6.13 2. Though it be true that the Churches of Asia and Rome have been prevailed against by the gates of Hell yet not as they were built by Christ or planted by the Apolstes but their degenerate Posterity and Successours who were not built on this Rock but on an outward Form and neglected the means appointed by Christ for their safety The Apostle Paul forewarned the Romans to beware of Apostacy by the example of the Jews Rom. 11.12 They nevertheless in succeeding generations did degenerate from the Faith and Profession of their Predecessors and so fell into the gulf of Antichristian Apostacy But as when God took his visible Kingdom from the Jews for their obstinacy in unbelief he did not destroy his visible Kingdom totally from the face of the Earth but gave it to a Nation bringing forth the fruits thereof Mat. 21.43 So though in his righteous judgement against Apostates he may destroy this or that particular Congregational Church yet the gates of Hell shall not prevail wholly against the Church-state but it shall be preserved He doth but translate the Candlestick not break it all to pieces he doth but remove it out of one place into another Rev. 2.5 and still preserveth it in some particular Congregation or other 3. Though the gates of Hell have sometime and in some degree prevailed against this or that particular visible Church holding fast the profession of their Faith without wavering yet they have not prevailed according to the meaning of these words They have prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in some respect as 1. in Temporals to impoverish them Heb. 10.34 to bring them under bondage as Pharaoh did the Israelites to establish a decree for their destruction as Haman did against the Jews to put multitudes of them to death as the ten persecuting Emperors did the Christians and as the high Priest and the Jews dealt with Christ 2. In Spirituals 1. to scatter the Members of the Church so far the gates of Hell prevailed against them upon occasion of Stephen Act. 8.1 and to cause the Woman to flye into the Wilderness Rev. 12. 2. To assault them with temptations as Christ told Peter that Satan had desired to winnow him like Wheat But they could not prevail against the Church absolutely and totally 1. Not against all of them in Smyrna by outward calamities Rev. 2.10 Nor against all in Sardis by temptation Rev. 3.4 2. Nor totally against the whole Church For God did raise up unexpected helps for the Woman fled into the Wilderness Rev. 12.6 14 16. to that part of them which remains on earth and for the other part of them God will receive his people when outward subsistence fails into everlasting habitations Luke 16.9 And when the gates of Hell prevail to the dispersion of a particular Church built on this Rock yet that is not to their destruction but tendeth to the multiplication and inlargement of particular Churches The dispersion of the Church at Jerusalem was like the dispersion of Seed into the Field which bringeth forth a more plentiful Harvest so their dispersion prevailed against the gates of Hell to the propagating of sundry Churches Act. 11.19 21. Thus the Lord turned the Policies of the gates of Hell against themselves according to that promise Zach. 12.3 Thus we see the impregnable stability of Christ his Church built upon this Rock We shall now prove by Reason that it must be so Reas 1 From Christ who is the Head of the visible Church as well as of the invisible 1 Cor. 12.27 And he will not suffer the sound Members of his Body to be plucked and torn from it by the gates of Hell He is the builder of his Chuch Heb. 3.3 4. and therefore will establish it When the Ark was built by Noah as Gods Instrument according to God's appointment it stood against all the power of the Deluge He is the Foundation as he is belived and publickly confessed whereupon he buildeth his Church Against an House so built the Winds and Waves cannot prevail Matth. 7.24 25. Reas 2 From the Promises given to such a Church which are of two sorts 1. For protection Isa 4.5 6. where be prophesieth concerning the Church of Christ under the New Testament and describes Gods protection over them by a twofold allusion 1. By the Pillar of Cloud and Fire that protected the people of Israel at the Red Sea from Pharaoh and his Host 2. By the covering of the Tabernacle and the holy things in it from all injuries of weather Exod. 26.14 Rev. 7.16 And his power is ingaged to perform his promise Joh. 10.28 29. And his Providence will order all issues and events thereunto Isa 54.16 17. Mat. 28.18 20. 