in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
do not note distinct species or kindes of Churches but are only several adjuncts of the same Church which is called invisible in respect of the inward and invisible union which Members have with Christ the Head by the Spirit and Faith and visible in respect of their outward Profession of their Faith which is visible to men But in neither of these senses is the Catholick Church the first subject of the Keys 1. Not as invisible for that is not built by a visible profession such as Peter's was nor are the Ordinances dispensed or administred visibly in it to or by men in visible fellowship Add hereunto that the Keys here given to Peter can shut out of the Kingdom of Heaven even the same persons to whom they have opened the door before which cannot befal Believers in the visible Church 2. Not as visible For the Scripture doth not acknowledge a Catholick visible Church The Catholick Church is not visible as a Church and the Church that is visible is not Catholick Though the Catholick Church may be visible in its singular Members yet so they are not a Church or though it may be visible in particular Congregations See Mr. Cott. Defence of the way of Congreg Churches par 2. p. 56 yet none of them is Catholick or though all of them if they could meet together may be called a Catholick Church or general Assembly yet so it cannot be the first subject of the Keys i. e. of all Ecclesiastical power for such Assemblies See Mr. Hooker ' ◠Survey part 1. ch 14 15. if possible are extraordinary and extraordinary Assemblies are not fit Judicatories to hear and censure ordinary offences or to administer the ordinary acts of Church-power 2. If the visible Catholick Church be considered as totum integrale which is such a whole as ariseth out of the aggregation of all particular Churches as an Army is made up of all the several Regiments and Troops or a Kingdom of all the Cities and Counties within it it cannot be the first subject of the Keyes i. e. of all Church-power For 1. particular Churches are the Members which give the essential causes whence the integrity of this whole is made up and therefore in nature before it as the cause is before its effect 2. Church-Officers with their Offices are set ordinarily by Christs Institution only in such a Church where they are called the Chosen but that is a particular Church Act. 14.23 Tit. 1.5 For that choice and calling is the foundation of the relation between Pastors and People and of the duties both of the Rulers and of the Ruled mutually Act. 20.28 1 Pet. 5.2 Heb. 13.17 3. If a Catholick integral Church ariseth from all particular Churches as Members of it joyned together then it must be distinct from them all as the whole Body is a thing distinct from its several Members then also there must be some Officer and Ordinance and Act belonging to it which doth not appertain to particular Churches as there is a General over an Army besides the Captains and Officers of the several Regiments and a Supreme Monarch in a Kingdom besides the Governors in the several Corporations and Counties But no such Catholick-Church distinct from all particular Churches can be shewen nor Officers or acts of it besides those which are exercised in particular Churches 4. Diocesan Bishops look at these words as giving the Keys to them as the Successors of the Apostles whence they assume the power of Ordinathon and Jurisdiction as belonging to them jure divino A claim which King James whether out of his policy which he called his King-craft or out of his insight into the Scripture would not suffer them to pretend in his time Nor indeed is there any warrant for it in Scripture as it hath been abundantly proved by sundry witnesses against that usurpation We read of Bishops in the New-Testament but what Not one Bishop over many Churches but many Bishops over one Church not Diocesan but Congregational Bishops Phil. 1.1 Those whom Luke calls Elders in Act. 20.17 Paul calleth Bishops in v. 28. The Bishops which the Apostles acknowledge to be Christs Ordinance to continue in the Christian Church are Congregational Elders 1 Tim. 3 1-8 Tit. 1.5 7. 1 Pet. 5.1 2. and all the Teaching-Elders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elders coequal in authority above whom Paul acknowledgeth no Rulers in the Church but rather sets these above all 1 Tim. 5.17 Euseb Eccles hist l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 l. 1. ep 3. And when after the Apostles time one of the Pastors was called Bishop by way of eminency for orders sake yet for many years he did no act of power but 1. with consent of the Presbytery 2. with consent Dr. Cudw on the Postscript to Galat. and in the presence of the People What is pleaded from Titus his ordaining Tit. 1.5 helps not their cause for he did it as an Evangelist not as a Diocesan Prelate and the Office of Evangelists together with the Apostles ceaseth The Postscript of the second Epistle to Timothy where he is called the first Bishop of the Church of the Ephesians and of that to Titus where he is called the first Bishop of the Church of the Cretians are Apocryphal as the rest are and the first consisteth not with 2 Tim. 4.5 where Timothy is called an Evangelist and therefore not tyed to personal residence to abide in one place as Bishops and Pastors are but the Evangelists were to go from place to place to set things in order and confirm the Churches planted by the Apostles The same may be said of Titus Nor is the Postscript of that Epistle of more credit than the former where the Scribe saith it was written from Nicopolis Hiperius justly disliketh the ground of that opinion in the Scribe which he saith was from Tit. 3.12 Because Paul bade Titus come to him to Nicopolis for he determined to winter there whereas if he were there at that time he would have said I purpose to winter here not there as Beza noteth 5. Others conclude from this Text that the power of the Keys i. e. the power of Ordination and Ecclesiastical Jurisdiction is given in Peter to Church-Officers only especially to Pastors and Teachers And that such only or principally are meant in this Grant they endeavour to prove by five reasons especially We will examine them severally and briefly 1. Reas Because the Keys are given to Stewards by Office 1 Cor. 4.1 2 Cor. 4.5 1 Tim. 3.15 Isa 22.12 Answ 1. The three former Texts speak of the Apostles and Evangelists Office and in them of Pastors and Teachers not of Ruling-Elders But I suppose they will not deny the Ruling-Elders to have a Key of Office also The last Text proveth only that the Key sometimes signifies Office-power given to a Steward which none deny But this toucheth not this Text Mat. 16. which means not only
