by joyning all together in one Covenant or Espousage to
worship the Lord Jesus according to all the Ordinances of his house PROPOS 4. We conceive it cannot seeme unreasonable that in the same way by which particular godly persons doe enter into the fellowship of the Libertie of those holy Ordinances which Christ hath appropriated to his Church in the same way it were meet that an whole company of Christians should enter into Church estate for in entring of them into Church estate the Lord calleth as well whole companies as particular persons to enjoy the like liberty of all his holy Ordinances the enjoyment of like libertie requireth preparation thereunto by the like dutie In the times of John the Baptist such as were received into Baptisme they did first make confession of their sinnes and therewith of their repentance and of their faith also in him who was to come after him Matth. 3.6 Act. 19.4 5. And in the times of the Apostles Philip received the Eunuch unto Baptisme not untill he had made profession of his Faith in Christ Jesus Acts. 8.37 But now for as much as wee all who are borne in Christian Churches are baptized in our infancy and such as are baptized infants are not admitted to the Lords Table in well ordered Churches till they have approved and in their own persons publickly confirmed that profession of repentance and faith which their parents or others in their stead professed and promised for them at their Baptisme it cannot be thought unreasonable that such a company of godly Christians having been baptized infants should now make the like profession of their repentance before they are admitted into Church estate which others made in the Primitive times before Baptisme and all growne up to ripe yeares are wont publickly to make or at least ought to make before their admittance to the Lords Supper Besides when upon Peters confession of his faith in Christ Jesus Christ said that upon that rock or foundation he would build his Church Mat. 16.16.18 doth he not plainly hold forth that every Christian Church is founded as on Christ so on Christ in this way to wit on Christ believed on by faith and that faith publickly confessed before God and men PROPOS 5. To the erecting of a Church as the presence of Christ is necessary for the acceptance of it so the presence of neighbouring Churches and Brethren is requisite to cry Grace Grace unto it For if Davids advertisement be as it is necessary and of important weight Except the Lord build the house they labour in vaine that build it Psal 127.1 how much more important is it that the Lord who alone buildeth his own Jerusalem Psal 147.2 be sought unto with unfeigned humiliation and fervent prayer for his presence with his people and acceptance of them in such a worke and if the Apostle Paul thought it requisite to communicate with the Apostles at Jerusalem about his Apostolicall doctrine and proceedings partly to prevent suspition of dissent between him and them lest by any meanes he should run in vaine partly to hold forth mutuall communion with them in giving and taking the right hand of fellowship Gal. 2.2.9 How much more requisite will it be for such as goe about to gather together scattered Christians into a Church estate to communicate with the Elders and Brethren of other Churches craving their presence and counsell and communion in so great a work And seeing Christian Magistrates being also Brethren and members of Churches are called of God to be Nursing Fathers unto the Church Isa 49.23 it cannot but encourage them to take the more speciall notice and care of every Church and to provide and assigne convenient allotments of land for the maintenance of each of them when in times of peace they are made acquainted with the persons and proceedings of such as gather into Church-fellowship under the wing of their Government And yet seeing the kingdome of Christ is not of this world nor regulated by the wisdome of this world wee doe not doubt but that a Church may be clearly gathered and rightly ordered though they want opportunitie or omit to acquaint the Magistrates with their proceedings especially when Magistrates are not acquainted with the Lawes of Christs kingdome SECT II. NOw then to apply all these Propositions to our present order and practice in the gathering of a Church thus it is when many Christians are come over into these parts they desire to joyne themselves unto some Church or other according to the second Proposition professing that it was the principall end of their comming to enjoy the presence of the Lord in the libertie and puritie of his Ordinances And if the company of such as come together be so well knowne one to another that they are loath to part company and yet so great that they cannot well joyne in any one Church already established without too much impeachment of their outward estate and livelihood the chiefest part of the lands belonging to each Church being prepossessed by others before them they then take that course which other companies took before them they consider of entring into a Church estate and fellowship amongst themselves And for that end first commending themselves to the Lord they enquire out some one or other of Eminent gifts usually such as have been Preachers of good esteeme in England who may guide and goe along with them in so great an Action and if God see good may afterwards be called to place and Office amongst them And then such whose hearts God toucheth to goe along with them in this worke they often meet together about the things of God and performe some duties of Prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate of one another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple which is his Church according to the first Proposition Now because through the grace of Christ our Christian Magistrates are nursing Fathers to the Church and the Churches already established are carried not onely with a pious desire to enlarge the kingdome of Christ but also with brotherly love to such as intend so good a worke those Christians therefore that desire to enter into Church-fellowship together doe acquaint the Governour and some of the neerest Magistrates and those Churches which are next adjoyning to them with their intentions to enter into Church-fellowship and crave the presence of some from amongst them at the day appointed some few weeks after to helpe them with their prayers and with their counsell if need should be in so weightie a businesse as being themselves for the most part lesse experienced in the wayes of Christs Kingdome then those who have gone before them in such a worke as also desiring to approve themselves and their course to the consciences of the Brethren of other Churches that they may more freely give them the right hand
