And unless this Union be dissolved unless a Church be disunited from Christ it cannot be so from the Catholick Church nor any true Church of Christ in particular however it may be dealt withal by others in the World. FROM Christ as the Head and Spring of Union there proceedeth unto all particular Churches a bond of Vnion which is his Holy Spirit acting it self in them by Faith and Love in and by the ways and means and for the ends of his appointment THIS is the Kingly Royal Beautiful Vnion of the Church Christ as the only head of Influence and Rule bringing it into a Relation unto himself as his Body communicating of his Spirit unto it governing it by the Law of his Word enabling it unto all the Duties of Faith Love and Holiness FOR unto the compleating of this Vnion on the part of the Church these things are required 1. Faith in him or holding him as the Head in the sincere belief of all things concerning his Person Office and Doctrine in the Gospel with whatever belongs thereunto 2. Love unto him and all that is his 3. That especial Holiness whose foundation is Repentance and Effectual Vocation 4. The Observance of his Commands as unto all Duties of Divine Worship These things are essentially requisite unto this Union on the part of the Church The Reality and Power of them is the internal form of the Church and the profession of them is its external form 2. THERE concurreth hereunto an Vnion among themselves I mean all particular Churches throughout the World in whom the Church Catholick doth Act its Power and Duty And the Relation that is between these Churches is that which is termed Relatio aequiparentiae wherein neither of the Relata is the first foundation of it but they are equal It doth not arise from the Subordination of one unto another they being all equal as unto what concerns their Essence and Power And the bond hereof is that especial Love which Christ requireth among all his Disciples acting it self unto all the ends of the Edification of the whole Body TAKE in the whole and the Union of Churches consists in their Relation unto God as their Father and unto Christ as their only immediate Head of Influence and Rule with a participation of the same Spirit in the same Faith and Doctrine of Truth the same kind of Holiness the same Duties of Divine Worship especially the same Mysteries of Baptism and the Supper the observance of the same Rules or Commands of Christ in all Church-Order with mutual Love effectual unto all the ends of their Being and Constitution or the Edification of the Church Catholick THERE may be failures in them or some of them as unto sundry of these things there may be differences among them about them arising from the Infirmities Ignorance and Prejudices of them of whom they do consist the best knowing here but in part but whilst the substance of them is preserved the Union of all Churches and so of the Catholick Church is preserved THIS is that blessed oneness which the Lord Christ prayed for so earnestly for his Disciples that they might be one in the Father and the Son one among themselves and made perfect in one Joh. 17.20 21 22 23. without any respect unto that horrid Image of it which was set up in the latter days of the Church which all Men were compelled to bow down unto and Worship with the fire of Nebuchadnezzars Furnance Of any other Union there is not the least mention in the Scripture THIS Union of the Catholick Church in all particular Churches is always the same inviolable unchangeable comprehending all the Churches in the World at all times not confinable unto any State or Party not interruptible by any external form nor to be prevailed against by the Gates of Hell and all such Disputes about a Catholick Church and its Vnion as can be so much as questionable among them that profess to believe the Gospel are in direct opposition unto the Prayers and Promises of Jesus Christ. Whilst Evangelical Faith Holiness Obedience unto the Commands of Christ and Mutual Love abide in any on the Earth there is the Catholick Church and whilst they are professed that Catholick Church is visible other Catholick Church upon the Earth I believe none nor any that needs other things unto its Constitution THESE things being premised I proceed unto that which is our present Enquiry namely Wherein the Communion of particular Churches among themselves doth consist THE Communion of Churches is their joint actings in the same Gospel Duties towards God in Christ with their mutual actings towards each other with respect unto the end of their Institution and Being which is the Glory of Christ in the Edification of the whole Catholick Church AS unto the actings of the first sort the ground of them is Faith and therein is the first Act of the Communion of Churches And this Communion in Faith among all the Churches of Christ is two-fold 1. General in the belief of the same Doctrine of Truth which is according unto Godliness the same Articles of Faith and the publick profession thereof so that every one of them is the Ground and Pillar of the same Truth This the Primitive Church provided for in Creeds and Symbols or Confessions of Faith as is known But as never any one of them was expresly owned by all Churches so in process of time they came to be abused as expressing the sence of the present Church whether true or false Hence we have as many Arian Creeds yet extant as those that are Orthodox But unto the Communion of all particular Churches in the World there is nothing required but a belief of the Scripture to be the Word of God with a professed assent unto all Divine Revelations therein contained provided that no Error be avowed that is contrary to the principal or fundamental Doctrines of it For although any Society of Men should profess the Scripture to be the Word of God and avow an Assent unto the Revelations made therein yet by the conceptions of their Minds and misunderstanding of the sence of the Holy Spirit therein they may embrace and adhere unto such Errors as may cut them off from all Communion with the Catholick Church in Faith. Such are the denial of the holy Trinity the Incarnation of the Son of God His Divine Person or Office the Redemption of the Church by his Blood the necessity of Regeneration by his Spirit and the like And they may also add that of their own unto their professed Belief as shall exclude them from Communion with the Catholick Church Such are the Assertion of Traditions as equal with the written Word of another Head of the Church besides the Lord Christ of another Sacrifice besides what he once offered for all and the like But where any are preserved from such Heresies on the one hand and the other there is no more required unto Communion with
