Synagogue of the infallibility of their Popes as Peter's successors and of the indeficiency of their Church as built upon Peter when as neither had Peter himself any such priviledge as to be infallible The next story in this 16th of Matthew evinceth the contrary v. 23. Nor by the Rock whereupon Christ builds his Church is meant the person of Peter or Peter's confession personally as it had relation to him but as it is considered really in it self and is common to all the Disciples and to all visible Believers which may be thus confirmed 1. Because Peters confession must have relation to the matter which he confessed But Peter confessed not himself but Christ saying Thou art the Christ the Son of the living God Therefore his confession had relation to Christ not to himself 2. Because Peter confessed no more than that which he knew the other Disciples believed before he speake For Christ's question being general What say ye Peter answered as the mouth of the rest but the Apostles before he speak believed Christ confessed and not Peter confessing 3. Because this Rock is that confession whereupon Christ saith he will build his Church But whosoever shall truly believe that which Peter confessed viz. Christ the Son of the living God and confess or profess it in due order is accordingly built on this Rock though he had never heard of Peter's name Therefore the confession rightly understood had relation unto Christ and not to the person of Peter 4. Because the Rock signifieth that which is immoveable and impregnable such as is Christ and his truth But Peter's confession was movable and shaken at one time thrice denying this confession of his Lord. Therefore this confession which Christ calls the Rock had not relation to Peter but only to Christ Coroll 2 Then they that would have a particular Church to be impregnable stable and firm against the prevailing of the gates of Hell must see that it be built upon this Rock and not upon humane formes 1. That Christ himself be the builder of it according to his own institutions not the policies or customs of men 2. * Ex quo patet quòd Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae vel saecularis c. sed in illis personis in quibus est notitia vera confessio fidei veritatis Lyra in loc That the materials of which it consists be such as believe and profess their Faith in Christ publickly before the Lord and his People 3. That they be firmly joyned together in one Congregation by an holy Covenant of subjection and submission to the Lord Jesus Christ and to one another in him and accordingly walk together in obedience to Christ and his Rules resisting Satan in all his Temptations and Machinations through Christ strengthning them without whom they can do nothing Joh. 15.5 and that they improve carefully and faithfully the power which Christ hath given them viz. the Keyes of the Kingdom of Heaven in opening and shutting binding and loosing according to Christ his appointment for the preserving of his Church safe in the purity of their Faith and Order against the gates of Hell which is the next thing to be handled The Second Part. CHAP. VI. Concerning the power given of Christ unto such a Church as the first and proper subject of it THe second branch or part of the Charter is concerning the Power given by Christ unto such Churches to have and use all the means appointed by him for their establishment against the the gates of Hell Mat. 16.19 And I will give unto thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven These words contain 1. A grant of Power 2. A ratification of that Grant We shall speak to them distinctly 1. To Christ his grant of Power and therein 1. Explicate the terms by shewing what is meant 1 by the Kingdom of Heaven 2. by the Keys of it 3 What this appropriation or application of them imports To thee I will give 1. By the Kingdom of Heaven is meant both the Kingdom of Grace Glory and that the Kingdom of Glory is also meant the following words shew when he saith What you bind on Earth is bound in Heaven c. 2. By the Keys which are a sign of Power and are put by a Metonimy for the Subject the Power it self is meant Church-power which is either Supreme and Soveraign in Christ only as Lord and Head of his Church who alone hath the Key of David which openeth and no man shutteth and shutteth and no man openeth in Rev. 3.7 or subordinate and delegate such as is in Christ's Stewards This is noted by Keys in the Plural number in this place which signifie all power delegated from Christ to dispense and administer all the holy things of his House according to Christ's will and in the order prescribed by him to that end For all power wherewith the Lord Jesus betrusteth his Church aims at this which is here expressed to open and shut to bind and loose 3. To thee I will give The Application of this Grant is to Peter in the name of the Church which Christ promised to build upon himself believed on and publickly professed as Peter did before him and his fellow-Disciples in Christs School at this time And the promise is more fitly given to Peter in the name of the Church than to the Church by name because it was not the Church that made this confession but Peter in the name of the Church But here we must make a little stand to examine the sundry claims which have been made to this Right upon several pretences from this Text. 1. Some looking at Peter as representing the Catholick