of fellowship and so receive them to all Brotherly communion in the Lord amongst the rest of the Churches and this agreeth with the last part of the fift Proposition So when the day appointed for the Church-gathering is come the persons deputed from the neighbouring Churches are present who commonly be the teaching and ruling Elders and as many also of all sorts as are willing to partake with them at that time the whole day is kept as a day of humiliation especially the former part of it in seeking the face of God in prayer and preaching the Word according to the former part of the fift Proposition the Brethren of the Church to be gathered selecting some chiefe one among themselves to be their mouth for those services which done then on the latter part of the day one of them appointed and chosen by themselves to order the worke of the day standeth up and addresseth himselfe with the rest of his Brethren to make profession of their faith and repentance before the Lord and before the whole Assembly according to the fourth Proposition This done with the silent approbation of the whole Assembly he propoundeth the Covenant of promise Eph. 2.12 denying also any sufficiency in themselves to keepe Covenant with God as having been transgressors from their youth up they professe in the name of Christ their acceptance of the Lord for their God and the Lord Jesus the head and Saviour of his Church to be their King Priest and Prophet and give up themselves in professed subjection unto all his holy Ordinances according to the Rules of the Gospel withall they professe their full purpose of heart to cleave one to another in Brotherly love and mutuall subjection according to God not forsaking their Assembly but as the Lord shall call and ministring one to another as becometh good Stewards of the manifold graces of God till they all grow up to a perfect man in Christ Jesus Having thus or to the like purpose propounded the Covenant himselfe with the rest of the Brethren who are to joyn in Church-estate they all declare their joynt consent in this Covenant either by silence or word of mouth or writing Then the Brethren of other Churches finding the presence of God accepting them by the heavenly fire of his Spirit come downe amongst them in their performance of their holy duties they appoint some from amongst them in the name of all the Churches from whence they come to reach forth unto them the right hand of fellowship testifying their proceedings to have been according to God and the Churches acceptance of them into brotherly fellowship and exhorting them to stand stedfast in the Lord and to grow up in holy fellowship with him and one with another and with the rest of the Brethren of all the Churches according to these beginnings And so prayers being made unto God for the pardoning and acceptance of this people and of all the duties of the day as also for his blessing upon themselves and all the Churches both in this Countrey and throughout the world especially in England a Psalme of praise is sung Quest What could be done more if a Church were to be gathered out of Infidels Answ 1. If a Church were to be gathered out of Infidels they were first to be converted that they might become beleevers and so fit materialls for Church-fellowship before any of these could be done by them whereas these here spoken of are persons converted already If it be said againe But are not all Baptized persons fit for Church-fellowship as all Circumcised persons were admitted to the Passeover Answ There is a difference between the Passeover whereto all Jewes were admitted young and old unlesse defiled with some pollution and the Lords Supper whereto persons of growner yeares and fit to examine themselves are invited and therefore neither children nor ignorant persons nor prophane nor scandalous persons are admitted to the Lords Table nor into Church-fellowship If it againe be Objected But are not all Baptized persons Church-members already by their Baptisme Answ No. 1. Papists and other notorious Hereticks are Baptized 2. And many in other Churches have cut themselves off from the Covenant by their notorious wickednesse and prophanenesse Psal 50.16 3. A Church Relapsed with all the members of it before they can be accepted with God in their Church-fellowship are bound to renew their Covenant which is as it were a new entring into Covenant the same which in effect is done with us 4. Though godly men Baptized members of a pure Church are to be accounted Church-members as long as they continue their habitation and election to that Church yet severall Baptized persons broken off from their severall Churches to which sometimes they did belong and now meeting accidentally in one place are not therefore one Church anew amongst themselves unlesse they will imagine that Chimaera of an universall visible Church CHAP. II. Touching Church-Officers with their election and ordination SECT I. THE Church being thus gathered as hath been described our next care is that it may be supplyed with all those Officers and members which Christ hath ordained to continue in his Church untill his second comming for they are all given for the edifying and perfecting of his body untill we all grow unto the measure of the stature of the fulnesse of Christ Eph. 4.11 12 13. The Apostles Prophets and Evangelists they still continue in their writings to be Master-builders of the Churches in all ages and therefore the Church is said to be built upon their foundation that is upon the foundation which they by their writings have laid Eph. 2.20 but in their Successors in the same eminent calling they continue not whence the Apostle speaketh of himselfe and Barnabas as the last Apostles 1 Cor. 4.9 And when the new Jerusalem the Church of the Jewes commeth to be planted it is not said to be planted by new Apostles but by the former twelve Apostles of the Lambe Rev. 21.19 to wit by them in respect of their Doctrine still left behinde them in their writings It remaineth therefore that the ordinary Officers of the Church which are to continue to the comming of Christ Jesus are either Elders whom the Apostle calleth also Bishops Tit. 1.5.7 Act. 20.17.28 or Deacons of Elders he maketh two sorts one sort he calleth them that rule the other them that labour in the Word whether of Exhortation as the Pastors or of Doctrine as the Teachers 2 Tim. 5.17 For the two sorts of ordinary preaching Elders the Apostle calleth Pastors and Teachers Eph. 4.11 And such severall kindes of labouring in the Word by the one in a word of Exhortation by the other in a word of Doctrine the Apostle expresly holdeth forth Rom. 12.7 8. He that teacheth saith he let him waite on teaching and he that exhorteth on exhortation which argueth a difference of their functions by the distinction of their proper or especiall actions If it be said the
Presbytery of any one Church yet that onely reacheth to make their counsell the more weightie and acceptable but not to invest them with more rule or more authoritie Thirdly If a Church shall send to the Presbyters of another Church for ordination of their Elders they may as well repaire and submit to them for censuring of their offenders And would not that be a manifest transgression of the royall law of Church-Government Matth. 