belong to this and not to other m Heb. 12.23 § 13. The Catholick Church is but one onely a Eph. 4.4.5 1 Cor. 12.12 and it cannot be visible as Catholick for the greatest part are not seen by us being Saints in Heaven b Eph. 1.10 3.15 Elect Infants and many not known by Profession and if Men apply Catholick to the Professors of Christianity living at the same time upon the Earth and call them the Catholick Visible Church it is a mistaken Appellation for they are neither a Visible Church nor Catholick Not a Visible Church because 1. Christ hath instituted none such 2. They are never seen in coetu or in a Congregation as a Visible Church is nor can be till the last Day c Mat. 13.41 3. Christ never gave Ordinances for such a Communion 4. All these are not under any visible bond of Confederation together which is the form of a Visible Church Profession is no Bond but a proper requisite only thereto 5. Christ never instituted such a Church Ministry but what were set in a particular Church and exercised in such The Apostles Christ's extraordinary Ministers were first set in the Church at Jerusalem d Eph. 4.11 1 Cor. 12.28 and were first Officers there and tho their Commission reached to the Planting and Governing other Churches that should succeed yet they exercised not their Ministry or Apostolick Power to any supposed Catholick Church Visible nor wrote to such but gathered particular Churches out of the World and in them settled a distinct Ministry and Ordinances peculiar to each wherein they exercised their own power as far as necessary for their Settlement and Edification Again there is no Catholick Visible Church for 1. If there be there is two Catholick Churches which is a contradiction and contrary to that Creed called the Apostles 2. All visible Professors if a Church cannot be Catholick because they are not all the Members of Christ on Earth and they that profess at large at least are not Members of Christ many if not most of them 3. It is not a Catholick Church because it 's not a Body-Corporate in any visible manner nor are capable of answering the ends of such in Government Order or Priviledges 4. If there be a Catholick visible Church it 's rational there should be a Catholick visible Pastor and from these Principles arose the Pope and the Papal Jurisdiction established throughout the professing World In the first Ages after Christ each particular Church called it self Catholick from the Profession of that Doctrine which was called the Catholick Faith because received by all the Churches Afterward the Word Catholick was applied to a supposed Universal Visible Church and became not only serviceable to the rising of the Mystery of Iniquity but a great Foundation of the Antichristian Fabrick which was afterward built thereon with all the Ecclesiastical Tyranny and Papal Superstitious Pomp imaginable The Protestants that have cast off the Universal Pastorship of one and will not endure a Catholick single Pastor do most of them retain the Notion of an Universal Visible Church as also of divers Catholick Pastors dividing that Catholocy which they will not allow the Pope among themselves each one exercising the Office and Power of a Catholick visible Pastor where-ever he comes having bin ordained by a Presbytery of a Catholick Constitution to a Catholick Pastorship to the Catholick Church To conclude Our best Protestants in opposition to the Papists have still denied the being of a Catholick Visible Church amongst whom was Famous Dr. Whitaker whose Arguments upon this Question against Duraeus are Quoted by Mr. Hooker in his Survey ch 15. p. 265. Our Savoy Confession allows the Name but denies the Nature Ch. 26. § 2. Institution of Churches § 6. for it saith it s not entrusted with the Administration of any Ordinances nor hath any Officers to Rule and Govern as such and what a kind of Visible Church is that that is neither the subject of Ordinances or Officers Mr. Hooker saith Church is the Genus of all particular Churches but a Visible Church in the generical consideration can no more be found existing out of individual particular Churches than a Man can be found existing under the generical consideration of Man out of individual Men. But that a totum aggregatum of all Churches in this World can be made and be a visible Church he denies upon Learned and convincing Reasons which will stand their Ground against all contradiction To whom for brevity sake we refer the Reader where also he evinceth that there 's no Catholick Visible Church considered as a totum Representativum i. e. as a Representative Church in all the Pastors that there cannot be a Catholick Visible Representative Church and that there is no such thing as a Representative Church of any kind of greater or lesser extent § 14. What the Scripture speaks of a Church is either of a Church in general and indefinitely belongs to any or of a Church in Specie either Catholick and invisible or particular and visible but saith nothing of a Catholick Visible CHAP. III. Of a Congregational Church in General Of Christ's Dispensation as Head A visible Church defined Revealed Worship exercis'd first in Families then in Instituted Churches The Foundation of visible Churches laid in Abraham's Covenant Two parts thereof The Church of Israel First Essential then Organized The difference between the Mosaical and Gospel Oeconomy The Church of Israel Congregational § 1. THE Lord Jesus Christ exerts his Headship not only by the more immediate Administration of his Spirit a 1 Cor. 2.11 12. 12.4 7.13 Eph. 4.3 7. internally in the hearts of his People whereby he constitutes his Mystical and Catholick Body but also as the Apostle and High-Priest of our Profession b Heb. 3.1.2 6. by external Means of Grace Constituting and Ordaining particular visible Churches and in them Ministry and Ordinances suited to the State and respective Ages of the World c Heb. 9.1.8.10 Deut. 29.1 for the filling up and edification of his Mystical Body d Eph. 4.12 13. and blesseth such accordingly to his great Glory and good of his Chosen e Eph. 3.21 Ps 106.45 Exo. 20.24 Deut. 4.8 § 2. A Visible Church is a Particular Assembly of Professing Believers a 1 Cor. 1.2 visibly embodied in Christ b 1 Cor. 12.27 for a stated and holy Communion c Act 9.31 in one place d 1 Cor. 11 20. with God and one another in all instituted Ordinances e Act 2.42 appertaining to themselves and their immediate seed f Act. 2.39 Isa 61.9 65.23 Eph. 6.4 for God's Glory in Christ g Eph. 3.21 and their mutual Edification h 1 Cor. 14 5.12.26 § 3. God's External Worship by Revealed Religion was first celebrated in Adam's Family a Gen. 4.3 4. and continued in the Families of the Faithful till the time of Abraham
more Glorious the Ministration of the Spirit and not of the Letter w 2 Cor. 3.6 the faithful Dispensation of the Son over his own House x Heb. 3.2 6. wherein he is more to be prized and worthy of more honour than Moses a servant could ever be capable of y Ibid. Christ's being a more excellent Ministry in that he was a better Mediator of a better Testament z Heb. 8.6 confirming and sealing it with his own Bloud a Heb. 9.16 17. and now liveth in the full execution of this last Will and Testament b Heb. 8.25 Eph. 4.11 and the glorious Witness thereof before God Angels and Men c Rev. 1.5 18. standing now our High-Priest set down at the Right Hand of the Majesty on High a Minister of the Sanctuary and true Tabernacle which God pitched and not Man d Heb. 8.1 2. § 7. The Constitution of the Church of Israel tho it was National a Exo. 19.6 Gen. 35.11 as being made up according to that part of the promise peculiar to Abraham's natural Seed yet it was Congregational b Exod. 12.6.47 Lev 4.13 1 Kings 8.5 14. 2 Chro. 6.3 according to the other part of the Promise not to be shaken or removed c Heb. 12.28 Gal. 3.8.17 29. Jer. 30.32 37. 33.26 because it was incorporated into one Church by a visible profession of and subjection to Abraham's Covenant d Exo. 34.27 for such as were Infant-Church-Members received the Seal of the Righteousness of faith and when they became adult and stood not to this Profession they forfeited their Church-Membership and thus it was with Ismael and Esau e Gen. 21.10 12. Gal. 4.30 upon which both with their Seed fell off from the Church tho the natural Seed of Abraham and Isaac f Gen. 25.31 And afterward when the Seed of Israel grew up into a National Church in all their Apostacies they were charged with the breach of Abraham's Covenant g Deut. 31 16. Ezek. 16.8 Jer. 11.10 or that made with their Fathers which was the same as therein going a whoring from God and forfeiting the Right of Church-Membership and becoming a Loammi Moreover in all their great Reformations we find their returning to the said Covenant and often their publick renewing and recognition thereof h 2 Chron. 34.31 Psal 105.4 5 c. Ezra 10.3 2. It appears in that all the House of Israel as to their stated Church-Worship worshipped under one visible Pastor in their State after Moses his Settlement one High-Priest and at one Altar in one place i Lev. 1.3 Deut. 12.14 14.23 16.2 7.11 15 16. Josh 22.18 23. and therefore the stated Church-Worship was attended in one Assembly Tabernacle or Temple Thrice every Year where the whole Congregation had Communion in one and the same Worship and acts of Worship k Deut. 16.16 3. This People were a separated People from all others in the World l Lev. 20.24 Deut. 4.7 34. cap. 7.6 14.2 Psa 135.4 4. Jeroboam's Apostacy was condemned by God as an actual Rent and Schism from the visible Church that statedly worshipped God at Jerusalem m 1 King 11.30 31. 5. The Synagogue-Worship was not the Church-Worship neither was the daily Sacrifice or others nor any holy Convocations belonging unto them any more than the meer reading of Moses and the Prophets and Exposition thereof at most sometimes n Act 13.15 6. All Church-Worship of special communion as offering Sacrifices elsewhere than at the place chosen by God for that purpose was condemned witness the frequent complaint made against their High-Places under the Reign even of their best Kings o 1 King 22.43 till Hezekiah's time that destroyed them all p 2 King 18.4 § 8. That a Congregational Church is of Divine Institution appears by these Reasons 1. Either a Congregational Church is of Divine Institution or else God hath no instituted Church for there is no other visible Church of God's Institution spoken of in Scripture 2. The Church of Israel was Congregational as hath bin proved and none will deny that to be of God's Institution 3. The express Type of a Congregational Church under the Gospel was of God's Institution therefore the Antitype or thing Typified much more a Rev. 1.20 Heb. 8.5 6 3.5 6. 4. This Church is Prophesied of by the Prophets of old b Isa 56.5.6 7. Eze. 43.11 Mal. 1.11 12. 5. Christ and his Apostles planted such Churches as appears throughout the History of the Acts. 6. These Christ and his Apostles owned to be his truly instituted Churches not only by the Epistles wrote to them by the Apostles but by those sent to them by Christ himself c Rev. 2. 3. CHAP. IV. Of a Gospel Visible or Congregational Church Restipulation to Abraham 's Covenant double A Gospel Visible Church defined A visible Church always particular not Catholick The Catholick not the Genus of a particular Church but a distinct Species of Church in general Corporation distinguisht into its Species The Political relation of a Church to Christ The immediate matter of a visible Church What is the form of it Separation inseparable from it The immediate Infant-Seed Members by Covenant Communion the end of Church-Vnion § 1. HAVING shewed what a Visible or Congregational Church is in general when the first Institution of it was and where founded viz. in Abraham's Covenant of Circumcision that for the substance of the said Covenant it was immutable both as to the Person Natures Offices Ministry Sacrifice and Exaltation of Christ the Head both Mystical and Political a Gal. 3.8 cap. 4.26 27. so as to the Body of Christ the Church in its Catholick b Eph. 3.5 6. Acts 15.7 9. or Visible relation to him c Deut. 14.2 1 Pet. 2.9 setting aside only the difference of Oeconomies and the Administration thereof called the Old and New Testaments d Heb. 8.6 9.15 it is the everlasting Covenant well ordered in all things and sure e 2. Sam. 23.5 2. Cor. 3.11 to which as to the more mysterious and hidden part under the efficacious work of the Spirit every sincere-hearted Believer doth restipulate when he becomes an actual Member of the Mystical Body f 2 Cor. 11 2 3. Heb. 12 22 and as to the more External Visible and Political part he doth visibly restipulate by confederation and embodying to Christ the Political Head g Isa 56.6 7. 44.5 and with a particular Congregation a Political Body of Christ § 2. The Ecclesiastical Blessings as belonging to the visible State Standing and Priviledges of a Congregational Church unalterable under either Dispensation are these especially First It s Foederal Constitution a Isa 61.8 9. Gen. 17.9 10. Secondly It s Divine Institution b Ibid. Thirdly The Nature of its Church-Membership c Rom. 4.11 12 16. Gal. 3.27 28 29. and the
