Order of the sacred separation of Persons qualified unto the Office of the Ministry that is to be Bishops Elders or Pastors is here clearly represented For 1. They were chosen by the people the Apostles who were present namely Paul and Barnabas presiding in the Action directing of it and confirming that by their consent with them 2. A time of Prayer and Fasting was appointed for the Action or discharge of the Duty of the Church herein 3. When they were so chosen the Apostles present solemnly prayed whereby their Ordination was compleat And those who would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Authoritative imposition of hands wherein this Ordination did consist do say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words that is they feign a disorder in them to serve their own Hypothesis For they suppose that their compleat Ordination was effected before there was any Prayer with Fasting for by imposition of Hands in their judgment Ordination is compleated so Bellarmine A Lapide on the place with those that follow them But first to pervert the true signification of the Word and then to give countenance unto that wresting of it by assigning a disorder unto the Words of the whole Sentence and that such a disorder as makes in their judgment a false Representation of the matter of Fact related is a way of the Interpretation of Scripture which will serve any turn 4. This was done in every Church or in every Congregation as Tindal renders the Word namely in all the particular Congregations that were gathered in those parts for that Collection and Constitution did always precede the Election and Ordination of their Officers as is plain in this place as also Tit. 1.5 So far is it from Truth that the Being of Churches dependeth on the Successive Ordination of their Officers that the Church essentially considered is always antecedent unto their Being and Call. BUT because it is some Mens interest to entangle things plain and clear enough in themselves I shall consider the Objections unto this rendition of the Words The whole of it lies against the signification use and application of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now although we do not here argue meerly from the signification of the Word but from the representation of the matter of Fact made in the context yet I shall observe some things sufficient for the removal of that Objection As 1. THE native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by virtue of its Composition is to lift up or stretch forth the hands or an hand And hereunto the LXX have respect Isa. 58.9 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting forth of the finger which is used in an ill sence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it ever used in any other signification 2. THE first constant use of it in things Political or Civil and so consequently Ecclesiastical is to Choose Elect Design or Create any Person an Officer Magistrate or Ruler by Suffrage or common consent of those concerned And this was usually done with making bare the hand and arm with lifting up as Aristophanes witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a great stranger unto these things who knoweth not that among the Greeks especially the Athenians from whom the use of this Word is borrowed or taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Assembly of the people in the choice of their Officers and Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by common Suffrage to decree and determine of any Thing Law or Order and when applied unto Persons it signifies their Choice and Designation to Office. So is it used in the first sence by Demosthenes Orat. in Timoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people confirmed my sayings by their Suffrage And in the other Philip. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Senate nor the People choosing him to his Office. So is the Passive Verb used to be created by Suffrages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the act of choosing whose effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determining Vote or Suffrage Porrexerunt manus Psephisma notum est saith Cicero speaking of the manner of the Greeks And when there was a division in choice it was determined by the greater Suffrage Thucid. Lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many instances of this nature may be produced as there are reports of calling Men unto Magistracy by Election in the Greek Historians And all the farther compositions of the Word do signifie to choose confirm or to abrogate by common Suffrages 3. THE Word is but once more used in the New Testament 2 Cor. 8.19 where it plainly signifies Election and Choice of a Person to an Employment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was chosen of the Churches to travel with us 4. IT is acknowledged that after this was the common use of the Word it was applied to signifie the thing it self and not the manner of doing it Hence it is used sometimes for the obtaining or collation of Authority or Dignity or Magistracy any manner of way though not by Election To appoint to create But this was by an abusive application of the Word to express the thing it self intended without regard unto its signification and proper use Why such a use of it should be here admitted no Reason can be given For in all other places on such occasions the Apostles did admit and direct the Churches to use their liberty in their choice So the Apostles and Elders with the whole Church sent chosen Men of their own Company to Antioch such as they chose by common Suffrage for that end so again ver 25. I will send whom you shall approve 1 Cor. 16.3 The Church chose them the Apostle sent him who was chosen by the Church to be our Companion 2 Cor. 8.19 Look out from among your selves Act. 6. If on all these and the like occasions the Apostles did guide and direct the people in their right and use of their Liberty as unto the Election of Persons unto Offices and Employments when the Churches themselves are concerned what reason is there to depart from the proper and usual signification of the Word in this place denoting nothing but what was the common practice of the Apostles on the like occasions 5. THAT which alone is objected hereunto by Bellarmine and others who follow him and borrow their whole in this case from him namely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grammatically agreeing with and regulated by Paul and Barnabas denotes their act and not any act of the people is of no force For 1. Paul and Barnabas did preside in the whole action helping ordering and disposing of the people in the discharge of their Duty as is meet to be done by some on all the like occasions And therefore it is truly said of them that they appointed Elders by the
depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
unto the Ministry of the Word as Pastors and Teachers who are Elders also are devested of the Right of Rule in the Church or discharged from the exercise of it because others not called unto their Office are appointed to be assistant unto them that is Helps in the Government For the Right and Duty of Rule is inseparable from the Office of Elders which all Bishops or Pastors are The Right is still in them and the exercise of it consistent with their more excellent Work is required of them So was it in the First Institution of the Sanhedrim in the Church of Israel Exod. 18.17 18 19 20 21 22 23. Moses had before the sole Rule and Government of the People In the addition that was made of an Eldership for his assistance there was no diminution of his Right or the exercise of it according to his precedent power And the Apostles in the constitution of Elders in every Church derogated nothing from their own Authority nor discharged themselves of their care So when they appointed Deacons to take care of Supplies for the Poor they did not forgo their own Right nor the exercise of their Duty as their other Work would permit them Gal. 2.9 10. And in particular the Apostle Paul manifested his concernment herein in the care he took about Collection for the Poor in all Churches 8. AS we observed at the entrance of this Chapter the whole Work of the Church as unto Authoritative Teaching and Rule is committed unto the Elders For Authoritative Teaching and Ruling is Teaching and Ruling by virtue of Office And this Office whereunto they do belong is that of Elders as it is undeniably attested Act. 20.17 c. All that belongs unto the Care Inspection Oversight Rule and Instruction of the Church is committed unto the Elders of it expresly For Elders is a Name derived from the Jews denoting them that have Authority in the Church The First signification of the Word in all Languages respects Age. Elders are Old Men well stricken in years unto whom respect and reverence is due by the Law of Nature and Scripture Command unless they forfeit their Privilege by levity or wickedness which they often do Now Ancient Men were originally judged if not only yet the most meet for Rule and were before others constantly called thereunto Hence the Name of Elders was appropriated unto them who did Preside and Rule over others in any kind ONLY it may be observed that there is in the Scripture no mention of Rulers that are called Elders but such as are in a subordinate Power and Authority only Those who were in supream absolute power as Kings and Princes are never called Elders But Elders by Office were such only as had a Ministerial Power under others Wherefore the highest Officers in the Christian Church being called Elders even the Apostles themselves and Peter in particular 1 Epist. Chap. 5. v. 1.2 it is evident that they have only a Ministerial Power and so it is declared ver 4. The Pope would now scarce take it well to be esteemed only an Elder of the Church of Rome unless it be in the same sence wherein the Turkish Monarch is called the Grand Signior But those who would be in the Church above Elders have no Office in it whatever usurpation they may make over it 9. TO the compleat constitution of any particular Church or the perfection of its Organical State it is required that there be many Elders in it at least more than one In this proposition lies the next foundation of the Truth which we plead for and therefore it must be distinctly considered I do not determine what their number ought to be nor is it determinable as unto all Churches For the Light of Nature sufficiently directs that it is to be proportioned unto the Work and End designed Where a Church is numerous there is a necessity of encreasing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name And at the same time there were a great many in the Church of Rome under Cornelius Where the Churches are small the number of Elders may be so also For no Office is appointed in the Church for pomp or show but for labour only And so many are necessary in each Office as are able to discharge the Work which is allotted unto them But that Church be it small or great is not compleat in its state is defective which hath not more Elders than one who have not so many as are sufficient for their Work. 10. THE Government of the Church in the judgment and practice of some is absolutely Democratical or Popular They judge that all Church-Power or Authority is seated and setled in the Community of the Brethren or Body of the People And they look on Elders or Ministers only as Servants of the Church not only materially in the Duties they perform and finally for their Edification serving for the good of the Church in the things of the Church but formally also as acting the Authority of the Church by a meer delegation and not any of their own received directly from Christ by virtue of his Law and Institution Hence they do occasionally appoint Persons among themselves not called unto not vested with any Office to Administer the Supper of the Lord or any other solemn Offices of Worship On this principle and supposition I see no necessity of any Elders at all though usually they do conferr this Office on some with solemnity But as among them there is no direct necessity of any Elders for Rule so we treat not at present concerning them 11. SOME place the Government of many particular Churches in a Diocesan Bishop with those that act under him and by his Authority according unto the Rule of the Canon Law and the civil constitution of the Land. These are so far from judging it necessary that there should be many Elders for Rule in every particular Church as that they allow no Rule in them at all but only assert a Rule over them But a Church where there is no Rule in it self to be exercised in the Name of Christ by its own Rulers Officers Guides immediatly presiding in it is unknown to Scripture and Antiquity Wherefore with these we deal not in this Discourse nor have any apprehension that the power of presenting Men for any pretended Disorder unto the Bishops or Chancellors Court is any part of Church-Power or Rule 12. OTHERS place the Rule of particular Churches especially in cases of greatest moment in an Association Conjunction or Combination of all the Elders of them in one Society which is commonly called a Classis So in all Acts of Rule there will be a conjunct acting of many Elders And no doubt it is the best provision that can be made on a supposition of the continuance of the present Parochial Distribution But those also of this
cases Dubious and Disputable wherein Right and Wrong are not easily determinable unto all unprejudiced persons that know the Will of God in such things Nor is it to be admitted when the matter of Fact stands in need of Testimony and is not proved by Two Witnesses at the least 2. ALL Prejudices all Partiality all Provocations all Haste and Precipitation are most carefully to be avoided in this Administration for the Judgment is the Lords Wherefore 3. WE are continually in all things that tend unto this Sentence and eminently in the Sentence it self to charge our Consciences with the Mind of Christ and what he would do himself in the case considering his Love Grace Mercy and Patience with instances of his Condescension which he gave us in this World. 4. THERE is also required of us herein a constant Remembrance that we also are in the Flesh and liable to Temptation which may restrain and keep in awe that forwardness and confidence which some are apt to manifest in such cases In all these things a watchful Eye is to be kept over the methods of Satan who by all means seeks to pervert this Ordinance unto the Destruction of Men which is appointed for their Edification and too often prevails in that Design And if by the Negligence of a Church in the management and pursuit of this Ordinance he gets advantage to pervert it unto the Ruine of any it is the fault of that Church in that they have not been careful of the Honour of Christ therein Wherefore 1. AS Excommunication by a cursed Noise and Clamor with Bell Book and Candle such as we have instances of in some Papal Councils is an horrible Anti-christian Abomination So 2. IT is an undue Representation of Christ and his Authority for persons openly guilty of profaneness in sinning to Excommunicate them who are blameless in all Christian Obedience 3. ALL Excommunication is Evangelically null where there is wanting an Evangelical frame of spirit in those by whom it is Administred and there is present an Anti-evangelical Order in its Administration 4. IT is sufficiently evident that after all the Contests and Disputes about this Excommunication that have been in the World the Noise that it hath made the horrible Abuses that it hath been put unto the wresting of all Church-Order and Rule to give countenance unto a corrupt Administration of it with the needless Oppositions that have been made against its Institution there is nothing in it nothing belongs unto it nothing required unto its Administration wherein Mens outward Interests are at all concerned and which the smallest number of sincere Christians in any Church-Society may not perform and discharge unto the Glory of Christ and their own Edification IT is the Mystery of Iniquity that hath traversed these things into such a state and posture as is unintelligible unto spiritual Wisdom unpracticable in the Obedience of Faith and ruinous unto all Evangelical Order and Discipline CHAP. XI Of the Communion of Churches CHURCHES so appointed and established in Order as hath been declared ought to hold Communion among themselves or with each other as unto all the ends of their Institution and Order For these are the same in all Yea the general end of them is in Order of Nature considered antecedently unto their Institution in particular This end is the Edification of the Body of Christ in general or the Church Catholick The promotion hereof is committed jointly and severally unto all particular Churches Wherefore with respect hereunto they are