said Salute them of such an house who are in the Lord and it was an exemplary Family and a seminary of the Church yet not such a Church as was capable of all Church Officers and power as this meant in the text hath by the gift of Christ 2. Sometimes it signifieth the Catholick visible Church Heb 12.23 but that hath been from the beginning and doth not nor can meet in one place on earth to worship God Therefore it is not meant here 3. Most commonly it signifieth a Congregational Church or an holy Society joyned together by an holy Covenant in one Congregation to walk together according to all the Ordinances and Lawes given by Christ to his Church And so sometimes it signifieth a definite particular Congregation meeting together in one place for the publick worship of God and their mutual edification as that at Corinth 1 Cor. 11.18 20. and 14.23 And in that acceptation it notes sometimes the Brethren as distinguished from the Elders Act. 15.22 Sometimes the Elders and Brethren assembled together as in 1 Cor. 11.20 but never the Elders meeting apart from the Brethren But in this place it doth not signifie a particular definite Church For there is no particular Christian Church built by Christ more or rather than other It remaineth that Christ speaks of a particular Congregational Church here in an indefinite sense And so the word Church is applyed in the New Testament when Paul saith he persecuted the Church Phil. 3.6 Not that at Jerusalem only or Damascus but all the Churches in Judea Gal. 1.22 23. In this sense Christ calls every Christian Congregational Church thus built his Church From the words thus opened this doctrinal conclusion is to be collectâ—d viz. That it is the will and appointment of Jesus Christ that the Christian Church under the New Testament be in respect of its quantity and compass Congregational Concl. 4 This we shall endeavour to prove both by Scripture and Reason 1. The Scripture in the writings of the Apostles clearly sheweth that they so understood this branch of the Church-Charter and therefore they speak of Christian-Churches as several and distinct from one another 1 Cor. 11.16 and 14.33 Yea in one and the same Country as Galatia Gal 1.2 Judea v. 22. Macedonia 2 Cor. 8.1 Yea in Corinth where God had much people Act. 18.10 yet the Church there was but one Congregation 1 Cor. 14. and though Cenchrea was a Port near unto Corinth yet it had a Church distinct from Corinth Rom. 16.1 The Church also in Jerusalem though a greater number of Believers was declared to be there than we read of in other Cities yet it was but one Congregation Act. 2.41 44 47. and 6.2 15. The same holdeth concerning other great Cities the Church in every one of them was Congregational and if the number of Believers grew too great for one Congregation doubtless more Churches were gathered in such a place and case if several parts of the Church met in times of Persecution now and then here and there as they might yet they continued one Congregation having the same Officers in common for any thing appears in Scripture to the contrary Now let us see why the Christian Church must be Congregational Reas 1 The first Reason is from the end of Church-fellowship which is mutual edification in the use of the means instituted by Christ thereunto Let all things be done unto edification 1. Cor. 14.26 but how can this be attained unless they so meet together that all may learn and all may be comforted v. 13 Hence all the Members of the Church are exhorted not to forsake their assembling together Heb. 10.25 which was the praise of the primitive Church in Jerusalem Act. 2.42 44. Therefore a particular visible Church is compared to a flock which are fed together Act. 20.28 and to an House or Family the members whereof injoy the same Family-priviledges in common under the same family-order 1 Tim. 3.15 Reas 2 The second Reason is from their duty to take up offences among Brethren which cannot be ended privately Mat. 18.17 18. which implyeth two things 1. That the Church must consist of more than two or three for though two or three may watch over one another admonish one another and in case of obstinancy withdraw from a convicted delinquent and though two or three praying together may expect the presence and blessing of Christ as v. 19 20. upon their admonition yet two or three cannot issue the matter compleatly in way of Church-censure but must tell the Church Therefore the Church must necessarily consist of a greater number Again how can two or three choose the four sorts of Officers amongst themselves which are described by four living creatures in Rev. 4.6 7. viz. Pastor Teacher Ruling Elder and Deacon 2. That they must not exceed the quantity and compass of one Congregation For the Church must meet ordinarily together with their Officers for these purposes Therefore the Scripture sheweth that the whole Church did meet together to chuse and ordain Officers as Deacons Act. 6.2 3 5. Elders Act. 14.23 to receive and admit Members Act. 9.26 for Prophesying 1 Cor. 14.23 for the Seals 1 Cor. 11.20 and for Censures 1 Cor. 5.4 and to release from censures 2 Cor. 2.6 7. So much for proof of the point The Conâ—â—ctaries are these Coroll 1 Then the Congregational frame of a Christian Church is no humane invention or constitution True it is that the Parish frame as it was wont to joyn all the inhabitants within such a praecinct into one Church injoyning them all to communicate at the Lords Table at least at Easter is meerly humane not being measured by the Golden Reed which is the Church-measure but by the Court-measure Rev. 11.1 2. But that Members so qualified as Christ requireth and so confederating should ordinarily meet togather in one Congregation for the solemn worship of God and their mutual edification is the Ordinance of Christ and according to the measure of the golden Reed whereby the City and Gates and the dimensions of the New-Jerusalem are measured Rev. 21.15 that they shall not be so few as to cut off Church-jurisdiction within themselves nor so many but that all may hear and be edified and be governed by the Power which Christ hath given to the Church to preserve the purity of his Worship and of their fellowship within themselves Coroll 2 Then when a People grow to be so numerous in any Church that they cannot ordinarily meet together to Church-ends it is the mind of Christ that they should be distributed into sundry Congregational Churches For though many thousands of Israel met together in the court of the Temple at Jerusalem to offer Sacrifice because they might stand in so large a place together and see the Sacrifices burnt yet that will not prove that such multitudes should be Members of a Christian Church where more communion is required then in seeing some one Ordinance
6.13 2. Though it be true that the Churches of Asia and Rome have been prevailed against by the gates of Hell yet not as they were built by Christ or planted by the Apolstes but their degenerate Posterity and Successours who were not built on this Rock but on an outward Form and neglected the means appointed by Christ for their safety The Apostle Paul forewarned the Romans to beware of Apostacy by the example of the Jews Rom. 11.12 They nevertheless in succeeding generations did degenerate from the Faith and Profession of their Predecessors and so fell into the gulf of Antichristian Apostacy But as when God took his visible Kingdom from the Jews for their obstinacy in unbelief he did not destroy his visible Kingdom totally from the face of the Earth but gave it to a Nation bringing forth the fruits thereof Mat. 21.43 So though in his righteous judgement against Apostates he may destroy this or that particular Congregational Church yet the gates of Hell shall not prevail wholly against the Church-state but it shall be preserved He doth but translate the Candlestick not break it all to pieces he doth but remove it out of one place into another Rev. 2.5 and still preserveth it in some particular Congregation or other 3. Though the gates of Hell have sometime and in some degree prevailed against this or that particular visible Church holding fast the profession of their Faith without wavering yet they have not prevailed according to the meaning of these words They have prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in some respect as 1. in Temporals to impoverish them Heb. 10.34 to bring them under bondage as Pharaoh did the Israelites to establish a decree for their destruction as Haman did against the Jews to put multitudes of them to death as the ten persecuting Emperors did the Christians and as the high Priest and the Jews dealt with Christ 2. In Spirituals 1. to scatter the Members of the Church so far the gates of Hell prevailed against them upon occasion of Stephen Act. 8.1 and to cause the Woman to flye into the Wilderness Rev. 12. 