Sabbath m Col. 2.16 17. but the Lord's Day are 1. Then Christ finished Redemption and Rose from the Dead n Mat. 28.1 Luke 24.1 2. Then he appeared after his Resurrection to his Disciples assembled o Joh. 20.19 3. On this Day the Churches held their Solemn Assemblies for Preaching and administring the Lords Supper and Contributions p Acts 20.7 1 Cor. 16.12 4. On this Day John was in the Spirit and it 's called the Lord's Day q Re. 1.10 because more peculiarly appropriated to his Service as the Lord's Supper § 10. It is not in the Power of Churches to set apart any stated times Yearly or Monthly to be observed for that would be Superstition and Will-Worship a Gal. 4.10 Col. 16.17 But Days of Fasting and Humiliation may be appointed by any Church of Christ according as weighty Reasons lead it thereunto b Acts 14.23 CHAP. XI Of Ordinances of Special Communion Kinds of Ordinances of Special Communion A Seal what it doth and signifies New Testament Seals but Two What Baptism is What the Lord's Supper is What is to be observed in its Administration § 1. HAVING shewed what are Christ's Ordinances in a Visible Church of General or more common Communion we come in the next place to speak of Ordinances of Special Communion peculiar only to such as are Church-Members and these are such Appointments of Christ as concern the Administration of the Seals or such as concern the Administration of the Keys § 2. A Seal of the Covenant under the New Testament is a visible and sensible Ratification thereof wherein Christ our High Priest doth eminently shew forth unto us the glory of his Priestly Office in makeing himself a Sacrifice for Sin bearing the Charge and Curse of Sin satisfying God's Justice reconciling us to God and procuring Eternal Salvation to us a 1 Pet. 2.9 Heb. 9.26 Col. 1.21 22. Heb. 9.12 who as such is the great Condition of the Covenant of Grace b Isa 42.6 i. e. of Abraham's Covenant c Ro. 4.13 Gal. 3.17 whereby we have upon Profession right to claim all Church-Priviledges Mystical and Visible in the State of Grace and that of Glory hereafter d Gal. 3.9.28 29. In all the Old Testament Seals and in the New especially Christ in the Covenant of Grace is in a most lively manner represented and shewed forth in the Church e 1 Cor. 11 24 25 26. Col. 2.11 12. as to Condition and Promises he being not only the great Condition but the Yea and Amen of all the Promises f 2 Cor. 1.20 which are therein Applied and Sealed at least Ministerially g Gen. 17.7 10. Rom. 4.11 12. Gal. 3.27 § 3. The Seals of the New Testament are Two and no more Baptism and the Lord's Supper which are the only Instituted Rites or Ceremonies in a Church that are ordained by Christ to continue till he come a Matt. 28.19 20. 1 Cor. 11.23 c. All Jewish Ceremonies are vanisht as Shadows and abolished b Heb. 8.5.13 2 Cor. 3.14 as all Ceremonies attending the bestowing Miraculous Gifts are also ceased c 1 Cor. 13.8 such as Imposition of Hands on well or sick Vnction washing of Feet this being but a didactical Ceremony used by Christ to teach the Apostles Humility and not to Lord it over his Churches and was never intended for a standing Ordinance And as none of these which many are fond of and even Idolize some one and some another and upon as good Grounds all as any for each one had any Sanction for continuance so their significancy ceasing the Sign also comes to nought § 4. Baptism is a Sign and Seal of the Righteousness of Faith wherein Washing with Water into the Name of the Father Son and Holy Ghost a Mat. 28.19 doth represent and shew forth at least Ministerially a Sinners washing from his Sins in the Bloud of Christ b Rev. 1.6 Act 2.38 his New Birth and Renovation by the Spirit of Christ c Titus 3.5 and his Covenant Obligation to be the Lords d Gal. 3.27 28. eib 3.9.26 The Subjects of this Seal are all those who by Profession of Faith in Christ e ib. 3.9.26 which is Abraham's Faith are become Covenant-Members accordingly of a Visible Church and their immediate Infant-Seed f Act. 2.39 they being blessed with faithful Abraham g Gal. 3.7 8 14. and having all essential Church-Blessings come upon them And therefore the Blessing of Membership to the professing Body of Christ h Rom. 15.8 9. ch 4.11 12 and Gospel Church Priviledges as they belong to one or other respectively are Ministerially to be applied of which Baptism is none of the least being the Ordinance of Christ in which only a Believer can bring his Infant-Seed to Christ and he cannot bring it to Christ out of an Ordinance therefore it being his Duty to bring it to Christ it must be in this Ordinance to be blessed with Abraham's Blessing spiritually as he and his Seed are Ecclesiastically the reason that Christ gives for his Command of bringing Infants to him i Matt. 19.14 15. Mark 10.14 16. Luk. 18.16 is That they are Church Members of such is the Kingdom of Heaven and it 's known that Christ means his visible Church in the days of the Gospel by the Kingdom of Heaven and he took them in his Arms received them visibly laid his Hands upon them which is more than for any Ministers to Baptize them and blessed them And doth Christ Bless with any Blessing besides the Blessing of Abraham that comes on the Gentiles § 5. The Lord's Supper is a special Ordinance of Church Communion a 1 Cor. 10.16 instituted and continued by Jesus Christ b 1 Cor. 11 26. wherein by the Giving and Receiving the outward Elements of Bread and Wine c Mat. 26.26 Mar. 14.23 Luke 22.19 1 Cor. 11.23 the Death Satisfaction and Merits of Christ are in a lively manner shewed forth and he who through Christ is a worthy Receiver doth spiritually and really by Faith partake of his Body and Bloud with all the high Benefits thereof and not Ministerially only as he doth who is only an outside professed Member It is called the Lord's Supper d 1 Cor. 11 20. because it is of the Lord's Institution and for this end to shew forth his Death e 1 Cor. 11 26. and because he first Celebrated it the Evening before his Death f ib. v. 23. § 6. This being instituted for so spiritual and solemn Ends and Purposes a 1 Cor. 11 24 25 26 27. Luk. 22.19 cannot be administred or attended upon for any other Purposes such as to qualifie Men upon a secular account without great Prophanation thereof b Mal. 1.11 12. John 6.26 27. Ex. 20.4 7 Rev. 13.16 17. § 7. In the Administration of this Ordinance these things according to the Primitive
Congregation to which he is joined and hath given up his Children with himself to the Lord so he is obliged to perform his Promise a Jos 24.15 in bringing his Infant-Seed to Christ in the Seal of the Righteousness of Faith b Rom. 4.11 Mark 10.13 and in after educating and bringing them up in the nurture and admonition of the Lord c Eph. 6.4 Josh 4.6.22 as to Domestick Instruction And lastly to bring them to the Means of Grace in the Church where he had given up himself and them to the Lord at his Admission d Ps 147.13 115.13 14. 128.1 3 5 6. § 17. As they that be non-Members are admitted Members of a Visible Church so they that are Members of one Congregation are sometimes received to the Communion of another either occasionally and transiently by vertue of Communion of Churches for a time by Recommendation or they are received into full Communion and become actual Members which is by Dismission a Ro. 16.1 2 Cor. 3.1 But the Pastor may not admit a Member of another Church to occasional Communion at the Lord's Supper without acquainting the Church therewith and having their consent § 18. A Church is not bound to admit all to their Communion that claim by vertue of Membership to another Church for if any one of the Congregation excepts against such an one that offers himself they ought first to hear the Grounds of Exception against the Party himself or against the Church from whence he came notwithstanding any Commendation that he brings a 1 Cor. 10 31. 2 Cor. 6.3 And if any one brings a Dismission without a Commendation the thing it self carries in it grounds of suspicion that he is an offending Brother and therefore not suddenly to be admitted till further Enquiry be made § 19. If the Church-Member offering himself was of a late Church now scattered and dissolved such an one well known may be admitted to occasional Communion but cannot be dismissed to them therefore if he desire to be admitted into full Communion he must be admitted as a Non-Member § 20. Sometimes it is so that a Church denies to give a Dismission when asked if so the Church to which he desires to be dismissed his complaint being made to it ought to send Messengers to that Church desiring satisfactory reasons for the said Refusal and if it plainly appear that it be from a perverse Spirit and no just Reason given but that the said Brother be detained to his manifest wrong and injury and Christ having not made Churches Prisons such an one may be received as a Non-Member a 2 Cor. 1.24 § 21. A Church-Member dismist with Commendation against whom there 's no particular exception nor against the Church from whence he is sent hath his Dismission read before the Church and is received by Suffrage according to the tenor of the Covenant he made with the other Church from whence he came and if any desire that he should declare the Reason of his Hope he should be ready to do it a 1 Pet. 3.15 CHAP. XIII Of Church-Members Departure from Communion A distinct Vse of the Keys belongs to every Church A Member may not depart at his own pleasure A Members Translation from Church to Church by Recommendation and Dismission A Church may deny Dismission in some Cases What is to be done when unreasonably denied The Keys in tendency to Exclusion Excommunication direct or indirect Direct what Reasons for Direct ought to be great When matter of Fact is notorious and scandalous how When â—ffences aâ—â— private how Admonition what What degrees of it Of Absolution Excommunication indirect Of Suspension § 1. AS the Keys are used in admitting Persons to Communion so in their departure from the Communion of a particular Church And it is either in matters relating to the translating a Member from one Church to another or in such matters as tend to his Exclusion from all Church-Communion This and the former use of the Keys necessarily depend on the Nature of a particular Congregation For if there be but one Catholick Visible Church and all other Congregations but so many parts it cannot ly in the power of any part to make one a Member or no Member of the whole the whole of any Corporation being not at the disposition of any minor part But here every particular Church being a whole House a Acts 15.22 1 Cor. 14 23. Ro. 16.23 a distinct Body Politick there can be no regular Admission of Members or departure of any from Communion no not from one Church to another without a Church act both of the one and the other in the use of the Keys § 2. A Member therefore of a Visible Church may not at his own pleasure depart from the Communion of the Church to which he is joined to non-Communion with any Church nor to the Communion of another Church without the leave of that Church whereof he is a Member a Gal. 5.13 1 Pet. 2.16 For 1. A Church is a Corporation Priviledged with Rules of Admittance and Demittance which are to be observed b Rom. 12.4 5. 2. Such Departure is rude and dishonourable to any stated Society c 1 Cor. 15 33. 14.40 Phi. 2.3 3. If Members have this liberty Why not Ministerial Officers also d John 10 10 17. 4. Such Departure is fatal and destructive to a Church for the same liberty one may take all may take e ib. 6.67 5. It 's Covenant breaking for every Church Member Covenants to the contrary f Isa 44.5 6. It tends to destroy totally the Relation between the Elders and the People g Mat. 9.36 7. It 's a Member's Usurpation of and stealing the Keys h Amos 6.13 2 Sa. 19.3 8. It 's Schism in the highest degree 9. There is as much reason for coming in at pleasure as going out at pleasure k Rev. 3.7 Mat. 7.12 10. i 1 Cor. 11 18. 1 Cor. 12.25 It 's a High Contempt of Christ and his Government l Jude 19. 11. It 's a grieving-offence to some and a sinning-Offence unto others m Rom. 16 17. 12. It breaks the staff of Beauty and the staff of Bonds n Zach. 11.10 14. 13. It tends to Anarchy And what Communion hath Christ with Belial o Mal. 1.6 1 Thes 4.8 Luk. 10.16 2 Cor. 6.16 14. It destroys what a Man hath formerly built p Ga. 2.18 15 It exposeth the Churches and ways of Christ to the highest Scorn and Contempt q 2 Pet. 2.2 16. Such a Deserter is a felo de se and doth Disfranchise and Excommunicate himself r Hos 13.9 § 3. The Translation of a Member of a Church is when he goes from the Communion of one Church to the Communion of another occasionally or in order to abide He goes Occasionally only when he obtains a Recommendation being a Testimonial under the