visible-visible-Church conceive that a general Council which they say is the Catholick Church representatively is the Church here meant to which Christ gives the Keys of the Kingdom of Heaven But that cannot be For particular visible Churches in the Apostles dayes had and exercised the Keyes compleatly within themselves yet was there no general Council till the time of Constantine which was three hundred years after Christ 2. Others look at this Grant as peculiar to Peter considered as the Prince and chief of the Apostles and to the Popes of Rome as his successors But this Papal usurpation the Councils of Constance and Basil strongly and justly opposed shewing that the Keys which are here given to Peter are in Joh. 20.21 22 23. given to all the Apostles and that Peter himself is enjoyned in Mat. 18. to tell the Church 3. Others think that the Catholick Church considered not representatively but in it self is the first subject of the Keys Yet these differ among themselves For some affirm it of the invisible others of the visible Catholick Church As for the terms we know that visible invisible
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
may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the
Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
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
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
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
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
Church The Church may by communion of Churches upon orderly recommendation receive the members of other Churches unto fellowship of such Ordinances as are for the comfort and strengthning of the Saints as the Seals are and the Officers may administer them to such being accepted by the body for we have a warrant for so much from the Rule Rom. 16.1 3 Joh. 9. but not to act in judgement For the Church hath this priviledge proper to be judged by and to judg only those that are within 1 Cor. 5.12 whereas I alledged this Text against Mr. Paget to prove that Church-Ordinances belong only to the Members of some particular Church Mr. Rutterf meeting with that expression saith Mr. D. will have Pastors so far strangers to all Congregations save their own that he saith other Churches are without and have nothing to do to judge them and alledgeth for this 1 Cor. 5.12 But by those that are without Paul meaneth not those that were not of the Congregation but he meaneth Infidels and Heathen as in other Scriptures For Paul judged and excommunicated Hymeneus and Alexander 1 Tim. 1.20 who were without the Church at Corinth Had Mr. Rutt been pleased to cast his eye upon my own defence of that passage In my Apolog Reply pag. 312 313. printed sundry years before he put pen to paper in these disputes about Church affairs he might have found that written by me touching the sense and my application of that Text which might have prevented his exagitating that matter Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander who he saith were without the Church at Corinth to prove that Pastors have any thing to do to judge judicially or excommunicate the members of other Congregations For Paul was an Apostle an extraordinary Officer had an illimited commission and a fulness of delegated power both in every Church and to administer Church-Ordinances without the fellowship of a particular Church when it could not be had and to execute all Offices in any Church where Officers were wanting But Pastors are ordinary Officers have a limited commission to do only the acts of the Pastoral Office and those only to that particular Church by which they are called unto Office Act. 20.28 1 Pet. 5.2 Therefore though Paul might excommunicate one that was not of that particular Church at Corinth yet the Pastor to the Church at Corinth might not Yet Paul could not excommunicate one that was no member of any Church but without as Infidels and Heathen are For that implies a contradiction To conclude The Apostle doth so appropriate Church-judgment to those that are within that particular Church 1 Cor. 5.12 Ye judge them that are within that he exempts from it in a due proportion all that are not members of that Congregation though there are degrees of being without some being totally without all Church-communion as Infidels and Heathen others though in Church-communion else-where yet not in communion of membership of that Church to whom he wrote to put away from them not one that was a member of another Church but him that was a member of that Church And in this sense Mr. Rutt saith Hymeneus and Alexander were without the Church at Corinth though members of some other Church for which cause the Church at Corinth could not excommunicate them yet Paul might and did by his Apostolical Power Thus by his own confession some are without a particular Church who yet are not Heathen or Infidels To conclude one may be said to be without this or that particular Church two ways 1. Simply and absolutely so Infidels and Heathen that are of no Church 2. Comparatively so the Members of other Churches compared with those that are of this Body 4. Corollary Then Churches gathered and Officers ordained in these days without Apostles are true Churches and true Church-Officers according to Christ and Churches thus Organized according to the Rules of the Word are true and intire Churches and the first subject of all Church-power as well as those Primitive Churches planted by the Apostles For the concurrence of the Apostles is not put into this Charter whereof we speak as a conditional Clause which might not have been omitted if Christ had intended that it should be always necessary He doth not say upon this Rock my Apostles shall build my Church and to my Church built by them I will give the Keys of the Kingdom but upon this Rock I will build my Church viz. by such Instruments as Christ will raise and use and bless in that work in every Age and to this Church thus built he gives the Keys of the Kingdom of Heaven Object But Christ gave the Commission of gathering Churches to his Apostles in Matth. 