2ly For victory Rom. 16.20 If the Lord will tread Satan under their feet he will see to it that Satan shall not tread them under his feet Reas 3 From the titles given to particular visible Churches They are frequently in the New Testament called the Kingdom of Heaven and Hell cannot prevail against Heaven They are called the Kingdom of Christ and God the Father hath established his Kingdom by an oath Psal 89.35 36. To confirm our Faith herein he calls the Sun and Moon to be witnesses vers 37. The Sun may be clouded sometimes and Moon is sometimes in the Full sometimes in the Wane but still it is in the Heaven So it is with the Church on Earth Dr. Whitt ad Rat. Camp Resp p. 56. Semper fuisse in terris futuram deinceps Ecclesiam non dubitamus quanquam ejus aspectum aliquando illustrem ut conspici ab omnibus possit aliquando tantâ caligine ut vix agnoscas obscuratam esse fateamur And it belongs to Christ to break the Serpent's Head who can proceed no further than to bruise his hâ—el Gen. 3.15 He is that little stone that brake the Image to pieces which represented the Monarchies and Powers whereby the gates of Hell sought to prevail against Christ and his Church Dan. 2.45 Christs Church is called an House of prayer to all Nations Isa 56.7 The Israel of God Gal. 6.16 in allusion to the change of Jacobs name who by prayer obtained victory and protection against Esau Gen. 32.28 Hos 12.2 3. So shall the Church of Christ by prayer obtain deliverance from the gates of Hell that they shall not prevail against them Reas 4 From the state of the Devils themselves and all their instruments 1. They are cursed Gen. 12.3 I will curse them that curse thee therefore they shall not prosper in their interprizes against the Church of Christ 2. They were conquered and captivated and triumphed over by Christ before he did build his Church Ephes 4.8 12. Therefore shall not hinder the building of it nor destroy it being built 3. They are enemies unto Christs Kingdom Therefore shall not prevail Ps 2.2 3 4. and 110.1 2. Let us briefly note some Corollaries hence Then in vain boasteth that Roman
in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
Judgments and to hearken unto his Voice and the Lord avouched them to be his peculiar People c. v. 16 17 18. And the like if not greater care was had of the profession and conversation of the Sons of strangers the Children of such Proselytes as were admitted into the Church of Israel Isa 56.6 7. John Baptist also required of all whom he admitted unto his Baptisme a repenting-confession of their sins and that they should believe on him which should come after him that is on Christ Jesus Act. 19.4 warning them not to rest in this that Abraham was their Father Mat. 3.9 Answerably the Primitive Churches required of all grown persons 1. Visible Repentance in case of open scandals Act. 19.18 2. to joyn therewith a publick profession of their Faith in Christ Act. 2.39 3. A profession of their subjection to the Gospel of Christ 2 Cor. 9.13 And after the Apostles dayes the ancient Churches they had their Poenitentes such as held forth their Repentance publickly and their Catechumeni who were of two sorts 1. Such as had been Pagans and were instructed by being catechized in the Christian Faith that they might crave Baptisme when they should be found fit and then were called Competentes In the interim they were called Audientes or Auditores * Tertull. l. de poenit c. 6. praescr advers Haeret c. 4. Cypr. l. 3. ep 17. 2. Such as having been Baptized in their Infancy when they did nonnihil adolescere were Catechized and being found to be Believers were confirmed by imposition of Hands and admitted unto the Lords Table and unto the full fruition of all Church-priviledges These Clemens calleth Incipientes Novitios and so do others from 1 Tim. 3.6 As the Mystery of Iniquity wrought higher and more effectually to advaâ—ce Papal usurpation by the spoils of Churches this custom in the right use of it ceased and Popery retained only the name of Confirmation but corrupted the thing and turned it into a Sacrament limiting the Administration of it to Diocesan Praelats This corrupt custom was continued in England after they renounced the Pope But as Luther in Germany sought to introduce the right use of it into the Churches there So did Cranmer under that Godly King Edward the 6th endeavour in England and committed the perusal and censure of the Common-Prayer-Book to that godly learned and moderate Theologue Bucer who examining the Book found among sundry other things That those which were to be confirmed Censura M. Buceri super lib. Ordinat Eccles cap. 17. must say the Apostles Creed the Lord's Prayer and the ten Commandments and answer the Questions of the short Catechism Bucer's censure upon it is thus This requires diligent ponderation If they think it sufficient that the words of this Confession be recited God abhorreth such as confess him in words and their heart is far from him Nor is Catechizing instituted to this end that they should answer in words only That they believe in God and will keep his Commandments The Lord saith Teach them to observe and do and not only to speak and he requireth such Worshippers as worship him in spirit and in truth But if a true Confession of Faith and profession of Obedience such as should be required of adulti grown persons unto Baptism be meant such a Confession of Faith must be required as may be judged not to be born in the mouth or gotten only by humane teaching but also it must have those signes in the life and manners that it ought to be