18.15 16 17 18. If a Brother see his brother falne into a scandall and after dealing with him first himselfe alone and then with the conviction of two or three witnesses find him to give no satisfaction at all whither shall the offended brother repaire If to the Church whereof the brother offending is a member that is indeed according to the rule but what need is there then or what ground of repairing to the Presbyters of other Churches by what Authoritie shall they proceed to censure the offender that is a member of another Church Indeed if a Brother offended shall complaine to the Church whereof the offending brother is a member and the Church neglect to doe their dutie through prejudice or partialitie or other remisnesse it may then be lawfull to make use of the brotherly love and brotherly communion which one Church oweth and beareth to another The brother offended and not satisfied with the proceedings of his own Church against the offence may then repaire to the Elders of other Churches and crave their judgement and counsell in the case in hand and if they doe not approve upon good inquirie the proceedings of their sister-Church they may admonish the Elders of that Church touching what they judge amisse But if the Elders hearken not unto them the Elders who admonish them being unsatisfied may acquaint their own Church with the offence of their neighbour Church and then in the name of the Lord and of their own Church they may admonish them thereof by Letters and Messengers sent to them to that purpose If yet the Church admonished hearken not unto them the Church offended may and ought to acquaint their neighbour Churches therewithall who may joyne with them either in convincing the offending Church of their sin and so prevaile with them unto reformation or else if they persist in obstinacy they may from thenceforth withdraw all continuance of brotherly communion with them till they acknowledge their transgression which is as farre as Churches may goe in a Church-way in case of obstinacy of a neighbour-Church in any offence and so farre they may goe according to the proportion of the rule Mat. 18.15 16 17. Look what rule a brother is to attend unto in seeking to heale the offence of a brother the same rule may and ought a sister-Church to attend unto in seeking to heale an offending sister-Church And looke as Paul who had received the same equall power of the keys with Peter reproved Peter openly when he was to be blamed Gal. 2.11 so one Church who hath received the same equall power of the keys with another may reprove another Church openly when they are to be blamed And looke by what power they may reprove them by the same they may proceed to withdraw from them if they hearken not to their reproofe according to God But all this notwithstanding they will not allow a brother offended to complaine to the Presbyters of another Church till he see no hope of removall of the offence by his own Church at home CHAP. III. Of the Addition of Members to the Church SECT I. THe Church being thus gathered and furnished with such Officers in such manner as the Lord hath appointed looke as in the first Primitive Church the Lord added to them daily such as should be saved Acts 2.47 so doe wee admit and receive from the Lord such as he sendeth and addeth to us The first and lowest number of a Church to which the other members are added is not expresly limited in the Word onely it is not so low as some have conceived to consist onely of two or three it is a mistake of that place Mat. 18.20 where a promise of Christs presence is made to two or three to conceive it made to the lowest number of a Church-body for those two or three are not considered there as a Church-body but as a sufficient number of witnesses to joyne with a brother offended in convincing and admonishing the brother that gave the offence against whom if he doe not hearken to them they are then further to proceed and to tell the Church Which argueth that they themselves are not a Church but a smaller company agreeing in a dutie of brotherly love either to heale an offending brother by their own admonition or to witnesse against him before the Church and yet they have a speciall promise of Christs presence with them in the dutie lest they might thinke such a labour of love undertaken in vaine But the Church must needs be a greater number then two or three seeing these two or three are to referre the person and the cause to a greater body then themselves for though there might be a domesticall Church in Adam and Eve at the beginning yet such a Church which Christ hath instituted in the new Testament consisteth of a greater number The very Officers of a Church compleatly furnished are no lesse then foure a Pastor a Teacher an Elder a Deacon and therefore the body of the Church had need to be of a greater number then so And though the essence of a Church may consist without the integritie of all his members as a lame man that wanteth some of his members may have the essence of a man yet under seven a Church can hardly consist of so many members as doe performe any part of a Church-body To such a body how many members may be added is not limited expresly in the Word onely it is provided in the Word that they be no more then that all may meet in one Congregation that all may heare and all may be edified For as hath been noted above the Apostle so describeth the whole Church as meeting in one place 1 Cor. 14.23 But if all cannot heare all cannot be edified Besides the Apostle requireth that when the Church meeteth together for the celebrating of the Lords Supper they shall tarry one for another 1 Cor. 11.33 Which argueth the Church indued with onely ordinary Officers should consist of no greater number then that all might partake together of the Lords Supper in one Congregation and therefore such Parishes as consist of 15000. though they were all fit materialls for Church-fellowship yet ought to be divided into many Churches as too large for one When the hive is too full Bees swarme into a new hive so should such excessive numbers of Christians issue forth into more Churches Whence it appeareth to be an error to say there is no limitation or distinction of Parishes meaning of Churches jure divino for though
to one another set-formes of prayer why not set-formes of Homilies and then neither the Apostles nor their successors needed to have left off their imployment in ministring to Tables to attend the ministry of the Word and prayer Acts 6.4 for both are prepared to their hands by the prescriptions of others Whence also it will follow that Ministers shall little need to edifie the Church by their owne gifts received of Christ to that end but may edifie them by the gifts of others Yea Ministers though destitute of ministeriall gifts may be fit for the publick discharge of their duties by the helpe of other mens gifts both in prayer and preaching and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers And in this forbearance of prescript prayers as we follow the example of the Church of Israel and of the Apostolicall Churches so wee are not destitute of patterns in this case of those that succeeded them Justin Martyr in his second Apologie for Christians a hundred and fifty yeares after Christ speaketh of the ruler of the Church sending up prayers and praises to God without mentioning any prescript forme according to his power or facultie of prayer or thanksgiving left him by the Apostles or others And Tertullian about 203. yeares after Christ in his Apologie for Christians saith they prayed sine monitore quia de pectore without a prompter because they prayed from their heart Tertull. Apolog. 