obliged unto mutual Communion among themselves which is their consent endeavour and conjunction in and for the promotion of the Edification of the Catholick Church and therin their own as they are Parts and Members of it THIS Communion is incumbent on every Church with respect unto all other Churches of Christ in the World equally And the Duties and Acts of it in all of them are of the same kind and nature For there is no such disparity between them or subordination among them as should make a difference between the Acts of their mutual Communion so as that the Acts of some should be Acts of Authority and those of others Acts of obedience or subjection Where ever there is a Church whether it be at Rome or Egubium in a City or a Village the Communion of them all is mutual the Acts of it of the same kind however one Church may have more Advantages to be useful and helpful therein than another And the abuse of those Advantages was that which wrought effectually in the beginning of that disorder which at length destroyed the Catholick Church with all Church-Communion whatever For some Churches especially that of Rome having many Advantages in Gifts Abilities Numbers and Reputation above many above most Churches for usefulness in their mutual Communion the Guides of it insensibly turned and perverted the Addresses made unto them the Advises and Assistances desired of them in way of Communion or their pretences of such Addresses and Desires into an Usurpation first of a primacy of Honour then of Order then of Supremacy and Jurisdiction unto the utter overthrow of all Church-Order and Communion and at length of the whole nature of the Catholick Church as stated and subsisting in particular Churches as we shall see ALL Churches on their first institution quickly found themselves indigent and wanting though not as unto their Being Power and Order yet as unto their well-being with their preservation in Truth and Order upon extraordinary Occurrences as also with respect unto their usefulness and serviceableness unto the general end of furthering the Edification of the Church Catholick The care hereof and the making provision for this defect was committed by our Lord Jesus Christ unto the Apostles during their Lives which Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 The care of all the Churches For what was only a pressing care and burden unto them was afterward contended for by others as a matter of Dignity and Power the pretence of it in one especially being turned into a cursed Domination under the Stile and Title of Servus Servorum Dei. BUT if a Thousand pretences should be made of supplying Churches defects after the decease of the Apostles by any other Order Way or Means besides this of the equal Communion of Churches among themselves they will be all found destitute of any Countenance from the Scripture Primitive Antiquity the nature use and end of Churches yea of Christian Religion it self Yet the pretence hereof is the sole foundation of all that disposal of Churches into several stories of Subordination with an Authority and Jurisdiction over one another which now prevails in the World. But there is no place for such Imaginations until it be proved either that our Lord Jesus Christ hath not appointed the mutual Communion of Churches among themselves by their own consent or that it is not sufficient for the preservation of the Vnion and furtherance of the
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
in regular Acts and Duties proceeding from this Love and required by virtue of it THIS account of the Vnion and Communion of Churches may seem strange unto some who are enamoured on that Image which is set up of them in the World in Canons Constitutions of Rites and outward Order in various Subordinations and Ceremonies which are most remote from making any due Representation of them THE Church in its dependance on Christ its Head being by his Institution disposed unto its proper Order for its own Edification or fitly joined together and compacted this Love working effectually in every Office Officer and Member according as unto its disposal in the Body for the receiving and communicating Supplies for Edification gives the whole both its Vnion and Communion all the actings of it being regulated by Divine Rule and Prescription INSTEAD hereof to erect a Machine the Spring and Center of whose motions are unknown any other I mean but external force compacted by the Iron joints and bands of humane Laws edifying it self by the power of Offices and Officers foreign unto the Scripture acting with Weapons that are not Spiritual but Carnal and mighty through him whose Work it is to cast the Members of the Church of Christ into Prison as unto an outward Conformity is to forsake the Scripture and follow our own Imagination THE outward Acts of Communion among Churches proceeding from this love and the obligation that is on them to promote their mutual Edification may be referred unto the Two Heads of Advice and Assistance CHURCHES have Communion unto their mutual Edification by Advice in Synods or Councils which must in this place be considered SYNODS are the Meetings of divers Churches by their Messengers or Delegates to consult and determine of such things as are of common concernment unto them all by virtue of this Communion which is exercised in them 1. THE necessity and warranty of such Synods ariseth 1. From the Light of Nature For all Societies which have the same Original the same Rule the same Interest the same Ends and which are in themselves mutually concerned in the good or evil of each other are obliged by the power and conduct of Reason to advise in common for their own good on all Emergencies that stand in need thereof CHURCHES are such Societies they have all one and the same Authoritative Institution one and the same Rule of Order and Worship the same ends as we have declared and their entire Interest is one and the same When therefore any thing occurs amongst them that is attended with such Difficulties as cannot be removed or taken away by any one of them severally or in whose Determination all of them are equally concerned not to make use herein of common Advice and Counsel is to forsake that natural Light which they are bound to attend unto in all Duties of Obedience unto God. 2. THE Vnion of all Churches before described in one Head by one Spirit through one Faith and Worship unto the same ends doth so compact them into one Body mystical as that none of them is or can be compleat absolutely without a joint acting with other Members of the same Body unto the common good of the whole as occasion doth require And this joint acting with others in any Church can be no otherwise but by common Advice and Counsel which natural Circumstances render impossible by any means but their convention in Synods by their Messengers and Delegates For although there may be some use of Letters missive and was so eminently in the Primitive Churches to ask the Advice of one another in difficult Cases as the first instance we have of the Communion of Churches after the days of the Apostles is in the Letter of the Church of Corinth unto that of Rome desiring their Advice about the composing of a difference among them and the Answer of the Church of Rome thereunto yet many Cases may fall out among them which cannot be Reconciled or Determined but by present Conference such as that was Recorded Act. 15. No Church therefore is so Independent as that it can always and in all Cases observe the Duties it owes unto the Lord Christ and the Church Catholick by all those Powers which it is able to act in it self distinctly without conjunction with others And the Church that confines its Duty unto the Acts of its own Assemblies cuts it self off from the external Communion of the Church Catholick nor will it be safe for any Man to commit the Conduct of his Soul to such a Church Wherefore 3. THIS acting in Synods is an Institution of Jesus Christ not in an express Command but in the nature of the thing it self fortified with Apostolical Example For having erected such a Church-State and disposed all his Churches into that Order and mutual Relation unto one another as that none of them can be compleat or discharge their whole Duty without mutual Advice and Counsel he hath thereby ordained this way of their Communion in Synods no other being possible unto that end And hereby such Conventions are interested in the promise of his presence namely that where Two or Three are gathered together in his Name there he will be in the midst of them For these Assemblies being the necessary effect of his own constitution in the nature and use of his Churches are or may be in his Name and so enjoy his presence 4. THE end of all particular Churches is the Edification of the Church Catholick unto the Glory of God in Christ. And it is evident that in many Instances this cannot be attained yea that it must be sinfully neglected unless this way for the preservation and carrying of it on be attended unto Truth Peace and Love may be lost among Churches and so the Vnion of the Catholick Church in them be dissolved unless this means for their Preservation and Reparation be made use of And that particular Church which extends not its Duty beyond its own Assemblies and Members is fallen off from the principal end of its Institution And every Principle Opinion or Perswasion that inclines any Church to confine its Care and Duty unto its own Edification only yea or of those only which agree with it in some peculiar practice making it neglective of all due means of the Edification of the Church Catholick is Schismatical 5. THERE is direction hereunto included in the Order and Method of Church-Proceedings in case of offence prescribed unto it by Christ himself The beginning and rise of it is between two individual Persons thence is it carried unto the cognizance and judgment of two or three others before unconcerned from them it is to be brought unto the Church and there is no doubt but the Church hath Power to determine concerning it as unto its own Communion to continue the Offender in it or reject him from it This must abide as unto outward Order and the Preservation of Peace But no Church is Infallible in
to be fit Matter of a visible Church before he can challenge Church Privileges or they can be allowed him 3. It 's not many professing Believers that make a particular Church For though they are fit Matter for a Church yet they have not the Form of a Church without a mutual Agreement and Combination explicite or at least implicite whereby they become by vertue of Christs Charter a spiritual Corporation and are called a City Houshold House being united together by Joints and Bonds not only by internal Bonds of the Spirit but external the Bonds of Vnion must be visible as the House is by profession This is a Society that Christ hath given Power to to choose a Pastor and other Officers of Christ's Institution and enjoy all Ordinances The words Sacrament and Prayer as Christ hath appointed Hence a visible Church must needs be a separate Congregation Separation is a proper and inseparable adjunct thereof the Apostle speaks of Church Membership 2 Cor. vi 14 Be not unequally yoked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoked with those of another kind the Plowing with an Ox and Ass together being forbidden under the Law with Vnbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Visible Vnbelievers of any sort or kind for what participation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath Righteousness with Vnrighteousness what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Fellowship hath Light with Darkness Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what harmony hath Christ with Belial Men of corrupt Lives and Conversation or what part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Believer i. e. a visible Believer with an Vnbeliever it ought not to be rendred Infidel but it was done by our Translaters to put a blind upon this place as to its true intention and to countenance Parish Communion for why did they not here Vers. 14. and every where else render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what consistency hath the Temple of God i. e. the Gospel Church with Idols c. I take this place to be a full Proof of what is before spoken That a Gospel Church is a Company of Faithful professing People walking together by mutual Consent or Confederation to the Lord Jesus Christ and one to another in Subjection to and Practice of all his Gospel-Precepts and Commands whereby they are separate from all Persons and Things manifestly contrary or disagreeing thereunto Hence as it's separate from all such impurities that are without so Christ hath furnished it with sufficient Power and means to keep it self Pure and therefore hath provided Ordinances and Ministers for that end and purpose for the great end of Church-Edification cannot be obtained without Purity be also maintained in Doctrine and Fellowship Purity cannot be maintained without Order a disorderly Society will corrupt within it self for by Disorder it 's divided by divisions the joints and bands are broken not only of Love and Affection but of visible Conjunction so that roots of bitterness and sensual Separation arising many are defiled It 's true there may be a kind of Peace and Agreement in a Society that is a stranger to Gospel-Order when Men agree together to walk according to a false Rule or in a supine and negligent Observation of the True Rule There may be a common Connivance at each one to walk as he list but this is not Order but Disorder by Consent Besides a Church may for the most part walk in Order when there is Breaches and Divisions Some do agree to walk according to the Rule when others will deviate from it It 's orderly to endeavour to reduce those that walk not orderly though such just Vndertakings seem sometimes grounds of Disturbance and causes of Convulsion in the whole Body threatning even its breaking in pieces but yet this must be done to preserve the whole The Word Translated Order Colos. ij 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Military Word it 's the Order of Souldiers in a Band keeping Rank and File where every one keeps his place follows his Leader observes the Word of Command and his Right-hand Man. Hence the Apostle joys to see their close Order and Stedfastness in the Faith their Firmness Valour and Resolution in fighting the good Fight of Faith and the Order in so doing not only in watching as single Professors but in Marching Orderly together as an Army with Banners There is nothing more comly than a Church walking in Order when every one keeps his place knows and practiseth his Duty according to the Rule each submitting to the other in the performance of Duty When the Elders know their places and the People theirs Christ hath been more Faithful than Moses and therefore hath not left his Churches without sufficient Rules to walk by That Order may be in a Church of Christ the Rules of the Gospel must be known and that by Officers and People They that are altogether Ignorant of the Rule or negligent in attending it or doubtful and therefore always contending about it will never walk according to it Hence it 's the great Duty of Ministers to study Order well and acquaint the People with it It 's greatly to be bewailed that so few Divines bend their Studies that way They content themselves only with Studying and Preaching the Truths that concern Faith in the Lord Jesus and the meer Moral part of Holiness but as to Gospel-Churches or Instituted Worship they generally in their Doctrine and Practice let it alone and administer Sacraments as indefinitely as they Preach care not to stand related to one People more than another any further than Maintained by them Likewise many good People are as great Strangers to Gospel Churches and Order and as their Ministers have a great Adversness to both and look upon it as Schism and Faction and this is the great reason of the readiness of both to comply with Rules of Men for making Churches Canons established by humane Laws being carried away if they would speak the Truth by corrupt Erastian Principles That Christ hath left the Church to be altogether Guided and Governed by Laws of Magistratick Sanction Reformation from the gross Idolatrous part of Antichristianism was engaged in with some Heroick Courage and Resolution but the coldness and indifference of Protestants to any further progress almost ever since is not a little to be lamented Many think it enough that the Foundation of the House is laid in Purity of Doctrine and it 's well if that were not rather written in the Books than preached in Pulpits at this Day but how little do they care to set their Hands to Building the House Sure a great matter is from that Spiritual Sloathfulness that many are fallen under as likewise being ready to sink under the great Discouragements laid before them by the Adversaries of Judah when they find the Children of the Spiritual Captivity are about to Build a Gospel Church unto the Lord. And how long hath this great Work ceased