a Acts 2.4.2 5.12 in one Place b 1 Cor. 11 20. and therefore in communion with Christ the Head c 10.16 17. and all the Members of the Body together d 1 Joh. 1.3 whereby each Member is nourished and edified and grows up into Christ the Head in all things e Eph. 4.15 the Ordidinances of communion the immediate ends of Visible Church-Union The stedfast abode therein f Act 2.42 the offering up spiritual Sacrifices unto God acceptable through Christ g 1 Pet. 2.5 and shewing forth the Vertues of him that hath called them out of Darkness into his marvellous Light h Ibid. v. 9 CHAP. V. Of Gathering a Gospel Visible Church Christ first in Gathering a Church The Means of Grace by Conversion and Good Men exciting Instruments How a People thus moved come into a Body How Incorporated orderly without confusion What ordinary Christian Prudence is to be used and Questions put An Essential Church a true Church as to being but not as to well-being A Person excepted against to defer for that time § 1. AVisible Gospel-Church is made by gathering divers select Persons unto Jesus Christ in a spiritual Body and relation to him as their Political Head a Eze. 34.11 12. 2 Thes 2.1 and it is Christ himself the great Shepherd that first gathers them seeketh his Sheep and brings them to his Fold and Pasture b John 10.9.14 16. perfecting them in every good Work to do his Will through the Blood of the Everlasting Covenant c Heb. 13.20 21. § 2. Christ as he is our Peace a Eph. 2.14 so he cometh and preacheth Peace by the Ministry of the Everlasting Gospel b ib. v. 17. and accompanying it with his Spirit blesseth it to the turning Men from Darkness to Light c Act 26.18 working Faith and Love in Sinners Hearts d 1 Tim. 1.14 whereby they come to embrace the Blessings of Abraham's Covenant and profess the same e Act 15.11 § 3. When God hath called some thus through his Grace a Gal. 1.15 Acts 2.40 in any place and they have tasted that the Lord is gracious b 1 Pet. 2.3 they begin to see and behold how richly Christ's Glory and all the Mysteries thereof are displayed in the Churches c Eph. 3.9 10. his Golden Candlesticks d Rev. 1.20 1 Pet. 2.5 and therefore seek after all ways and means provided by Christ for their coming as lively Stones to Christ the Corner-Stone e Eph. 2.21 22. and of becoming a spiritual House or Habitation of God by his Spirit that they may offer unto God spiritual acceptable Sacrifices in and through Jesus Christ call upon and encourage one another saying come let us go up to the House of the Lord f Isa 2.3 and he will teach us his ways and some that are eminent in Faith and Holiness excite and stir up others to their Duty and claim of their Priviledges in Christ as Barnabas did at Antioch g Acts 11.23 when he saw the Grace of God in the new Converts made through the Ministry of the Disciples scattered by the Persecution from the Church at Jerusalem he exhorts them to cleave to the Lord with full purpose of heart h Ibid. i.e. by an explicite Church-Covenant for he saw as to the inward heart-work it was already done Which they did accordingly and became a Church by a visible Constitution and professed Subjection to the Gospel of Christ in all its holy Appointments in which Church Paul and Barnabas Preached a whole Year i Acts 11.26 and to which Elders were Ordained k ib. 14.23 § 4. Hence such a People thus moved by the Grace of God and having by mutual converse one with another in their Neighbourhood and Society in some holy Duties speaking often solemnly and seriously among themselves of the things of God and their Souls a Mal. 3.16 discerning the Grace of God b Act. 11.23 and love to the Lord Jesus Christ his House and Members in each other and finding good and sufficient matter to build with c 1 Pet. 2.5 counting the cost of their professed undertaking d Luke 14.28 in the fear of God e Acts 9.31 strength of Christ and assistance of the Spirit f Eph. 3.16 having frequently and solemnly waited upon God on this account together and apart g Col. 3.17 Phil. 4.6 as also advised with the neighbouring Churches of Christ and Elders thereof h Prov. 11 14. 1 Thes 1.6 2.14 and finding their way made clear before them by the footsteps of other Flocks of that Nature i Cant. 1.8 they proceed with their Faces Zion-ward k Jer. 50.5 to the most solemn attending this great matter in framing a Gospel-Temple with Fasting and Prayer and manage it in such a manner as becomes so sacred and weighty a business without any thing of confusion l 1 Cor. 14 33 40. § 5. And therefore that it may be so performed something of ordinary Christian-Prudence is necessary a Prov. 13.16 under Christ's General Rules that all things should be done in and about Churches and God's Service without confusion b 1 Cor. 14 33. and to edification c ib. v. 26 For which reason on a solemn Day set apart for this end they ought in Faith and dependance on him d Heb. 12.28 James 1.6 to depute one of their number for that time at least to go before the rest in the concerns of that Day and preside in matters of Order e 1 Cor. 14.40 which being done all of them and each person he or she by her self if bashfulness hinder not if it doth by delivering in Writing what should be spoken are to give an account of what God hath done for each and of the hope they have with meekness and reverence f 1 Pet. 3.15 which when all have done Two Questions are to be put by the said presiding person 1. Whether they be all and every one fully satisfied with each others declared and professed grounds of Hope g Phil. 2.2 3 4 5. so far as to be willing cordially to receive one another in the Lord g Ro. 15.7 16.2 Which being answered in the Affirmative by Suffrage or word of Mouth which is best in this Case The next Question ought to be 2. Whether they all and every one do freely solemnly and unanimously give up themselves and their Seed to the Lord h Ro. 12.1 Matt. 19.14 15. Acts 2.39 and join themselves to one another in Church-Fellowship i ib. 41 42 promising subjection to Christ their Political Head in the Faith and Order of the Gospel k 2 Cor. 9.13 and to walk accordingly in discharge of their Duties to God and one another as becometh Church-Members l Col. 2.5 6 Phil. 1.27 through the Grace of God helping and assisting
Establishment in its Vailed State and as to its appurtenances appropriate to Abraham's Natural Posterity in a National Church-Constitution waxed old decayed and vanished away n Heb. 8.13 and the substantial part of Abraham's Covenant in respect of the true Grace and Government of the Promised Seed appeared and remained glorious o Gal. 3.17 4.26.28 30 31. § 4. These Extraordinary Ministers were Apostles Evangelists Prophets and Teachers whom the Lord Jesus set in the first Gospel-Church at Jerusalem a 1 Cor. 12 28. and gave them to his Churches for a general good but firstly to that Church b Eph. 4.10 11. where they first exercised their Ministry Apostleship and Eldership The Apostles so called by Christ's first Mission were Twelve c Matt. 10.2 c. one of which fell from his Apostleship d Act 1.20 these were Ordained by Christ himself and had a double Mission one to the Jews only before Christ's death e Mat. 10.6 whereby the Partition-Wall was broken down f Eph. 2.14 and then to all Nations Jews and Gentiles g Mat. 28.19 with a particular charge to go to the Jews first h Acts 13.46 Upon the Fall of Judas Matthias was chosen by the Church and a Divine Ordination by Lot i ch 1.26 Paul and Barnabas were additional Apostles k ch 14.14 and sent especially Paul Apostles to the Gentiles l Ro. 11.13 They had an extraordinary Ordination by Christ's immediate Call and Instigation of the Holy Ghost m Acts 13.2 Ga. 1.12 They were all of them such as had bin Eye-Witnesses of the Life Death Resurrection and Ascention of the Lord n Acts 1.21 22 23. Paul himself had seen Christ but was converted and called to Apostleship after his Ascention therefore he saith he was born out of due time o 1 Cor. 15.8 9. They were divinely inspired had a marvellous effusion of the Spirit upon them p Act. 2.12 had the Gifts of Tongues Healing Interpretation and of miraculous Works q Mark 16 16 17 18. 1 Cor. 12.28 They had more than ordinary Graces and Gifts mightily furnished to the Work of the Ministry and lastly had the Care of all the Churches r 2 Cor. 11.28 § 5. The Evangelists were inspired Ministers of Christ to his Churches a 2 Tim. 3.16 Acts 8.5.26 21.8 Sub-Apostolick Adjuvant to the Apostles in their Work and much at their direction b 1 Tim. 1.3 2.15 2 ep 2.2 Tit. 1.5 Some were Apostolick Evangelists as Matthew and John two of them Called Evangelists from their Evangelical Histories of Christ in their Gospels c Matt. 1.1 Mark and Luke were only Evangelists none of the Twelve Philip Timothy Titus were only Evangelists ordained Apostolically d Acts 6.2 2 Tim. 1.6 Titus 1.5 and employed and sent by the Apostles to places where they had Preached and to Churches already Planted to Visit Teach and Direct to the Election of Officers and see a supply of what was wanting or prepare Matters for the Apostles coming § 6. The Prophets and Teachers of the first stamp seemed to have much of Inspiration by the Holy Ghost a Act 2. by the coming down thereof upon the Apostles and Brethren at Pentecost It appears not that they had any Office or governing Power in the Church nor much differing b ib. 13.1 but being Brethren full of the Holy Ghost as the Deacons and Barnabas before set apart c ib. 6.3 11.24 were employed by the Apostles or moved in themselves to Preach the Gospel where-ever they came for Conversion of the dark unbelieving World d ib. 11.19 There were of later date Gifted Brethren by an ordinary Measure e 1 Cor. 14 4 5 37. 1 The. 5.20 of Grace and Gifts some for Edification within the Church and some for Propagation of the Gospel abroad which may yet remain the reason thereof remaining § 7. These Extraordinary Ministers continue not in the Churches a 1 Cor. 13 8. neither Apostles or Apostolick Men to whom it was essential to be Ordained or immediately sent by Christ and the Holy Ghost as also extraordinarily inspired and qualified The Miraculous Gifts they were furnished with are ceased b Ibid. The Apostles were to be such as had seen the Lord on Earth c Acts 1.21 22. of such there is none now They were charged with the Care of all the Churches d 2 Cor. 11 28. of such there is none now one or more to whom Christ hath committed the Care of all the Churches or of many indefinitely Lastly There 's not the same Reason for such a Ministry now The Doctrine of the Gospel having bin received in the Nations of the Earth the Canon of the Scripture filled Churches have bin planted and walked in by the Rules and Order of the Gospel The Doctrine of Christ and his Apostles abundantly confirmed by divers Signs following e Heb. 2.3 4. and since by the Profession Practice and Sufferings of multitudes of faithful Witnesses f Heb. 12.1 Rev. 12.11 CHAP. VII Of the Ordinary Ministers of a Church Christ hath appointed a sufficient Ministry for the Churches according to their inward and outward concerns What an Elder is What sorts The Pastoral Charge what it contains How discharged by one or more A Teacher what A Ruling Elder what A Deacon what A Church is fully Organiz'd with a Pastor and Deacon § 1. CHRIST being Exalted to God's Right Hand and sitting there an Apostle and High Priest of good things to come a Heb. 9.11 hath made provision for the calling in of the Elect b Acts 13.48 and his redeemed ones c Rev. 5.9 building and furnishing his spiritual Temples and Habitations for God by the Spirit d Ephes 2.20 21. not only by and under the Apostles Ministry but also by a sufficiency of Ministry and Ordinances in an ordinary and standing way and manner of Dispensation to the end of the World e Matt. 28.19 20 21 § 2. According to the great Concerns of a visible Church in this World Christ hath wisely consulted the well-being of it a Eph. 3.10 in instituting and appointing the Ministers thereof b Ephes 4.10 11. As to the higher internal concerns he hath ordained Elders c Acts 14.23 Phil. 1.1 and as to the more external no Church being able to subsist and keep up Ordinances according to the instituted Nature of them without a due care of those concerns he hath ordained and appointed Deacons d Acts 6.2 3. Phil. 1.1 § 3. An Elder is an ordinary Minister to the Church chosen and ordained by it to a Charge with Rule and Government a 1 Tim. 5.17 Act. 4.23 being a Person of Age or Gravity judged to be duly qualified for it b 1 Tim. 3.1 2 c. An Elder Presbyter or Bishop we may find to be taken in Scripture for one