30. that is as Zeph. on the place expoundeth it they prayed not according to the dictate of the Saints to wit in any forme of words prescribed by them And indeed if in those bloudy times of persecution the Church had any set-forme of Liturgie wherein they had been injoyned a forme of solemne prayers for their Emperour it had been an unskilfull and sinfull neglect both in Justin and Tertullian to omit such publick evidences of their professed loyaltie and devotion to the State SECT V. Object THe second thing in our administration of publick ordinances whereof many require account of us is why in the administration of the Sacraments wee doe not admit the Members of the Churches of England either themselves to the Lords Supper or their children to Baptisme as wee receive the Members of other Churches in this Countrey Answ Let it first be knowne what we doe and then consider upon what ground wee doe it 1. Wee doe not admit the members of other Churches in this Countrey unlesse they bring with them Letters of recommendation from the Churches whence they came or at least unlesse those Churches have made knowne to us their desire that their Members coming occasionally amongst us may be received to the Lords Table with our owne by vertue of communion of Churches 2. Wee doe not admit the Members of other Churches to fellowship of the Lords Table if either the persons themselves or the Churches from whence they came lie under any offence before the Church Now the grounds upon which wee thus walke are these 1. From the power requisite to the administration of the Sacraments viz. to administer a Sacrament is not an act of Christian libertie that every Christian may dispense to whom he please but an act of power which Christ hath given to them who are called to be Ministers of the Word and by them to be dispensed unto the Church whereof the Holy Ghost hath made them over-seers They then over whom wee have no ministeriall power unto them wee may not dispense an act of power but they who are Members of no Church wee have no ministeriall power over them and they who are Members of other Churches not of our own wee have no power over them further then they are recommended to us from their own Churches either by Letters or by word of mouth and such are all the members of the Churches in this Countrey whom wee doe admit to communion with us at the Lords Table But now for our Brethren who come out of England many of them are altogether unknowne to us and those who are well known and it may be also well approved yet they bring no Letters of recommendations to us from those Churches who had interest in them and power over them And besides wee know that those who have been members of any parish Church in England when once they remove their dwelling out of that Parish they are accounted as no longer members of that Church so that they come over to us as members of no particular Church at all either in old England or in new and so they are under the power of no Church either there or here how then can wee dispense an act of power to them over whom wee have no power at all either commended to us by themselves or by the Churches from whence they came Would it be thought reasonable in case that any of our Country-men comming over to us should fall into drunkennesse or whoredome or other scandalous crimes if the Church where he sojourneth amongst should proceed to excommunicate him for the same were it not an act Coram non judice might he not demand justly by what authoritie we cast him out of our Communion who was never yet entred into our Communion This may therefore yeeld us a just defence They over whom we have no power to censure in any case by Excommunication to them wee have no power to dispense the Communion but so it is we have no power to censure any of our Congregation though never so scandalous by excommunicating unlesse they first commend themselves to our fellowship Therefore neither have wee power till then to receive them into our communion 2. A second ground of their practise wee take from the nature of the Sacraments which though they be seales of the righteousnesse of faith Rom. 4.11 yet not to all the faithfull as such but as they are confederate and joyned together in some particular visible Church None may ordinarily dispense a Sacrament of the new Testament but a Minister of a visible Church nor may he dispense it to any but to the members of a visible Church In the old Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or Proselytes to the Church of Israel Job and his three friends and Elihu with them though all of them righteous by faith and all of the stocke and kindred of Abraham yet wee read of none of them to be circumcised nor is it credible they were for had they been Circumcised they would not have kept so deep silence of it throughout all their conference with Job as they doe especially having so often occasion to urge the pollution of nature from the birth whereof Circumcision had been a most pertinent and pregnant evidence to convince the same And wherefore were they not all circumcised being all of them righteous by faith but onely because they had not opportunitie to joyne themselves to the house of Israel to
whom onely the Church and the Covenant of grace unto them and their seed and the seales of the Covenant were granted Object If it be objected that all that were circumcised amongst the people of Israel might come and keepe the Passeover amongst them but wee here withhold the Lords Supper from them that are baptized Answ Our answer is they that were circumcised amongst the Israelites might rightly keepe the Passeover amongst them because the whole Nation of Israel made but one Church and the Officers or Ministers of any one Synagogue the Priests and Levites were Ministers in common to the whole house of Israel In proportion whereunto they that are baptized in any particular Church may in like sort require the Lords Supper in the same particular church where they are baptized if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to the receiving of the Lords Supper more then was required to the receiving of the Passeover But now because the Churches of the new Testament are of another constitution none of them nationall as the Church of Israel was but all of them congregationall Baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of one Church were the Officers of all as in Israel they were or unlesse that one Church and the Officers thereof did recommend their right and power to another 3. A third ground of our practise in this point is taken from the case of publick offence which we conceive ought to be removed from all such as are to partake together at the Lords Table so we deale with the members of our own Church and so wee deale with the members of neighbour Churches in this Countrey None of them are received unto the Lords Table with us whilest they lie under the guilt of any publick scandall before the face of the Church For it is our Saviours direction that if a man bring his gift to the Altar and there remembers that his brother hath ought against him he should there leave his gift and goe first to be reconciled to his brother and then come and offer his gift Mat. 5.23 24. If this be a rule for a mans owne private direction in case of private offences it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence Wee doe therefore direct both the brethren of our own Church and of any other Church in this Countrey that if they present themselves to communion with us at the Lords Table they should first remove such publick offence as either themselves or the Church from whence they come doe lie under before the Lord and us ☜ that according to the figure in the law of the Passeover no leaven must be found amongst us when wee come to sit downe at the Lords Table together Now though wee rather choose to cover in silence and to mourne in secret for any corruptions found in other Churches especially in these so deare and neare unto us as the Churches of England be yet in this case faithfulnesse to God and them and the necessary defence of our own due proceedings here constraineth us to confesse sundry publick offences under which our English parish Churches lie and wherein our selves also were defiled whilest we lived