2. To assault them with temptations as Christ told Peter that Satan had desired to winnow him like Wheat But they could not prevail against the Church absolutely and totally 1. Not against all of them in Smyrna by outward calamities Rev. 2.10 Nor against all in Sardis by temptation Rev. 3.4 2. Nor totally against the whole Church For God did raise up unexpected helps for the Woman fled into the Wilderness Rev. 12.6 14 16. to that part of them which remains on earth and for the other part of them God will receive his people when outward subsistence fails into everlasting habitations Luke 16.9 And when the gates of Hell prevail to the dispersion of a particular Church built on this Rock yet that is not to their destruction but tendeth to the multiplication and inlargement of particular Churches The dispersion of the Church at Jerusalem was like the dispersion of Seed into the Field which bringeth forth a more plentiful Harvest so their dispersion prevailed against the gates of Hell to the propagating of sundry Churches Act. 11.19 21. Thus the Lord turned the Policies of the gates of Hell against themselves according to that promise Zach. 12.3 Thus we see the impregnable stability of Christ his Church built upon this Rock We shall now prove by Reason that it must be so Reas 1 From Christ who is the Head of the visible Church as well as of the invisible 1 Cor. 12.27 And he will not suffer the sound Members of his Body to be plucked and torn from it by the gates of Hell He is the builder of his Chuch Heb. 3.3 4. and therefore will establish it When the Ark was built by Noah as Gods Instrument according to God's appointment it stood against all the power of the Deluge He is the Foundation as he is belived and publickly confessed whereupon he buildeth his Church Against an House so built the Winds and Waves cannot prevail Matth. 7.24 25. Reas 2 From the Promises given to such a Church which are of two sorts 1. For protection Isa 4.5 6. where be prophesieth concerning the Church of Christ under the New Testament and describes Gods protection over them by a twofold allusion 1. By the Pillar of Cloud and Fire that protected the people of Israel at the Red Sea from Pharaoh and his Host 2. By the covering of the Tabernacle and the holy things in it from all injuries of weather Exod. 26.14 Rev. 7.16 And his power is ingaged to perform his promise Joh. 10.28 29. And his Providence will order all issues and events thereunto Isa 54.16 17. Mat. 28.18 20. 2ly For victory Rom. 16.20 If the Lord will tread Satan under their feet he will see to it that Satan shall not tread them under his feet Reas 3 From the titles given to particular visible Churches They are frequently in the New Testament called the Kingdom of Heaven and Hell cannot prevail against Heaven They are called the Kingdom of Christ and God the Father hath established his Kingdom by an oath Psal 89.35 36. To confirm our Faith herein he calls the Sun and Moon to be witnesses vers 37. The Sun may be clouded sometimes and Moon is sometimes in the Full sometimes in the Wane but still it is in the Heaven So it is with the Church on Earth Dr. Whitt ad Rat. Camp Resp p. 56. Semper fuisse in terris futuram deinceps Ecclesiam non dubitamus quanquam ejus aspectum aliquando illustrem ut conspici ab omnibus possit aliquando tantâ caligine ut vix agnoscas obscuratam esse fateamur And it belongs to Christ to break the Serpent's Head who can proceed no further than to bruise his hâ—el Gen. 3.15 He is that little stone that brake the Image to pieces which represented the Monarchies and Powers whereby the gates of Hell sought to prevail against Christ and his Church Dan. 2.45 Christs Church is called an House of prayer to all Nations Isa 56.7 The Israel of God Gal. 6.16 in allusion to the change of Jacobs name who by prayer obtained victory and protection against Esau Gen. 32.28 Hos 12.2 3. So shall the Church of Christ by prayer obtain deliverance from the gates of Hell that they shall not prevail against them Reas 4 From the state of the Devils themselves and all their instruments 1. They are cursed Gen. 12.3 I will curse them that curse thee therefore they shall not prosper in their interprizes against the Church of Christ 2. They were conquered and captivated and triumphed over by Christ before he did build his Church Ephes 4.8 12. Therefore shall not hinder the building of it nor destroy it being built 3. They are enemies unto Christs Kingdom Therefore shall not prevail Ps 2.2 3 4. and 110.1 2. Let us briefly note some Corollaries hence Then in vain boasteth that Roman
men by those tryals And this care suits the nature of Church-power which is delegate and stewardly For as the faithfulness of a Steward bindeth him to receive none into his Lords family but according to his Lords mind and appointment so the faithfulness of the Church unto Christ obligeth them to receive such into this holy fellowship as they may in charitable discretion conceive the Lord receiveth and addeth thereunto Against what hath been said two objections are made Object 1 Obj. Christ received Judas whom he knew to be a hypocrite into fellowship of the twelve Answ 1 Answ 1. Not into a particular visible Church for no such was then gathered 2. Christ had a peculiar reason for it which doth not concern Churches Joh. 13.18 Object 2 Obj. 2. Christ himself compareth visible Churches to a Field wherein are Tares to a Draw-Nâ—t which gathers good and bad Fishes to ten Virgins of which five were foolish and the Churches planted by the Apostles had in them sundry Hypocrites and scandalous persons Answ Answ Such places shew 1. That in visible Churches sometimes Hypocrites are mixed either by the sleepiness and fault of those that should â—â—â—vent it Thence the Tares or by the wyliness of Hypocrites who creep in unawares Jude 4. as the bad Fish came into the net under water or they pretend saving gifts as the five foolish Virgins so false Brethren Gal. 2.4 2. The purest Churches may be blemished with scandals till they can orderly proceed against them but then they must be cast out Therfore they knew not that they were such before From this 2d conclusion thus explained and confirmed we may infer as followeth Consect 1 If this be so then more is required as the essential property of Church-members as visible than that they profess before men the Faith crave fellowship with the visible Church and desire the visible seals of the Covenant For men may have all these three properties who are notoriously scandalous in their lives Drunkards Adulterers prophane Swearers and Cursers in a word such as are described 2 Tim. 3.2 3 4. Who have a form of Godliness denying the power of it concerning whom the Apostle's charge is from such turn away v. 5. If in ordinary converse the People of God must not exercise needless familiarity with such much less may they receive them into spiritual fellowship and fraternity If such being Members must be cast out certainly being out of Church-fellowship they may not be received in whilest they continue such Consect 2 If Christ will build his Church upon this Rock then it is the bounden duty of Churches to see so far as