and the same thing c Acts 20 17 28. in relation to a Church of Christ and are mostly taken indifferently for any Ruling and Teaching Minister as may be shewed by Classick Authors in Civil respects and by Scripture Language An Elder is an ordinary standing Minister in a Church The Apostles were Elders d 1 Pet. 5.1 and executed Elders places both in Teaching and Ruling where-ever they came but all Elders were not Apostles nor could they exert Apostolick Power Elders being Men of ordinary use in a Church of Christ and must continue e Acts 14.23 An Elder primarily signifies an old Man f ib. 2.17 but applied to an Office of Eldership in Church or State he is fitly called a Presbyter or Alderman in our Language i. e. Elderman Such there were in the Church and State of the Jews g Exo. 12.21 and are in the Churches under the Gospel h Act 14.23 A Bishop is an Overseer of a Charge and may be without Rule Among the Grecians an Attick Magistrate Clark of the Market or Commissary of an Army was called a Bishop but the Scripture useth it for a Ministerial Charge Teaching and Ruling one or both Ruling at least § 4. The Elders of a Church are Pastor or Adjuvant in the Pastoral Charge under Christ The Pastor is an Elder of a visible and particular Church Chosen and Ordained to the Office of Feeding the Flock by the Word Sacraments and Government a 1 Pet. 5.2 3. Eph. 4.11 Act. 20.38 The Office Charge and business of a Pastor is as a Shepherd to his Flock to Feed Guide and Fold So Christ is the great Pastor b John 10 11 16. and the first to the Gospel-Church c Mat. 26.26 31. And as he is the Chief Pastor d 1 Pet. 5.4 so is he the great President and Example to all the Pastors of particular Churches in all things wherein he is to be followed in the Exercise of their Pastoral relation e John 13.15 as also the Guidance of his Spirit and Direction of his Word f Mat. 28.20 with all his holy Institutions are to be diligently observed for to him it is that they must give account g Heb. 13.17 of this their great Stewardship h 1 Cor. 4.1 2. § 5. The Ministerial Charge as to Administration of things of the most spiritual Nature in a Visible Church is contained in the Pastoral Relation and where God gives ability to perform it fully to the edification of the Church One may perform it duly a 2 Cor. 12.19 Eph. 4.12 But in case of bodily infirmity or greatness of the Congregation if he is not able through the first to bear the whole Work of Teaching and Exhorting or for the other reason he is not able to go through the governing Work Christ hath provided Helps and Assistance for him a Teacher in his Teaching work and a ruling Elder to aid and assist in Ruling b 1 Tim. 5.17 § 6. He that is called and ordained of Christ by the Church to concur with the Pastor in the Teaching Work to the furthering the Churches Edification is called a Teacher and waits on that Service helping also in Ruling with the Pastor a Rom. 12.7 1 Cor. 12.28 1 Tim. 3.1 2. Eph. 4.11 12. Tit. 1.9 1 Pet. 4.10 11. § 7. He that is Called and Ordained of Christ by the Church to concur with the Pastor in diligently rulling is required to wait on that Work especially for the Edification of the Church and is called a Ruling-Elder and is Ordained in the same manner with a Teaching-Elder a 1 Tim. 3.1 Rom. 12.8 1 Tim. 5.17 § 8. He that ministers to the external concern of the Church serving Tables for the support of the Worship of God and relief of the Poor is a Deacon a Acts 6.2 4.35 compar'd with ch 6. Neh. 13.13 there may be one or more as the concerns of the Church are and there may be Women-helps in some Cases necessary called Deaconesses b Rom. 16.1 12.8 1 Tim. 5.9 10. The Deacon's Charge is the true and faithful disposal of the Churches Stock and Contributions and to the Church they are accountable c 1 Cor. 4.2 1 Tim. 3.8 9 10. 1 Pet. 4.10 § 9. A Church which hath a Pastor and Deacon is fully Organized the Church requiring no more to Edification The Pastoral Office containing in it all the Teaching and Ruling Charge and the Deacons all that concern the Care of the Church as to Externals CHAP. VIII Of a Call to a Church Ministry How a Church is regularly furnisht by Call and Ordination A Call immediate or mediate What each is How a Church comes to a Call And how made The consummation thereof no Ordination A Person called being not a Member ought to be joined to the Church calling him before Ordination None can or ought to be Ordained to the Catholick Visible Church § 1. A Church of Christ comes to be regularly furnished with a Ministry for its Edification by a due Call a Heb. 5.4 of such as are qualified thereto and Ordination of them A Church Calls when after waiting upon God for Directions b Phil. 4.6 Mat. 9.38 and coming to be acquainted with the Grace and Ministerial Gifts of a person or persons which having tryed c 1 Joh 4.1 1 Tim. 3.10 they are inclined to apprehend him or them suitable for them the Church gives him or them a solemn invitation to a Ministerial Charge § 2. A Call to a Ministerial Charge or Work is either immediately by God himself in a more than usual way or manner a Gal. 1.1.12 1 Tim. 1.1 or mediate by the Church of God and every one that undertakes such holy service must have one of these two Calls or else God sends him not b Rom. 10.15 The immediate Call is when God doth qualifie and call a Person to a Ministerial Service without the instrumentality of Men or Churches and such was the Call of the Prophets and Apostles whose Call was their Ordination and Infallible § 3. A Mediate Call is that which Christ makes by the instrumentality of a Church walking after Christ's commands a 1 Pet. 5.2 2 John 6. but is not infallible but eventually may not answer the Churches end in Calling because the Person called may not be suitable or for some reasons may refuse to submit thereto Hence God answers a Churches Call by sending to them a Person fit and willing whereby it most times proves happy and successful b Jer. 3.15 Mat. 9.37 38. § 4. The Church having wisely and duly debated the whole matter with all secrecy and keeping things within the Church and asked counsel of God and Neighbour Churches so far as may be needful and come to some result among themselves all if possible agreeing without strife and murmuring a Phil. 2.3 8. 1 Pet. 3.8 or
Either the Church must do it or it must not be done at all and if it be necessary to be done the Church must do it being an Authoritative Act Foreign Ministers have no power to do it it 's so in Civil Corporations every Jurisdiction is distinct in it self The power is in the Church to lay on Hands if allow'd as necessary by some Brethren delegated and appointed thereto and it stands with the greatest reason that they that have a lawful right to Call and Choose have the true Right of ordaining and not they who have no power to Choose or Call Besides while laying on of Hands was in use extraordinary Gifts being indifferently bestowed as God pleased it was performed indifferently by God's Appointment as Ananias an eminent old Christian d Act. 9.14 17. was sent to lay Hands on Saul and likewise the Prophets and Teachers in the Church that was at Antioch it appears not that they were Elders there were appointed by God to lay Hands on Paul and Barnabas tho at another time Philip an Evangelist could not lay Hands on them that were converted by his Ministry confirm'd by his Miracles and baptiz'd by him but he having not power to convey the Gifts of the Holy Ghost by laying on of Hands Peter and John came to Samaria for that end and purpose e Acts 8.15 16 17. Whence it appears Philip being an Evangelist and an extraordinary Minister having not the power of bestowing the Gifts of the Holy Ghost tho he had them and wrought Miracles and therefore did not lay on Hands tho he baptized that this Ceremony was used according to the Dispensation as God pleased of the Gift of bestowing the Gifts of the Holy Ghost neither confined by any Institution to Elders or Brethren and therefore one or other laid on Hands as this Gift was by God bestowed f 1 Cor. 12.7 to 11. And therefore it need not be any objection That they that Ordain others by laying on of Hands must be in the same Office and superiour to the person ordained and hence Brethren cannot ordain a Pastor For we Reply That the Church is supream to any or all the Ministers thereof they being but ministring Servants thereto that supposing laying on of Hands be Ordination the delegated Brethren that administer the Rite do it in the Name of Christ and representing the Church it 's needless the Persons applying should be in office themselves superiour as the Apostles or equal as ordinary Elders it 's enough that they are impower'd by Christ and his Church to this service at this time But the whole reason of this practice being ceased the Rite it self is also ceased as above-said for no extraordinary nor ordinary Gifts are now conveyed by laying on of the Hands of the Presbytery or of Brethren neither is the Person so enstalled any better qualified for his place either made honester or abler by a spirit of Government or any more furnisht with Gifts and Graces any more than a secular Magistrate Mayor or others is by the Ceremonies of his Instalment § 5. This Ceremony of laying on of Hands was of great Antiquity and variously applied for quite contrary ends according to the Case it was conjoined with by Divine Command or Humane Usage It was used in Prophetick Blessings a Gen. 48.14 and it was used in solemn Exsecrations b Lev. 24.14 and execution of high Criminals in charging Sin on the Sacrifice c Ib. 4.15 6.21 in constituting Representatives of the People and then the People laid hands d Numb 8.12 After the coming of Christ e Mat. 19.10 11. Christ used it variously he laid his Hands on the Head in Blessing Both Christ and his Apostles laid on Hands in Healing f Mar. 6.5 ch 16.18 Luk. 13.13 Acts 28.8 and used it indifferently that or Vnction as equivalent Rites g Isa 5.14 It is also used both in the Old and New Testament h Num. 27 23. 1 Tim. 4.14 as significant of the Conveyance of great and extraordinary Gifts to persons that God would qualifie to great Service tho not in relation to any Office in the Church i Acts 8.18 or at the enstalling eminent Leaders in Office to his People shewing God's furnishing them with extraordinary qualifications of Grace or Government at least and often both k Acts 6.6 13.2 3. Neither was this Rite or that of Unction inseparably annex'd to any of these ends or uses under the Old or New Testament Extraordinary Church-Officers were Ordained without them by Election l Act 1.23 26. Matt. 10.5 Joh. 20.22 and Extraordinary Gifts were conveyed and Miracles wrought both by Christ and his Apostles without the use of either m Acts 2.1 c. though we find not that this Ceremony was used in the New Testament by the Apostles or the next followers of them but upon the account of furnishing the subject on whom Hands were laid with extraordinary Gifts of the Goly Ghost n 1 Tim. 4.14 § 6. It is pleaded for the continuance of this Rite in Churches by some very irrationally that its essential to Ordination of Gospel-Ministers By others not as Essential so as the not having it makes it null but as necessary to the Authority and Honour of the Ministry Others look upon it as indifferent doing neither good nor harm and that Ordination is never the worse if it hath it not nor never the better if it hath it but it is only harmlesly annexed Lastly There are others think that it is obsolete like the brazen Serpent in Hezekiah's days that had no healing vertue in it a meer piece of Brass Such a thing now do many truly take Imposition of Hands to be We shall insist upon the proof of this last especially which being done all the other will fall of their own accord or by necessary consequence § 7. The Arguments used for the continuance of the use of the Rite of Imposition of Hands in the Churches are 1. The laying Hands on the Deaons by the Apostles Ans All acts of the Apostles were not Presidential to others The Apostles laid their Hands on the Deacons not so much as such but as Persons to be furnished with an Extraordinary Spirit as appeared afterward by two especially that were called forth to most Eminent Service for Christ one viz. Stephen to set his Seal to the Truth of Christ by his Bloud in giving one of the most Eminent Testimonies thereto living and dying and the first after Christ's Ascention a Acts 7. The other Philip was an Eminent Evangelist who Planted the Gospel and Churches in Samaria was brought miraculously to the Eunuch and Preached Christ unto him who although he was searching the Scriptures yet knew not that the Messiah was come till Philip opened the Prophet Isaias to him b Acts 8. They that insist on this Plea ought to be as zealous for the formal Ordination of