28.18 19. And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Ephes 4.8 11 12. Answ Those and the like Texts of Scripture do indeed shew that God used Apostles principally in this work but not only For as to Teach and Baptize is common to other Teaching-Officers as well as Apostles so the gathering of Churches by making men Disciples of Christ was done by others besides Apostles even in the Apostles days Act. 11.20 21. The dispersed Disciples planted the Church at Antioch the Members whereof were first called Christians a Church whose planting Barnabas approved ver 23. 2. They shew that God would use Apostles herein for a time but not alwayes which I prove 1. From the proper work committed to them which was to make the first Models and Patterns of planting and gathering Churches which ordinary Instrumentts are bound to attend in the gathering and constituting of Churches 1 Cor. 3.6 10. and in that sense their work continues to the end of the World though their manner of working viz. from an immediate Call Inspiration and Infallible assistance proper to Apostles in making those Patterns was extraordinary and ended with their Office in the first Age since when there never have been Apostles in the World For though Matthias succeeded in the place of Judas by Gods Election Act. 1.26 yet after James was beheaded no Apostle was chosen to succeed him though the Apostles lived long after 2. The Apostle John who lived longest of the Apostles describeth by Revelation from Christ all the Officers that should be by Gods Ordinance in Christian Churches after that Age under four sorts of living Creatures which note the four sorts of ordinary Officers to continue in the Church after that Age viz. Pastors Teachers Ruling-Elders and Deacons Revel 4.1 6 7. Vers 19. And whatsoever thou shalt bind on Earth shall be bound in Heaven Whatsoever thou shalt loose on Earth shall be loosed in Heaven THese words hold forth the Ratification of Christ's grant of the Keys unto a Congregational-Church with the chiefty
and their putting of it into act was a Judicial Act in them all ye judge them that are within 1 Cor. 5.12 So their forgiving him would be a Legal and Judicial acquitting him from thaâ— sentence 2 Cor. 2. This Church is our pattern and its practice in this is presidential to all particular Churches of Christ Reas 1 From the guilt which lyeth upon every such Church when any scandal given by their Members remaineth uncensured and unremoved Therefore Paul applyed this Reproof to the whole Church Brethren as well as Officers for their slowness to excommunicate that man 1 Cor. 5.2 And in like manner Christ reproveth the Angel and Church both of Pergamus Rev. 2.14 15. and of Thyatira ver 20. If these Churches had not sufficient power within themselves to purge out such Leaven why are they blamed for tolerating the same And why are not other Churches or the Classes blamed for neglect of exercising their power of Ecclesiastical Judicature over them if they stood under any such And what the Spirit speaketh to them he saith to other Churches also to beware of the like Remisness Which Admonition all particular Churches are bound to attend lest else the gates of Hell prevail against them through their neglect of exercising that power which Christ hath given them severally and respectively to preserve their Members and whole fellowship in Spiritual purity and safety Heb. 12.15 Reas 2 From the Analogy and agreement that is between the Spiritual power of a Congregational Church of Christ and the civil power of the most free and perfect Cities which Thucidides saith have three priviledges viz. to use 1. Their own Laws 2. Magistrates 3. Judgments whence he cals every such City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Cities were not accounted intire and perfect Cities of themselves but less worthy Members of those great and perfect Cities Grot. de jure bel pac l. 1. c. 3. p. 4 5 7. under whose Jurisdiction they were The summa potestas of those great and perfect Cities is that cujus actus alterius juri non subsunt ita ut alterius voluntatis humanae arbitrio irriti possunt reddi Now every particular Church of Christ being compleated with its Officers is a most perfect and free City the City of God Psal 48.1 The City of the great King ver 2. the visible Kingdom of the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 and therefore it must necessarily have sufficient and compleat power within it self to manage the Keys without dependence on Classes c. in its own concernments Yet herein is a difference between such perfect Cities and the Churches of Christ That such Cities may part with their Liberty in some cases Liv. Dec. 1. l. 1. Idem Ibid. l. 7. Populum Campanum urbemque delubra