performed Coroll 3 Then it is not arbitrary but a duty for every Christian to endeavour to joyn himself in Membership with a Congregational instituted Church of Christ whosoever have opportunity and neglect so to do they greatly sin against God and break the second Commandment in not worshiping him according to his institution and also against their own souls in depriving themselves of the blessing which he hath annexed unto his Institution Exod. 20.24 Mat. 28.20 and if they persist in that neglect they can hardly be accounted Believers truly seeking the Kingdom of God what profession of Religion soever they make otherwise Mat. 6.33 and they sin against their posterity also to whom God promiseth mercy upon their parents worshipping him according to his Institutions If the Lord doth good to the posterity of such it is meerly from his own good pleasure but not from their Parents Covenant Ezek. 16.61 CHAP. V. Concerning the Churches impregnable stability TO the Church built by Christ upon this Rock he hath promised and given this great priviledge that the gates of Hell shall not prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture signifieth not Hell but the state of the dead or the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are enemies vanquished by Christ for his Church 1 Cor. 15.26 55. and shal be cast into the lake of fire Rev. 20.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the gates of Death in Job 38.17 Psal 107.18 and the gates of the Grave Isa 38.10 i. e. the power of Death and the Grave which seizeth on them as a Serjeant Psal 116.3 The sum is Let the Church be brought to the lowest that it seems to be dead as those two Witnesses Rev. 11.8 9. and buried as Christ's natural body was for a time yet neither Death nor the Grave shall prevail agaist it Yet we must not limit the sense of these words only to the power of Death and the Grave but it must be extended to all Satans plots and assaults against the Church against which if Christ did not help them Death and the Grave would prevail against them to their eternal destruction We conclude therefore that in this Text by the gates of Hell are meant all the machinations of Satan and temptations whatsoever whereby he laboureth to hinder the building of Christs Church to draw those from Christ who are built upon him The prevailing of them signifies their effectual working unto the attainment of those ends The sum is a promise that the Devil with all his policies and powers shall neither hinder the building of Christs Church nor cause the Church thus built to apostatize from Christ And that this is the true sense and meaning of the words whatsoever Socinians or Arminians say to the contrary may thus be evinced 1. Because the thing promised is the disabling of what ever opposeth the building of the Church upon this Rock or its constant adhering to Christ from prevailing to those ends but so do Satan's temptations Therefore they are meant by the gates of Hell 2. Because whatsoever goeth forth out of the gates of Hell or hath its beginning from thence is meant in this phrase but the Temptations and Machinations of Satan by himself and his instruments Hereticks and Tyrants go forth thence Therefore they are meant in this phraise 3. Because Peter to whom Christ spake these words describes unbelievers the adversaries of this building as belonging to the gates of Hell 1 Pet. 2.7 8. 4. Because the proportion which Christ implyes in these words requireth that they be so understood The proportion is between two Cities that of Heaven which hath its gates and keyes in v. 19. and the other of Hell which hath its gates whence it endeavors the ruine and overthrow of that but shall not prevail Seeing therefore City is opposed to City and Gates to Gates and one viz. the Church is considered in the state of present building it is most sutable that the other be also looked at as it opposeth that in the present whilst it is militant upon earth But from hence that Christ promiseth that the gates of Hell shall not prevail against his Church thus built some infer that Christ meaneth only the invisible Catholick Church For that only say they is bulilt on this Rock and only that shall not fail Answ 1. It is true that the Catholick invisible Church is built upon Christ by effectual and unfeigned Faith and that shall not fail For that is the general Assembly and Church of the fist-born which are enrolled in Heaven Heb. 12.23 And all the gates of Hell cannot prevail against those that are written in Heaven 2. But it is not true that these only are built on this Rock The Apostle Paul tells us that a particular visible Church rightly constituted as that at Corinth is built upon this Rock or Rocky-foundation 1 Cor. 3.10 11. and being so built is under the special protection of God in Christ in respect whereof the Lord promiseth any such Church as well among the Gentiles as the Jews Whosoever shall gather himself against thee shall fall Isa 54.15 and all the weapons that are made against thee shall not prosper vers 17. And it is clear that Christ in this place speaks of such a Church as is built upon the confession of Faith such as Peter made visibly and publickly whereupon not the invisible Catholick Church but visible particular Churches are built Therefore these only are meant here Concl. 5 The Church of Christ built by himself upon this Rock in using the means which he hath appointed for their safety is impregnable The Church of Christ is here indefinitely taken for a particular congregational-Congregational-Church instituted by Christ according to the sense of the former conclusions not for this or that definitely Therefore if any object that the gates of Hell have prevailed against the Greek-Churches those golden Candlesticks in Asia and against Rome whose Faith was spoken of throughout the whole World and against sundry other particular Churches Answ I Answer 1. Though it be true that the gates of Hell have prevailed against this or that particular Church yet not against a particular Church indefinitly considered or which is the same against the Church in general existing in its particulars In this sense the visible Church doth not fail For 1. Christ ever had and will have some or other visible Church on Earth wherein the general nature of a visible Church is preserved as the Genus is in its Species and the nature of man in this or that individual as when the Lord preserved Noah and his Family in the Ark mankind was preserved in them though multitudes of men were destroyed in the Deluge 2. Christ will shew that he makes a difference between Churches wherein are some true Believers mixed with many Hypocrites and other Societies Therefore he will not suffer such visible Churches to be totally destroyed as he doth his open enemies Hos 11.8 9. Isa 1.8 9.
