Commission that Christ gave a Pastoral Relation or Presbytership which was included in their Apostleship and Exercised toward the Church of Jerusalem Such Presbyter-ship John and Peter both had Hence there remains no other Successors jure to the Apostles but ordinary Pastors and Teachers These are relative Officers and are always in and to some particular Congregations we know of no Catholick visible Church that any Pastors are ordained to 1. The Scripture speaks of no Church as Catholick visible 2. The thing it self is but a Chimaera of some Men's Brains it 's not in rerum naturâ for if a Catholick visible Church be all the Churches that I see at a time I am not capable of seeing much more than what can Assemble in one place And if it be meant of all the Churches actually in being how are they visible to me where can they be seen in one place I may as well call all the Cities and Corporations in the World the Catholick visible City or Corporation which all rational Men would call Nonsence Besides if all Organized Churches could be got together it 's not Catholick in respect of Saints Militant much less of Triumphant for many are no Church Members that are Christs Members and many visible Members are no true Members of Christ Jesus Where is any such Church capable of Communion in all Ordinances in one place and the Scripture speaks of no other Organized visible Church Again to a Catholick visible Church constituted should be a Catholick visible Pastor or Pastors for as the Church is such is the Pastor and Officers to the Mystical Church Christ is the mystical Head and Pastor he is called the chief Bishop and Shepherd of our Souls 1 Pet. 2.25 hence the uncalled are his Sheep as John 10.16 but to all visible Churches Christ hath appointed a visible Pastor or Pastors and where is the Pastor of the Catholick visible Church he is not to be found unless it please us to take him from Rome To say that all individual Pastors are Pastors to the Catholick Church is either to say that they are invested with as much Pastoral Power and Charge in one Church as in another and then they are indefinite Pastors and therefore all Pastors have mutual Power in each others Churches and so John may come into Thomas his Church and exercise all parts of Jurisdiction there and Thomas into John's or a Minister to the Catholick Church hath an universal Catholick Power over the Catholick Church if so the Power and Charge which every ordinary Pastor hath is Apostolick Or lastly he is invested with an Arbitrary Power at least as to the taking up a particular Charge where he pleaseth with a non obstante to the Suffrages of the People for if he hath an Office whereby he is equally and indisputably related to all Churches it 's at his liberty by virtue of this Office to take where he pleaseth But every Church-Officer under Christ is a visible relate and the correlate must be such whence the Church must be visible to which he is an Officer It 's absurd to say a Man is a visible Husband to an invisible Wife the relate and correlate must be ejusdem naturae It 's true Christ is related to the Church as mystical Head but it 's in respect of the Church in its mystical Nature for Christ hath substituted no mystical Officers in his Church There is a great deal of difference between the mystical and external visible Church though the latter is founded upon it and for the sake of it It 's founded upon it as taking its true spiritual Original from it deriving vital Spirits from it by a mystical Vnion to and Communion with Christ and his Members and it 's for the Sake of it all external visible Assemblies Ministers Ordinances are for the sake of the mystical Body of Christ for calling in the Elect and the Edifying of them to that full measure of Stature they are designed unto But the different consideration lies in these Things 1. That the mystical Church doth never fail neither is diminished by any Shocks of Temptation or Suffering that in their visible Profession any of them undergo whereas visible Churches are often broken scattered yea unchurched and many Members fail of the Grace of God by final Apostasy Likewise Christ's mystical Church is many times preserved in that State only or mostly when Christ hath not a visible organized Church according to Institution to be found on the Face of the Earth so it was with his Church often under the Old Testament-Dispensation as in Aegypt in the Days of the Judges when the Ark was carried away by the Philistins in the Days of Manasseh and other wicked Kings and especially in Babylon In such times the Faithful Ones were preserved without the true Sacrifices the teaching Priest and the Law. So hath it been in the days of the New Testament in divers places under the Draconick Heathen Persecutions and afterward in the Wilderness-state of the Church under the Anti-Christian Vsurpations and false Worship Which mystical State is the place prepared of God to hide the Seed of the Woman in from the Dragons Rage for the space of One thousand two hundred and sixty Days Again Vnto this Mystical Church is only essentially necessary a mystical Vnion unto the Lord Jesus Christ by the Gift of the Father Acceptation and Covenant-undertaking of the Son the powerful and efficacious Work of the Spirit of the Father and the Son working true saving Faith in the Lord Jesus Christ and sincere Love to him and all his True Members Whereby as they have a firm and unshaken Vnion so they have a spiritual Communion though without those desirable Enjoyments of external Church Privileges and means of Grace which they are providentially often hindred from Visible Churches being but Christ's Tents and Tabernacles which he sometimes setteth up and sometimes takes down and removes at his Pleasure as he sees best for his Glory in the World. But of these he hath a special regard as to their Foundadation Matter Constitution and Order he gives forth an exact pattern from Mount Zion as of that Typical Tabernacle from Mount Sinai of Old. The Foundation part of a visible Church is the credible Profession of Faith and Holiness wherein the Lord Jesus Christ is the Corner Stone Eph. ij 20 Matth. xvi 18 This Profession is the Foundation but not the Church it self It 's not Articles of Faith or Profession of them in particular individual Persons that make an organized visible Church We are the Houshold of Faith built upon the Foundation c. 2. It 's Men and Women not Doctrine that are the Matter of a Church and these professing the Faith and practising Holiness The Members of Churches are always called in the New Testament Saints Faithful Believers They was such that were added to the Churches neither is every Believer so as such but as a professing Believer for a Man must appear
to be fit Matter of a visible Church before he can challenge Church Privileges or they can be allowed him 3. It 's not many professing Believers that make a particular Church For though they are fit Matter for a Church yet they have not the Form of a Church without a mutual Agreement and Combination explicite or at least implicite whereby they become by vertue of Christs Charter a spiritual Corporation and are called a City Houshold House being united together by Joints and Bonds not only by internal Bonds of the Spirit but external the Bonds of Vnion must be visible as the House is by profession This is a Society that Christ hath given Power to to choose a Pastor and other Officers of Christ's Institution and enjoy all Ordinances The words Sacrament and Prayer as Christ hath appointed Hence a visible Church must needs be a separate Congregation Separation is a proper and inseparable adjunct thereof the Apostle speaks of Church Membership 2 Cor. vi 14 Be not unequally yoked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoked with those of another kind the Plowing with an Ox and Ass together being forbidden under the Law with Vnbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Visible Vnbelievers of any sort or kind for what participation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath Righteousness with Vnrighteousness what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Fellowship hath Light with Darkness Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what harmony hath Christ with Belial Men of corrupt Lives and Conversation or what part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Believer i. e. a visible Believer with an Vnbeliever it ought not to be rendred Infidel but it was done by our Translaters to put a blind upon this place as to its true intention and to countenance Parish Communion for why did they not here Vers. 14. and every where else render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what consistency hath the Temple of God i. e. the Gospel Church with Idols c. I take this place to be a full Proof of what is before spoken That a Gospel Church is a Company of Faithful professing People walking together by mutual Consent or Confederation to the Lord Jesus Christ and one to another in Subjection to and Practice of all his Gospel-Precepts and Commands whereby they are separate from all Persons and Things manifestly contrary or disagreeing thereunto Hence as it's separate from all such impurities that are without so Christ hath furnished it with sufficient Power and means to keep it self Pure and therefore hath provided Ordinances and Ministers for that end and purpose for the great end of Church-Edification cannot be obtained without Purity be also maintained in Doctrine and Fellowship Purity cannot be maintained without Order a disorderly Society will corrupt within it self for by Disorder it 's divided by divisions the joints and bands are broken not only of Love and Affection but of visible Conjunction so that roots of bitterness and sensual Separation arising many are defiled It 's true there may be a kind of Peace and Agreement in a Society that is a stranger to Gospel-Order when Men agree together to walk according to a false Rule or in a supine and negligent Observation of the True Rule There may be a common Connivance at each one to walk as he list but this is not Order but Disorder by Consent Besides a Church may for the most part walk in Order when there is Breaches and Divisions Some do agree to walk according to the Rule when others will deviate from it It 's orderly to endeavour to reduce those that walk not orderly though such just Vndertakings seem sometimes grounds of Disturbance and causes of Convulsion in the whole Body threatning even its breaking in pieces but yet this must be done to preserve the whole The Word Translated Order Colos. ij 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Military Word it 's the Order of Souldiers in a Band keeping Rank and File where every one keeps his place follows his Leader observes the Word of Command and his Right-hand Man. Hence the Apostle joys to see their close Order and Stedfastness in the Faith their Firmness Valour and Resolution in fighting the good Fight of Faith and the Order in so doing not only in watching as single Professors but in Marching Orderly together as an Army with Banners There is nothing more comly than a Church walking in Order when every one keeps his place knows and practiseth his Duty according to the Rule each submitting to the other in the performance of Duty When the Elders know their places and the People theirs Christ hath been more Faithful than Moses and therefore hath not left his Churches without sufficient Rules to walk by That Order may be in a Church of Christ the Rules of the Gospel must be known and that by Officers and People They that are altogether Ignorant of the Rule or negligent in attending it or doubtful and therefore always contending about it will never walk according to it Hence it 's the great Duty of Ministers to study Order well and acquaint the People with it It 's greatly to be bewailed that so few Divines bend their Studies that way They content themselves only with Studying and Preaching the Truths that concern Faith in the Lord Jesus and the meer Moral part of Holiness but as to Gospel-Churches or Instituted Worship they generally in their Doctrine and Practice let it alone and administer Sacraments as indefinitely as they Preach care not to stand related to one People more than another any further than Maintained by them Likewise many good People are as great Strangers to Gospel Churches and Order and as their Ministers have a great Adversness to both and look upon it as Schism and Faction and this is the great reason of the readiness of both to comply with Rules of Men for making Churches Canons established by humane Laws being carried away if they would speak the Truth by corrupt Erastian Principles That Christ hath left the Church to be altogether Guided and Governed by Laws of Magistratick Sanction Reformation from the gross Idolatrous part of Antichristianism was engaged in with some Heroick Courage and Resolution but the coldness and indifference of Protestants to any further progress almost ever since is not a little to be lamented Many think it enough that the Foundation of the House is laid in Purity of Doctrine and it 's well if that were not rather written in the Books than preached in Pulpits at this Day but how little do they care to set their Hands to Building the House Sure a great matter is from that Spiritual Sloathfulness that many are fallen under as likewise being ready to sink under the great Discouragements laid before them by the Adversaries of Judah when they find the Children of the Spiritual Captivity are about to Build a Gospel Church unto the Lord. And how long hath this great Work ceased