received of the Churches as coming from an heart truly believing the Gospel and the Doctrine of the holy Spirit For though the Church cannot look into the hearts of men yet they ought to judge of trees by their fruits which fruits afterwards he declares at large But I hasten to the next point having been the larger in this because it is a subject of no less importance than dispute in reference to the question under so much agitation CHAP. III. Concerning the formal Cause THe formall cause or that which gives essential being to this Church is here held forth in a Metaphor taken from houses For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to build an house of materials fitly joyned and compacted together but Christ doth not here speak of the structure of a material house but of the constituting of that holy Society which he calleth his Church under the metaphor of building an house which every way suits the matter he speaks of For as a material house suppose of stones is built by orderly placing and strongly cementing them together which before were either scattered stones or a confused and loose heape but not an house till they were thus framed and compacted together so this holy Society the Church of Christ ariseth from the coadunition or knitting together of many Saints into one by an holy Covenant whereby they as lively Stones are built up a spiritual House 1 Pet. 2.4 5. And as the natural body of a man is built by an orderly joyning and firmly knitting the parts together So is the Church of Christ built by the mutual Covenanting of the Saints the Members of the Church which is called the Body of Christ where the Members of it are thus orderly and firmly knit to the Head and one to another Eph. 4.15 16. The same holds in Cities and Families which are thus built also and therefore the Apostle speaketh of this matter under the same matephor in Ephes 2.19 20 21. The conclusion from hence is that Concl. 3 It is the will and appointment of Jesus Christ our Lord that his Churches under the New Testament be constituted in respect of their essential form by the publick mutual covenanting of the Saints with the Lord and one with another Though all men seem to grant that every Church of Christ hath its being from a Covenant for which cause they that want an explicite Covenant do yet plead their implicite Covenant to maintain the truth of their Church-state yet such disputes are raised against the Church Covenant that I am compelled to handle this point also the more largely that the truth concerning it may be the better cleared and setled I shall therefore with the help of Christ shew 1. To what end it serveth 2. what it imports 3. prove it to be the Ordinance of Christ 4. draw some consectaries from the Conclusion 1. The next end of their confederating is to engage themselves to submit one to another in the Lord to cleave to Christ and his Rules and to one another in him mutually and to walk together accordingly in the use of all means sanctified and appointed by him for attaining the ends of Church-communion 2. The Covenant it self imports two things 1. On the Lords part it implyeth 1. the Lords giving them his Covenant for themselves and their seed Gen. 17.7 2. His giving them hearts to take hold of his Covenant accordingly Isa 56.4 5
in Church Communion into which they were combined and compacted before having solemnly given up themselves first to the Lord and then to the Apostles and Church by the will of God as Paul expoundeth it in 2 Cor. 8.5 2. Luke confirmeth the same sense of their being added to the Church by expressing the manner of it to be so as of the rest durst no man joyn himself to them in Act. 5.13 yet they did magnifie them i. e. they approved their doctrine and way and confessed the truth and goodness of it All which was not sufficient to add them so to the Church as believers were added viz. by publick voluntary engagement with the Church mutually And this to be the meaning Luke confirmeth by using another word synonomous with this which more plainly expresseth the manner of their being added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be glewed which word though it sometimes signifieth joyning in a more common and lax sense yet not in matters of this nature Therefore according to Tertullian's rule Deligendus est sensus è materiâ dicti and then we know that all joyning unto a Corporation must be done by Covenant as it is in Marriage and voluntary services to both which relations the same Verb is applied to Marriage in Mat. 19.5 to voluntary service in Luk. 15.15 both which are by voluntary covenant This is the strong knitting glew whereby persons are joyned together in all such voluntary relations So much may serve for explication of the phrase 3. The third proof is from the similitudes used in the New Testament to express their covenanting together The Church is compar'd to a House to the Body-natural to a Body-corporate to a Wife 1. To an House 1 Tim. 3.15 the whole society is called the houshold of Faith Gal. 6.10 every member of it is said to be