Synagogue of the infallibility of their Popes as Peter's successors and of the indeficiency of their Church as built upon Peter when as neither had Peter himself any such priviledge as to be infallible The next story in this 16th of Matthew evinceth the contrary v. 23. Nor by the Rock whereupon Christ builds his Church is meant the person of Peter or Peter's confession personally as it had relation to him but as it is considered really in it self and is common to all the Disciples and to all visible Believers which may be thus confirmed 1. Because Peters confession must have relation to the matter which he confessed But Peter confessed not himself but Christ saying Thou art the Christ the Son of the living God Therefore his confession had relation to Christ not to himself 2. Because Peter confessed no more than that which he knew the other Disciples believed before he speake For Christ's question being general What say ye Peter answered as the mouth of the rest but the Apostles before he speak believed Christ confessed and not Peter confessing 3. Because this Rock is that confession whereupon Christ saith he will build his Church But whosoever shall truly believe that which Peter confessed viz. Christ the Son of the living God and confess or profess it in due order is accordingly built on this Rock though he had never heard of Peter's name Therefore the confession rightly understood had relation unto Christ and not to the person of Peter 4. Because the Rock signifieth that which is immoveable and impregnable such as is Christ and his truth But Peter's confession was movable and shaken at one time thrice denying this confession of his Lord. Therefore this confession which Christ calls the Rock had not relation to Peter but only to Christ Coroll 2 Then they that would have a particular Church to be impregnable stable and firm against the prevailing of the gates of Hell must see that it be built upon this Rock and not upon humane formes 1. That Christ himself be the builder of it according to his own institutions not the policies or customs of men 2. * Ex quo patet quòd Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae vel saecularis c. sed in illis personis in quibus est notitia vera confessio fidei veritatis Lyra in loc That the materials of which it consists be such as believe and profess their Faith in Christ publickly before the Lord and his People 3. That they be firmly joyned together in one Congregation by an holy Covenant of subjection and submission to the Lord Jesus Christ and to one another in him and accordingly walk together in obedience to Christ and his Rules resisting Satan in all his Temptations and Machinations through Christ strengthning them without whom they can do nothing Joh. 15.5 and that they improve carefully and faithfully the power which Christ hath given them viz. the Keyes of the Kingdom of Heaven in opening and shutting binding and loosing according to Christ his appointment for the preserving of his Church safe in the purity of their Faith and Order against the gates of Hell which is the next thing to be handled The Second Part. CHAP. VI. Concerning the power given of Christ unto such a Church as the first and proper subject of it THe second branch or part of the Charter is concerning the Power given by Christ unto such Churches to have and use all the means appointed by him for their establishment against the the gates of Hell Mat. 16.19 And I will give unto thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven These words contain 1. A grant of Power 2. A ratification of that Grant We shall speak to them distinctly 1. To Christ his grant of Power and therein 1. Explicate the terms by shewing what is meant 1 by the Kingdom of Heaven 2. by the Keys of it 3 What this appropriation or application of them imports To thee I will give 1. By the Kingdom of Heaven is meant both the Kingdom of Grace Glory and that the Kingdom of Glory is also meant the following words shew when he saith What you bind on Earth is bound in Heaven c. 2. By the Keys which are a sign of Power and are put by a Metonimy for the Subject the Power it self is meant Church-power which is either Supreme and Soveraign in Christ only as Lord and Head of his Church who alone hath the Key of David which openeth and no man shutteth and shutteth and no man openeth in Rev. 3.7 or subordinate and delegate such as is in Christ's Stewards This is noted by Keys in the Plural number in this place which signifie all power delegated from Christ to dispense and administer all the holy things of his House according to Christ's will and in the order prescribed by him to that end For all power wherewith the Lord Jesus betrusteth his Church aims at this which is here expressed to open and shut to bind and loose 3. To thee I will give The Application of this Grant is to Peter in the name of the Church which Christ promised to build upon himself believed on and publickly professed as Peter did before him and his fellow-Disciples in Christs School at this time And the promise is more fitly given to Peter in the name of the Church than to the Church by name because it was not the Church that made this confession but Peter in the name of the Church But here we must make a little stand to examine the sundry claims which have been made to this Right upon several pretences from this Text. 1. Some looking at Peter as representing the Catholick visible-Church conceive that a general Council which they say is the Catholick Church representatively is the Church here meant to which Christ gives the Keys of the Kingdom of Heaven But that cannot be For particular visible Churches in the Apostles dayes had and exercised the Keyes compleatly within themselves yet was there no general Council till the time of Constantine which was three hundred years after Christ 2. Others look at this Grant as peculiar to Peter considered as the Prince and chief of the Apostles and to the Popes of Rome as his successors But this Papal usurpation the Councils of Constance and Basil strongly and justly opposed shewing that the Keys which are here given to Peter are in Joh. 20.21 22 23. given to all the Apostles and that Peter himself is enjoyned in Mat. 18. to tell the Church 3. Others think that the Catholick Church considered not representatively but in it self is the first subject of the Keys Yet these differ among themselves For some affirm it of the invisible others of the visible Catholick Church As for the terms we know that visible invisible