an Head of spiritual and vital influence yet are they meet Members of that Body of Christ unto which he is an Head of Rule and Government as also meet to be esteemed Subjects of his Kingdom And none are excluded but such as concerning whom Rules are given either to withdraw from them or to cast them out of Church Society or are expresly excluded by God himself from any share in the Privileges of his Covenant Psal. 50.16 17. Divines of all sorts do dispute from the Scripture and the Testimonies of the Ancients that Hypocrites and persons unregenerate may be true Members of Visible Churches And it is a matter very easie to be proved nor do I know any by whom it is denied But the only Question is That whereas undoubtedly Profession is necessary unto all Church Communion whether if Men do profess themselves Hypocrites in State and Unregenerate in Mind that Profession do sufficiently qualify them for Church Communion And whereas there is a double Profession one by Words the other by Works as the Apostle declares Tit. 1.16 Whether the latter be not as interpretative of the Mind and state of Men as the former other contest we have with none in this matter Belarmine de Eccles. lib. 3. cap. 2. gives an account out of Augustine and that truly from Brevec Collat. Col. 3. of the state of the Church It doth saith he consist of a Soul and Body The Soul is the internal Graces of the Spirit The Body is the Profession of them with the Sacraments All true Believers making Profession belong to the Soul and Body of the Church Some as believing Catechumens belong to the Soul but not to the Body Others are of the Body but not of the Soul namely such as have no internal Grace or true Faith and they are like the Hair or the Nails or evil Humours in the Body And thereunto adds That his Definition of the Church comprizeth this last sort only which is all one as if we should define a Man to be a Thing constituted and made up of Hair Nails and ill Humours and let others take heed that they have not such Churches There is nothing more certain in matter of Fact than that Evangelical Churches at their first constitution were made up and did consist of such Members as we have described and no other Nor is there one Word in the whole Scripture intimating any Concession or Permission of Christ to receive into his Church those who are not so Qualified Others have nothing to plead for themselves but Possession which being malae fidei ill obtained and ill continued will afford them no real advantage when the time of trial shall come Wherefore it is certain that such they ought to be No Man as I suppose is come unto that profligate sense of Spiritual things as to deny That the Members of the Church ought to be visibly Holy. For if so they may affirm that all the promises and privileges made and granted to the Church do belong unto them who visibly live and die in their Sins which is to overthrow the Gospel And if they ought so to be and were so at first when they are not so openly and visibly there is a declension from the Original Constitution of Churches and a Sinful Deviation in them from the Rule of Christ. This Original Constitution of Churches with respect unto their Members was for the substance of it as we observed preferred in the Primitive Times whilst Persecution from without was continued and Discipline preserved within I have in part declared before what great care and circumspection the Church then used in the Admission of any into their Fellowship and Order and what trial they were to undergo before they were received and it is known also with what severe Discipline they watched over the Faith walking conversation and manners of all their Members Indeed such was their care and diligence herein that there is scarce left in some Churches at present the least Resemblance or Appearance of what was their State and manner of Rule Wherefore some think it meet to Ascend no higher in the imitation of the Primitive Churches than the times of the Christian Emperours when all things began to rush into the fatal Apostasie which I shall here speak a little farther unto For Upon the Roman Emperours Embracing Christian Religion whereby not only outward Peace and Tranquility was secured unto the Church but the Profession of Christian Religion was countenanced encouraged honoured and rewarded the Rule Care and Diligence of the Churches about the Admission of Members were in a great measure relinquished and forsaken The Rulers of the Church began to think that the Glory of it consisted in its numbers finding both their own Power Veneration and Revenue encreased thereby In a short time the Inhabitants of whole Cities and Provinces upon a bare outward Profession were admitted into Churches And then began the outward Court that is all that which belongs unto the outward Worship and Order of the Church to be trampled on by the Gentiles not kept any more to the measure of Scripture Rule which thenceforth was applied only to the Temple of God and them that Worshipped therein For this corruption of the Church as to the matter of it was the occasion and means of introducing all that corruption in Doctrine Worship Order and Rule which ensued and ended in the great Apostacy For whatever belonged unto any of these things especially these that consist in practice were accommodated unto the state of the Members of the Churches And such they were as stood in need of superstitious Rites to be mixed with their Worship as not understanding the Power and Glory of that which is Spiritual such as no interest in Church Order could be committed unto seeing they were not qualified to bear any share in it such as stood in need of a Rule over them with Grandeur and Power like unto that among the Gentiles Wherefore the Accommodation of all Church concerns unto the state and condition of such corrupt Members as Churches were filled with and at length made up of proved the Ruine of the Church in all its Order and Beauty But so it fell out that in the Protestant Reformation of the Church very little regard was had thereunto Those great and worthy Persons who were called unto that Work did set themselves principally yea solely for the most part against the false Doctrine and Idolatrous Worship of the Church of Rome as judging that if they were removed and taken away the people by the Efficacy of Truth and Order of Worship would be retrived from the evil of their ways and Primitive Holiness be again reduced among them For they thought it was the Doctrine and Worship of that Church which had filled the people with Darkness and corrupted their Conversations Nor did they absolutely judge amiss therein For although they were themselves at first introduced in compliance with the ignorance and wickedness
such as are not yet meet to be received into full Communion such as are the Children and Servants of those who are compleat Members of the Church Answ. No doubt the Church in its Officers may and ought so to do and it is a great evil when it is neglected For 1. They are to take care of Parents and Masters as such and as unto the discharge of their Duty in their Families which without an inspection into the condition of their Children and Servants they cannot do 2. Housholds were constantly reckoned unto the Church when the Heads of the Families were entred into Covenant Luk. 19.9 Act. 16.15 Rom. 16.10 11. 1 Cor. 1.16 2 Tim. 4.19 3. Children to belong unto and have an Interest in their Parents Covenant not only in the promise of it which gives them Right unto Baptism but in the Profession of it in the Church Covenant which gives them a Right unto all the Privileges of the Church whereof they are capable until they voluntarily relinquish their claim unto them 4. Baptizing the Children of Church Members giving them thereby an Admission into the visible Catholick Church puts an Obligation on the Officers of the Church to take care what in them lieth that they may be kept and preserved meet Members of it by a due watch over them and instruction of them 5. Though neither the Church nor its Privileges be continued and preserved as of old by carnal generation yet because of the nature of the Dispensation of Gods Covenant wherein he hath promised to be a God unto Believers and their Seed the advantage of the means of a gracious Education in such Families and of conversion and edification in the Ministry of the Church ordinarily the continuation of the Church is to depend on the addition of Members out of the Families already incorporated in it The Church is not to be like the Kingdom of the Mamalukes wherein there was no regard unto natural Successors but it was continually made up of Strangers and Foreigners incorporated into it Nor like the beginning of the Roman Common-weal which consisting of Men only was like to have been the matter of one Age alone The Duty of the Church towards this sort of persons consists 1. In Prayer for them 2. Catechetical Instruction of them according unto their Capacities 3. Advice to their Parents concerning them 4. Visiting of them in the Families whereunto they do belong 5. Encouragement of them or Admonition according as there is occasion 6. Direction for a due preparation unto the joining themselves unto the Church in full Communion 7. Exclusion of them from a claim unto the participation of the especial Privileges of the Church where they render themselves visibly unmeet for them and unworthy of them The neglect of this Duty brings unconceivable prejudice unto Churches and if continued in will prove their Ruine For they are not to be preserved propagated and continued at the easie rate of a constant supply by the carnal baptized posterity of those who do at any time justly or unjustly belong unto them But they are to prepare a meet supply of Members by all the spiritual means whose administration they are intrusted withal And besides one end of Churches is to preserve the Covenant of God in the Families once graciously taken thereinto The neglect therefore herein is carefully to be watched against And it doth arise 1. From an ignorance of the Duty in most that are concerned in it 2. From the paucity of Officers in most Churches both Teaching and Ruling who are to attend unto it 3. The want of a Teacher or Catechist in every Church who should attend only unto the instruction of this sort of persons 4. Want of a sense of their Duty in Parents and Masters 1. In not valuing aright the great privilege of having their Children and Servants under the inspection care and blessing of the Church 2. In not instilling into them a sense of it with the Duties that are expected from them on the account of their Relation unto the Church 3. In not bringing them duly unto the Church Assemblies 4. In not preparing and disposing them unto an actual entrance into full Communion with the Church 5. In not advising with the Elders of the Church about them And 6. Especially by an indulgence unto that loose and careless kind of Education in Conformity unto the World which generally prevails Hence it is that most of them on various accounts and occasions drop off here and there from the Communion of the Church and all Relation thereunto without the least respect unto them or enquiry after them Churches being supplied by such as are occasionally Converted in them Where Churches are compleat in the kind and number of their Officers sufficient to attend unto all the Duties and occasions of them where whole Families in the conjunction of the Heads of them unto the Church are Dedicated unto God according unto the several capacities of those whereof they do consist where the Design of the Church is to provide for its own successive continuation in the preservation of the Interest of Gods Covenant in the Families taken thereinto where Parents esteem themselves accountable unto God and the Church as unto the Relation of their Children thereunto there is provision for Church Order Usefulness and Beauty beyond what is usually to be observed 2. The especial Duty of the Church in Admission of Members in the time of great Persecution may be a little enquired into And 1. It is evident that in the Apostolical and Primitive Times the Churches were exceeding careful not to admit into their society such as by whom they might be betrayed unto the rage of their Persecuting Adversaries Yet notwithstanding all their care they could seldom avoid it but that when Persecution grew severe some or other would fall from them either out of fear with the power of Temptation or by a discovery of their latent hypocrisie and unbelief unto their great trial and distress However they were not so scrupulous herein with respect unto their own safety as to exclude such as gave a tolerable account of their sincerity but in the discharge of their Duty committed themselves unto the care of Jesus Christ. And this is the Rule whereby we ought to walk on such occasions Wherefore 2. On supposition of the establishment of Idolatry and Persecution there or in any place as it was of old under first the Pagan and afterwards the Antichristian Tyranny the Church is obliged to receive into its Care and Communion all such as 1. Flee from Idols and are ready to confirm their Testimony against them with suffering 2. Make profession of the truth of the Gospel of the Doctrine of Christ especially as unto his Person and Offices are 3. Free from scandalous Sins and 4. Are willing to give up themselves unto the Rule of Christ in the Church and a subjection unto all his Ordinances and Institutions therein For in such a
discharge of this Office. Many have been the contests about these things occasioned by the ignorance and disorderly affections of some Persons I shall briefly represent the Truth herein with the Grounds of it and proceed to the consideration of the call it self which is so necessary 1. CHRIST himself in his own Person and by his own Authority was the Author of this Office. He gave it appointed it erected it in the Church by virtue of his Sovereign Power and Authority Ephes. 4.11 12. 1 Cor. 12.28 As he gave appointed ordained an extraordinary Office of Apostleship so he ordained appointed and gave the ordinary Office of Pastorship or Teaching They have both the same Divine Original 2. HE appointed this Office for continuance or to abide in the Church unto the consummation of all things Ephes. 4.13 Matth. 28.19 And therefore he took order by his Apostles that for the continuation of this Office Pastors Elders or Bishops should be called and ordained unto the care and discharge of it in all Churches which was done by them accordingly Act. 14.22 23. Chap. 20.28 1 Tim. 3.1 2. Tit. 1.5 Wherein he gave Rule unto all Churches unto the end of the World and prescribed them their Duty 3. ON this Office and the discharge of it he hath laid the whole weight of the Order Rule and Edification of his Church in his Name and by virtue of his Authority Act. 20.28 Col. 4.17 1 Tim. 3.15 1 Pet. 5.1 2 3 4 5 6. Rev. 2.1 2 3 4 5 c. Hereon a double necessity of the continuation of this Office doth depend First that which ariseth from the precept or command of it which made it necessary to the Church on the account of the obedience which it owes to Christ and Secondly of its being the principal ordinary means of all the ends of Christ in and towards his Church Wherefore although he can himself feed his Church in the Wilderness where it is deprived of all outward instituted means of Edification yet where this Office fails through its neglect there is nothing but disorder confusion and destruction that will ensue thereon no promise of Feeding or Edification 4. THE Lord Christ hath given Commands unto the Church for Obedience unto those who enjoy and exercise this Office among them Now all these Commands are needless and superfluous nor can any obedience be yielded unto the Lord Christ in their observance unless there be a continuation of this Office. And the Church loseth as much in Grace and privilege as it loseth in Commands For in obedience unto the Commands of Christ doth Grace in its exercise consist 1 Tim. 5.17 Heb. 13.7 17. 