all things as they see necessary which Church they are Wherefore if that will please them it shall be granted that in skill for the management of Ecclesiastical Affairs according to the Canon Law with such other Rules of the same kind as they have framed and in the legal proceedings of Ecclesiastical Courts as they are called there are none of the people that are equal unto them or will contend with them 2. IT hence also follows that those who are called unto Rule in the Church of Christ should diligently endeavour the attaining of and encreasing in this Wisdom giving evidence thereof on all occasions that the Church may safely acquiesce in their Rule But hereunto so many things do belong as cannot in this place be meetly treated of somewhat that appertains to them shall afterwards be considered CHAP. IV. The Officers of the Church THE Church is considered either as it is Essential with respect unto its Nature and Being or as it is Organical with respect unto its Order THE constituent causes and parts of the Church as unto its Essence and Being are its Institution Matter and Form whereof we have treated IT S Order as it is Organical is founded in that communication of Power unto it from Christ which was insisted on in the foregoing Chapter THE Organizing of a Church is the placing or implanting in it those Officers which the Lord Jesus Christ hath appointed to act and exercise his Authority therein FOR the Rule and Government of the Church are the exertion of the Authority of Christ in the hands of them unto whom it is committed that is the Officers of it not that all Officers are called to Rule but that none are called to Rule that are not so THE Officers of the Church in General are of two sorts Bishops and Deacons Phil. 1.1 And their Work is distributed into Prophecy and Ministry Rom. 12.6.7 THE Bishops or Elders are of two sorts 1. Such as have Authority to Teach and Administer the Sacraments which is commonly called the power of Order and also of Ruling which is called a Power of Jurisdiction corruptly And some have only Power for Rule of which sort there are some in all the Churches in the World. THOSE of the first sort are distinguished into Pastors and Teachers THE distinction between the Elders themselves is not like that between Elders and Deacons which is as unto the whole kind or nature of the Office but only with respect unto Work and Order whereof we shall treat distinctly THE first sort of Officers in the Church are Bishops or Elders concerning whom there have been mighty contentions in the late Ages of the Church The Principles we have hitherto proceeded on discharge us from any especial interest or concernment in this Controversy For if there be no Church of Divine or Apostolical constitution none in Being in the Second or Third Centuries but only a particular Congregation the foundation of that contest which is about Preheminence and Power in the same Person over many Churches falls to the ground INDEED strife about Power Superiority and Jurisdiction over one another amongst those who pretend to be Ministers of the Gospel is full of scandal It started early in the Church was extinguished by the Lord Christ in his Apostles rebuked by the Apostles in all others yet through the Pride Ambition and Avarice of Men hath grown to be the stain and shame of the Church in most Ages For neither the sense of the Authority of Christ forbidding such ambitious designings nor the proposal of his own example in this particular case nor the experience of their own insufficiency for the least part of the work of the Gospel-Ministry have been able to restrain the minds of Men from coveting after and contending for a prerogative in Church-Power over others For though this Ambition and all the fruits or rewards of it are laid under a severe interdict by our Lord Jesus Christ yet when Men like Achan saw the wedge of Gold and the goodly Babylonish Garment that they thought to be in Power Domination and Wealth they coveted them and took them to the great disturbance of the Church of God. IF Men would but a little seriously consider what there is in that care of Souls even of all them over whom they pretend Church-Power Rule or Jurisdiction and what it is to give an Account concerning them before the Judgment Seat of Christ it may be it would abate of their earnestness in contending for the enlargement of their Cures THE claim of Episcopacy as consisting in a rank of persons distinct from the Office of Presbyters is managed with great variety It is not agreed whether they are distinct in Order above them or only as unto a certain degree among them of the same Order It is not determined what doth constitute that pretended distinct Order nor wherein that degree of preheminence in the same Order doth consist nor what Basis it stands upon It is not agreed whether this Order of Bishops hath any church-Church-Power appropriated unto it so as to be acted singly by themselves alone without the concurrence of the Presbyters or how far that concurrence is necessary in all Acts of Church-Order or Power There are no Bounds or Limits of the Diocesses which they claim the Rule in and over as Churches whereunto they are peculiarly related derived either from Divine Institution or Tradition or general Rules of Reason respecting both or either of them or from the consideration of Gifts and Abilities or any thing else wherein Church-Order or Edification is concerned Those who plead for Diocesan Episcopacy will not proceed any farther but only that there is and ought to be a superiority in Bishops over Presbyters in Order or Degree But whether this must be over Presbyters in one Church only or in many distinct Churches whether it must be such as not only hinders them utterly from the discharge of any of the Duties of the Pastoral Office towards the most of them whom they esteem their Flocks and necessitates them unto a Rule by unscriptural Church-Officers Laws and Power they suppose doth not belong unto their Cause whereas indeed the weight and moment of it doth lie in and depend on these things Innumerable other uncertainties differences and variances there are about this singular Episcopacy which we are not at present concern'd to enquire into nor shall I insist on any of those which have been already mentioned BUT yet because it is necessary unto the clearing of the Evangelical Pastoral Office which is now under consideration unto what hath been pleaded before about the non institution of any Churches beyond particular Congregations which is utterly exclusive of all pretences of the present Episcopacy I shall briefly as in a diversion add the Arguments which undeniably prove That in the whole New Testament Bishops and Presbyters or Elders are every way the same Persons in the same Office have the same Function without distinction in
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
〈◊〉 Catechists and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.15 Instructors of those that are young in the Rudiments of Religion And such there were in the Primitive Churches some whereof were eminent famous and useful And this was very necessary in those days when the Churches were great and numerous For whereas the whole Rule of the Church and the Administration of all Ordinances in it is originally committed unto the Pastor as belonging entirely unto his Office the discharge of it in all its parts unto the Edification of the Church especially when it is numerous being impossible for any one Man or it may be more in the same Office where all are obliged unto an especial attendance on one part of it namely the Word and Prayer it pleased the Lord Christ to appoint such as in distinct Offices should be associated with them for the discharge of sundry parts of their Duty So were Deacons Ordained to take care of the poor and the outward concerns of the Church without any interest in Rule or Right to Teach So were as we shall prove Elders Ordained to assist and help in Rule without any call to Preach or Administer the Sacraments And so were Teachers appointed to instruct the Church and others in the Truth who have no Right to Rule or the Administration of other Ordinances And thus although the whole Duty of the Edification of the Church be still incumbent on the Pastors yet being supplied with assistance to all the parts of it it may be comfortably discharged by them And if this Order were observed in all Churches not only many inconveniences would be prevented but the Order and Edification of the Church greatly promoted 2. HE who is peculiarly called to be a Teacher with reference unto a distinction from a Pastor may yet at the same time be called to be an Elder also that is to be a Teaching Elder And where there is in any Officer a concurrence of both these a Right unto Rule as an Elder and power to Teach or Preach the Gospel there is the same Office and Office-Power for the substance of it as there is in the Pastor 3. ON the foregoing supposition there yet remains a distinction between the Office of a Pastor and Teacher which as far as light may be taken from their Names and distinct Asscriptions unto them consists materially in the different Gifts which those to be called unto Office have received which the Church in their call ought to have respect unto and formally in the peculiar exercise of those Gifts in the discharge of their Office according unto the Assignation of their especial Work unto them which themselves are to attend unto UPON what hath been before discoursed concerning the Office of Pastors and Teachers it may be enquired Whether there may be many of them in a particular Church or whether there ought only to be one of each sort And I say 1. TAKE Teachers in the Third Sence for those who are only so and have no farther interest in Office-Power and there is no doubt but that there may be as many of them in any Church as are necessary unto its Edification and ought so to be And a due observation of this institution would prevent the inconvenience of Mens Preaching constantly who are in no Office in the Church For although I do grant that those who have once been regularly or solemnly set A part or Ordained unto the Ministry have the Right of constant Preaching inherent in them and the Duty of it incumbent on them though they may be separated from those Churches wherein and unto whom they were peculiarly Ordained yet for Men to give themselves up constantly unto the Work of Teaching by Preaching the Gospel who never were set apart by the Church thereunto I know not that it can be justified 2. If there be but one sort of Elders mentioned in the Scripture it is out of all question that there may be many Pastors in the same Church For there were many Elders in every Church Act. 14.22 Act. 20.28 Phil. 1.1 Tit. 1.5 But if there are sundry sorts of Elders mentioned in the Scripture as Pastors who peculiarly feed the Flock those Teaching Elders of whom we have spoken and those Rulers concerning whom we shall treat in the next place then no determination of this enquiry can be taken from the multiplication of them in any Church 3. It is certain that the Order very early observed in the Church was one Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeses quickly called Episcopus by way of distinction with many Elders assisting in Rule and Teaching and Deacons Ministring in the things of this Life whereby the Order of the Church was preserved and its Authority represented Yet I will not deny but that in each particular Church there may be many Pastors with an equality of power if the Edification of the Church doth require it 4. IT was the alteration of the state of the Church from its Primitive Constitution and Deviation from its First Order by an occasional coalescency of many Churches into one by a new form of Churches never appointed by Christ which came not in until after the end of the Second Century that gave occasion to corrupt this Order into an Episcopal Preheminence which degenerated more and more into confusion under the Name of Order And the absolute equality of many Pastors in one and the same Church is liable unto many inconveniencies if not diligently watched against 5. WHEREFORE let the state of the Church be preserved and kept unto its Original Constitution which is Congregational and no other and I do judge that the Order of the Officers which was so early in the Primitive Church namely of one Pastor or Bishop in one Church assisted in Rule and all holy Administrations with many Elders Teaching or Ruling only doth not so overthrow Church-Order as to render its Rule or Discipline useless 6. BUT whereas there is no difference in the Scripture as unto Office or Power intimated between Bishops and Presbyters as we have proved where there are many Teaching Elders in any Church an equality in Office and Power is to be preserved But yet this takes not off from the due preference of the Pastoral Office nor from the necessity of precedency for the observation of Order in all Church Assemblies nor from the consideration of the peculiar advantages which Gifts Age Abilities Prudence and Experience which may belong unto some according to Rule may give CHAP. VII Of the Rule of the Church or of Ruling Elders 1. THE Rule and Government of the Church or the execution of the Authority of Christ therein is in the hand of the Elders All Elders in Office have Rule and none have Rule in the Church but Elders As such Rule doth belong unto them The Apostles by virtue of their especial Office were intrusted with all church-Church-Power but therefore they were Elders also 1 Pet. 5.1 2 Joh. 1. 3 Joh. 1. See Act.
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-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
should appoint in the same Church many more Teaching Elders though it is plain that the Elders intended were many I SHALL add for a close of all that there is no sort of Churches in being but are of this perswasion that there ought to be Rulers in the Church that are not in Sacred Orders as some call them or have no interest in the Pastoral or Ministerial Office as unto the dispensation of the Word and Administration of the Sacraments For as the Government of the Roman Church is in the hands of such Persons in a great measure so in the Church of England much of the Rule of it is managed by Chancellors Officials Commissaries and the like Officers who are absolutely Lay-Men and not at all in their holy Orders Some would place the Rule of the Church in the Civil Magistrate who is the only Ruling Elder as they suppose But the generality of all Protestant Churches throughout the World both Lutherans and Reformed do both in their judgment and practice assert the necessity of the Ruling Elders which we plead for and their Office lies at the foundation of all their Order and Discipline which they cannot forgo without extream confusion yea without the ruine of their Churches And although some among us considering particular Churches only as small Societies may think there is no need of any such Office or Officers for Rule in them yet when such Churches consist of some Thousands without any opportunity of distributing themselves into several Congregations as at Charenton in France it is a weak imagination that the Rule of Christ can be observed in them by Two or Three Ministers alone Hence in the Primitive Times we have instances of Ten Twenty yea Forty Elders in a particular Church wherein they had respect unto the Institution under the Old Testament whereby each Ten Families were to have a peculiar Ruler However it is certain that there is such a Reformation in all sorts of Churches that there ought to be some attending unto Rule that are not called to labour in the Word and Doctrine CHAP. VIII The Nature of Church-Polity or Rule with the Duty of Elders HAVING declared who are the Rulers of the Church something must be added concerning the Rule it self which is to be exercised therein Hereof I have Treated before in general That which I now design is what in particular respects them who are called unto Rule only whereunto some Considerations must be premised 1. THERE is Power Authority and Rule granted unto and residing in some Persons of the Church and not in the Body of the Fraternity or Community of the People How far the Government of the Church may be denominated Democratical from the necessary consent of the people unto the principal Acts of it in its exercise I shall not determine But whereas this consent and the liberty of it is absolutely necessary according to the Law of Obedience unto Christ which is prescribed unto the Church requiring that all they do in compliance therewith be voluntary as unto the manner of its exercise being in dutiful compliance with the guidance of the Rule it changeth not the State of the Government And therefore where any thing is Acted and Disposed in the Church by Suffrage or the plurality of Voices the Vote of the Fraternity is not Determining and Authoritative but only declarative of consent and obedience It is so in all Acts of Rule where the Church is Organical or in compleat Order 2. THAT there is such an Authority and Rule instituted by Christ in his Church is not liable unto dispute Where there are Bishops Pastors Elders Guides Rulers Stewards instituted given granted called ordained and some to be Ruled Sheep Lambs Brethren obliged by command to obey them follow them submit unto them in the Lord regard them as over them There is Rule and Authority in some persons and that committed unto them by Jesus Christ. But all these things are frequently repeated in the Scripture And when in the practical Part or Exercise of Rule due respect is not had unto their Authority there is nothing but Confusion and Disorder When the People judge that the Power of the Keys is committed unto them as such only and in them doth the Right of their Use and Exercise reside that their Elders have no interest in the disposing of Church Affairs or in Acts of Church Power but only their own suffrages or what they can obtain by reasoning and think there is no Duty incumbent on them to acquiesce in their Authority in any thing an Evil apt to grow in Churches it overthrows all that beautiful Order which Jesus Christ hath ordained And if any shall make Advantage of this Complaint That where the People have their due Liberty granted unto them they are apt to assume that Power unto themselves which belongs not unto them an evil attended with troublesome Impertinencies and Disorder tending unto Anarchy let them remember on the other hand how upon the confinement of Power and Authority unto the Guides Bishops or Rulers of the Church they have changed the nature of church-Church-Power and enlarged their Usurpation until the whole Rule of the Church issued in absolute Tyranny Wherefore no fear of consequents that may ensue and arise from the darkness ignorance weakness lusts corruptions or secular interests of Men ought to entice us unto the least Alteration of the Rule by any prudential Provisions of our own 3. THIS Authority in the Rulers of the Church is neither Autocratical or Sovereign nor Nomothetical or Legislative nor Despotical or Absolute but Organical and Ministerial only The endless Controversies which have sprung out of the mystery of iniquity about an Autocratical and Monarchical Government in the Church about power to make Laws to bind the Consciences of Men yea to kill and destroy them with the whole manner of the execution of this Power we are not concerned in A pretence of any such Power in the Church is destructive of the Kingly Office of Christ contrary to express Commands of Scripture and condemned by the Apostles Isa. 33.22 Jam. 4.12 Mat. 17.5 Chap. 23.8 9 10 11. Luke 22.25 26. 2 Cor. 1.24 1 Cor. 3.21 22 23. 2 Cor. 4.5 1 Pet. 5.1 25. 4. AS the Rule of the Church in those by whom it is exercised is meerly Ministerial with respect unto the Authority of Christ his Law and the Liberty of the Church wherewith he hath made it free so in its nature it is spiritual purely and only So the Apostle Affirms expresly 2 Cor. 10.4 5 6. For its object is spiritual namely the Souls and Consciences of Men whereunto it extends which no other Humane Power doth nor doth it reach those other concerns of Men that are subject unto any political Power Its end is Spiritual namely the Glory of God in the guidance and direction of the Minds and Souls of Men to live unto him and come to the enjoyment of him the Law of it is spiritual
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.
