THE DOCTRINE OF Instituted Churches Explained and Proved FROM THE WORD OF GOD By Solomon Stoddard A. M. Minister of the Gospâ—… Northampton New-England LONDON Printed for Ralph Smith at the Bible under the Piazâ—… Exchange in Cornhil 1700. THE DOCTRINE OF Instituted CHURCHES Explained and Proved from the WORD of GOD. CHAP. I. The Word of God gives us sufficient Light to direct us about Instituted Churches and all Administrations therein THE Nature of an Instituted Church and the Ordinances to be attended therein have been matter of great Inquiry in these latter Ages And those Inquiries have been Accompanied with great Animosities Discords and Persecutions Those forms and methods that have been admired by some have been decryed by others and Multitudes of People are left at a loss whether there be any certain Rule to Guide us or any certainty to be attained in these things Two things especially have hindred those that have been studious in these points from giving satisfaction to others One of them is that some of them have been exceeding tenacious of the Traditions and Ancient usages of the Church not considering how dismal a Corruption and Degeneracy did in a little time prevail whereby it comes to pass that those things are obtruded upon us as Rules which were the Blemishes and Errors of the Ancient Church They have a Veneration for antiquity and adopt the sayings of Ancient Fathers for Canonical The other is that some have attempted to compile a compleat Platform out of the Books of the NewTestament alone looking on all Old Testament Rules relating to Church Affairs as out of Date but if we would have a right understanding of the mind of God in these things must not be our dependance upon traditions neither must we confine our selves to one part of Scripture but search into the whole Word of God impartially It is certain that God does fully direct us in the Scripture concerning the Affairs of his House as the Word of God doth perfectly direct us how we should behave our selves in the Family and in the Common-wealth so in the Church There is no need of any Addition to the Scriptures There needs an Interpretation of the Word but nothing at all to be added to it God doth not give us some broken pieces of a Platform but hath revealed his whole will in that matter We are not left under a necessity of missing the Rule or guessing at it God hath described to us the whole Body of Church Affairs For the Scripture is a perfect Rule of Life Psal 19.7 2 Tim. 3.17,18 Men shall be blamed for nothing at the Day of Judgment but what the Scripture does Condemn Rev. 20.12 VVhat God hath not revealed to us is no Rule to us And God hath no where else revealed the Rule but in the Scripture As we have no extraordinary Prophets to reveal the mind of God So there are no unwritten traditions to make known the mind of God in this matter There be three sorts of Rules in Scripture to guide us in Church Affairs 1. General Moral Rules These Rules give us light in many Church Affairs So that Rule of Loving God and our Neighbour Mat. 22.37,38,39 So that Rule of not partaking in other Mens Sins 1 Tim. 5.22 So that Rule of Peace and Edification Rom. 14.19,20 So that Rule of doing things decently and in order 1 Cor. 14.20 So that Rule Phil. 4.8 So that Rule of Humility 1 Pet. 5.3 These Rules and such like shew us our Duty in many Cases For 1. There be many things necessary which there is no Institution about God was more particular with the Jews because the Church then was in its Infancy than he is with us So we have no institution how many Elders to have in a Church how often to Pray or Sing on the Sabbath How often to partake of the Lords Supper 1 Cor. 11.26 So there is no particular institution for Moderators in Churches in case of a vacancy of Elders About Preaching without ordination About the Limits and Bounds of particular Churches There be abundance of other particulars about Fasts matters of Discipline the Age of Persons to be admitted to the Lords Supper which are to be determined by Moral Rules 2. Many things that are commanded in Church Affairs are the proper consequences of Moral Rules And so don't need an institution There be many things occasionally commanded Which do not properly belong to Divine institutions that are not Branches of the second Commandment but proper deduction from Moral Rules So that about Reconciliation to an offended Brother Matth. 5.23,24 For Christ did not now make new Jewish institutions So that about private dealing with an offending Brother Matth. 