5. THIS Office is accompanied with Power and Authority which none can take or assume to themselves All Power and Authority whether in things Spiritual or Temporal which is not either founded in the law of Nature or collated by Divine Ordination is Usurpation and Tyranny No Man can of himself take either Sword. To invade an Office which includes Power and Authority over others is to disturb all Right Natural Divine and Civil That such an Authority is included in this Office is evident 1. From the names ascribed unto them in whom it is vested as Pastors Bishops Elders Rulers all of them requiring of it 2. From the Work prescribed unto them which is feeding by Rule and Teaching 3. From the execution of Church-Power in Discipline or the exercise of the Keys of the Kingdom of Heaven committed unto them 4. From the Commands given for Obedience unto them which respect Authority 5. From their appointment to be the means and instruments of exerting the Authority of Christ in the Church which can be done no other way 6. CHRIST hath appointed a standing Rule of the calling of Men unto this Office as we shall see immediately But if Men may enter upon it and discharge it without any such Call that Rule with the way of the Call prescribed are altogether in vain And there can be no greater affront unto the Authority of Christ in his Church than to act in it in neglect of or opposition unto the Rule that he hath appointed for the exercise of Power in it 7. THERE is an accountable Trust committed unto those who undertake this Office. The whole Flock the Ministry it self the Truths of the Gospel as to the preservation of them all are committed to them Col. 4.17 1 Tim. 6.20 2 Tim. 2.2 16 23. Act. 20.28 1 Pet. 5.1 2 3 4 5. Heb. 13.17 They who must give an account Nothing can be more wicked or foolish than for a Man to intrude himself into a Trust which is not committed unto him They are branded as profligately wicked who attempt any such thing among Men which cannot be done without impudent falsification And what shall he be esteemed who intrudes himself into the highest Trust that any Creature is capable off in the Name of Christ and take upon him to give an account of its discharge at the last day without any divine call or warranty 8. THERE are unto the discharge of this Office especial promises granted and annexed of present Assistances and future eternal Rewards Matth. 28.19 1 Pet. 5.4 Either these promises belong unto them who take this Office on themselves without any Call or they do not If they do not then have they neither any especial assistance in their Work nor can expect any Reward of their Labours If it be said they have an interest in them then the worst of Men may obtain the benefit of divine promises without any divine designation 9. THE general force of the Rule Heb. 5.4 includes a prohibition of undertaking any sacred Office without a divine Call and so the instances of such prohibitions under the Old Testament as unto the Duties annexed unto an Office as in the case of Vzziah invading the Priesthood or of taking a Ministerial Office without Call or Mission as Jerem. 27.9 14 15. having respect unto the order of Gods Institutions may be pleaded in this case 10. WHOEVER therefore takes upon him the Pastoral Office without a lawful outward Call doth take unto himself Power and Authority without any divine Warranty which is a foundation of all disorder and confusion interests himself in an accountable Trust no way committed unto him hath no promise of Assistance in or Reward for his Work but ingageth in that which is destructive of all Church-Order and consequently of the very Being of the Church it self 11. YET there are three things that are to be annexed unto this Assertion by way of Limitation As 1. Many things performed by virtue of Office in a way of Authority may be performed by others not called to Office in a way of Charity Such are the moral Duties of Exhorting Admonishing Comforting Instructing and Praying with and for one another 2. Spiritual Gifts may be exercised unto the Edification of others without Office-Power where order and opportunity do require it But the constant exercise of
of the Truth which they have so learned and comprehended Unless we look on Truth as a Pearl as that which is valued at any rate bought with any price as that which is better than all the World we shall not endeavour its preservation with that diligence which is required Some are ready to part with Truth at an easie rate or to grow indifferent about it whereof we have multitudes of examples in the days wherein we live It were easie to give instances of sundry important Evangelical Truths which our fore-fathers in the Faith contended for with all earnestness and were ready to seal with their Blood which are now utterly disregarded and opposed by some who pretend to succeed them in their Profession If Ministers have not a sense of that Power of Truth in their own Souls and a taste of its Goodness the discharge of this Duty is not to be expected from them 3. A consciencious care and fear of giving countenance or encouragement unto novel Opinions especially such as oppose any Truth of whose Power and Efficacy Experience hath been had among them that believe Vain curiosity boldness in conjectures and readiness to vent their own conceits have caused no small trouble and damage unto the Church 4. Learning and ability of Mind to discern and disprove the oppositions of the Adversaries of the Truth and thereby to stop their Mouths and convince gain-sayers 5. The solid confirmation of the most important Truths of the Gospel and whereunto all others are resolved in their Teaching and Ministry Men may and do oft-times prejudice yea betray the Truth by the weakness of their Pleas for it 6. A diligent watch over their own Flocks against the crafts of Seducers from without or the springing up of any bitter root of error among themselves 7. A concurrent Assistance with the Elders and Messengers of other Churches with whom they are in Communion in the declaration of the Faith which they all profess whereof we must treat afterwards more at large IT is evident what Learning Labour Study Pains Ability and Exercise of the rational Faculties are ordinarily required unto the right discharge of these Duties And where Men may be useful to the Church in other things but are defective in these it becomes them to walk and act both circumspectly and humbly frequently desiring and adhering unto the Advice of them whom God hath entrusted with more Talents and greater Abilities 5. IT belongs unto their Charge and Office diligently to labour for the Conversion of Souls unto God. The ordinary means of Conversion is left unto the Church and its Duty it is to attend unto it Yea one of the principal ends of the Institution and Preservation of Churches is the Conversion of Souls and where there are no more to be Converted there shall be no more Church on the Earth To enlarge the Kingdom of Christ to diffuse the Light and Savour of the Gospel to be subservient unto the Calling of the Elect or gathering all the Sheep of Christ into his Fold are things that God designs by his Churches in this World. Now the principal instrumental cause of all these is the Preaching of the Word and this is committed unto the Pastors of the Churches It is true Men may be and often are Converted unto God by their occasional dispensation of the Word who are not called unto Office for it is the Gospel it self that is the Power of God unto Salvation by whomsoever it is Administred and it hath been effectual unto that end even in the necessary occasional teaching of Women But it is so frequently in the exercise of Spiritual Gifts by them who are not stated Officers of the Church 1 Cor. 14.24 25. Phil. 1.14 15 18. 1 Pet. 4.10 11. But yet this hinders not but that the Administration of the Glorious Gospel of the blessed God as unto all the ends of it is committed unto the Pastors of the Church And the First Object of the Preaching of the Gospel is the World or the Men of it for their Conversion And it is so in the Preaching of all them unto whom that Work is committed by Christ. The Work of the Apostles and Evangelists had this Order in it First they were to make Disciples of Men by the Preaching of the Gospel unto Conversion and this was their principal Work as Paul testifieth 1 Cor. 1.17 And herein were they gloriously instrumental in laying the foundation of the Kingdom of Christ all the World over The Second part of their Work was to teach them that were Converted or made Disciples to do and observe all that he did command them In the pursuit of this part of their Commission they gathered the Disciples of Christ into Churches under ordinary Officers of their own And although the Work of these Ordinary Officers Pastors and Teachers be of the same nature with theirs yet the Method of it is changed in them For their first ordinary Work is to conduct and teach all the Disciples of Christ to do and observe all things appointed by him that is to Preach unto and Watch over their particular Flocks unto whom they do relate But they are not hereby discharged from an interest in the other part of the Work in Preaching the Word unto the Conversion of Souls They are not indeed bound unto the Method of the Apostles and Evangelists yea they are by virtue of their Office ordinarily excluded from it After a Man is called to be a Pastor of a particular Church it is not his Duty to leave that Church and go up and down to Preach for the Conversion of Strangers It is not I say ordinarily so for many cases may fall out wherein the Edification of any particular Church is to give way unto the glory of Christ with respect unto the calling of all the Members of the Church Catholick But in the discharge of the Pastoral Office there are many occasions of Preaching the Word unto the Conversion of Souls As 1. When any that are Unconverted do come into the Assemblies of the Church and are there wrought upon by the Power of the Word whereof we have experience every day To suppose that a Man at the same time and in the same place Preaching unto one Congregation should Preach to some of them namely those that are of the Church whereunto he relates as a Minister with Ministerial Authority and to others only by virtue of a Spiritual Gift which he hath received is that which no Man can distinguish in his own Conscience nor is there any colour of Rule or Reason for it For though Pastors with respect unto their whole Office and all the Duties of it whereof many can have the Church only for their Object are Ministers in Office unto the Church and so Ministers of the Church yet are they Ministers of Christ also and by him it is and not by the Church that the Preaching of the Gospel is committed unto them And it is so committed
〈◊〉 Catechists and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.15 Instructors of those that are young in the Rudiments of Religion And such there were in the Primitive Churches some whereof were eminent famous and useful And this was very necessary in those days when the Churches were great and numerous For whereas the whole Rule of the Church and the Administration of all Ordinances in it is originally committed unto the Pastor as belonging entirely unto his Office the discharge of it in all its parts unto the Edification of the Church especially when it is numerous being impossible for any one Man or it may be more in the same Office where all are obliged unto an especial attendance on one part of it namely the Word and Prayer it pleased the Lord Christ to appoint such as in distinct Offices should be associated with them for the discharge of sundry parts of their Duty So were Deacons Ordained to take care of the poor and the outward concerns of the Church without any interest in Rule or Right to Teach So were as we shall prove Elders Ordained to assist and help in Rule without any call to Preach or Administer the Sacraments And so were Teachers appointed to instruct the Church and others in the Truth who have no Right to Rule or the Administration of other Ordinances And thus although the whole Duty of the Edification of the Church be still incumbent on the Pastors yet being supplied with assistance to all the parts of it it may be comfortably discharged by them And if this Order were observed in all Churches not only many inconveniences would be prevented but the Order and Edification of the Church greatly promoted 2. HE who is peculiarly called to be a Teacher with reference unto a distinction from a Pastor may yet at the same time be called to be an Elder also that is to be a Teaching Elder And where there is in any Officer a concurrence of both these a Right unto Rule as an Elder and power to Teach or Preach the Gospel there is the same Office and Office-Power for the substance of it as there is in the Pastor 3. ON the foregoing supposition there yet remains a distinction between the Office of a Pastor and Teacher which as far as light may be taken from their Names and distinct Asscriptions unto them consists materially in the different Gifts which those to be called unto Office have received which the Church in their call ought to have respect unto and formally in the peculiar exercise of those Gifts in the discharge of their Office according unto the Assignation of their especial Work unto them which themselves are to attend unto UPON what hath been before discoursed concerning the Office of Pastors and Teachers it may be enquired Whether there may be many of them in a particular Church or whether there ought only to be one of each sort And I say 1. TAKE Teachers in the Third Sence for those who are only so and have no farther interest in Office-Power and there is no doubt but that there may be as many of them in any Church as are necessary unto its Edification and ought so to be And a due observation of this institution would prevent the inconvenience of Mens Preaching constantly who are in no Office in the Church For although I do grant that those who have once been regularly or solemnly set A part or Ordained unto the Ministry have the Right of constant Preaching inherent in them and the Duty of it incumbent on them though they may be separated from those Churches wherein and unto whom they were peculiarly Ordained yet for Men to give themselves up constantly unto the Work of Teaching by Preaching the Gospel who never were set apart by the Church thereunto I know not that it can be justified 2. If there be but one sort of Elders mentioned in the Scripture it is out of all question that there may be many Pastors in the same Church For there were many Elders in every Church Act. 14.22 Act. 20.28 Phil. 1.1 Tit. 1.5 But if there are sundry sorts of Elders mentioned in the Scripture as Pastors who peculiarly feed the Flock those Teaching Elders of whom we have spoken and those Rulers concerning whom we shall treat in the next place then no determination of this enquiry can be taken from the multiplication of them in any Church 3. It is certain that the Order very early observed in the Church was one Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeses quickly called Episcopus by way of distinction with many Elders assisting in Rule and Teaching and Deacons Ministring in the things of this Life whereby the Order of the Church was preserved and its Authority represented Yet I will not deny but that in each particular Church there may be many Pastors with an equality of power if the Edification of the Church doth require it 4. IT was the alteration of the state of the Church from its Primitive Constitution and Deviation from its First Order by an occasional coalescency of many Churches into one by a new form of Churches never appointed by Christ which came not in until after the end of the Second Century that gave occasion to corrupt this Order into an Episcopal Preheminence which degenerated more and more into confusion under the Name of Order And the absolute equality of many Pastors in one and the same Church is liable unto many inconveniencies if not diligently watched against 5. WHEREFORE let the state of the Church be preserved and kept unto its Original Constitution which is Congregational and no other and I do judge that the Order of the Officers which was so early in the Primitive Church namely of one Pastor or Bishop in one Church assisted in Rule and all holy Administrations with many Elders Teaching or Ruling only doth not so overthrow Church-Order as to render its Rule or Discipline useless 6. BUT whereas there is no difference in the Scripture as unto Office or Power intimated between Bishops and Presbyters as we have proved where there are many Teaching Elders in any Church an equality in Office and Power is to be preserved But yet this takes not off from the due preference of the Pastoral Office nor from the necessity of precedency for the observation of Order in all Church Assemblies nor from the consideration of the peculiar advantages which Gifts Age Abilities Prudence and Experience which may belong unto some according to Rule may give CHAP. VII Of the Rule of the Church or of Ruling Elders 1. THE Rule and Government of the Church or the execution of the Authority of Christ therein is in the hand of the Elders All Elders in Office have Rule and none have Rule in the Church but Elders As such Rule doth belong unto them The Apostles by virtue of their especial Office were intrusted with all Church-Power but therefore they were Elders also 1 Pet. 5.1 2 Joh. 1. 3 Joh. 1. See Act.