such as are not yet meet to be received into full Communion such as are the Children and Servants of those who are compleat Members of the Church Answ. No doubt the Church in its Officers may and ought so to do and it is a great evil when it is neglected For 1. They are to take care of Parents and Masters as such and as unto the discharge of their Duty in their Families which without an inspection into the condition of their Children and Servants they cannot do 2. Housholds were constantly reckoned unto the Church when the Heads of the Families were entred into Covenant Luk. 19.9 Act. 16.15 Rom. 16.10 11. 1 Cor. 1.16 2 Tim. 4.19 3. Children to belong unto and have an Interest in their Parents Covenant not only in the promise of it which gives them Right unto Baptism but in the Profession of it in the Church Covenant which gives them a Right unto all the Privileges of the Church whereof they are capable until they voluntarily relinquish their claim unto them 4. Baptizing the Children of Church Members giving them thereby an Admission into the visible Catholick Church puts an Obligation on the Officers of the Church to take care what in them lieth that they may be kept and preserved meet Members of it by a due watch over them and instruction of them 5. Though neither the Church nor its Privileges be continued and preserved as of old by carnal generation yet because of the nature of the Dispensation of Gods Covenant wherein he hath promised to be a God unto Believers and their Seed the advantage of the means of a gracious Education in such Families and of conversion and edification in the Ministry of the Church ordinarily the continuation of the Church is to depend on the addition of Members out of the Families already incorporated in it The Church is not to be like the Kingdom of the Mamalukes wherein there was no regard unto natural Successors but it was continually made up of Strangers and Foreigners incorporated into it Nor like the beginning of the Roman Common-weal which consisting of Men only was like to have been the matter of one Age alone The Duty of the Church towards this sort of persons consists 1. In Prayer for them 2. Catechetical Instruction of them according unto their Capacities 3. Advice to their Parents concerning them 4. Visiting of them in the Families whereunto they do belong 5. Encouragement of them or Admonition according as there is occasion 6. Direction for a due preparation unto the joining themselves unto the Church in full Communion 7. Exclusion of them from a claim unto the participation of the especial Privileges of the Church where they render themselves visibly unmeet for them and unworthy of them The neglect of this Duty brings unconceivable prejudice unto Churches and if continued in will prove their Ruine For they are not to be preserved propagated and continued at the easie rate of a constant supply by the carnal baptized posterity of those who do at any time justly or unjustly belong unto them But they are to prepare a meet supply of Members by all the spiritual means whose administration they are intrusted withal And besides one end of Churches is to preserve the Covenant of God in the Families once graciously taken thereinto The neglect therefore herein is carefully to be watched against And it doth arise 1. From an ignorance of the Duty in most that are concerned in it 2. From the paucity of Officers in most Churches both Teaching and Ruling who are to attend unto it 3. The want of a Teacher or Catechist in every Church who should attend only unto the instruction of this sort of persons 4. Want of a sense of their Duty in Parents and Masters 1. In not valuing aright the great privilege of having their Children and Servants under the inspection care and blessing of the Church 2. In not instilling into them a sense of it with the Duties that are expected from them on the account of their Relation unto the Church 3. In not bringing them duly unto the Church Assemblies 4. In not preparing and disposing them unto an actual entrance into full Communion with the Church 5. In not advising with the Elders of the Church about them And 6. Especially by an indulgence unto that loose and careless kind of Education in Conformity unto the World which generally prevails Hence it is that most of them on various accounts and occasions drop off here and there from the Communion of the Church and all Relation thereunto without the least respect unto them or enquiry after them Churches being supplied by such as are occasionally Converted in them Where Churches are compleat in the kind and number of their Officers sufficient to attend unto all the Duties and occasions of them where whole Families in the conjunction of the Heads of them unto the Church are Dedicated unto God according unto the several capacities of those whereof they do consist where the Design of the Church is to provide for its own successive continuation in the preservation of the Interest of Gods Covenant in the Families taken thereinto where Parents esteem themselves accountable unto God and the Church as unto the Relation of their Children thereunto there is provision for Church Order Usefulness and Beauty beyond what is usually to be observed 2. The especial Duty of the Church in Admission of Members in the time of great Persecution may be a little enquired into And 1. It is evident that in the Apostolical and Primitive Times the Churches were exceeding careful not to admit into their society such as by whom they might be betrayed unto the rage of their Persecuting Adversaries Yet notwithstanding all their care they could seldom avoid it but that when Persecution grew severe some or other would fall from them either out of fear with the power of Temptation or by a discovery of their latent hypocrisie and unbelief unto their great trial and distress However they were not so scrupulous herein with respect unto their own safety as to exclude such as gave a tolerable account of their sincerity but in the discharge of their Duty committed themselves unto the care of Jesus Christ. And this is the Rule whereby we ought to walk on such occasions Wherefore 2. On supposition of the establishment of Idolatry and Persecution there or in any place as it was of old under first the Pagan and afterwards the Antichristian Tyranny the Church is obliged to receive into its Care and Communion all such as 1. Flee from Idols and are ready to confirm their Testimony against them with suffering 2. Make profession of the truth of the Gospel of the Doctrine of Christ especially as unto his Person and Offices are 3. Free from scandalous Sins and 4. Are willing to give up themselves unto the Rule of Christ in the Church and a subjection unto all his Ordinances and Institutions therein For in such a
season these things are so full an indication of sincerity as that in the judgment of Charity they render Men meet to be Members of the visible Church And if any of this sort of persons through the severity of the Church in their non Admission of them should be cast on a conjunction in Superstitious and Idolatrous Worship or be otherwise exposed unto Temptations and Discouragements prejudicial unto their Souls I know not how such a Church can answer the refusal of them unto the great and universal Pastor of the whole Flock CHAP. II. Of the Formal Cause of a Particular Church THE way or means whereby such persons as are described in the foregoing Chapter may become a Church or enter into a Church-State is by mutual confederation or solemn Agreement for the performance of all the Duties which the Lord Christ hath prescribed unto his Disciples in such Churches and in order to the exercise of the power wherewith they are intrusted according unto the Rule of the Word FOR the most part the Churches that are in the World at present know not how they came so to be continuing only in that state which they have received by Tradition from their Fathers Few there are who think that any Act or Duty of their own is required to enstate them in Church Order and Relation And it is acknowledged that there is a difference between the continuation of a Church and its first Erection Yet that that continuation may be regular it is required that its first Congregating for the Church is a Congregation was so as also that the force and efficacy of it be still continued Wherefore the causes of that first gathering must be enquired into THE Churches mentioned in the New Testament planted or gathered by the Apostles were Particular Churches as hath been proved These Churches did consist each of them of many Members who were so Members of one of them as that they were not Members of another The Saints of the Church of Corinth were not Members of the Church at Philippi And the Enquiry is How those Believers in one place and the other became to be a Church and that distinct from all others The Scripture affirms in general that they gave up themselves unto the Lord and unto the Apostles who guided them in these Affairs by the will of God 2 Cor. 8.5 and that other Believers were added unto the Church Act. 2. THAT it is the Will and Command of our Lord Jesus Christ that all his Disciples should be joined in such Societies for the Duties and Ends of them prescribed and limited by himself hath been proved sufficiently before All that are Discipled by the Word are to be taught to do and observe all his Commands Matth. 28.20 THIS could originally be no otherwise done but by their own actual express voluntary consent There are sundry things which concurr as remote causes or prerequisite conditions unto this conjunction of Believers in a Particular Church and without which it cannot be Such are Baptism Profession of the Christian Faith convenient Cohabitation resorting to the Preaching of the Word in the same place But neither any of these distinctly or separately nor all of them in Conjunction are or can be the constitutive Form of a Particular Church For it is evident that they may all be and yet no such Church State ensue They cannot altogether engage unto those Duties nor communicate those Powers which appertain unto this State. WERE there no other Order in Particular Churches no other Discipline to be exercised in them nor Rule over them no other Duties no other Ends assigned unto them but what are generally owned and practised in Parochial Assemblies the Preaching of the Word within such a precinct of Cohabitation determined by Civil Authority might constitute a Church But if a Church be such a Society as is intrusted in it self with sundry Powers and Privileges depending on sundry Duties prescribed unto it if it constitute new Relations between Persons that neither naturally nor morally were before so related as Marriage doth between Husband and Wife if it require new mutual Duties and give new mutual Rights among themselves not required of them either as unto their matter or as unto their manner before it is vain to imagine that this State can arise from or have any other Formal Cause but the joint consent and virtual confederation of those concerned unto these ends For there is none of them can have any other Foundation they are all of them resolved into the Wills of Men bringing themselves under an obligation unto them by their voluntary consent I say unto the Wills of Men as their Formal Cause the supreme efficient cause of them all being the Will Law and Constitution of our Lord Jesus Christ. THUS it is in all Societies in all Relations that are not meerly natural such as between Parents and Children wherein the necessity of Powers and mutual Duties is predetermined by a Superiour Law even that of Nature wherein Powers Privileges and mutual Duties are established as belonging unto that Society Nor after its first institution can any one be incorporated into it but by his own consent and engagement to observe the Laws of it Nor if the Nature and Duties of Churches were acknowledged could there be any contest in this matter for the things ensuing are clear and evident 1. THE Lord Christ by his Authority hath appointed and instituted this Church State as that there should be such Churches as we have proved before 2. THAT by his Word or Law he hath granted Powers and Privileges unto this Church and prescribed Duties unto all belonging unto it wherein they can have no concernment who are not incorporated into such a Church 3. THAT therefore he doth Require and Command all his Disciples to join themselves in such Church Relations as we have proved warranting them so to do by his Word and Command Wherefore 4. THIS joining of themselves whereon depends all their interest in Church Powers and Privileges all their obligation unto Church Duties is a voluntary Act of the obedience of Faith unto the Authority of Christ nor can it be any thing else 5. HEREIN do they give themselves unto the Lord and to one another by their Officers in a peculiar manner according to the Will of God 2 Cor. 8.5 6. TO give our selves unto the Lord that is unto the Lord Jesus Christ is expresly to engage to do and observe all that he hath appointed and commanded in the Church as that Phrase every where signifieth in the Scripture as also joining our selves unto God which is the same 7. THIS Resignation of our selves unto the Will Power and Authority of Christ with an express ingagement made unto him of doing and observing all his Commands hath the nature of a Covenant on our part and it hath so on his by virtue of the promise of his especial presence annexed unto this engagement on our part Matth. 28.18 19 20. 8.