THE TRUE NATURE OF A Gospel Church AND ITS GOVERNMENT WHEREIN These following particulars are distinctly handled I. The subject Matter of the Church II. The formal Cause of a particular Church III. Of the Polity Rule or Discipline of the Church in general IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The Office of Teachers in the Church VII Of the Rule of the Church or of Ruling Elders VIII The nature of Church Polity or Rule with the Duty of Elders IX Of Deacons X. Of Excommunication XI Of the Communion of Churches The Publishing whereof was mentioned by the Author in his Answer to the Vnreasonableness of Separation By the late Pious and Learned Minister of the Gospel JOHN OWEN D. D. LICENSED June 10. 1688. LONDON Printed for William Marshall at the Bible in Newgate street MDCLXXXIX THE PREFACE TO THE READER THE Church of Christ according as it is represented unto us or described by the holy Spirit of God in the Old and New Testament hath but a twofold Consideration as Catholick and Mystical or as Visible and Organized in particular Congregations The Catholick Church is the whole Mystical Body of Christ consisting of all the Elect which are purchased and redeemed by his Blood whether already called or uncalled Militant or Triumphant and this is the Church that God gave him to be head unto which is his Body and his Fullness and by union with him Christ Mystical Ephes. 1.22 23. and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word most fully expressing the Catholick Church used in Scripture the Church of the First-born whose Names are written in Heaven Heb. 12.23 i. e. in the Lamb's Book of Life and shall all appear one Day gathered together to their Head in the perfection and fullness of the New Jerusalem-state where they will make a glorious Church not having Spot or Wrincle or any such thing but Holy and without Blemish The day of Grace which the Saints have passed in the respective Ages of the Church was but the days of its Espousals wherein the Bride hath made her self ready but then will be her full married state unto Christ then will be the perfection not only of every particular Member of Christ but of the whole Body of Christ called a perfect Man and the measure of the Stature of the Fullness of Christ to which we are called Edifying and building up by the Ministry and Ordinances of Christ whilst we are in Via in our passage unto this Country a City with a more durable fixed Foundation which we seek In order therefore unto the compleating this great and mystical Body Christ hath his particular Visible Churches and Assemblies in this World wherein he hath ordained Ordinances and appointed Officers for the glorious forementioned Ends and Purposes There is no other sort of Visible Church of Christ Organized the subject of the aforesaid Institutions spoken of but a particular Church or Congregation either in the Old or New Testament where all the Members thereof do ordinarily meet together in one place to hold Communion one with another in some one or more great Ordinances of Christ. The first Churches were Oeconomick when the Worship of God was solemnly performed in the large Families of the Antidiluvian and Postdiluvian Patriarchs where no doubt all frequently assembled to the Sacrifices as then offered and other parts of Worship then in use After the descent of a numerous Progeny from Abraham's Loins God takes them to himself in one Visible Body a National but Congregational Church to which he forms them Four hundred and thirty Years after the Promise in the Wilderness and although all Abraham's Natural Posterity according to the External part of the Promise made to him were taken into visible Church-Fellowship so that it became a National Church yet it was such a National Church always in the Wilderness and in the Holy Land as was Congregational for it was but one Congregation during the Tabernacle or Temple-state first or second they were always bound to assemble to the Tabernacle or Temple thrice at least every Year hence the Tabernacle was still called the Tabernacle of the Congregation They were to have but one Altar for Burnt-Offerings and Sacrifices what others were at any time elsewhere called High-Places were condemned by God as Sin. Lastly when Christ had Divorced this People Abolished their Mosaical Constitution by breaking their Staff of Beauty and their Staff of Bonds he erects his Gospel Church calls in Disciples by his Ministry forms them into a Body furnisheth them with Officers and Ordinances and after he had suffered rose again and continued here Forty days in which time he frequently appeared to them and acquainted them with his Will ascends unto his Father sends his Spirit in a plentiful manner at Pentecost whereby most of them were furnished with all necessary miraculous Gifts to the promoting the Glory and Interest of Christ among Jews and Gentiles Hence the whole Evangelical Ministry was first placed in the Church of Jerusalem so far as extraordinary or such a part of it as was to descend to Churches of after Ages neither were they placed as abiding or standing Officers in any other Church as we find In this Church they acted as the Elders thereof and from this Church they were it 's very likely solemnly sent by Fasting and Prayer to the Exercise of their Apostolick Function in Preaching Healing and working Miracles gathering Churches and setling Officers in them even so as Barnabas and Paul were sent forth by the Church of Antioch Their distinguishing Apostolick Office and Charge from which the Evangelist differed but little was to take care of all the Churches not to sit down as standing Pastors to all or any particular Congregation but at the first planting to gather to direct and confirm them in practice of their Doctrine Fellowship breaking Bread and in Prayer Wherefore this Apostolick Care committed to them proves nothing either of the Catholick Authority claimed by an Oecumenick Pastor or that charge of many Congregations claimed by Diocesan Bishops Whence it 's most evident That all Church Officers so far as they had any Pastoral or Episcopal Office was given to a particular Congregation as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We read of no Pastors of many Congregations nor of no Church made up of many Congregations to which Officers were annexed nor of any representative Church as some would have That Apostolick Power did descend to Successors we utterly deny it being not derivable for none after them could say They had been Eye Witnesses of our Lord before or after his Resurrection none since so qualified by an extraordinary measure of the Spirit for Preaching and working Miracles and none but the Pope challenges such an extensive Care for and Power over all Churches That which descends from them to the ordinary Ministry is a Commission to Preach and Baptize and why not to Head it being always in the
the estate of visible Regeneration doth depend is required of them Herein if they fail they lose all privilege and benefit by their Baptism So speaks the Apostle in the case of Circumcision under the Law Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision It is so in the case of Baptism Verily it profiteth if a Man stand unto the Terms of the Covenant which is tendered therein between God and his Soul for it will give him Right unto all the outward Privileges of a Regenerate State but if he do not as in the sight of God his Baptism is no Baptism as unto the real communication of Grace and acceptance with him so in the sight of the Church it is no Baptism as unto a participation of the external Rights and Privileges of a Regenerate State. 4. God alone is judge concerning this Regeneration as unto its internal real principle and state in the Souls of Men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend The Church is judge of its evidences and fruits in their external Demonstration as unto a participation of the outward Privileges of a Regenerate State and no farther And we shall hereon briefly declare what belongs unto the forming of a right judgment herein and who are to be esteemed fit Members of any Gospel Church-State or have a Right so to be 1. Such as from whom we are obliged to withdraw or withhold Communion can be no part of the matter constitūent of a Church or are not meet Members for the first constitution of it But such are all Habitual Sinners those who having prevalent habits and inclinations unto Sins of any kind unmortified do walk according unto them Such are profane Swearers Drunkards Fornicators Covetous Oppressors and the like who shall not inherit the Kingdom of God. 