Office-Power but all Power which serves to shut and open the House or City of God not power of the Steward only but the power of the Spouse and Wife of this great King to whom the Lord Christ as her Husband being gone into a far Country even to Heaven hath given power to admit into the Family and reject as occasion shall require and for those ends to judge also because such acts require judgment and to call the Steward to his place and to put him into it and to put a Key of Office by Election into his hand and therfore though all power be not formally in her yet it cometh originally from her Reas 2. Because Christ here giveth the Keys only to those to whom he giveth Official Warrant and Authority for the actual exercise thereof in opening and shutting binding and loosing i. e. only to Teachers and Elders Answ 1. Though it is true that Official Warrant and Authority is given only to Teachers Elders only Teaching and Ruling Elders have that formally Yet 2. The power of the Keys is far larger than Office-power viz. to admit reject c. 3. They have their Office from the Church and their Office-power by the Church originally Therefore there was power in the Church before Office-power which did communicate and conveigh Office-power to its Officers 3. Reas To bind and loose are acts of the Office-power of Pastors Rulers Feeders by publick and pastoral preaching which doth not belong to Believers Answ Binding and loosing taken in the largest sense as in this Text comprehend the exercise of all the acts of the Keys or Church-power and these acts are not only by publick and pastoral preaching for then the Ruling-Elder should have no Key to bind or loose but also by Admonitions Excommunications Admissions which issue from a power of judging not proper to the Pastors only but common to the People with them 2. Though the Keys be given to the Church yet she may not exercise any act proper to Office-Power without Officers whom she doth and must call to that end and submit to them in the due exercise thereof 4. Reas If this place give not warrant and authority to Officers what warrant have they for their Office-Power Answ 1. This place gives warrant for the People to choose their Officers according to Christ's appointment and the Church doth accordingly call them to that place and invest them with Office with voluntary professed subjection to them in the right exercise of that power of Office which belongs unto them in the Lord. 2. The several acts of Office-power to be exercised by them are abundantly warranted in other places of Scripture 5. Reas They to whom the Keys are here given doe authoritatively forgive and retain sins and their Acts are valid in Heaven but the Church of Believers wanting Officers cannot by any warrant of Scripture authoritatively forgive and retain sins Answ The word Authority sometimes is taken more generally for Power sometimes more strictly and properly for Ruling and Office-Power In the first sense the Church hath power to foregive judicially in 2 Cor. 2.10 in reference to their former censure The Officers forgive authoritatively in the second sense We proceed to the last interpretation 6. Others look at the Keys as given to Peter here in the name of a particular visible Church indefinitely taken not of this or that particular definite Church that all other Churches should receive the Keys from them or be subject to the power of the Keyes in their hands For that will not stand with the parity of Churches among themselves for par in parem non habet imperium Therefore the Church here intended must be taken generally and indefinitely as comprehending in it any particular visible Church one as well as another or the general Church as existing its particulars If it be objected against this that Peter was not a Member of such a Christian Congregation when Christ spake these words unto him I answer It is true for no such Church was then constituted No more was there a Presbytery then constituted when Christ directed Peter and the rest in case of private offence obstinatly persisted in after proceeding in the first and second step to tell the Church in Mat. 18. which yet they hold but not truly to be the Presbytery as we shall evince hereafter with the assistance of Christ But in the mean time all grant that that Rule serveth to order Members how to proceed in such cases when particular Churches should be constituted And the same reason is of force in this Text also Some have thought that Christ giveth the Keys in this Text not to the Church of Believers of which he spake in the former verse but to the Elders because he altereth the form of his speech for having spoken in the former verse of the Church in the third person saying Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it he saith not in this verse and I will give unto it the Keys but varying the person he turneth his speech to Peter saying and unto thee I will give the Keyes of the Kingdom of Heaven but this is a mistake Here is no changing of person nor turning of speech in Christ's giving the promise of the Keys but as Christ began so he continueth his speech to Peter upon occasion of his confession In v. 17. Christ pronounceth Peter blessed from the cause of his confession In v. 18. he giveth a promise of reward to Peters confession that upon this as upon a Rock he will build his Church and establish it as impregnable against the gates of Hell In v. 19. he giveth unto Peter upon occasion of his publick confession in the name of the Church a promise of the Keys of the Kingdom of Heaven Therefore this promise is given to the Church in Peter in such sort as though the use of the Keys be various according to the variety of callings in the Church yet the power it self of the Keys is here originally and primarily cōmitted to the * Toti Ecclesiae dedit Christus claves sed ita ut in Ecclesiâ certi essent qui clavibus utantur ad salutem Ecclesiae honoremque Dei Zanc. in praec 4. quaest 3. Vid. Park de Polit. Eccles l. 3 c. 3. Church in general existing in particular Churches I might produce sundry Writers both ancient and modern of other Countries and our own if need required to confirm this Exposition yea of the Authors quoted by Mr. P. not a few consenting herein but I shall only mention Cyprian and Augustine who in sundry places speak the same with us And these two I the rather name because I find in approved Histories that sundry Martyrs being confirmed in this Truth by their Testimonies have sealed it with their blood Hieronimus Savanarola a Godly learned Preacher in Florence a man endued with a Prophetical Spirit Illyr Catal Test verit cont