18.15,16 So those Rules 1 Tim. 5.17,19 1 Cor. 11.28 And many others are plain Moral Duties 3. Moral Rules must be attended in Church Affairs as well as in other things Rules for doing things that are for Peace Edification and for the good of our Neighbours bind in Ecclesiastical cases as well as in Civil and Domestical Therefore they are Generally Propounded Phil. 4.8 Yea there is more weight to be laid on them then on institutions Mar. 12.33 We must never Act contrary to Moral Rules Churches are bound to Moral Rules as well as other Societies We have n2o liberty in the Administration of the things of Gods House to break Moral Rules 2. Old Testament institutions A great part of Old Testament institutions are abolished All typical Laws are out of Date But some institutions that were in force then are in force now Thus Church Societies the Preaching of the Word Fasts Thanksgivings are to be attended still Consider 1. They and we are under the same Gospel there was the same way of Salvation then as now they were under a Covenant of Grace and Saved by Christ as well as we Heb. 4.2 Hence there be several things common to them and us Hence the People of God under the Old and New Testament must be such as have a visible Union to Christ they and we must have signs representing Christ 1 Cor. 10.3,4 2. The Nature of a Church is the same under both Testaments A Church is not one kind of thing in the Old Testament and another in the New But it has the same essence and definition The matter of the Church and the form is the same The Church then stood in the same relation to God was appointed for Communion with God and enjoyed his presence as now 3. There were several Ordinances in the Jewish Church that had no particular reference to the times before Christ or to any particular condition of that People And such Ordinances seem to be of force still as their having an holy Convocation Lev. 23.13 So much of the work of the Priests they were to teach the People Deut. 33.10 They were to bless the People Num. 6.23 So it was their manner in solemn Prayer and Blessing to lay on hands So Excomunication which is to continue in
the Christian Church Matth. 18.17 4. We are referred in some cases to those institutions God sends us to the Law for light directs us to do as was appointed in the Old Testament So about Womens not speaking in the Church 1 Cor. 14.34 So about the maintenance of Ministers Gal. 6.6 1 Cor. 9.13,14 3. New Testament institutions there were some institutions appointed by Christ under the Gospel these are few principally what Officers shall be in the Church The Sacraments of Baptism and the Lords Supper and the first day Sabbath 1. We must distinguish between Temporal and Perpetual institutions Some institutions were only for a time as the Office of the Apostles So the anointing of the sick with Oyl Jam. 5.14 There are others that are to continue to the end of the World So is Baptism Matth. 20. The Lords Supper 1 Cor. 11.26 These Ordinances will not be removed as Jewish Ceremonies Heb. 13.28 2. Distinguish between approved practises and institutions there were many practises and institutions there were many practises in the primitive times that were approved yet not binding to us The Church at Jerusalem had seven Deacons Acts 6.5 They did Baptize in private Houses Act. 10.33 Christ sent out his Disciples two and two Luk. 10.1 This doth not shew that these things were institutions that is meet to be done in one case that is not meet to be done in another One or two Examples shew the Lawfulness of a practise but do not make it a binding Rule CHAP. II. The Nature of Instituted Churches Explained THE Word Church is used Equivocally there are three senses especially wherein it is used in the Scripture First It is taken for those that are Spiritually United unto Christ the mistical Body of Christ Eph. 5.27 That he might present it to himself a Glorious Church Secondly For that part of the World that doth profess the true faith for them that are visible Christians 1 Cor. 15.9 I persecuted the Church of God Thirdly It is taken for an Instituted Church this Church is invested by Christ with Spiritual Power and is thus defined A Church is a Society of Saints joyned togâ—ther according to the appointment of Christ for the constant carrying on of his publick Worship A Church is a Society a single Person is not a Church a Church is a Collection or Congregative Body consisting of many Members 1 Cor. 12.27 Ye are the Body of Christ and Members in particulars hence it is compared to a flock and other Câ—…ective Bodies It is a Society of Saints The Members of a Church are Saints by calling 1 Cor. 11.12 To the Church of God which is at Corinth to them which are sanctified in Christ Jesus called to be Saints 1 Cor. 14.33 In all the Churches of the Saints the Church of the Jews was a Society of Saints Psal 79.12,11 Psal 1. None are to be Members of Instituted Churches but those that are Members of the Catholick Church Particular Churches are but parts and branches of the Catholick Church they are the Churches of God the Body of Christ the Temple of God therefore must be Holy Therefore Societies of Papists are abusively called Churches A Church doth joyn together for the Publick carrying on of the Worship of God A Family joyning together for the private carrying on of the Worship of God is not a Church we read of a Church in the House of Aquila Rom. 16.5 And in the House of Nymphas Col. 4.15 Because there the publick Worship of God was attended The Church doth joyn for the carrying on of publick Worship as the Preaching of the word the Administration of Sacraments and dispensing of Censures in a publick way A Church doth joyn together for the constant carrying on of the publick Worship of God for a Church is a Body Corporate which may continue from Generation to Generation it is not any occasional Meeting together that gives being to a Church A Church