Deacons by laying on of Hands as for the laying on of Hands on ordinary Pastors and more there being a seeming President for the first but none for the second § 8. It 's alledged The Presbytery laid their Hands on Timothy a 1 Tim. 4.14 and they say The Presbytery was a Classis or at least a Consistory of ordinary Elders Ans 1. That Inference wants proof for that they were not all so is beyond Question for the Apostle Paul was among them for one or else Timothy had Hands laid on him twice b 2 Tim. 1.6 2. The Apostles were Presbyters and call themselves so c 1 Pet. 5.1 and why might it not be a Presbytery of Apostles and Evangelists seeing such are mentioned by Name and it belonged to them and not to ordinary Pastors to bestow the Gifts of the Holy Ghost by laying on of Hands And 3. It appears that Timothy received such a Gift by the laying on of Hands d 1 Tim. 1.18 4. He was not made an ordinary Pastor but an Evangelist the Ordination of whom we find was by the Apostles As Paul's Ordination was a separation to his Apostleship to the Gentiles e Acts 13. § 9. It 's alledged That Timothy is charged to lay Hands suddenly on no Man which seems to be meant of Ordination of ordinary Pastors Ans If it be so meant yet it proves not laying on of Hands by ordinary Pastors for Timothy was not such It is not to be doubted but the Gift that Timothy received was such an extraordinary Gift as was bestowed then frequently by laying on of Hands and which Simon Magus would have purchas'd of Peter for Money That on whomsoever he should lay his Hands they should receive the Holy Ghost a Acts 8.18 19. This Gift or the Rite of Conveyance the Apostles were wary of prostituting to Men of corrupt Minds And therefore the Apostle warns Timothy not to apply it rashly to any for it 's apparent the Apostles laid not their Hands on Simon Magus finding he had no truth of heart but rejected him and laid not Hands upon him though he had bin baptized § 10. Heb. 6.2 is pleaded That Baptism and laying on of Hands were appointed as standing Ordinances in Churches Ans This Text hath bin much mistaken and abused But briefly it 's not to be understood as if Baptism it self or laying on of Hands were to be understood to be the Principles there meant for indeed he speaks but of one Foundation a 1 Cor. 3.11 the Doctrine of Christ which is laid in Repentance and Faith held forth in Baptism and confirmed by the Apostolick Signs following Christ's Ascention b Heb. 2.3.4 Mark 16.16 in those extraordinary Gifts conveyed by laying on of the Hands of the Apostles and Apostolick Men Hence Beza saith he found in one Copy That Baptism and Laying on of Hands were enclosed by a Parenthesis But if it be not so it matters not much for it is the Doctrine of Baptism and laying on of Hands which are here spoken of viz. The Foundation-Doctrine of Christ symbolically exhibited by the one and miraculously beyond all doubt confirmed by the other in Apostolick times § 11. We conclude concerning this high applauded Ceremony which the Papists make Sacramental and say it leaves an indelible Character and some Protestants adore little less That we find upon the best Enquiry and strictest Scrutiny That it is no continued Ordinance or Institution of Christ in his Churches And That its an obsolete and ceased Ceremony for these Heads of Reasons only for brevity sake following 1. Because the End and Significancy of this Rite is ceased therefore the Rite it self for a Rite that signifies nothing is an empty Sign and vain and we ought not to do any thing in the Worship of God that is empty insignificant vain a Col. 2.8 Matt. 15.9 Col. 3.20 and the doing whereof is Will-Worship 2. That Ceremony that none can by a due Authority apply cannot be performed but none such are now or can pretend thereto there being no Apostles or Apostolick Men or such as can pretend to extraordinary Gifts of the Holy Ghost much less to a Power or Commission to bestow them on others by any Solemn Duty whatever much less by a Ceremony Therefore such a Practice as is a Pretence before Men to that which we dare not profess plainly to in Words before God is but a mocking of God and Man b Gal. 6.7 2 Cor. 11.13 3. We have shewed that the Ceremony was never appropriate to the Ordaining of any Ministers for it was a common Ceremony used in other Cases and to other Persons To the sick c Mar. 16.18 to new Converts d Act 8.17 to those that were Members and had Grace but it was none of those Gifts that were for Propagation and Confirmation of the Doctrine of Christ e ib. 13.3 Many yea most of the Apostles were Ordained without it f Mat. 10.7 8. 28.19 No Ordinary Pastor Ordained with it as we read of g Acts 24.23 Where it was used the Appliers of it were such as were inspired or had immediate Command from God for doing it and there were many that never had imposition of Hands themselves h Acts 8.14 17. 4. Ordination is no where called Laying on of Hands nor Laying on of Hands Ordination in the Old or New Testament 5. There is the same Reason for the Ordaining Ruling Elders and Deacons by Imposition of Hands greater for the latter i Acts 6.6 and will the Assertors of this Rite allow it to them No they appropriate it to Teaching Elders only 6. Our Translators do honestly own that the Churches Solemn and Publick Election of Elders by Suffrage is Ordination k ib. 14.23 7. There is no more ground for continuance of this Rite nor so much as for that of washing feet l Joh. 13.5 or laying on of hands or anointing the sick m James 5.14 but since the cessation of Miraculous Gifts the anointing of the sick and Imposition of Hands in all Cases as a Rite is ceased That of washing feet was only teaching to Christ's Disciples the duty of Humility and Self-Denial which they were after to follow him in as Ministers not in the use of the Ceremony it self n John 13.13 14 15 16. and there are but two Instituted Rites perpetuated to the Churches to the end of the World Baptism o Mat. 28.19 and the Lord's Supper p 1 Cor. 11 26. 8. If it be used only to denote the Blessing of the Party Ordained then Imposition of Hands is a great Usurpation and makes the Elders of one Church superiour to them of another for the lesser is blessed of the greater which Superiority Christ never allowed q Heb. 7.7 Mat. 23.11 Mar. 9.34 Luke 22.24 26. If it be said It 's used to point out the Person ordained it 's childish and frivolous
as if a Man could not be seen or known that comes upon so weighty and Publick an Undertaking but they must point at him and tell the People who he is as if the Churches Election and his publick Acceptance were not enough to shew the Man 9. This Ceremony hath bin abominably abused by Papists to Superstition and Idolatry and greatly idoliz'd by Protestants r 2 Kings 18.4 and always a Bone of Contention even in the more Reformed Churches ſ 1 Tim. 1.6 Titus 3.9 a great offence and Stumbling-Block to many Therefore it is of great Concern to the Churches for the promoting Peace and Truth to throw it out altogether having no Ground or Warrant for the continuance of it § 12. It will be then enquired In what manner a Church should Ordain its own Ministers The Way is plain and easie if Men make it not hard knowing That Ordination of any one to an Office is no more than the Publick and Solemn Recognition of the Call with his like Declaration of his Acceptance whereby he is enstated in and enters upon his Function and Charge Therefore this Solemnization ought to be before competent Witnesses i. e. Churches by themselves or Pastors and Messengers and ought thus to be performed decently to the Honour of Christ a 1 Cor. 14 40. on a Day of Solemn Prayer set a-part for this End by the Church b Acts 14.23 the neighbouring Churches acquainted therewith and their Presence desired beforehand on the said appointed Day Either a Ruling Elder or other if there be any or a Delegated Brother after first Application unto God by Prayer c Phil. 4.6 Eph. 6.18 puts this Question unto the Church Whether they do freely choose A. B. to be their Pastor Teacher Ruling Elder as the Relation is to be the Ordination of all being alike to be such an one to them And whether they submit to him in the Lord To which Answer being made in the Affirmative the Brethren only holding up their Hands d Ibid. 1 Tim. 2.12 The Elected Elder declares his Acceptance in all Gravity and Humility e 1 Pet. 5.2.3 c. So is the Day filled up with suitable Exhortations and Supplications by the assistance of neighbouring Pastors and the Ordination is finished and the Pastor Ordained enters on his Office in the Conclusion of the Solemn Work of that Day § 13. In the same manner a Deacon is ordained differing only in some respects of Publick Solemnity and that the words of the Question import him not to be a Governing Minister § 14. A Church ought to have a due regard to the Person whom they Call and Ordain a Pastor or Teaching-Elder that he be a Man sound in the Faith a 2 Tim. 1.13 of good Report b 1 Tim. 3.7 Tit. 1.6 no Novice c 1 Tim. 3.6 of Exemplary Grace and Piety d ib. 4.12 1 Pet. 5.3 and approved Abilities to Teach e 1 Tim 3.2 rightly divide the Word of God f 2 Tim. 2.15 and defend the Truth g Tit. 1.9 § 15. The Conceit that Ordination may not be repeated is a Popish and vulgar Error For as Churches are no more Prisons to Ministers than People and there may be sufficient reason for the Pastor Elder or Deacon to remove from one Church to another in such a Case a Man is to be Ordained again and so if he change to another Church afterward for one Churches Ordination of a Man cannot make him Pastor to another § 16. He that Preacheth to a People for Conversion needs no other Ordination than the due Approbation and Mission of a Church of which he is a Member accompanied with their Solemn Prayers for a Blessing on his Ministry CHAP. X. Of Ordinances of General Communion Of the reason of the Word Ordinance Christ's Offices shine forth in Ordinances The Church obliged to wait on Christ in them Ordinances General or Special Which General Publick Preaching what Publick Prayers what Praises of the Church and singing Psalms Contribution Observation of the Lord's Day Of Church Fasts § 1. HAVING shewed what Christ's Ordination of Persons is we come to shew what Christ's Ordination of things is and it is His Enacting divers Ordinances a 1 Cor. 11.2 and Appointments for the Order and Government of his own House b Heb. 3.6 Hence his positive Laws of this kind are called Ordinances because Ordained by him or made by his Ordination c Acts 16.4 § 2. The Lord Jesus Christ exerts his Headship of our Profession by his Institution and Ordination of such Ordinances wherein his Offices may eminently shine forth in some appearing as the Apostle of our Profession a Heb. 3.1 in others as High-Priest i. e. Melchisedech a Kingly High-Priest b Ibid. ch 7.16 17. In the Word Preached c Eph. 2.17 as our Apostolick Prophet d Acts 3.22 In the Seals of the Covenant his Priestly Vertues and Excellencies are held forth e 1 Cor. 11 25 26. Acts 2.38 In the Keyes of Rule and Government his Kingly Office shines forth f Rev. 3.7 Zac. 6.13 And thus he is symbolically described in the midst of the Golden Candlesticks the Churches g Rev. 1.13 14 c. § 3. A Gospel Ordinance of Christ is some visible Means of Grace a Acts 20.32 Eph. 4.7 8 Heb. 12.28 Ordained by Christ as Head of our Profession b He. 3.1.2 wherein a Church of Christ and all the Members thereof are obliged to wait on him Socially or in Communion c Acts 2.42 1 Cor. 10.16 Heb. 10.23 25. for his Presence and Blessing d 2 Cor. 6.16 Rev. 1.13 Ps 132.15 in one place e 1 Cor. 11 20. 14.23 § 4. Christ hath appointed some Church Ordinances to be dispensed in a Publick and General way promiscuously and some to be attended upon in a more peculiar way of Communion being appropriated to the Churches only The Ordinances that appertain to the General Publick Communion of the Church as well as to the separate and retired are Preaching the Word a Acts 11.26 Prayers b Eph. 6.18 Praises c Heb. 13.15 and Contributions d Gal. 6.6 1 Tim. 6.18 Heb. 13.16 § 5. The Publick Preaching of the Word of God is the Reading a Neh. 8.8 Luke 4.16 Expounding b Neh. 8.8 Acts 17.3 28.3 rightly dividing the Word of God c 2 Tim. 2.15 to all spiritual Ends and Uses d ib. 3.15 in order to the Edification of Believers e Acts 20.32 and Conversion of Unbelievers f Acts 26.18 Which Preaching ordinarily belongs to the Teaching Elders g 1 Tim. 5.17 tho occasionally others may Exercise Gifts among them as the Elders of other Churches h 1 Pet. 4.11 1 Cor. 2.4 or Brethren when Called thereto who are able to speak to Edification Exhortation and Comfort with submission to the Judgment of the