in Church Communion into which they were combined and compacted before having solemnly given up themselves first to the Lord and then to the Apostles and Church by the will of God as Paul expoundeth it in 2 Cor. 8.5 2. Luke confirmeth the same sense of their being added to the Church by expressing the manner of it to be so as of the rest durst no man joyn himself to them in Act. 5.13 yet they did magnifie them i. e. they approved their doctrine and way and confessed the truth and goodness of it All which was not sufficient to add them so to the Church as believers were added viz. by publick voluntary engagement with the Church mutually And this to be the meaning Luke confirmeth by using another word synonomous with this which more plainly expresseth the manner of their being added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be glewed which word though it sometimes signifieth joyning in a more common and lax sense yet not in matters of this nature Therefore according to Tertullian's rule Deligendus est sensus è materiâ dicti and then we know that all joyning unto a Corporation must be done by Covenant as it is in Marriage and voluntary services to both which relations the same Verb is applied to Marriage in Mat. 19.5 to voluntary service in Luk. 15.15 both which are by voluntary covenant This is the strong knitting glew whereby persons are joyned together in all such voluntary relations So much may serve for explication of the phrase 3. The third proof is from the similitudes used in the New Testament to express their covenanting together The Church is compar'd to a House to the Body-natural to a Body-corporate to a Wife 1. To an House 1 Tim. 3.15 the whole society is called the houshold of Faith Gal. 6.10 every member of it is said to be of the Houshold of God Eph. 2.19 Whether you speak of an House in an Architectonical sense the materials must be cemented together now in the Church that cement is the Covenant or in an oeconomical sense the Members that are voluntarily added as voluntary Servants to the Family are joyned with the rest by Covenant so it must be in the Church Eph. 2.21 2. To the Natural-body in man the Head of it is Jesus Christ the Members are Beleivers the whole is made up essentially when they are harmonically joyned and strongly compacted together by mutual engagement to submit one to another in the Lord whereby they fall as it were into joynts as the Thigh falleth into the Knee and the Shoulder into the Shoulder-blade by shooting it self into the hollow of it and is firmly knit to it Ephes 4.15 16. 3. To a Body-Corporate Hence the Church is called the holy City Rev. 11.2 and Church-members Citizens with the Saints Ephes 2.19 That whereby the Church is as a City compacted together is the Covenant For as all Citizens are admitted into jus Civitatis and become free Denizens by voluntary entering into the common engagement and covenant wherby they become a Political-body so it is in the Church 4. To a Wife whether espoused or married All espousals and marriages are by a voluntary mutual Covenant Prov. 2.17 Mal. 2.14 So it is in the Church of God Isa 62.5 Hence Paul stileth the particular Church at Corinth a Virgin espoused 2 Cor. 11.2 To shew that all the members were joyned as one Virgin into one body and that Virgin-Church into a Covenant of espousals with Jesus Christ as their Head and Husband in all his Offices and one with another in him mutually Thus we see the phrases and similitudes in the New Testament do strongly confirm this truth That the first Christian Churches planted by the Apostles were constituted in respect of their essential form in one body among themselves severally and respectively by an holy Covenant If any demand why the Apostles did not expresly mention the word Covenant Two reasons are given for that 1. That it was not necessary seing it had been so clearly and fully expressed in the old Testament as that which gives essential being to the Church And it is usual in Scripture that duties which are grounded upon a natural or moral and common reason and equity and have been largely expressed in the old Testament are but briefly and implicitely pointed at in the New as the Baptizing of Infants the Christian Sabbath and the manner of sanctifying it so this of the Church-Covenant Yet concerning all these sufficient light is held forth in the New Testament for manifesting the mind of God unto his People 2. That it was not seasonable and safe for the Churches then living under Heathen Princes and Rulers enemies to Christ unto whose jealousies the name of Covenant and Covenanters might render them obnoxious and might seem dangerous to the civil peace Therefore Christ and his Apostles chose rather to forbear mentioning the name yet established the thing under such similitudes and parables as might hide it from others and yet reveal it to the Saints Reas 3 From the voluntary relation which is between the Members of the Church together with their mutual interest one in another and their mutual power one over another all which do necessarily imply their mutual covenanting one with another 1. Their relation is voluntary and all voluntary relations are by covenant as between a Society or Corporation and the Members of it between Husbands and Wives between Masters and voluntary Servants So between a Church and the Members of it both parties before were free the one to offer himself into fellowship or not the other to admit him or not If such joyn together it is by their free consent and must be by mutual engagement Hence ariseth their special and particular relation to this Church and among themselves mutually as a body distinct from other Churches 2. Their interest one in another and power one over another mutually ariseth from their mutual engagement by covenant No Church can judge any inhabitant among them unless he first give up himself to the Lord and them in a professed subjectiō to the Gospel of Christ Nor can any inhabitant expect member-like watchfulness and helpfulness from the Church unless upon his offering himself to enter into the common ingagement they receive him and take upon them that care over him 3. Their constant fellowship in Church-priviledges ariseth from this mutual ingagement by Covenant For none can be admitted unto them without consent of the body nor can the body admit them thereunto without their taking hold of the Covenant for till then they are not under the power of the whole as it hath been proved Object There seems to be no need of Church-Covenants seeing the Covenant of Grace conveigheth to Beleivers all Spiritual blessings and bindeth them to all Christian duties Answ 1 The Spiritual blessings communicated by Christ unto Believers through the Covenant of Grace are of two sorts 1. Internal viz. Adoption Justification Sanctification c.