of the Houshold of God Eph. 2.19 Whether you speak of an House in an Architectonical sense the materials must be cemented together now in the Church that cement is the Covenant or in an oeconomical sense the Members that are voluntarily added as voluntary Servants to the Family are joyned with the rest by Covenant so it must be in the Church Eph. 2.21 2. To the natural-Natural-body in man the Head of it is Jesus Christ the Members are Beleivers the whole is made up essentially when they are harmonically joyned and strongly compacted together by mutual engagement to submit one to another in the Lord whereby they fall as it were into joynts as the Thigh falleth into the Knee and the Shoulder into the Shoulder-blade by shooting it self into the hollow of it and is firmly knit to it Ephes 4.15 16. 3. To a Body-Corporate Hence the Church is called the holy City Rev. 11.2 and Church-members Citizens with the Saints Ephes 2.19 That whereby the Church is as a City compacted together is the Covenant For as all Citizens are admitted into jus Civitatis and become free Denizens by voluntary entering into the common engagement and covenant wherby they become a Political-body so it is in the Church 4. To a Wife whether espoused or married All espousals and marriages are by a voluntary mutual Covenant Prov. 2.17 Mal. 2.14 So it is in the Church of God Isa 62.5 Hence Paul stileth the particular Church at Corinth a Virgin espoused 2 Cor. 11.2 To shew that all the members were joyned as one Virgin into one body and that virgin-Virgin-Church into a Covenant of espousals with Jesus Christ as their Head and Husband in all his Offices and one with another in him mutually Thus we see the phrases and similitudes in the New Testament do strongly confirm this truth That the first Christian Churches planted by the Apostles were constituted in respect of their essential form in one body among themselves severally and respectively by an holy Covenant If any demand why the Apostles did not expresly mention the word Covenant Two reasons are given for that 1. That it was not necessary seing it had been so clearly and fully expressed in the old Testament as that which gives essential being to the Church And it is usual in Scripture that duties which are grounded upon a natural or moral and common reason and equity and have been largely expressed in the old Testament are but briefly and implicitely pointed at in the New as the Baptizing of Infants the Christian Sabbath and the manner of sanctifying it so this of the Church-Covenant Yet concerning all these sufficient light is held forth in the New Testament for manifesting the mind of God unto his People 2. That it was not seasonable and safe for the Churches then living under Heathen Princes and Rulers enemies to Christ unto whose jealousies the name of Covenant and Covenanters might render them obnoxious and might seem dangerous to the civil peace Therefore Christ and his Apostles chose rather to forbear mentioning the name yet established the thing under such similitudes and parables as might hide it from others and yet reveal it to the Saints Reas 3 From the voluntary relation which is between the Members of the Church together with their mutual interest one in another and their mutual power one over another all which do necessarily imply their mutual covenanting one with another 1. Their relation is voluntary and all voluntary relations are by covenant as between a Society or Corporation and the Members of it between Husbands and Wives between Masters and voluntary Servants So between a Church and the Members of it both parties before were free the one to offer himself into fellowship or not the other to admit him or not If such joyn together it is by their free consent and must be by mutual engagement Hence ariseth their special and particular relation to this Church and among themselves mutually as a body distinct from other Churches 2. Their interest one in another and power one over another mutually ariseth from their mutual engagement by covenant No Church can judge any inhabitant among them unless he first give up himself to the Lord and them in a professed subjectiō to the Gospel of Christ Nor can any inhabitant expect member-like watchfulness and helpfulness from the Church unless upon his offering himself to enter into the common ingagement they receive him and take upon them that care over him 3. Their constant fellowship in Church-priviledges ariseth from this mutual ingagement by Covenant For none can be admitted unto them without consent of the body nor can the body admit them thereunto without their taking hold of the Covenant for till then they are not under the power of the whole as it hath been proved Object There seems to be no need of Church-Covenants seeing the Covenant of Grace conveigheth to Beleivers all Spiritual blessings and bindeth them to all Christian duties Answ 1 The Spiritual blessings communicated by Christ unto Believers through the Covenant of Grace are of two sorts 1. Internal viz. Adoption Justification Sanctification c.