annexed thereunto This Covenant was the sole Formal Cause of their Church State which they are charged so often to have broken and which they so often solemnly renewed unto God. 19. THIS was that Covenant which was to be abolished whereon the Church State that was built thereon was utterly taken away For hereon the Hebrews ceased to be the peculiar Church of God because the Covenant whereby they were made so was abolished and taken away as the Apostle disputes at large Heb. 7 8 9. The Covenant of Grace in the promise will still continue unto the true Seed of Abraham Act. 2.38 39. But the Church Covenant was utterly taken away 20. UPON the removal therefore of this Covenant and the Church State founded thereon all Duties of Worship and Church Privileges were also taken away the things substituted in their room being totally of another kind But the Covenant of Grace as made with Abraham being continued and transferred unto the Gospel Worshippers the sign or token of it given unto him is changed but another substituted in the room thereof But whereas the Privileges of this Church Covenant were in themselves carnal only and no way spiritual but as they were Typical and the Duties prescribed in it were burdensome yea a yoke intolerable the Apostle declares in the same place that the New Church State whereinto we are called by the Gospel hath no Duties belonging unto it but such as are spiritual and easie but withal hath such holy and eminent Privileges as the Church could no way enjoy by virtue of the first Church Covenant nor could be Believers made partakers of them before that Covenant was abolished Wherefore 21. THE same way for the Erection of a Church State for the participation of the more excellent Privileges of the Gospel and performance of the Duties of it for the substance of it must still be continued For the constitution of such a Society as a Church is entrusted with Powers and Privileges by a Covenant or mutual consent with an ingagement unto the performance of the Duties belonging unto it hath its foundation in the Light of Nature so far as it hath any thing in common with other voluntary Relations and Societies was instituted by God himself as the way and means of erecting the Church State of the Old Testament and consisteth in the performance of such Duties as are expresly required of all Believers CHAP. III. Of the Polity Rule or Discipline of the Church in General 1. THE things last treated of concern the Essence of the Church or the Essential Constituent Parts of it according unto the appointment of Christ. It remains in the next place that we should treat of it as it is Organical or a Body Corporate a spiritually Political Society for the exercise of the Powers wherewith it is intrusted by Christ and the due performance of the Duties which he requires Now whereas it is brought into this estate by the setting fixing or placing Officers in it Method would require that we should first treat of them their Nature Names Power and the ways of coming unto their Offices But whereas all things concerning them are founded in the grant of Power unto the Church it self and the Institution of Polity and Rule therein by Jesus Christ I shall first treat somewhat thereof in general THAT which we intend on various considerations and in divers respects is called the Power or Authority the Polity the Rule the Government and the Discipline of the Church The Formal Nature of it is its Authority or Power It s Polity is skill and wisdom to act that Power unto its proper ends It s Rule is the actual exercise of that Power according unto that skill and wisdom It s Government is the Exercise and Application of that Authority according unto that skill towards those that are its proper Objects And it is called its Discipline principally with respect unto its end Yet is it not material whether these things are thus accurately distinguished the same thing is intended in them all which I shall call the Rule of the Church 2. THE Rule of the Church is in general The exercise of the Power or Authority of Jesus Christ given unto it according unto the Laws and Directions prescribed by himself unto its Edification This Power in Actu Primo or fundamentally is in the Church it self in Actu Secundo or its exercise in them that are especially called thereunto Whether that which is now called the Rule of the Church by some being a plain Secular Dominion have any Affinity hereunto is justly doubted That it is in it self the acting of the Authority of Christ wherein the power of Men is Ministerial only is evident For 1. All this Authority in and over the Church is vested in him alone 2. It is over the Souls and Consciences of Men only which no Authority can reach but his and that as it is his whereof we shall treat more afterwards THE sole end of the Ministerial Exercise of this Power and Rule by virtue thereof unto the Church is the Edification of it self Rom. 15.1 2 3. 2 Cor. 10.8 Chap. 13.10 Ephes. 4.14 15. 3. THIS is the especial nature and especial end of all Power granted by Jesus Christ unto the Church namely a Ministry unto Edification in opposition unto all the ends whereunto it hath been abused For it hath been so unto the Usurpation of a Dominion over the Persons and Consciences of the Disciples of Christ accompanied with Secular Grandeur Wealth and Power The Lord Christ never made a grant of any Authority for any such ends yea they are expresly forbidden by him Luk. 22.25 Matth. 20.26 27 28. Jesus called his Disciples unto him and said Ye know that the Princes of the Gentiles exercise Dominion over them and they that are Great exercise Authority upon them But it shall not be so among you but whosoever will be great among you let him be your Minister and whosoever will be chief among you let him be your Servant even as the Son of Man came not to be ministred unto but to minister ALL the Pleas of the Romanists are utterly insufficient to secure their Papal Domination from this Sword of the Mouth of the Lord Jesus For whereas their utmost pretence and defence consists in this That it is not Dominion and Power absolutely that is forbidden but the Vnlawful Tyrannical Oppressive Exercise of Power such as was in use among the Princes of the Gentiles never was there any Dominion in the World no not among the Gentiles more Cruel Oppressive and Bloody than that of the Pope's hath been But it is evident that our Lord Jesus Christ doth not in the least reflect on the Rule or Government of the Kings and Princes of the Gentiles which was Good and Righteous yea he speaks of them in an especial manner whom their Subjects for their moderate and equal Rule with their usefulness unto their Countries called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
or Benefactors Their Rule as unto thé Kind and Administration of it in the Kingdoms of the World he approves of And such a Power or Preheminence it was namely good and just in it self not Tyrannical and Oppressive that the Two Disciples desired in his Kingdom which gave occasion unto this declaration of the Nature of his Kingdom and the Rule thereof For in this Power or Dominion two things may be considered 1. The Exercise of it over the Persons Goods and Lives of Men by Courts Coercive Jurisdictions Processes of Law and External Force in Punishments 2. The State Grandeur Preheminence Wealth Exaltation above others which are necessary unto the maintenance of their Authority and Power Both these in the least Participation of them in the least Degree whatever are forbidden by our Saviour to be admitted in his Kingdom or to have any place therein on what pretence soever He will have nothing of Lordship Domination Preheminence in Lordly Power in his Church No Courts no Coercive Jurisdictions no Exercise of any Humane Authority doth he allow therein for by these means do the Princes of the Gentiles those that are the Benefactors of their Countries rule among them And this is most evident from what in opposition hereunto he prescribes unto his own Disciples the greatest the best in Office Grace and Gifts namely a Ministery only to be discharged in the way of Service How well this great Command and Direction of our Lord Jesus Christ hath been and is complied withal by those who have taken on them to be Rulers in the Church is sufficiently known WHEREFORE there is no Rule of the Church but what is Ministerial consisting in an Authoritative Declaration and Application of the Commands and Will of Christ unto the Souls of Men wherein those who exercise it are Servants unto the Church for its Edification for Jesus sake 2 Cor. 4.5 IT hence follows that the introduction of Humane Authority into the Rule of the Church of Christ in any kind destroyeth the nature of it and makes his Kingdom to be of this World and some of his Disciples to be in their measure like the Princes of the Gentiles nor is it oft-times from themselves that they are not more like them than they are The Church is the House of Christ his Family his Kingdom To act any power in its Rule which is not his which derives not from him which is not communicated by his legal grant or to act any Power by Ways Processes Rules and Laws not of his appointment is an invasion of his Right and Dominion It can no otherwise be if the Church be his Family his House his Kingdom For what Father would endure that any Power should be exercised in his Family as to the disposal of his Children and Estate but his own What Earthly Prince will bear with such an intrusion into his Rights and Dominion Foreign Papal Power is severely excluded here in England because it entrenches on the Rights of the Crown by the exercise of an Authority and Jurisdiction not derived from the King according unto the Law of the Land. And we should do well to take care that at the same time we do not encroach upon the Dominion of Christ by the exercise of an Authority not derived from him or by Laws and Rules not Enacted by him but more Foreign unto his Kingdom than the Canon Law or the Popes Rule is unto the Laws of this Nation lest we fall under the Statute of Praemunire Matth. 10.26 27 28. The power of Rule in the Church then is nothing but a Right to yield Obedience unto the Commands of Christ in such a way by such Rules and for such ends as wherein and whereby his Authority is to be acted THE persons concerned in this Rule of the Church both those that Rule and those that are to be Ruled as unto all their Civil and Political concerns in this World are subject unto the Civil Government of the Kingdoms and Places wherein they inhabit And there are sundry things which concern the outward state and condition of the Church that are at the disposal of the Governours of this World But whereas the Power to be exercised in the Church is meerly Spiritual as unto its objects which are the Consciences of Men and as unto its ends which are the tendency of their Souls unto God their spiritual obedience in Christ and Eternal Life it is a Phrensy to dream of any other Power or Authority in this Rule but that of Christ alone TO sum up this Discourse If the Rulers of the Church the greatest of them have only a Ministerial Power committed unto them and are precisely limited thereunto if in the exercise thereof they are Servants of the Church unto its Edification if all Lordly Domination in an exaltation above the Church or the Members of it in Dignity and Authority of this World and the exercise of Power by external Coercive Jurisdiction be forbidden unto them if the whole Power and Rule of the Church be Spiritual and not Carnal mighty through God and not through the Laws of Men and be to be exercised by spiritual means for spiritual ends only it is apparent how it hath been lost in or cast out of the World for the introduction of a Lordly Domination a Secular Coercive Jurisdiction with Laws and Powers no way derived from Christ in the room thereof Neither is it possible for any Man alive to reconcile the present Government of some Churches either as unto the Officers who have the Administration of that Rule or the Rules and Laws whereby they act and proceed or Powers which they exercise or the Jurisdiction which they claim or the manner of their proceeding in its Administration unto any tolerable consistency with the Principles Rules and Laws of the Government of the Church given by Christ himself And this alone is a sufficient Reason why those who endeavour to preserve their Loyalty entire unto Jesus Christ should in their own practice seek after the Reduction of the Rule of the Church unto his Commands and Appointments in the publick disposals of Nations we have no concernment 4. WHEREAS therefore there is a Power and Authority for its Rule unto Edification given and committed by the Lord Christ unto his Church I shall proceed to enquire how this Power is Communicated what it is and to whom it is granted which shall be declared in the ensuing Observations 1. THERE was an extraordinary Church Power committed by the Lord Jesus Christ unto his Apostles who in their own persons were the first and only subject of it It was not granted unto the Church by it to be communicated unto them according unto any Rules prescribed thereunto For their office as it was Apostolical was Antecedent unto the existence of any Gospel Church State properly so called neither had any Church the least concurrence or influence into their call or mission Howbeit when there was a Church State the
Churches being called and gathered by their Ministry they were given unto the Church and placed in the Church for the exercise of all Office with Power unto their Edification according to the Rules and Laws of their constitution Act. 1.14 15. Chap. 6.1 2 3 4. 1 Cor. 3.22 Chap. 12.28 Ephes. 4.11 12 13 14. 2. THIS Power is ceased in the Church It is so not by virtue of any Law or constitution of Christ but by a cessation of those actings whence it did flow and whereon it did depend For unto this Apostolical Office and Power there was required 1. An immediate personal call from Christ himself 2. A Commission equally extensive unto all Nations for their Conversion and unto all Churches equally for their Edification 3. An Authority in all Churches comprehensive of all that power which is in the ordinary constitution of them distributed among many 4. A Collation of extraordinary Gifts as of infallibility in Teaching of working Miracles speaking with Tongues and the like Whereas therefore all these things do cease and the Lord Christ doth not act in the same manner towards any this Office and Power doth absolutely cease For any to pretend themselves to be Successors unto these Apostles as some with a strange confidence and impertinency have done is to plead that they are personally and immediately called by Christ unto their Office that they have Authority with respect unto all Nations and all Churches and are indued with a spirit of Infallibility and a power of working Miracles whereof outward pomp and ostentation are no sufficient evidences And certainly when some of them consider one another and talk of being the Apostles Successors it is but Aruspex Aruspicens 3. LEAST of all in the ordinary state of the Church and the continuation thereof hath the Lord Christ appointed a Vicar or rather as is pretended a Successor with a plenitude of all Church Power to be by him parcelled out unto others This is that which hath overthrown all Church Rule and Order introducing Luciferian Pride and Antichristian Tyranny in their room And whereas the only way of Christs acting his Authority over the Churches and of communicating Authority unto them to be acted by them in his Name is by his Word and Spirit which he hath given to continue in his Church unto that end unto the consummation of all things the Pope of Rome placing himself in his stead for these ends doth thereby sit in the Temple of God and shew himself to be God. But this is sufficiently confuted among all sober Christians and those who embrace it may be left to contend with the Mahometans who affirm that Jesus left John the Baptist to be his Successor as Haly succeeded unto Mahomet 5. ALL these by whom the ordinary Rule of the Church is to be exercised unto its Edification are as unto their Office and Power given unto the Church set or placed in it not as Lords of their Faith but as helpers of their joy 1 Cor. 2.2 Chap. 3.21 22 23. 2 Cor. 1.24 Ephes. 4.11 12 13 14. 1 Pet. 5.1 2. For the Church is the Spouse of Christ the Lambs Wife and by virtue of that Relation the enfeoffment into this power is her Due and Dowry all particular Persons are but her Servants for Christs sake For though some of them be Stewards and set over all their fellow Servants yet he hath not given them the trust of power to rule his Spouse at their own will and to grant what they please unto her 6. BUT as this whole Church Power is committed unto the whole Church by Christ so all that are called unto the peculiar exercise of any part of it by virtue of office-Office-Authority do receive that Authority from him by the only way of the communication of it namely by his Word and Spirit through the Ministry of the Church whereof we shall treat afterwards V. THESE things being thus premised in general concerning Church Power we must treat yet particularly of the communication of it from Christ and of its distribution as unto its Residence in the Church 1. EVERY Individual Believer hath Power or Right given unto him upon his believing to become the Son of God Joh. 1.12 Hereby as such he hath a Right and Title radically and originally unto with an interest in all Church Privileges to be actually possessed and used according to the Rules by him prescribed For he that is a Son of God hath a right unto all the privileges and advantages of the Family of God as well as he is obliged unto all the Duties of it Herein lies the foundation of all right unto Church Power for both it and all that belongs unto it is a part of the purchased Inheritance whereunto right is granted by Adoption wherefore the first original grant of all Church Power and Privileges is made unto Believers as such Theirs it is with these Two Limitations 1. That as such only they cannot exercise any Church Power but upon their due observation of all Rules and Duties given unto this end such are Joint Confession and Confederation 2. That each individual do actually participate therein according to the especial Rules of the Church which peculiarly respects Women that do believe 2. WHERE-ever there are two or three of these Believers the smallest number Right and Power is granted unto them actually to meet together in the name of Christ for their mutual Edification whereunto he hath promised his presence among them Matth. 18.19 20. To meet and to do any thing in the name of Christ as to exhort instruct and admonish one another or to pray together as v. 19. there is an especial Right or Power required thereunto This is granted by Jesus Christ unto the least number of consenting Believers And this is a second preparation unto the communication of Church Power Unto the former Faith only is required unto this Profession with mutual consent unto and agreement in the Evangelical Duties mentioned are to be added 3. WHERE the number of Believers is encreased so as that they are sufficient as unto their number to observe and perform all Church Duties in the way and manner prescribed for their performance they have Right and Power granted unto them to make a joint solemn Confession of their Faith especially as unto the Person of Christ and his Mediation Matth. 16.16 18. as also to give up themselves unto him and to one another in an holy Agreement or Confederation to do and observe all things whatever that he hath Commanded Hereon by virtue of his Laws in his Institutions and Commands he gives them power to do all things in their Order which he grants unto his Church and enstates them in all the Rights and Privileges thereof These Believers I say thus congregated into a Church State have immediately by virtue thereof power to take care that all things be done among them as by the Lord Christ they are Commanded to be done in and by his
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-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