they can according to rule that all whom they receive into Church-fellowship be visible Believers such as have been described in the Conclusion above propounded explained and proved lest otherwise they build without a foundation Particularly 1. They are to see so far as in charity they may discern that they are Beleivers in Christ Else they cannot answer the titles given them in Scripture 1 Pet. 2.4 5. nor the praises given unto Peter so confessing Christ that Christ said Vpon this Rock I will build my Church 2. They are to see that they profess their Faith and Holiness in a good conversation Phil. 1.27 Jam. 3.12 13. For they that profess they know God but in their works deny him are abominable Tit. 1.16 3. And in a publick confession of their faith before the Church as Peter did here before Christ and the Apostles c. Only because the Church cannot see the heart immediately as Christ did Peter's the confession of faith made to men must hold forth the gift of faith as well as the doctrine of faith So Calvin understood those words Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you 1 Pet. 3.15 Calvin's note upon it is this ‖ Ejus quae in vobis est spei Spes hîc per synechdochen pro fide capitur Expendi debet seduló quod dicit Significat n. eam demâ— confessionâ— probari Deo quae ex corde emanat quia nisi intus resideat fides frâ—â—â—â—à garâ—â—â—â—â—gua Ergo radices in nobis agat ut deinde proferat Confâ—ssionis fructum Calv. in 1 Pet. 3.15 Hope here is by a Synechdoche put for faith What he saith ought to be diligently weighed For it signifieth that God approveth only that confession which proceeds out of the heart because unless faith reside within the tongue will babble in vain Therefore faith must be rooted in us that afterward it may bring forth the fruit of confession And when all this is done the Brethren are to consent in receiving them and herein to shew forth the gentleness of Christ who will not break a bruised reed nor quench smoking flax in giving due encouragement to the weak in faith if they see cause to conceive by rightly ordered charity that the root of the matter is in them But if they see just cause to doubt of that they have warrant to suspend their acceptance till better satisfaction be given from the primitive pattern in Act. 9.26 However the Officers must propound it to the Brethren to declare whether they are so far satisfied with what they have heard that they do consent that such shall be received into their fellowship as Peter put a like question to the Brethren that went with him from Joppa concerning the Baptizing of Cornelius and those with him upon whom the Holy Ghost fell visibly Act. 10.44 45 46. c. Consect 3 3. Cons If upon this Rock Christ believed on and publickly confessed by grown persons the Church of Christ is to be built then the Children of the Church who were Baptized in their infancy when they come to be of ripe age must hold forth publickly their personal confession of Faith that they may be admitted to the Lords Table and fellowship in Voting and in Elections and Censures in their own personal right But if they be found grosly ignorant or prophane or professing a false faith or denying the true Faith or contemners of Church-fellowship and the Ordinances of Christ or do not according to this clause of the Charter publickly profess their faith and crave Church-fellowship they may not be owned for Members by their admission unto the Lord's Table and unto other priviledges of Church-communion in their own right but are to be declared non-members In Jacobs posterity when the Lord brought them to Canaan that standing Ordinance of presenting unto the Lord before the Priest their first fruits every year with such a solemn confession made by all grown Israelites as is appointed in Deut. 26.2 to 16. was a visible profession of their Faith and Obedience suited to the condition of that Church and time in performance whereof they avouched the Lord to be their God and to walk in his wayes and keep his Statutes and his Commandments and his
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
may by the eyes which are given to it for that end 2. The Confirmation or proof that such a Church is the first and proper subject of this power shall be double 1. By Scripture 2. By Reasons 1. By Scripture it may be proved from sundry Texts 1. This in hand clearly confirmeth it if that good ancient rule of expounding Scripture be received Dictorum intelligentia ex causis dictorum sumenda est For Christ's question to the Disciples which was the cause of Peter's confession here was only concerning the Faith common to the Church Whom say ye that I am Hereupon Peter in the name of the Disciples made this confession of Faith Quia Christus Petra Petrus populus Christianus August in Matth. de verbis Domini Ser. 13. Christ testified his approbation of it by calling him Peter not so much in respect of his Office as of his Faith thus publickly professed whence also visible Believers are called lively stones 1 Pet. 2.4 5. and Christ added to this praise of Peter a twofold promise 1. Of edifying and stablishing the Church upon this Rock 2. Of affording it sufficient means for the attainment of those ends viz. the Keys of the Kingdom of Heaven c. Where the Kingdom of Heaven or visible Church of Christ on earth is compared to a City or House the Door or Gate whereof is Christ the Keys are all instituted means whereby an entrance into Christ and his Kingdom visibly is opened and shut the subordinate power whereof is here given to the Church immediately The second Text is in Mat. 18.17 18. Tell the Church if he hear not the Church let him be as an Heathen and a Publican For what you shall bind on Earth shall be bound in Heaven c. This cannot be meant of Elders assembling together and acting apart from the Brethren For no such assembly is called the Church in the New Testament much less is this power given to them for in case of scandal given by them they are under the power of the whole Church as well as other Members to be censured by them though when they keep the Rule they are as Elders Rulers in the Church It must therefore be meant of a Congregational-Church The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth to exercise this their power which he calls the power of the Lord Jesus v. 4. whereby they were to deliver unto Satan that incestuous person v. 5. and were to purge out the old leaven v. 7. and were to judge those that are within v. 12. and to put away that wicked person from among them v. 13. and this Paul calls a punishment inflicted by many 2 Cor. 2.6 Thus he establisheth their power to bind and teacheth them how to use it and in like manner he exhorteth them upon the mans repentance to turn the Key and to open the Door of Christian liberties to him and to loose him from the former censure by forgiving him in a legal or judicial sense 2 Cor. 2.7 10. And that this Church at Corinth was a meer congregational-Congregational-Church it may be evinced from hence that the whole Church was no larger then was wont to meet together in one place 1 Cor. 14.23 for the ordinary worship of God 2. By Reasons 1. Because in such a Congregational-Church are all the causes of this power 1. Efficient the Institution and Ordinance of Christ who delegateth this subordinate power to whom it pleaseth him by his own appointment 2. The material cause visible Believers 3. The formal cause Covenanting together to walk in all the Ordinances of Christ and to submit mutually one to another in the Lord to be reclaimed if they err from the rules or to be censured by the power of the whole if they be found obstinate 2. Because there is no former subject of this power from whence a Congregational-Church might derive it but it is communicated by means of the Church to all that partake of it and it remaineth in the Church when others are removed They choose their own Elders therefore they had this power virtually in them before they had Elders and so could not derive it from them 