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thess. 3.6 2 Tim. 3.5 as a Man living and dying in any known Sin that is habitually without Repentance cannot be saved so a Man known to live in Sin cannot regularly be received into any Church To compose Churches of Habitual Sinners and that either as unto Sins of Commission or Sins of Omission is not to erect Temples of Christ but Chapels unto the Devil 2. Such as being in the fellowship of the Church are to be admonished of any scandalous Sin which if they repent not of they are to be cast out of the Church are not meet Members for the Original Constitution of a Church This is the state of them who abide Obstinate in any known Sin whereby they have given offence unto others without a professed Repentance thereof although they have not lived in it habitually 3. They are to be such as visibly answer the Description given of Gospel Churches in the Scripture so as the Titles assigned therein unto the Members of such Churches may on good grounds be appropriated unto them To compose Churches of such persons as do not visibly answer the character given of what they were of old and what they were always to be by virtue of the Law of Christ or Gospel-constitution is not Church Edification but Destruction And those who look on the things spoken of all Church Members of old as that they were Saints by calling lively stones in the house of God justified and sanctified separate from the World c. as those which were in them and did indeed belong unto them but even deride the necessity of the same things in present Church Members or the Application of them unto those who are so are themselves no small part of that woful Degeneracy which Christian Religion is fallen under Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God as unto their Typical Holiness with the Application of it unto Christian Churches in real Holiness 1 Pet. 2.5 9. with the Description given of them constantly in the Scripture as Faithful Holy Believing as the House of God as his Temple wherein he dwells by his Spirit as the Body of Christ united and compacted by the communication of the Spirit unto them as also what is said concerning their ways walkings and duties and it will be uncontrolably evident of what sort our Church Members ought to be nor are those of any other sort able to discharge the Duties which are incumbent on all Church Members nor to use the Privileges they are intrusted withal Wherefore I say to suppose Churches regularly to consist of such persons for the greater part of them as no way answer the Description given of Church Members in their Original Institution nor capable to discharge the Duties prescribed unto them but giving evidence of Habits and actions inconsistent therewithal is not only to disturb all Church Order but utterly to overthrow the Ends and Being of Churches Nor is there any thing more scandalous unto Christian Religion than what Bellarmine affirms to be the judgment of the Papists in opposition unto all others namely that no internal Vertue or Grace is required unto the Constitution of a Church in its Members Lib. 3. de Eccles. cap. 2. 4. They must be such as do make an open profession of the subjection of their Souls and Consciences unto the Authority of Christ in the Gospel and their readiness to yield Obedience unto all his Commands This I suppose will not be denied for not only doth the Scripture make this Profession necessary unto the participation of any benefit or privilege of the Gospel but the nature of the things themselves requires indispensably that so it should be For nothing can be more unreasonable than that Men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ without avowing or professing that Obedience Wherefore our Enquiry is only what is required unto such a Profession as may render Men meet to be Members of a Church and give them a Right thereunto For to suppose such a confession of Christian Religion to be compliant with the Gospel which is made by many who openly live in Sin being disobedient and unto every good work reprobate is to renounce the Gospel it self Christ is not the High-Priest of such a Profession I shall therefore declare briefly what is necessary unto this Profession that all may know what it is which is required unto the Entrance of any into our Churches wherein our Practice hath been sufficiently traduced 1. There is required unto it a competent knowledge of the Doctrines and Mystery of the Gospel especially concerning the Person and Offices of Christ. The Confession hereof was the ground whereon he granted the Keys of the Kingdom of Heaven or all Church Power unto Believers Matth. 16.17 18 19. The first Instruction which he gave unto his Apostles was That they should teach Men by the Preaching of the Gospel
Spiritual Gifts in Preaching with a refusal of undertaking a Ministerial Office or without design so to do upon a lawful Call cannot be approved 3. The Rules proposed concern only ordinary cases and the ordinary state of the Church extraordinary cases are accompanied with a warranty in themselves for extraordinary Actings and Duties 12. THE Call of Persons unto the Pastoral Office is an Act and Duty of the Church It is not an Act of the political Magistrate not of the Pope not of any single Prelate but of the whole Church unto whom the Lord Christ hath committed the Keys of the Kingdom of Heaven And indeed although there be great differences about the nature and manner of the Call of Men unto this Office yet none who understand ought of these things can deny but that it is an Act and Duty of the Church which the Church alone is impowered by Christ to put forth and exert But this will more fully appear in the consideration of the nature and manner of this Call of Men unto the Pastoral Office and the actings of the Church therein THE Call of persons unto the Pastoral Office in the Church consists of Two Parts 1. Election 2. Ordination as it is commonly called or sacred Separation by Fasting and Prayer As unto the former Four things must be enquired into 1. What is previous unto it or preparatory for it 2. Wherein it doth consist 3. It s necessity or the demonstration of its Truth and Institution 4. What influence it hath into the communication of Pastoral-Office-Power unto a Pastor so chosen 1. THAT which is previous unto it is the Meetness of the Person for his Office and Work that is to be chosen It can never be the Duty of the Church to call or choose an unmeet an unqualified an unprepared Person unto this Office. No pretended necessity no outward motives can enable or warrant it so to do nor can it by any outward act whatever the Rule or Solemnity of it be communicate Ministerial Authority unto Persons utterly unqualified for and uncapable of the discharge of the Pastoral Office according unto the Rule of the Scripture And this hath been one great means of debasing the Ministery and almost ruining the Church it self either by the neglect of those who suppose themselves entrusted with the whole power of Ordination or by Impositions on them by Secular Power and Patrons of Livings as they are called with the stated Regulation of their Proceedings herein by a defective Law whence there hath not been a due regard unto the antecedent preparatory Qualifications of those who