have an immediate right in all Church-priviledges which I do not grant nor believe but that as the Church looks upon them tanquam in lumbis parentum so also if the grown Members of the Church observe vicious qualities and practises in them they do not deal with them immediately in those steps of proceeding required in Mat. 18. to bring matters to the Church but they deal with their Parents to discharge their duty in educating their Children according to the rule in Ephes 6.4 To this sense Dr. Ames applyeth that text in 1 Cor. 7.14 Ames medulla Theolog lib. 1. cap. 32. art 12 13. Infantes tamen non adeò perfecta sunt membra Ecclesiae ut possint actus Communionis exercere aut admitti ad omnia ejus privilegia participanda nisi priùs incrementum fidei appareat ab iis vero quae pertinent ad initium fidei et ingressum in Ecclesiam non sunt excludendi 2. Nor may their Children be baptized till themselves have taken hold of the Covenant with the Church in their own right For the Children of Church-members when they come to age for not taking hold of the Covenant with the Church do become non-members and are to be so looked at by the Church if they desert Church-fellowship either departing from them in place as Esau into mount Seir or withdrawing from their communion or if the Church withdraw from them In such cases they are not so much as implicitely members Therefore their Children may not be baptized For the right that Infants have unto Baptism is in their next and immediate Parents 1. Because the Apostle in 1 Cor. 7.14 doth so limit it 2. Because the Apostacy of the next Parents takes off the federal holiness of their Seed as we see in the posterity of Ismael and Esau 3. Because if Infants should have this right in their Grand-fathers where shall we stop shall it be extended to a thousand Generations as some mis-apply that promise in Exod. 20.6 That cannot be true for then the Children of the Jews and Turks and Heathen all the world over have a right to Bapism in some of their Ancestors within that time contrary to Rom. 11.17 Coral ∣ lary 5 Then Church-covenant is no formidable matter but desirable Is it a yoke 1. It is Christs yoke which is easie Mat. 11.29 30. he will make it easie Depend upon his faithfulness as Surety of the Covenant of Grace for ability to be faithful in your discharge of your Covenant with the Church 2. It is not a yoke of bondage but of precious liberties whereby you have right in all the outward priviledges of the Gospel 3. Nor is Church-fellowship a prison but if God call they must consent to your remove from them and follow you with their prayers It is indeed a strong but sweet ingagement of all upright-hearted Christians to please Christ and to be to his honour in that state So doth the Marriage-covenant oblige those that are in that state 1 Cor. 7.34 11.7 From whence the Apostle argueth for the like care in particular Churches and the Members of them Ephes 5.24 2 Cor. 8.23 which also was a special end and use of the Covenant wherein Abraham and the Church of the Jews stood bound unto God Gen. 17.1 2. and 2 Chron. 34.31 32. and the contrary discovered the insincerity and hypocrisie of others Psal 78.37 In like manner it bindeth the Members of the Church to all the duties of their Church-relation mutually both Officers and People and quickneth them thereunto through the influence and assistance of Christ the head of the Church by his Spirit in them all Ephes 4.15 16. 1 Cor. 12. to 28. And therefore I cannot but wonder that some who do approve and plead for all other Covenants viz. National Conjugal Social Covenants should yet dislike and oppose Church-Covenants Coral ∣ lary 6 From the premises we may see when the Church-Covenant is broken and how great their sin is who do scandalously and contumaciously persist therein CHAP. IV. Concerning the quantity and compass of a Christian Church THE Church which Christ calls his Church he telleth Peter that he will build it Vpon this Rock Mat. 16.18 I will build my Church Where the verb is in the first person and in the future tense 1. He speaketh in the first Person not in the second to shew that though he will use men as his instruments in this work yet it is his presence and blessing that causeth the work to prosper in their hands Mat. 28.19 20. 1 Cor. 3.9 It is by the Spirit of the Lord that Church-work is carried on succesfully Zech. 4.6 2. See Mr. Bradf Answ to the Arch. B. of York in Mr. Fox his Act Mon. in a Conference between them and the Bishop of Chichester in the Compter in Breadstreet He speaketh in the future tense not in the praeter or present for though Christ was in all ages the builder of the Church yet he thus speaketh of the Church under the New Testament because it was to be constituted after his Death Resurrection and Ascension when the Gospel should shine forth so clearly that it should obscure the light of former ages as the Sun rising in its strength doth the light of the Stars and it should appear Tit. 2.11 bringing Salvation to all men even to the Gentiles and they should be gathered and joyned unto Christ that one Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.6 2.13 14 and become Members of his Body together with the believing Jews in Church-communion visibly the partition Wall being broken down And because all Nations could not be joyned together in one visible Church as the Nation of the Jews might be and was to have their solemn set meetings together to worship God thrice a year or once in an age the Lord Jesus instituted a Congregational-Church among Christians and invested every such Church with sufficient Church-power within it self for attainment of all the ends of Church-communion This is the Church which Christ saith he will build and appropriates it to himself My Church 1. Because it is his Institution 2. Because his Name is called and put upon it The Members of it are not Moses his disciples but Christs and therefore were of old called Christians Act. 11.26 This title of Church though it be given some times to a civil Assembly Act. 19.41 yet so it is not taken in this place For Christ no where calleth a civil Assembly his Church Therefore it must signifie an holy Society And in that sense the Scripture applieth this title sundry wayes 1. To Godly Families Rom. 16.5 Col. 4.15 Phil. 2. where the Church in such an house is distinguished from the Congregational Church For Paul writeth to the Congregational Assembly to salute Aquila and Priscilla and the Church in their house Their house it seemeth consisted all of Godly persons in Pauls judgement else he would have