2. All particular Churches are of equal power within themselves not one of them subordinate to another Therefore they derive it not from other particular Churches 3. Synods both lesser and larger are made up of the Elders and Messengers sent from particular Churches and have their being from them nor do they send them to them to borrow any Church-power but only light from them as the Church at Antioch did from the Church at Jerusalem Acts 15. Therefore they derive no Church-power from them Again when the Elders of particular Churches are dead or censured or rejected by the power of the whole for obstinacy in scandalous evils the Church still retaineth its power to choose others as a Corporation hath its full power still though the Magistrates be dead or cast out The same holds in Churches in Islands by their own confession when they cannot have the help of Synods Thus we prove Fire to be the first subject of heat because if it be in other things as in Water or Wood it is there by the means of Fire and when they are removed yet still it remains in Fire The like reason holds in this as you see to prove such a Church as this of which we speak to be the first subject of Church-Power or of the Keys 3. Because all the acts done immediatly by the Church in opening and shutting in binding and loosing flow from this power of the Keys given them by Christ and hold it forth 1. Their admitting Members is an act of this Power and holds it forth for till the Brethren be satisfied and approve ones fitness he cannot be received into their fellowship Act. 9.26 and 10.47 2. Their choosing Officers is an act of this Power which the Apostles would not violate in adding Deacons Act. 6.3 5. and Ruling-Elders to the Church Act. 14.23 and the same holds much more concerning Pastors and Teachers This power Cyprian acknowledged to be in the * Plebs obsequens praeceptis Dominicis Deum metuens ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi Quod ipsum videmus de Divinâ authoritate descendere Cypr. l. 1. ep 4. People principally to accept or refuse Ministers as they judged them worthy or unworthy 3. Their Ordination of Officers by deputing some chosen out of their own Body thereunto in the want of Officers is an act of this Power of the Keys residing in them For though the Offices of Elders in general and the Authority of their Office as they are Rulers is from Christ immediately yet the investing of this or that elect person with this Office Authority in relation to this or that Church by application of it to him in particular rather than to another this is by the
forth such a profession of Faith as the Church may in charitable discretion conceive to be true are to be receiv'd Though some of them have been formerly scandalous yet now holding forth repentance they are to be received 1 Cor. 6.11 and though some are at present weak in Faith yet if we may conceive that the Lord hath received them the Church must receive them Rom. 14.1 3. For Christ approâ—â—d this confession of Peter though he was at present but weak in Faith as the following Story in this Chapter v. 22 23. clearly sheweth 6. That none but such be admitted into Church-fellowship For this Chapter limits the Church to accept only such Vpon this Rock will I build my Church i. e. Christ believed on and publickly confessed A meer verbal confession is not that Rock For the Devils made such a confession of Christ yet were not built on him Luke 4.34 But this confession of Peter was such as held forth his Faith in him as appears by Christ's three-fold Elogy or praise of it 1. From its effect Blessed art thou c as Joh. 17.3 2. From the procreant cause of it Not flesh and blood but my Father hath revealed it as Mat. 11.25 26. 3. From the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Peter before promised John 1.42 and now confirmed to him signifying a Stone whereby Christ not only acknowledgeth his faith and that he was thereby a living Stone and fit to have a principal place in this Spiritual Building in which sense Peter applyeth a like title to other Believers 1 Pet. 2.4 5. who yet were inferiour in degree to himself but also giveth him this Prerogative and Honour that he should be the first Planter of the Christian Church both amongst the Jews Act. 2. and the Gentiles Act. 15.7 The Conclusion may be confirmed by two Arguments in the Text. 1. From the name whereby he calleth this holy Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church i. e. a company called out Whence see Joh. 15.19 To what See 1 Cor. 1.2 How Not only by active vocation by mans ministry exhorting them to repent and believe So sundry are called who are not in the least wrought upon to answer that call but put it off as they who were invited to the great Supper Luk. 14.18 with excuse Such are called but no Church Therefore more is required to qualifie for membership of a visible Church viz. passive vocation whereby they are wrought upon to answer Gods call by submission thereunto at least in outward profession though some do it but feinedly Ps 18.44 Saints by internal and invisible calling are such as answer Gods call inwardly and spiritually Saints by external and visible calling are subdued to yeeld obedience to the Word in visible profession Thus all that were called into the Vineyard had so much efficacy of the Spirit in them that they all came into the Vineyard and laboured in it though not with like sincerity Mat. 20. According to this clause of the Chapter the Churches planted by the Apostles were constituted for the materials of them else the Apostles could not have given both the †1 Cor. 1.2 Eph. 1.2 members and * 1 Thes 1.1 1 Cor. 12.27 2 Cor. 11.2 6.16 1 Tim. 3.15 Churches such high titles as they did Nor did they by these titles describe the invisible Church only but visible Churches For to such Paul wrote his Epistles and the like expressions are applyed in other texts manifestly to visible Churches Nor do these titles describe particular Churches only according to the better sort of members but such they did in the judgement of christian charity conceive all their members to be as Paul told the Philippians Phil. 1.6 7. which he could not have said if he had not known the care of the Church in admitting persons into membership with them to be according to the conclusion noted by us Reas 2 From Christ's appropriating such a particular Church to himself owning it for his my Church q. d. I own any Church thus built by my self to be my Church according to that in Act. 2.47 The Lord added to the Church daily such as should be saved The Lord added them How Not only by giving them saving faith and so adding them to the invisible Church but also by his inclining their hearts to offer themselves unto the fellowship of the visible Church and to profess their faith before them and by bowing the hearts of the Apostles 〈◊〉 Brethren to receive them into visible â—munion of visible Ordinances as appeareth v. 41 42. Thus he added them daily to the Church which cleares it to be an act of the Lords ordinary dispensation and therefore presidential to the Churches in their ordinary practice They who were thus added are said to be such as should be saved That is they were such either in the judgment of the Lord which is infallible or in the judgment of the Church which is fallible The Church looked at them according to their fruits viz. their profession of faith and their Christian conversation observing so much in both that they saw reason in charity guided by rule to conceive them to be in a state of Salvation Such were the three thousand spoken of in v. 41. as appeared by their affectionate and submissive inquiring of the Apostles whom they mocked before what they should do to be saved being pricked in their hearts v. 37. and afterwards by their gladly receiving the Word both of promise for themselves and their Children with faith and of precept to repent and be baptized and to save themselves from that froward generation with obedience True it is that they