is a standing Society not depending on any occasional Meeting Therefore a Congregation that meet together on a Lecture Day from several Towns to hear the Word Preached are not a Church neither have any Ecclesiastical Power Yea a synod that meet now and then occasionally though it may be called a representative Church is not a Church properly the Members thereof are chosen for a perticular occasion A Church doth joyn together according to Christs appointment Christ has given a Rule according to which they ought to joyn together and if Men joyn in Worshiping with a Church irregularly that does not make them to be Members of that Church If a man that lives in one Town where there is a Church doth joyn constantly in worshiping with another Church that doth not make him a Member of that Church Quest VVho are visible Saints Answ This Question hath been matter of great debate and an occasion of great contention in the Church we may not count those only to be Saints who after the strictest Examination give considerable evidence that they are Saints We have no such Rule the practice of the Apostles in admitting Members into the Christian Church doth not Countenance any such Opinion neither are we to make Baptized Persons and Visible Saints to be the same for Persons must be Visible Saints before they are Baptized and some that are Baptized may cease to be Visible Saints neither are they only Visible Saints that make a profession of the true Religion joyned with an Holy Conversation Some Men may behave themselves so as to deserve a sentence of Excommunication and yet be Visible Saints Visible Saintship and real Saintship may consist with a great deal of iniquity in the Conversation for a time Visible Saints are such as make a serious profession of the true Religion together with those that do descend from them till rejected of God 1. Such as do make a serious profession of the true Religion are Visible Saints we find the Apostles did really accept of such not waiting to see what their Conversation would be Act. 16,14,15 So did John Luk. 7.29,30 Such are to be accepted without delay 2. Their Infant Seed are likewise Visible Saints God gives that Testimony for them 1 Cor. 7.14 3. Such also as descend from them from Generation to Generation untill they are rejected by God are Visible Saints for they that are Visible Saints don't cease to be so till God hath cast them off So it was with the Posterity of Abraham if they should carry it wickedly or if they should fall into Heresy yet they are Visible Saints till God hath rejected them and there are two ways whereby God may shew his rejection of them One is when they do depart from the Churches of God to Heathen or Antichristian Societies the other is when the People that they belong unto and they with them are unchurched by God CHAP. III. Of the Nature of a Congregational Church AS a Civil Society doth consist of one Town or more Towns so an instituted Church
is either Congregational or that which consists of Divers Congregations A Congregational Church is a Church that is bound by the appointment of God to assemble together in one place in a constant way for the Celebration of his Publick Worship A Congregational Church is a Church consisting of one Congregation Such we read of Act. 20.7 1 Cor. 14.23 The form of a Congregational Church is that they are bound by the appointment of God to assemble in one place in a constant way for the Celebration of his Publick Worship Some have thought that the form of a Congregational Church is a Church Covenant explicite or implicite wherein they bind themselves to walk together according to the order of the Gospel It is thought that the Children of Israels Covenanting with God is a Foundation for this whereas that Covenant of theirs is no other then what all Christians do make when they make a profession of Faith and Obedience we never read of any partiâ—…lar Covenant made in the Synagogues which Answer to our Congregations whereby the Members of one Synagogue were bound one to another It is pleaded that nothing else can bind aâ—…e People one to another but an Ecclesiastical Covenant but there 〈◊〉 somewhat else that binds a free People in the same Town to mutual subjection to the Government of the Town and tho Christians are a free People yet they have not a Licentious Liberty but are bound by God and likewise by their own profession to the Rule of the Gospel Neither is there any necessity of such a bond to distinguish one Church from another and to avoid confusion of Churches we read of no such particular Covenant in the New Testament we have no precept for it we have no president for it we read of many Congregational Churches but there is no Syllable in the Word of God intimating any such thing neither is there any need of it The Members of a Congregation are bound to carry on the Worship together this is Gods appointment that his People that live together should carry on his Worship together the Christians at Corinth are the Church of Corinth 1 Cor. 1.2 And the Christians at Ephesus are the Church of Ephesus Order calls for it that where Men live there they joyn together to carry on the Work of Christ If a Christian live in a Town where there is a Church he is