Deûm divina humanaque omnia in vestraÌ„ P.C. ditioâ—em dedimus as being overmatched by a Potent Enemy In this case the Collatives yielded up themselves and their City and Liberties to Tarquinius Priscus King of the Romans or when they are in extream danger by an Enemy whom they would not have to rule over them and cannot defend themselves by any other means which was the case of Campani distressed by the Samnites which forced them to yield up themselves and all they had with all their Liberties unto the Romans which when they had done they were said to be facti alienae potestatis Yet it was presupposed that they had power in themselves thus to do as appears by that question Estne populus Collatinus in suâ potestate But Churches have not power to alienate from themselves their Church-Liberties which Christ hath purchased for them with his Blood and commanded them to stand fast in them Gal. 5.1 and to whom they must give an account how they have kept and managed the same Luke 16.2 Reas 3 From the Concession of those that oppose this Truth The power of Classes and Syn. p. 33. ad Calcem Mr. Pag. acknowledgeth that if a particular Church of God should sojourn among the Indians or among Hereticks where it could not obtain fellowship with other Churches out of it self Or if by violence or other unavoidable inconveniences any Church should be hindred from enjoying this benefit of combination with other Churches in Classical Government yet notwithstanding this want this Church should subsist still and be reputed a true Church Others say the same of a Church in an Island and add Mr. Herle Indep p. 2 that in such cases a single Congregation must not be denyed intireness of Jurisdiction Mr. Rutterf adds that when Churches cannot injoy the society of neighbouring Churches with that comfort and conveniency as their occasions may require among them Ordination and so Excommunication may be performed by the Congregation From this Concession it will follow that 1. A Congregational Church of Christ quà talis hath a lawful right in an intireness of Church-Government within it self by the gift of Christ yea that the Church-power Natively and Naturally lyes in the Congregation for such cases are ordinary and the first Synod which is looked at as presidential to all Synods was a concurrence of two Churches which were two hundred miles distant 2. The other Churches or Classes or Synods have no right to take away this power from it For none may put asunder what God hath joyned as well in this case as in that noted in Mat. 19.7 God hath joyned intireness of Jurisdiction in re propriâ to a particular Church who then shall sunder it from such a Church to place it in Classes as Superior Judicatories where God never put it 3. If the first Church in a Continent had this compleat power within it self before other Churches were gathered and the rising up of other Churches there long after should deprive them of it by setting up a Classis as a Superior Judicatory over them then the neighbourhood of Churches should not be a benefit but a disadvantage to them and would give them cause to complain unto God Thou hast multiplyed the Nation Pow. of Class Syn. p. 33. Idem p 34. but not increased our joy But they hold that every Church is bound to seek this dependency and union with other Churches as God shall give opportunity and means and cannot without sin neglect the same And lest we should think it but a matter Arbitrary at best they tell us it is of the same necessity for a Church to combine unto Classeâ— and Synods for their Spiritual Government if they have opportunity as to joyn a mans self as a Member to a particular Church if he hath means and opportunity to do it and conclude all that neglect to do it sin against the Communion of Saints and walk not as becometh the Body of Christ Rom. 12.5 1 Cor. 12.15 Ephes 4.16 Answ 1. The Proofs alleadged do shew that the Communion of Saints ought to be preserved and exercised in
to Superiour Ecclesiastical Judicatories contradicteth and so maketh the Commandment of Christ void and of none effect It remaineth therefore that the Church of a particular Congregation is the highest Tribunal under Christ in such things as are proper to it self 3. Corollary Then intireness of Church-Government in a particular Church compleated with its Officers in re propriâ will well consist with that communion of Churches which the Scripture establisheth The reason is because both are the Ordinances of Christ and Christs Ordinances do not interfere As the Communion of Neighbour-Families doth not cross the compleat Government of several Families within themselves respectively in things properly Domestical And as communion among Kingdoms and Common-wealths hindreth not the intireness of Jurisdiction in each Kingdom and Commonwealth within it self in its proper concernments So it is in the communion of Churches Therefore Church-communion must be only in a way of Brotherly association for mutual helpfulness in matters of this nature but not in way of subordination or subjection of one Church to the Ecclesiastical Government whether of another Church or of the Elders of several Churches assembled in Classes or Synods The Communion of Churches in the former way is exercised according to Rule in sundry cases as 1. In mutual care 2. In recommendation of Members 3. In participation of such Ordinances as are for comfort and strengthning the Members of other Churches occasionally 4. In relieving and succouring one another 5. In countenancing by giving the right hand of fellowship unto a Church in its first gathering and unto Elders at their Ordination 6. In consulting one with another when we have occasion to require the Judgment and Counsel of other Churches concerning any Person or Cause See these particulars proved in the Platform of Church-Discipline published-by the Synod at Cambridge in New-England Anno. 1649. the eighth moneth Chap. 15. 