could not in one day make so large accounts of Gods work upon them as are commonly held forth in our Churches nor do we effect too large narrations but wish such passages as are superfluous left out And at that time less was needful to be expressed than necessity calls for among us ordinarily For the Apostles had a more quick Spiritual discerning than ordinary Officers and Churches have And concerning the three thousand Act. 2. the manner of their offering themselves to Church-fellowship visibly at such a time when such visible confession of Christ was with manifest hazzard to their lives gave good ground to the Apostles and the Brethren of conceiving charitably that they were all of them in a state of Salvation and such as the Lord himself added to the Church In these places and times where Church-fellowship is an honour and drawes after it sundry outward and worldly advantages it will be necessary that the Church be satisfied as by sufficient testimony concerning their good conversation so by their holding forth their confession of faith both quae creditur and quâ creditur of the Doctrine of Faith and of the Gift of Faith how it was wrought and how it works in them As Mr. Rogers in his Treatise of Faith saith it may be known of
6 7. where you see the Eunuch's and the son of the stranger's taking hold of the Covenant is fore-told as that which should be previous to the Lord 's giving them a place in his house and bringing them into his holy Mountain that is joyning them to his visible Churches under the New Testament when the Church shall be called an house of prayer to all Nations v. 7. 2. On the Saints part their covenanting for themselves and for their seed to be the Lord's People and to walk in his waies Deut. 29.10 11 12. and to cleave firmly one to another viz. to their Officers and Brethren Deut. 12.19 Neh. 10.29 with mutual watchfulness one over another Lev. 19.17 Deut. 29.18 with Heb. 12.15 16. and with mutual submission to Christ and to one another in him 2 Cor. 9.13 3. Such Covenanting is Christ's Ordinance unto the Churches under the New Testament this is proved Reas 1 From the parity of reason between the Churches before the coming of Christ and since in all essentials of a Church For in the essential state and form of a Church there is par ratio omnium Ecclesiarum Before the coming of Christ the People of God were joined together into Church-fellowship by confederation Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by sacrifice So did Adam and all the holy Patriarchs unto Abraham and so did the posterity of Jacob at Mount Sinai Exod. 19.5 6. and 24.8 and from thence were called the Church in the Wilderness with which Moses was joyned Act. 7.38 And so the Lord there tells them it should be in point of the Covenant though not of Sacrifices with the Church under the New Testament v. 14 15 16. In Abrahams family God built his Church by a Covenant without sacrifice but first the Lord changed his name and called him Abraham to shew that he now treated with him not as a single person but as a Father of many nations and as a multitude vertually Gen. 17.5 Then he gave him his Covenant to be a God to him and his seed Gen. 17.7 and to shew that it was a Church-Covenant he gave him Circumcision for the visible signe and seal of it Gen. 17 10-15 Thus far went the Covenant on God's part 2. On Abraham's part he first accepted both the Covenant and the confirmation of it with Faith and holy reverence declared by his rejoycing John 8.56 and humble prostration of himself before the Lord v. 17. and by real performance of it after both in his own person being circumcised when he was ninty nine years old v. 24. and as a Prophet and Ruler instructing his family concerning the Covenant and Circumcision and their duty to accept the one and submit to the other which they did accordingly v. 23 27. and thereby professed their subjection to the Lord and to his Ordinances Hence the posterity of Abraham by Isaac and Jacob became the Lord's People Exod. 3.7 yea his first born Exod. 4.22 23. and had Circumcision as a seal of this Covenant whereby they were distinguished from all other People Deut. 7.6 7 8. But they like men transgressed and broke the Covenant both in Egpyt and in the Wilderness yet the Lord being faithful in his Covenant unto their forefathers did not cast them off but called them to repentance and renewed his Covenant in a more Evangelical manner in the plains of Moab that he might establish them to be his People and their little ones and the strangers Deut. 29 10-14 which Covenant they took hold of for themselves and their seed and for them that were not there with them that day v. 15. that they would admit none unto Church-fellowship with them but such as should separate themselves from the polutions of the Heathen and enter into the common engagement with them to cleave to the Lord and to one another with member-like love watchfulness and submission mutually Hence it was that the sin of one Achan became the sin and punishment of all Israel Josh 7.11 12. Reas 2 From the Apostles manner of planting Christian Churches after the Death Resurrection and Ascension of Christ Their custom it was when they had converted many to Christ to joyn them together into one Congregation by covenanting with the Lord and his People for themselves and their Children Object Against this assertion some object that in the planting of the Church at Samaria in Cornelius his house at Phillippi Corinth Ephesus Thessalonica c. they find no mention of such a Covenant as the Doctrine intendeth only that they believed professed and were Baptised but no mention of an express vocal Covenant Answ 1 1. Though it be not mentioned in those Texts yet it may be in others 2. We need not be solicitous about the words if the thing be found there 3. And that the thing is to be found there it may be evinced three wayes 1. From their being baptised 2. From the phrases 3. From the similitudes which import their covenanting together 1. From their being baptized which presupposeth that they were first made Disciples because their Commission required that Mat. 28.19 where to make Disciples is as much as to gather and plant Churches by visible bringing men into Christs school with engagement by those of years for themselves and their seed to submit unto Christs teaching and government therein This school of Christ is the Church of God whence the members of Christian Churches are called Disciples in Act. 15.10 So then they were in Church-fellowship before they were baptised 2. From the Phrases which imply covenanting to be that whereby they became visible members of the Church I shall instance in two The first is used in Act. 2.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were added and v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord added and chap. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the more added The word imports such an adding as did visibly and firmly knit them together Calvin in Act 2.41 adjuncti Christi discipulis vel in idem corpus insiti Calvin saith they were joyned to Christs Disciples or ingrafted into the same body That which thus visibly ingrafted them was not Gods working Faith in their hearts or their visible profession of it for it is said Believers were added v. 14. which is of the same import with those that gladly received the Word in Act. 2.41 Therefore this adding was by something else and what could that be but their visible taking hold of the Covenant with that particular Christian Congregation whereunto they now joyned themselves notwithstanding their former state in the National Church of the Jewes And that they were thus added to the Church Luke confirmeth two wayes 1. by the effect of this ingagement in Act. 2.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were strongly and constantly knit together viz. by vertue of their former mutual ingagement in the Apostles Doctrine Hearing Believing Professing Obeying it constantly and in fellowship i. e.