Brethren leaving them Servants to the Church for Christs sake they began to prescribe bounds unto themselves such as were suited unto their Interest which they called Rules or Canons and never left enlarging them at their pleasure untill they enstated the most absolute Tyranny in and over the Church that ever was in the World. BY these ways and means doth the Lord Christ communicate Office Power unto them that are called thereunto whereon they become not the Officers or Ministers of Men no not of the Church as unto the actings and exercise of their Authority but only as the good and edification of the Church is the end of it but the Officers and Ministers of Christ himself 2. IT is hence evident that in the communication of Church Power in Office unto any persons called thereunto the work and duty of the Church consists formally in Acts of Obedience unto the Commands of Christ. Hence it doth not give unto such Officers a Power or Authority that was formally and actually in the Body of the Community by virtue of any Grant or Law of Christ so as that they should receive and act the Power of the Church by virtue of a Delegation from them but only they design chuse set apart the individual persons who thereon are intrusted with Office-Power by Christ himself according as was before declared This is the Power and Right given unto the Church essentially considered with respect unto their Officers namely to design call chuse and set apart the persons by the ways of Christs appointment unto those Offices whereunto by his Laws he hath annexed Church Power and Authority WE need not therefore trouble our selves with the disputes about the first subject of Church Power or any part of it For it is a certain Rule That in the performance of all Duties which the Lord Christ requires either of the whole Church or of any in the Church especially of the Officers they are the first subject of the Power needful unto such Duties who are immediately called unto them Hereby all things become to be done in the Name and Authority of Christ. For the Power of the Church is nothing but a right to perform Church Duties in obedience unto the Commands of Christ and according unto his mind Wherefore all Church Power is originally given unto the Church essentially considered which hath a double exercise First in the call or choosing of Officers Secondly in their voluntary acting with them and under them in all Duties of Rule 1. All Authority in the Church is committed by Christ unto the Officers or Rulers of it as unto all Acts and Duties whereunto office-Office-Power is required and 2. Every individual person hath the liberty of his own judgment as unto his own consent or dissent in what he is himself concerned THAT this Power under the name of the Keys of the Kingdom of Heaven was originally granted unto the whole professing Church of Believers and that it is utterly impossible it should reside in any other who is subject unto Death or if to be renewed upon any occasional intermission is so fully proved by all Protestant Writers against the Papists that it needs not on this occasion be again insisted on VI. THESE things have been spoken concerning the Polity of the Church in General as it is taken objectively for the constitution of its State and the laws of its Rule we are in the next place to consider it subjectively as it is a power or faculty of the minds of Men unto whom the Rule of the Church is committed And in this sence it is the wisdom or understanding of the Officers of the Church to exercise the Government in it appointed by Jesus Christ or to rule it according to his Laws and Constitutions Or THIS Wisdom is a Spiritual Gift 1 Cor. 12.9 whereby the Officers of the Church are enabled to make a due application of all the Rules and Laws of Christ unto the Edification of the Church and all the Members of it UNTO the attaining of this Wisdom are required 1. Fervent Prayer for it Jam. 1.5 2. Diligent study of the Scripture to find out and understand the Rules given by Christ unto this purpose Ezra 7.6 7 9. 1 Tim. 2.14 15. 3. Humble waiting on God for the Revelation of all that it is to be exercised about Ezek. 43.11 4. A conscientious exercise of the skill which they have received Talents traded with duly will encrease 5. A continual sense of the account which is to be given of the discharge of this great trust being called to rule in the House of God Heb. 13.17 HOW much this Wisdom hath been neglected in Church Government yea how much it is despised in the World is evident unto all It is skill in the Canon Law in the proceedings of vexatious Courts with the Learning Subtilty and Arts which are required thereunto that is looked on as the only skill to be exercised in the Government of the Church Without this a Man is esteemed no way meet to be employed in any part of the Church Government And according as any do arrive unto a dexterity in this Polity they are esteemed eminently useful But these things belong not at all unto the Government of the Church appointed by Christ nor can any sober Man think in his Conscience that so they do What is the use of this Art and Trade as unto political ends we enquired Nor is the true wisdom required unto this end with the means of attaining of it more despised more neglected by any sort of Men in the World than by those whose pretences unto Ecclesiastical Rule and Authority would make it most necessary unto them TWO things follow on the supposition laid down 1. THAT the Wisdom intended is not promised unto all the Members of the Church in General nor are they required to seek for it by the ways and means of attaining it before laid down but respect is had herein only unto the Officers of the Church Hereon dependeth the equity of the obedience of the people unto their Rulers For Wisdom for Rule is peculiarly granted unto them and their Duty it is to seek after it in a peculiar manner Wherefore those who on every occasion are ready to advance their own Wisdom and Understanding in the affairs and proceedings of the Church against the Wisdom of the Officers of it are proud and disorderly I speak not this to give any countenance unto the out-cries of some that all sorts of Men will suppose themselves Wiser than their Rulers and to know what belongs unto the Government of the Church better than they whereas the Government which they exercise belongs not at all unto the Rule of the Church determined and limited in the Scripture as the meanest Christian can easily discern nor is it pretended by themselves so to do For they say that the Lord Christ hath prescribed nothing herein but left it unto the Will and Wisdom of the Church to order
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-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
discharge of this Office. Many have been the contests about these things occasioned by the ignorance and disorderly affections of some Persons I shall briefly represent the Truth herein with the Grounds of it and proceed to the consideration of the call it self which is so necessary 1. CHRIST himself in his own Person and by his own Authority was the Author of this Office. He gave it appointed it erected it in the Church by virtue of his Sovereign Power and Authority Ephes. 4.11 12. 1 Cor. 12.28 As he gave appointed ordained an extraordinary Office of Apostleship so he ordained appointed and gave the ordinary Office of Pastorship or Teaching They have both the same Divine Original 2. HE appointed this Office for continuance or to abide in the Church unto the consummation of all things Ephes. 4.13 Matth. 28.19 And therefore he took order by his Apostles that for the continuation of this Office Pastors Elders or Bishops should be called and ordained unto the care and discharge of it in all Churches which was done by them accordingly Act. 14.22 23. Chap. 20.28 1 Tim. 3.1 2. Tit. 1.5 Wherein he gave Rule unto all Churches unto the end of the World and prescribed them their Duty 3. ON this Office and the discharge of it he hath laid the whole weight of the Order Rule and Edification of his Church in his Name and by virtue of his Authority Act. 20.28 Col. 4.17 1 Tim. 3.15 1 Pet. 5.1 2 3 4 5 6. Rev. 2.1 2 3 4 5 c. Hereon a double necessity of the continuation of this Office doth depend First that which ariseth from the precept or command of it which made it necessary to the Church on the account of the obedience which it owes to Christ and Secondly of its being the principal ordinary means of all the ends of Christ in and towards his Church Wherefore although he can himself feed his Church in the Wilderness where it is deprived of all outward instituted means of Edification yet where this Office fails through its neglect there is nothing but disorder confusion and destruction that will ensue thereon no promise of Feeding or Edification 4. THE Lord Christ hath given Commands unto the Church for Obedience unto those who enjoy and exercise this Office among them Now all these Commands are needless and superfluous nor can any obedience be yielded unto the Lord Christ in their observance unless there be a continuation of this Office. And the Church loseth as much in Grace and privilege as it loseth in Commands For in obedience unto the Commands of Christ doth Grace in its exercise consist 1 Tim. 5.17 Heb. 13.7 17. 5. THIS Office is accompanied with Power and Authority which none can take or assume to themselves All Power and Authority whether in things Spiritual or Temporal which is not either founded in the law of Nature or collated by Divine Ordination is Usurpation and Tyranny No Man can of himself take either Sword. To invade an Office which includes Power and Authority over others is to disturb all Right Natural Divine and Civil That such an Authority is included in this Office is evident 1. From the names ascribed unto them in whom it is vested as Pastors Bishops Elders Rulers all of them requiring of it 2. From the Work prescribed unto them which is feeding by Rule and Teaching 3. From the execution of Church-Power in Discipline or the exercise of the Keys of the Kingdom of Heaven committed unto them 4. From the Commands given for Obedience unto them which respect Authority 5. From their appointment to be the means and instruments of exerting the Authority of Christ in the Church which can be done no other way 6. CHRIST hath appointed a standing Rule of the calling of Men unto this Office as we shall see immediately But if Men may enter upon it and discharge it without any such Call that Rule with the way of the Call prescribed are altogether in vain And there can be no greater affront unto the Authority of Christ in his Church than to act in it in neglect of or opposition unto the Rule that he hath appointed for the exercise of Power in it 7. THERE is an accountable Trust committed unto those who undertake this Office. The whole Flock the Ministry it self the Truths of the Gospel as to the preservation of them all are committed to them Col. 4.17 1 Tim. 6.20 2 Tim. 2.2 16 23. Act. 20.28 1 Pet. 5.1 2 3 4 5. Heb. 13.17 They who must give an account Nothing can be more wicked or foolish than for a Man to intrude himself into a Trust which is not committed unto him They are branded as profligately wicked who attempt any such thing among Men which cannot be done without impudent falsification And what shall he be esteemed who intrudes himself into the highest Trust that any Creature is capable off in the Name of Christ and take upon him to give an account of its discharge at the last day without any divine call or warranty 8. THERE are unto the discharge of this Office especial promises granted and annexed of present Assistances and future eternal Rewards Matth. 28.19 1 Pet. 5.4 Either these promises belong unto them who take this Office on themselves without any Call or they do not If they do not then have they neither any especial assistance in their Work nor can expect any Reward of their Labours If it be said they have an interest in them then the worst of Men may obtain the benefit of divine promises without any divine designation 9. THE general force of the Rule Heb. 5.4 includes a prohibition of undertaking any sacred Office without a divine Call and so the instances of such prohibitions under the Old Testament as unto the Duties annexed unto an Office as in the case of Vzziah invading the Priesthood or of taking a Ministerial Office without Call or Mission as Jerem. 27.9 14 15. having respect unto the order of Gods Institutions may be pleaded in this case 10. WHOEVER therefore takes upon him the Pastoral Office without a lawful outward Call doth take unto himself Power and Authority without any divine Warranty which is a foundation of all disorder and confusion interests himself in an accountable Trust no way committed unto him hath no promise of Assistance in or Reward for his Work but ingageth in that which is destructive of all Church-Order and consequently of the very Being of the Church it self 11. YET there are three things that are to be annexed unto this Assertion by way of Limitation As 1. Many things performed by virtue of Office in a way of Authority may be performed by others not called to Office in a way of Charity Such are the moral Duties of Exhorting Admonishing Comforting Instructing and Praying with and for one another 2. Spiritual Gifts may be exercised unto the Edification of others without office-Office-Power where order and opportunity do require it But the constant exercise of
Spiritual Gifts in Preaching with a refusal of undertaking a Ministerial Office or without design so to do upon a lawful Call cannot be approved 3. The Rules proposed concern only ordinary cases and the ordinary state of the Church extraordinary cases are accompanied with a warranty in themselves for extraordinary Actings and Duties 12. THE Call of Persons unto the Pastoral Office is an Act and Duty of the Church It is not an Act of the political Magistrate not of the Pope not of any single Prelate but of the whole Church unto whom the Lord Christ hath committed the Keys of the Kingdom of Heaven And indeed although there be great differences about the nature and manner of the Call of Men unto this Office yet none who understand ought of these things can deny but that it is an Act and Duty of the Church which the Church alone is impowered by Christ to put forth and exert But this will more fully appear in the consideration of the nature and manner of this Call of Men unto the Pastoral Office and the actings of the Church therein THE Call of persons unto the Pastoral Office in the Church consists of Two Parts 1. Election 2. Ordination as it is commonly called or sacred Separation by Fasting and Prayer As unto the former Four things must be enquired into 1. What is previous unto it or preparatory for it 2. Wherein it doth consist 3. It s necessity or the demonstration of its Truth and Institution 4. What influence it hath into the communication of Pastoral-Office-Power unto a Pastor so chosen 1. THAT which is previous unto it is the Meetness of the Person for his Office and Work that is to be chosen It can never be the Duty of the Church to call or choose an unmeet an unqualified an unprepared Person unto this Office. No pretended necessity no outward motives can enable or warrant it so to do nor can it by any outward act whatever the Rule or Solemnity of it be communicate Ministerial Authority unto Persons utterly unqualified for and uncapable of the discharge of the Pastoral Office according unto the Rule of the Scripture And this hath been one great means of debasing the Ministery and almost ruining the Church it self either by the neglect of those who suppose themselves entrusted with the whole power of Ordination or by Impositions on them by Secular Power and Patrons of Livings as they are called with the stated Regulation of their Proceedings herein by a defective Law whence there hath not been a due regard unto the antecedent preparatory Qualifications of those who are called unto the Ministry TWO ways is the Meetness of any one made known and to be judged of 1. By an evidence given of the Qualifications in him before-mentioned The Church is not to call or choose any one to Office who is not known unto them of whose frame of spirit and walking they have not had some experience not a Novice or one lately come unto them He must be one who by his ways and walking hath obtained a good Report even among them that are without so far as he is known unless they be enemies or scoffers and one that hath in some good measure evidenced his Faith Love and Obedience unto Jesus Christ in the Church This is the chief Trust that the Lord Christ hath committed unto his Churches and if they are negligent herein or if at all-adventures they will impose an Officer in his House upon him without satisfaction of his Meetness upon due enquiry it is a great dishonour unto him and provocation of him Herein principally are Churches made the Overseers of their own Purity and Edification To deny them an Ability of a right judgment herein or a liberty for the use and exercise of it is Error and Tyranny But that Flock which Christ purchased and purified with his own blood is thought by some to be little better than an Herd of brute Beasts Where there is a defect of this personal knowledge for want of opportunity it may be supplied by Testimonies of unquestionable Authority 2. By a trial of his Gifts for Edification These are those Spiritual Endowments which the Lord Christ grants and the Holy Spirit Works in the Minds of Men for this very end that the Church may be profited by them 1 Cor. 12.7 And we must at present take it for granted that every true Church of Christ that is so in the matter and form of it is able to judge in some competent measure what Gifts of Men are suited unto their own Edification But yet in making a judgment hereof one Directive means is the Advice of other Elders and Churches which they are obliged to make use off by virtue of the Communion of Churches and the avoidance of offence in their walk in that Communion 2. AS to the nature of this Election Call or Choice of a Person known tried and judged meetly qualified for the Pastoral Office it is an Act of the whole Church that is of the Fraternity with their Elders if they have any For a Pastor may be chosen unto a Church which hath other Teachers Elders or Officers already instated in it In this case their concurrence in the choice intended is necessary by way of common suffrage not of Authority or office-Office-Power For Election is not an Act of Authority but of Liberty and Power wherein the whole Church in the Fraternity is equal If there be no Officers stated in the Church before as it was with the Churches in the Primitive Times on the first Ordination of Elders among them this Election belongs unto the Fraternity 3. THAT therefore which we have now to prove is this That it is the Mind and Will of Jesus Christ that meet Persons should be called unto the Pastoral Office or any other Office in the Church by the Election and Choice of the Church it self whereunto they are called antecedently unto a sacred solemn separation unto their respective Offices For 1. UNDER the Old Testament there were three ways whereby Men were called unto Office in the Church 1. They were so extraordinarily and immediately by the nomination and designation of God himself So Aaron was called unto the Priesthood and others afterwards as Samuel to be Prophets 2. By a law of Carnal Generation so all the Priests of the Posterity of Aaron succeeded into the Office of the Priesthood without any other call 3. By the choice of the people which was the call of all the ordinary Elders and Rulers of the Church Deut. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give to your selves It was required of the people that they should in the first place make a judgment on their Qualifications for the Office whereunto they were called Men known unto them for Wise Understanding Righteous walking in the Fear of God they were to look out and then to present them unto Moses for their separation unto Office which is Election It is true that Exod. 13.15 It is