21.17 1 Tim. 5.17 They are some of them on other accounts called Bishops Pastors Teachers Ministers Guides but what belongs unto any of them in point of Rule or what interest they have therein it belongs unto them as Elders and not otherwise Act. 20.17 18. SO under the Old Testament where the Word doth not signifie a difference in Age but is used in a moral sence Elders are the same with Rulers or Governours whether in Offices Civil or Ecclesiastical especially the Rulers of the Church were constantly called its Elders And the use of the Word with the abuse of the Power or Office intended by it is traduced to signifie Men in Authority Signeiores Eldermani in all places 2. CHURCH-Power acted in its Rule is called the Keys of the Kingdom of Heaven by an expression derived from the Keys that were a sign of Office-Power in the Families of Kings Isa. 22.22 and used by our Saviour himself to denote the communication of Church-Power unto others which was absolutely and universally vested in himself under the Name of the Key of David Revel 3.7 Mat. 16.19 3. THESE Keys are usually referred unto Two Heads namely the one of Order the other of Jurisdiction 4. BY the Key of Order the Spiritual Right Power and Authority of Bishops or Pastors to Preach the Word to Administer the Sacraments Doctrinally to bind and loose the Consciences of Men are intended 5. BY Jurisdiction the Rule Government or Discipline of the Church is designed though it was never so called or esteemed in the Scripture or the Primitive Church until the whole nature of Church-Rule or Discipline was depraved and changed Therefore neither the Word nor any thing that is signified by it or which it is applied unto ought to be admitted unto any consideration in the things that belong unto the Church or its Rule it being expressive of and directing unto that corrupt Administration of things Ecclesiastical according unto the Canon Law by which all Church-Rule and Order is destroyed I do therefore at once dismiss all disputes about it as of things Foreign to the Gospel and Christian Religion I mean as unto the Institutions of Christ in his Church The Civil Jurisdiction of Supreme Magistrates about the externals of Religion is of another consideration But that these Keys do include the two-fold distinct Powers of Teaching and Rule of Doctrine and Discipline is freely granted 6. IN the Church of England as in that of Rome there is a peculiar distribution made of these Keys Unto some that is unto one special sort or order of Men they are both granted both the Key of Order and of Jurisdiction which is unto Diocesan Bishops with some others under various Canonical restrictions and limitations as Deans and Arch-Deacons Unto some is granted the Key of Order only without the least interest in Jurisdiction or Rule by virtue of their Office which are the Parochial Ministers or meer Presbyters without any additional Title or Power as of Commissary Surrogates or the like And unto a third sort there is granted the Key of Rule or Jurisdiction almost plenipotent who have no share in the Key of Order that is were never Ordained Separated Dedicated unto any Office in the Church such as are the Chancellors c. 7. THESE Chancellors are the only Lay-Elders that I know any where in any Church that is Persons entrusted with the Rule of the Church and the Disposition of its Censures who are not Ordained unto any Church-Office but in all other things continue in the Order of the Laity or the People All Church Rulers by institution are Elders To be an Elder of the Church and a Ruler in it is all one Wherefore these Persons being Rulers in the Church and yet thus continuing in the Order of the People are Lay-Elders whom I wonder how so many of the Church came so seriously to oppose seeing this Order of Men is owned by none but themselves The Truth is and it must be acknowledged that there is no known Church in the World I mean whose Order is known unto us and is of any publick consideration but they do dispose the Rule of the Church in part into the hands of Persons who have not the power of Authoritative Preaching of the Word and Administration of the Sacraments committed unto them For even those who place the whole external Rule of the Church in the Civil Magistrate do it as they judge him an Officer of the Church entrusted by Christ with Church-Power And those who deny any such Officers as are usually called Ruling Elders in the Reformed Churches to be of Divine Institution yet maintain that it is very necessary that there should be such Officers in the Church either appointed by the Magistrate or chosen by the people and that with cogent Arguments See Grot. de Jure Potestat Cap. 8. BUT this distribution mentioned of Church-Power is unscriptural nor is there any foot-steps of it in Antiquity It is so as unto the two latter Branches of it That any one should have the power of Order to Preach the Word to Administer the Seals to bind and loose the Conscience Doctrinally or Ministerially to bind and loose in the Court of Conscience and yet by the virtue of that Office which gives them this power not to have a Right and Power of Rule or Discipline to bind and loose in the Court of the Church is that which neither the Scripture nor any example of the Primitive Church doth give countenance unto And as by this means those are abridged and deprived of their power to whom it is granted by the Institution and Law of Christ as it is with all Elders duly called unto their Office so in the Third Branch there is a grant of Church-Power unto such as by the Law of Christ are excluded from any Interest therein The enormity of which constitution I shall not at present insist upon But Enquiry must be made what the Scripture directs unto herein And 1. THERE is a Work and Duty of Rule in the Church distinct from the Work and Duty of Pastoral Feeding by the Preaching of the Word and Administration of the Sacraments All agree herein unless it be Erastus and those that follow him who seem to oppose it But their Arguments lie not against Rule in general which were brutish but only a Rule by external Jurisdiction in the Elders of the Church So they grant the general Assertion of the necessity of Rule for who can deny it only they contend about the subject of power required thereunto A Spiritual Rule by virtue of mutual voluntary confederation for the preservation of Peace Purity and Order in the Church few of that opinion deny at least it is not that which they do oppose For to deny all Rule and Discipline in the Church with all Administration of Censures in the exercise of a Spiritual Power internally inherent in the Church is to deny the Church to be a Spiritual Political
〈◊〉 〈◊〉 〈◊〉 It is such Prophecy as is to be regulated by the Scripture it self which gives the Proportion of Faith. And there is not any thing in any or both of these Prophecy and Ministry but it belongs unto Office in the Church Neither is there any thing belonging unto Office in the Church but may be reduced unto one of these as they are all of them here by the Apostle 2. THE Gifts spoken of are in general referred unto all them who are intended Now these are either the whole Church and all the Members of it or all the Officers of the Church only Hence it is expressed in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we having that is all we that are concerned herein This cannot be all of the Church for all the Church have not received the Gifts of Prophecy and Ministry Nor can any distinction be made of who doth receive them and who doth not but with respect unto Office. And therefore 3. IN the Distribution which ensues of Prophecy into Exhorting and Teaching and of Ministry into Shewing Mercy Rule and Giving having stated these Gifts in general in the Officers in general making distinct Application of them unto distinct Officers he speaks in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Teacheth he that Exhorteth he that Ruleth 6. IT is then evident that Offices are intended and it is no less evident that distinct Offices are so which was to be proved in the Second place For 1. The distributive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the indicative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed unto each Office in particular do shew them distinct so far as Words can do it As by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they are distinguished in their nature whether they be of this or that kind so by the Article prefixed to each of them in exercise they are distinguished in their Subjects 2. The Operations Work and Effects ascribed unto these Gifts require distinct Offices and Functions in their exercise And if the Distribution be made unto all promiscuously without respect unto distinct Offices it were the only way to bring confusion into the Church whereas indeed here is an accurate Order in all Church Administrations represented to us And it is farther evident that distinct Offices are intended 1. From the comparison made unto the Members of the Body ver 4. All the Members have not the same Office the eye hath one the ear hath another 2. Each of the Duties mentioned and given in charge is sufficient for a distinct Officer as is declared Act. 6. 7. IN particular He that Ruleth is a distinct Officer An Officer because Rule is an Act of Office or Office-Power And he is expresly distinguished from all others But say some he that Ruleth is he that doth so be who he will that is the Pastor or Teacher the Teaching Elder But the contrary is evident 1. He that says He that Exhorteth and then adds He that Ruleth having distinguished before between Prophecy whereunto Exhortation doth belong and Ministry whereof Rule is a part and prefixing the Prepositive Indicative Article to each of them doth as plainly put a difference between them as can be done by Words 2. Rule is the principal Work of him that Ruleth For he is to attend unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Diligence that is such as is peculiar unto Rule in contradistinction unto what is principally required in other Administrations But Rule is not the principal Work of the Pastor requiring constant and continual attendance For his labour in the Word and Doctrine is ordinarily sufficient for the utmost of his Diligence and Abilities 8. WE have therefore in this Context the beautiful Order of things in and of the Church All the Duties of it with respect unto its Edification derived from distinct differing Spiritual Gifts exercised in and by distinct Officers unto their peculiar ends The distinction that is in the nature of those Gifts their use and end being provided for in distinct Subjects The mind of no One Man at least ordinarily is meet to be the seat and subject of all those differing Gifts in any eminent degree the Person of no Man being sufficient meet or able to exercise them in a way of Office towards the whole Church especially those who labour in the Word and Doctrine being obliged to give themselves wholly thereunto and those that Rule to attend thereto with diligence so many distinct Works Duties and Operations with the Qualifications required in their discharge being inconsistent in the same Subject all things are here distributed into their proper Order and Tendency unto the Edification of the Church Every distinct Gift required to be exercised in a peculiar manner unto the publick Edification of the Church is distributed unto peculiar Officers unto whom an especial Work is assigned to be discharged by virtue of the Gifts received unto the Edification of the whole Body No Man alive is able to fix on any thing which is necessary unto the Edification of the Church that is not contained in these Distributions under some of the Heads of them Nor can any Man find out any thing in these Assignations of distinct Duties unto distinct Offices that is superfluous redundant or not directly necessary unto the Edification of the whole with all the Parts and Members of it nor do I know any wise and sober Man who knows any thing how the Duties enjoined are to be performed with what Care Diligence Circumspection Prayer and Wisdom suited unto the nature ends and objects of them can ever imagine that they can all of them belong unto one and the same Office or be discharged by one and the same Person LET Men advance any other Church Order in the room of that here declared so suited unto the principles of Natural Light Operations and Duties of diverse natures being distributed and assigned to such distinct Gifts acted in distinct Offices as renders those unto whom they are prescribed meet and able for them so correspondent to all Institutions Rules and Examples of Church-Order in other places of Scripture so suited unto the Edification of the Church wherein nothing which is necessary thereunto is omitted nor any thing added above what is necessary and it shall be cheerfully embraced THE Truth is the ground of the different Interpretations and Applications of this Context of the Apostle ariseth meerly from the prejudicate Apprehensions that Men have concerning the State of the Church and its Rule For if the State of it be National or Diocesan if the Rule of it be by Arbitrary Rules and Canons from an Authority exerting it self in Courts Ecclesiastical Legal or Illegal the Order of things here described by the Apostle doth no way belong nor can be accommodated thereunto To suppose that we have a full Description and Account in these Words of all the Offices and Officers of the Church of their Duty and Authority of all they
have to do and the manner how they are to do it is altogether unreasonable and senceless unto them who have another Idea of Church-Affairs and Rule conceived in their Minds or received by Tradition and riveted by Interest And on the other hand those who know little or nothing of what belongs unto the due Edification of the Church beyond Preaching the Word and reaping the Advantage that is obtained thereby cannot see any necessity of the distribution of these several Works and Duties unto several Officers but suppose all may be done well enough by One or Two in the same Office. Wherefore it will be necessary that we treat briefly of the Nature of the Rule of the Church in particular and what is required thereunto which shall be done in the close of this Discourse 9. THE Exceptions which are usually put in unto this Testimony have not the least countenance from the Text or Context nor the matter treated of nor Confirmation 〈◊〉 any other Divine Testimony It is therefore in vain to contend about them being such as any Man may multiply at his pleasure on the like occasion and used by those who on other considerations are not willing that things should be as they are here declared to be by the Apostle Yet we may take a brief Specimen of them Some say it is Gifts absolutely without respect unto distinct Offices that the Apostle Treats of which hath been disproved from the Text and Context before Some say that Rule is included in the Pastoral Office so as that the Pastor only is here intended But 1. Rule is not his principal Work which he is to attend unto in a peculiar manner with diligence above other parts of his Duty 2. The care of the Poor of the Flock belongs also to the Pastoral Office yet is there another Office appointed to attend unto it in a peculiar manner Act. 6. 