16. wherewith they may be better acquainted than our selves 7. In admonishing one another in case of publick scandal All these and if withdrawing fellowship upon just causes be added to them are no more than one Apostle may do to another without exercising Church-Government over them Communion of Churches in the latter way of subordination or subjection to other Churches or Synods in re propriâ the Scripture no where approveth Not of one Church to another for there is a parity among Churches and par in parem non habet imperium Nor of one Church to a Synod made up of the Elders of sundry Neighbour-Churches The Assembly in Act. 15. Is a pattern they say of such a Synod Let us see how their Classical Assemblies answer it 1. That was no set meeting monethly or quarterly but meerly occasional Act. 15.1 2. 2. If was not an Assembly of Elders meeting apart from the Brethren of the Church where they assembled Vers 22 23. 3. It was but a meeting of two Churches that of Antioch sending their Messengers with Paul and Barnabas and that at Jerusalem the Apostles whose residence for the present was there joyning with them Vers 4 6. 4. That assembly gave their judgment both of the Doctrine taught at Antioch of the persons that taught it as troublesome and subverters Vers 24. but did neither Excommunicate them nor command the Church to Excommunicate them 5. They directed and charged the Church from the Word what they should do Vers 28 29. but they did not do their Acts of Power for them 6. Nor did this Assembly exercise Church-government over that Church at Antioch or any other Church or Churches in admission of their Members or in Ordination of their Officers or in Administration of the Seals or in Excommunicating or in reversing or nullifying the censure inflicted by the Church For these were res propria to every particular Church within it self Yet because I study peace and consent with godly Brethren so far as it may stand with Truth I willingly grant that other Churches and Synods rightly gathered and ordered have so much Power and Authority even in these matters as I can find any warrant for in Scripture being willing also to yield further if it can be cleared from Scripture that more is due unto them There are two Cases wherein the res propria of a particular Church may fall under the cognizance and determination of other Churches or Synods 1. When they want sufficient light or competent consent among themselves which was the case of the Church at Antioch provided that they have liberty to choose such a Church or Churches for this purpose as themselves approve to be fittest for attainment of their end in seeking light as the Church at Antioch agreed to send to that at Jerusalem though two hundred miles distant from them But if they have sufficient light within themselves and hold it forth convictingly from Scripture the Elders and Principal Members of the Church and major part of the Brethren by far consenting therein no Rule requireth or alloweth that for the wilfulness of a Delinquent who will not hear the Church or of two or three Brethren who side with him and refuse to joyn with the Church in censuring him the Church should be hindred from proceeding till other Churches or Elders have been consulted For if this be granted 1. It will disturb all Church-Proceedings 2. And if it be brought to a Classis it must issue there by the Vote of the major part if as many Elders in that Assembly dissent as Brethren did before in the Church-meeting so that nothing is gained thereby And if the Delinquent for the same reason appeal to a Synod there may be the same issue and so appeals may be drawn further till a Delinquent wrest himself at last from all power of censure The second Case is when that which is res propria in the thing done simply considered becomes res communis in the Cause or ground of proceeding For though receiving of Members Election and Ordination of Officers and Administration of Seals and Censures be Acts of the power given by Christ to particular Churches yet it never was the mind of Christ to establish by that Grant an absolute power in such Churches to corrupt the Faith and Worship of God in themselves and in other Churches If therefore a Church that was planted a noble Vine wholly a a right Seed shall turn into the degenerate Plants of a strange Vine unto God and become Heretical or Schismatical or scandalously corrupt and therefore receive into their fellowship known Hereticks and Schismaticks and choose such into Office and refuse to admit into fellowship or Office such as are sound in the Faith because they are sound in the Faith and Order of the Gospel and cast out from their fellowship such as testifie according to Rule against these evils and refuse to consent with them therein c. the Neighbour Church or Churches or Elders and Brethren Assembled in a Synod if the evil spread to the disturbing corrupting or scandalizing