Church THIS therefore is the Church Essential and Homogeneal unto which the Lord Christ hath granted all that Church Power which we enquire after made it the Seat of all Ordinances of his Worship and the Tabernacle wherein he will dwell Nor since the ceasing of extraordinary Officers is there any other way possible for the congregating of any Church than what doth virtually include the things we have mentioned 4. BUT yet this Church State is not compleat nor are the ends of its institution attainable in this State. For the Lord Christ hath appointed such things in and unto it which in this State it cannot observe For he hath given Authority unto his Church to be exercised both in its Rule and in the Administration of his solemn Ordinances of Worship The things before mentioned are all of them acts of Right and Power but not of Authority 5. WHEREFORE the Lord Christ hath ordained Offices and appointed Officers to be established in the Church Ephes. 4.13 14. Unto these is all Church Authority granted For all Authority is an act of Office-Power which is that which gives unto what is performed by the Officers of the Church the formal nature of Authority 6. THEREFORE unto the Church in the State before described Right and Power is granted by Christ to call chuse appoint and set apart persons made meet for the work of the Offices appointed by him in the ways and by the means appointed by him Nor is there any other way whereby ordinary Officers may be fixed in the Church as we have proved before and shall farther confirm afterwards THAT which hereon we must enquire into is How or by what means or by what acts of his Sovereign Power the Lord Christ doth communicate Office-Power and therewith the Office it self unto any persons whereon their Authority is directly from him and what are the Acts or Duties of the Church in the collation of this Authority THE Acts of Christ herein may be reduced unto these Heads 1. HE hath instituted and appointed the Offices themselves and made a grant of them unto the Church for its Edification As also he hath determined and limited the Powers and Duties of the Officers It is not in the power of any or of all the Churches in the World to appoint any Office or Officer in the Church that Christ hath not appointed And where there are any such they can have no Church Authority properly so called for that entirely riseth from and is resolved into the institution of the Office by Christ himself And hence in the first place all the Authority of Officers in the Church proceeds from the Authority of Christ in the institution of the Office it self for that which gives being unto any thing gives it also its essential properties 2. BY virtue of his Relation unto the Church as its Head of his Kingly Power over it and care of it whereon the continuation and edification of the Church in this World do depend where ever he hath a Church called he furnisheth some persons with such Gifts Abilities and Endowments as are necessary to the discharge of such Offices in the Powers Works and Duties of them For it is most unquestionably evident both in the nature of the thing it self and in his institution that there are some especial Abilities and Qualifications required to the discharge of every Church Office. Wherefore where the Lord Christ doth not communicate of these Abilities in such a measure as by virtue of them Church Order may be observed Church Power exercised and all Church Ordinances administred according to his mind unto the Edification of the Church it is no more in the power of Men to constitute Officers than to erect or create an Office in the Church Ephes. 4.11 12 13. 1 Cor. 12.4 5 6 7 8 c. Rom. 12.6 THIS collation of spiritual Gifts and Abilities for Office by Jesus Christ unto any doth not immediately constitute all those or any of them Officers in the Church on whom they are collated without the observation of that Method and Order which he hath appointed in the Church for the communication of Office-Power yet is it so prerequisite thereunto that no person not made partaker of them in the measure before mentioned can by virtue of any outward Rites Order or Power be really vested in the Ministry 3. THIS communication of Office-Power on the part of Christ consists in his institution and appointment of the way and means whereby persons gifted and qualified by himself ought to be actually admitted into their Offices so as to administer the Powers and perform the Duties of them For the way of their Call and Ordination whereof we shall speak afterwards is efficacious unto this end of communicating Office-Power meerly from his institution and appointment of it And what is not so can have no causal influence into the communication of this Power For although sundry things belonging hereunto are directed by the light of Nature as it is that where one Man is set over others in Power and Authority which before he had no natural right unto it should be by their own consent and choice And some things are of a moral nature as that especial prayer be used in and about affairs that need especial divine assistance and favour and there may be some circumstances of outward actions herein not to be determined but by the Rule of Reason on the present posture of occasions yet nothing hath any causal influence into the communication of Office-Power but what is of the institution and appointment of Christ. By virtue hereof all that are called unto this Office do derive all their Power and Authority from him alone 4. HE hath hereon given Commands unto the whole Church to submit themselves unto the Authority of these Officers in the discharge of their Office who are so appointed so prepared or qualified so called by himself and to obey them in all things according unto the limitations which himself also hath given unto the Power and Authority of such Officers For they who are called unto Rule and Authority in the Church by virtue of their Office are not thereon admitted unto an unlimited Power to be exercised at their pleasure in a Lordly or Despotical manner but their Power is stated bounded limited and confined as to the objects of it its Acts its manner of Administration its Ends and as unto all things wherein it is concerned The swelling over these Banks by Ambition the breaking up of these bounds by Pride and love of Domination by the introduction of a Power over the persons of Men in their outward concerns exercised in a Legal Coercive Lordly manner are sufficient to make a forfeiture of all Church Power in them who are guilty of them But after that some Men saw it fit to transgress the bounds of Power and Authority prescribed and limited unto them by the Lord Christ which was really exclusive of Lordship Dominion and all Elation above their
Order or Degree which also as unto the Scripture the most learned Advocates of Prelacy begin to grant 1. THE Apostle describing what ought to be the Qualifications of Presbyters or Elders gives this Reason of it because a Bishop must be so Tit. 1.5 6 7. Ordain Elders in every City if any be blameless c. for a Bishop must be blameless He that would prove of what sort a Presbyter that is to be Ordained so ought to be gives this Reason for it That such a Bishop ought to be intends the same Person and Office by Presbyter and Bishop or there is no congruity of Speech or consequence of Reason in what he asserts To suppose that the Apostle doth not intend the same Persons and the same Office by Presbyters and Bishops in the same place is to destroy his Argument and render the context of his discourse unintelligible He that will say that if you make a Justice of Peace or a Constable he must be magnanimous liberal full of clemency and courage for so a King ought to be will not be thought to argue very wisely Yet such is the Argument here if by Elders and Bishops distinct Orders and Offices are intended 2. THERE were many Bishops in one City in one particular Church Phil. 1.1 To all the Saints that are at Philippi with the Bishops and Deacons That the Church then at Philippi was one particular Church or Congregation was proved before But to have many Bishops in the same Church whereas the nature of the Episcopacy pleaded for consists in the Superiority of one over the Presbyters of many Churches is absolutely inconsistent Such Bishops whereof there may be many in the same Church of the same Order equal in Power and Dignity with respect unto Office will easily be granted but then they are Presbyters as well as Bishops There will I fear be no end of this contest because of the prejudices and interests of some but that the identity of Bishops and Presbyters should be more plainly expressed can neither be expected nor desired 3. THE Apostle being at Miletus sent to Ephesus for the Elders of the Church to come unto him that is the Elders of the Church at Ephesus as hath been elsewhere undeniably demonstrated Act. 20.17 18. unto these Elders he says Take heed unto your selves and to all the Flock over which the Holy Ghost hath made you Bishops to feed the Church of God ver 28. If Elders and Bishops be not the same Persons having the same Office the same Function and the same Duties and the same Names it is impossible so far as I understand how it should be expressed For these Elders are they whom the Holy Ghost made Bishops they were many of them in the same Church their Duty it was to attend unto the Flock and to feed the Church which comprize all the Duties the whole Function of Elders and Bishops which must therefore be the same This plain Testimony can no way be evaded by pretences and conjectures unwritten and uncertain the only answer unto it is It was indeed so then but it was otherwise afterwards which some now betake themselves unto But these Elders were either Elders only and not Bishops or Bishops only and not Elders or the same Persons were Elders and Bishops as is plainly affirmed in the words The latter is that which we plead If the first be asserted then was there no Bishop then at Ephesus for these Elders had the whole oversight of the Flock If the Second then were there no Elders at all which is no good exposition of those words that Paul called unto him the Elders of the Church 4. THE Apostle Peter writes unto the Elders of the Churches that they should feed the Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the oversight or exercising the Office and Function of Bishops over them and that not as Lords but as ensamples of Humility Obedience and Holiness to the whole Flock 1 Pet. 5.1 2 3. Those on whom it is incumbent to feed the Flock and to superintend over it as those who in the first place are accountable unto Jesus Christ are Bishops and such as have no other Bishop over them unto whom this charge should be principally committed But such according unto this Apostle are the Elders of the Church Wherefore those Elders and Bishops are the same And such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Guides of the Church at Jerusalem whom the members of it were bound to obey as those that did watch for and were to give an account of their Souls Heb. 13.17 5. THE substance of these and all other Instances or Testimonies of the same kind is this Those whose names are the same equally common and applicable unto them all whose Function is the same whose Qualifications and Characters are the same whose Duties Account and Reward are the same concerning whom there is in no one place of Scripture the least mention of inequality disparity or preference in Office among them they are essentially and every way the same That thus it is with the Elders and Bishops in the Scripture cannot modestly be denied I do acknowledge that where a Church is greatly encreased so as that there is a necessity of many Elders in it for its Instruction and Rule that Decency and Order do require that one of them do in the management of all Church Affairs preside to guide and direct the way and manner thereof So the Presbyters at Alexandria did choose one from among themselves that should have the preheminence of a President among them Whether the Person that is so to preside be directed unto by being first Converted or first Ordained or on the account of Age or of Gifts and Abilities whether he continue for a Season only and then another be deputed unto the same Work or for his Life are things in themselves indifferent to be determined according unto the General Rules of Reason and Order with respect unto the Edification of the Church I shall never oppose this Order but rather desire to see it in practice namely that particular Churches were of such an extent as necessarily to require many Elders both Teaching and Ruling for their Instruction and Government for the better observation of Order and Decency in the publick Assemblies the fuller Representation of the Authority committed by Jesus Christ unto the Officers of his Church the occasional instruction of the Members in lesser Assemblies which as unto some ends may be stated also with the due attendance unto all other means of Edification and Watching Inspecting Warning Admonishing Exhorting and the like and that among these Elders one should be chosen by themselves with the consent of the Church not into a New Order not into a degree of Authority above his Brethren but only unto his part of the common work in a peculiar manner which requires some kind of Precedency Hereby no New Officer no New Order of Officers no New degree of Power or