mention of any ordinary Elders distinct from the Apostles ordained in that Church For all the Apostles themselves yet abiding there for the most part of this time making only some occasional Excursions unto other places were able to take care of the Rule of the Church and the Preaching of the Word They are indeed mentioned as those who were well known in the Church not long afterwards Chap. 11.30 But the first instance of the Call or Ordinary Teaching-Elders or Pastors is not recorded That of Deacons is so by reason of the occasion of it And we may observe concerning it unto our purpose 1. THAT the institution of the Office it self was of Apostolical Authority and that fulness of church-Church-Power wherewith they were furnished by Jesus Christ. 2. THAT they did not exert that Authority but upon such Reasons of it as were satisfactory to the Church which they declare v. 2. 3. THAT the action is ascribed to the Twelve in general without naming any person who spake for the rest which renders the pretence of the Romanists from the former place where Peter is said to have spoken unto the Disciples whereon they would have the Actings of the Church which ensued thereon to have been by his concession and grant not of their own right altogether vain For the rest of the Apostles were as much interested and concerned in what was then spoken by Peter as they were at this time when the whole is ascribed unto the Twelve 4. THAT the Church was greatly multiplied that time on the account of the Conversion unto the Faith recorded in the foregoing Chapter It is probable indeed that many yea the most of them were returned unto their own Habitations for the next year there were Churches in all Judea Galilee and Samaria Chap. 9.31 And Peter went about throughout all Quarters to visit the Saints that dwelt in them ver 32. of whose Conversion we read nothing but that which fell out at Jerusalem at Pentecost but a great multitude they were v. 1 2. 5. THIS whole multitude of the Church that is the Brethren v. 3. assembled in one place being congregated by the Apostles v. 2. who would not ordain any thing wherein they were concerned without their own consent 6. THEY judged on the whole matter proposed unto them and gave their approbation thereof before they entred upon the practice of it v. 5. The saying pleased the whole Multitude 7. THE Qualifications of the Persons to be chosen unto the Office intended are declared by the Apostles v. 3. of honest report full of the Holy Ghost and Wisdom 8. THESE Qualities the multitude were to judge upon and so absolutely of the meetness of any for this Office. 9. THE choice is wholly committed and left unto them by the Apostles as that which of Right did belong unto them look you out among you which they made use off choosing them unto the Office by their common suffrage v. 5. 10. HAVING thus chosen them they presented them as their chosen Officers unto the Apostles to be by them set apart unto the exercise of their Office by Prayer and Imposition of hands v. 6. IT is impossible there should be a more evident convincing instance and example of the free choice of Ecclesiastical Officers by the multitude or fraternity of the Church than is given us herein Nor was there any Ground or Reason why this Order and Process should be observed why the Apostles would not themselves nominate and appoint Persons whom they saw and knew meet for this Office to receive it but that it was the Right and Liberty of the People according to the mind of Christ to choose their own Officers which they would not abbridge nor infringe SO was it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the place and so it ought now to be but the usage began then to decline It were well if some would consider how the Apostles at that time treated that multitude of the people which is so much now despised and utterly excluded from all concern in Church Affairs but what consist in servile subjection But they have in this pattern and president for the future ordering of the calling of meet Persons to Office in the Church their Interest Power and Privilege secured unto them so as that they can never justly be deprived of it And if there were nothing herein but only a Record of the Wisdom of the Apostles in managing Church Affairs it is marvellous to me that any who would be thought to succeed them in any part of their Trust and Office should dare to depart from the example set before them by the Holy Ghost in them preferring their own ways and inventions above it I shall ever judge that there is more safety in a strict adherence unto this Apostolical Practice and Example than in a compliance with all the Canons of Councils or Churches afterwards THE only Objection usually insisted on that is by Bellarmine and those that follow him is That this being the Election of Deacons to manage the Alms of the Church that is somewhat of their Temporals nothing can thence be concluded unto the right or way of Calling Bishops Pastors or Elders who are to take care of the Souls of the People They may indeed be able to judge of the fitness of them who are to be entrusted with their Purses or what they are willing to give out of them but it doth not thence follow that they are able to judge of the fitness of those who are to be their Spiritual Pastors nor to have the choice of them NOTHING can be weaker than this pretence or evasion For 1. The Question is concerning the Calling of Persons unto Office in the Church in general whereof we have here a Rule whereunto no exception is any way entred 2. This cannot be fairly pleaded by them who appoint Deacons to Preach Baptize and Officiate publickly in all holy things excepting only the Administration of the Eucharist 3. If the people are meet and able to judge of them who are of honest report and full of the Holy Ghost and Wisdom which is here required of them they are able to judge who are meet to be their Pastors 4. The Argument holds strongly on the other side namely that if it be right and equal if it be of divine appointment and Apostolical practice that the people should choose those who were to Collect and Distribute their Charitable Benevolence because of their concernment therein much more are they to enjoy the same Liberty Right and Privilege in the choice of their Pastors unto whom they commit the care of their Souls and submit themselves unto their Authority in the Lord. 3. ACCORDINGLY they did use the same liberty in the choice of their Elders Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is say Erasmus Vatablus Beza all our old English Translations appointing ordaining creating Elders by Election or the suffrage of the Disciples having prayed with Fastings The whole
Cyprian speaks See Matth. 7.17 Joh. â—5 39 Gal. 11.9 1 Thess. 5.19 20 21. 1 Joh. 4.1 2 Joh. 10.11 WHAT is objected hereunto from the unfitness and disability of the people to make a right judgment concerning them who are to be their Pastors and Rulers labours with a three-fold weakness For 1. It reflects dishonour upon the Wisdom of Christ in Commanding them the observance and discharge of such Duties as they are no way meet for 2. It proceeds upon a supposition of that degenerate state of Churches in their Members as to Light Knowledge Wisdom and Holiness which they are for the most part fallen into which must not be allowed to have the force of Argument in it when it is to be lamented and ought to be reformed 3. It supposeth that there is no supply of Assistance provided for the people in the discharge of their Duty to guide and direct them therein which is otherwise seeing the Elders of the Church wherein any such Election is made and those of other Churches in Communion with that Church are by the common advice and declaration of their judgment to be Assistant unto them THIRDLY The Church is a voluntary Society Persons otherwise absolutely free as unto all the Rules Laws and Ends of such a Society do of their own Wills and free Choice coalesce into it This is the Original of all Churches as hath been declared They gave their own selves to the Lord and unto us by the Will of God 2 Cor. 8.5 Herein neither by Prescription nor Tradition nor Succession hath any one more Power or Authority than another but they are all equal It is gathered into this Society meerly by the Authority of Christ and where it is so Collected it hath neither Right Power Privilege Rules nor Bonds as such but what are given prescribed and limited by the Institution and Laws of Christ. Moreover it abides and continues on the same Grounds and Principles as whereon it was Collected namely the Wills of the Members of it subjected unto the Commands of Christ. This is as necessary unto its present continuance in all its Members as it was in its first Plantation It is not like the Political Societies of the World which being first established by force or consent bring a necessity on all that are born in them and under them to comply with their Rule and Laws For Men may and in many cases ought to submit unto the disposal of temporal things in a way it may be not convenient for them which they judge not well off and which in many things is not unto their advantage And this may be just and equal because the special good which every one would aim at being not absolutely so may be out-balanced by a general good nor alterable but by the prejudice of that which is good in particular But with reference unto things Spiritual and Eternal it is not so No Man can by any previous Law be concluded as unto his interest in such things nor is there any General Good to be attained by the loss of any of them None therefore can coalesce in such a Society or adhere unto it or be any way belonging unto it but by his own free choice and consent And it is enquired how it is possible that any Rule Authority Power or Office should arise or be erected in such a Society We speak of that which is ordinary for he by whom this Church-State is erected and appointed may and did appoint in it and over it extraordinary Officers for a season And we do suppose that as he hath by his Divine Authority instituted and appointed that such Societies shall be that he hath made grant of Privileges and Powers to them proper and sufficient for this end as also that he hath given Laws and Rules by the observance whereof they may be made partakers of those Privileges and Powers with a Right unto their Exercise ON these suppositions in a Society absolutely voluntary among those who in their conjunction into it by their own consent are every way equal There can but three things be required unto the actual constitution of Rule and Office among them And the First is That there be some among them that are fitted and qualified for the Discharge of such an Office in a peculiar manner above others This is previous unto all Government beyond that which is purely natural and necessary Principio rerum gentium nationumque imperium penes Reges erat quos ad fastigium hujus Majestatis non popularis Ambitio sed spectata inter bonos moderatio provehebat Just. So it was in the World so it was in the Church Praesident probati quique seniores honorem istum non pretio sed testimonio adepti Tertull. This preparation and furniture of some Persons with Abilities and meet Qualifications for Office and Work in the Church the Lord Christ hath taken on himself and doth and will effect it in all Generations Without this there can be neither Office nor Rule nor Order in the Church 2. WHEREAS there is a new Relation to be made or created between a Pastor Bishop or Elder and the Church which was not before between them a Bishop and a Church a Pastor and a Flock are Relata's it must be introduced at the same time by the mutual voluntary acts of one another or of each party For one of the Relata can as such have no being or existence without the other Now this can no otherwise be but by the consent and voluntary subjection of the Church unto persons so antecedently qualified for Office according to the Law and Will of Christ. For it cannot be done by the Delegation of Power and Authority from any other Superiour or Equal unto them that do receive it Neither the nature of this Power which is uncapable of such a Delegation nor the Relation unto Christ of all those who are Pastors of the Church will admit of an Interposition of Authority by way of Delegation of Power from themselves in other Men which would make them their Ministers and not Christs nor is it consistent with the nature of such a voluntary Society This therefore can no way be done but by free Choice Election Consent or Approbation It cannot I say be so regularly How far an Irregularity herein may vitiate the whole Call of a Minister we do not now enquire NOW this Choice or Election doth not communicate a Power from them that choose unto them that are chosen as though such a Power as that whereunto they are called should be formally inherent in the choosers antecedent unto such choice For this would make those that are chosen to be their Minister only and to act all things in their Name and by virtue of Authority derived from them It is only an Instrumental Ministerial means to enstate them in that Power and Authority which is given unto such Officers by the Constitution and Laws of Christ whose Ministers thereon they
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
from unworthy Pastors of rejecting or deposing them and that granted to them by Divine Authority AND this Power of Election in the people he proves from the Apostolical Practice before insisted on Quod postea secundum Divina Magisteria observatur in Actis Apostolorum quando in Ordinando in locum Judae Episcopo Petrus ad plebem loquitur Surrexit inquit Petrus in medio discentium fuit autem turba in uno Nec hoc in Episcoporum tantum Sacerdotum sed in Diaconorum Ordinationibus observasse Apostolos de quo ipso in Actis eorum Scriptum est Et convocarunt inquit duodecim totam plebem Discipulorum dixerunt eis c. ACCORDING unto the Divine Commands the same course was observed in the Acts of the Apostles whereof he gives instances in the Election of Matthias Act. 1. and of the Deacons Chap. 6. AND afterwards speaking of Ordination De Vniversae Fraternitatis Suffragio by the Suffrage of the whole Brotherhood of the Church he says Diligenter de traditione Divina Apostolica observatione servandum est tenendum apud nos quoque ut fere per universas provincias tenetur According to which Divine Tradition and Apostolical Practice this custom is to be preserved and kept amongst us also as it is almost through all the Provinces THOSE who are not moved with his Authority yet I think have reason to believe him in a matter of Fact of what was done every where or almost every where in his own days and they may take Time to answer his Reasons when they can which comprize the substance of all that we plead in this Case BUT the Testimonies in following Ages given unto this Right and Power of the People in choosing their own Church-Officers Bishops and others recorded in the Decrees of Councils the Writings of the learned Men in them the Rescripts of Popes and Constitutions of Emperours are so fully and faithfully Collected by Blondellus in the Third Part of his Apology for the judgment of Hierom about Episcopacy as that nothing can be added unto his diligence nor is there any need of farther confirmation of the Truth in this behalf THE pretence also of Bellarmine and others who follow him and borrow their conceits from him that this liberty of the people in choosing their own Bishops and Pastors was granted unto them at first by way of Indulgence or Connivence and that being abused by them and turned into disorder was gradually taken from them until it issued in that shameful mocking of God and Man which is in use in the Roman Church when at the Ordination of a Bishop or Priest one Deacon makes a demand Whether the Person to be Ordained be approved by the people and another answers out of a corner That the people approve him have been so confuted by Protestant Writers of all sorts that it is needless to insist any longer on them INDEED the Concessions that are made that this Ancient Practice of the Church in the peoples choosing their own Officers which to deny is all one as to deny that the Sun gives Light at Noon-day is as unto its Right by various degrees transferred unto Popes Patrons and Bishops with a Representation in a meer Pageantry of the peoples liberty to make Objections against them that are to be Ordained are as fair a concession of the gradual Apostacy of Churches from their Original Order and Constitution as need be desired THIS Power and Right which we assign unto the people is not to act it self only in a subsequent consent unto one that is Ordained in the acceptance of him to be their Bishop or Pastor How far that may salve the defect and disorder of the omission of previous Elections and so preserve the Essence of the Ministerial Call I do not now enquire But that which we plead for is the Power and Right of Election to be exercised previously unto the solemn Ordination or setting apart of any unto the Pastoral Office communicative of Office-Power in its own kind unto the person chosen THIS is part of that contest which for sundry Ages filled most Countries of Europe with broils and disorders Neither is there yet an end put unto it But in this present discourse we are not in the least concerned in these things For our Enquiry is what State and Order of Church-Affairs is declared and represented unto us in the Scripture And therein there is not the least intimation of any of those things from whence this Controversy did arise and whereon it doth depend Secular Endowments Jurisdictions Investiture Rights of Presentation and the like with respect unto the Evangelical Pastoral Office or its exercise in any place which are the subject of these Contests are foreign unto all things that are directed in the Scriptures concerning them nor can be reduced unto any thing that belongs unto them Wherefore whether this JVS PATRONATVS be consistent with Gospel-Institutions whether it may be continued with respect unto Lands Tythes and Benefices or how it may be reconciled unto the Right of the People in the Choice of their own Ecclesiastical Officers from the different Acts Objects and Ends required unto the one and the other are things not of our present consideration AND this we affirm to be agreeable unto natural Reason and Equity to the nature of Churches in their institution and ends to all Authority and office-Office-Power in the Church necessary unto its Edification with the security of the Consciences of the Officers themselves the preservation of due respect and obedience unto them constituted by the Institution of Christ himself in his Apostles and the practice of the Primitive Church Wherefore the utter despoiling of the Church of the Disciples of those gathered in Church Societies by his Authority and Command of this Right and Liberty may be esteemed a Sacrilege of an higher nature than sundry other things which are reproached as criminal under that Name AND if any shall yet farther appear to justifie this deprivation of the Right laid claim unto and the exclusion of the people from their Ancient Possession with sobriety of Argument and Reason the whole cause may be yet farther debated from principles of natural Light and Equity from maxims of Law and Polity from the necessity of the Ends of Church-Order and Power from the moral impossibility of any other way of the conveyance of Ecclesiastical Office-Power as well as from Evangelical Institution and the practice of the first Churches IT will be Objected I know that the Restoration of this Liberty unto the people will overthrow that jus Patronatus or Right of presenting unto Livings and Preferments which is established by Law in this Nation and so under a pretence of restoring unto the people their Right in common destroy other Mens undoubted Rights in their own enclosures BUT this Election of the Church doth not actually and immediately instate the persons chosen in the Office whereunto he is chosen nor give actual
Right unto its Exercise It is required moreover that he be solemnly set apart unto his Office in and by the Church with Fasting and Prayer That there should be some kind of peculiar Prayer in the dedication of any unto the Office of the Ministry is a notion that could never be obliterated in the minds of Men concerned in these things nor cast out of their Practice Of what sort they have been amongst many we do not now enquire But there hath been less regard unto the other Duty namely that these Prayers should be accompanied with Fasting But this also is necessary by Virtue of Apostolical Example Act. 14.23 THE Conduct of this Work belongs unto the Elders or Officers of the Church wherein any one is to be so Ordained It did belong unto extraordinary Officers whilst they were continued in the Church And upon the Cessation of their Office it is devolved on the ordinary stated Officers of the Church It is so I say in case there be any such Officer before fixed in the Church whereunto any one is to be only Ordained And in case there be none the Assistance of Pastors or Elders of other Churches may and ought to be desired unto the Conduct and Regulation of the Duty IT is needless to enquire what is the Authoritative influence of this Ordination into the Communication of Office or Office-Power whilst it is acknowledged to be indispensably necessary and to belong essentially unto the Call unto Office. For when sundry Duties as these of Election and Ordination are required unto the same End by Virtue of Divine Institution it is not for me to determine what is the peculiar efficacy of the one or the other seeing neither of them without the other hath any at all HEREUNTO is added as an External Adjunct imposition of hands significant of the persons so called to Office in and unto the Church For although it will be difficultly proved that the use of this Ceremony was designed unto continuance after a Cessation of the Communication of the extraordinary Gifts of the Holy Ghost whereof it was the sign and outward means in extraordinary Officers yet we do freely grant it unto the ordinary Officers of the Church provided that there be no apprehension of its being the sole Authoritative Conveyance of a successive flux of Office-Power which is destructive of the whole nature of the institution AND this may at present suffice as unto the Call of meet persons unto the Pastoral Office and consequently any other Office in the Church The things following are essentially necessary unto it so as that Authority and Right to Feed and Rule in the Church in the Name of Christ as an Officer of his House that may be given unto any one thereby by virtue of his Law and the Charter granted by him unto the Church it self The First is That antecedently unto any actings of the Church towards such a person with respect unto Office he be furnished by the Lord Christ himself with Graces and Gifts and Abilities for the discharge of the Office whereunto he is to be called This Divine Designation of the person to be called rests on the Kingly Office and care of Christ towards his Church Where this is wholly wanting it is not in the power of any Church under Heaven by virtue of any outward Order or Act to communicate Pastoral or Ministerial Power unto any person whatever Secondly There is to be an Exploration or Trial of those Gifts and Abilities as unto their Accommodation unto the Edification of that Church whereunto any person is to be Ordained a Pastor or Minister But although the Right of judging herein belong unto and reside in the Church it self for who else is able to judge for them or is entrusted so to do yet is it their Wisdom and Duty to desire the Assistance and Guidance of those who are approved in the discharge of their Office in other Churches Thirdly The first act of Power committed unto the Church by Jesus Christ for the constitution of Ordinary Officers in it is that Election of a person qualified and tried unto his Office which we have now vindicated Fourthly There is required hereunto the Solemn Ordination Inauguration Dedication or setting apart of the persons so chosen by the Presbytery of the Church with Fasting and Prayer and the outward sign of the Imposition of Hands THIS is that Order which the Rule of the Scripture the Example of the First Churches and the nature of the things themselves direct unto And although I will not say that a defect in any of these especially if it be from unavoidable hindrances doth disanull the Call of a person to the Pastoral Office yet I must say that where they are not all duly attended unto the Institution of Christ is neglected and the Order of the Church infringed Wherefore THE Plea of the communication of all Authority for Office and of Office it self solely by a flux of Power from the first Ordainers through the hands of their pretended Successors in all Ages under all the innumerable Miscarriages whereunto they are subject and have actually fallen into without any respect unto the consent or call of the Churches by Rule Laws and Orders foreign to the Scripture is contrary to the whole nature of Evangelical Churches and all the ends of their Institution as shall be manifested if it be needful CHAP. V. The Especial Duty of Pastors of Churches WE have declared the way whereby Pastors are given unto and instated in the Church That which should ensue is an account of their Work and Duty in the Discharge of their Office. But this hath been the subject of many large Discourses both among the Ancient Writers of the Church and of late I shall therefore only touch on some things that are of most necessary consideration 1. THE First and Principal Duty of a Pastor is to feed the flock by diligent Preaching of the Word It is a promise relating to the New Testament that God would give unto his Church Pastors according to his own heart which should feed them with Knowledge and Vnderstanding Jer. 3.15 This is by Teaching or Preaching the Word and no otherwise This Feeding is of the Essence of the Office of a Pastor as unto the exercise of it so that he who doth not or cannot or will not feed the Flock is no Pastor whatever outward call or work he may have in the Church The care of Preaching the Gospel was committed to Peter and in him unto all true Pastors of the Church under the name of Feeding Joh. 21.15 16. According to the example of the Apostles they are to free themselves from all encumbrances that they may give themselves wholly unto the Word and Prayer Act. 6. Their work is to labour in the Word and Doctrine 1 Tim. 5.17 and thereby to feed the Flock over which the Holy Ghost hath made them Overseers Act. 20. And it is that which is every where given them