are called unto the Ministry TWO ways is the Meetness of any one made known and to be judged of 1. By an evidence given of the Qualifications in him before-mentioned The Church is not to call or choose any one to Office who is not known unto them of whose frame of spirit and walking they have not had some experience not a Novice or one lately come unto them He must be one who by his ways and walking hath obtained a good Report even among them that are without so far as he is known unless they be enemies or scoffers and one that hath in some good measure evidenced his Faith Love and Obedience unto Jesus Christ in the Church This is the chief Trust that the Lord Christ hath committed unto his Churches and if they are negligent herein or if at all-adventures they will impose an Officer in his House upon him without satisfaction of his Meetness upon due enquiry it is a great dishonour unto him and provocation of him Herein principally are Churches made the Overseers of their own Purity and Edification To deny them an Ability of a right judgment herein or a liberty for the use and exercise of it is Error and Tyranny But that Flock which Christ purchased and purified with his own blood is thought by some to be little better than an Herd of brute Beasts Where there is a defect of this personal knowledge for want of opportunity it may be supplied by Testimonies of unquestionable Authority 2. By a trial of his Gifts for Edification These are those Spiritual Endowments which the Lord Christ grants and the Holy Spirit Works in the Minds of Men for this very end that the Church may be profited by them 1 Cor. 12.7 And we must at present take it for granted that every true Church of Christ that is so in the matter and form of it is able to judge in some competent measure what Gifts of Men are suited unto their own Edification But yet in making a judgment hereof one Directive means is the Advice of other Elders and Churches which they are obliged to make use off by virtue of the Communion of Churches and the avoidance of offence in their walk in that Communion 2. AS to the nature of this Election Call or Choice of a Person known tried and judged meetly qualified for the Pastoral Office it is an Act of the whole Church that is of the Fraternity with their Elders if they have any For a Pastor may be chosen unto a Church which hath other Teachers Elders or Officers already instated in it In this case their concurrence in the choice intended is necessary by way of common suffrage not of Authority or Office-Power For Election is not an Act of Authority but of Liberty and Power wherein the whole Church in the Fraternity is equal If there be no Officers stated in the Church before as it was with the Churches in the Primitive Times on the first Ordination of Elders among them this Election belongs unto the Fraternity 3. THAT therefore which we have now to prove is this That it is the Mind and Will of Jesus Christ that meet Persons should be called unto the Pastoral Office or any other Office in the Church by the Election and Choice of the Church it self whereunto they are called antecedently unto a sacred solemn separation unto their respective Offices For 1. UNDER the Old Testament there were three ways whereby Men were called unto Office in the Church 1. They were so extraordinarily and immediately by the nomination and designation of God himself So Aaron was called unto the Priesthood and others afterwards as Samuel to be Prophets 2. By a law of Carnal Generation so all the Priests of the Posterity of Aaron succeeded into the Office of the Priesthood without any other call 3. By the choice of the people which was the call of all the ordinary Elders and Rulers of the Church Deut. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give to your selves It was required of the people that they should in the first place make a judgment on their Qualifications for the Office whereunto they were called Men known unto them for Wise Understanding Righteous walking in the Fear of God they were to look out and then to present them unto Moses for their separation unto Office which is Election It is true that Exod. 13.15 It is
judgment who have most weighed and considered the nature of these things do assert the necessity of many Elders in every particular Church which is the common judgment and practice of the Reformed Churches in all places 13. AND some there are who begin to maintain That there is no need of any more but One Pastor Bishop or Elder in a particular Church which hath its Rule in its self other Elders for Rule being unnecessary This is a Novel Opinion contradictory to the sence and practice of the Church in all Ages And I shall prove the contrary 1. THE pattern of the First Churches constituted by the Apostles which it is our Duty to imitate and follow as our Rule constantly expresseth and declares That many Elders were appointed by them in every Church Act. 11.30 Chap. 14.23 Chap. 15.2 4 6 22. Chap. 16.4 Chap. 20.17 c. 1 Tim. 5.17 Phil. 1.1 Tit. 1.5 1 Pet. 5.1 There is no mention in the Scripture no mention in Antiquity of any Church wherein there was not more Elders than One nor doth that Church answer the Original Pattern where it is otherwise 2. WHERE there is but one Elder in a Church there cannot be an Eldership or Presbytery as there cannot be a Senate where there is but one Senator which is contrary unto 1 Tim. 4.14 3. THE continuation of every Church in its original State and Constitution is since the ceasing of extraordinary Offices and Powers committed to the Care and Power of the Church it self Hereunto the Calling and Ordaining of ordinary Officers Pastors Rulers Elders Teachers do belong And therein as we have proved both the Election of the People submitting themselves unto them in the Lord and the solemn setting of them apart by Imposition of Hands do concurr But if there be but One Elder only in a Church upon his Death or Removal this Imposition of Hands must either be left unto the People or be supplied by Elders of other Churches or be wholly omitted all which are irregular And that Church-Order is defective which wants the Symbol of Authoritative Ordination 4. IT is difficult if not impossible on a supposition of One Elder only in a Church to preserve the Rule of the Church from being Prelatical or Popular There is nothing more frequently objected unto those who dissent from Diocesan Bishops than that they would every one be Bishops in their own Parishes and unto their own People All such pretences are excluded on our principles of the Liberty of the People of the necessity of many Elders in the same Church in an equality of Power and the Communion of other Churches in Association But practically where there is but One Elder one of the extreams can be hardly avoided If he Rule by himself without the previous Advice in some cases as well as the subsequent consent of the Church it hath an eye of unwarrantable Prelacy in it If every thing be to be Originally Transacted Disposed Ordered by the whole Society the Authority of the Elder will quickly be insignificant and he will be little more in point of Rule than any other Brother of the Society But all these Inconveniencies are prevented by the fixing of many Elders in each Church which may maintain the Authority of the Presbytery and free the Church from the Despotical Rule of any Diotrâ—phes But in case there be but one in any Church unless he have Wisdom to maintain the Authority of the Eldership in his own Person and Actings there is no Rule but Confusion 