3. He that Ruleth is in this place expresly distinguished from him that Exhorteth and him that Teacheth Some say that he that Ruleth is he that Ruleth his Family But this is disproved by the Analysis of the Chapter before declared And this Duty which is common unto all that have Families and confined unto their Families is ill placed among those publick Duties which are designed unto the Edification of the whole Church It is objected that he that Ruleth is here placed after him that giveth that is the Deacon I say then it cannot be the Pastor that is intended if we may prescribe Methods of expressing himself unto the Apostle But he useth his Liberty and doth not oblige himself unto any Order in the annumeration of the Offices of the Church see 1 Cor. 12.8 9 10 28. And some other Exceptions are insisted on of the same nature and importance which indeed deserve not our consideration 10. THERE is the same Evidence given unto the Truth argued for in another Testimony of the same Apostle 1 Cor. 12.28 God hath set some in the Church First Apostles Secondarily Prophets Thirdly Teachers after that Miracles then Gifts of Healings Helps Governments Diversities of Tongues I shall not insist on this Testimony and its Vindication in particular seeing many things would be required thereunto which have been Treated of already Some things may be briefly observed concerning it That there is here an Annumeration of Officers and Offices in the Church both extraordinary for that season and ordinary for continuance is beyond exception Unto them is added the present exercise of some extraordinary Gifts as Miracles Healing Tongues That by Helps the Deacons of the Church are intended most do agree because their Original Institution was as helpers in the Affairs of the Church Governments are Governours or Rulers the Abstract for the Concrete that is such as are distinct from Teachers such hath God placed in the Church and such there ought to be But it is said that Gifts not Offices are intended the Gift of Goverment or Gift for Government If so then these Gifts are either ordinary or extraordinary if ordinary how come they to be reckoned among Miracles Healing and Tongues if extraordinary what extraordinary Gifts for Government were then given distinct from those of the Apostles and what instance is any where given of them in the Scripture Again If God hath given Gifts for Government to abide in the Church distinct from those given unto Teachers and unto other Persons than the Teachers then is there a distinct Office of Rule or Government in the Church which is all we plead for 11. THE Original Order in these things is plain in the Scripture The Apostles had all Church-Power and Church-Office in themselves with Authority to exercise all Acts of them everywhere on all occasions But considering the nature of the Church with that of the Rule appointed by the Lord Christ in it or over it they did not they would not ordinarily exercise their power by themselves or in their own persons alone And therefore when the First Church consisted of a small number the Apostles acted all things in it by the consent of the whole Multitude or the Fraternity as we have proved from Acts the First And when the number of Believers encreased so as that the Apostles themselves could not in their own Persons attend unto all the Duties that were to be performed towards the Church by virtue of Office they added by the direction of the Holy Ghost the Office of the Deacons for the especial discharge of the Duty which the Church oweth unto its poor Members Whereas therefore it is evident that the Apostles could no more personally attend unto the Rule of the Church with all that belongs thereunto without an entrenchment on that labour in the Word and Prayer which was incumbent on them than they could attend unto the Relief of the Poor they appointed Elders to help and assist in that part of Office-Work as the Deacons did in the other THESE Elders are first mentioned Act. 11.30 where they are spoken of as those which were well known and had now been of some time in the Church Afterwards they are still mentioned in conjunction with the Apostles and distinction from the Church it self Acts 15.2 4 6 22. Chap. 16.4 Chap. 21.18 Now the Apostles themselves were Teaching Elders that is such as had the Work of Teaching and Rule committed to them 1 Pet. 5.1 2 Joh. 1. And these Elders are constantly distinguished from them which makes it evident that they were not Teaching Elders And therefore in all the mention that is made of them the Work of Teaching or Preaching is no where ascribed unto them which at Jerusalem the Apostles reserved to themselves Act. 6.2 3. but they are every where introduced as joining with the Apostles in the Rule of the Church and that in distinction from the Church it self or the Brethren of it Yea it is altogether improbable that whilst the Apostles were at Jerusalem giving themselves wholly unto the Word and Prayer that they
may be and oft-times is but One Teaching-Elder Pastor or Teacher in a Church upon his Death or Removal it is the Work and Duty of these Elders to preserve the Church in Peace and Unity to take care of the continuation of its Assemblies to prevent Irregularities in any Persons or Parties among them to go before to direct and guide the Church in the Call and Choice of some other meet Person or Persons in the room of the deceased or removed THESE few instances have I given of the Work and Duty of Ruling Elders They are all of them such as deserve a greater enlargement in their Declaration and Confirmation than I can here afford unto them And sundry things of the like nature especially with respect unto Communion with other Churches and Synods But what hath been spoken is sufficient unto my present purpose And to manifest that it is so I shall add the ensuing Observations 1. ALL the things insisted on do undoubtedly and unquestionably belong unto the Rule and Order appointed by Christ in his Church There is no one of them that is liable unto any just Exception from them by whom all Church Order is not dispised Wherefore where there is a Defect in them or any of them the Church it self is defective as unto its own Edification And where this Defect is great in many of them there can be no Beauty no Glory no Order in any Church but only an outward shew and appearance of them And that all these things do belong unto the Duty of these Elders there needs no other Proof nor Confirmation but that they all undoubtedly and unquestionably belong unto that Rule and Order which the Lord Christ hath appointed in his Church and which the Scripture testifieth unto both in general and particular For all the things which belong unto the Rule of the Church are committed to the care of the Rulers of the Church 2. IT is a vain Apprehension to suppose that one or two Teaching Officers in a Church who are obliged to give themselves unto the Word and Prayer to labour with all their might in the Word and Doctrine to preach in and out of season that is at all times on all opportunities as they are able to Convince Gain-sayers by Word and Writing pleading for the Truth to assist and guide the Consciences of all under their Temptations and Desertions with sundry other Duties in part spoken to before should be able to take Care of and attend with Diligence unto all these things that do evidently belong unto the Rule of the Church And hence it is that Churches at this day do live on the Preaching of the Word the proper work of their Pastor which they greatly value and are very little sensible of the Wisdom Goodness Love and Care of Christ in the Institution of this Rule in the Church nor are partakers of the Benefits of it unto their Edification And the supply which many have made hitherto herein by persons either unacquainted with their Duty or insensible of their own Authority or cold if not negligent in their Work doth not answer the end of their Institution And hence it is that the Authority of Government and the Benefit of it are ready to be lost in most Churches And it is both vainly and presumptuously pleaded to give countenance unto a neglect of their Order that some Churches do walk in Love and Peace and are Edified without it supplying some defects by the prudent Aid of some Members of them For it is nothing but a preference of our own Wisdom unto the Wisdom and Authority of Christ or at best an unwillingness to make a venture on the warranty of his Rule for fear of some disadvantages that may ensue thereon 3. WHEREAS sundry of the Duties before-mentioned are as unto the substance of them required of the Members of the Church in their several stations without any especial Obligation to attend unto them with Diligence to look after them or power to Exercise any Authority in the discharge of them to leave them from under the Office-Care of the Elders is to let in Confusson and Disorder into the Church and gradually to remove the whole advantage of the Discipline of Christ as it is come to pass in many Churches already IT is therefore Evident that neither the Purity nor the Order nor the Beauty or Glory of the Churches of Christ nor the Representation of his own Majesty and Authority in the Government of them can be long preserved without a Multiplication of Elders in them according to the proportion of their respective Members for their Rule and Guidance And for want hereof have Churches of old and of late either degenerated into Anarchy and Confusion their self Rule being managed with vain Disputes and Janglings unto their Division and Ruine or else given up themselves unto the Domination of some Prelatical Teachers to Rule them at their pleasure which proved the bane and poison of all the Primitive Churches and they will and must do so in the neglect of this Order for the Future CHAP. IX of DEACONS THE Original Institution Nature and Vse of the Office of Deacons in the Church are so well known as that we need not much insist upon them Nor shall I treat of the Name which is common unto any kind of Ministry Civil or Sacred but speak of it as it is appropriated unto that especial Work for which this Office was ordained The remote foundation of it lieth in that of our Saviour The poor you have always with you Joh. 12.8 He doth not only foretel That such there should be in the Church but recommends the care of them who should be so unto the Church For he maketh use of the words of the Law Deut. 15.11 For the poor shall never cease out of the Land therefore I command thee saying Thou shalt open thy hand wide unto thy Brother to thy poor and to thy needy This Legal Institution founded in the Law of Nature doth the Lord Christ by his Authority transferr and translate unto the use of Gospel Churches among his Disciples AND it may be observed that at the same instant Hypocrisie and Avarice began to attempt their Advantage on the consideration of this Provision for the Poor which they afterwards effected unto their safety For on the pretence hereof Judas immediately condemned an eminent Duty towards the person of Christ as containing a cost in it which might have been better laid out in Provision for the Poor The Ointment poured on our Saviour he thought might have been sold for Three hundred pence it may be about Forty or Fifty Pound and given to the Poor But this he said not that he cared for the Poor but because he was a Thief and had the Bag out of which he could have made a good prey unto himself Joh. 12.6 And it may be observed that although Judas malitiously began this murmuring yet at last some of the other Disciples were
all Natural and Humane Right in the World. De facto Men are now compelled whether they will or no to be esteemed to be of this or that Church and to be dealt withal accordingly But if they had not been divested of their natural Liberty they know not how without their own consent and should be taught that by entering into a Church they must come under a new Tenure of their Lives Liberties and Estates at the Will of the Lords of the Society according to the Customs of their Courts there would not be so many Wise Men in Churches as now there are thought to be BUT this is the true State of things in the Church of Rome and among others also Christians are esteemed to be of them and belong unto them whether they will or no. Immediately hereon all the Rights Liberties Privileges Possessions which they enjoy by the Law of God and Nature and by the just Laws and Constitutions of Men in Civil Governments under which they live come to depend upon and be subject unto the especial Laws and Rules of the Society which they are adjudged to belong unto For upon expulsion out of that Society by Excommunication according unto the Laws and Rules which it hath framed unto it self all their Rights and Titles and Liberties and Enjoyments are forfeited and exposed to Ruine Some indeed do earnestly and learnedly contend that the Pope of Rome hath not Power to Excommunicate Sovereign Kings and Princes and that if he do they make no forfeiture of Life or Dignity thereby And there are good Reasons why they do so But in the mean time they deal with other poor Men after the same manner For if a poor Man be Excommunicated immediately he loseth the free Tenure of his Life Liberty and Goods by the Law of the Church and the Land and is Committed to the Gaol without Bail or Mainprize So that by this Artifice all Men hold their Natural and Civil Rights by the Rules of the Church Society whereto they are supposed to belong And as this utterly overthrows the foundation of all that Property according to the Laws of the Land which is so much talked of and valued so indeed it would be destructive of all Order and Liberty but that the Church is wise enough not to employ this Engine unto Great Men and Men in Power who may yet deserve Excommunication as well as some of their poor Neighbours if the Gospel be thought to give the Rule of it But those that are poor helpless and friendless shall in the pursuit of this Excommunication be driven from their Houses cast into Prisons and kept there until they and their Families starve and perish And it is apparent that we are beholding unto the Greatness Authority and Wealth of many whom the Ecclesiastical Courts care not to conflict withal that the whole Nation is not actually brought under this new Tenure of their Lives Liberties and Estates which on this presumption they are obnoxious unto AND all this evil ariseth from the neglect and contempt of this fundamental Rule of all Societies apparent unto all in the Light of Nature it self namely that they have no Power in or over any Thing Right Privilege or Advantage but what Men are made Partakers of by virtue of such Societies their Rule and Laws whereunto they are obliged But of this sort are not the Lives the Liberties the Houses and Possessions of Men with respect unto the Church They receive them not from the Church and a Man would certainly think that the Church could not take them away YEA we live and subsist in Order upon the good Nature and Wisdom of Men who judge it best neither to exert their Power nor act their Principles in this matter For whereas they esteem all the Inhabitants of the Land to belong unto their Church if they should in the first place Excommunicate all that ought to be Excommunicated by the Rule and Law of the Gospel and then all that ought to be so according to their own Laws and Canons both which a Man would think they were obliged in point of Conscience unto and in pursuit of their Sentence send out the Capias for them all I very much question whether any of them would go to Prison or no and then in what a fine case would this Government be and if they should all go to Gaol I am perswaded the King would be in an ill State to defend his Realms against his Enemies 3. EVERY Society hath this Power towards those who are incorporated in it by their own consent and not towards others For whence should they have such a Power or who should commit it unto them Nor can any be cast out from those Privileges which they never had an Interest in nor a Right unto The Apostles Rule holds in this case especially with respect unto Churches What have we to do to judge them that are without And as unto the exercise of this Power they are all to be esteemed to be without who are not rightly incorporated into that particular Church by which they may be ejected out of it A Power of Excommunication at Random towards all that those who exercise it can extend force unto hath no foundation either in the Light of Nature or Authority of the Scripture And it would be ridiculous in any Corporation to disfranchise such as never belonged unto it who were never Members of it 4. THE only Reason or Cause for the expulsion of any Person out of such a Society is a wilful deviation from the Rules and Laws of the Society whose observance he had engaged unto upon his entrance into it Nothing else can be required unto the Preservation of a Mans Interest in any Right or Privilege but what he took upon himself to perform in his Admittance into it And if the great Rule of every Church-Society be That Men observe and do whatsoever the Lord Christ hath commanded none can be justly ejected out of that Society but upon a wilful disobedience unto his Commands And therefore the casting of Men out of Church Communion on light and trivial occasions or for any Reasons or Causes whatever but such as essentially belong unto the Rules and Laws whereon the Church doth originally coalesce into a Society is contrary unto Natural Light and the Reason of the Things themselves THUS far I say is every lawful confederate Society enabled and warranted by the Light of Nature to remove from its Communion and from a participation in its Rights and Privileges any of its number who will not walk according to the Rules and Principles of its Coalescency and Constitution Whereas therefore the Rule of the Constitution of the Church is That Men walk together in holy Obedience unto the Commands of Christ and the observance of all his Institutions without giving Offence unto one another or those that are without by any sinful miscarriage and do abide in the Profession of the Truth if any one