in Church Communion into which they were combined and compacted before having solemnly given up themselves first to the Lord and then to the Apostles and Church by the will of God as Paul expoundeth it in 2 Cor. 8.5 2. Luke confirmeth the same sense of their being added to the Church by expressing the manner of it to be so as of the rest durst no man joyn himself to them in Act. 5.13 yet they did magnifie them i. e. they approved their doctrine and way and confessed the truth and goodness of it All which was not sufficient to add them so to the Church as believers were added viz. by publick voluntary engagement with the Church mutually And this to be the meaning Luke confirmeth by using another word synonomous with this which more plainly expresseth the manner of their being added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be glewed which word though it sometimes signifieth joyning in a more common and lax sense yet not in matters of this nature Therefore according to Tertullian's rule Deligendus est sensus è materiâ dicti and then we know that all joyning unto a Corporation must be done by Covenant as it is in Marriage and voluntary services to both which relations the same Verb is applied to Marriage in Mat. 19.5 to voluntary service in Luk. 15.15 both which are by voluntary covenant This is the strong knitting glew whereby persons are joyned together in all such voluntary relations So much may serve for explication of the phrase 3. The third proof is from the similitudes used in the New Testament to express their covenanting together The Church is compar'd to a House to the Body-natural to a Body-corporate to a Wife 1. To an House 1 Tim. 3.15 the whole society is called the houshold of Faith Gal. 6.10 every member of it is said to be of the Houshold of God Eph. 2.19 Whether you speak of an House in an Architectonical sense the materials must be cemented together now in the Church that cement is the Covenant or in an oeconomical sense the Members that are voluntarily added as voluntary Servants to the Family are joyned with the rest by Covenant so it must be in the Church Eph. 2.21 2. To the Natural-body in man the Head of it is Jesus Christ the Members are Beleivers the whole is made up essentially when they are harmonically joyned and strongly compacted together by mutual engagement to submit one to another in the Lord whereby they fall as it were into joynts as the Thigh falleth into the Knee and the Shoulder into the Shoulder-blade by shooting it self into the hollow of it and is firmly knit to it Ephes 4.15 16. 3. To a Body-Corporate Hence the Church is called the holy City Rev. 11.2 and Church-members Citizens with the Saints Ephes 2.19 That whereby the Church is as a City compacted together is the Covenant For as all Citizens are admitted into jus Civitatis and become free Denizens by voluntary entering into the common engagement and covenant wherby they become a Political-body so it is in the Church 4. To a Wife whether espoused or married All espousals and marriages are by a voluntary mutual Covenant Prov. 2.17 Mal. 2.14 So it is in the Church of God Isa 62.5 Hence Paul stileth the particular Church at Corinth a Virgin espoused 2 Cor. 11.2 To shew that all the members were joyned as one Virgin into one body and that Virgin-Church into a Covenant of espousals with Jesus Christ as their Head and Husband in all his Offices and one with another in him mutually Thus we see the phrases and similitudes in the New Testament do strongly confirm this truth That the first Christian Churches planted by the Apostles were constituted in respect of their essential form in one body among themselves severally and respectively by an holy Covenant If any demand why the Apostles did not expresly mention the word Covenant Two reasons are given for that 1. That it was not necessary seing it had been so clearly and fully expressed in the old Testament as that which gives essential being to the Church And it is usual in Scripture that duties which are grounded upon a natural or moral and common reason and equity and have been largely expressed in the old Testament are but briefly and implicitely pointed at in the New as the Baptizing of Infants the Christian Sabbath and the manner of sanctifying it so this of the Church-Covenant Yet concerning all these sufficient light is held forth in the New Testament for manifesting the mind of God unto his People 2. That it was not seasonable and safe for the Churches then living under Heathen Princes and Rulers enemies to Christ unto whose jealousies the name of Covenant and Covenanters might render them obnoxious and might seem dangerous to the civil peace Therefore Christ and his Apostles chose rather to forbear mentioning the name yet established the thing under such similitudes and parables as might hide it from others and yet reveal it to the Saints Reas 3 From the voluntary relation which is between the Members of the Church together with their mutual interest one in another and their mutual power one over another all which do necessarily imply their mutual covenanting one with another 1. Their relation is voluntary and all voluntary relations are by covenant as between a Society or Corporation and the Members of it between Husbands and Wives between Masters and voluntary Servants So between a Church and the Members of it both parties before were free the one to offer himself into fellowship or not the other to admit him or not If such joyn together it is by their free consent and must be by mutual engagement Hence ariseth their special and particular relation to this Church and among themselves mutually as a body distinct from other Churches 2. Their interest one in another and power one over another mutually ariseth from their mutual engagement by covenant No Church can judge any inhabitant among them unless he first give up himself to the Lord and them in a professed subjectiō to the Gospel of Christ Nor can any inhabitant expect member-like watchfulness and helpfulness from the Church unless upon his offering himself to enter into the common ingagement they receive him and take upon them that care over him 3. Their constant fellowship in Church-priviledges ariseth from this mutual ingagement by Covenant For none can be admitted unto them without consent of the body nor can the body admit them thereunto without their taking hold of the Covenant for till then they are not under the power of the whole as it hath been proved Object There seems to be no need of Church-Covenants seeing the Covenant of Grace conveigheth to Beleivers all Spiritual blessings and bindeth them to all Christian duties Answ 1 The Spiritual blessings communicated by Christ unto Believers through the Covenant of Grace are of two sorts 1. Internal viz. Adoption Justification Sanctification c.
Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
That therefore it may be effectual for their eternal good it is their duty when the sentence proceeds either according to the eighteenth of Matthew upon their not hearing the Church in less hainous offences or according to 1 Cor. 5. and Rev. 22.15 upon the hainous nature of scandals given by them against common light to humble themselves under the mighty hand of God that he may exalt them in due time 1 Pet. 5.6 and to cry mightily to him to add efficacy to his Ordinance by his Spirit that their spirits may be duly and truly humbled their corruptions powerfully mortified and their souls eternally saved Be sure that you take not part with your sin against the Ordinance but take part with the Ordinance against your sin and account it your honour to honour God and exalt his Rules and let others learn hereby to fear not joyning with the Church but persisting obstinately in sin 2. Corollary Then a Congregational Church such as hath been described is the highest Ecclesiastical Tribunal under Christ in its own matters This was revealed to John as that frame of Church-Government which should continue from the Apostles time unto the end of the World when he saw a Throne set in Heaven the Trinity sitting upon it and the four living Creatures between it and the four and twenty Elders who sate round about the Throne Rev. 4.1 -9. Thither appeals must be made according to Christ his Ordinance by an offended Brother after the first and second step or by any Member that finds himself over-rigorously dealâ— with by his Brethren in these steps Matth. 