5. THE nature of the Work whereunto they are called requires that in every Church consisting in any considerable number of Members there should be more Elders than One. When God first appointed Rule in the Church under the Old Testament he assigned unto every Ten Persons or Families a distinct Ruler Deut. 1.15 For the Elders are to take care of the Walk or Conversation of all the Members of the Church that it be according unto the Rule of the Gospel This Rule is eminent as unto the holiness that it requires above all other Rules of moral Conversation whatever And there is in all the Members of the Church great Accuracy and Circumspection required in their walking after it and according unto it The Order also and Decency which is required in all Church-Assemblies stands in need of exact care and inspection That all these things can be attended unto and discharged in a due manner in any Church by One Elder is for them only to suppose who know nothing of them And although there may be an appearance for a season of all these things in such Churches yet there being not therein a due compliance with the Wisdom and Institution of Christ they have no present Beauty nor will be of any long continuance THESE considerations as also those that follow may seem jejune and contemptible unto such as have another frame of Church-Rule and Order drawn in their Minds and Interests A Government vested in some few Persons with Titles of Preheminence and Legal Power exercised in Courts with Coercive Jurisdiction by the Methods and Processes of Canons of their own framing is that which they suppose doth better become the Grandeur of Church-Rulers and the State of the Church than these Creeping Elders with their Congregations But whereas our present enquiry after these things is only in and out of the Scripture wherein there is neither shadow nor appearance of any of these practices I beg their pardon if at present I consider them not 10. WE shall now make Application of these things unto our present purpose I say then 1. Whereas there is a Work of Rule in the Church distinct from that of Pastoral Feeding 2. Whereas this Work is to be attended unto with diligence which includes the whole Duty of him that attends unto it And 3. That the Ministry of the Word and Prayer with all those Duties that accompany it is a full Employment for any Man and so consequently his principal and proper Work which it is unlawful for him to be remiss in by attending on another with Diligence And 4. Whereas there ought to be many Elders in every Church that both the Works of Teaching and Ruling may be constantly attended unto 5. That in the Wisdom of the Holy Ghost distinct Works did require distinct Offices for their discharge all which we have proved already our enquiry hereon is Whether the same Holy Spirit hath not distinguished this Office of Elders into those two sorts namely those who are called unto Teaching and Rule also and those who are called unto Rule only which we Affirm THE Testimonies whereby the Truth of this Assertion is confirmed are generally known and pleaded I shall insist on some of them only beginning with that which is of uncontroulable evidence if it had any thing to conflict withal but prejudices and interest and this is 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Praesum Praesidio to Preside to Rule Praesident
probati Seniores Tertull. And the Bishop or Pastor in Justin Martyr is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Word constantly used in the New Testament Rom. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ruleth 1 Thess. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are over them that is in place of Rule 1 Tim. 3.4 5 12. It is applied unto Family Rule and Government as it is also unto care and diligence about good Works Tit. 3.8.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole Presidency in the Church with respect unto its Rule Translators agree in the reading of these Words so the Hebrew of Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the Congregation who well discharge their Rule or Conduct So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Elders Qui bene praesunt Presbyteri Vul Lat. Seniori che Governano bene Ital. All agree that it is the Governours and the Government of the Church in general that is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word most controverted All Translators esteem it distinctive Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eminently Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiefly Principally Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who labour painfully labour to weariness travail in the Word and Doctrine THE Elders or Presbyters in Office Elders of the Church that Rule well or discharge their Presidency for Rule in due manner are worthy or ought to be reputed worthy of double honour especially those of them who labour or are ingaged in the great labour and travail of the Word and Doctrine AND some things may be observed in general concerning these words 1. THIS Testimony relates directly unto the Rules and Principles before laid down directing unto the practice of them According to the Analogy of these Principles these Words are to be interpreted And unless they are overthrown it is to no purpose to put in exceptions against the sence of this or that Word the Interpretation of them is to be suited unto the Analogy of the things which they relate unto If we consider not what is spoken here in consent with other Scriptures treating of the same matter we depart from all sober Rules of Interpretation 2. ON this supposition the Words of the Text have a plain and obvious signification which at first view presents it self unto the common sence and understanding of all Men. And where there is nothing contrary unto any other Divine Testimony or Evident Reason such a sence is constantly to be embraced There is nothing here of any Spiritual Mystery but only a direction concerning outward Order in the Church In such cases the literal sence of the Words rationally apprehended is all that we are concerned in But on the first Proposal of this Text That the Elders that Rule well are worthy of double honour especially those who labour in the Word and Doctrine a rational Man who is unprejudiced who never heard of the Controversy about Ruling Elders can hardly avoid an Apprehension that there are two sort of Elders some that labour in the Word and Doctrine and some who do not so do The Truth is it was Interest and Prejudice that first caused some learned Men to strain their wits to find out evasions from the evidence of this Testimony Being so found out some others of meaner Abilities have been entangled by them For there is not one new Argument advanced in this cause not one exception given in unto the sence of the place which we plead for but what was long since coined by Papists and Prelatists and mannaged with better Colours than some now are able to lay on them who pretend unto the same judgment 3. THIS is the substance of the Truth in the Text. There are Elders in the Church there are or ought to be so in every Church With these Elders the whole Rule of the Church is intrusted all these and only they do Rule in it Of these Elders there are two sorts for a description is given of one sort distinctive from the other and comparative with it The First sort doth Rule and also labour in the Word and Doctrine That these Works are distinct and different was before declared Yet as distinct Works they are not incompatible but are