immediately bound to joyn with that Church and that Church is bound to him to govern him and give him Christian Priviledges there be some cases wherein there is need of humane prudence in determining how many Churches shall be in some Towns Some Towns arise to be numerous so that it is fit they should be joyned in several Societies And some are so small and lye so near together that it is fit that two or more should make one Church in such cases God has appointed that the bounds of Churches be set either by General agreement or by order from Authority but there is no occasion that every Member should Covenant particularly with the Church Grant this particular Covenant to be the form of a Church and then a Christian may continue a considerable time without any relation to a particular Church tho he lives where there is a Church And then a Man may be a Member of the Church of Corinth for seven years together and live all that while in Communion with the Church at Jerusalem a Covenant which he lives in the continual breach of makes a Member at Corinth and according to some gives him a right to all Ordinances Grant this particular Covenant and we shall be to seek what Church many Children do belong to the father is in Covenant with one Church the Mother with another the Child was Baptized in a third and lives in a fourth This Doctrine of the particular Covenant which is wholly unscriptural is the â—…on that many among us are shut out of the Church to whom Church Priviledges do belong CHAP. IV. of the Priviledges of Congregational Churches THE great Priviledge of Congregational Churches is to choose their own Officers they have a liberty given to them by God to choose suteable Persons to Office they are limited to Persons fitly qualified but the Priviledge of choosing them doth belong unto the Church it is very probable that the Synagognes of the Yews had liberty to choose their own Ministers if they were confined to the Tribe of Levi yet out of the Levites they choose for themselves However thus it ought to be in Christian Churches the Apostles ordered the Church of Jerusalem to choose their own Deacons Act. 6.3,4 They did not take upon them to prescribe who the Persons should be and impose Deacons on them but referred the matter to their own choice and the People nominated two out of which God chose one to be an Apostle Act. 1.23 Besides it is the Priviledge of all free Societies to choose their own Officers such Countrys as are conquer'd don't chuse their own Rulers nor such Countrys where the Government is Hereditary but such as are free neither under the Power of Conqueroes nor the Bond of a Covenant do choose their own Officers either mediately or immediately All the Power that Men have over a free People is by their own consent directly or indirectly excepting such cases wherein God is pleased to â—…oint Rulers or some who shall appoint Rulers over them God appointed Aaron and his Posterity to the Office of the Priesthood in Israel but God hath not appointed any Officers in Churches now neither hath he appointed any that shall impose Officers over them but hath left them to their free choice Yea where a Church hath teaching or Ruling Elders or both there is no necessity that they should consent to the choice if they do not consent yet if there be the consent of the Major part the choice is vallid the Officers ought to submit thereto unless they have some weighty Objection the Act of the Major part is the Act of the Community that which is the Priviledge of the Community must not be wrested out of their hands It is beyond the Power of the Officers to disanul their Act. And as the Church hath Power to choose their own Officers so in case of need they have Power to choose those that shall supply the want of Officers for a time the Church is entrusted with sufficient Power in order to the carrying on of Gods work Therefore in case of the vacancy of a Pastor they may choose one to Preach to them for a time in case they have no Elders they may choose a Moderator In case they have no Deacons they may choose one to do the Deacons work yea in case there be need they may choose some other Minister of the Gospel to Administer the Seals of the Covenant or perform some Act of Government upon a particular occasion By the same reason that a Church may choose its own Officers it may also
Man that is really and visibly Godly may fall into a scandal and upon that account be forbidden to participate at the Lords Table but when their Conversation is good they cannot be hindred upon that Account A third requisite is that they have knowledge to examine themselves and discern the Lords Body for the want of this Infants are denied the Lords Supper Those Adult Persons that are fit to be admitted into the Church are to be admitted to the Lords Supper All Adult Persons that are fit to be admitted into the Church ordinarily have all those qualifications requisite to the participation of the Lords Supper They make profession of the true Faith and are of good Conversation they have knowledge of the principles of Religion and so are able to examine themselves and if any of them should not understand the Nature of that ordinance they may soon be sufficiently informed Two