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-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
unto the Ministry of the Word as Pastors and Teachers who are Elders also are devested of the Right of Rule in the Church or discharged from the exercise of it because others not called unto their Office are appointed to be assistant unto them that is Helps in the Government For the Right and Duty of Rule is inseparable from the Office of Elders which all Bishops or Pastors are The Right is still in them and the exercise of it consistent with their more excellent Work is required of them So was it in the First Institution of the Sanhedrim in the Church of Israel Exod. 18.17 18 19 20 21 22 23. Moses had before the sole Rule and Government of the People In the addition that was made of an Eldership for his assistance there was no diminution of his Right or the exercise of it according to his precedent power And the Apostles in the constitution of Elders in every Church derogated nothing from their own Authority nor discharged themselves of their care So when they appointed Deacons to take care of Supplies for the Poor they did not forgo their own Right nor the exercise of their Duty as their other Work would permit them Gal. 2.9 10. And in particular the Apostle Paul manifested his concernment herein in the care he took about Collection for the Poor in all Churches 8. AS we observed at the entrance of this Chapter the whole Work of the Church as unto Authoritative Teaching and Rule is committed unto the Elders For Authoritative Teaching and Ruling is Teaching and Ruling by virtue of Office And this Office whereunto they do belong is that of Elders as it is undeniably attested Act. 20.17 c. All that belongs unto the Care Inspection Oversight Rule and Instruction of the Church is committed unto the Elders of it expresly For Elders is a Name derived from the Jews denoting them that have Authority in the Church The First signification of the Word in all Languages respects Age. Elders are Old Men well stricken in years unto whom respect and reverence is due by the Law of Nature and Scripture Command unless they forfeit their Privilege by levity or wickedness which they often do Now Ancient Men were originally judged if not only yet the most meet for Rule and were before others constantly called thereunto Hence the Name of Elders was appropriated unto them who did Preside and Rule over others in any kind ONLY it may be observed that there is in the Scripture no mention of Rulers that are called Elders but such as are in a subordinate Power and Authority only Those who were in supream absolute power as Kings and Princes are never called Elders But Elders by Office were such only as had a Ministerial Power under others Wherefore the highest Officers in the Christian Church being called Elders even the Apostles themselves and Peter in particular 1 Epist. Chap. 5. v. 1.2 it is evident that they have only a Ministerial Power and so it is declared ver 4. The Pope would now scarce take it well to be esteemed only an Elder of the Church of Rome unless it be in the same sence wherein the Turkish Monarch is called the Grand Signior But those who would be in the Church above Elders have no Office in it whatever usurpation they may make over it 9. TO the compleat constitution of any particular Church or the perfection of its Organical State it is required that there be many Elders in it at least more than one In this proposition lies the next foundation of the Truth which we plead for and therefore it must be distinctly considered I do not determine what their number ought to be nor is it determinable as unto all Churches For the Light of Nature sufficiently directs that it is to be proportioned unto the Work and End designed Where a Church is numerous there is a necessity of encreasing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name And at the same time there were a great many in the Church of Rome under Cornelius Where the Churches are small the number of Elders may be so also For no Office is appointed in the Church for pomp or show but for labour only And so many are necessary in each Office as are able to discharge the Work which is allotted unto them But that Church be it small or great is not compleat in its state is defective which hath not more Elders than one who have not so many as are sufficient for their Work. 10. THE Government of the Church in the judgment and practice of some is absolutely Democratical or Popular They judge that all Church-Power or Authority is seated and setled in the Community of the Brethren or Body of the People And they look on Elders or Ministers only as Servants of the Church not only materially in the Duties they perform and finally for their Edification serving for the good of the Church in the things of the Church but formally also as acting the Authority of the Church by a meer delegation and not any of their own received directly from Christ by virtue of his Law and Institution Hence they do occasionally appoint Persons among themselves not called unto not vested with any Office to Administer the Supper of the Lord or any other solemn Offices of Worship On this principle and supposition I see no necessity of any Elders at all though usually they do conferr this Office on some with solemnity But as among them there is no direct necessity of any Elders for Rule so we treat not at present concerning them 11. SOME place the Government of many particular Churches in a Diocesan Bishop with those that act under him and by his Authority according unto the Rule of the Canon Law and the civil constitution of the Land. These are so far from judging it necessary that there should be many Elders for Rule in every particular Church as that they allow no Rule in them at all but only assert a Rule over them But a Church where there is no Rule in it self to be exercised in the Name of Christ by its own Rulers Officers Guides immediatly presiding in it is unknown to Scripture and Antiquity Wherefore with these we deal not in this Discourse nor have any apprehension that the power of presenting Men for any pretended Disorder unto the Bishops or Chancellors Court is any part of Church-Power or Rule 12. OTHERS place the Rule of particular Churches especially in cases of greatest moment in an Association Conjunction or Combination of all the Elders of them in one Society which is commonly called a Classis So in all Acts of Rule there will be a conjunct acting of many Elders And no doubt it is the best provision that can be made on a supposition of the continuance of the present Parochial Distribution But those also of this
have to do and the manner how they are to do it is altogether unreasonable and senceless unto them who have another Idea of Church-Affairs and Rule conceived in their Minds or received by Tradition and riveted by Interest And on the other hand those who know little or nothing of what belongs unto the due Edification of the Church beyond Preaching the Word and reaping the Advantage that is obtained thereby cannot see any necessity of the distribution of these several Works and Duties unto several Officers but suppose all may be done well enough by One or Two in the same Office. Wherefore it will be necessary that we treat briefly of the Nature of the Rule of the Church in particular and what is required thereunto which shall be done in the close of this Discourse 9. THE Exceptions which are usually put in unto this Testimony have not the least countenance from the Text or Context nor the matter treated of nor Confirmation 〈◊〉 any other Divine Testimony It is therefore in vain to contend about them being such as any Man may multiply at his pleasure on the like occasion and used by those who on other considerations are not willing that things should be as they are here declared to be by the Apostle Yet we may take a brief Specimen of them Some say it is Gifts absolutely without respect unto distinct Offices that the Apostle Treats of which hath been disproved from the Text and Context before Some say that Rule is included in the Pastoral Office so as that the Pastor only is here intended But 1. Rule is not his principal Work which he is to attend unto in a peculiar manner with diligence above other parts of his Duty 2. The care of the Poor of the Flock belongs also to the Pastoral Office yet is there another Office appointed to attend unto it in a peculiar manner Act. 6. 3. He that Ruleth is in this place expresly distinguished from him that Exhorteth and him that Teacheth Some say that he that Ruleth is he that Ruleth his Family But this is disproved by the Analysis of the Chapter before declared And this Duty which is common unto all that have Families and confined unto their Families is ill placed among those publick Duties which are designed unto the Edification of the whole Church It is objected that he that Ruleth is here placed after him that giveth that is the Deacon I say then it cannot be the Pastor that is intended if we may prescribe Methods of expressing himself unto the Apostle But he useth his Liberty and doth not oblige himself unto any Order in the annumeration of the Offices of the Church see 1 Cor. 12.8 9 10 28. And some other Exceptions are insisted on of the same nature and importance which indeed deserve not our consideration 10. THERE is the same Evidence given unto the Truth argued for in another Testimony of the same Apostle 1 Cor. 12.28 God hath set some in the Church First Apostles Secondarily Prophets Thirdly Teachers after that Miracles then Gifts of Healings Helps Governments Diversities of Tongues I shall not insist on this Testimony and its Vindication in particular seeing many things would be required thereunto which have been Treated of already Some things may be briefly observed concerning it That there is here an Annumeration of Officers and Offices in the Church both extraordinary for that season and ordinary for continuance is beyond exception Unto them is added the present exercise of some extraordinary Gifts as Miracles Healing Tongues That by Helps the Deacons of the Church are intended most do agree because their Original Institution was as helpers in the Affairs of the Church Governments are Governours or Rulers the Abstract for the Concrete that is such as are distinct from Teachers such hath God placed in the Church and such there ought to be But it is said that Gifts not Offices are intended the Gift of Goverment or Gift for Government If so then these Gifts are either ordinary or extraordinary if ordinary how come they to be reckoned among Miracles Healing and Tongues if extraordinary what extraordinary Gifts for Government were then given distinct from those of the Apostles and what instance is any where given of them in the Scripture Again If God hath given Gifts for Government to abide in the Church distinct from those given unto Teachers and unto other Persons than the Teachers then is there a distinct Office of Rule or Government in the Church which is all we plead for 11. THE Original Order in these things is plain in the Scripture The Apostles had all Church-Power and Church-Office in themselves with Authority to exercise all Acts of them everywhere on all occasions But considering the nature of the Church with that of the Rule appointed by the Lord Christ in it or over it they did not they would not ordinarily exercise their power by themselves or in their own persons alone And therefore when the First Church consisted of a small number the Apostles acted all things in it by the consent of the whole Multitude or the Fraternity as we have proved from Acts the First And when the number of Believers encreased so as that the Apostles themselves could not in their own Persons attend unto all the Duties that were to be performed towards the Church by virtue of Office they added by the direction of the Holy Ghost the Office of the Deacons for the especial discharge of the Duty which the Church oweth unto its poor Members Whereas therefore it is evident that the Apostles could no more personally attend unto the Rule of the Church with all that belongs thereunto without an entrenchment on that labour in the Word and Prayer which was incumbent on them than they could attend unto the Relief of the Poor they appointed Elders to help and assist in that part of Office-Work as the Deacons did in the other THESE Elders are first mentioned Act. 11.30 where they are spoken of as those which were well known and had now been of some time in the Church Afterwards they are still mentioned in conjunction with the Apostles and distinction from the Church it self Acts 15.2 4 6 22. Chap. 16.4 Chap. 21.18 Now the Apostles themselves were Teaching Elders that is such as had the Work of Teaching and Rule committed to them 1 Pet. 5.1 2 Joh. 1. And these Elders are constantly distinguished from them which makes it evident that they were not Teaching Elders And therefore in all the mention that is made of them the Work of Teaching or Preaching is no where ascribed unto them which at Jerusalem the Apostles reserved to themselves Act. 6.2 3. but they are every where introduced as joining with the Apostles in the Rule of the Church and that in distinction from the Church it self or the Brethren of it Yea it is altogether improbable that whilst the Apostles were at Jerusalem giving themselves wholly unto the Word and Prayer that they
helpful to each other in the common Work which they are called unto But such as are utterly destitute of these Gifts are not called unto this Work nor any part of it 3. THE Power that is exercised herein is the Power and Authority of Christ committed unto the Elders Our Authority which the Lord Christ hath given us for Edification and not for Destruction 2 Cor. 10.8 It is granted unto the Rulers of the Church not formally to reside in them as the Power of a King is in his own person but ministerially and instrumentally only For it must be the Authority of Christ himself whereby the Consciences of Men are spiritually affected with reference unto spiritual Ends whereby they are bound or losed in Heaven and Earth have their Sins remitted or retained And the consideration hereof is that alone which gives a due regard unto the Ministry of the Church in the discharge of their Office among them that desire to commend their Consciences unto the Lord Christ in what they do 4. THE especial Design of the Rule of the Church in its Government is to represent the Holiness Love Compassion Care and Authority of Christ towards his Church This is the great end of Rule in the Church and of all the Discipline which is to be exercised by virtue thereof Whilst this is not attended unto when the Officers and Rulers of the Church do not endeavour in all the actings of their Power and Office to set forth these Vertues of Christ to exemplifie that impression of them which he hath left in his Laws and Rule with the Divine Testimonies which he gives of them in his own person they utterly deviate from the principal end of all Rule in the Church For Men to act herein in a way of Domination with a visible Elation of Mind and Spirit above their Brethren with Anger Wrath and Passion by Rules Order and Laws of their own devising without the least consideration of what the Lord Christ requires and what is the frame of his Heart towards all his Disciples is to reflect the highest Dishonour imaginable upon Christ himself He who comes into the Courts of the King in Westminster Hall when filled with Judges Grave Learned and Righteous most ordinarily be allowed to judge of the King himself his Wisdom Justice Moderation and Clemency by the Law which they proceed upon and their manner of the Administration of it But God forbid that Christians should make a Judgment concerning the Holiness Wisdom Love and Compassion of Christ by the Representation which as is pretended is made of him and them in some Courts wherein Church-Rule and Discipline is Admistred When any had offended of old their Censure by the Church was called the Bewailing of them 2 Cor. 12.24 and that because of the Sorrow Pity and Compassion whereby in that Censure they evidenced the compassion of the Lord Christ towards the Souls of Sinners This is scarce answered by those pecuniary mulcts and other penalties which with indignation and contempt are inflicted on such as are made Offenders whether they will or no. Certainly those who love the Lord Jesus Christ in sincerity and have a due honour for the Gospel will at one time or another begin to think meet that this stain of our Religion should be washed away 2 dly THE Rule and Law of the exercise of Power in the Elders of the Church is the Holy Scripture only The Lord Christ is the only Law-giver of the Church all his Laws unto this end are recorded in the Scripture no other Law is effectual can oblige or operate upon the object or unto the ends of Church-Rule If the Church make a Thousand Rules or Canons or Laws for Government neither any of them nor all of them in general have any the least power to oblige Men unto obedience or compliance with them but only so far as virtually and materially they contain what is of the Law of Christ and derives force from thence As the Judges in our Courts of Justice are bound to judge and determine in all cases out of and according to the Law of the Land and when they do not their Sentence is of no validity but may and ought to be reversed But if wilfully or of choice they should introduce Laws or Rules not legally established in this Nation judging according unto them it would render them highly criminal and punishable It is no otherwise in the Kingdom of Christ and the Rule thereof It is by his Law alone that Rule is to be exercised in it There is nothing left unto the Elders of the Church but the Application of his Laws and the General Rules of them unto particular cases and occasions To make to bring to execute any other Rules Laws or Canons in the Government of his Church is to usurp on his Kingly Dominion whereunto all Legislative Power in the Church is appropriate Nor is it possible that any thing can fall out in the Church that any thing can be required in the Rule of it nor can any instance be given of any such thing wherein for the ends of Church-Rule there is or can be any more left unto the Rulers of it but only the Application and Execution of the Laws of Christ. Unto this Application to be made in a due manner the Wisdom and Skill before described is requisite and that alone Where there are other Laws Rules or Canons of the Government of the Church and where the Administration of them is directed by Laws Civil or Political there is a skill in them required unto that Administration as all will confess So is the Wisdom we before described and that alone necessary unto that Rule of the Church which the Lord Christ hath ordained the Instrument and means whereof is his Word and Law alone 3 dly THE matter of this Rule about which it is conversant and so the Acts and Duties of it may be reduced unto Three Heads 1. THE Admission and Exclusion of Members Both these are Acts of Church-Power and Authority which are to be exercised by the Elders only in a Church that is Organical and compleat in its Officers There is that in them both which is founded in and warranted from the Light and Law of Nature and Rules of Equity Every Righteous voluntary Society coalescing therein rightfully upon known Laws and Rules for the Regulation of it unto certain ends hath naturally a power inherent in it and inseparable from it to receive into its incorporation such as being meet for it do voluntarily offer themselves thereunto as also to reject or withhold the Privileges of the Society from such as refuse to be Regulated by the Laws of the Society This power is inherent in the Church essentially considered antecedently unto the enstating of Officers in it By virtue of their mutual confederation they may receive into the privileges of the Society those that are meet and withdraw the same privileges from those that are unworthy But in