Institution seem necessary to be observed 1. That it be administred to the whole Church met together a 1 Cor. 11 20. in one place and not to particular Persons or to the Church in distinct parts it being an Ordinance of Communion of a Body of Christ b ib. 10.16 2. That it be not dispensed to Members that are not capable to discern the Lord's Body or to Examine themselves c 1 Cor. 11 28 29. 3. That each Element be distinctly blessed and apart by it self by calling upon God in Christ for a Blessing d 1 Cor. 11 24 25. 4. That after Consecration the Bread broken is to be delivered with the Words of Distribution directed to the whole Church e Mat. 26.26 27. at once and by them divided among themselves and not carried up and down from Party to Party or from Seat to seat After the pouring out the Wine and blessing it it ought to be dispensed with the words of distribution in like manner to the whole Church f Ibid. and not carried up and down as aforesaid which practises came from the Church of Rome and not from Christ or his Apostles 5. The Posture of Receiving is sitting g Mat. 26.20 as Christ and his Disciples not kneeling or standing because its a Feast and signifies our eating and drinking Spiritually with joy and gladness and though Prayer accompany it wherein may be Praying Gestures as in other Ordinances yet Giving and Receiving here is a distinct Ordinance from Prayer 6. The Pastor of the congregation h Mat. 26.26 is to administer and not the Pastor of another who hath no administring Power out of his own Congregation neither hath Christ ordained any Administrators General to his Churches For the Pastor also to take in a Partner in Administration is Will-Worship and Humane 7. When the Elements are blessed by the Church the People ought not to betake themselves to their secret Prayers as if the Table had not bin blessed already none doth so at their ordinary Festivals § 8. Christ hath not in either of these Seals precisely determined the quantity of either Element to be made use of neither what quantity of Bread and Wine each should take or how much Water should be used in Baptism for our eating and drinking in the Lord's Supper is not to satisfie our natural Hunger and Thirst a 1 Cor. 11 21 22. nor is the Washing with Water in Baptism to put away the outward filth of the flesh b 1 Pet. 3.21 But our Saviour having told us what is spiritually intended and signified it is sufficiently manifest that so much of each Element in both Seals as doth hold forth to us the thing signified is enough tho never so little for Christ hath not brought his Churches in the New Testament under a Mosaick Tutorship so as to bind them up to such quantities and qualities of externals in manner as he did the Church of Old § 9. The Administration of the Seals belongs not to any but Teaching Elders being most appropriate to the Pastoral Office to feed the Flock in this peculiar manner for Christ when a Pastor on Earth administred it and therefore other Pastors whom he substitutes when ascended ought to do it Hence no private Member may be occasionally called thereto by the Church if so it renders Christ's Office needless and precarious Nor no Pastor of another Church may for the Pastor to one Church is no Pastor to another nay he hath no power to Vote and therefore not so much as a private Brother to Administer CHAP. XII Of Admitting Church Members The Ends of the use of the Keys What they are How distinguished The Key of Knowledge Of Government How given to Peter Elders for the due Management but primarily given to the Church Women not to exert Ruling Power The Church with Elders useth the Keys Ministerially Admittances ought to be with Exactness with the giving a reason of their Hope and an account of their Knowledge Their Conversation to be enquired into The Manner of Receiving in The Person received gives up his Children He may not Desert He ought to bring his Children Of Occasional Communion and of receiving recommended or dismist Members § 1. HAVING spoken to the Seals of the New Covenant we come to speak to the other Ordinances of Special Communion which concern the use of the Keys in all matters of Church Government a 1 Cor. 12 28. they being Christ's and committed by him to every Visible Congregation to be used according to his Rules and Directions in his Name b 1 Cor. 5.4 and to his Glory The great ends of which Dispensation of his Headship in this kind are the due increase of his Churches c Isa 9.7 Acts 2. ult and their Peace d Psa 122.7 Heb. 7.2 Zach. 6.13 Joh. 20.21 26. 1 Pet. 1.2 5.14 and Purity e Rev. 2.1 18. Ezek. 43.10 11. Isa 5.2 § 2. The Keys are the Power of Christ a Isa 22.22 Rev. 3.7 which he hath given to every particular Congregation to open and shut it self by b Mat. 16.19 and to do all things that belong thereunto in order unto the said ends it being Christ's House c Heb. 3.6 holy Temple d Eph. 2.21 Garden e Cant. 4.12 Vineyard f Isa 5.1 Walled in Hedged and Enclosed § 3. The Keys of Christ are to be distinguished they are his Keys of Hell and Death or his Keys of the Kingdom of Heaven i. e. of the Church His Keys of Hell and Death are the Power by Conquest which he hath obtained over Sin Curse Natural Death and Satan himself a Rev. 1.18 1 Cor. 15.54 55. Mat. 28.20 Heb. 2.14 The Keys of the Kingdom of Heaven b Mat. 16.19 are they that he manageth his Visible Churches by and gives a power of opening and shutting a Visible Church by These Keys are that of Knowledge c Luke 11.52 and that of Discipline d Rev. 3.7 § 4. The Key of Knowledge is the Gospel Preached a Lu. 11.52 Mat. 10.7 2 Cor. 2 12 1 Cor. 16.9 the Spirit of Christ working inwardly to open the heart to receive it b Acts 16.14 in this respect this seems to be one of the Keys which our Lord gave to Peter in that he had the Honour of turning the first Key of Conversion after our Lord's Ascention both to Jews c Act. 2.41 and Gentiles d Act. 10.34 11.8 Eph. 3 4 5 6. § 5. The other Key given unto Peter is of Government and Discipline a Isa 9.6 neither of which Keys were given unto him as to a single Person or ruling Head of the Visible Churches neither that of Knowledge nor Government but unto the Church in him tho unto him with the other Apostles as the first Managers thereof their Names being put down in Christ's Charter granted to the Churches b Matt. 28
19. as is usual in the Charters granted by Earthly Kings yea a priority of time seems to be given to Peter as appears by the event on both accounts as to the first Management being the first Apostle that presided in Government c Act. 1.15 in taking in and excluding Church-Members d Act. 2.41 ch 5.1 as we see he was the first that opened by his Doctrine the Door unto Jews and Gentiles but in all this it appears that he was but a Steward to Christ and his Church and that although the present management of them was in Peter and the Apostles yet it was the Church that was the subject of them e Mat. 18.17 § 6. Tho Christ hath wisely provided for his Honour and the well-being of his Churches in that he hath set Elders in his Churches to manage the Keys in an orderly and honourary manner a 1 Cor. 12 28. yet he hath committed the propriety of 'em next to himself and in his own Name unto the Church whether Organized or Essential only as to a spiritual Body corporate which he hath endowed with this Priviledge among others of having and keeping the Keys b Rom. 3.2 Acts 7.37 38. Rev. 3.7 and it appears that the Church as such is the first subject of the Keys under Christ because 1. The End of them is to preserve the being of a Church as well as for its well-being and therefore they must belong to it as soon as the Church becomes essential c 1 Cor. 5.7 12.28 2. As soon as the Church becomes a Body Corporate in Christ the whole Charter for Priviledges belongs to it and therefore all that appertain to its preservation which cannot be without the power of the Keys d 1 Cor. 7.17 12.26 27. 3. Without the use of the Keys they cannot Organize themselves with Elders and Deacons for to let in any Person into Office must be by the use of them e Acts 14.23 4. A Church before it hath Ministerial Officers may admit Members or reject a Scandalous Member for its preservation therefore hath the use of the Keys for embodying into a Church doth not so shut them up that none can either come in to them or be cast out before they have chosen a Pastor f Gal. 5.1 2 Cor. 6.14 15. 5. A Church that hath Elders may be by Providence deprived of them how can they be re-supplied without the use of the Keys especially if they call such as are not of their Body None can be an Officer in a Corporation but he that is incorporated first as a Member g Acts 6.3 Rom. 12.4 6. In proceeding with an offending Member the first degrees thereof are by Members not in Ministerial Office h Mat. 18.15 7. Elders are but Stewards to Christ and his Church for the due management of the Keys they are entrusted with and are accountable to Christ and his Church and are to use them with its consent in all Cases not to make advantage by them to Lord it over God's Heritage by assuming an Arbitrary and Despotick Power to themselves exercising Dominion over the Church-Members Faith instead of being helpers of their Joy i 1 Pet. 5.3 2 Cor. 1.24 1 Cor. 4.1 8. Suppose an Elder there being but one Pastor or other come to fall under just cause of Censure Who must use the Keys in deposing and censuring this offending and incorrigible Elder but the Body of the Church k Col. 4.17 3 John 9. § 7. By what hath bin said it clearly appears the Keys of Government primarily are placed in a Church as a Body Corporate because the disposal of the orderly Management of them to Officers belongs to the Church under Christ and the use of them for their preservation belongs to them before such Ministerial Officers are Ordained by them in that mean time the power of the Keys is exerted by the Church by the hands of the Brethren for tho each Sister is a true Member of this Corporation and accordingly upon that ground should Vote yet Christ having made a particular Exception upon that account that Women may not speak or exercise Authority in the Church a 1 Tim. 2.12 1 Cor. 14.35 therefore whatever passeth in the Church by the Majority of the Brethren is a Church act so that it be done in a Congregation the Sisters present otherwise it s no Church-Meeting b 1 Cor. 14.23 § 8. A Church Organized with Elders useth the Keys Ministerially exerting the power of Christ committed to it in and by the Elders going along with them in an◠explicite consent to all things agreeable to the Order of the Gospel a 1 Pet. 5.3 which power is exercised in the admitting Persons into Church-Fellowship or in debarring of Members from the Communion of the Church b 3 Joh. 10 and in all matters that tend to the one or other § 9. They that are said to be coming into the Church are either such as are not actual Members to this Church but Members of other Churches a Rom. 16.1 Or else they are Non-Members to any Church b 1 Cor. 5.12 And there are some Rules of Order to be observed before admitting and some in Admittance of such of each sort § 10. The Word of God requiring all exactness in Admitting Church-Members least the Childrens Bread be cast to Dogs a Mat. 7.6 15.26 and that the House of God be not made a Den of Thieves b Mat. 21.13 and in order to the future Peace and Purity of the Church The Elders as Stewards who ought to be found faithful c 1 Cor. 4.1 2. when any one propounds him or her self to join in Fellowship ought to make impartial Enquiry into three things 1. To ask the Reason of his Hope d 1 Pet. 3.15 2. What competency of knowledge in the Principal Doctrines of Faith and Order e 1 Tim. 2 4 5. he hath arrived at so far at least as to be fundamentally grounded therein to be able to discern the Lord's Body f 1 Cor. 11 29. 3. Enquiry ought to be made whether his Conversation answer this Profession and adorn the Gospel g Tit. 2.11 12 13 14. § 11. A Person 's giving a reason of his Faith and Hope is his Declaring what he hath Experienced of the Grace of God upon his heart a 1 Pet. 3.15 Psal 66.16 through the Means of Grace that he hath sate under b 2 Cor. 2.15 16. Acts 2.41 26.17 18. and the Operation of the Spirit c John 16.8 9. in the production of his Repentance unto Life and Faith in our Lord Jesus Christ d Heb. 6.1 which a true Believer is ready to give an account of e 1 Pet. 3.15 to any one that enquires of him seriously especially to a Church of Christ which he applieth himself unto that is so highly concerned therein for they that