Authority is constituted in the Church only the Work and Duty of it is cast into such an Order as the very light of nature doth require BUT there is not any intimation in the Scripture of the least imparity or inequality in Order Degree or Authority among Officers of the same sort whether extraordinary or ordinary The Apostles were all equal so were the Evangelists so were Elders or Bishops and so were Deacons also The Scripture knows no more of an Arch-Bishop such as all Diocesan Bishops are nor an Arch-Deacon than of an Arch-Apostle or of an Arch-Evangelist or an Arch-Prophet Howbeit it is evident that in all their Assemblies they had one who did preside in the manner before described which seems among the Apostles to have been the prerogative of Peter THE Brethren also of the Church may be so multiplied as that the constant meeting of them all in one place may not be absolutely best for their Edification Howbeit that on all the solemn occasions of the Church whereunto their consent is necessary they did of old and ought still to meet in the same place for advise consultation and consent as was proved before This is so fully expressed and exemplified in the two great Churches of Jerusalem and Antioch Act. 15. that it cannot be gain-said When Paul and Barnabas sent by the Brethren or Church at Antioch v. 1 3. were come to Jerusalem they were received by the Church as the Brethren are called in distinction from the Apostles and Elders v. 4. So when the Apostles and Elders assembled to consider of the case proposed unto them the whole multitude of the Church that is the Brethren assembled with them v. 6 12. neither were they mute Persons meer Auditors and Spectators in the Assembly but they concurred both in the debate and determination of the Question insomuch as they are expresly joined with the Apostles and Elders in the advice given ver 22 23. And when Paul and Barnabas returned unto Antioch the multitude unto whom the Letter of the Church at Jerusalem was directed came together about it ver 23.30 Unless this be observed the Primitive-Church-State is overthrown But I shall return from this Digression THE first Officer or Elder of the Church is the Pastor A Pastor is the Elder that Feeds and Rules the Flock 1 Pet. 5.2 that is who is its Teacher and its Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed taking the oversight IT is not my present design nor work to give a full account of the Qualifications required in Persons to be called unto this Office nor of their Duty and Work with the Qualities or Vertues to be exercised therein It would require a large Discourse to handle them practically and it hath been done by others It were to be wished that what is of this kind expressed in the Rule and which the nature of the Office doth indispensably require were more exemplified in practice than it is But some things relating unto this Officer and his Office that are needful to be well stated I shall treat concerning THE name of a Pastor or Shepherd is Metaphorical It is a Denomination suited unto his Work denoting the same Office and Person with a Bishop or Elder spoken of absolutely without limitation unto either Teaching or Ruling And it seems to be used or applied unto this Office because it is more comprehensive of and instructive in all the Duties that belong unto it than any other Name whatever nay than all of them put together The Grounds and Reasons of this Metaphor or whence the Church is called a Flock and whence God termeth himself the Shepherd of the Flock whence the Sheep of this Flock are committed unto Christ whereon he becomes the good Shepherd that lays down his Life for the Sheep and the Prince of Shepherds what is the interest of Men in a participation of this Office and what their Duty thereon are things well worth the consideration of them who are called unto it Hirelings yea Wolves and dumb Dogs do in many places take on themselves to be Shepherds of the Flock by whom it is devoured and destroyed WHEREAS therefore this Name or Appellation is taken from and includes in it Love Care Tenderness Watchfulness in all the Duties of going before preserving feeding defending the Flock the Sheep and the Lambs the Strong the Weak and Diseased with accountableness as Servants unto the chief Shepherd it was generally disused in the Church and those of Bishops or Overseers Guides Presidents Elders which seem to include more of Honour and Authority were retained in common use that though one of them at last namely that of Bishops with some elating compositions and adjuncts of power obtained the preheminence Out of the Corruption of these Compositions and Additions in Arch-Bishops Metropolitans Patriarchs and the like brake forth the Cockatrice of the Church that is the Pope BUT this name is by the Holy Ghost appropriated unto the principal Ministers of Christ in his Church Ephes. 4.11 And under that name they were promised unto the Church of old Jerem. 3.15 And the Work of these Pastors is to feed the Flock committed to their charge as it is constantly required of them Act. 20.29 1 Pet. 5.2 OF Pastoral Feeding there are two parts 1. Teaching or Instruction 2. Rule or Discipline Unto these two Heads may all the Acts and Duties of a Shepherd toward his Flock be reduced And both are intended in the term of feeding 1 Chron. 11.2 Chap. 17.6 Jer. 23.2 Mic. 5.4 Chap. 7.14 Zech. 11.7 Act. 20.28 Joh. 21.14 1 Pet. 5.2 c. wherefore he who is the Pastor is the Bishop the Elder the Teacher of the Church THESE Works of Teaching and Ruling may be distinct in several Officers namely of Teachers and Rulers but to divide them in the same Office of Pastors that some Pastors should feed by Teaching only but have no right to Rule by Virtue of their Office and some should attend in exercise unto Rule only not esteeming themselves obliged to labour continually in feeding the Flock is almost to overthrow this Office of Christs Designation and to set up two in the room of it of Mens own projection OF the call of Men unto this Office so many things have been spoken and written by others at large that I shall only insist and that very briefly on some things which are either of the most important consideration or have been omitted by others As 1. UNTO the call of any person unto this Office of a Pastor in the Church there are certain Qualifications previously required in him disposing and making him fit for that Office. The outward call is an act of the Church as we shall shew immediately But therein is required an obediential acting of him also who is called Neither of these can be Regular neither can the Church act according to Rule and Order nor the person called act in such a due Obedience unless there are in him some previous Indications
are These Gifts Offices and Officers being granted by Christ unto the Churches Ephes. 4.12 where-ever there is a Church called according to his Mind they do in and by their Choice of them submit themselves unto them in the Lord according unto all the Powers and Duties wherewith they are by him intrusted and whereunto they are called 3. IT is required that Persons so chosen so submitted unto be so solemnly separated dedicated unto and confirmed in their Office by Fasting and Prayer As this is consonant unto the Light of Nature which directs unto a solemnity in the susception of publick Officers whence proceeds the Coronation of Kings which gives them not their Title but solemnly proclaims it which on many accounts is unto the advantage of Government so it is prescribed unto the Church in this case by especial Institution But hereof I shall speak farther immediately THIS Order of calling Men unto the Pastoral Office namely by their previous Qualifications for the Ministry whereby a general designation of the Persons to be called is made by Christ himself the orderly Choice or Election of him in a voluntary subjection unto him in the Lord according to the Mind of Christ by the Church it self followed with solemn Ordination or setting apart unto the Office and discharge of it by Prayer with Fasting all in obedience unto the Commands and Institution of Christ whereunto the communication of Office-Power and Privilege is by Law-constitution annexed is suited unto the light of Reason in all such cases the nature of Gospel Societies in Order or Churches the ends of the Ministry the Power committed by Christ unto the Church and confirmed by Apostolical Practice and Example HEREIN we rest without any further dispute or limiting the Formal Cause of the Communication of Office-Power unto any one Act or Duty of the Church or of the Bishops or Elders of it All the three things mentioned are essential thereunto and when any of them are utterly neglected where they are neither formally nor virtually there is no lawful regular Call unto the Ministry according to the Mind of Christ. THIS Order was a long time observed in the Ancient Church inviolate and the foot-steps of it may be traced through all Ages of the Church although it first gradually decayed then was perverted and corrupted until it issued as in the Roman Church in a Pageant and Shew instead of the Reality of the things themselves For the Trial and Approbation of spiritual Endowments previously necessary unto the Call of any was left unto the Pedantick Examination of the Bishops Domesticks who knew nothing of them in themselves the Election and Approbation of the people was turned into a mock-shew in the sight of God and Men a Deacon calling out That if any had Objections against him who was to be Ordained they should come forth and speak Whereunto another cries out of a corner by compact He is learned and worthy and Ordination was esteemed to consist only in the outward sign of Imposition of Hands with some other Ceremonies annexed thereunto whereby without any other consideration there ensued a flux of Power from the Ordainers unto the ordained BUT from the beginning it was not so And some few Instances of the Right of the people and the exercise of it in the Choice of their own Pastors may be touched on in our Passage Clem. Epist. ad Corinth affirms That the Apostles themselves appointed approved Persons unto the Office of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or with the consent or choice of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enact by common consent which makes it somewhat strange that a learned Man should think that the Right of the People in Elections is excluded in this very place by Clemens from what is assigned unto the Apostles in Ordination IGNAT Epist ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Fraternity of the Church It becomes you as a Church of God to Choose or Ordain a Bishop TERTVLL APOL Praesident probati quique Seniores honorem istum non pretio sed Testimonio adepti The Elders came unto their Honour or Office by the Testimony of the people that is by their suffrage in their Election ORIGEN in the close of his last Book against Celsus discoursing expresly of the Calling and Constitution of Churches or Cities of God speaking of the Elders and Rulers of them affirms That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen to their Office by the Churches which they do Rule THE Testimony given by Cyprian in sundry places unto this Right of the People especially in Epist. 68. unto the Elders and People of some Churches in Spain is so known so frequently urged and excepted against to so little purpose as that it is no way needful to insist again upon it Some few things I shall only observe concerning and out of that Epistle As 1. IT was not a single Epistle of his own more ordinary occasions but a determination upon a weighty Question made by a Synod of Bishops or Elders in whose Name as well as that of Cyprian it was written and sent unto the Churches who had craved their advice 2. HE doth not only assert the Right of the people to choose worthy persons to be their Bishops and reject those that are unworthy but also industriously proves it so to be their Right by Divine Institution and Appointment 3. HE declares it to be the Sin of the People if they neglect the use and exercise of their Right and Power in rejecting and withdrawing themselves from the Communion of Vnworthy Pastors and choosing others in their room 4. HE affirms that this was the Practice not only of the Churches of Africk but of those in most of the other Provinces of the Empire Some passages in his Discourse wherein all these things are asserted I shall transcribe in the Order wherein they lie in the Epistle NEC sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans ad injustum illicitum Praepositi sui Episcopatum consensum suum commodans Propter quod plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separare se debet nec se ad Sacrilegi Sacerdotis Sacrificia miscere quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere FOR this cause the people obedient to the Commands of our Lord and fearing God ought to separate themselves from a wicked Bishop nor mix themselves with the Worship of a Sacrilegious Priest. For they principally have the power of choosing the worthy Priests and rejecting the unworthy which comes from Divine Authority or Appointment as he proves from the Old and New Testament Nothing can be spoken more fully representing the Truth which we plead for He assigns unto the people a Right and Power of separating
depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
21.17 1 Tim. 5.17 They are some of them on other accounts called Bishops Pastors Teachers Ministers Guides but what belongs unto any of them in point of Rule or what interest they have therein it belongs unto them as Elders and not otherwise Act. 20.17 18. SO under the Old Testament where the Word doth not signifie a difference in Age but is used in a moral sence Elders are the same with Rulers or Governours whether in Offices Civil or Ecclesiastical especially the Rulers of the Church were constantly called its Elders And the use of the Word with the abuse of the Power or Office intended by it is traduced to signifie Men in Authority Signeiores Eldermani in all places 2. CHURCH-Power acted in its Rule is called the Keys of the Kingdom of Heaven by an expression derived from the Keys that were a sign of Office-Power in the Families of Kings Isa. 22.22 and used by our Saviour himself to denote the communication of Church-Power unto others which was absolutely and universally vested in himself under the Name of the Key of David Revel 3.7 Mat. 16.19 3. THESE Keys are usually referred unto Two Heads namely the one of Order the other of Jurisdiction 4. BY the Key of Order the Spiritual Right Power and Authority of Bishops or Pastors to Preach the Word to Administer the Sacraments Doctrinally to bind and loose the Consciences of Men are intended 5. BY Jurisdiction the Rule Government or Discipline of the Church is designed though it was never so called or esteemed in the Scripture or the Primitive Church until the whole nature of Church-Rule or Discipline was depraved and changed Therefore neither the Word nor any thing that is signified by it or which it is applied unto ought to be admitted unto any consideration in the things that belong unto the Church or its Rule it being expressive of and directing unto that corrupt Administration of things Ecclesiastical according unto the Canon Law by which all Church-Rule and Order is destroyed I do therefore at once dismiss all disputes about it as of things Foreign to the Gospel and Christian Religion I mean as unto the Institutions of Christ in his Church The Civil Jurisdiction of Supreme Magistrates about the externals of Religion is of another consideration But that these Keys do include the two-fold distinct Powers of Teaching and Rule of Doctrine and Discipline is freely granted 6. IN the Church of England as in that of Rome there is a peculiar distribution made of these Keys Unto some that is unto one special sort or order of Men they are both granted both the Key of Order and of Jurisdiction which is unto Diocesan Bishops with some others under various Canonical restrictions and limitations as Deans and Arch-Deacons Unto some is granted the Key of Order only without the least interest in Jurisdiction or Rule by virtue of their Office which are the Parochial Ministers or meer Presbyters without any additional Title or Power as of Commissary Surrogates or the like And unto a third sort there is granted the Key of Rule or Jurisdiction almost plenipotent who have no share in the Key of Order that is were never Ordained Separated Dedicated unto any Office in the Church such as are the Chancellors c. 7. THESE Chancellors are the only Lay-Elders that I know any where in any Church that is Persons entrusted with the Rule of the Church and the