things are evident in the practise of the Apostles one is that they readily admitted such into the Church as made a profession of the Christian Faith Act. 2. Act. 6. We never read that ever they denied Admission to any Man or Woman that made that profession the other is that all that were thus received by them were admitted to the Lords Supper 1 Cor. 10.17 Act. 2.24 They made no distinction of the Adult Members of the Church into Communicants and Non-Communicants Those that are commanded by God to participate of the Lords Supper are to be admitted to the Lords Supper but all professors that have a good Conversation and Knowledge are commanded by God to participate in the Lords Supper if Men have not these Qualifications they are not obliged immediately to participate in the Lords Supper for it would be a sin if they should But having these Qualifications they are bound provided they have opportunity Christ has laid this Law upon Professors 1 Cor. 11.24,25 The persons here commanded are not only true Believers then none can do it with a good Conscience but those that know themselves to be true Believers then the Church Authority can require none but true Believers to come the Persons therefore required to partake are such professors as carry it inoffensively and if such are bound to come the Church is bound to receive them they may not hinder any Man from doing his Duty There can be no just cause assigned why such Men should be debarred from coming to the Lords Supper they are not to be debarred for not giving the highest evidence of sincerity There never was any such Law in the Church of God that any should be debarred Church Priviledges because they did not give the highest evidence of sincerity nor for want of the Exercise of Faith it is unreasonable to believe Men to be visible Saints from their Infancy till they be forty or fifty years of Age and yet not capable of coming to the Lords Supper for want of the Exercise of Faith they are not to be denied because of the weakness of Grace they that have the least Grace need to have it Nourished and Cherished Such Adult Persons as are worthy to be admitted into the Church or being in the Church are worthy to be continued without censure are to be admitted to the Lords Supper it is utterly unreasonable to deny the Adult Members of the Church the Lords Supper and yet not lay them under censure If they are guilty of any such offence as to be denyed the Lords Supper why are they not censured If they are not worthy to be censured why are they kept from the Lords Supper There are some Scriptures that have been thought to hold forth a need of somewhat further in order to participation in the Lords Supper which if they be examined will be found to be strained beyond the Import of them Psal 6.16 David saith I will tell you what the Lord hath done for my Soul hence it is argued that Men should give an Account of the manner of their Conversion in order to their Admission but if it should be granted that David doth respect the work of Regeneration doth it follow because he was willing to talk of it that they might make a Law to bind him to do it in the Synagogue or doth it follow that David offered to do it in order to his joyning with the Jewish Church Act. 2.37 They were pricked at the heart before they were admitted into the Church but let it be considered that many others were joyned to the Christian Church of whom we read no such thing and here is no living Rule that others must declare that they are pricked at the heart before their Admission yea it is certain that these did not declare their trouble in order to their Admission into the Church but in order to their Direction yea it doth not appear that these Men were under a work of Conversion at this time they might be Godly Men before the thing that stung them was a National sin which in probability they had no hand in For the greater part of them were strangers come up to keep the Feast of Pentecost and were greatly affected with the sin which the Nation of the Jews were guilty of in Crucifying of Christ Act. 9.26,27 The Church at Jerusalem refused to admit Paul to their Communion till they were informed by Barnabas of his Conversion but it doth not appear that Paul did then desire to participate with them in the Lords Supper possibly it might be only in hearing of the Word and Prayer and the reason why they were unwilling to receive him was not any doubt whether his Conversion was sincere but whether he was a Christian As if in a Popish Country one who had been a violent Persecutor should Essay to joyn himself to a Protestant Congregation it would be no wonder if they should be affraid of him until they were informed that he was become a Protestant this is no foundation to require of all that joyn to the Church an Accout about the manner of their Conversion 1 Pet. 3.15 Men are required to be ready to give an Answer to every one that asketh them a reason of the hope that is in them but here by the reason of the hope that is in them we are not to understand their experiences of the Grace of God but the grounds of their Faith the reason why they did believe the Christian Doctrine This is evident because he is speaking of Persecution v. 14. and because he directs them to give their Answer with meekness and fear Quest Here it may be enquired whether such Persons as have a good Conversation and a Competent Knowledge may come to the Lords Supper with a good Conscience in case they know themselves to be in a Natural Condition Answ They may and ought to come tho they know themselves to be in a Natural Condition this Ordinance is instituted for all the Adult Members of the Church who are not scandalous and therefore must be attended by them