unto a present exercise by such Circumstances as Nature and Providence do suggest The care also of the whole Work is as was said still incumbent on the Pastors and Elders of the Church only the ordinary Execution is committed unto the Deacons NOR was this a Temporary Institution for that season and so the Officers appointed Extraordinary but was to abide in the Church throughout all Generations For 1. The Work it self as a distinct work of Ministry in the Church was never to cease it was to abide for ever The Poor you shall have always with you 2. The Reason of its Institution is perpetual namely that the Pastors of the Churches are not sufficient in themselves to attend unto the whole work of Praying Preaching and this Ministration 3. They are afterwards not only in this Church at Jerusalem but in all the Churches of the Gentiles reckoned among the fixed Officers of the Church Phil. 1.1 And 4. Direction is given for their Continuation in all Churches with a prescription of the Qualifications of the person to be Chosen and called into this Office 1 Tim. 3.8 10 11. 5. The way of their Call is directed and an Office committed unto them Let them be first proved then let them use the Office of a Deacon 6. A Promise of Acceptance is annexed unto the diligent discharge of this Office Vers. 13. HENCE those who afterward utterly perverted all Church Order taking out of the hands and care of the Deacons that work which was committed to them by the Holy Ghost in the Apostles and for which End alone their Office was Instituted in the Church assigning other Work unto them whereunto they are not called nor appointed yet thought meet to continue the Name and the pretence of such an Office because of the evident Institution of it unto a Continuation And whereas when all things were swelling with Pride and Ambition in the Church no sort of its Officers contenting themselves with their Primitive Institution but striving by various degrees to some-what in Name and Thing that was high and a-loft there arose from the Name of this Office the Meteor of an Archdeacon with strange Power and Authority never heard of in the Church for many Ages But this belongs unto the Mystery of Iniquity whereunto neither the Scripture nor the Practice of the Primitive Churches do give the least countenance But some think it not inconvenient even to sport themselves in matter of Church Order and Constitutions THIS Office of Deacons is an Office of service which gives not any Authority or Power in the Rule of the Church But being an Office it gives Authority with respect unto the special Work of it under a general notion of Authority that is a Right to attend unto it in a peculiar manner and to perform the things that belong thereunto But this Right is confined unto the particular Church whereunto they do belong Of the Members of that Church are they to make their Collections and unto the Members of that Church are they to Administer Extraordinary Collections from or for other Churches are to be made and disposed by the Elders Acts 11.30 WHEREAS the Reason of the Institution of this Office was in general to free the Pastors of the Churches who labour in the Word and Doctrine from Avocations by outward things such as wherein the Church is concerned it belongs unto the Deacons not only to take care of and provide for the Poor but to manage all other Affairs of the Church of the same kind such as are providing for the place of the Church-Assemblies of the Elements for the Sacraments of Keeping Collecting and Disposing of the Stock of the Church for the maintenance of its Officers and incidencies especially in the time of Trouble or Persecution Hereon are they obliged to attend the Elders on all occasions to perform the Duty of the Church towards them and receive directions from them This was the constant practice of the Church in the Primitive Times until the Avarice and Ambition of the Superior Clergy enclosed all Alms and Donations unto themselves the Beginning and Progress whereof is excellently described and traced by Paulus Sharpius in his Treatise of matters Beneficiary THAT maintenance of the Poor which they are to distribute is to be collected by the voluntary Contributions of the Church to be made ordinarily every first Day of the Week and as occasion shall require in an extraordinary manner 1 Cor. 16.1 2. And this Contribution of the Church ought to be 1. In a way of Bounty not sparingly 2 Cor. 9.5 6 7. 2. In a way of Equality as unto Mens Abilities 2 Cor. 8.13 14. 3. With respect unto present Successes and Thriving in Affairs whereof a Portion is due to God as God hath prospered him 1 Cor. 16.2 4. With willingness and freedom 2 Cor. 8.12 Chap. 7. Wherefore it belongs unto the Deacons in the Discharge of their Office 1. To acquaint the Church with the present necessity of the Poor 2. To stir up the particular Members of it unto a free Contribution according unto their Ability 3. To admonish those that are negligent herein who give not according to their porportion and to acquaint the Elders of the Church with those who persist in a neglect of their Duty THE consideration of the State of the Poor unto whom the Contributions of the Church are to be ministred belongs unto the discharge of this Office. As 1. That they are Poor indeed and do not pretend themselves so to be for advantage 2. What are the Degrees of their Poverty with respect unto their Relations and Circumstances that they may have suitable Supplies 3. That in other things they walk according unto Rule 4. In particular that they Work and Labour according to their Ability for he that will not labour must not eat at the publick Charge 5. To Comfort Counsel and Exhort them unto Patience Submission Contentment with their Condition and Thankfulness all which might be enlarged and confirmed but that they are obvious THE Qualifications of Persons to be called unto this Office are distinctly laid down by the Apostles 1 Tim. 3.8 9 10 11 12 13. Upon the Trial Knowledge and Approbation of them with respect unto these Qualifications their Call to this Office consists 1. In the choice of the Church 2. In a separation unto it by Prayer and Imposition of Hands Act. 6.3 5 6. And the Adjuncts of their ministration are 1. Mercy to represent the tenderness of Christ towards the Poor of the Flock Rom. 12.8 2. Cheerfulness to relieve the Spirits of them that receive against thoughts of being troublesome and burdensome to others 3. Diligence and Faithfulness by which they purchase to themselves a good Degree and great boldness in the Faith which is in Christ Jesus IT remains only that we enquire into some few things relating unto this Office and those that are called unto it As 1. WHAT is the meaning of the Apostle where he affirms
the whole Church in all its concernments is principally committed unto the Pastors Teachers and Elders it is the Duty of the Deacons in the discharge of their Office 1. To acquaint them from time to time with the state of the Church and especially of the Poor so far as it falls under their Inspection 2. To seek and take their Advice in matters of greater importance relating unto their Office. 3. To be assisting unto them in all the outward concerns of the Church 6. MAY Deacons Preach the Word and Baptize authoritatively by virtue of their Office Ans. 1. THE Deacons whose Office is instituted Act. 6. and whose Qualifications are fixed 1 Tim. 3. have no call unto or Ministerial Power in these things The limitation of their Office Work and Power is so express as will not admit of any debate 2. Persons once called unto this Office might of old in an extraordinary manner may at present in an ordinary way be called unto the preaching of the Word but they were not then they cannot be now authorized thereunto by vrtue of this Office. 3. If a new Office be erected under the name of Deacons it is in the will of them by whom it is erected to Assign what Power unto it they please CHAP. X. Of EXCOMMVNICATION THE Power of the Church towards its Members for it hath nothing to do with them that are without may be referred unto Three Heads 1. The Admission of Members into its Society 2. The Rule and Edification of them that belong unto it 3. The Exclusion out of its Society of such as obstinately refuse to live and walk according unto the Laws and Rules of it And these things belong essentially and inseparably unto every free Society and are comprehensive of all Church-Power whatever THE Second of these hath been treated of in the Discourse concerning Church Offices and Rule And all that belongs unto the first of them is fully declared in the Chapters of the Essential Constituent parts of Gospel Churches namely their Matter and Form. The Third must be now spoken unto which is the Power of Excommunication THERE is nothing in Christian Religion about which the contest of Opinions hath been more fierce than this of Excommunication most of them proceeding evidently from false Presumptions and secular Interests And no greater instance can be given of what the Serpentine wits of Men ingaged by the desire of Domination and Wealth and assisted by opportunities may attain unto For whereas as we shall see immediately there is nothing more plain simple and more exposed unto the common understanding of all Christians yea of all Mankind than is this Institution of Christ both as unto its Nature Form and Manner of Administration nothing more wholesome nor useful unto the Souls of Men nothing more remote from giving the least disturbance or prejudice to Civil Society to Magistrates or Rulers unto the Personal or Political Rights or Concernments of any one individual in the World It hath been Metamorphosed into an hideous Monster an Engine of Priestly Domination and Tyranny for the Deposition or Assassination of Kings and Princes the Wasting of Nations with bloody Wars the Terror of the Souls of Men and the destruction of their Lives with all their Earthly Concerns unto the Erection of a Tyrannical Empire no less pernicious unto the Christian World than those of the Saracens or the Turks He is a stranger unto all that hath passed in the World for near a Thousand Years who knows not the Truth of these things And to this very day the greatest part of them that are called Christians are so supinely Ignorant and Doating or so infatuated and blinded by their Prejudices and Corrupt Interests as to suppose or to say That if the Pope of Rome do Excommunicate Kings or Princes they may be lawfully deposed from their Rule and in some cases killed and that other persons being rightly Excommunicated according unto certain Laws Rules and Processes that some have framed ought to be Fined Punished Imprisoned and so Destroyed And about these things there are many Disputes and Contests when if Men were awakned out of their Lethargy they would be laughed at as the most ridiculous and contemptible Mormo's that ever appeared in the World though they are no laughing matter at present unto them that are concerned in them SUPPOSING then Ecclesiastical Excommunication as I at present suppose and shall immediately prove it to be an appointment of our Lord Jesus Christ these things are plain and evident concerning it not capable of any modest Contradiction 1. That there is no Divine Evangelical Institution that is more suited unto the Light of Nature the Rules of common Equity and Principles of unseared Consciences as unto the Nature Efficacy and Rule of it than this is 2. That the way of the Administration and Exercise of the Power and Acts of it is so determined described and limited in the Scripture and the Light of Nature as that there can be no gross error or mistake about it but what proceeds from Secular Interests Pride Ambition Covetousness or other vitious Habits and Inclinations of the minds of Men. 3. That the whole Authority of it its Sentence Power and Efficacy are meerly Spiritual with respect unto the Souls and Consciences of Men only and that to extend it directly or indirectly immediately or by consequences unto the temporal hurt evil or damage of any in their Lives Liberties Estates Natural or Legal Privileges is opposite unto and destructive of the whole Government of Christ in and over his Church All these things wilfully appear in the account which we shall give of it IT is therefore evident as was intimated that nothing in Christian Practice hath been or is more abused corrupted or perverted than this of Excommunication hath been and is The Residence of the Supream Power of it to be exercised towards and over all Christians Rulers and Subjects in the Pope of Rome or in other single Persons absolutely over less or greater Distributions of them the Administration of it by Citations Processes Pleadings and Contentions in wrangling Law Courts according unto Arbitrary Canons and Constitutions whose Original is either known or unknown the Application of it unto the Hurt Damage Evil or Loss of Men in their Temporal Concerns are utterly and openly foreign unto the Gospel and expresly contrary unto what the Lord Christ hath appointed therein It would require a whole Volume to declare the horrible abuses that both in point of Right and in matter of Fact with the pernicious consequences that have ensued thereon which the corruption of this Divine Institution hath produced But to make a Declaration hereof doth not belong to my present design besides it hath in some good measure been done by others In brief it is so come to pass that it is made a meer Political Engine of an external forcible Government of the Persons of Men unto the ends of the Interests of some who have
got a pretence of its Power administred by such ways and means as wherein the Consciences of Men neither of those by whom it is Administred nor of those unto whom it is Applied are any way concerned with respect unto the Authority or any Institution of Jesus Christ. FROM an observation hereof and a desire to vindicate as well Christian Religion from such a scandalous Abuse as Mankind from Bondage to such a monstrous fiction as is the present power and exercise of it some have fallen into another extream denying that there is any such thing as Excommunication appointed or approved by the Gospel But this neither is nor ever will be a way to reduce Religion nor any thing in it unto its Primitive Order and Purity To deny the Being of any thing because it hath been abused when there could have been no abuse of it but upon a supposition of its Being is not a rational way to reprove and convince that abuse And when those who have corrupted this Institution find the insufficiency of the Arguments produced to prove that there never was any such Institution it makes them secure in the practice of their own Abuses of it For they imagine that there is nothing incumbent on them to justify their present possession and exercise of the Power of Excommunication but that Excommunication it self is appointed in the Church by Christ whereas the true consideration of this Appointment is the only means to divest them of their power and practice For the most effectual course to discharge and disprove all corruptions in the Agenda or Practicals of Religion as the Sacraments publick Worship Rule and the like is to propose and declare the things themselves in their Original simplicity and purity as appointed by Christ and recorded in the Scriptures A real view of them in such a Proposal will divest the minds of Men not corrupted and hardened by Prejudice and Interest of those erroneous conceptions of them that from some kind of Tradition they have been prepossessed withal And this I shall now attempt in this particular of Excommunication THERE hath been great enquiry about the nature and exercise of this Ordinance under the Old Testament with the Account given of it by the latter Jews For the Right and Power of it in general belongs unto a Church as such every Church and not that which is purely Evangelical only This I shall not enquire into it hath been sifted to the bran already and intermixed with many Rabbinical conjectures and mistakes In general there is nothing more certain than that there was a doublâ— Removal of Persons by Church-Authority from the communion of the whole Congregation in Divine Worship The one for a Season the other for Ever whereof I have given Instances elsewhere But I intend only the consideration of what belongs unto Churches under the New Testament And to this end we may observe 1. THAT all lawful Societies constituted such by voluntary confederation according unto peculiar Laws and Rules of their own choice unto especial Duties and Ends have a Right and Power by the Light of Nature to receive into their Society those that are willing and meet ingaging themselves to observe the Rules Laws and Ends of the Society and to Expel them out of it who wilfully deviate from those Rules This is the life and form of every lawful Society or Community of Men in the World without which they can neither coalesce nor subsist But it is required hereunto 1. THAT those who so enter into such a Society have Right or Power so to do And many things are required unto this end As 1. That those who enter into such a Society be sui Juris have a lawful Right to dispose of themselves as unto all the Duties and Ends of such a Society Hence Children Servants Subjects have no power in themselves to enter into such Societies without the interposition of and obligation from a power Superior unto that of Parents Masters or Princes namely that of God himself 2. That the Rules Laws and ends of the Society be lawful good and useful unto themselves and others For there may be a confederation in and for evil which is a combination that gives no Right nor Power over one another or towards others that enter into it 3. That it contains nothing that is prejudicial unto others in things Divine or Humane 4. Nor oblige unto the omission or neglect of any Duty that Men by virtue of any Relations Natural Moral or Political do owe unto others Nor 5. Is hurtful unto themselves in their Lives Liberties Names Reputation usefulness in the World or any thing else unto whose preservation they are obliged by the Law of Nature Nor 6. Can be or are such Persons obliged to forsake the conduct of themselves in things Divine and Humane by the Light of their own Consciences by an Ingagement of blind obedience unto others which would render every Society unlawful by the Law of God and Light of Nature 7. Least of all have any Persons Right or Power to oblige themselves in such Societies unto things Evil Sinful Superstitious or Idolatrous THESE things are plain and evident in themselves and every way sufficient to divest all the Religious Societies and Fraternities that are erected in the Church of Rome of all that Right and Power which belongs unto lawful Societies constituted by voluntary confederation And if any thing inconsistent with these principles of Natural Light be pretended in Churches it divests them of all Power as to the exercise of it by virtue of any compact or confederation whatever 2. IT is required that a Society by voluntary consent vested with the Right and Power mentioned do neither give nor take away any Right Privilege or Advantage to or from any Members of the Society which belong unto them Naturally or Politically but their Power is confined unto those things alone wherein Men may be benefited and advantaged by the Society And this is the foundation of all political Societies Men for the sake and benefit of them may and ought to forego many particular Advantages which without them they might make unto themselves But they cannot forego any of those Rights which in their several Relations are inseparably annexed unto them by the Law of Nature nor give power over themselves in such things unto the Society So is it with Churches the power of expulsion out of their Society extends only unto the Benefits and Advantages which the Society as such doth afford and communicate Now these are only things Spiritual if Churches be an institution of him whose Kingdom is not of this World. The power then that is in Churches by virtue of their being what they are extends not it self unto any outward concernments of Men as unto their Lives Liberties Natural or Political Privileges Estates or Possessions unless we shall say that Men hold and possess these things by virtue of their Relation unto the Church which is to overthrow