do not note distinct species or kindes of Churches but are only several adjuncts of the same Church which is called invisible in respect of the inward and invisible union which Members have with Christ the Head by the Spirit and Faith and visible in respect of their outward Profession of their Faith which is visible to men But in neither of these senses is the Catholick Church the first subject of the Keys 1. Not as invisible for that is not built by a visible profession such as Peter's was nor are the Ordinances dispensed or administred visibly in it to or by men in visible fellowship Add hereunto that the Keys here given to Peter can shut out of the Kingdom of Heaven even the same persons to whom they have opened the door before which cannot befal Believers in the visible Church 2. Not as visible For the Scripture doth not acknowledge a Catholick visible Church The Catholick Church is not visible as a Church and the Church that is visible is not Catholick Though the Catholick Church may be visible in its singular Members yet so they are not a Church or though it may be visible in particular Congregations See Mr. Cott. Defence of the way of Congreg Churches par 2. p. 56 yet none of them is Catholick or though all of them if they could meet together may be called a Catholick Church or general Assembly yet so it cannot be the first subject of the Keys i. e. of all Ecclesiastical power for such Assemblies See Mr. Hooker ' ◠Survey part 1. ch 14 15. if possible are extraordinary and extraordinary Assemblies are not fit Judicatories to hear and censure ordinary offences or to administer the ordinary acts of Church-power 2. If the visible Catholick Church be considered as totum integrale which is such a whole as ariseth out of the aggregation of all particular Churches as an Army is made up of all the several Regiments and Troops or a Kingdom of all the Cities and Counties within it it cannot be the first subject of the Keyes i. e. of all Church-power For 1. particular Churches are the Members which give the essential causes whence the integrity of this whole is made up and therefore in nature before it as the cause is before its effect 2. Church-Officers with their Offices are set ordinarily by Christs Institution only in such a Church where they are called the Chosen but that is a particular Church Act. 14.23 Tit. 1.5 For that choice and calling is the foundation of the relation between Pastors and People and of the duties both of the Rulers and of the Ruled mutually Act. 20.28 1 Pet. 5.2 Heb. 13.17 3. If a Catholick integral Church ariseth from all particular Churches as Members of it joyned together then it must be distinct from them all as the whole Body is a thing distinct from its several Members then also there must be some Officer and Ordinance and Act belonging to it which doth not appertain to particular Churches as there is a General over an Army besides the Captains and Officers of the several Regiments and a Supreme Monarch in a Kingdom besides the Governors in the several Corporations and Counties But no such Catholick-Church distinct from all particular Churches can be shewen nor Officers or acts of it besides those which are exercised in particular Churches 4. Diocesan Bishops look at these words as giving the Keys to them as the Successors of the Apostles whence they assume the power of Ordinathon and Jurisdiction as belonging to them jure divino A claim which King James whether out of his policy which he called his King-craft or out of his insight into the Scripture would not suffer them to pretend in his time Nor indeed is there any warrant for it in Scripture as it hath been abundantly proved by sundry witnesses against that usurpation We read of Bishops in the New-Testament but what Not one Bishop over many Churches but many Bishops over one Church not Diocesan but Congregational Bishops Phil. 1.1 Those whom Luke calls Elders in Act. 20.17 Paul calleth Bishops in v. 28. The Bishops which the Apostles acknowledge to be Christs Ordinance to continue in the Christian Church are Congregational Elders 1 Tim. 3 1-8 Tit. 1.5 7. 