Man hath by Faith and his conjunction unto a visible Church been translated into the Kingdom of Christ his just rejection out of it is the Redelivery of him into the visible Kingdom of Satan which is all that is here intended And this is an act suited unto the end whereunto it is designed For a Man hereby is not taken out of his own Power and the conduct of his own Mind not acted or agitated by the Devil but is left unto the sedate consideration of his present state and condition And this if there be any spark of ingenuous Grace left in him will be effectually operative by shame grief and fear unto his Humiliation especially understanding that the design of Christ and his Church herein is only his Repentance and Restauration HERE is therefore in his instance an Everlasting Rule given unto the Church in all Ages the ordinary Occurrences of the like cases requiring an ordinary Power for Relief in them without which the Church cannot be preserved That it is the Duty of the Church enjoined unto it by the Lord Jesus Christ and that necessary unto its Glory it s own Honour and Edification to reject scandalous Offenders out of its Communion is evidently declared in this place And to suppose that to be the Duty of the Church which it hath no Power or Authority to discharge seeing without them it cannot be discharged is a wild imagination 4. THE Duty of the Church herein with such other particular Duties as suppose the Institution hereof are in many places directed and enjoined It is so in that insisted on 1 Cor. 5. The foundation of the whole Discourse and practice of the Apostle there Recorded lies in this That Churches ought to cut off from among them scandalous Offenders and that to the End they may preserve themselves pure and that this they ought to do in the Name of Christ and by virtue of his Authority Vers. 2 4 7. And this is the whole of that Excommunication which we plead for The manner of its Administration we shall consider afterwards 2 Cor. Chap. 2.6 7 8. The Apostle commends the Church for what they had done in the Excommunication of the Incestuous person calling it a Punishment inflicted on him by them Vers. 6. He gives also an account of the Effect of this Sentence against him which was his Humiliation and Repentance Vers. 7. And hereon gives direction for his Restauration by an Act of the Church forgiving him and confirming their Love unto him Men may fansie to themselves strange Notions of Excommunication with reference unto its Power the Residence of that Power its Effects Extent and Ends and so either on the one hand erect it into an Engine of Arbitrary Domination over the Church and all the Members of it or deny on the other that there is any such Institution of Christ in force in his Churches But we can be taught nothing more plainly of the Mind of Christ than that he hath given Power unto his Church to cast out of their Communion obstinate scandalous Offenders and to restore them again upon their Repentance enjoining it unto them as their Duty And it is an Evidence of a woful degeneracy in Churches from their Primitive Institution when this sentence is so administred as that it hath an effect by virtue of Humane Laws or the outward concerns of Men but no influence on their Consciences unto Humiliation and Repentance which is the principal End of its appointment The Apostle treats of the same matter Gal. 5.7 8 9 10 11 12. He speaks of those false Teachers who opposed and overthrew what lay in them the Fundamental Doctrine of the Gospel These at that time were in great Power and Reputation in the Churches of the Galatians whom they had corrupted with their false Opinions so as that the Apostle doth not directly enjoin their immediate Excision yet he declares what they did deserve and what was the Duty of the Church towards them when freed from their Delusions Vers. 12. I would they were even cut off that trouble you Men have exercised their Minds in curious conjectures about the sence of these Words altogether in vain and needlesly The curiosity of some of the best of the Ancients applying it unto a forcible Eunuchism is extreamly fond No other Excision is intended but that which was from the Church and to be done by the Church in obedience unto the Truth Neither the Subject Matter treated of the nature of the Crime condemned nor the state of the Church or design of the Apostle will admit of any other Exposition 2 Thessal 3.7 The Apostle gives command unto the Brethren of the Church and that in the Name of our Lord Jesus Christ to withdraw from every Brother that walketh disorderly What it is to walk disorderly he declares immediately namely to live in an open disobedience unto any of the commands of Christ not after the Tradition which he received of us that is the Doctrine of the Gospel which he had delivered unto them This withdrawing is as unto Church-Communion which cannot be done but upon some act of the Church depriving them of the Rights of it For if every Member of the Church should be left unto his own judgment and practice herein it would bring all things into confusion And therefore Vers. 14. he requires that a note be set on such a Person by the Church that is a Sentence be denounced against him before the Duty of withdrawing from him by the Brethren be incumbent on them See to the same purpose Tit. 3.10 11. 1 Tim. 5.20 Revel 2.2 14 15 20 21. IT is therefore evident that this Censure Judgment Spiritual punishment is an Institution of Christ for whose Administration he hath given Authority unto his Church as that which is necessary unto its Edification with its preservation in Honour Purity and Order THERE have been many Disputes about it as unto its Order and Kinds Some suppose that there are two sorts of Excommunication the one they call the lesser and the other the greater Some three sorts as it is supposed there were among the Jews There is no mention in the Scripture of any more sorts but one or of any Degrees therein A segregation from all participation in Church-Order Worship and Privileges is the only Excommunication spoken of in the Scripture But whereas an offending Person may cause great disorder in a Church and give great scandal unto the Members of it before he can be regularly cut off or expelled the Society some do judge that there should a Suspension of him from the Lords Table at least precede total or compleat Excommunication in case of Impenitency And it ought in some cases so to be But this Suspension is not properly an especial Institution but only an act of prudence in Church-Rule to avoid offence and scandal And no Men question but that this is lawful unto yea the Duty of the Rulers of the Church to require any
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
Edification of the Church Catholick whereunto it is designed WHEREFORE our Lord Jesus Christ in his infinite Wisdom hath constituted his Churches in such a State and Order as wherein none of them are able of themselves always and in all instances to attain all the ends for which they are appointed with respect unto the Edification of the Church Catholick And he did it for this end that whereas the whole Catholick Church is animated by one spirit which is the bond of Union between all particular Churches as we shall see every one of them may Act the Gifts and Graces of it unto the Preservation and Edification of the whole HEREIN then we acknowledge lieth the great difference which we have with others about the state of the Church of Christ in this World we do believe that the mutual Communion of particular Churches amongst themselves in an equality of Power and Order though not of Gifts and Usefulness is the only way appointed by our Lord Jesus Christ after the Death of the Apostles for the attaining the general end of all particular Churches which is the Edification of the Church Catholick in Faith Love and Peace Other ways and means have been found out in the World for this end which we must speak unto immediately Wherefore it behoveth us to use some Diligence in the consideration of the Causes Nature and Vse of this Communion of Churches BUT it must be moreover premised that whereas this Communion of Churches is Radically and Essentially the same among all Churches in the World yet as unto the ordinary actual exercise of the Duties of it it is confined and limited by Divine Providence unto such Churches as the natural means of the discharge of such Duties may extend unto That is unto those which are planted within such Lines of Communication such precincts or boundaries of Places and Countries as may not render the mutual performance of such Duties insuperably difficult Yet is not the World it self so wide but that all places being made pervious by Navigation this Communion of Churches may be visibly professed and in some instances practised among all Churches from the rising of the Sun even unto the going-down of the same where the Name of Christ is known among the Gentiles wherein the true nature of the Catholick Church and its Union doth consist which is utterly overthrown by the most vehement pretences that are made unto it as those in the Church of Rome WHEREFORE such a Communion of Churches is to be enquired after as from which no true Church of Christ is or can be excluded in whose actual exercise they may and ought all to live and whereby the general end of all Churches in the Edification of the Catholick Church may be attained This is the true and only Catholicism of the Church which whoever departs from or substitutes any thing else in the room of it under that Name destroys its whole nature and disturbs the whole Ecclesiastical Harmony that is of Christs Institution HOWEVER therefore we plead for the Rights of particular Churches yet our real Controversy with most in the World is for the Being Union and Communion of the Church Catholick which are variously perverted by many and separating it into Parties and confining it to Rules Measures and Canons of their own finding out and Establishment For such things as these belong neither to the internal nor external Form of that Catholick Church whose Being in the World we believe and whose Vnion we are obliged to preserve And whoever gives any Description of or Limitation to the Catholick Church besides what consist in the Communion of particular Churches intended doth utterly overthrow it and therein an Article of our Faith. BUT this Communion of Churches cannot be duly apprehended unless we enquire and determine wherein their Vnion doth consist For Communion is an Act of Vnion that receives both its Nature and Power from it or by virtue of it For of what Nature soever the Vnion of things distinct in themselves be of the same is the Communion that they have among themselves IN the Church of Rome the Person of the Pope as he is Pope is the Head and Center of all Church Union Nor is there allowed any Vnion of particular Churches with Christ or among themselves but in and through him An Universal subjection unto him and his Authority is the original spring of all Church Vnion among them And if any one Soul fail herein if as unto things of Faith and Divine Worship he do not depend on the Pope and live in subjection unto him he is reputed a Stranger and Forâ—â—â—ner unto the Catholick Church Yea they affirm that be a Man never so willing for and desirous of an Interest in Christ he cannot have it but by the Pope THE Communion of Churches congenial and suited unto this Union proceeding from it and exercised by virtue of it ariseth from a various contignation of Order or the erection of one story of Church Interest upon another until we come to the Idol placed on the top of this Babel So is this Communion carried on from the obedience and subjection of the lowest rubbish of Ecclesiastical Order unto Diocesans of them to Metropolitans of them to Patriarchs or Cardinals of them to the Pope or an ascent is made from Diocesan Synods by Provincial and National to those that are called Oecumenical whose Head is the Pope YET Two things must be farther observed to clear this Communion of the Roman Catholick Church as 1. That there is no ascent of Church-Order or Power by a vital Act of Communion from the lower Degrees Orders or Consociations and by them to the Pope as though he should receive any thing of Church-Power from them but all the plenitude of it being originally vested in him by these several Orders and Degrees he communicates of it unto all Churches as the Life of their Conjunction and Communion 2. That no Man is so jointed in this Order so compacted in this Body but that he is also personally and immediately subject to the Pope and depends on him as unto his whole profession of Religion AND this is that which constitutes him formally to be what he is that is Antichrist and the Church-State arising from its Union unto him holding him as its Head subsisting in a Communion by virtue of power received through various Orders and Constitutions from him to be Anti-christian For he and it are set up in the room of and in direct opposition unto the Lord Christ as the Head of the Catholick Church and the Church state thereon depending This we have described Ephes. 4.15 16. Speaking the Truth in Love may grow up c. As also Col. 2.19 Where there is a Rejection of them who belong not unto the Church Catholick taken from its Relation unto Christ and the nature of its dependance on him not holding the Head c. WHEN Men shall cease to be wilfully blind or when the powers of
their judgment absolutely in any case and in many their determinations may be so doubtful as not to affect the Conscience of him who is Censured But such a Person is not only a Member of that particular Church but by virtue thereof of the Catholick Church also It is necessary therefore that he should be heard and judged as unto his Interest therein if he do desire it And this can no way be done but by such Synods as we shall immediately describe 6. SYNODS are Consecrated unto the use of the Church in all Ages by the Example of the Apostles in their guidance of the First Churches of Jews and Gentiles which hath the force of a Divine Institution as being given by them under the Infallible conduct of the Holy Ghost Act. 15. which we shall speak farther unto immediately HAVING seen the Original of Church Synods or their Formal Cause we consider also their Material Cause or the subject matter to be treated of or determined in them And this in general is every thing wherein Churches are obliged to hold Communion among themselves when any thing falls out amongst them which otherwise would disturb that Communion And hereof some Instances may be given 1. CHURCHES have mutual Communion in the profession of the same Faith. If any doubts or differences do arise about it any Opinions be advanced contrary unto it either in any particular Church which they cannot determine among themselves or among sundry Churches the last outward means for the preservation of the Rule of Faith among them and of their Communion in the condemnation of Errors and Opinions contrary unto the form of wholesome Words is by these Synods or Councils The care hereof is indeed in the first place committed unto the Churches themselves as was at large before declared But in case through the subtilty prevalency and interest of those by whom damnable Doctrines are broached the Church it self whereunto they do belong is not able to rebuke and suppress them nor to maintain its profession of the Truth or that by suffering such things in one Church others are in danger to be infected or defiled this is the last external Refuge that is left for the preservation of the Communion of Churches in the same Faith. We have multiplied Examples hereof in the Primitive Churches before the degeneracy of these Synods into Superstition and Domination Such was eminently that gathered at Antioch for the condemnation of the Heresies of Paulus Samosatenus the Bishop of that Church 2. IT is so with respect unto that Order Peace and Vnity wherein every particular Church ought to walk in it self and amongst its own Members There were Schisms Divisions Strife and Contentions in some of the Churches that were of Apostolical planting and watering So there was at Antioch and afterwards at Corinth as also of some of the Churches in Galatia The Duty of Remedying and Healing these Divisions and Differences from what cause soever they arise is first incumbent on each particular Member in every such Church Unto them it is given in charge by the Apostle in the first place and if every one of them do perform their Duty in Love an end will be put unto all strife In case of failure therein the whole Church is charged in the exercise of its Power Authority and Wisdom to rebuke and compose such Differences But in case it is not able so to do as it fell out in the Church at Antioch then an Assembly of other Churches walking in actual Communion with that Church wherein the Difference is arisen and thereon concerned in their Prosperity and Edification by their