shall wilfully and obstinately transgress in any of these things it is the Right and Duty and in the Power of the Church to remove him from its Society BUT this is not the entire nor the next immediate Ground Reason or Warranty of Ecclesiastical Excommunication For this natural Equity will not extend it self unto cases that are in things Spiritual and Supernatural nor will the actings of the Church thereon reach unto the Consciences of Men for the proper ends of Excommunication Wherefore it was necessary that it should have a peculiar Institution in the Church by the Authority of Jesus Christ. For 1. THE Church is such a Society as no Men have Right or Power either to enter into themselves or to exclude others from but by virtue of the Authority of Christ. No warranty from the Light of nature or from the Laws of Men or their own voluntary confederation can enable any to constitute a Church-Society unless they do all things expresly in obedience unto the Authority of Christ. For his Church is his Kingdom his House which none can constitute or build but himself Wherefore it is necessary that the power of Admission into and Exclusion from the Church do arise from his Grant and Institution Nor is it in the power of any Men in the World to admit into or exclude from this Society but by virtue thereof 2. EXCOMMVNICATION is an act of Authority as we shall see afterwards But no Authority can be exercised in the Church towards any person whatever but by virtue of the Institution of Christ. For the Authority it self however ministerially exercised by others is his alone and he exerts it not but in the ways of his own appointment So in particular the Apostle directs that Excommunication be exerted in the Name of our Lord Jesus Christ that is in and by his Authority 1 Cor. 5.4 3. THE Privileges from which Men are excluded by Excommunication are not such as they have any Natural or Civil Right unto as hath been proved but meerly such as are granted unto the Church by Jesus Christ and Men cannot by virtue of any Agreement among themselves without a Warranty from him by his Institution Expel others from the Privileges which are meerly of his Grant and Donation He alone therefore hath given and granted this Power unto the Church namely of Excluding any by the Rules and Ways of his Appointment from the Privileges of his Grant which is the peculiar Power of Excommunication inquired after 4. THERE is such an Efficacy assigned unto Excommunication in binding the Consciences of Men in retaining their Sins in the Destruction or Mortification of the Flesh in the Healing and Recovery of Sinners as nothing but the Authority of a Divine Institution can give unto it By virtue of natural Light and mutual Consent Men may free themselves from the Company and Society of those who will not walk with them according to Rules of Communion agreed upon among them but they cannot reach the Minds and Consciences of others with any of these Effects 5. THAT Excommunication is an express Ordinance of our Lord Jesus Christ in his Churches is fully declared in the Scripture For 1. The power of it is contained in the Authority given by Christ unto the Church under the Name of the Keys of the Kingdom of Heaven For the Power expressed therein is not meerly Doctrinal and Declarative as is the preaching of the Gospel the consequent whereof upon the Faith or Unbelief of them that hear it is the Remitting or Retaining of their Sin in Heaven and Earth but it is Disciplinary also as it is appropriated unto the House whose Keys are committed unto the Stewards of it And seeing the design of Christ was to have his Church Holy Vnblamable and without offence in the World that therein he might make a Representation of his own Holiness and the Holiness of his Rule and whereas those of whom it is constituted are liable and subject unto Sins scandalous and offensive reflecting dishonour on himself and the Church in being the occasion of sinning unto others that design would not have been accomplished had he not given this Authority unto his Church to cast out and separate from it self all that do by their Sins so give offence And the neglect of the exercise of this Authority in a due manner was the principal means whereby the Glory Honour and usefulness of the Churches in the World were at length utterly lost 2. It hath a direct Institution Matth. 18.15 16 17 18 19 20. If thy Brother shall Trespass c. tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican Verily I say unto you whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven c. After all the Learned and Unlearned Contests that have been about this place the sence of it is plain and obvious unto such as whose Minds are not clouded with prejudices about such Churches and such Excommunications as are utterly foreign unto the Scripture But that by Trespasses in this place Sins against God giving scandal or offence are intended hath been proved before as also that by a Church a particular Christian Congregation is intended This Church hath the cognizance of the scandalous offences of its Members committed unto it when brought before it in the due Order described Hereon it makes a Determination designing in the first place the Recovery of the Person offending from his Sin by his hearing of its Counsel and Advice But in case of Obstinacy it is to remove him from its Communion leaving him in the outward condition of an Heathen and a Publican So is he to be esteemed by them that were offended with his Sin and that because of the Authority of the Church binding him in Heaven and Earth unto the punishment due unto his Sin unless he doth Repent The Rejection of an offending Brother out of the Society of the Church leaving him as unto all the Privileges of the Church in the State of an Heathen declaring him liable unto the Displeasure of Christ and Everlasting Punishment without Repentance is the Excommunication we plead for and the Power of it with its Exercise is plainly here granted by Christ and Ordained in the Church 3. According unto this Institution was the practice of the Apostles whereof we have several Instances I might insist upon the Excommunication of Simon the Magician a baptized professor by Peter who declared him to have neither part or lot in the Church upon the discovery of his wickedness Act. 8.13 20 21 22 23. Yet because it was the single Act of one Apostle and so may be esteemed extraordinary I shall omit it However that fact of the Apostle is sufficiently declarative of what is to be done in the Church in like cases and which if it be not done it cannot be
preserved in its purity according unto the mind of Christ. But that which was directed by the Apostle Paul in the Church of Corinth towards the incestuous Person is express 1 Cor. 5.1 2 5 6 7. 1. He declares the Sin whereof the Person charged was guilty with the Ignominy and Scandal of it Ver. 1. 2. He blames the Church that they had not been affected with the Guilt and Scandal of it so as to have proceeded to his Removal or Expulsion out of the Church that he might be taken away or cut off from them Ver. 2. 3. He declares his own judgment in the case that he ought to be so taken away or removed which yet was not actually effected by that Judgment and Sentence of his Ver. 3. 4. He declares the causes of this Excision 1. The Supream efficient cause of it is the Power or Authority of the Lord Jesus Christ instituting this Ordinance in his Church giving Right and Power unto it for its administration In the Name of our Lord Jesus Christ and with his Power 2. The declarative cause of the Equity of this Sentence which was the Spirit of the Apostle or the Authoritative Declaration of his judgment in the case with my Spirit 3. The Instrumental Ministerial cause of it which is the Church do it in the Name of the Lord Jesus Christ when you are gathered together Ver. 4. and thereby purge out the old Leaven that you may be a new Lump Ver. 7. whence the punishment of this Sentence is said to be inflicted by many 2 Cor. 2.6 that is all those who on his Repentance were obliged to forgive and comfort him that is the whole Church Ver. 7. 5. The nature of the Sentence is the delivering of such an one to Satan for the destruction of the Flesh that the Spirit may be saved in the day of the Lord Jesus Ver. 5. Not the destruction of his Body by Death but the through mortification of the Flesh whereby he was shortly afterwards recovered and restored into his former condition The whole of what we plead for is here exemplified as 1. The cause of Excommunication which is a scandalous Sin unrepented of 2. The preparation for its execution which is the Churches sence of the Sin and Scandal with Humiliation for it 3. The warranty of it which is the Institution of Christ wherein his Authority is engaged 4. The manner and form of it by an Act of Authority with the consent of the whole Church 5. The effect of it in a total separation from the Privileges of the Church 6. The end of it 1. With respect unto the Church its purging and vindication 2. With respect unto the Person Excommunicated his Repentance Reformation and Salvation IT is usually replied hereunto that this was an extraordinary act of Apostolical Power and so not to be drawn by us into Example For he himself both determines the case and asserteth his presence in Spirit that is by his Authority to be necessary unto what was done Besides it was a delivery of the Man to Satan that is into his power to be afflicted and cruciated by him to be terrified in his Mind and punished in his Body to the destruction of the Flesh that is unto Death Such was the Delivery of a Man to Satan by the Apostle mentioned here and 1 Tim. 1.9 20. in the judgment of many of the Ancients But there is no such Power in any Church at present to deliver an offender unto Satan nor any appearing effects of such a pretence Wherefore this is a matter which belongs not unto Churches at present I ANSWER 1. What the Apostles did in any Church whether present or absent by their own Authority did not prejudice the Right of the Churches themselves nor their Power acted in Subordination unto them and their guidance So it is evident in this place that notwithstanding the exerting of any Apostolical Power intimated the Church it self is charged with its Duty and directed to exercise its Authority in the Rejection of the Offender 2. There is nothing extraordinary in the case 1. It is not so that a Member of a Church should fall into a scandalous Sin unto the dishonour of Christ and the Church giving offence unto Persons of all sorts 2. It is an ordinary Rule founded in the Light of Nature confirmed here and elsewhere by express Divine Commands that such an one be rejected from the Society and Communion of the Church until he give satisfaction by Repentance and Reformation 3. It is that without which the Church cannot be preserved in its purity nor its being be continued as both Reason and Experience do manifest 4. The judgment both of the Fact and Right was left unto the Church it self whence it was afterwards highly commended by the Apostle for the diligent discharge of its Duty herein 2 Cor. 2. In brief it is such a Divine Order that is here prescribed as without the observance whereof no Church can long subsist 5. There is no difficulty in the other part of the Objection about the Delivery unto Satan For 1. It cannot be proved that hereon the Offender was delivered so into the power of Satan to be cruciated agitated and at length killed as some imagine nor can any instance of any such thing be given in the Scripture or Antiquity though there be many of them who upon their rejection out of the Church were enraged unto an opposition against it as it was with Simon Magus Marcian and others 2. Yea it is evident that there was no such thing included in their delivery unto Satan as is pretended For the design and end of it was the Mans Humiliation Recovery and Salvation as is expresly affirmed in the Text and this effect is actually had for the Man was healed and restored Wherefore this Delivery unto Satan is an Ordinance of Christ for the exciting of Saving Grace in the Souls of Men adapted unto the case of falling by scandalous Sins peculiarly effectual above any other Gospel Ordinance Now this cannot be such a Delivery unto Satan as that pretended which can have no other end but Destruction and Death 3. This Delivery unto Satan is no more but the casting of a Man out of the visible Kingdom of Christ so giving him up as unto his outward condition into the state of Heathens and Publicans which belonged unto the Kingdom of Satan For he who by the Authority of Christ himself according unto his Law and Institution is not only debarred from a participation of all the privileges of the Gospel but also visibly and regularly devested of all present Right to them and Interest in them he belongs unto the visible Kingdom of Satan The gathering of Men by Conversion into the Church is the turning of them from the Power of Satan unto God Act. 26.18 a delivery from the Power of Darkness that is the Kingdom of Satan and a translation unto the Kingdom of Christ Col. 1.13 Wherefore after a
one to forbear for a season from the use of their Privilege in the participation of the Supper of the Lord in case of scandal and offence which would be taken at it and ensue thereon And if any Person shall refuse a Submission unto them in this Act of Rule the Church hath no way for its Relief but to proceed unto the total Removal of such a Person from their whole Communion For the Edification of the whole Church must not be obstructed by the Refractoriness of any one among them THIS Excommunication as we have proved before is an act of Church-Authority exerted in the Name of our Lord Jesus Christ. And if so then it is an act of the Officers of the Church namely so far as it is Authoritative for there is no Authority in the Church properly so called but what resides in the Officers of it There is an Office in the Church which is meerly Ministerial without any formal Authority that is of the Deacons But there is no Authority in exercise but what is in the Elders and Rulers of the Church And there are two Reasons which prove that the power of Excommunication as to the Authoritative Exercise of it is in the Elders of the Church 1. Because the Apostles by virtue of their Office-Power in every Church did join in the Authoritative Excommunication as is plain in the case insisted on 1 Cor. 5. And there is no Office-Power now remaining but what is in the Elders of the Church 2. It is an Act of Rule But all Rule properly so called is in the hands of Rulers only We may add hereunto that the care of the preservation of the Edification of all its Members of the Correction and Salvation of Offenders is principally incumbent on them or committed unto them as we have declared as also that they are best able to judge when and for what this Sentence ought to be denounced against any which requires their best skill in the Wisdom of Spiritual Rule And therefore the omission of the exercise of it when it was necessary is charged as a neglect on the Angels or Rulers of the Churches as the due execution of it is commended in them And therefore unto them it doth belong with respect unto their Office and is thereon an Office-Act or an Act of Authority HOWBEIT it cannot be denied but that the Interest yea the power of the whole Church in the Fraternity of it is greatly to be considered herein For indeed where-ever the Apostle Treats of it he doth not any where recommend it unto the Officers of the Church in a peculiar manner but unto the whole Church and the Brethren therein This is evident in the places before quoted Wherefore the whole Church is concerned herein both in point of Duty Interest and Power 1. In point of Duty for by virtue of the mutual watch of all the Members of the Church over each other and of the care incumbent on every one of them for the Good the Honour the Reputation and Edification of the whole it is their Duty jointly and severally to endeavour the purging out from among them of every thing that is contrary unto those ends And they who are not concerned in these things are dead and useless Members of the Church 2. In Interest they have also a concernment therein They are to look that no root of bitterness spring up amongst them lest themselves are at length defiled thereby It is usually said that the good are not defiled by holding Communion with them that are wicked in a participation of holy Ordinances And there is some Truth in what is said with reference unto wicked undiscovered Hypocrites or such as are not scandalously flagitious But to promote this Perswasion so as to beget an opinion in Church-Members that they are no way concerned in the scandalous Sins and Lives of those with whom they walk in all Duties of Spiritual Communion openly avowing themselves Members of the same Body with them is a Diabolical Engine invented to countenance Churches in horrible security unto their ruine But yet besides that defilement which may be contracted in a joint participation of the same Ordinances with such Persons there are other ways almost innumerable whereby their Example if passed by without Animadversion may be pernicious unto their Faith Love and Obedience Wherefore they are obliged in point of Spiritual Interest as they take care of their own Souls to concurr in the ejection out of the Church of obstinate Offenders 3. In point of Power For the Execution of this Sentence is committed unto and rests in the Body of the Church According as they concurr and practise so it is put in Execution or Suspended for it is they who must withdraw Communion from them or the Sentence is of no use or validity this punishment must be inflicted by the many who also are to restore him who is so rebuked Wherefore Excommunication without the consent of the Church is a meer nullity BUT if any one shall say that Excommunication is not an Act of Authority nor of Office but of Power residing in the community resulting from their common suffrage guided and directed by the Officers or Elders of the Church I shall again take up this Enquiry immediately and speak unto it more distinctly lest what is here spoken should not be sufficient unto the satisfaction of any OUR next Enquiry is concerning the object of this Church Censure or who they are that ought to be Excommunicated And 1. THEY must be Members of that Church by which the Sentence is to be denounced against them And this as we have proved before they cannot be without their own consent One Church cannot Excommunicate the Members of another They are unto them as unto this matter without and they have no power to judge them The foundation of the Right to proceed against any herein is in their own voluntary engagement to observe and keep the Rules and Laws of the Society whereunto they are admitted The offence is given unto that Church in the first place if not only And it is an Act of the Church for its own Edification And there is a nullity in the Sentence which is ordained decreed or denounced by any who are not Officers of that Church in particular wherein the Sin is committed 2. THESE Church-Members that may be justly Excommunicated are of Two sorts 1. SUCH as continue obstinate in the practice of any scandalous Sin after private and publick admonition The process from the first Offence in Admonition is so stated in ordinary cases Matth. 18. that there is no need farther to declare it The Time that is to be allotted unto the several Degrees of it shall be spoken unto afterwards And unto a right judgment of obstinacy in any scandalous Sin it is required 1. That the Sin considered in it self be such as is owned to be such by all without doubting dispute or haesitation It must be some Sin that is