Disposition of its Censures who are not Ordained unto any Church-Office but in all other things continue in the Order of the Laity or the People All Church Rulers by institution are Elders To be an Elder of the Church and a Ruler in it is all one Wherefore these Persons being Rulers in the Church and yet thus continuing in the Order of the People are Lay-Elders whom I wonder how so many of the Church came so seriously to oppose seeing this Order of Men is owned by none but themselves The Truth is and it must be acknowledged that there is no known Church in the World I mean whose Order is known unto us and is of any publick consideration but they do dispose the Rule of the Church in part into the hands of Persons who have not the power of Authoritative Preaching of the Word and Administration of the Sacraments committed unto them For even those who place the whole external Rule of the Church in the Civil Magistrate do it as they judge him an Officer of the Church entrusted by Christ with Church-Power And those who deny any such Officers as are usually called Ruling Elders in the Reformed Churches to be of Divine Institution yet maintain that it is very necessary that there should be such Officers in the Church either appointed by the Magistrate or chosen by the people and that with cogent Arguments See Grot. de Jure Potestat Cap. 8. BUT this distribution mentioned of Church-Power is unscriptural nor is there any foot-steps of it in Antiquity It is so as unto the two latter Branches of it That any one should have the power of Order to Preach the Word to Administer the Seals to bind and loose the Conscience Doctrinally or Ministerially to bind and loose in the Court of Conscience and yet by the virtue of that Office which gives them this power not to have a Right and Power of Rule or Discipline to bind and loose in the Court of the Church is that which neither the Scripture nor any example of the Primitive Church doth give countenance unto And as by this means those are abridged and deprived of their power to whom it is granted by the Institution and Law of Christ as it is with all Elders duly called unto their Office so in the Third Branch there is a grant of Church-Power unto such as by the Law of Christ are excluded from any Interest therein The enormity of which constitution I shall not at present insist upon But Enquiry must be made what the Scripture directs unto herein And 1. THERE is a Work and Duty of Rule in the Church distinct from the Work and Duty of Pastoral Feeding by the Preaching of the Word and Administration of the Sacraments All agree herein unless it be Erastus and those that follow him who seem to oppose it But their Arguments lie not against Rule in general which were brutish but only a Rule by external Jurisdiction in the Elders of the Church So they grant the general Assertion of the necessity of Rule for who can deny it only they contend about the subject of power required thereunto A Spiritual Rule by virtue of mutual voluntary confederation for the preservation of Peace Purity and Order in the Church few of that opinion deny at least it is not that which they do oppose For to deny all Rule and Discipline in the Church with all Administration of Censures in the exercise of a Spiritual Power internally inherent in the Church is to deny the Church to be a Spiritual Political
judgment who have most weighed and considered the nature of these things do assert the necessity of many Elders in every particular Church which is the common judgment and practice of the Reformed Churches in all places 13. AND some there are who begin to maintain That there is no need of any more but One Pastor Bishop or Elder in a particular Church which hath its Rule in its self other Elders for Rule being unnecessary This is a Novel Opinion contradictory to the sence and practice of the Church in all Ages And I shall prove the contrary 1. THE pattern of the First Churches constituted by the Apostles which it is our Duty to imitate and follow as our Rule constantly expresseth and declares That many Elders were appointed by them in every Church Act. 11.30 Chap. 14.23 Chap. 15.2 4 6 22. Chap. 16.4 Chap. 20.17 c. 1 Tim. 5.17 Phil. 1.1 Tit. 1.5 1 Pet. 5.1 There is no mention in the Scripture no mention in Antiquity of any Church wherein there was not more Elders than One nor doth that Church answer the Original Pattern where it is otherwise 2. WHERE there is but one Elder in a Church there cannot be an Eldership or Presbytery as there cannot be a Senate where there is but one Senator which is contrary unto 1 Tim. 4.14 3. THE continuation of every Church in its original State and Constitution is since the ceasing of extraordinary Offices and Powers committed to the Care and Power of the Church it self Hereunto the Calling and Ordaining of ordinary Officers Pastors Rulers Elders Teachers do belong And therein as we have proved both the Election of the People submitting themselves unto them in the Lord and the solemn setting of them apart by Imposition of Hands do concurr But if there be but One Elder only in a Church upon his Death or Removal this Imposition of Hands must either be left unto the People or be supplied by Elders of other Churches or be wholly omitted all which are irregular And that Church-Order is defective which wants the Symbol of Authoritative Ordination 4. IT is difficult if not impossible on a supposition of One Elder only in a Church to preserve the Rule of the Church from being Prelatical or Popular There is nothing more frequently objected unto those who dissent from Diocesan Bishops than that they would every one be Bishops in their own Parishes and unto their own People All such pretences are excluded on our principles of the Liberty of the People of the necessity of many Elders in the same Church in an equality of Power and the Communion of other Churches in Association But practically where there is but One Elder one of the extreams can be hardly avoided If he Rule by himself without the previous Advice in some cases as well as the subsequent consent of the Church it hath an eye of unwarrantable Prelacy in it If every thing be to be Originally Transacted Disposed Ordered by the whole Society the Authority of the Elder will quickly be insignificant and he will be little more in point of Rule than any other Brother of the Society But all these Inconveniencies are prevented by the fixing of many Elders in each Church which may maintain the Authority of the Presbytery and free the Church from the Despotical Rule of any Diotrâ—phes But in case there be but one in any Church unless he have Wisdom to maintain the Authority of the Eldership in his own Person and Actings there is no Rule but Confusion 5. THE nature of the Work whereunto they are called requires that in every Church consisting in any considerable number of Members there should be more Elders than One. When God first appointed Rule in the Church under the Old Testament he assigned unto every Ten Persons or Families a distinct Ruler Deut. 1.15 For the Elders are to take care of the Walk or Conversation of all the Members of the Church that it be according unto the Rule of the Gospel This Rule is eminent as unto the holiness that it requires above all other Rules of moral Conversation whatever And there is in all the Members of the Church great Accuracy and Circumspection required in their walking after it and according unto it The Order also and Decency which is required in all Church-Assemblies stands in need of exact care and inspection That all these things can be attended unto and discharged in a due manner in any Church by One Elder is for them only to suppose who know nothing of them And although there may be an appearance for a season of all these things in such Churches yet there being not therein a due compliance with the Wisdom and Institution of Christ they have no present Beauty nor will be of any long continuance THESE considerations as also those that follow may seem jejune and contemptible unto such as have another frame of Church-Rule and Order drawn in their Minds and Interests A Government vested in some few Persons with Titles of Preheminence and Legal Power exercised in Courts with Coercive Jurisdiction by the Methods and Processes of Canons of their own framing is that which they suppose doth better become the Grandeur of Church-Rulers and the State of the Church than these Creeping Elders with their Congregations But whereas our present enquiry after these things is only in and out of the Scripture wherein there is neither shadow nor appearance of any of these practices I beg their pardon if at present I consider them not 10. WE shall now make Application of these things unto our present purpose I say then 1. Whereas there is a Work of Rule in the Church distinct from that of Pastoral Feeding 2. Whereas this Work is to be attended unto with diligence which includes the whole Duty of him that attends unto it And 3. That the Ministry of the Word and Prayer with all those Duties that accompany it is a full Employment for any Man and so consequently his principal and proper Work which it is unlawful for him to be remiss in by attending on another with Diligence And 4. Whereas there ought to be many Elders in every Church that both the Works of Teaching and Ruling may be constantly attended unto 5. That in the Wisdom of the Holy Ghost distinct Works did require distinct Offices for their discharge all which we have proved already our enquiry hereon is Whether the same Holy Spirit hath not distinguished this Office of Elders into those two sorts namely those who are called unto Teaching and Rule also and those who are called unto Rule only which we Affirm THE Testimonies whereby the Truth of this Assertion is confirmed are generally known and pleaded I shall insist on some of them only beginning with that which is of uncontroulable evidence if it had any thing to conflict withal but prejudices and interest and this is 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Praesum Praesidio to Preside to Rule Praesident
Talents whether in things Spiritual or Temporal which they have received Some are Rich and some are Poor some are Old and some are Young some in Peace some in Trouble some have received more spiritual Gifts than others and have more opportunities for their Exercise It belongs unto the Rule of the Church that all be Admonished Instructed and Exhorted to attend unto their respective Duties not only publickly in the preaching of the Word but personally as occasion doth require according to the observation which those in Rule do make of their Forwardness or Remissness in them In particular and in the way of instance Men are to be warned that they contribute unto the Necessities of the Poor and other occasions of the Church according unto the Ability that God in his Providence hath intrusted them withal and to admonish them that are defective herein in order to their Recovery unto the discharge of this Duty in such a measure as there may be an Equality in the Church 2 Cor. 8.14 And all other Duties of an a-like nature are they to attend unto 4. THEY are to watch against the beginnings of any Church-Disorders such as those that infested the Church of Corinth or any of the like sort with remissness as unto the Assemblies of the Church and the Duties of them which some are subject unto as the Apostle intimates Heb. 10.25 On the Constancy and Diligence of the Elders in this part of their Work and Duty the very Being and Order of the Church do greatly depend The want hereof hath opened a door unto all the Troubles Divisions and Schisms that in all Ages have invaded and perplexed the Churches of Christ from within themselves And from thence also have Decays in Faith Love and Order insensibly prevailed in many to the dishonour of Christ and the danger of their own Souls First one grows remiss in attending unto the Assemblies of the Church and then another first to one degree then to another until the whole Lump be infected A diligent watch over these things as to the beginnings of them in all the members of the Church will either heal and recover them that offend or it will warn others and keep the Church from being either corrupted or defiled Heb. 3. Chap. 12. 5. IT belongs unto them also to visit the Sick especially such as whose inward or outward conditions do expose them unto more than ordinary trials in their Sickness that is the Poor the Afflicted the Tempted in any kind This in general is a moral Duty a Work of Mercy but it is moreover a peculiar Church-Duty by virtue of Institution And one end of the Institution of Churches is that the Disciples of Christ may have all that Spiritual and Temporal Relief which is needful for them and useful to them in their Troubles and Distresses And if this Duty were diligently attended unto by the Officers of the Church it would add much unto the Glory and Beauty of our Order and be an abiding reserve with Relief in the Minds of them whose outward condition exposeth them to straits and sorrows in such a season I ADD hereunto as a Duty of the same nature the visitation of those who suffer unto Restraint and Imprisonment upon the account of their Profession adherence unto Church-Assemblies or the Discharge of any Pastoral or Office-Duties in them This is a case wherewith we are not unacquainted nor are like so to be Some look on this as the Duty of all the Members of the Church who yet enjoy their Liberty and so it is as their Opportunities and Abilities will allow them provided their discharge of it be useful unto those whom they visit and inoffensive unto others But this Duty diligently attended unto by the Elders representing therein the care and love of the whole Church yea of Christ himself unto his Prisoners is a great Spring of Relief and Comfort unto them And by the Elders may the Church be acquainted what yet is required of them in a way of Duty on their account The care of the Primitive Churches herein was most eminent 6. IT belongs unto them and their Office to advise with and give direction unto the Deacons of the Church as unto the making Provision and Distribution of the Charity of the Church for the Relief of the Poor The Office of the Deacons is principally Executive as we shall see afterwards Inquisition into the state of the Poor with all their circumstances with the warning of all the Members of the Church unto Liberality for their Supply belongs unto the Elders 7. WHEN the State of the Church is such through Suffering Persecution and Affliction that the Poor be multiplied among them so as that the Church it self is not able to provide for their Relief in a due manner if any Supply be sent unto them from the love and bounty of other Churches it is to be deposited with these Elders and disposed according to their advice with that of the Teachers of the Church Act. 11.30 8. IT is also their Duty according to the advantage which they have by their peculiar inspection of all the Members of the Church their ways and their walking to acquaint the Pastors or Teaching-Elders of the Church with the State of the Flock which may be of singular use unto them for their Direction in the present Work of the Ministry He who makes it not his business to know the State of the Church which he ministers unto in the Word and Doctrine as to their Knowledge their Judgment and Understanding their Temptations and Occasions and applies not himself in his Ministry to search out what is necessary and useful unto their Edification he fights uncertainly in his whole Work as a Man beating the Air. But whereas their obligation to attend unto the Word and Prayer confines them much unto a retirement for the greatest part of their time they cannot by themselves obtain that Acquaintance with the whole Flock but that others may greatly assist therein from their daily Inspection Converse and Observation 9. AND it is their Duty to meet and consult with the Teaching-Elders about such things of importance as are to be proposed in and unto the Church for its consent and compliance Hence nothing crude or indigested nothing unsuited to the sence and Duty of the Church will at any time be proposed therein so to give occasion unto contests or janglings disputes contrary unto Order or Decency but all things may be preserved in a due regard unto the Gravity and Authority of the Rulers 10. TO take care of the due Liberties of the Church that they be not imposed on by any Diotrephes in Office or without it 11. IT is incumbent on them in times of Difficulties and Persecution to consult together with the other Elders concerning all those things which concern the present Duty of the Church from time to time and their preservation from violence according unto the will of Christ. 12. WHEREAS there