1 Pet. 5.1 2. and all the Teaching-Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders coequal in authority above whom Paul acknowledgeth no Rulers in the Church but rather sets these above all 1 Tim. 5.17 Euseb Eccles hist l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 l. 1. ep 3. And when after the Apostles time one of the Pastors was called Bishop by way of eminency for orders sake yet for many years he did no act of power but 1. with consent of the Presbytery 2. with consent Dr. Cudw on the Postscript to Galat. and in the presence of the People What is pleaded from Titus his ordaining Tit. 1.5 helps not their cause for he did it as an Evangelist not as a Diocesan Prelate and the Office of Evangelists together with the Apostles ceaseth The Postscript of the second Epistle to Timothy where he is called the first Bishop of the Church of the Ephesians and of that to Titus where he is called the first Bishop of the Church of the Cretians are Apocryphal as the rest are and the first consisteth not with 2 Tim. 4.5 where Timothy is called an Evangelist and therefore not tyed to personal residence to abide in one place as Bishops and Pastors are but the Evangelists were to go from place to place to set things in order and confirm the Churches planted by the Apostles The same may be said of Titus Nor is the Postscript of that Epistle of more credit than the former where the Scribe saith it was written from Nicopolis Hiperius justly disliketh the ground of that opinion in the Scribe which he saith was from Tit. 3.12 Because Paul bade Titus come to him to Nicopolis for he determined to winter there whereas if he were there at that time he would have said I purpose to winter here not there as Beza noteth 5. Others conclude from this Text that the power of the Keys i. e. the power of Ordination and Ecclesiastical Jurisdiction is given in Peter to Church-Officers only especially to Pastors and Teachers And that such only or principally are meant in this Grant they endeavour to prove by five reasons especially We will examine them severally and briefly 1. Reas Because the Keys are given to Stewards by Office 1 Cor. 4.1 2 Cor. 4.5 1 Tim. 3.15 Isa 22.12 Answ 1. The three former Texts speak of the Apostles and Evangelists Office and in them of Pastors and Teachers not of Ruling-Elders But I suppose they will not deny the Ruling-Elders to have a Key of Office also The last Text proveth only that the Key sometimes signifies Office-power given to a Steward which none deny But this toucheth not this Text Mat. 16. which means not only
Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a congregational-Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a congregational-Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
Alexandrum Omnia probate quod bonum est tenete estote probati nummularij ut si quis nummus adulter est figuram Caesaris non habet nec signatus est moneta publica reprobetur qui autem Christi faciem claro praefert Iumine in cordis nostri marsupium recondatur The Churches Charter Containing Two Parts 1. The Constitution of particular visible Churches 2. The Priviledges and Power given to such Churches BEfore I proceed to examine Mr. Pagets arguing for the Ecclesistical Juridical Power of Classes I shall positively declare what power is given by Christ to particular Churches after I have described their constitution according to Christ his appointment In every of which particulars I shall principally insist in the metaphor of a Corporation or body politick such as that of the chiefest and most perfect Cities is because I find that it pleaseth the Holy Ghost in Scripture frequently to express this matter under this similitude * Ps 48 1â— 2. 87.3 Isa 26.1 60.14 Ezek. 40.2 4â— 35 Rev. 3. â—â— â—0 â— 21. 〈…〉 22. 〈…〉 Luc. 1â—â—â— But I shall not venture to apply it any further than the light of Truth in Scripture will direct and warrant There we finde the grand Charter it self and the ancient Presidents of the first Christian Churches planted by the Apostles According to these Records I shall endeavour to declare the mind of Christ whom God the Father commands us to hear * Mat. 3.17 17.5 in all things whatsoever he saith unto us and that under a dreadful penalty †Acts 3.22 23. Cypr. ad Coecil lib. 2. ep 3. Si solus Christus audiendus est non debemus attendere quid aliquis ante nos faciendum putaverit sed quid qui ante omnis est Christus prior fecerit faciendum statuerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem cùm per Isaiam Prophetam Deus loquatur dicat c. Whence Cyprian doth wel infer If only Christ is to be heard we ought not to attend what any before us thought should be done but what Christ who is before all hath done and appointed to be done For we ought not to follow the custom of men but the truth of God