committed unto the same Person They are so unto them who are not Elders only but moreover Pastors or Teachers Unto Pastors and Teachers as such there belongs no Rule although by the institution of Christ the Right of Rule be inseparable from their Office. For all that are rightfully called thereunto are Elders also which gives them an Interest in Rule They are Elders with the Addition of Pastoral or Teaching Authority But there are Elders which are not Pastors or Teachers For there are some who Rule well but labour not in the Word and Doctrine that is who are not Pastors or Teachers ELDERS that Rule well but labour not in the Word and Doctrine are Ruling Elders only and such are in the Text. THE most learned of our Protestant Adversaries in this case â—re Erastus Bilson Sarravia Downham Scultetus Mead Grotius Hamond who agree not at all among themselves about the sence of the Words For 1. THEIR whole design and endeavour is to put in Exceptions against the obvious sence and interpretation of the Words not fixing on any determinate exposition of it themselves such as they will abide by in opposition unto any other sence of the place Now this is most sophistical way of arguing upon Testimonies and suited only to make Controversies endless Whose Wit is so barren as not to be able to raise one exception or other against the plainest and most evident Testimony So the Socinians deal with us in all the Testimonies we produce to prove the Deity or Satisfaction of Christ. They suppose it enough to evade their force if they can but pretend that the Words are capable of another sence although they will not abide by it that this or that is their sence For if they would do so when that is overthrown the Truth would be established But every Testimony of the Scripture hath one determinate sence When this is contended about it is equal that those at difference do express their Apprehensions of the mind of the Holy Spirit in the Word which they will abide by When this is done let it be examined and tried whether of the two sences pretended unto doth best comply with the signification and use of the Words the context or scope of the place other Scripture Testimonies and the Analogy of Faith. No such Rule is attended unto in this case by our Adversaries They think it enough to oppose our sence of the Words but will not fix upon any of their own which if it be disproved ours ought to take place And hence 2. THEY do not in the least agree among themselves scarce any Two of them on what is the most probable sence of the Words nor are any of them singly well resolved what Application to make of them nor unto what
too credulous of his insinuation seeing the other Evangelists ascribe it to them also But the same pretence on the same grounds in following Ages was turned unto the greatest advantage of Hypocrisy and Covetousness that ever was in the World. For under this pretence of providing for the Poor the Thieves who had got the Bag that is the Ruling part of the Clergy with the Priests Friars and Monks who served them allowed Men in the neglect of the greatest and most important Duties of Religion towards Christ himself so as that they would give all that they had to the Poor not that they cared for the Poor but because they were Thieves and had the Bag by which means they possessed themselves of the greatest part of the Wealth of the Nations professing Christian Religion This was their compliance with the Command of Christ which they equally made use of in other things THIS Foundation of their Office was farther raised by the Preaching of the Gospel among the Poor Many of them who first received it were of that state and condition as the Scripture every where testifieth The Poor are Evangelized Matth. 11.5 God hath chosen the Poor Jam. 2.5 And so it was in the First Ages of the Church where the Provision for them was one of the most eminent Graces and Duties of the Church in those days And this way became the Original Propagation of the Gospel For it was made manifest thereby that the Doctrine and Profession of it was not a matter of Worldly Design or Advantage God also declared therein of how little esteem with him the Riches of this World are and also Provision was made for the exercise of the Grace of the Rich in their Supply the only way whereby they may Glorify God with their Substance And it were well if all Churches and all the Members of them would wisely consider how eminent is this Grace how excellent is this Duty of making Provision for the Poor how much the Glory of Christ and Honour of the Gospel are concerned herein For whereas for the most part it is looked on as an ordinary Work to be performed transiently and curiously scarce deserving any of the time which is allotted unto the Churches publick Service and Duties it is indeed one of the most eminent Duties of Christian Societies wherein the principal exercise of the Second Evangelical Grace namely Love doth consist THE care of making Provision for the Poor being made in the Church an Institution of Christ was naturally incumbent on them who were the First only Officers of the Church that is the Apostles This is plain from the occasion of the Institution of the Office of the Deacons Act. 6. The whole Work and Care of the Church being in their hands it was impossible that they should attend unto the whole and all the parts of it in any manner Whereas therefore they gave themselves according to their Duty mostly unto those parts of their Work which were incomparably more excellent and necessary than the other namely Preaching of the Word and Prayer there was such a defect in this other part of ministration unto the Poor as must unavoidably accompany the actings of humane nature not able to apply it self constantly unto things of diverse natures at the same time And hereon those who were concerned quickly as the manner of all is expressed their resentment of a neglect in somewhat an undue Order there was a murmuring about it Ver. 1. The Apostles hereon declared that the principal part of the Work of the Ministry in the Church namely the Word and Prayer was sufficient for them constantly to attend unto Afterwards indeed Men began to think that they could do all in the Church themselves but it was when they began to do nothing in a due manner And whereas the Apostles chose as their Duty the Work of Prayer and Preaching as that which they would and ought entirely give up themselves unto and for the sake of that Work would deposite the care of other things on other hands they are a strange kind of Successors unto them who lay aside that Work which they determined to belong unto them principally and in the first place to apply themselves unto any thing else whatever YET did not the Apostles hereon utterly forgo the care of providing for the Poor which being originally committed unto them by Jesus Christ they would not divest themselves wholly of it But by the Direction of the Holy Ghost they provided such assistance in the Work as that for the future it might require no more of their time or pains but what they should spare from their principal Employment And the same care is still incumbent on the ordinary Pastors and Elders of the Churches so far as the execution of it doth not interfere with their principal Work and Duty from which those who understand it aright can spare but little of their time and strength HEREON the Apostles by the Authority of Christ and direction of the Holy Spirit under whose Infallible Guidance they were in all the general concernments of the