in them and our Country-men are defiled that come over to us from them 1. It is a publick offence that they come over not as members of any particular visible Church for they leave that relation where they left their habitation but of a Nationall Church whereof Christ hath given us no patterne in the new Testament and in which he hath appointed no nationall Churches nor any nationall worship to be performed by them 2. It is a publick offence that though they were baptized in some parish Church in England upon some Covenant or stipulation of their parents or of some in their stead whom they call god-fathers which also was without warrant yet generally they have come to the Lords Table without any publick profession of their own faith or repentance or promise of performance of those Christian duties which their parents or others in their stead made for them which is an offence not onely contrary to the order of their owne Church expressed in the Rubrick before the Common Catechisme but also contrary to the word of God which receiveth none to the fellowship of the seales of the Covenant but such as professe their taking hold of the Covenant as hath been shewed before 3. It is a publick offence that in their parish Communion which not communion of spirit but co-habitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards whoremongers prophane swearers covetous worldlings Atheists Papists and the like whereby it cometh to passe that not a little leaven but a great masse of leaven hath deeply leavened the whole lump 4. It is a publike offence that they have worshipped God according to the precepts and inventions of men both in prescript formes of Liturgie and Letanies and in such ceremonies as which though they be not ordained of God yet are publickly enjoyned as neither darke nor dull but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification by which he may be edified 5. It is a publick offence that they have yeelded voluntary subjection and obedience to such a forme of government in the Church as the Lord Jesus hath not appointed in his Word and have approved the same whether by subscription or by oath of Canonicall obedience or by conformitie to their usurpations and injunctions These or such like publick offences as wee have bewailed in our selves so farre as wee had any fellowship with them so wee have thought it needfull that our brethren also who came over to us should professe their repentance of the same at least in a positive acknowledgement of the contrary sincere wayes of the Gospel before they be received to Communion with us SECT VI. IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously that come over to us to the fellowship of the Lords Table without further satisfaction the same also or some of them at least may suffice to justifie our non-admittance of their infants unto Baptisme Infants cannot claime right unto Baptisme but in the right of one of their parents or both where neither of the Parents can claime right to the Lords Supper there their infants cannot claime right to Baptisme And they cannot claime right to the Lords Supper if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents or to one of them at least either for our want of due power over them or through their want of Communion with the Church whereof the Sacrament is a seale or by reason of
And then if Gods mercy to a thousand Generations may fetch in the Children of Excommunicate persons the same promise may fetch in all Turks and Infidels at this day wee dare not therefore improve the large extension of Gods mercy so farre as to give a thousand Generations right and title to the Covenant of God with his Church and to incourage the Ministers of the Gospel to set the seales of the Covenant thereunto The true meaning of the promise wee take to be That God out of his abundant grace and rich mercy may and doth extend thoughts of redeeming and converting grace and mercy unto thousand Generations But he never allowed his Church any warrant to receive into their Covenant and Communion the Children of godly parents who lived a thousand yeare agoe much lesse a thousand Generations Nay rather the Text is plaine that the holinesse of the children dependeth upon the faith of the next immediate parents or of one of them at least 1 Cor. 7.14 to wit such faith as denominateth them Christian-beleevers in opposition to Pagan Infidels and that holinesse of the children to such parents is called Federall which receiveth them into the Covenant and to the seales of it Object Lastly it is objected that children borne in fornication have right to Baptisme and why not then the children of Excommunicate parents The wickednesse of parents ought not to prejudice the children in things that pertaine to their salvation Answ The wickednesse of the Parent doth not prejudice the Election or Redemption or the faith of the childe Jephta a bastard is yet reckoned up in the Catalogue of Beleevers Heb. 11.32 But yet in the old Testament a Bastard was not admitted to come into the Congregation of the Lord to his tenth Generation Deut. 23.2 and that could not but prejudice all the base-borne children of Israel and that in the things which pertaine to their salvation And though God sheweth greater grace to them in the dayes of the Gospel yet greater grace cannot by proportion of any rules of the Gospel be expected for them from the Church then this that notwithstanding the sinne of their parents they may be received into the Congregation of the Lord and so unto Baptisme either when their parents repent and acknowledge their sin before the Lord and his Church or when themselves are able to make a better profession of better things in their owne persons It is generally knowne that our best Divines doe not allow the Baptisme of Bastards sine sponsoribus But whether they consider Sponsores as witnesses as some doe who fetch allowance of witnesses from Isa 8.2 3 4. or whether they consider them as Sureties the holy Scripture gives no warrant for either in such a case The place in Isaiah giveth no foothold for Witnesses in Baptisme The Prophet called not Vriah for a witnesse of the Circumcision of his childe but of the conception of a man-childe yet unbegotten and of the Prophecy of such events as were to fall out during the infancy of the childe nor was it meet the Prophet should honour so wicked a time-server as Vriah was to be a witnesse of the Circumcision of his childe though the more prophane and idolatrous he was the more fit and faithfull a witnesse of a miraculous prediction to the conviction of an incredulous King and people And as for Sureties the Covenant is not intayled to Sureties to such as for whom they undertake but to faithfull parents pertaining to the family of the Church and to their seed It is true indeed there is a large promise to Abraham stretching the Covenant to his seed not onely to the children of his owne body and to his proselyte servants but also to all that were borne in his house or bought with money Gen. 17.12 13. which happily may grant so much libertie to a Christian Sponsor that if a stranger or wicked man should give him his childe from his infancy to be brought up as his owne it may be baptized as his owne But that is the utmost bounds of libertie in this case And very doubtfull it is whether the promise pertaine onely to the children of Proselytes either strangers or borne in the house But wee know not any ground at all to allow a faithfull man libertie to entitle another mans