said Salute them of such an house who are in the Lord and it was an exemplary Family and a seminary of the Church yet not such a Church as was capable of all Church Officers and power as this meant in the text hath by the gift of Christ 2. Sometimes it signifieth the Catholick visible Church Heb 12.23 but that hath been from the beginning and doth not nor can meet in one place on earth to worship God Therefore it is not meant here 3. Most commonly it signifieth a Congregational Church or an holy Society joyned together by an holy Covenant in one Congregation to walk together according to all the Ordinances and Lawes given by Christ to his Church And so sometimes it signifieth a definite particular Congregation meeting together in one place for the publick worship of God and their mutual edification as that at Corinth 1 Cor. 11.18 20. and 14.23 And in that acceptation it notes sometimes the Brethren as distinguished from the Elders Act. 15.22 Sometimes the Elders and Brethren assembled together as in 1 Cor. 11.20 but never the Elders meeting apart from the Brethren But in this place it doth not signifie a particular definite Church For there is no particular Christian Church built by Christ more or rather than other It remaineth that Christ speaks of a particular Congregational Church here in an indefinite sense And so the word Church is applyed in the New Testament when Paul saith he persecuted the Church Phil. 3.6 Not that at Jerusalem only or Damascus but all the Churches in Judea Gal. 1.22 23. In this sense Christ calls every Christian Congregational Church thus built his Church From the words thus opened this doctrinal conclusion is to be collectâ—d viz. That it is the will and appointment of Jesus Christ that the Christian Church under the New Testament be in respect of its quantity and compass Congregational Concl. 4 This we shall endeavour to prove both by Scripture and Reason 1. The Scripture in the writings of the Apostles clearly sheweth that they so understood this branch of the Church-Charter and therefore they speak of Christian-Churches as several and distinct from one another 1 Cor. 11.16 and 14.33 Yea in one and the same Country as Galatia Gal 1.2 Judea v. 22. Macedonia 2 Cor. 8.1 Yea in Corinth where God had much people Act. 18.10 yet the Church there was but one Congregation 1 Cor. 14. and though Cenchrea was a Port near unto Corinth yet it had a Church distinct from Corinth Rom. 16.1 The Church also in Jerusalem though a greater number of Believers was declared to be there than we read of in other Cities yet it was but one Congregation Act. 2.41 44 47. and 6.2 15. The same holdeth concerning other great Cities the Church in every one of them was Congregational and if the number of Believers grew too great for one Congregation doubtless more Churches were gathered in such a place and case if several parts of the Church met in times of Persecution now and then here and there as they might yet they continued one Congregation having the same Officers in common for any thing appears in Scripture to the contrary Now let us see why the Christian Church must be Congregational Reas 1 The first Reason is from the end of Church-fellowship which is mutual edification in the use of the means instituted by Christ thereunto Let all things be done unto edification 1. Cor. 14.26 but how can this be attained unless they so meet together that all may learn and all may be comforted v. 13 Hence all the Members of the Church are exhorted not to forsake their assembling together Heb. 10.25 which was the praise of the primitive Church in Jerusalem Act. 2.42 44. Therefore a particular visible Church is compared to a flock which are fed together Act. 20.28 and to an House or Family the members whereof injoy the same Family-priviledges in common under the same family-order 1 Tim. 3.15 Reas 2 The second Reason is from their duty to take up offences among Brethren which cannot be ended privately Mat. 18.17 18. which implyeth two things 1. That the Church must consist of more than two or three for though two or three may watch over one another admonish one another and in case of obstinancy withdraw from a convicted delinquent and though two or three praying together may expect the presence and blessing of Christ as v. 19 20. upon their admonition yet two or three cannot issue the matter compleatly in way of Church-censure but must tell the Church Therefore the Church must necessarily consist of a greater number Again how can two or three choose the four sorts of Officers amongst themselves which are described by four living creatures in Rev. 4.6 7. viz. Pastor Teacher Ruling Elder and Deacon 2. That they must not exceed the quantity and compass of one Congregation For the Church must meet ordinarily together with their Officers for these purposes Therefore the Scripture sheweth that the whole Church did meet together to chuse and ordain Officers as Deacons Act. 6.2 3 5. Elders Act. 14.23 to receive and admit Members Act. 9.26 for Prophesying 1 Cor. 14.23 for the Seals 1 Cor. 11.20 and for Censures 1 Cor. 5.4 and to release from censures 2 Cor. 2.6 7. So much for proof of the point The Conâ—â—ctaries are these Coroll 1 Then the Congregational frame of a Christian Church is no humane invention or constitution True it is that the Parish frame as it was wont to joyn all the inhabitants within such a praecinct into one Church injoyning them all to communicate at the Lords Table at least at Easter is meerly humane not being measured by the Golden Reed which is the Church-measure but by the Court-measure Rev. 11.1 2. But that Members so qualified as Christ requireth and so confederating should ordinarily meet togather in one Congregation for the solemn worship of God and their mutual edification is the Ordinance of Christ and according to the measure of the golden Reed whereby the City and Gates and the dimensions of the New-Jerusalem are measured Rev. 21.15 that they shall not be so few as to cut off Church-jurisdiction within themselves nor so many but that all may hear and be edified and be governed by the Power which Christ hath given to the Church to preserve the purity of his Worship and of their fellowship within themselves Coroll 2 Then when a People grow to be so numerous in any Church that they cannot ordinarily meet together to Church-ends it is the mind of Christ that they should be distributed into sundry Congregational Churches For though many thousands of Israel met together in the court of the Temple at Jerusalem to offer Sacrifice because they might stand in so large a place together and see the Sacrifices burnt yet that will not prove that such multitudes should be Members of a Christian Church where more communion is required then in seeing some one Ordinance