Church Instituted the Office of Deacons for the discharge of this necessary and important Duty in the Church which they could not attend unto themselves And whereas the Lord Christ had in an especial manner committed the care of the Poor unto the Disciples there was now a declaration of his Mind and Will in what way and by what means he would have them provided for AND it was the Institution of a new Office and not a present supply in a Work of Business which they designed For the limitation of an especial Ecclesiastical Work with the Designation of Persons unto that Work with Authority for the discharge of it set over this business with a separation unto it do compleatly constitute an Office nor is there any thing more required thereunto BUT whereas there are three things that concurr and are required unto the ministration unto the Poor of the Church 1. The Love Charity Bounty and Benevolence of the Members of the Church in contribution unto that ministration 2. The care and oversight of the discharge of it And 3. The actual Exercise and Application of it the last only belongs unto the Office of the Deacons and neither of the first are discharged by the Institution of it For the first is both a Duty of the Light and Law of Nature and in its moral part enforced by many especial Commands of Christ so as that nothing can absolve Men from their obligation thereunto The Office and Work of the Deacons is to excite direct and help them in the exercise of that Grace and discharge of the Duty therein incumbent on them Nor is any Man by the entrusting a due proportion of his good things in the hands of the Deacons for its distribution absolved thereby from his own personal discharge of it also For it being a moral Duty required in the Law of Nature it receiveth peculiar obligations
unto such mistakes where they are not under the guidance of the holy Spirit which is to be obtained by Prayer only 2. In or together with the Administration of it that what is done on Earth may be ratified in Heaven by the approbation of Christ and be made effectual unto its proper End. 3. It must be followed with the Prayer of the Church unto the same purpose all with respect unto the Humiliation Repentance Healing and Recovery of the Offender 2 ly IT is to be accompanied with Lamentation or Mourning So the Apostle reproving the Church of Corinth for the omission of it when it was necessary tells them That they had not mourned that the offender might be taken away from among them 1 Cor. 5.2 It is not to be done without mourning And himself calls the Execution of this Sentence from this Adjunct his bewailing of them I shall bewail many that have sinned already 2 Cor. 12.2 Compassion for the person offending with respect unto that dangerous condition whereinto he hath cast himself the Excision of a Member of the same Body with whom they have had Communion in the most holy Mysteries of Divine Worship and sate down at the Table of the Lord with a due sense of the Dishonour of the Gospel by his fall ought to ingenerate this Mourning or Lamentation in the Minds of them who are concern'd in the Execution of the Sentence Nor is it advisable for any Church to proceed thereunto before they are so affected 3 ly IT is to be accompanied with a due sence of the future Judgment of Christ. For we herein Judge for Christ in the matters of his House and Kingdom And woe to them who dare pronounce this Sentence without a perswasion on good grounds that it is the Sentence of Christ himself And there is a Representation also in it of the future Judgment when Christ will Eternally cut off and separate from himself all Hypocrites and impenitent Sinners This is well expressed by Tertullian Ibidem etiam Exhortationes Castigationes Censura Divina speaking of the Assemblies of the Church nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est si quis ita d liquerit ut a Communicatione Orationis Conventus omnis sancti commercii relegetur Apol. cap. 39. Were this Duty observed it would be a preservative against that inter-mixture of corrupt Affections and corrupt Ends which often impose themselves on the Minds of Men in the exercise of this Power Lastly THE Nature and End of this Judgment or Sentence being Corrective not Vindicative for Healing not Destruction what is the Duty of the Church and those principally concerned in the pursuit of it to render it effectual is plainly evident Of what use a Significavit and Capias may be in this case I know not they belong not unto Christian Religion much less do Fire and Faggot do so Prayer for the person cut off Admonition as occasion is offered Compaâ—sion in his distressed Estate which is so much the more deplorable if he know it not forbearance from common Converse with readiness for the Restauration of Love in all the fruits of it contain the principal Duties of the Church and all the Members of it towards them that are justly Excommunicate WHAT farther belongeth unto this Head of Church-Rule or Order shall be spoken unto in the Resolution of some Cases or Enquiries wherein also some Things only mentioned already shall be more fully explained I HAVE made some enquiry before whether Excommunication be an act of Authority and Jurisdiction in the Officers of the Church or an act of Power in the Fraternity of the Church But for the sake of some by whom it is desired I shall a little more distinctly enquire after the Truth herein though I shall alter nothing of what was before laid down And 1. IT is certain it hath been proved and I now take it for granted That the Lord Christ hath given this Power unto the Church Wherefore in the exercise of this Power both the Officers and Members of the Church are to act according unto their respective Interests For that Exercise of Power in the Church towards any which is not an act of Obedience unto Christ in them that exercise it it is in it self null There is therefore no Distinction or Distribution of Power in the Church but by the interposition of especial Duty 2. THE Institution of Christ with respect unto a Church as it is a peculiar Society for its especial Ends do not deprive it of its natural Right as it is a Society There is in every Community by voluntary Confederation a natural Right and Power to expel those from its Society who will not be ruled by the Laws of its Constitution And if the Church should by the Institution of a Power new as unto the way manner and ends of its Exercise be deprived of its Original radical Power with respect unto the general End of its own Preservation it would not be a gainer by that Institution It may be easily understood that the Lord Christ should in particular appoint the Way and Manner of the Exercise of this Power or Administration of this Sentence committing the care thereof unto the Officers of the Church But it cannot be well understood that thereby he should deprive the Church of its Right and forbid them their Duty in preserving their Society entire and pure Neither can it be so in an especial manner committed unto any as that upon their neglect whereby those who by the Law and Rule of Christ ought to be cast out of the Churches Communion are continued in it unto its Sin and Defilement the Church it self should be free from guilt Wherefore the Apostle expresly chargeth the whole Church of Corinth with Sin and neglect of Duty in that the incestuous person was not put away from among them This could not be if so be the Power of it were so in the Hands of a few of the Officers that the Church had no Right to act in it For none can incurr a Guilt meerly by the defect of others in the Discharge of their Duty 3. THE Church essentially considered is before its ordinary Officers for the Apostle ordained Officers in every Church But the Church in that State hath Power to put away from among them and their Communion an obstinate Offender They have it as they are a Society by voluntary confederation Wherein this comes short of Authoritative Excommunication will immediately appear 4. WHERE a Church is compleat and Organized with its stated Rulers as the Church of Corinth was yet Rules Instructions and Commands are given expresly unto the Fraternity or Community of the Church for their Duty and Acting in the Administration of this Sentence and the cutting off an Offender 1 Cor. 5.2 4 6 7. 2 Cor. 2.7 8. Yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infliction of the Sentence is