but that this Power should reside either solely or principally in one Man doth not follow at all It was suteable to the State of the Jewish Church that there should be one supream Officer to be a Type of Christ but now there being no such occasion the Church may be governed withoâ—… any such 2. To have one National place of Worship is but â—…cidental to a National Church Israel was a National Church in Egypt yet had no National place of Worship all the Worship of God besides that which was tipical might be attended in their Synagogues The not having a National place of Worship is no hinderance to their being Governed by a Natiâ—… Authority There may be a National Government as well wiâ—… as with a National place of Worship This National Church is to be divided into provincial and those again subdivided into Classical The Light of Nature teaches us to make such Divisions of great Political Bodies that Government may be more easily managed Natural prudence teaches Men in the civil State to make such Subordination of Courts of Justice for the benefit of the Common Wealth This is according to the Counsel which was given to Moses by his father in â—aw and approved by God Exod. 18. By the same Rule that the whole is to Rule over the parts the greater parts are to Rule over the lesser parts for a greater part is an whole respecting the lesser parts into which it is divided A County is a part with respect to a Province but an whole with respect to the several Congregations therein and accordingly may Exercise Government over them yet with Subordination to that Authority that is over the whole A gradation both in Civil and Ecclesiastical Authority is founded in the very Law of Nature Obj. If we grant a National Church under the Gospel we may as well grant an Oecumenical Church those that plead for the Jurisdiction of Synods refer things at last to the Judgment of an Oecumenical Synod Answ 〈◊〉 is no such thing as an instituted Oecumenical Church there is a â—…lick Church but that Notes all those that profess the true Religion but there is no Instituted Oecumenical Church for the several Christian Nations are not in the same Covenant they are indeed in the same special Covenant but not in the same individual Covenant so it is here one Nation may keep Covenant while other Nations brack Covenant Neither is there any Institution for Oecumenical Synods if they could convene they have no Authority their consultations might be of some use to others but they have no Authority A National Synod is the highest Ecclesiastical Authority upon Earth CHAP. IX Of the Government of National Churches SUch Protestants as have acknowledged National Churches have been divided about the form of Government to be practised among them some of them are for a mixt Government partly by Arch-Bishops and Bishops and partly by Synods so the Church of England Some have Governed by a Synod alone so the Church of Scotland and this Government seems most Consonant to the Word of God Synods have been generally acknowledged in all Churches but upon differing grounds some have founded them upon that Rule of prudence Prov. 24.66 In the Multitude of Counsellers there is safety but if they be grounded upon this they have no other work but to counsel and advise and they can have no Authority all Ecclesiastical Authority does depend upon an Institution their Authority must be derived from God Some do found it upon that Example Act. 15. But this was not properly a Synod this was not the meeting of the Elders of many Churches but of the Apostles and Elders of the Church of Jerusalem together with the Brethren yet no doubt but the Apostles who were part of that Assembly had the Power of a Synod But the Foundation of Synods is partly that Publick Covenant which is between God and his People partly his Institution in the Old Testament and partly the Rules laid down for the Churches to walk by in the New Testament 1. This Publick Covenant shews that the whole must Rule the parts The Rule and Government doth fundamentally belong unto the Church the Church hath a right to Govern it self Thus it is Originally with all Nations as to their civil Government so also as to Ecclesiastical and therefore the Exercise of this Government must be in the hands of some that do legally represent the whole if it be not by some that represent the whole then the whole do not Govern the Rulers must be the representation of the whole Church Thus it is with a Synod they are either the Elders of the several Churches if the Country be not too Numerous or such as are chosen by the Elders if the Country be large and numerous and these are a legal representation of the Churches the Elders of the Churches are chosen to thâ—… Office to be