Church The Church may by communion of Churches upon orderly recommendation receive the members of other Churches unto fellowship of such Ordinances as are for the comfort and strengthning of the Saints as the Seals are and the Officers may administer them to such being accepted by the body for we have a warrant for so much from the Rule Rom. 16.1 3 Joh. 9. but not to act in judgement For the Church hath this priviledge proper to be judged by and to judg only those that are within 1 Cor. 5.12 whereas I alledged this Text against Mr. Paget to prove that Church-Ordinances belong only to the Members of some particular Church Mr. Rutterf meeting with that expression saith Mr. D. will have Pastors so far strangers to all Congregations save their own that he saith other Churches are without and have nothing to do to judge them and alledgeth for this 1 Cor. 5.12 But by those that are without Paul meaneth not those that were not of the Congregation but he meaneth Infidels and Heathen as in other Scriptures For Paul judged and excommunicated Hymeneus and Alexander 1 Tim. 1.20 who were without the Church at Corinth Had Mr. Rutt been pleased to cast his eye upon my own defence of that passage In my Apolog Reply pag. 312 313. printed sundry years before he put pen to paper in these disputes about Church affairs he might have found that written by me touching the sense and my application of that Text which might have prevented his exagitating that matter Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander who he saith were without the Church at Corinth to prove that Pastors have any thing to do to judge judicially or excommunicate the members of other Congregations For Paul was an Apostle an extraordinary Officer had an illimited commission and a fulness of delegated power both in every Church and to administer Church-Ordinances without the fellowship of a particular Church when it could not be had and to execute all Offices in any Church where Officers were wanting But Pastors are ordinary Officers have a limited commission to do only the acts of the Pastoral Office and those only to that particular Church by which they are called unto Office Act. 20.28 1 Pet. 5.2 Therefore though Paul might excommunicate one that was not of that particular Church at Corinth yet the Pastor to the Church at Corinth might not Yet Paul could not excommunicate one that was no member of any Church but without as Infidels and Heathen are For that implies a contradiction To conclude The Apostle doth so appropriate Church-judgment to those that are within that particular Church 1 Cor. 5.12 Ye judge them that are within that he exempts from it in a due proportion all that are not members of that Congregation though there are degrees of being without some being totally without all Church-communion as Infidels and Heathen others though in Church-communion else-where yet not in communion of membership of that Church to whom he wrote to put away from them not one that was a member of another Church but him that was a member of that Church And in this sense Mr. Rutt saith Hymeneus and Alexander were without the Church at Corinth though members of some other Church for which cause the Church at Corinth could not excommunicate them yet Paul might and did by his Apostolical Power Thus by his own confession some are without a particular Church who yet are not Heathen or Infidels To conclude one may be said to be without this or that particular Church two ways 1. Simply and absolutely so Infidels and Heathen that are of no Church 2. Comparatively so the Members of other Churches compared with those that are of this Body 4. Corollary Then Churches gathered and Officers ordained in these days without Apostles are true Churches and true Church-Officers according to Christ and Churches thus Organized according to the Rules of the Word are true and intire Churches and the first subject of all Church-power as well as those Primitive Churches planted by the Apostles For the concurrence of the Apostles is not put into this Charter whereof we speak as a conditional Clause which might not have been omitted if Christ had intended that it should be always necessary He doth not say upon this Rock my Apostles shall build my Church and to my Church built by them I will give the Keys of the Kingdom but upon this Rock I will build my Church viz. by such Instruments as Christ will raise and use and bless in that work in every Age and to this Church thus built he gives the Keys of the Kingdom of Heaven Object But Christ gave the Commission of gathering Churches to his Apostles in Matth. 28.18 19. And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Ephes 4.8 11 12. Answ Those and the like Texts of Scripture do indeed shew that God used Apostles principally in this work but not only For as to Teach and Baptize is common to other Teaching-Officers as well as Apostles so the gathering of Churches by making men Disciples of Christ was done by others besides Apostles even in the Apostles days Act. 11.20 21. The dispersed Disciples planted the Church at Antioch the Members whereof were first called Christians a Church whose planting Barnabas approved ver 23. 2. They shew that God would use Apostles herein for a time but not alwayes which I prove 1. From the proper work committed to them which was to make the first Models and Patterns of planting and gathering Churches which ordinary Instrumentts are bound to attend in the gathering and constituting of Churches 1 Cor. 3.6 10. and in that sense their work continues to the end of the World though their manner of working viz. from an immediate Call Inspiration and Infallible assistance proper to Apostles in making those Patterns was extraordinary and ended with their Office in the first Age since when there never have been Apostles in the World For though Matthias succeeded in the place of Judas by Gods Election Act. 1.26 yet after James was beheaded no Apostle was chosen to succeed him though the Apostles lived long after 2. The Apostle John who lived longest of the Apostles describeth by Revelation from Christ all the Officers that should be by Gods Ordinance in Christian Churches after that Age under four sorts of living Creatures which note the four sorts of ordinary Officers to continue in the Church after that Age viz. Pastors Teachers Ruling-Elders and Deacons Revel 4.1 6 7. Vers 19. And whatsoever thou shalt bind on Earth shall be bound in Heaven Whatsoever thou shalt loose on Earth shall be loosed in Heaven THese words hold forth the Ratification of Christ's grant of the Keys unto a Congregational-Church with the chiefty