all Natural and Humane Right in the World. De facto Men are now compelled whether they will or no to be esteemed to be of this or that Church and to be dealt withal accordingly But if they had not been divested of their natural Liberty they know not how without their own consent and should be taught that by entering into a Church they must come under a new Tenure of their Lives Liberties and Estates at the Will of the Lords of the Society according to the Customs of their Courts there would not be so many Wise Men in Churches as now there are thought to be BUT this is the true State of things in the Church of Rome and among others also Christians are esteemed to be of them and belong unto them whether they will or no. Immediately hereon all the Rights Liberties Privileges Possessions which they enjoy by the Law of God and Nature and by the just Laws and Constitutions of Men in Civil Governments under which they live come to depend upon and be subject unto the especial Laws and Rules of the Society which they are adjudged to belong unto For upon expulsion out of that Society by Excommunication according unto the Laws and Rules which it hath framed unto it self all their Rights and Titles and Liberties and Enjoyments are forfeited and exposed to Ruine Some indeed do earnestly and learnedly contend that the Pope of Rome hath not Power to Excommunicate Sovereign Kings and Princes and that if he do they make no forfeiture of Life or Dignity thereby And there are good Reasons why they do so But in the mean time they deal with other poor Men after the same manner For if a poor Man be Excommunicated immediately he loseth the free Tenure of his Life Liberty and Goods by the Law of the Church and the Land and is Committed to the Gaol without Bail or Mainprize So that by this Artifice all Men hold their Natural and Civil Rights by the Rules of the Church Society whereto they are supposed to belong And as this utterly overthrows the foundation of all that Property according to the Laws of the Land which is so much talked of and valued so indeed it would be destructive of all Order and Liberty but that the Church is wise enough not to employ this Engine unto Great Men and Men in Power who may yet deserve Excommunication as well as some of their poor Neighbours if the Gospel be thought to give the Rule of it But those that are poor helpless and friendless shall in the pursuit of this Excommunication be driven from their Houses cast into Prisons and kept there until they and their Families starve and perish And it is apparent that we are beholding unto the Greatness Authority and Wealth of many whom the Ecclesiastical Courts care not to conflict withal that the whole Nation is not actually brought under this new Tenure of their Lives Liberties and Estates which on this presumption they are obnoxious unto AND all this evil ariseth from the neglect and contempt of this fundamental Rule of all Societies apparent unto all in the Light of Nature it self namely that they have no Power in or over any Thing Right Privilege or Advantage but what Men are made Partakers of by virtue of such Societies their Rule and Laws whereunto they are obliged But of this sort are not the Lives the Liberties the Houses and Possessions of Men with respect unto the Church They receive them not from the Church and a Man would certainly think that the Church could not take them away YEA we live and subsist in Order upon the good Nature and Wisdom of Men who judge it best neither to exert their Power nor act their Principles in this matter For whereas they esteem all the Inhabitants of the Land to belong unto their Church if they should in the first place Excommunicate all that ought to be Excommunicated by the Rule and Law of the Gospel and then all that ought to be so according to their own Laws and Canons both which a Man would think they were obliged in point of Conscience unto and in pursuit of their Sentence send out the Capias for them all I very much question whether any of them would go to Prison or no and then in what a fine case would this Government be and if they should all go to Gaol I am perswaded the King would be in an ill State to defend his Realms against his Enemies 3. EVERY Society hath this Power towards those who are incorporated in it by their own consent and not towards others For whence should they have such a Power or who should commit it unto them Nor can any be cast out from those Privileges which they never had an Interest in nor a Right unto The Apostles Rule holds in this case especially with respect unto Churches What have we to do to judge them that are without And as unto the exercise of this Power they are all to be esteemed to be without who are not rightly incorporated into that particular Church by which they may be ejected out of it A Power of Excommunication at Random towards all that those who exercise it can extend force unto hath no foundation either in the Light of Nature or Authority of the Scripture And it would be ridiculous in any Corporation to disfranchise such as never belonged unto it who were never Members of it 4. THE only Reason or Cause for the expulsion of any Person out of such a Society is a wilful deviation from the Rules and Laws of the Society whose observance he had engaged unto upon his entrance into it Nothing else can be required unto the Preservation of a Mans Interest in any Right or Privilege but what he took upon himself to perform in his Admittance into it And if the great Rule of every Church-Society be That Men observe and do whatsoever the Lord Christ hath commanded none can be justly ejected out of that Society but upon a wilful disobedience unto his Commands And therefore the casting of Men out of Church Communion on light and trivial occasions or for any Reasons or Causes whatever but such as essentially belong unto the Rules and Laws whereon the Church doth originally coalesce into a Society is contrary unto Natural Light and the Reason of the Things themselves THUS far I say is every lawful confederate Society enabled and warranted by the Light of Nature to remove from its Communion and from a participation in its Rights and Privileges any of its number who will not walk according to the Rules and Principles of its Coalescency and Constitution Whereas therefore the Rule of the Constitution of the Church is That Men walk together in holy Obedience unto the Commands of Christ and the observance of all his Institutions without giving Offence unto one another or those that are without by any sinful miscarriage and do abide in the Profession of the Truth if any one
Church and is therefore no longer under their watch or care but is left unto himself and the World. And this is sufficient with them who own no Act of Office-Power or Authority in Excommunication but esteem it only a noted cessation of Communion which destroys a principal Branch of the Power of the Keys Wherefore 2. WHERE the offence is plain open scandalous persisted in where Admonition is despised or not complied with it is the Duty of the Church to denounce the Sentence of Excommunication against such a Person notwithstanding his voluntary departure For 1. NO Man is to make an Advantage unto himself or to be freed from any Disadvantage Censure or Spiritual Penalty by his own Sin such as is the voluntary Relinquishment of the Church by a Person under Admonition for scandalous Offences 2. IT is necessary unto the Church both as unto the Discharge of its Duty and the vindication of its Honour as also from the Benefit and Edification it will receive by those Duties of Humiliation Mourning and Prayer which are necessary unto the Execution of this Sentence 3. IT is necessary for the good and benefit of him who so deserves to be Excommunicated For 1. The end of the Institution of the Ordinance is his Correction not his Destruction and may be effectual unto his Repentance and Recovery 2. It is to be followed with sharp Admonition and Prayer which in due time may reach the most profligate Sinner 4. IT becomes not the Wisdom and Order of any Society entrusted with Authority for its own preservation as the Church is by Christ himself to suffer Persons obnoxious unto Censure by the fundamental Rules of that Society to cast off all respect unto it to break their Order and Relation without Animadverting thereon according to the Authority wherewith they are intrusted To do otherwise is to expose their Order unto contempt and Proclaim a Diffidence in their own Authority for the Spiritual punishment of Offenders 5. ONE end of the Appointment of the Power and Sentence of Excommunication in the Church is to give Testimony unto the future final judgment of Christ against impenitent Sinners which none of them can run away from nor escape III. A THIRD Enquiry may be Whether in case of any great and scandalous Sin the Church may proceed unto Excommunication without any previous Admonition Answ. 1. PERSONS may be falsly accused of and charged with great Sins the greatest of Sins as well as those of a lesser Degree and that both by particular Testimonies and publick Reports as it was with the Lord Christ himself which daily Experience confirms Wherefore all haste and precipitation like that of David in judging the Case of Mephibosheth is carefully to be avoided though they are pressed under the pretences of the greatness and notoriety of the Sin. 2. THERE is no individual actual Sin but it is capable of great Aggravation or Alleviation from its Circumstances These the Church is to enquire into and to obtain a full knowledge of them that all things being duly weighed they may be affected with the Sin in a due manner or after a goodly sort which is essential unto the right administration of this Ordinance 3. THIS cannot be done without Personal Conference with the Offender who is to be allowed to speak for himself This Conference in case guilt be discovered cannot but have in it the nature of an Admonition whereon the Church is to proceed as in case of previous solemn admonition in the Order and according to the Rule which shall be immediately declared IV. FOURTHLY Whether on the first knowledge of an Offence or scandalous Sin if it be known unto the Church that the offending Party is penitent and willing to declare his Humiliation and Repentance for the satisfaction of the Church may the Church proceed unto his Excommunication in case the Sin be great and notorious Answ. 1. IT is certain that in an orderly Progress as unto more private Sins a compliance by Repentance with the First or Second Admonition doth put a stop unto all further Ecclesiastical proceedure 2. BUT whereas the Enquiry is made concerning Sins either in their own Nature or in their Circumstances great and of disreputation unto the Church I Answer IF Repentance be evidenced unto the Consciences of the Rulers of the Church to be sincere and proportionable unto the Offence in its outward Demonstration according unto the Rule of the Gospel so as that they are obliged to judge in Charity that the Person sinning is pardoned and accepted with Christ as all sincerely penitent Sinners are undoubtedly the Church cannot proceed unto the Excommunication of such an Offender For 1. IT would be publickly to reject them whom they acknowledge that Christ doth receive This nothing can warrant them to do yea so to do is to set up themselves against Christ or at least to make use of his Authority against his Mind and Will. Yea such a Sentence would destroy it self for it is a Declaration that Christ doth disapprove them whom he doth approve 2. THEIR so doing would make a misrepresentation of the Gospel and of the Lord Christ therein For whereas the principal design of the Gospel and of the Representation that is made therein of Christ Jesus is to evidence that all sincerely Penitent Sinners that Repent according unto the Rule of it are and shall be Pardoned and Accepted by the Rejection of such a Person in the face of his sincere Repentance there is an open contradiction thereunto Especially it would give an undue sence of the Heart Mind and Will of Christ towards Repenting Sinners such as may be dangerous unto the Faith of Believers so far as the Execution of this Sentence is Doctrinal For such it is and declarative of the Mind of Christ according unto the judgment of the Church The Image therefore of this Excommunication which is set up in some Churches wherein the Sentence of it is denounced without any regard unto the Mind of Christ as unto his Acceptance or Disapprobation of those whom they Excommunicate is a Teacher of Lyes 3. SUCH a proceedure is contrary unto the nature and end of this Sentence For it is Corrective and Instructive not properly punishing and vindictive The sole end of it with respect whereunto it hath its Efficacy from Divine Institution is the Humiliation Repentance and Recovery of the Sinner And if this be attained before the infliction of this Sentence is contrary to the nature and end of it IT will be said that it hath another end also namely the preservation of the purity of the Church and the vindication of its Honour and Reputation wherein it suffers by the scandalous offences of any of its Members Whereunto I say 1. No Church is or can be made impure by them whom Christ hath purged as he doth all those who are truly penitent 2. It is no Dishonour unto any Church to have Sinners in it who have evidenced sincere Repentance 3.