childe to Baptisme onely upon a pretence of his owne promise to have an eye to his education unlesse the childe be either borne in his house or resigned to him to be brought up as his owne CHAP. V. Touching the Dispensation of the Censures of the Church SECT I. WEE proceed not to Censure but in case of knowne offence and such offence as cannot be healed without Censure Two sorts of offences there be some private between Brother and Brother some publick and notorious being knowne to the whole Church or at least to many And of them some are more grosse and hainous some lesse If the offence be private between Brother and Brother the Brother offended is to follow the Rule of Christ Mat. 18.15 16 17. That is first to goe and tell him of his fault or as the word signifieth Convince him of his fault and to admonish him of it privately So that the plaister may be no broader then the sore private admonition is most sutable to a private fault and expresseth both the wisdome and love of the Brother who in so doing both healeth and covereth the offence at once If the offender take the admonition in good part as taking part with the admonition against his owne sinne the Brother hath wonne and gained him both to God and himselfe to God by repentance to himselfe by this experiment of his brotherly love But if the offender heare not his Brother but takes part with his sinne against the admonition he then taketh one or two more with him such as in wisdome he thinketh to be most fit to prevaile with him that so by the mouth of two or three his word of admonition may be established or if the offender heare them not his word of accusation to the Church may be established And they coming to the offender and acquaint him with the cause of their coming to bring him to the sight of his sinne which they understand is committed by him they first call upon the name of Christ to be present with them in this dutie according to his promise Mat. 18.19 20. where he hath said he will be present with any two or three that are met together in his name to aske of him for it is upon this occasion and this chiefly upon which the promise is made And the brother offended laieth open the offence before them and declareth how ill the labour of his love was accepted before and desireth their helpe to assist him in the conviction of the offender If they can prevaile with him to acknowledge his offence and to be humbled for it the soule of the offender is healed thanks are given to God and
as Cyprian saith lib. 1. Ep. 4. maximè potestatem habet dignos Sacerdotes eligendi then as hee saith there also potestatem etiam babet Sacerdotes indignos recusandi abdicandi On the other side the Elders have rule over the Church and do expresse it in sundry acts of authority as 1. In calling the Church togethr upon any weighty occasion Acts 6.2 2. In opening the dores of speech and silence to any of the Assembly Acts 13.15 unlesse it be where the Elders themselves lie under offence or suspicion of offence and the offended parties may begin with them Acts 11.2 yet with due reverence observed as to their yeers so to their place 1 Tim. 5.1 3. In preaching the Word the Elders have power to teach and exhort to charge command to reprove and rebuke with all authority 1 Tim. 5.7 6.17 2 Thes 3.6 Tit. 2.15 4. In dispensing all the censures of the Church unlesse it be in their own cause for though they take the consent of the Church in dispensing a censure yet they set it on with great authority in the Name of the Lord yea it is no small power they put forth in directing the Church what censure is due according to the Word as in our native countrey though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give in their verdict according to the law and in pronouncing sentence with power and terror according to the law and their verdict The like do the Elders in dispensing Church-censures 5. The Elders have power to dismisse the Church and that with a blessing Numb 6.23 to 26. which is an act of superiority Heb. 7.7 6. In case of the Apostasie of the Church or of other notorious scandall committed by them and their obstinacy therein the Elders have power to denounce the Judgement of God against the Church and to withdraw themselves from it As upon the Idolatry of the Israelites Moses took the Tabernacle and pitched it without the camp Exod. 33.7 and Paul with Barnabas rejected the Jewes for their blaspemy and turned to the Gentiles Act. 13.45 46. CHAPTER VI. SECT I. WEE come now to that last part of our order which standeth in our communion with other Churches amongst our selves though one Church claim no power either of Ordination or Jurisdiction over another for we know of none such given us by Christ yet wee maintain Brotherly communion one with another so far as wee may also help forward our mutuall communion with the Lord Jesus The communion of Saints is accounted an Article of the Creed and communion of Churches is but a branch thereof Seven wayes there be wherein wee exercise holy communion one with another which for distinction and memories sake we may summe up in so many short names First by way of Participation secondly of Recommendation thirdly of Consultation fourthly of Congregation fifthly of Contribution sixthly of Admonition seventhly of Propagation or multiplication of Churches 1. For Participation wee have occasionally spoken of it before it is allowed by the consent of our Churches that when the members of any other Church are occasioned to rest with us on the Lords day when the Supper cometh to be administred and neither the persons themselves nor the Churches they come from lie under any publike offence wee do admit them to the participation of the Lords Table with us For wee look at the Lords Supper not only as a seal of our communion with the Lord Jesus but also of our communion with his members and that not only with the members of our own Church but of all the Churches of the Saints SECT II. BY way of Recommendation wee communicate one with another in this wise When any of our members by occasion of businesse is called to reside and continue for any time in another Towne wee give him Letters of recommendation unto the Church in that place giving testimony of him as of a Brother approved and intreating them to receive him in the Lord as becometh Saints unto holy Communion with them and to watch over him in Brotherly love to his building up in fellowship with the Lord Jesus The patterne whereof wee take from Pauls recommendation of Phebe a Deaconesse of the Church of Cenchrea unto the Church of Rome Rom. 16.1 2. Of which Letters he maketh mention also to the Church of Corinth though not as needfull for himselfe but for others 2 Cor. 3.1 But if a Brother have necessary occasion to remove himselfe and his family for all together unto another Church and there to take up his setled habitation for the necessary imployment of his calling or for other just ends he acquainteth the Elders of the Church and some of his intimate friends and brethren and it may be if conveniency permit the whole Church with the grounds of his removall which if they doe appeare to them to be just and weightie they then write more ample Letters of recommendation unto that Church in his behalfe wherein they doe recommend him wholly to their charge now not as one of themselves but as one of theirs to whom they doe resigne him and intreat them to receive him as a Brother beloved in the Lord unto all those Christian liberties and holy duties wherein they