Messengers and Delegates is the last outward means for its Composure 3. WHERE there hath been any Male Administration of Discipline whereby any Members of a Church have been injured as suppose they are unduly cast out of the Church by the Power and Interest of some Diotrephes or that any Members of the Church make a Party and Faction to depose their Elders as it was in the Church of Corinth when the Church at Rome gave them Advice in the case It is necessary from the Communion of Churches and the Interest the Persons injured have in the Catholick Church whose Edification is the end of all Church-Administrations that the proceedings of such a Church be renewed by a Synod and a Remedy provided in the case Nor was it the mind of the Apostle that they should be left without Relief which were unduly cast out of the Church by Diotrephes nor is there any other ordinary way hereof but only by Synods but this case I suppose I shall speak unto afterwards 4. THE same is the case with respect unto Worship as also of Manners and Conversation If it be reported or known by Credible Testimony that any Church hath admitted into the exercise of Divine Worship any thing superstitious or vain or if the Members of it walk like those described by the Apostle Phil. 3.18 19. unto the Dishonour of the Gospel and of the ways of Christ the Church it self not endeavouring its own Reformation and Repentance other Churches walking in Communion therewith by virtue of their common Interest in the Glory of Christ and Honour of the Gospel after more private ways for its Reduction as Opportunity and Duty may suggest unto their Elders ought to Assemble in a Synod for Advice either as to the use of farther means for the Recovery of such a Church or to with-hold Communion from it in case of Obstinacy in its evil ways The want of a due attendance unto this part of the Communion of Churches with respect unto Gospel Worship in its Purity and Gospel Obedience in its Power was a great means of the Decay and Apostacy of them all By reason of this Negligence instead of being helpful one to another for their mutual Recovery and the Revival of the things that were ready to die they gradually infected one another according as they fell into their Decays and countenanced one another by their Examples unto a continuance in such Disorders THE Image which in late Ages was set up hereof in Diocesan and Metropolitical Visitations and those of lesser districts under Officers of Anti-christian Names hath been useful rather unto Destruction than Edification But so it hath fallen out in most things concerning Church-Order Worship and Discipline The Power and Spirituality of Divine Institutions being lost a Machine hath been framed to make an appearance and representation of them to divert the minds of Men from enquiring after the Primitive Institution of Christ with an experience of their Efficacy CONSIDERING what we have learned in these later Ages by woeful experience of what hath fallen out formerly amongst all the Churches in the World as unto their Degeneracy from Gospel Worship and Holiness with the abounding of Temptations in the days wherein we live and the spiritual decays that all Churches are prone unto it were not amiss if those Churches which do walk in express
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
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
in the knowledge of the Truth revealed by him The knowledge required in the Members of the Judaical Church that they might be Translated into the Christian was principally if not solely that of his Person and the acknowledgment of him to be the true Messiah the Son of God. For as on their unbelief thereof their Eternal ruine did depend as he told them if you believe not that I am he you shall die in your sins so the confession of him was sufficient on their part unto their Admission into the Gospel Church State. And the Reasons of it are apparent With others an Instruction in all the Mysteries of Religion especially in those that are fundamental is necessary unto the Profession we enquire after So Justin Martyr tells us what pains they took in those Primitive Times to instruct those in the Mysteries of Religion who upon a general Conviction of its Truth were willing to adhere unto the Profession of it And what was their judgment herein is sufficiently known from the keeping a multitude in the state of Catechumens before they would admit them into the Fellowship of the Church They are not therefore to be blamed they do but discharge their Duty who refuse to receive into Church-Communion such as are ignorant of the fundamental Doctrines and Mysteries of the Gospel or if they have learned any thing of them from a form of words yet really understand nothing of them The promiscuous driving of all sorts of persons who have been Baptized in their Infancy unto a participation of all Church privileges is a profanation of the holy Institutions of Christ. This knowledge therefore belonging unto profession is it self to be professed 2. There is required unto it a professed subjection of Soul and Conscience unto the Authority of Christ in the Church This in general is performed by all that are Baptized when they are Adult as being by their own actual consent Baptized in the Name of Christ. And it is required of all them who are Baptized in their Infancy when they are able with Faith and Understanding to profess their consent unto and abiding in that Covenant whereinto they were initiated 3. An Instruction in and consent unto the Doctrine of Self-denial and bearing of the Cross in a particular manner For this is made indispensably necessary by our Saviour himself unto all that will be his Disciples And it hath been a great disadvantage unto the Glory of Christian Religion that Men have not been more and better instructed therein It is commonly thought that who ever will may be a Christian at an easie rate it will cost him nothing But the Gospel gives us another account of these things For it not only warns us that Reproaches Hatred Sufferings of all sorts oft-times to Death it self are the common lot of all its Professors who will live Godly in Christ Jesus but also requires that at our initiation into the Profession of it we consider aright the dread of them all and engage cheerfully to undergo them Hence in the Primitive Times whilst all sorts of miseries were continually presented unto them who Embraced the Christian Religion their willing engagement to undergo them who were Converted was a firm Evidence of the sincerity of their Faith as it ought to be unto us also in times of Difficulty and Persecution Some may suppose that the Faith and Confession of this Doctrine of Self-denial and readiness for the Cross is of use only in time of Persecution and so doth not belong unto them who have continually the countenance and favour of publick Authority I say it is at least as they judge well for them with others it is not so whose outward state makes the publick avowing of this Duty indispensably necessary unto them And I may add it as my own thoughts though they are not my own alone That notwithstanding all the Countenance that is given unto any Church by the publick Magistracy yet whilst we are in this World those who will faithfully discharge their Duty as Ministers of the Gospel especially shall have need to be prepared for sufferings To escape sufferings and enjoy worldly advantages by sinful compliances or bearing with Men in their Sins is no Gospel Direction 4. Conviction and Confession of Sin with the way of deliverance by Jesus Christ is that answer of a good Conscience that is required in the Baptism of them that are Adult 1 Pet. 3. 5. Unto this Profession is required the constant performance of all known Duties of Religion both of Piety in the publick and private Worship of God as also of Charity with respect unto others Shew me thy Faith by thy Works 6. A careful Abstinence from all known Sins giving scandal or offence either unto the World or unto the Church of God. And the Gospel requires that this Confession be made with the Mouth Confession is made unto Salvation against 1. Fear 2. Shame 3. The Course of the World 4. The Opposition of all Enemies whatever Hence it appears that there are none excluded from an Entrance into the Church State but such as are either 1. grosly Ignorant or 2. Persecutors or reproachers of those that are Good or of the ways of God wherein they walk or 3. Idolaters or 4. Men scandalous in their Lives in the Commission of Sins or Omission of Duties through vitious Habits or Inclinations or 5. such as would partake of Gospel-Privileges and Ordinances yet openly avow that they will not submit unto the Law and Commands of Christ in the Gospel concerning whom and the like the Scripture Rule is peremptory From such turn away And herein we are remote from exceeding the example and care of the Primitive Churches Yea there are but few if any that arrive unto it Their endeavour was to Preach unto all they could and rejoiced in the multitudes that came to hear the Word But if any did essay to join themselves unto the Church their diligence in their Examination and Instruction their severe Enquiries into their Conversation their disposing of them for a long time into a state of Expectation for their Trial before their Admittance were remarkable And some of the Ancients complain that their promiscuous Admittance of all sorts of persons that would profess the Christian Religion into Church Membership which took place afterwards ruined all the Beauty Order and Discipline of the Church The things ascribed unto those who are to be esteemed the proper Subject Matter of a Visible Church are such as in the judgment of Charity entitle them unto all the Appellations of Saints Called Sanctified that is Visibly and by Profession which are given unto the Members of all the Churches in the New Testament and which must be answered in those who are admitted into that Privilege if we do not wholly neglect our only Patterns By these things although they should any of them not be real living Members of the Mystical Body of Christ unto whom he is
of the mind of God designing the person to be called by such Qualifications as may render him meet and able for the discharge of his Office and Work. For ordinary vocation is not a collation of Gracious Spiritual Abilities suiting and making Men meet for the Pastoral Office But it is the communication of Right and Power for the regular use and exercise of Gifts and Abilities received antecedently unto that call unto the Edification of the Church wherein the Office it self doth consist And if we would know what these Qualifications and Endowments are for the substance of them we may learn them in their great example and pattern our Lord Jesus Christ himself Our Lord Jesus Christ being the good Shepherd whose the Sheep are the Shepherd and Bishop of our Souls the chief Shepherd did design in the undertaking and exercise of his Pastoral Office to give a Type and Example unto all those who are to be called unto the same Office under him And if there be not a conformity unto him herein no Man can assure his own Conscience or the Church of God that he is or can be lawfully called unto this Office. THE Qualifications of Christ unto and the gracious Qualities of his Mind and Soul in the discharge of his Pastoral Office may be referred unto Four Heads 1. THAT furniture with spiritual Gifts and Abilities by the communication of the Holy Ghost unto him in an unmeasurable fulness whereby he was fitted for the discharge of his Office. This is expressed with respect unto his undertaking of it Isa. 11.2 3. Chap. 61.1 2 3. Luk. 4.14 Herein was he anointed with the oyl of gladness above his fellows Heb. 1.9 But this unction of the Spirit is in a certain measure required in all who are called or to be called unto the Pastoral Office Ephes. 4.1 That there are Spiritual Powers Gifts and Abilities required unto the Gospel Ministry I have at large declared in another Treatise as also what they are And where there are none of these Spiritual Abilities which are necessary unto the Edification of the Church in the Administration of Gospel Ordinances as in Prayer Preaching and the like no outward Call or Order can constitute any Man an Evangelical Pastor As unto particular Persons I will not contend as unto an absolute nullity in the Office by reason of their deficiency in Spiritual Gifts unless it be gross and such as renders them utterly useless unto the Edification of the Church I only say that no Man can in an orderly way and manner be called or set apart unto this Office in whom there are not some Indications of Gods designation of him thereunto by his furniture with Spiritual Gifts of Knowledge Wisdom Understanding and utterance for Prayer and Preaching with other Ministerial Duties in some competent measure 2. COMPASSION and love to the Flock were gloriously eminent in this great Shepherd of the Sheep After other evidences hereof he gave them that signal confirmation in laying down his Life for them This Testimony of his love he insists upon himself Joh. 10. And herein also his example ought to lie continually before the eyes of them who are called unto the Pastoral Office. Their entrance should be accompanied with love to the Souls of Men and if the discharge of their Office be not animated with love unto their Flocks Wolves or Hirelings or Thieves they may be but Shepherds they are not Neither is the glory of the Gospel-Ministry more lost or defaced in any thing or by any means than by the evidence that is given among the most of an inconformity unto Jesus Christ in their love unto the Flock Alas it is scarce once thought of amongst the most of them who in various degrees take upon them the Pastoral Office where are the fruits of it what evidence is given of it in any kind It is well if some instead of laying down their own lives for them do not by innumerable ways destroy their Souls 3. THERE is and was in this great Shepherd a continual watchfulness over the whole Flock to keep it to preserve it to feed to lead and cherish it to purify and cleanse it until it be presented unspotted unto God. He doth never slumber nor sleep he watereth his Vineyard every moment keeps it Night and Day that none may hurt it looseth nothing of what is committed to him see Is. 40.11 I speak not distinctly of previous Qualifications unto an outward call only but with a mixture of those Qualities and Duties which are required in the discharge of this Office. And herein also is the Lord Christ to be our example And hereunto do belong 1 Constant Prayer for the Flock 2. Diligence in the dispensation of the Word with Wisdom as unto Times Seasons the state of the Flock in general their light Knowledge Ways Walking Ignorance Temptations Trials Defections Weaknesses of all sorts Growth and Decays c. 3. Personal Admonition Exhortation Consolation Instruction as their particular cases do require 4. All with a design to keep them from evil and to present them without blame before Christ Jesus at the great day But these and things of the like nature presenting themselves with some earnestness unto my mind I shall at present discharge my self of the thoughts of them hoping a more convenient place and season to give them a larger Treat and somewhat yet farther shall be spoken of them in the next Chapter 4. ZEAL for the Glory of God in his whole Ministry and in all the ends of it had its continual residence in the holy Soul of the great Shepherd Hence it is declared in an expression intimating that it was inexpressible The zeal of thy House hath eaten me up This also must accompany the discharge of the Pastoral Office or it will find no acceptance with him And the want of it is one of those things which hath filled the World with a dead faithless fruitless Ministry 5. AS he was absolutely in himself Holy Harmless Vndefiled separate from Sinners so a conformity unto him in these things and that in some degree of eminency above others is required in them who are called unto this Office. AGAIN none can or may take this Office upon him or discharge the Duties of it which are peculiarly its own with Authority but he who is called and set apart thereunto according to the mind of Jesus Christ. The continuation of all Church-Order and Power of the regular Administration of all sacred Ordinances yea of the very Being of the Church as it is Organical depends on this Assertion Some deny the continuation of the Office it self and of those Duties which are peculiar unto it as the Administration of the Sacraments Some judge that Persons neither called nor set apart unto this Office may discharge all the Duties and the whole Work of it some that a temporary delegation of Power unto any by the Church is all the warranty is necessary for the undertaking and