are added to a Visible Church ought to be such as are judged by their Profession to be such as shall be saved f Act 2. ult Rom. 12.1 2 3 4. 1 Pet. 2.5 the judgment of infallibility being peculiar to God g Joh. 6.64 Deu. 29.29 § 12. Without a Competency of Knowledge for all have not the same degree the heart cannot be good a Pro. 19.2 therefore without some knowledge of God in his glorious Attributes of the Doctrine of the Trinity the Person and Natures of Christ the Nature of the Law of the Fall by Sin and the Curse Man's State by Nature in the Guilt and Pollution of Sin Original and Actual and his miserable undone Estate thereby a Child of Wrath The Nature of the Redemption wrought by Christ in Satisfaction to God's Justice Reconciliation of Sinners to God and Purchase of Eternal Life for them that our Sins were Imputed to Christ and his Righteousness alone to us unto Justification received by Faith alone c. Likewise to know how these Mysteries of Life and Salvation are held forth to a Believer in the Seals of the Covenant a 1 Cor. 11.29 And the knowledge of these things is the more particularly to be enquired after by the Elders of Churches because many Professors build their Conversion upon meer common Convictions and only some general Notions of God and Christ when indeed they are very strangers unto and ignorant of the Great Mysteries of the Gospel b 15.34 Yet such as these ought not to be discouraged nor the smoking flax quenched c Isa 42.3 Mat. 12.20 but to be led on with gentle Instructions to a further knowledge of Divine Truth d Eph. 4.2 which if there be any beginnings of True Grace in the heart they will with a great and sincere spiritual Appetite receive as new-born Babes e 1 Pet. 2.2 and the Church ought to be careful not to reject any that they judge have the least degree of saving Grace wrought in them f Rom. 14.1 § 13. Such a Conversation is to be looked after as becomes the Gospel a Phil. 1.27 which shews the Professors Faith by his works b James 2 18. and blameless demeanour in the World as the Grace of God that bringeth Salvation teacheth c Titus 2.11 12. The afore-mentioned Course is not often taken and therefore there are so many corrupt Members in Churches Tho the exactest may be deceived a 2 Tim. 3.5 yet the carelesness b Eze. 34.7 8 10. and carnal Minds of Churches and their Elders ambition to encrease their Churches into great Numbers for the external Pomp thereof and for Wordly Advantage are the great prevailing causes of the Corruption and Apostacy of Churches c 1 Tim. 6 5. 1 Pet. 5.2 § 14. The Pastor or Elders thus receiving satisfaction that the Person offering himself is a fit Stone for Christ's Building a 1 Pet. 2.5 he is in a Church-Meeting to be Propounded to the Church b 1 Cor. 14 23. and a competent time alotted to the Church for converse with the said Person c Acts 9.26 27. and enquiry after his Christian Deportment that all the Members of the Congregation may be satisfied in a Person whom they admit to so holy a Communion with them which time being expired and nothing objected against the said Person the Elders bring him before the Church to give the Reasons of his Hope either by Word of Mouth or by Writing if bashfulness hinder him or her from speaking d Rom. 14.16 19 20. 15.1 2. which the Elder or Pastor reads and if any Brother desire any further Question should be asked it ought not to be denied The Person owning the Declaration read and no Objection made the Elder puts the Question Whether the Church are satisfied in the Party propounded and do consent to his Admission e Phil. 2.2 desiring them to answer in the Affirmative by their Suffrage in lifting up their Hands and then if any be otherwise minded to speak or shew their disagreement by the same Sign Which agreed the Pastor or Elder doth ask the Party thus approved Whether he doth in the strength of Christ yield professed subjection to the Gospel f 2 Cor. 9.14 Act 11.23 and promise to walk with that Church in the Communion of the Faith and Order thereof g Col. 2.5 giving up himself and his Seed to the Lord and the Congregation h Ro. 12.1 2 Cor. 8.5 according to the Tenor of Abraham ' s Covenant i Rom. 15.7 8 9. or words of a foederal obligation to Christ and the Church to the same purpose Which he promiseth solemnly to do by the Help of God Whereupon the Elder doth in the Name of Christ receive him into Church-Fellowship promising on the behalf of the Church and himself To watch over him in the Lord k Heb. 13.17 and discharge towards him those incumbent Duties which may promote his edification in the ways of God l 2 Cor. 1.24 ch 10.8 8. Or Words to that purpose § 15. A Person thus joined to a Congregation is joined to and become a Member of a spiritual Corporation a 1 Cor. 12 27. Isa 56.3 Acts 5.36 Rom. 12.5 to the whole Body not to the Pastor or Elder only as some ignorant People think and therefore run away when the Pastor or Elder disgusts them or dieth but are by Covenant united to the Church and are not Discharged while that lasts without the Church's leave tho all the Officers die Moreover he is now obliged by his Covenant Relation to attend ordinarily upon the Ministry and Ordinances administred in that Church b Act 2.42 Heb. 10.25 and seek the Prosperity thereof for if a joined Member to one Church ordinarily attend the Ministry of another upon pretence of better Edification or upon any other pretence He 1. Hereby condemns his own Choice c Gal. 2.18 2. He cannot expect better Edification where God hath not placed him d 1 Cor. 7.24 Psal 92.13 3. If he cannot Edifie at Home he should ask his Dismission and not feed abroad every day 4. There is ordinarily some Corruption lies under that Plea 5. It is a living in continual breach of a solemn Covenant 6. It is quite contrary to the Primitive Practices 7. It destroys the end of Churches which is that Brethren should walk together in Vnity Unanimity and Fellowship e Ps 133.1 8. It discourageth and breaketh the hearts of faithful Pastors and Elders 9. It is a Practice that Christ will not bless because it so directly strikes at his Glory in his Churches 10. The Apostle makes such Deserters to be in the High-way to Apostacy f Heb. 10.25 26. 11. God is most glorified in every ones keeping his own Vineyard and not others § 16. As a Church-Member hath covenanted to walk in Communion of all Ordinances with hat
hand of the Pastor or other Elders that he is a Member of such a Church walks as becomes the Gospel and is not under any Censure or Dealing for any Offence This falls short of a dismission for 1. It needs not any Vote of the Church it being a Testimonial 2. It needs not be directed to any particular Church but to all it may concern 3. There 's no transferring of Church Membership 4. Such takes place only when a Church-Member is called for a Season only by Providence to communicate with another Church 5. In Case there be no Elders in the Church a Testimonial under the Hands of some of the Brethren may be sufficient a Acts 18.27 2 Cor. 3.1 § 4. A Dismission or Letter of Dismission is that which is wrote from one Church to another by the hand of the Elders or in case ther 's none by some Brethren by the consent and in the Name of the Church wherein the Member asking the said Dismission and obtaining it is discharged from his original Relation to that Church and is transferred to the constant Communion Watch and Care of the other Church to which he is dismissed a Rom. 16.1 2. And in such a Dismission these things are to be observed from the Nature of the thing it self 1. That the said Brother dismissed be not under the Censure or Dealing of the Church dismissing him 2. That the Letter of Dismission may be either with or without Commendation as the Case may require or the carriage of the said Member hath bin tho he hath not bin under the Dealing of the Church for any censurable action Many a good Man proving an ill Church-Member as such an one may be an ill Husband not carrying himself orderly and duely in his Relation 3. That a Dismission be granted either upon good Reason alledged by him or upon his peremptory insisting upon it for the Peace of the Church 4. A Church-Member is not to be dismissed at large to join to what Church he pleases for 1. This is to dismiss him to himself and not to a Church the Church to which he is dismissed being not specified 2. To discharge him from the Watch and Care of one Church and not to transfer him to the Communion of another is the putting him out of all Church Communion and therefore an interpretative Excommunication a 1 Cor. 5.13 3. A Church may not dismiss a Member to them that it hath no Church Communion with and therefore not to the wide World b Joh. 15.19 17.21 2 Cor. 6.14 15. 4. As a Church is to watch over a Brother while he walks with it so their Watch and Care ought to be extended to him when he departs to see him lodg'd in safe hands c He. 13.17 5. To dismiss a Brother to his own pleasure or to the wide World is to expose him to Temptation and accordingly many so dismissed have cast off all Church-Watch and joined to none at all d Ro. 14.13 6. No other Church can duely receive a Brother so dismissed but as a Non-Member to any Church e 1 Cor. 5.12 13. 7. It argues no small disregard to the Order of the Gospel to grant such a Dismission and likewise it becomes a great Reproach to the Church and Elders f Heb. 8.5 6. 3.3 § 5. A Church may in some Cases deny a Dismission asked As 1. When the said Brother is under Church Dealing 2. When he desires only a Dismission at large to the World 3. When he asks a Dismission to a False or Heretical Church But if he ask a Dismission to a Church of the same Order and give no satisfactory reason for it and yet remains Peremptory in such Demand the Church ought not to refuse the granting of it for so to do is 1. To keep a Man forcibly and to make the Church a Prison a 2 Cor. 1.24 2. It is to Lord it over God's Heritage b 1 Pet. 5.3 3. It is to lay a stumbling-Block in his way and to tempt him to rend himself off schismatically from the Church c Ro. 14.13 4. It 's to destroy his Edification for he cannot edifie by Means he is forceably kept under d Eph. 4.16 Rom. 15.2 5. It 's contrary to Christ's Golden Rule e Mat. 7.12 6. It may prove dangerous to the whole Church proving a Root of bitterness that may infect many f Heb. 12.15 § 6. Some Churches or pretended at least that walk by their own Wills rather than by any of Christ's Rules will never grant a Dismission regularly to any In such Cases a Regular Church is necessitated to take such Discharges of Members as an Irregular Church will give And if upon the use of all due means they will grant none the Church-Member so refused may join himself upon the terms of a non-Member and so be admitted by the more Regular Church § 7. The management of the Keys in such Cases as have a tendency to exclusion from all Church Communion are such as look that way by reason of the falls and offences of Church-Members and so comprehend all due means that are to be used for the Recovery of such as are fallen a Gal. 6.1 and that are to be taken in case of incorrigibleness § 8. Excommunication is by the use of the Keys in a Judicial Proceeding of the Church in the Name of Christ whereby a Person is excluded and cast out of Communion in all the Special Ordinances thereof a John 9. 22 34. 12.42 1 Cor. 5.1 § 9. Excommunication may be considered as direct or more indirect Direct is the sentence of the Church in the Name of Christ for the casting out of an impenitent or notorious Sinner from Communion of the Church a Mat. 18.17 1 Cor. 5.4 which is always to be understood of the Special Ordinances for Publicans and Sinners are not excluded from the Ordinances of general Communion such as Preaching and Praying and Excommunication puts a Person but into the condition of Publicans and Sinners in respect of Ordinances § 10. A Church ought not upon every slight occasion to proceed unto Excommunication of a Brother but upon the account of Matters of great weight wherein the Honour of Christ the Purity of Ordinances and the Soul of the Offender are concerned and such offences do either call for immediate proceeding to this Sentence or for a more gradual and mediate proceeding thereto a Jude 22 23. § 11. When the matter of fact is most notorious and scandalous past all Dispute and publickly known a 1 Tim. 1.20 5.24 1 Cor. 5.4 then the Church is called immediately to proceed unto Censure notwithstanding any present signs of Conviction and Remorse for the necessary Vindication of the Glory of God the Church and their Holy Profession and to manifest their just indignation against such wickedness b 2 Cor. 7.11 So as it