the whole Church as unto Faith in general but only the Belief before described 2. THIS Communion in Faith respects the Church it self as its material Object For it is required hereunto that we believe that the Lord Christ hath had in all Ages and especially hath in that wherein we live a Church on the Earth confined unto no Places nor Parties of Men no Empires nor Dominions or capable of any confinement as also that this Church is Redeemed Called Sanctified by him that it is his Kingdom his Interest his concernment in the World that thereunto and all the Members of it all the Promises of God do belong and are confined that this Church he will save preserve and deliver from all oppositions so as that the Gates of Hell shall not prevail against it and after Death will raise it up and glorify it at the last day This is the Faith of the Catholick Church concerning it self which is an Ancient fundamental Article of our Religion And if any one deny that there is such a Church called out of the World separated from it unto which alone and all the Members of it all the Promises of God do appertain in contradistinction unto all others or confines it unto a Party unto whom these things are not appropriate he cuts himself off from the Communion of the Church of Christ. IN the Faith hereof all the true Churches of Christ throughout the World have a comforting refreshing Communion which is the spring of many Duties in them continually 3. THIS Communion of Churches in Faith consists much in the principal Fruit of it namely Prayer So is it stated Ephes. 2.18 For through Christ we have an Access by one Spirit unto the Father And that therein the Communion of the Catholick Church doth consist the Apostle declares in the following Verses 19 20 21 22. Now therefore c. For Prayer in all Churches having one object which is God even the Father God as the Father proceeding in all from one and the same Spirit given unto them as a Spirit of Grace and Supplications to make Intercession for them and all of them continually offered unto God by the same High-Priest who adds unto it the Incense of his own Intercession and by whom they have all an access unto the same Throne of Grace they have all a blessed Communion herein continually And this Communion is the more express in that the Prayers of all are for all so as that there is no particular Church of Christ in the World not any one Member of any of them but they have the Prayers of all the Churches in the World and of all the Members of them every day And however this Communion be invisible unto the eyes of Flesh yet is it glorious and conspicuous unto the eye of Faith and is a part of the glory of Christ the Mediatour in Heaven This Prayer proceeding from or wrought by one and the same Spirit in them all equally bestowed on them all by virtue of the Promise of Christ having the same object even God as a Father and offered unto him by the same High-Priest together with his own Intercession gives unto all Churches a Communion far more glorious than what consists in some outward Rites and Orders of Mens devising BUT now if there be any other Persons or Churches who have any other Object of their Prayers but God even the Father and as our Father in Christ or have any other Mediators or Intercessors by whom to convey or present their Prayers unto God but Christ alone the only High-Priest of the Church or do renounce the Aid and Assistance of the Holy Spirit as a Spirit of Grace and Supplications they cut themselves off from all Communion with the Catholick Church herein 4. THE Vnity of Faith in all Churches affecteth Communion among them in the Administration of the same Sacraments of Baptism and the Supper of the Lord. These are the same in unto and amongst them all Neither do some variations in the outward manner of their Administration interrupt that Communion But where-ever the continuation of these Ordinances is denied or their nature or use is perverted or Idolatrous Worship is annexed unto their Administration there Communion with the Catholick Church is renounced 5. THEY have also by Faith Communion herein in that all Churches do profess a subjection unto the Authority of Christ in all things and an obligation upon them to do and observe all whatsoever he hath Commanded OTHER instances of the like nature might be given but these are sufficient to manifest how unscriptural the Notion is That there is no proper Communion with or among Churches but what consists in a compliance with certain Powers Orders and Rites the pressing whereof under the Name of Vniformity hath cast all thoughts of real Evangelical Church Communion into Oblivion SECONDLY Churches Ordained and Constituted in the way and manner and for the Ends declared in our former Discourse on this Subject and by virtue of their Union unto Christ and among themselves living constantly in all places of the World in the actual exercise of that Communion which consists in the performance of the same Church-Duties towards God in Christ unto their own Continuation Encrease and Edification have also an especial Vnion among themselves and a mutual Communion thence arising THE Bond of this Vnion is Love not the common regulated Affection of Humane nature so called not meerly that Power and Duty which is engraven on the Hearts of Men by the Law of Creation towards all of the same kind and blood with themselves but an especial Grace of the Holy Spirit acting in the Church as the Principle and Bond of its Union unto its self whence the command of it is called a New Commandment because in it self as unto the only Example of it in the Person of Christ the Causes and Motives unto it with its peculiar Ends and proper Exercise it was absolutely New and Evangelical An Explanation of the Nature of it belongs not unto this place although it be a Grace and a Duty of so much importance wherein so much of the Life Power and peculiar Glory of Christian Religion doth consist and is either so utterly lost or hath such vile Images of it set up in the World that it deserves a full Consideration which it may receive in another place I SAY the Holy Spirit of Grace and Love being given from Christ the Fountain and Center of all Church-Union to dwell in and abide with his Church thereby uniting it unto himself doth work in it and all the Members of it that mutual Love which may and doth animate them unto all those mutual Acts which are proper unto the Relation wherein they stand by virtue of their Union unto Christ their Head as Members of the same Body one with another HEREIN consists the Union of every Church in it self of all Churches among themselves and so of the whole Catholick Church their Communion consisting