are wont to Communicate with their owne members unto all spirituall growth in Christ Jesus Which Letters because they doe so fully recommend a Brother unto another Church are to dismisse him from his owne wee therefore for distinction sake call them Letters of dismission which indeed doe not differ from the other but that the former recommendeth him to another Church for a time these for ever The Brother thus dismissed to another Church bringeth his Letters to the Elder of that Church who reading them before the Church demandeth the Churches consent for his acceptance If he be well knowne and approved of them they expresse their consent either by lifting up of hands or by silence but if the man be wholly unknowne and doubted of by them though they reserve due honour to the testimony of the Church which sent them yet for as much as Churches may erre sometimes as well in judgement of persons as of doctrines Hanc veniam perimusque damusque vicissim wee take libertie to take some tryall of his spirit and gifts and then either upon his just approbation of him wee receive him or if wee see just occasion of offence in him wee returne him with the cause back againe to his owne Church who receiveth him againe into her own fellowship and takes care for his healing for wee look at our Church-Covenant as an everlasting Covenant Jer. 50.51 And therefore though it may be translated or resigned from one Church to another as Gods hand shall direct yet it is not to be rejected or violated by us but onely by the members cutting off himselfe from the fellowship of the Church by such
demerit as exposeth him to the just censure of Excommunication But if a member be importunately desirous to remove wholly from the Church where he is unto another and yet the grounds of his removall favour of nothing but levitie or covetousnesse or schisme or the like according to their Covenant of brotherly love and faithfulnesse the brethren of his own Church labour to convince him of his sinfull weaknesse herein to disswade him from his purpose to which counsell God usually toweth his heart to stoop and submit But if after all their disswasions they shall see the bent of his spirit unremovably set upon removall in such a case if his sinne be not apparent and his danger imminent they use indulgence towards him as not willing to make the Church of God a prison to any man But when men thus depart God usually followeth them with a bitter curse either taking away their lives from them or blasting them with povertie or exposing them to scandall where they come or in entertaining them with such restlesse agitations that they are driven to repent of their former rashnesse and many times to desire to returne to the Church from which they had broken away SECT III. OUr third way of communion with other Churches is by way of Consultation whereof wee have given some touch before as 1. In time of the gathering of a Church the Brethren who desire to enter into Church-estate doe give notice to all the Churches about them and desire the presence of their Elders and of such other Brethren as they shall see meete to send to helpe them with their counsell in discovering the spirits and competent gifts of such members as should joyne with them in that worke And further to give counsell and direction in the ordering of that day as hath been shewed above 2. In the choice and ordination of Officers one Church is wont to send to all the rest about them for such Elders and Brethren as may give counsell and direction to their proceedings and approbation of the same as the matter shall require as hath been formerly delivered 3. In case of difference of judgement amongst the Brethren of a Church in the administration of Church-Censure and the like to prevent all suspition of partialitie or prejudice the Church is sometimes occasioned to send to the neighbour-Churches one or more for the assistance of some of their Elders and Brethren to helpe them with their counsell in discovering and judging of the causes depending amongst them who giving advice according to the Word doe by the blessings of Christ heale jealousies and compose differences and settle peace and love amongst them and this also hath been mentioned before 4. In doubtfull cases arising in the Church whether of judgement or practice where yet no difference hath risen but all or most are uncertaine what were fit to be done as whether a childe may be baptized by right of his Grand-fathers Covenant or the like the Church doth sometimes send Letters or Messengers to crave the counsell of other Churches who deliberate by considering and arguing the matter and agree upon what they conceive most agreeable to the Word each Church sendeth their judgements and their reasons either by Elders or by Messengers to the Church that sent to them SECT IV. A Fourth way of our communion with other Churches is by way of Congregation or gathering together many Churches or the messengers of many Churches to examine and discusse either some corrupt opinions or suspicious practices which being scattered and found in many Churches at once cannot well be healed in any one alone In which case the Elders of the Churches desirous to maintain verity and unity of judgement in matters of doctrine and integrity of life throughout all the Churches do both acquaint our Magistrates being nursing fathers to the Church with the necessary occasions and ends of a generall and a solemn assembly and do also solicit the Churches to send some fit persons at such a time to such a Church where the assembly be most seasonably held to consider and discern of the matter in question and agitation The assembly being met in the name of Christ and his presence called for by humble and earnest prayer the matters to be discussed and cleered are propounded by some or other of the Elders of that Church where we meet or by some other appointed by them and consented to by the assembly When the matters are propounded the Elders do declare their judgements of the points in order one after another together with their reasons from the Word at which time it is free for any man present and all may be present if they will as well the Messengers of the Churches as others after leave orderly craved or obtained to propound their doubts without offence whence disputation doth arise as in Act. 15.7 till all parties be either satisfied or convinced and so the matters in controversie are cleared and this course is taken for the clearing of all the points remaining which may seem to some not so fully cleared and agreed upon and the nature of them such as may admit further discussion yea and difference of apprehension without disunion of affection or disturbance of the Churches peace yet for satisfaction of Gods people the mean while in such things each man is left to his Christian liberty So farre as they are all come they judge and mind one thing If any be otherwise minded who in simplicity of heart seeketh the truth and in meeknesse of wisdome and love holdeth forth the same we hope God will in time reveale the same unto him in the mean time all agreeing in this one not to condemn nor to despise one another in differences of weaknesse according to the Apostles rule Rom. 14.2 3 4. SECT V. A Fifth way of communion with other Churches is by contribution or communication in yeelding supply to one anothers wants for according to the ancient president in the Primitive Churches if any of our Brethren should fall into such decay as not to be able to supply their onw necessities in outward things amongst themselves we should take it our bounden duty to minister to their wants according to our abilities Act. 11.29 30. Rom. 15.25 26. Hitherto the Lord hath been pleased out of his all-sufficient goodnesse so to supply us all each Church within it self as that we have had scarce any occasion never but once to exercise our mutuall love and liberality to one another in this kind but if need should require we consider afore-hand what mutuall help God requireth of us from one towards another in such a case Also if any of our Churches do want some fit members to imploy in some publike office amongst them and shall make known their want to some other Church who may abound in such blessings as sometimes the Church at Antioch had four or five Prophets among them Act. 13.1 when others wanted the Church that aboundeth in such helps