seeing the Lord saith by the Prophet Isaiah In vain they worship me teaching for doctrines the commandements of men The Charter according to which particular Churches are to be constituted and their power in re propriâ is to be stated we find in Mat. 16.18 19. In the opening and explaining whereof I purpose with Christ's assistance to proceed in this method 1st handling the constitution of a particular visible Church 2ly clearing the power of it The words in Mat. 16.18 hold forth a perfect Rule for the constituting of a visible Church of its causes of which we shall speak severally and distinctly and the more largely that the strength of such objections as occurr in each particular may be duly weighed and in handling them I shall observe this order 1. I shall propound what I conceive to be the truth in certain doctrinal Conclusions 2. Explicate and confirm them 3. Deduce thence such Consectaries or Inferences as freely flow from them CHAP. I. 1. THe principal efficient cause is noted in this clause I will build my Church I who is that even he whom Peter had confessed in these words Thou art the Christ the Son of the living God That is Jesus our Mediator 1. He speaks in the first Person not in the second For though he useth men as his instruments yet himself by his Spirit buildeth his Church Zach. 4.6 Therefore it is called his Building 1 Cor. 3.9 2. He speaks not in the preter or present tense but in the future I will build For though Christ was yesterday is to day and shall be ever the builder of his Church yet he thus speaketh in a particular respect to the Christian Churches under the New-Testament which should be built after his Ascension of Jews and Gentiles joyned into one body upon the foundation of the Prophets and Apostles Jesus Christ being the Corner-Stone c. Ephes 2.20 21 22. The Conclusion hence is Concl. 1 That Jesus Christ our Mediatour is the only immediate Authour and Institutor of particular visible Churches That he speaketh here of a particular visible Church and not of the Catholick Church appeareth by his giving to it the Keyes Which we shall prove hereafter are given only to particular Churches 2. That Christ himself is the only immediate Institutor of such Churches may be evinced 1. Generally from Heb. 3.3 4 5. 2. Particularly by Induction thus 1. He is the Door by whom they that are orderly admitted must enter Joh. 10.9 2. He sets the Members every one of them in that place and rank which they have in the Body 1 Cor. 12.18 and gifteth them accordingly Ephes 4.7 3. He compacteth the whole Body Ephes 4.16 and firmly knits the materials together in this Spiritual building 1 Pet. 2.5 4. He gives the several Offices and Officers Pastors Teachers Ruling-Elders and Deacons 1 Cor. 12.28 Ephes 4.8 11. 5. He appointeth the visible Seals Baptism Col. 2.10 11 12. and the Lords Supper 1 Cor. 11 23 c. 6. He is the Law-giver to his Church Jam. 4.12 7. He is the Lord of all Church Admininistrations 1 Cor. 12.3 8. The Censures have their power and efficacy from him Rev. 3.7 1 Cor. 5.4 5. 9. The blessing of all the Ordinances is from his Institution of them and effectual presence with his Church and Ministers dispensing them Matth. 28.19 20. Reas Thus he is by a three-fold right 1. From the Decree and Donation of the Father Psal 2.7 8. John 3.35 and 5.22 23. 2. From the Redemption of his Church Act. 20.28 Phil. 2.9 10 11. Matth. 28.18 19 20. 3. From his conquest over the powers of darkness from whence he hath delivered them and translated them into his Kingdom Col. 1.13 In all these respects and many more Jesus Christ our Mediatour hath right to institute particular Christian Churches and to cast them into what mould he pleaseth From this Conclusion thus proved I infer as followeth 1. Consect Then Jesus Christ is the only Lord and Head of such Churches as himself hath instituted Thus from Christ's building his House followeth his being over the House Hebrews 3.3 6. And he is over it as the Lord of it Acts 2.36 And as the only Political Head of it in three respects 1. Of Preheminence as having the Spirit in a greater measure than all his Members Col. 1.18 John 3.34 2. In respect of Government Ephes 5.22 23 24. 3. In respect of Influence Joh. 15.5 and that not only in respect of common Gifts whereof Hypocrites partake which if they be joyned to Christ's visible Body the Church are but dead Members whom as dead Branches in the Vine God will take away and cast forth Joh. 15.2 6. but also