18.17 18. that there the Cause may be scanned and Sentence proceed according to Christ If the Church want sufficient light or consent for the sentence they are to seek help from others by their Light and Counsel but still preserving the power of Censure intirely in the Church where Christ hath placed it The wisdom of Christ the good of the Church and of every Member and the nature of the thing require that there be some chief Tribunal in the exerciâ—â— of Church-Government unto which Appeals must be last made Juridically and from which no Appeal may be granted and expected 2. That this chief Tribunal must have no Ecclesiastical Power above it and 3. That it may not be judially censured by any Power of the same kind All the question is which is the chief Tribunal That say some must be the Classes under which such Churches stand and the Synods under which the Classes are subordinate and they give this Reason Because the end for which the Keys are given to the Church is that all offences may be removed Mat. 18.15 16 c. Which they say cannot be done if you put the chief Power of Judgment into a Congregational Church For what if an Elder what if the whole Edership yea what if the whole Church offend The Church cannot censure their Elders for that were to rule their Rulers and to judge their Judges nor will they censure themselves But a Classis or Synod of many Elders may and will reform all by judicially censuring all Answ 1. This Argument is built upon a mistake or error in the foundation of it For the Rule prescribed in Matth. 18. is â—â—t for removal of all offences but of such private and less hainous offences as grow publick and notorious only by the obstinacy of the Delinquent For if offences be publick and heinous in themselves the Apostle doth not direct Churches to proceed by those steps 1 Cor. 5.11 Rev. 22.15 2. Nor doth it make the People Rulers of their Rulers or Judges of their Judges when we say that the Church hath a power over them in case of Delinquency For Excommunication is not an act of the highest Rule or Authority but of the highest Judgment and therefore the Power of it may well be in the whole Church as their Priviledge without any intrenchment upon the Rule and Authority of Elders wherein as Officers they are above the Brethren whilst they act according to Rule But if they become Delinquents then as Members they are under the Power of the whole The Church must submit to them as Rulers whil'st they rightly exercise the Authority of their Office in Preaching Administring the Seals holding forth light from Scripture to guide them in censure ordering Speech and Silence according to Rules of Order and Edification and in other Official Acts But they must submit to the Church questioning or proceeding to censure them with good advice of Neighbour-Churches and Elders who as they concurred in giving them the right hand of fellowship in their Ordination so they should concur in approving this Censure as justly inflicted by the Church from parity of reason The Mayor in a free City or Corporation is in the right Administration of his Office above the Court none but he can perform the Acts peculiar to his place yet if he corrupt the People pervert Justice or be any way grosly and scandalously delinquent the Court can censure and despose him For the whole hath Power over any Member to preserve its purity and peace and safety against any in the Body that would corrupt disturb or destroy the same And the Covenant binds every Member to be subject to the Power of the whole either to be reformed or removed from communion of it thereby 3. Their Plaister is not suitable to heal the Sores of the Church but it is either too broad when offences of Brethren may be healed by Church-censure within themselves or it is too narrow For 1. Those Assemblies are too seldom and cannot sit together long enough to remove the many offences that fall out frequently in Churches 2. Non can they Excommunicate a Church nor any Officer or Member of a particular Chuch by warrant from Christ 3. Classes and Synods and general Councils may be under just offences as well as Churches and who shall censure them 4. This Plaister hinders the healing of the Sores of Churches For Appellatio est jus per quod prima sententia tantisper extinguitur donec de causae cognitione ad superiorem devolutâ fuerit pronunciatum if a Delinquent disliking the Churches proceeding appeals from the sentence of the Church to the Classis and for the same reason from the sentence of the Classis to a Provincial Synod then to a National Synod then to an Oecumenical Council which may not assemble in an Age while the Appeal depends he shall stand as uncensured For this is the Law of Appeals Now how can that heal which is cross to the prescription of our Lord Jesus Christ the only wise Physician He saith Tell the Church and if he neglect to hear the Church let him be unto thee as an Heathen Publican But he who appeals from the Church doth not hear the Church Therefore he that so doth deserves to be cut off by the sentence of Christ which this Tradition of Appeals from Churches in re propriâ
to Superiour Ecclesiastical Judicatories contradicteth and so maketh the Commandment of Christ void and of none effect It remaineth therefore that the Church of a particular Congregation is the highest Tribunal under Christ in such things as are proper to it self 3. Corollary Then intireness of Church-Government in a particular Church compleated with its Officers in re propriâ will well consist with that communion of Churches which the Scripture establisheth The reason is because both are the Ordinances of Christ and Christs Ordinances do not interfere As the Communion of Neighbour-Families doth not cross the compleat Government of several Families within themselves respectively in things properly Domestical And as communion among Kingdoms and Common-wealths hindreth not the intireness of Jurisdiction in each Kingdom and Commonwealth within it self in its proper concernments So it is in the communion of Churches Therefore Church-communion must be only in a way of Brotherly association for mutual helpfulness in matters of this nature but not in way of subordination or subjection of one Church to the Ecclesiastical Government whether of another Church or of the Elders of several Churches assembled in Classes or Synods The Communion of Churches in the former way is exercised according to Rule in sundry cases as 1. In mutual care 2. In recommendation of Members 3. In participation of such Ordinances as are for comfort and strengthning the Members of other Churches occasionally 4. In relieving and succouring one another 5. In countenancing by giving the right hand of fellowship unto a Church in its first gathering and unto Elders at their Ordination 6. In consulting one with another when we have occasion to require the Judgment and Counsel of other Churches concerning any Person or Cause See these particulars proved in the Platform of Church-Discipline published-by the Synod at Cambridge in New-England Anno. 1649. the eighth moneth Chap. 15. 16. wherewith they may be better acquainted than our selves 7. In admonishing one another in case of publick scandal All these and if withdrawing fellowship upon just causes be added to them are no more than one Apostle may do to another without exercising Church-Government over them Communion of Churches in the latter way of subordination or subjection to other Churches or Synods in re propriâ the Scripture no where approveth Not of one Church to another for there is a parity among Churches and par in parem non habet imperium Nor of one Church to a Synod made up of the Elders of sundry Neighbour-Churches The Assembly in Act. 15. Is a pattern they say of such a Synod Let us see how their Classical Assemblies answer it 1. That was no set meeting monethly or quarterly but meerly occasional Act. 15.1 2. 2. If was not an Assembly of Elders meeting apart from the Brethren of the Church where they assembled Vers 22 23. 3. It was but a meeting of two Churches that of Antioch sending their Messengers with Paul and Barnabas and that at Jerusalem the Apostles whose residence for the present was there joyning with them Vers 4 6. 4. That assembly gave their judgment both of the Doctrine taught at Antioch of the persons that taught it as troublesome and subverters Vers 24. but did neither Excommunicate them nor command the Church to Excommunicate them 5. They directed and charged the Church from the Word what they should do Vers 28 29. but they did not do their Acts of Power for them 6. Nor did this Assembly exercise Church-government over that Church at Antioch or any other Church or Churches in admission of their Members or in Ordination of their Officers or in Administration of the Seals or in Excommunicating or in reversing or nullifying the censure inflicted by the Church For these were res propria to every particular Church within it self Yet because I study peace and consent with godly Brethren so far as it may stand with Truth I willingly grant that other Churches and Synods rightly gathered and ordered have so much Power and Authority even in these matters as I can find any warrant for in Scripture being willing also to yield further if it can be cleared from Scripture that more is due unto them There are two Cases wherein the res propria of a particular Church may fall under the cognizance and determination of other Churches or Synods 1. When they want sufficient light or competent consent among themselves which was the case of the Church at Antioch provided that they have liberty to choose such a Church or Churches for