were to snatch the Sinner as a firebrand out of the fire waiting for a well-grounded and tried evidence of his unfeigned Repentance under the Censure the first and great End whereof is the Sinners Salvation not his Destruction c 2 Cor. 2.6 7 8. 2 Cor. 10.8 1 Cor. 5.5 § 12. In case of Sins not so notorious and more privately committed the Churches proceeding must be more gradual by all endeavours in the spirit of meekness to restore such an one to Repentance a Matt. 18 15 16 17 which being obtained there 's no occasion for further proceeding as to Censure § 13. And here Admonition is of great use which is an holy tender and wise Endeavour to convince the offending Party of matter of fact and of the sin of it with the aggravating circumstances attending as also to lead him to his Duty thereupon charging it upon his Conscience in the sight of God with due application of the Word of God which concerns his condition And this belongs not to the Elders in the first and second degrees of proceeding in this Case but to all private Members in their places as matters may concern them and are known unto them more or less a 1 Thes 5.12 Rom. 15.14 2 Thes 5.14 Gal. 6.1 2 Tim. 9.25 Heb. 12.15 § 14. There are three degrees of Admonition a Matt. 18 first by a single Brother or Sister that is first acquainted with the Sin committed The second is upon the non-Repentance of the offending Party whereupon the first Admonisher takes to him one or two more and admonisheth the offender the second time which Admonition taking no effect the Church is to be acquainted with the offence And the Church by the Elders gives a third Admonition which if the Sinner receives not but continues impenitent the Church proceeds to Censure b Ibid. v. 15 16 17. unless the Church see reason to wait longer And it follows from hence 1. That every Church Member tho of private capacity only has somewhat to do in his place as well as the Elders c Heb. 12.15 2. That in case of private offences it is preposterous to publish them or acquaint the Elders therewith before the two lower degrees of Admonition are duely proceeded in and not heard by the Offender 3. That when Matters come to the Elders Ears all private proceedings cease and all things are to be laid before the Church 4. When matters come before the Church the Offendor rejecting the first and second Publick Admonition at most is to be judged incorrigible d Titus 3.10 11. § 15. This great Censure is to be proceeded to in this manner the Question is put by an Elder Whether the Church adjudge the person offending all due means having bin used according to the Rules of Christ to be guilty of matter of fact as charged and remain incorrigible Which being answered in the Affirmative the Judgment is fallen into the Pastor's or Elder 's hand as after the Verdict of a Jury into the hands of the Judge and accordingly he goes on to pass Sentence as the Duty of his place requires And first with much Solemnity after he hath laid open the Sin with several aggravations he shews likewise the Awful Nature of this great Censure and the main End thereof for the Salvation and not the Destruction of the Sinner and accordingly calls upon God for his gracious Presence and Blessing upon this Sacred Ordinance that the great end thereof may be obtained still expressing the deep sence the Church hath of the Fall of this Brother with great Humiliation of the Church with remorse for the Sin thus committed and persisted in Lastly In the Name of the Lord Jesus Christ before the Congregation whether the offending Brother be present or withdrawn the Elder cuts off and secludes such an one by Name from the Union and Communion of the Church declaring the said Exclusion carries in it the sense of our Saviour See Mat. 18.17 c. 1 Cor. 5.4 5 6. 2 Thes 3.14 1 Tim. 1.10 in saying He shall be as an Heathen Man and a Publican and the full sense of the Apostle's Charge to the Corinthians to deliver up such an one to Satan c. Which is no more than the putting him out of Communion of the Church the Kingdom of Heaven into the World the Kingdom of Satan for the humbling and breaking of him in the sight and sense of his sins which is all that 's meant by the destruction of the flesh § 16 A Member thus judicially cast out may through the Grace of God blessing this Ordinance be brought to a great sight of his Sin and remorse for it with great longing desires to return to the Communion of the Church again In this Case Christ's Keys are to be used to open the Door and receive the excluded Party into the Church again For after a full proof of the truth of the Sinner's Repentance he is brought by the Elders to make his Publick and Solemn Manifestation of his deep Remorse c. Which acknowledgment being received by the Church with satisfaction and tender compassion towards him he is by an Elder absolved from the aforesaid Censure See Mat. 16.19 18.18 and re-admitted into full Communion with the great joy of the Congregation and Expressions of thankfulness unto God Thus he that was bound is now loosed § 17. Besides this direct way of proceeding against an offending Member there is another much of the like nature which we call indirect because the Church puts not the Party out of its Communion before the Party hath secluded himself and not by any regular way but indirectly and contrary to all Rules of Order For it is when a Church-Member by reason of some offence taken at the Church or some Member thereof not discharging his own Duty withdraws himself and separates from the Communion of the Church A Person having thus Excommunicated himself as it were the Church ought to consider what is their Duty and though a particular Member or more hath usurped to himself the power of the Keys See Rom. 16.17 2 Thes 3.6 the Church ought not to acquiesce therein but maintain that Power which Christ hath committed to it and tho it cannot hinder the inordinateness of a Brother's unruly Passions and ungovernable Temper when God leaves him to it but that he will run away from the Church rend himself off breaking all Order and Covenant Obligations in opposition to all fraternal endeavours to stay him in the place that Christ hath set him in the Church is bound to shew and assert the power of Christ which he hath entrusted it with and judicially shut the Door and turn the Key upon so sinful and disorderly a Departer from them declaring that he having sinfully departed from the Communion of that Congregation he is no longer under its Care and Watch and is not to return to the Communion of the Church as before
till he hath given satisfaction to the Church § 18. Some speak much of and practice a Censure of Suspension when an offending Brother is forbid by the Church to come to its Communion in the Lord's Supper till it appear whether he be guilty or no of the Sin charged on him Our Lord Jesus Christ hath given no such Rule to Churches to walk by For till a Brother is fully Convict before the Church the Church hath no power to deprive him of any Church-Priviledges that belong to him by reason of his Membership and while the Church is in the way of its Duty it is not guilty of the Sin of a particular Member Hence Brethren sin greatly in withdrawing from a Church's Communion because a Brother or more lyeth under the charge of some Sin which they have not yet convinced him of before the Church either for the matter or Nature of the thing till both which is done in the Judgment of the Church he is not Convict nor can be excluded from Ordinances but being Convict and incorrigible he is fully ripe for the Censure of Excommunication and there is no room for Suspension therefore Suspension before Conviction is unjust and Suspension after is needless and comes short of Christ's Institution But if to gratifie some through weakness startled at the presence of a suspected un-convict Person at the Lord's Supper who is under the Church's dealing in order to Conviction the suspected Brother will forbear Communion it is to be lookt on as an act of his own but no Censure of the Church CHAP. XIV Of Communion of Churches That there is Communion between Churches Some things incommunicable in Churches Some communicable and what Wherein Communion of Churches consists In Cases of Difficulties and Differences what is to be done § 1. VIsible Communion is of Members in particular in a Visible Church a Body Politick or Corporate which we have spoken unto It remains that something be spoken of the Communion of those Bodies viz. Churches between whom there is a Visible Communion And it is such a common participation of visible Priviledges of the Means of Grace in the instituted Ordinances of Christ and a mutual Communication of benefits as occasion may serve as is between co-ordinate Bodies Politick without infringement of their particular and appropriate Priviledges limited to and bounded within themselves only § 2. The Priviledges of a particular Church are to be considered in Communion of Churches as incommunicable and as communicable They that are incommunicable are such as one Church cannot hand over to or communicate to another without breaking the Charter and overthrowing their own Constitution and they are such as these 1. A Church chooseth its own Elders and Deacons but cannot choose either for another Church 2. Such Ministerial Officers being chosen the relation stands firm between them in the Church which chose them and they are not Elders or Deacons to another Church the Pastor and Deacon to the Church at Coloss are not Pastor and Deacon to the Church of Ephesus 3. The doing of any Act which is inseparably distinguishing to that Office Relation in the execution thereof cannot be communicated or carried from Church to Church As for Example the Administration of Seals or use of the Keys are such acts therefore a Minister to one Church cannot dispence them in another because they are performed by vertue of his Office that is limited to one Church nor can he transfer his relation or the proper Adjuncts thereof 4. There is also a peculiar Corporation-Relation and Priviledge that a Brother hath in the Church of which he is a Member and can have neither in any other where he is not an actual Member as Membership in stated Fellowship under the Watch and Government of the said Church this he hath no where else Likewise he can Vote and give his Suffrage in any Church acts which he cannot do elsewhere Wherefore one Church cannot have Communion with another in choosing or ordaining Elders or Deacons any further than to look on and be Eye-Witnesses of what they do nor in admitting or casting out of Members 5. There can be no Communion by way of mixing or conjoining powers as there cannot be of transferring any more than the Corporation of Bristol and Glocester can mix and conjoin their Juridical Power § 3. But there are some things wherein Communion of Churches according to the Nature of them doth consist as in Natural Bodies there are things and actions wherein they can communicate to each other so far as is consistent with their Nature to commix or conjoin but there are some things wherein its impossible they should as in Sensation or in the use of the Senses we may hear see taste c. with one another but cannot transfer our Hearing Tasting Smelling or Seeing to one another So in Bodies Politick there are some things we can enjoy or participate of together and can communicate to each other but there are others that we cannot So it is in the Communion of Churches 1. We may benefit by each others Gifts and Graces the exercise whereof are separable from any particular Relation that any one hath to a Church Such things belong to general Communion as to Expound Preach and Pray c. These the Pastor of one Congregation may exercise in another without any consideration of his Pastoral Relation only as one that is Gifted for such Services to common advantage 2. There is Communion in counsel and advice and such there was between the Church of Jerusalem and that at Antioch a Acts 15. 3. There is Communion between Churches in giving and in receiving b Phil. 4.15 4. There is Communion in respect of Members so as one may recommend or dismiss Members to another but this cannot be in Officers one Church cannot dismiss an Elder or Deacon as such to another Whatever Office a Man bears in a Church it 's so in all Civil Corporations he cannot be dismist with his Office but only as to his Membership The Mayor of Glocester may be transferred to Bristol and taken in a common Member but cannot be transferred as Mayor to the Mayoralty of Bristol no not for one Sessions Day or Hour 5. They may communicate with each other as to fraternal Entertainments in spiritual Feasts so far as to give each other the right hand of Fellowship as to the Members of true Churches of Christ and hence the Members of one Church as occasion is do partake in Ordinances with another so far as Office-Relation is not concern'd So the Member of one Congregation partakes in the Lord's Supper with another or brings his Child to be there baptized where the Pastor is administring in his proper Place and Relation But the Pastor cannot come and administer either Seal in a Congregation to which he hath no Pastoral Relation nor can be owned in any Pastoral act there The Pastor himself may receive in a Neighbouring Church as a Brother