Rulers of the several Churches and in case there be need They have Power to select out of themselves such a Company as may conveniently meet with whom their Power shall be entrusted The Light of Nature teaches that the Government must be committed to such a Number as shall not be uncapable by reason of their Number to assemble and discourse together for otherwise the Government of the Church would not be a thing practicable Thus it is not with Bishops they do not legally represent the Church for they are not chosen by the Church they are not Persons elected by the Church to Act in their behalf but are put into their Office by civil Authority and how can they represent the Church who do not desire any Authority from the Church and secondly their Office is not of Divine Institution and how can they who are not of Divine appointment legally represent the Church Those whose Office is not acknowledged in the Law of God cannot legally represent the Church of God 2. The Church of the Jews was Governed by a Counsel of seventy two Persons Some are of Opinion that the Jews had both an Ecclesiastical and a civil Sanedrim this is evident that in Christs time they had a Councel that did consist in a great part of the Priests Act. 14.6 and 22.30 And that God appointed the Priests and other Judges to joyn together in hearing of Controversies Deut. 19.17 So also that there was an assembly of the chief of the Priests and Levites appointed by Jehoshaphat to hear Ecclesiastical causes 2 Chron. 19.8 And that the High Priest was over them in those Ecclesiastical causes v. 11. By these things it is evident that the Church of Israel was Governed by an Assembly of the Principal Men of the Church Christ Jesus doth approve of their form of Government that was in his time Matth. 23.2,3 By Priests Scribes Pharisees By this it is not only evident that the Government of a National or Provincial Church by an Assembly of its Principal Elders is a proper suteable and hopeful way
but likewise that this way is to be observed in Christian Nations seeing no other Provision is made for their Government many of the appointments that God made for the Jewish Church do continue in force still and this among the rest no other Provision being made yet it does not follow that our Assemblies must have any standing president as the Jewish Assemblies had their High Priest who was their president and was a Type of Christ neither does it follow that we are limitted to the same Number that they were Circumstances being a sufficient reason for a variation in such cases 3. The appointment of Christ that Teaching and Ruling Elders should Govern the Church shews the Power of Synods these are appointed by Christ to be the Rulers of the Church 1 Tim. 5.17 Heb. 13.17 There are no other appointed to be Rulers of the Church since the Age of the Apostles therefore the Government of the National Church must be in their hands none but they have any Interest in the Publick Government there is no Warrant from the Word of God to intrust the Government in the hands of any others and there is sufficient Warrant for them to take upon them the Government of the National Church and this by Virtue of their Office If there be a Publick Covenant every Church is bound in Conjunction with others to see the Covenant kept and their Rulers with whom their Power is intrusted are bound by Virtue of their Office to joyn with others to see their Covenant kept so that their Acting in a synod is not by Virtue of any New Office A Minister by Virtue of his Ministerial function hath Power in Conjunction with others to Govern the National or Provincial Church Obj. If Ministers have a Bond upon them to joyn with others in the Rule of the National or Provincial Church then they seem in their own Persons to be bound to attend that Service which if all should do in National Synods the Synods would be so large a Body that they could not Discourse together and it would be an intollerable prejudice to their Congregations being much deprived of their Labours Answ The Power of Intrusting delegates is Warranted by the Light and Law of Nature there being a necessity of it for the good Government of Societies and there is no necessity of a particular Institution in this case the necessity of humane affairs does require that Government be intrusted with such a Number that it may be managed to advantage to the Publick neither is there any hazard of being involved in guilt by such a method a select Number of the most Prudent and Holy of the Elders are as likely to Govern the Church according to the mind of God as the whole Body of the Elders of a Nation CHAP. X. Of the Power of Synods THE Power of Synods doth consist principally in these things 1. They are to teach the People they are to hold forth Light unto the Church that was a part of the work of the Sandedrim at Jerusalem to teach the People the will of God Matth. 