this purpose as themselves approve to be fittest for attainment of their end in seeking light as the Church at Antioch agreed to send to that at Jerusalem though two hundred miles distant from them But if they have sufficient light within themselves and hold it forth convictingly from Scripture the Elders and Principal Members of the Church and major part of the Brethren by far consenting therein no Rule requireth or alloweth that for the wilfulness of a Delinquent who will not hear the Church or of two or three Brethren who side with him and refuse to joyn with the Church in censuring him the Church should be hindred from proceeding till other Churches or Elders have been consulted For if this be granted 1. It will disturb all Church-Proceedings 2. And if it be brought to a Classis it must issue there by the Vote of the major part if as many Elders in that Assembly dissent as Brethren did before in the Church-meeting so that nothing is gained thereby And if the Delinquent for the same reason appeal to a Synod there may be the same issue and so appeals may be drawn further till a Delinquent wrest himself at last from all power of censure The second Case is when that which is res propria in the thing done simply considered becomes res communis in the Cause or ground of proceeding For though receiving of Members Election and Ordination of Officers and Administration of Seals and Censures be Acts of the power given by Christ to particular Churches yet it never was the mind of Christ to establish by that Grant an absolute power in such Churches to corrupt the Faith and Worship of God in themselves and in other Churches If therefore a Church that was planted a noble Vine wholly a a right Seed shall turn into the degenerate Plants of a strange Vine unto God and become Heretical or Schismatical or scandalously corrupt and therefore receive into their fellowship known Hereticks and Schismaticks and choose such into Office and refuse to admit into fellowship or Office such as are sound in the Faith because they are sound in the Faith and Order of the Gospel and cast out from their fellowship such as testifie according to Rule against these evils and refuse to consent with them therein c. the Neighbour Church or Churches or Elders and Brethren Assembled in a Synod if the evil spread to the disturbing corrupting or scandalizing
of many Churches have power and it is their duty 1. To consider of this Matter Act. 15.6 2. To argue debate and determine according to the Word Vers 7 -23 3. To publish the same to the Church or Churches whom it concerneth vers 23. to bear witness against their corruptions in Doctrine or Manners and to give directions from the Word for the Reformation thereof vers 24 28 29. 4. Such Determinations and Directions being found consonant to the Word of God in Scripture the Church to whom they are sent are to receive them with due reverence and submission as to the Ordinance of God Or 5. In case of obstinate persistance of such a Church or Churches in their scandalous evils against light convictingly held forth the Churches so offended or scandalized by them are to withdraw from them the right hand of fellowship and Church-Communion till they repent and reform This follows in proportion from the contrary Gal. 2.9 and à pari 2 Thes 3.6 14. there being a like reason of Churches and Persons in this respect Yet such offended Churches and Synods are not to exercise Church-censures in way of Discipline nor any other Act of Church-Government as neither did that Assembly in Act. 15.29 Here I shall crave leave to joyn with my Brethren in adding some caution touching the Communion and Consociation of Churches To see that this Consociation of Churches be not perverted Mr. Cotton of the Keys p. 57. either to the oppression or diminution of the just Liberty and Authority of each particular Church within it self who being well supplyed with a faithful and expert Presbytery of their own do walk in their integrity according to the Truth and Peace of the Gospel Let Synods have their just Authority in all Churches how pure soever in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all Churches acording to God but in the Election and Ordination of Officers and censure of offenders let it suffice the Churches Consociate to assist one another with their Counsel and right hand of fellowship when they see a particular Church to use their Liberty and Power aright But let them not put forth the Power of their Community either to take such Church Acts out of their hands or to hinder them in their lawful course unless they see them throâ—â—â— ignorance or weakness to abuse their Liberty and Authority in the Gospel All the Liberties of the Churches were purchased to them by the precious Blood of the Lord Jesus and therefore may not the Churches give them away nor many Churches take them out of the hands of one Mr. Shepheard's Mr. Allen's Defense of the 9 Positions in answ to Mr. Ball. Others express their apprehensions in way of Caution touching this matter thus Association of divers particular Churches we hold needful as well as the combination of Members into one Church yet so as there be no Schism of one from another nor usurpation of one over another that either one should deprive the rest of peace by Schism or many should deprive any one of its power by usurpation Hence a Fraternal Consociation we acknowledge Consociation for mutual Counsel and help to prevent or remove Sin or Schism Yet Fraternal only to to preserve each others Power Consociation of Churches we would have cumulativè not in words but in deed to strengthen the power of particular Churches Not privativè to take away any power which they had from the gift of Christ before For as on the one side it may seem strange that one Church offending should have no means of Cure by the conceived power of many so on the other side the danger may appear as great and frequently falls out that when many Churches are scandalous one innocent Church may be hurt by the Usurpation of all And hence we see not but that Fraternal Consociation is the best Medicine to heal the Wounds of both Hereunto I shall add that as these godly Learned Brethren speak nothing for the Classical Power of Elders for which the Presbyterians contend tanquam pro aris focis so in that Communion of Churches which I with them look at as the Ordinance of Christ due moderation must be exercised by Neighbour Churches that their exercising brotherly Communion in testifying against such Acts in a particular Church as they conceive to be aberrations from the Rule be according to Scripture-Light with Humility and that 1. Held forth by them they looking at themselves though as Elders yet not as Apostles nor as infallibly assisted or carried by the Spirit above all possibility of erring in their Determinations and Counsels and therefore do not in a Masterly way impose their Determinations and Counsels upon others but propound them in the fear of God to be examined by the Scripture and received only so far as they shall be found to agree therewith And if that Church hold forth Reasons of their contrary apprehensions let them be duly weighed and answered convictingly or let that Church be left at liberty to walk according to their own light in re propriâ without offense or disturbance 2. Godly Wisdom is to be exercised in such proceedings in making difference between Cause and Cause which will not suffer Churches to connive at grosser scandals nor to withdraw the right-hand of fellowship from any Church upon small differences in Judgement or Practice much less for Censuring and holding under Censure impenitent persons when the scandalous obstinacy of delinquents is res propriâ to that Church though some other Churches being mis-led by their Guides who possibly may side more than they ought with the delinquent out of some secret grutch against the Elders of that Church declare it to be their Judgment that the party should not have been layed under that Censure or should now be released from it To withdraw the right-hand of fellowship from a Church for such a cause is contrary to Rules of true Wisdom If a Church be found in the Faith and Order of the Gospel greater matters than this will cause no breach of Communion between Churches where brotherly Communion is exercised with true Humility and godly Wisdom See the moderation of that Affrican Synod whereof Cyprian wrote thus to Stephanus Caeterum scimus quosdam quod semel imbiberint Cypr. l. 2. Ep. 1. nolle deponere nec propositum suum facilè mutare sed salvo inter collegas pacis concordiae vinculo quaedam propria quae apud se semel sint usurpata retinere Quâ in re nec nos cuiquam facimus aut legem damus cum habeat in Ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus rationem actus sui Domino redditurus Yet these proper practices of some Churches differed from the Decree of that Synod which was established as he saith Consensu authoritate communi Nor will there ever be end of breaches among Churches unless due moderation in such Cases