The present offence and scandal may be provided against by an Act of Rectoral Prudence in causing the offending Person to abstain from the Lords Table for a Season V. IT is Enquired Fifthly Whether such as voluntarily causlesly and disorderly do leave the Communion of any Church whereof they are Members though not guilty of any scandalous immoralities maâ— and ought to be Excommunicated Answ. 1. WHERE Persons are esteemed Members of Churches by external causes without their own consent or by Parochial cohabitation they may remove from one Church unto another by the Removal of their Habitation according unto their own Discretion For such cohabitation being the only formal Cause of any Relation to such a Church in particular upon the ceasing of that cause the Relation ceaseth of its own accord 2. WHERE Persons are Members of Churches by mutual confederation or express personal consent causless departure from them is an evil liable unto many Aggrevations 3. BUT whereas the principal end of all particular Churches is Edification there may be many just and sufficient Reasons why a Person may remove himself from the constant Communion of one Church unto that of another And of these Reasons he himself is judge on whom it is incumbent to take care of his own Edification above all other things Nor ought the Church to deny unto any such Persons their Liberty desired peaceably and according unto Order 4. IT was declared before that where any Persons guilty of and under Admonition for any scandalous Sin do withdraw from the Communion of any Church their so doing is no impediment unto a farther procedure against them 5. WHEREAS there are amongst us Churches or those who are so esteemed in the Consciences of Men so far differing in Principles and Practices as that they have not entire Communion with one another in all parts of Divine Worship it may be Enquired Whether if a Man leave a Church of one sort to join with one of another as suppose he leave a select Congregation to join in a Parochial Church constantly and totally he may be justly Excommunicated for so doing without the consent of the Church whereunto he did belong Answ. 1. IT is certain on the one hand that if any Man leave the Communion of Parochial Assemblies to join himself unto a Select Congregation those who have Power over those Parishes will make no question whether they shall Excommunicate him or no in their way But 2. SUPPOSING Persons so departing from particular Congregations 1. To be free from scandalous Sins 2. That they depart quietly without attempting Disorder or Confusion in the Church 3. That they do actually join themselves unto the Communion of some Church whose Constitution Principles and Worship they do approve whereby their visible Profession is preserved the Church may not justly proceed unto their Excommunication It may suffice to declare that such Persons have on their own accord forsaken the Communion of the Church are no more under its Watch or Care neither is the Church further obliged towards them but as unto Christian Duties in general 6. AS for those whose departure is as voluntary and causless so accompanied with other evils such as are Revilings Reproaches and false Accusations as is usual in such Cases they may be proceeded against as obstinate Offenders VI. THE Sixth Enquiry is What Time is to be given after solemn Admonition before actual Excommunication Answ. 1. THE manner of some to run over the Words I Admonish you a First Second and Third time so immediately to make way for the Sentence of Excommunication is that wherein Men are greatly to be pitied for their Ignorance of the nature of those things which they take on themselves to Act Order and Dispose of that we ascribe it not unto worse and more evil Causes 2. THE nature of the thing it self requires a considerable Season or space of Time between solemn Admonition and Excommunication For the end and design of the former is the Repentance and Recovery of the Offender Nor doth its Efficacy thereunto depend on or consist in the actual giving of it but as other moral Causes which may Work gradually upon occasional Advantages Want of Light some present Exasperation and Temptation may seem to frustrate a present Admonition when they do but suspend its present Efficacy which it may afterwards obtain on the Conscience of the Offender 3. IT being a Church Admonition that is intended it is the Duty of the Church to abide in Prayer and waiting for the Fruit of it according to the appointment of Christ. And herein the case may possibly require some long time to be spent 4. NO present appearance of Obstinacy or impenitence under Admonition which is usually pleaded should cause an immediate proceedure unto Excommunication For 1. It is contrary unto the distinct Institution of the one and the other wherein the former is to be allowed its proper Season for its Use and Efficacy 2. It doth not represent the patience and forbearance of Christ towards his Church and all the Members of it 3. It is not suited unto the Rule of that Love which hopeth all things beareth all things c. 4. All grounds of hope for the Recovery of Sinners by Repentance are to be attended unto so as to deferr the ultimate Sentence Nulla unquam de morte hominis cunctatio longa est 5. IF new Sins are added of the same or any other kind unto former scandals whilst Persons are under Admonition it is an Indication of the necessity of a proceedure VII IT may be farther Enquired Whether a Man may be Excommunicated for Errors in matters of Faith or false Opinions about them Answ. 1. THE Case is so plainly and positively stated Rev. 2.2 6 15 16 20. 1 Tim. 1.19 20. Tit. 3.10 11. and other places that it needs no farther Determination Wherefore 2. IF the Errors intended are about or against the Fundamental Truths of the Gospel so as that they that hold them cannot hold the Head but really make Shipwrack of the Faith no pretended usefulness of such Persons no peaceableness as unto outward deportment which Men guilty of such Abominations will frequently cover themselves withal can countenance the Church in forbearing after due Admonition to cut them off from their Communion The nature of the evil the danger that is from it unto the whole Church as from a Gangrene in any Member unto the Body the Indignation of Christ expressed against such pernicious Doctrines the opposition of them to the building of the Church on the Rock which in most of them is opposed to render a Church altogether inexcusable who omit their Duty herein 3. FALSE Opinions in lesser things when the foundation of Faith and Christian Practice are not immediately concerned may be tolerated in a Church and sundry Rules are given unto this end in the Scripture as Rom. 14.1 2 3 c. Phil. 3.15 16. Howbeit in that low ebb of Grace Love and Prudence which we
the strong Delusion that begin to abate shall expire they will easily see the direct Opposition that is between these two Heads and two Churches namely Christ and the Pope the Catholick Church and that of Rome I KNOW well enough all the Evasions and Distinctions that are invented to countenance this Anti-christianism As that there is a double Head one of internal influence of Grace which Christ is and the Pope is not the other of Rule and Authority which the Pope is But this also is two-fold Supream and Remote or Immediate and Subordinate the first is Christ the latter is the Pope And there is yet farther a two-fold Head of the Church the one invisible which is Christ the other visible which is the Pope NOT to insist on these gross and horrible Figments of a twofold Head of the Catholick Church in any sence which are foreign to the Scripture foreign to Antiquity whereof never one word was heard in the Church for Six hundred Years after Christ deforming the beautiful Spouse of Christ into a Monster we will allow at present that the Pope is only the immediate visible subordinate Head of all Rule and Authority to their Church which is what they plead for Then I say that the Church whereof he is the Head is his Body that it holds him as its Head that it is compacted together by the Officers and Orders that depend on him and receive all their influence of Church-Power and Order from him which though he communicates not by an internal influence of Grace and Gifts alas poor wretch yet he doth it by Officers Offices Orders and Laws so giving Union and Communion unto the whole Body by the effectual working of every joint and part of the Hierarchy under him for its Union Communion and Edification This I say is the Anti-christ and the Anti-christian Church-State as I shall be at any time ready to maintain LET any Man take a due prospect of this Head and this Body as related and united by the Bond of their own Rules Constitutions and Laws acting in worldly Pomp Splendor and Power with horrid bloody Cruelties against all that oppose it and he will not fail of an open view of all the Scriptural Lineaments of the Apostate Anti-christian State of the Church I SAY again This assigning of the original of all Church Order Union and Communion unto the Pope of Rome investing him therewith as an Article of Faith constituting him thereby the Head of the Church and the Church thereon his Body as it must be if he be its Head so as that from him all power of Order and for all Acts of Communion should be derived returning all in Obedience and Subjection unto him doth set up a visible conspicuous Anti-christian Church State in opposition unto Christ and the Catholick Church But with this sort of Men we deal not at present THERE is a pretence unto an â—nion of Churches not derived from the Papal Headship And this consists in the Canonical subjection of particular Churches unto a Diocesan Bishop and of such Bishops to Metropolitans which though de facto it be at present terminated and stated within the bounds of a Nation yet de jure it ought to be extended unto the whole Catholick Church ACCORDING unto this Principle the Vnion of the Catholick Church consists in that Order whereby particular Churches are distributed into Deanaries Arch-Deaconries Exempt Peculiars under Officials Diocesses Provinces under Metropolitans and so by or without Patriarchs to avoid the Rock of the Papacy issuing in a General-Council as I suppose But 1. TO confine the Vnion and Communion of the Catholick Church hereunto is at present absolutely destructive both of the Church and its Communion For all particular Churches when they are by a coalescency extended unto those which are Provincial or National have both Politically and Ecclesiastically such bounds fixed unto them as they cannot pass to carry on Communion unto and with the Church as Catholick by any Acts and Duties belonging unto their Order And hereby the Union and Communion of the Church is utterly lost For the Union of the Catholick Church as such doth always equally exist and the Communion of it is always equally in exercise and can consist in nothing but what doth so exist and is so exercised Where-ever is the Catholick Church there is the Communion of Saints But nothing of this can be obtained by virtue of this Order 2. WE enquire at present after such an Vnion as gives particular Churches Communion among themselves which this Order doth not but absolutely overthrows it leaving nothing unto them but subjection to Officers set over them who are not of them according to Rules and Laws of their appointment which is foreign to the Scripture and Antiquity 3. THIS Order it self the only bond of the pretended Union having no Divine Institution especially as to its extent unto the whole Catholick Church nor any intimation in the Scripture and being utterly impossible to be put in execution or actual exercise no Man can declare what is the Original or Center of it whence it is deduced and wherein it rests HAVING removed these pretences out of our way we may easily discern wherein the Vnion and consequently the Communion of â—ll particular Churches doth consist and in the due observation whereof all that Church-Order which the Lord Christ hath appointed and doth accept is preserved I SAY then that the true and only Vnion of all particular Churches consists in that which gives Form Life and Being unto the Church Catholick with the Addition of what belongs unto them as they are particular And this is that they have all one and the same God and Father one Lord Jesus Christ one Faith and one Doctrine of Faith one hope of their calling or the promised Inheritance one Regeneration one Baptism one Bread and Wine united unto God and Christ in one Spirit through the bond of Faith and Love. THIS Description with what is suited thereunto and explanatory of it is all the account which is given us in the Scripture of the constituting form of the Catholick Church and of the Vnion of particular Churches among themselves What Church soever fails in the essential parts of this Description or any of them it is separated from the Catholick Church nor hath either Union or Communion with any true Churches of Christ. TWO things concurr unto the compleating of this Vnion of Churches 1. Their Vnion or Relation unto Christ. 2. That which they have among themselves 1. THE Lord Christ himself is the Original and Spring of this Vnion and every particular Church is united unto him as its Head besides which with or under which it hath none This Relation of the Church unto Christ as its Head the Apostle expresly affirms to be the foundation and cause of its Union Ephes. 4.15 16. Col. 2.19 the places before quoted Hereby it is also in God the Father 2 Thes. 1.1 Or hath God as its Father
of the mind of God designing the person to be called by such Qualifications as may render him meet and able for the discharge of his Office and Work. For ordinary vocation is not a collation of Gracious Spiritual Abilities suiting and making Men meet for the Pastoral Office But it is the communication of Right and Power for the regular use and exercise of Gifts and Abilities received antecedently unto that call unto the Edification of the Church wherein the Office it self doth consist And if we would know what these Qualifications and Endowments are for the substance of them we may learn them in their great example and pattern our Lord Jesus Christ himself Our Lord Jesus Christ being the good Shepherd whose the Sheep are the Shepherd and Bishop of our Souls the chief Shepherd did design in the undertaking and exercise of his Pastoral Office to give a Type and Example unto all those who are to be called unto the same Office under him And if there be not a conformity unto him herein no Man can assure his own Conscience or the Church of God that he is or can be lawfully called unto this Office. THE Qualifications of Christ unto and the gracious Qualities of his Mind and Soul in the discharge of his Pastoral Office may be referred unto Four Heads 1. THAT furniture with spiritual Gifts and Abilities by the communication of the Holy Ghost unto him in an unmeasurable fulness whereby he was fitted for the discharge of his Office. This is expressed with respect unto his undertaking of it Isa. 11.2 3. Chap. 61.1 2 3. Luk. 4.14 Herein was he anointed with the oyl of gladness above his fellows Heb. 1.9 But this unction of the Spirit is in a certain measure required in all who are called or to be called unto the Pastoral Office Ephes. 