unto such mistakes where they are not under the guidance of the holy Spirit which is to be obtained by Prayer only 2. In or together with the Administration of it that what is done on Earth may be ratified in Heaven by the approbation of Christ and be made effectual unto its proper End. 3. It must be followed with the Prayer of the Church unto the same purpose all with respect unto the Humiliation Repentance Healing and Recovery of the Offender 2 ly IT is to be accompanied with Lamentation or Mourning So the Apostle reproving the Church of Corinth for the omission of it when it was necessary tells them That they had not mourned that the offender might be taken away from among them 1 Cor. 5.2 It is not to be done without mourning And himself calls the Execution of this Sentence from this Adjunct his bewailing of them I shall bewail many that have sinned already 2 Cor. 12.2 Compassion for the person offending with respect unto that dangerous condition whereinto he hath cast himself the Excision of a Member of the same Body with whom they have had Communion in the most holy Mysteries of Divine Worship and sate down at the Table of the Lord with a due sense of the Dishonour of the Gospel by his fall ought to ingenerate this Mourning or Lamentation in the Minds of them who are concern'd in the Execution of the Sentence Nor is it advisable for any Church to proceed thereunto before they are so affected 3 ly IT is to be accompanied with a due sence of the future Judgment of Christ. For we herein Judge for Christ in the matters of his House and Kingdom And woe to them who dare pronounce this Sentence without a perswasion on good grounds that it is the Sentence of Christ himself And there is a Representation also in it of the future Judgment when Christ will Eternally cut off and separate from himself all Hypocrites and impenitent Sinners This is well expressed by Tertullian Ibidem etiam Exhortationes Castigationes Censura Divina speaking of the Assemblies of the Church nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est si quis ita d liquerit ut a Communicatione Orationis Conventus omnis sancti commercii relegetur Apol. cap. 39. Were this Duty observed it would be a preservative against that inter-mixture of corrupt Affections and corrupt Ends which often impose themselves on the Minds of Men in the exercise of this Power Lastly THE Nature and End of this Judgment or Sentence being Corrective not Vindicative for Healing not Destruction what is the Duty of the Church and those principally concerned in the pursuit of it to render it effectual is plainly evident Of what use a Significavit and Capias may be in this case I know not they belong not unto Christian Religion much less do Fire and Faggot do so Prayer for the person cut off Admonition as occasion is offered Compaâ—sion in his distressed Estate which is so much the more deplorable if he know it not forbearance from common Converse with readiness for the Restauration of Love in all the fruits of it contain the principal Duties of the Church and all the Members of it towards them that are justly Excommunicate WHAT farther belongeth unto this Head of Church-Rule or Order shall be spoken unto in the Resolution of some Cases or Enquiries wherein also some Things only mentioned already shall be more fully explained I HAVE made some enquiry before whether Excommunication be an act of Authority and Jurisdiction in the Officers of the Church or an act of Power in the Fraternity of the Church But for the sake of some by whom it is desired I shall a little more distinctly enquire after the Truth herein though I shall alter nothing of what was before laid down And 1. IT is certain it hath been proved and I now take it for granted That the Lord Christ hath given this Power unto the Church Wherefore in the exercise of this Power both the Officers and Members of the Church are to act according unto their respective Interests For that Exercise of Power in the Church towards any which is not an act of Obedience unto Christ in them that exercise it it is in it self null There is therefore no Distinction or Distribution of Power in the Church but by the interposition of especial Duty 2. THE Institution of Christ with respect unto a Church as it is a peculiar Society for its especial Ends do not deprive it of its natural Right as it is a Society There is in every Community by voluntary Confederation a natural Right and Power to expel those from its Society who will not be ruled by the Laws of its Constitution And if the Church should by the Institution of a Power new as unto the way manner and ends of its Exercise be deprived of its Original radical Power with respect unto the general End of its own Preservation it would not be a gainer by that Institution It may be easily understood that the Lord Christ should in particular appoint the Way and Manner of the Exercise of this Power or Administration of this Sentence committing the care thereof unto the Officers of the Church But it cannot be well understood that thereby he should deprive the Church of its Right and forbid them their Duty in preserving their Society entire and pure Neither can it be so in an especial manner committed unto any as that upon their neglect whereby those who by the Law and Rule of Christ ought to be cast out of the Churches Communion are continued in it unto its Sin and Defilement the Church it self should be free from guilt Wherefore the Apostle expresly chargeth the whole Church of Corinth with Sin and neglect of Duty in that the incestuous person was not put away from among them This could not be if so be the Power of it were so in the Hands of a few of the Officers that the Church had no Right to act in it For none can incurr a Guilt meerly by the defect of others in the Discharge of their Duty 3. THE Church essentially considered is before its ordinary Officers for the Apostle ordained Officers in every Church But the Church in that State hath Power to put away from among them and their Communion an obstinate Offender They have it as they are a Society by voluntary confederation Wherein this comes short of Authoritative Excommunication will immediately appear 4. WHERE a Church is compleat and Organized with its stated Rulers as the Church of Corinth was yet Rules Instructions and Commands are given expresly unto the Fraternity or Community of the Church for their Duty and Acting in the Administration of this Sentence and the cutting off an Offender 1 Cor. 5.2 4 6 7. 2 Cor. 2.7 8. Yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infliction of the Sentence is
ascribed unto them Ver. 5. All these things do suppose a Right and Duty thereon to Act according to their Interest in Excommunication to reside in the whole Church Wherefore 5. THERE are some Acts belonging hereunto that the Church it self in the Body of the Fraternity cannot be excluded from without destroying the nature of the Sentence it self and rendring it ineffectual Such are the previous cognizance of the Cause without which they cannot be blamed for any neglect about it preparatory Duties unto its Execution in Prayer Mourning and Admonition which are expresly prescribed unto them and a Testification of their consent unto it by their common Suffrage Without these things Excommunication is but a Name with a noise it belongs not unto the Order appointed by Christ in his Church 6. HENCE arise the Duties of the Church towards an Excommunicated Person that are consequential unto his exclusion from among them Such are Praying for him as one noted by the Church and under the Discipline of Christ avoiding Communion with him in publick and private that he may be ashamed and the like all which arise from their own voluntary actings in his exclusion and such as without a judgment of the cause they cannot be obliged unto 7. YET on the other side unto the formal compleatness of this Sentence an Authoritative Act of Office-Power is required For 1. There is in it such an Act of Rule as is in the hands of the Elders only 2. The Executive Power of the Keys in binding and loosing so far as it comprizeth Authority to be acted in the Name of Christ is entrusted with them only 8. WHEREFORE I shall say no more in answer unto this Enquiry but that Excommunication is an act of church-Church-Power in its Officers and Brethren acting according unto their respective Rights Interests and Duties particularly prescribed unto them The Officers of the Church act in it as Officers with Authority the Brethren or the Body of the Church with Power yet so as that the Officers are no way excluded from their Power Consent and Suffrage in the acting of the Church but have the same Interest therein with all other Members of the Church but the Community of the Church have no Interest in those Authoritative actings of the Officers which are peculiar unto them Where either of these is wanting the whole Duty is vitiated and the sence of the Sentence rendred ineffectual I. IT is Enquired Whether Excommunication justly deserved may and ought to be omitted in case of trouble or danger that may ensue unto the Church therein IT is usually granted that so it may and ought to be which seems in general to have been the judgment of Austin THE Troubles and Dangers intended are three-fold 1. From the Thing it self 2. From the Persons to be Excommunicated 3. From the Church 1. TROUBLE may arise from the Thing it self For there being an exercise of Authority or Jurisdiction in it over the Persons of Men not granted from the Civil Magistrate by the Law of the Land those that execute it may be liable unto Penalties ordained in such cases 2. THE Persons to be Excommunicated may be Great and of great Interest in the World so as that if they receive a provocation hereby they may occasion or stir up Persecution against the Church as it hath often fallen out 3. THE Church it self may be divided on these considerations so as that lasting differences may be occasioned among them which the omission of the Sentence might prevent FOR Answer hereunto some things must be premised As 1. HERE is no supposition of any thing sinful or morally evil in the Church its Officers or any of its Members by refusing to omit the pronouncing of this Sentence Whether there be any Sin in giving occasion unto the troubles mentioned to be avoided by an omission of Duty is now to be enquired into 2. WE must suppose 1. That the cause of Excommunication be clear and evident both as unto the merit of the Fact and the due Application of it unto the Person concerned so as that no Rational indifferent Man shall be able to say that it is meet that such an one should be continued a Member of such a Society as it ought to be where-ever Excommunication is administred 2. That sufficient Time and space of Repentance and for giving satisfaction unto the Church whereof afterwards hath been allowed unto the Person after Admonition 3. That the Church doth really suffer in Honour and Reputation by tolerating such a scandalous Offender among them I ANSWER On these suppositions I see no just Reason to countenance the omission of the Execution of this Sentence or to acquit the Church from the guilt of Sin in so doing For 1. THE first presence of Danger is vain There is not the least shadow of Jurisdiction in this Act of the Church There is nothing in it that toucheth any thing which is under the Protection and Conservation of Humane Laws It reacheth not the Persons of Men in their Lives or Liberties nor their Estates or the least Secular Privileges that they do enjoy it doth not expose them to the Power or Censures of others nor prejudge them as unto Office or Advantage of Life There is therefore no concernment of the Law of the Land herein no more than in a Parents disenheriting a Rebellious Child 2. AS unto danger of Persecution by the means of the Person provoked I say 1. The same may be pleaded as unto all other Duties of obedience unto Jesus Christ wherewith the World is provoked and so the whole profession of the Church should give place to the fear of Persecution To testify against Sin in the way of Christs appointment is a case of Confession 2. The Apostles were not deterred by this consideration from the Excommunication of Simon Magus the seducing Jews Hymeneus and Alexander with others 3. The Lord Christ commandeth and reproveth his Churches according as they were strict in the observation of this Duty or neglective of it notwithstanding the fear of Persecution thereon Revel 2.3 And 4. He will take that care of his Church in all their obedience unto him as shall turn all the consequents thereof unto their advantage 3. AS unto danger of Differences in the Church there is nothing to be said but that if Rule Order Love and Duty will not prevent such Differences there is no way appointed of Christ for that end And if they are sufficient for it as they are abundantly they must bear their own blame who occasion such Differences II. BUT it may be said What if such an Offender as justly deserves to be Excommunicated and is under admonition in order thereunto in case of Impenitency should voluntarily withdraw himself from and leave the Communion of the Church is there any necessity to proceed against him by Excommunication Answ. 1. SOME say it is enough if it be declared in the Church that such an one hath cut off himself from the
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 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-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
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
from the Scripture in Doctrine or giving Counsel as unto practice Synodically unto them whose proper Representatives are present in it whose Decrees and Determinations are to be received and submitted unto on the evidence of their Truth and Necessity as recommended by the Authority of the Synod from the promised Presence of Christ among them is suitable unto the Mind of Christ and the Example given by the Apostles Act. 15. HENCE it is evident that in and after such Synods it is in the power of Churches concerned humbly to consider and weigh 1. The evidences of the Presence of Christ in them from the manner causes and ends of their Assembling and from their Deportment therein 2. What regard in their Constitutions and Determinations there hath been unto the Word of God and whether in all things it hath had its due preheminence 3. How all their Determinations have been educed from its Truth and are confirmed by its Authority WITHOUT a due exercise of judgment with respect unto these things none can be obliged by any Synodical Determinations seeing without them and on the want of them many Assemblies of Bishops who have had the outward Appearance and Title of Synods or Councils have been Dens of Thieves Robbers Idolaters managing their Synodical Affairs with fury wrath horrible craft according to their Interests unto the Ruine of the Church such were the Second Ephesine the Second at Nice and that at Trent and others not a few HENCE nothing is more to be feared especially in a state of the Church wherein it is declining in Faith Worship and Holiness than Synods according to the usual way of their calling and convention where these things are absent For they have already been the principal means of leading on and justifying all the Apostasy which Churches have fallen into For never was there yet Synod of that nature which did not confirm all the Errors and Superstitions which had in common practice entred into the Church and opened a Door to a progress in them nor was ever the pretence of any of them for outward Reformation of any use or signification 2. THE Authority of a Synod determining Articles of Faith constituting Orders and Decrees for the conscientious observance of things of their own appointment to be submitted unto and obeyed on the Reason of that Authority under the penalty of Excommunication and the trouble by Custom and Tyranny thereto annexed or acted in a way of Jurisdiction over Churches or Persons is a meer Humane Invention for which nothing can be pleaded but prescription from the Fourth Century of the Church when the progress of the fatal Apostasy became visible THE proof of both these Assertions depends on what was before declared of the nature and use of these Synods For if they are such as we have evinced no other Power or Authority can be ascribed unto them but that here allowed Yet the whole may be farther illustrated by some brief considerations of the Assembly at Jerusalem in the nature of a Synod Recorded Act. 15. 1. THE occasion of it was a difference in the Church of Antioch which they could not compose among themselves because those who caused the Difference pretended Authority from the Apostles as is evident v. 1. and 14. 2. THE means of its convention was the desire and voluntary reference of the matters in debate made by the Church at Antioch where the difference was unto that at Jerusalem whence as it was pretended the cause of the difference arose unto the hazzard of their mutual Communion to be consulted of with their own Messengers 3. THE Persons constituting the Synod were the Apostles Elders and Brethren of the Church at Jerusalem and the Messengers of that Antioch with whom Paul and Barnabas were joined in the same Delegation 4. THE matter in difference was debated as unto the mind of God concerning it in the Scripture and out of the Scripture On James's proposal the determination was made 5. THERE was nothing imposed a new on the practice of the Churches only direction is given in one particular instance as unto Duty necessary on many accounts unto the Gentile Converts namely to abstain from Fornication and from the use of their Liberty in such instances of its practice as whereon scandal would ensue which was the Duty of all Christians even before this determination and is so still in many other instances besides those mentioned in the Decree only it was now declared unto them 6. THE Grounds whereon the Synod proposed the Reception of and compliance with its Decrees were Four 1. That what they had determined was the mind of the Holy Ghost It pleased the Holy Ghost This mind they knew either by Inspiration or immediate Revelation made unto themselves or by what was Written or Recorded in the Scripture which on all other occasions they alledged as what was the Word and spoken by the Holy Ghost And it is evident that it was this latter way namely a discovery of the mind of the Holy Ghost in the Scripture that is intended However it is concluded that nothing be proposed or confirmed in Synods but what is well known to be the mind of the Holy Ghost in the Scripture either by immediate Inspiration or by Scripture Revelation 2. The Authority of the Assembly as convened in the Name of Christ and by virtue of his Presence whereof we have spoken before It pleased the Holy Ghost and us 3. That the things which they had determined were necessary that is antecedently so unto that determination namely the abstaining from the use of their Liberty in things indifferent in case of scandal 4. From the Duty with respect unto the Peace and mutual Communion of the Jewish and Gentile Churches Doing thus say they ye shall do well which is all the Sanction of their Decree manifesting that it was Doctrinal not Authoritative in way of Jurisdiction 7. THE Doctrinal Abridgement of the Liberty of the Gentile Christians in case of scandal they call the imposing of no other Burden in opposition unto what they rejected namely the imposing a yoke of Ceremonies upon them v. 10. So as that the meaning of these Words is That they would lay no Burden on them at all but only advise them unto things necessary for the avoidance of scandal For it is impious to imagine that the Apostles would impose any yoke or lay any burden on the Disciples but only the yoke and burden of Christ as being contrary to their Commission Matth. 28.19 20. HENCE it will follow That a Synod convened in the Name of Christ by the voluntary consent of several Churches concerned in mutual Communion may declare and determine of the mind of the Holy Ghost in the Scripture and Decree the observation of things true and necessary because revealed and appointed in the Scripture which are to be received owned and observed on the evidence of the mind of the Holy Ghost in them and the Ministerial Authority of the Synod it self FINIS ERRATA PAge 16. line 31. for to read do p. 23. l. 34. r. state p. 27 l. 2. r. believers be p. 31. l. 11. r. Mat. 20. p. 40. l. 23. r. if so be p. 41. l. 25. r. we enquire not p. 47. l. ult r. these p. 53. l. 6. Ephes. 4.7 p. 71. l. 33. r. Light. p. 72. l. 8. r. mere p. 103 l. 33. r. Auricular p. 112. l. 29. r. Conc. p 117. l. 9. after publickly add Read. p. 119. l. 22 r. their mixed p. 129. l. 5. for 18 r. 28. p. 132. l. 9. for 9. r. 3. p. 141. l. 30. read over you p. 147. l. 25. for 39. r. 38. p. 168. l. 20. for 24. r. 21. p. 186. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 192. l. 14. r. will fully p 205. l. 35 r. this p. 228. l. 21 r. do p. 244. l. 9. r. furnace p 256. l. 15. r. probable Psal. 15.1 2 3 4 5. Psal. 24.3 4. Psal. 93 5. 2 Cor. 8.23 Ephes. 5.27 2 Tim. 3.1 2 3 4 5. Ezek. 22.26 Joh. 3.3 Tit. 3.3 4 5. Joh. 3.5 Act. 2.38 1 Pet. 3.21 Phil. 3 18 19. Tit. 1.15 16. Act. 15.8 Revel 2.23 Act. 8.13 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thes. 3.6 2 Tim. 3.5 Rom. 9.6 7. Tit. 1.16 Mat. 18.16 17 18. 1 Cor. 5.11 Rom. 10.10 2 Cor. 8.5 Chap. 9.13 Matth. 10.32 33. Luke 9.16 2 Tim. 2.12 Rom. 15.9 Joh. 12.42 1 Joh. 4.2 3 15. Matth. 28.18 19 20. 2 Cor. 8.5 Matth. 10.37 38 39. Mar. 8.34 38. Luke 9.23 Phil. 3.18 Act. 4.10 11 20. Act. 24.14 Matth. 28.19 20. 1 Cor. 10.32 Phil. 1.10 ☞ ☞ Matth. 18.1 2 3 4. Chap. 23.7 8 9 10 11. Luke 22.24 25 26 27. 1 Pet. 5.1 2 3 4 5. 2 Joh. 9.10 Act. 20.18 29. 1 Pet. 5.2 3. Cant. 1.7 Jerem. 13.17 Chap. 23.2 Ezek. 34.3 Gen. 49.24 Psal. 23.1 Psal. 80.1 Joh. 10.11 14 16. Heb. 13.20 1 Pet. 2.25 Chap. 5.4 ☜ ☞ Jam 5.16 Joh. 17.20 Exod. 32.11 Deut. 9.18 Levit. 16.24 1 Sam. 12.23 2 Cor. 13.7 9. Ephes. 1.15 16 17. Ch. 3.14 Phil. 1.4 Col. 1.3 2 Thess. 1.11 ☞ ☜ ☞ ☞ ☜ ☞