is ready to send and commend such of their members as their selves may spare and are fit for office but not called to office amongst themselves to supply the necessities of their Brethren SECT VI. A Sixth way of communion amongst our Churches is by way of admonition as it one Church should be credibly given to understand of some scandall arising in another Church whether by corruption in doctrine or in manners and upon diligent search and inquiry the report is found true the Church hearing thereof sendeth Letters or Messengers or both unto the Elders of that Church where such offence is found and exhorteth them to take a speedy and diligent course for the redresse thereof but if the Elders of that Church should be remisse therein or be faulty themselves they then certifie the whole Church thereof to call upon their officers as Paul sent to the Church of Coloss to call upon Archippus to take diligent heed to the fullfilling of that work of the Ministery which hee had received of the Lord Col. 4.17 If the Church heare them the scandall is removed if it heare them not the Church offended herewith taketh in the help of two or three Churches more to joyne with them in their exhortation or admonition It still the Church where the offence lieth persisteth in the neglect of their duty and of the counsell of their Brethren either the matter would be referred to a Congregation of many or all the Churches together if need should require or else if the offence be evident and weighty and of ill though not generall consequence the Churches offended with them would as justly they might withdraw themselves from the right hand of fellowship and so forbeare all such exercises of mutuall brotherly communion with them which all the Churches of Christ are wont to walke in one towards another We have never yet been put to the utmost extent of this duty towards any of our Churches The Lord hitherto so farre preventing with his grace that no Church hath stood out so long in maintaining any offence found amongst them But if it should so fall out which God forbid wee look at it as our dutie to be faithfull one Church to another in like sort as the Brethren of the same Church are called to be faithfull one towards another Doe not Churches injoy brotherly Communion one with another as well as brethren of the same Church The Church in the Canticles tooke care not onely for her own members but for her little sister which had no breasts Cant. 8.8 And would shee have taken no care of having her breasts healed if her breasts had been distempered and given corrupt milke The Apostles had a publick care by vertue of their office of all the Churches 2 Cor. 11.28 And is the publick spirit of grace and love dead with them ought not all the Churches of Christ to have a care and watchfull eye over the publick good of one another Though not virtute officii yet intuitu charitatis SECT VII THe seventh and last way of the Communion of our Churches is by way of propagation or multiplication of Churches Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations to preach the Gospel to beget Disciples to gather them into Church-estate and so to plant Churches wheresoever they came yet that which they did by vertue of their office is reserved unto the Churches of Christ to prosecute and carry along according to their measure throughout all generations and in all Nations for the inlargement of the kingdome of Christ unto the end of the world The power of the keys which was immediately given by Christ unto his Apostles is also given by Christ unto all the Churches in that fulnesse of measure which the establishment and enlargement of Christs kingdome doth require If then any particular Church of Christ shall come in processe of time to be so farre multiplyed as that like Bees when the hive is too full they are necessarily occasioned to swarme forth as it is indeed the case when the voice of their Ministers cannot reach to all in such or in the like case the Church surcharged with multitude may send forth sundry of their members fit for the purpose to enter into a Church-estate amongst themselves or if a number of godly Christians shall come over into a Countrey where they finde the Churches so full that they cannot with conveniency joyne with them the Church may comfortably encourage them to enter into holy Covenant amongst themselves They may also commend both unto the one Company and unto the other such able gifted men whom they may fitly choose to be Ministers and Officers to them and both then when they enter into Covenant and gather into Church-estate as hath been shewed in the beginning as also when they goe about to choose and ordaine Church-Officers amongst themselves the Churches already established ought to be ready to helpe them with their presence counsell and assistance so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ in the multiplication of Churches according to the order of the Gospel Thus have wee given unto all our holy Brethren throughout the Churches of our Lord Jesus a just and true account of all our proceedings in Church-affaires so farre as concerneth our way and order amongst our selves If wee fall short of the Rule in some thing or other goe astray it is our humble and earnest request unto all our godly learned Brethren that they will be pleased Erranti comiter monstrare viam but if the way wee walke in be found upon serious and mature consideration to be agreeable to the rules of the Gospell as wee verily beleeve it is let all the upright in heart be intreated in the name of the Lord Jesus not to judge or speake evill of the wayes of Christ before his people But rather seeke how to addresse themselves and to call on others to walke in the straight steps of the Lord Jesus in the kingdome of his grace till wee shall all come to meete him in the kingdome of his glory CHAP. VII Of the way of reformation in the Congregations in England SECT I. WEE take not upon us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prescribe unto our Brethren in England men of their Churches and eminent lights in the world what course to take in pursuing and perfecting the great worke of Reformation in England Nay wee know our own Tenuity the store of busines enough which wee have to attend unto neere home Neverthelesse as wee cannot cease to pray for and seek their good as our own so wee cannot but rejoyce with them to behold that open doore which God hath set before them and with that all their hearts were so far enlarged towards the Lord and to his waves as wee heare his hand is enlarged towards them Onely being absent in body but present in