4.1 That there are Spiritual Powers Gifts and Abilities required unto the Gospel Ministry I have at large declared in another Treatise as also what they are And where there are none of these Spiritual Abilities which are necessary unto the Edification of the Church in the Administration of Gospel Ordinances as in Prayer Preaching and the like no outward Call or Order can constitute any Man an Evangelical Pastor As unto particular Persons I will not contend as unto an absolute nullity in the Office by reason of their deficiency in Spiritual Gifts unless it be gross and such as renders them utterly useless unto the Edification of the Church I only say that no Man can in an orderly way and manner be called or set apart unto this Office in whom there are not some Indications of Gods designation of him thereunto by his furniture with Spiritual Gifts of Knowledge Wisdom Understanding and utterance for Prayer and Preaching with other Ministerial Duties in some competent measure 2. COMPASSION and love to the Flock were gloriously eminent in this great Shepherd of the Sheep After other evidences hereof he gave them that signal confirmation in laying down his Life for them This Testimony of his love he insists upon himself Joh. 10. And herein also his example ought to lie continually before the eyes of them who are called unto the Pastoral Office. Their entrance should be accompanied with love to the Souls of Men and if the discharge of their Office be not animated with love unto their Flocks Wolves or Hirelings or Thieves they may be but Shepherds they are not Neither is the glory of the Gospel-Ministry more lost or defaced in any thing or by any means than by the evidence that is given among the most of an inconformity unto Jesus Christ in their love unto the Flock Alas it is scarce once thought of amongst the most of them who in various degrees take upon them the Pastoral Office where are the fruits of it what evidence is given of it in any kind It is well if some instead of laying down their own lives for them do not by innumerable ways destroy their Souls 3. THERE is and was in this great Shepherd a continual watchfulness over the whole Flock to keep it to preserve it to feed to lead and cherish it to purify and cleanse it until it be presented unspotted unto God. He doth never slumber nor sleep he watereth his Vineyard every moment keeps it Night and Day that none may hurt it looseth nothing of what is committed to him see Is. 40.11 I speak not distinctly of previous Qualifications unto an outward call only but with a mixture of those Qualities and Duties which are required in the discharge of this Office. And herein also is the Lord Christ to be our example And hereunto do belong 1 Constant Prayer for the Flock 2. Diligence in the dispensation of the Word with Wisdom as unto Times Seasons the state of the Flock in general their light Knowledge Ways Walking Ignorance Temptations Trials Defections Weaknesses of all sorts Growth and Decays c. 3. Personal Admonition Exhortation Consolation Instruction as their particular cases do require 4. All with a design to keep them from evil and to present them without blame before Christ Jesus at the great day But these and things of the like nature presenting themselves with some earnestness unto my mind I shall at present discharge my self of the thoughts of them hoping a more convenient place and season to give them a larger Treat and somewhat yet farther shall be spoken of them in the next Chapter 4. ZEAL for the Glory of God in his whole Ministry and in all the ends of it had its continual residence in the holy Soul of the great Shepherd Hence it is declared in an expression intimating that it was inexpressible The zeal of thy House hath eaten me up This also must accompany the discharge of the Pastoral Office or it will find no acceptance with him And the want of it is one of those things which hath filled the World with a dead faithless fruitless Ministry 5. AS he was absolutely in himself Holy Harmless Vndefiled separate from Sinners so a conformity unto him in these things and that in some degree of eminency above others is required in them who are called unto this Office. AGAIN none can or may take this Office upon him or discharge the Duties of it which are peculiarly its own with Authority but he who is called and set apart thereunto according to the mind of Jesus Christ. The continuation of all church-Church-Order and Power of the regular Administration of all sacred Ordinances yea of the very Being of the Church as it is Organical depends on this Assertion Some deny the continuation of the Office it self and of those Duties which are peculiar unto it as the Administration of the Sacraments Some judge that Persons neither called nor set apart unto this Office may discharge all the Duties and the whole Work of it some that a temporary delegation of Power unto any by the Church is all the warranty is necessary for the undertaking and
that the Deacons in the Discharge of their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.13 Do purchase or procure unto themselves a good Degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Step a Degree a Seat a little Exalted and Metaphorically it is applied to denote Dignity and Authority This good Degree which Deacons may obtain is in the judgment of most the Office of Presbytery This they shall be promoted unto in the Church From Deacons they shall be made Presbyters I cannot comply with this Interpretation of the Words For 1. The Office of Presbytery is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Work no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Degree 2. The difference between a Deacon and a Presbyter is not in Degree but in Order A Deacon made a Presbyter is not advanced unto a further Degree in his own Order but leaves it for another 3. The diligent discharge of the Work of a Deacon is not a due preparation for the Office of the Presbytery but an hinderance of it for it lies wholly in the providing and disposal of Earthly things in a serving of the Tables of the Church and those private of the Poor But preparation for the Ministry consists in a Mans giving himself unto Study Prayer and Meditation I SHALL only give my conjecture on the Words the Apostle seems to me to have respect unto Church-Order with Decency therein in both these Expressions shall purchase to themselves a good Degree and great confidence in the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Seat raised in an Assembly to hear or speak So saith the Schol. on Sophoc Oed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place where the Assembly or Church met was divided round about with Seats in Degrees some above others where all that met might without trouble hear him that stood in the midst as they sate And countenance is given hereunto by what is observed concerning the custom of sitting in the Jewish Synagogues So Ambrose Traditio est Synagogae ut sedentes disputarent Siniores dignitate in Cathedris subsequentes in subselliis novissimi in pavimento It is the Tradition or Order of the Synogogue that the Elders in Dignity or Office should discourse sitting in Chairs the next Order on Forms or Benches and the last on the Floor So speaks Philo before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we meet in sacred places places of Divine Worship the younger sort according to their Quality sit in Orders under the Elders And this James the Apostle hath respect unto in the Primitive Assemblies of the Christian Jews For reproving their partiality in accepting of Mens Persons preferring the Rich immoderately before the Poor he instanceth in their disposing of them unto Seats in their Assemblies They said unto the Rich Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit thou here in a good place that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the best degree and to the Poor stand thou there on the floor or sit at my foot-stool without respect unto those other Qualifications whereby they were to be distinguished Wherefore the Apostle having respect unto Church-Assemblies and the Order to be observed in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended may signifie no more but a place of some eminency in the Church-Assemblies which is due unto such Deacons where with boldness and confidence they may assist in the management of the Affairs of the Church which belongs unto the Profession of the Faith which is in Christ Jesus IF any shall rather think that both of the Expressions do signify an encrease in Gifts and Grace which is a certain consequence of Mens faithful discharge of their Office in the Church wherein many Deacons of old were eminent unto Martyrdom I shall not contend against it 2. WHEREAS there are Qualifications expresly required in the Wives of Deacons as that they should be grave not slanderers sober faithful in all things 1 Tim. 3.12 which is to be considered before their call to Office supposing that any of them do fall from the Faith as becoming Papists Socinians or Quakers whether their Husbands may be continued in their Office Ans. 1. HE who in his own Person faithfully dischargeth his Office may be continued therein yea though his Wife should be actually Excommunicated out of the Church Every One of us must give an account of himself unto the Lord. He rejects us not for what we cannot remedy The sinning Person shall bear his own judgment 2. Such an one ought to take care by virtue of his Authority as an Husband that as little offence as possible may be given to the Church by his Wife when she loseth the qualification of not being a slanderer which is inseparable from such Apostates 3. MAY a Deacon be dismissed from his Office wholly after he hath been solemnly set apart unto it by Prayer Ans. 1. THE very end of the Office being only the convenience of the Church and its accommodation the continuation of Men in this Office is to be regulated by them And if the Church at any time stand not in need of the Ministry of this or that Person they may upon his desire discharge him of his Office. 2. Things may so fall out with Men as unto their outward circumstances with respect unto either their Persons in Bodily Distempers and Infirmities or their Condition in the World as that they are not able any longer to attend unto the due discharge of this Office in which case they ought to be released 3. A Man may be solemnly set apart unto a Work and Duty by Prayer for a limited Season suppose for a year only wherefore this doth not hinder but that a Man on just Reasons may be dismissed at any time from his Office though he be so set apart unto it 4. A Deacon by unfaithfulness and other offences may forfeit his Office and be justly excluded from it losing all his Right unto it and Interest in it and therefore on just Reasons may be dismissed wholly from it 5. For any one to desert his Office through forwardness covetousness sloth or negligence is an offence and scandal which the Church ought to take notice of 6. He who desires a dismission from his Office ought to give an account of his desires and the Reasons of them unto the Church that the Ministry which he held may be duly supplied and love continued between him and the Church 4. HOW many Deacons may there be in one Congregation Ans. AS many as they stand in need of for the ends of that Ministry and they may be at all times encreased as the State of the Church doth require and it is meet that there should always be so many as that none of the Poor be neglected in the daily Ministration nor the Work be made burdensome unto themselves 5. WHAT is the Duty of the Deacons towards the Elders of the Church Ans. WHEREAS the care of
attendance unto the discharge of it WHEN Men undertake the Pastoral Office and either judge it not their Duty to Preach or are not able so to do or attempt it only at some solemn Seasons or attend unto it as a task required of them without that Wisdom Skill Diligence Care Prudence Zeal and Compassion which are required thereunto the Glory and Use of the Ministry will be utterly destroyed 2. THE Second Duty of a Pastor towards his Flock is continual fervent Prayer for them Give our selves unto the Word and Prayer Without this no Man can or doth Preach to them as he ought nor perform any other Duty of his Pastoral Office. From hence may any Man take the best measure of the discharge of his Duty towards his Flock He that doth constantly diligently fervently Pray for them will have a Testimony in himself of his own sincerity in the discharge of all other Pastoral Duties nor can he voluntarily omit or neglect any of them And as for those who are negligent herein be their Pains Labour and Travel in other Duties never so great they may be influenced from other Reasons and so give no evidence of sincerity in the discharge of their Office. In this constant Prayer for the Church which is so incumbent on all Pastors as that whatever is done without it is of no esteem in the sight of Jesus Christ Respect is to be had 1. Unto the Success of the Word unto all the blessed ends of it among them These are no less than the improvement and strengthening of all their Graces the Direction of all their Duties their Edification in Faith and Love with the entire conduct of their Souls in the life of God unto the enjoyment of him To Preach the Word therefore and not to follow it with constant and fervent Prayer for its success is to dis-believe its use neglect its end and to cast away the Seed of the Gospel at random 2. Unto the Temptations that the Church is generally exposed unto These greatly vary according unto the outward circumstances of things The Temptations in general that accompany a State of outward Peace and Tranquility are of another nature than those that attend a time of Trouble Persecution Distress and Poverty And so it is as unto other Occasions and Circumstances These the Pastors of Churches ought diligently to consider looking on them as the means and ways whereby Churches have been ruined and the Souls of many lost for ever With respect unto them therefore ought their Prayers for the Church to be fervent 3. Unto the especial State and condition of all the Members so far as it is known unto them There may be of them who are spiritually sick and diseased tempted afflicted bemisted wandering out of the way surprized in Sins and Miscarriages disconsolate and troubled in Spirit in a peculiar manner The remembrance of them all ought to abide with them and to be continually called over in their daily Pastoral Supplications 4. Unto the presence of Christ in the Assemblies of the Church with all the blessed Evidences and Testimonies of it This is that alone which gives Life and Power unto all Church Assemblies without which all outward Order and Forms of Divine Worship in them are but a dead Carcass Now this presence of Christ in the Assemblies of his Church is by his Spirit accompanying all Ordinances of Worship with a gracious Divine Efficacy evidencing it self by blessed Operations on the Minds and Hearts of the Congregation This are Pastors of Churches continually to Pray for and they will do so who understand that all the success of their labours and all the acceptance of the Church with God in their Duties do depend hereon 5. To their preservation in Faith Love and Fruitfulness with all the Duties that belong unto them c. IT were much to be desired that all those who take upon them this Pastoral Office did well consider and understand how great and necessary a part of their Work and Duty doth consist in their continual fervent Prayer for their Flocks For besides that it is the only instituted way whereby they may by virtue of their Office bless their Congregations so will they find their Hearts and Minds in and by the discharge of it more and more filled with love and engaged with diligence unto all other Duties of their Office and excited unto the Exercise of all Grace towards the whole Church on all occasions And where any are negligent herein there is no Duty which they perform towards the Church but it is influenced with false considerations and will not hold weight in the balance of the Sanctuary 3. THE Administration of the Seals of the Covenant is committed unto them as the Stewards of the House of Christ. For unto them the Authoritative Dispensation of the Word is committed whereunto the Administration of the Seals is annexed For their principal end is the peculiar Confirmation and Application of the Word Preached And herein there are three things that they are to attend unto 1. The Times and Seasons of their Administration unto the Churches Edification especially that of the Lords Supper whose frequency is enjoined It is the Duty of Pastors to consider all the necessary Circumstances of their Administration as unto Time Place Frequency Order and Decency 2. To keep severely unto the Institution of Christ as unto the way and manner of their Administration The gradual introduction of uninstituted Rites and Ceremonies into the Church-Celebration of the Ordinance of the Lords Supper ended at length in the Idolatry of the Mass. Herein then alone and not in bowing cringing and vestments lies the Glory and Beauty of these Administrations namely that they are compliant with and expressive of the Institution of Christ nor is any thing done in them but in express obedience unto his Authority I have received of the Lord that which I delivered unto you saith the Apostle in this case 1 Cor. 11.23 3. To take care that these holy things be administred only unto those who are meet and worthy according unto the Rule of the Gospel Those who impose on Pastors the promiscuous Administration of these Divine Ordinances or the Application of the Seals unto all without difference do deprive them of one half of their Ministerial Office and Duty BUT here it is enquired by some Whether in case a Church have no Pastor at present or a Teaching Elder with Pastoral Power whether it may not delegate and appoint the Administration of these especial Ordinances unto some Member of the Church at this or that season who is meetly qualified for the outward Administration of them which for the sake of some I shall examine 1. NO Church is compleat in Order without Teaching Officers Ephes. 4.11 12. 1 Cor. 12.27 28. A CHURCH not compleat in Order cannot be compleat in Administrations because the Power of Administrations depends upon the Power of Order proportionably That is the Power of the Church