23.2,3 That was the special work of the Levites Deut. 33.10 That Assembly mentioned Act. 15. Met together to give Light to the People of God It is very meet that Synods do Publish confessions of faith not only to bear Testimony to the World and other Christian Kingdoms of their acknowledging the Truth but especially to be a Light unto the Churches to guide them in the way of Life this hath generally been practised by the Synods of the reformed Churches They should particularly Vindicate the Truth and bear their Testimony against those Errors that are Springing up Act. 15.24 It is meet also in case of Corruptions in manners that they do declare what the mind of God is and Vindicate the Rule that if it be possible they may root out such Licentious principles as are prevailing amongst the People and advise them to repent of such degeneracies as bring down the Judgments of God Yet no Man is bound to receive the Doctrines or practise the Rules held forth by a Synod because they are taught by them A Synod is not infallible and therefore no Rule or Doctrine is to be taken up on trust from them Men do owe that respect to a Synod as 't is an Ordinance of God solemnly to weigh the Doctrines held forth thereby but they are not to receive them by an implicite faith we are bound to prove all things and if a Man do practise against the Light of his own Conscience because a Synod hath otherwise determined he greatly sins Rom. 14.23 The Synod may direct him in a wrong way and no Man can be bound to any thing that God has forbidden Deut. 13.3 2. They are to bind and loose to inflict Ecclesiastical censures or to take them off the supream Ecclesiastical Authority must have Power of Judgment that so there may no publick guilt lye upon the Church if they have not Power of Judgment Particular Persons may be oppressed by the rigour of Presbyteries and many irregularities committed by the Church whereby the Country doth become guilty and there would be no sufficient way to deliver the Land from guilt Synods have Power to Admonish to Excommunicate and deliver from those censures and every Man must stand to the Judgment of the National Synod Deut. 17.12 They are to Judge in case of Complaint when any Person Judges himself wronged by the Judgment of a particular Church and complains to a Synod they are to hear the case and upon the hearing of it not to advise the Church either to confim the sentence or to take it off but if there be occasion they are to take off the sentence and restore the Man unto his priviledge They are to judge in case of other Complaints if any Man hath a Complaint against another and cannot obtain a hearing in the Church that he belongs unto or if the Elders of a particular Church be Complained of for any Male-Administration or if a Church with the Elders be complained of for Heresie or other scandalous Corruption the Synod is to hear and Judge the case and they may not only censure particular Persons but whole Churches also in case of need 3. Synods have Power to oversee the calling of Persons to the Ministry and to appoint those who shall examine them if the Synod have the Government of the Church in their hands tho they should not abridge Congregations of their Liberty yet they should see that Churches Act regularly and that none should be set in the Ministry but such as are duely qualified therefore it belongs them to appoint meet Persons to examine such as are called to the Ministry and to testify their approbation by the laying on of hands Tit. 1.5 The appointing of Ceremonies of Worship is properly the work of Jesus Christ the making of orders concerning the external concernments of the Church is properly the work of the Civil Magistrate but the appointment of such as shall oversee the calling of Persons to the Ministry doth properly belong to the Ecclesiastical Authority FINIS
as no Man may neglect Prayer or hearing the Word because he cannot do it in Faith so he may not neglect the Lords Supper The Lords Supper is Instituted to be a means of Regeneration it is not appointed for the Converting of Men to the Christian Religion for only such as are Converted may partake of it but it is not only for the strengthening of Saints but a means also to work saving Regeneration There be many according to the Ordinance of Christ to be admitted to the Lords Supper who are not Regenerate Matth. 25.1,2 The Kingdom of Heaven is like ten Virgins five of them were Wise and five Foolish and it can have no other immediate end respecting these but their Conversion the end of all Ordinances is salvation and therefore to these Men it must be Regeneration for without it they cannot be saved This Ordinance hath a proper tendency to draw sinners to Christ in this Ordinance there is a particular Invitation to sinners to come to Christ for Pardon here is an affecting Representation of the Virtue of Christs sufferings here is a Seal whereby the Truth of the Gospel is confirmed all which are very proper to draw sinners to Christ If the Lords Supper be only for the strengthening of Saints then they who are not Saints do profane the Ordinance when they do partake and it is not Lawful for them to partake and then they that do not know themselves to be Saints don't know that it is Lawful for them to partake and so far as any Man hath scruples about his Saintship he must proportionably have scruples about the Lawfulness of his Participation and so Sacrament Days which should be Days of Comfort will become Days of Torment All other Ordinances are appointed for Regeneration Prayer hearing the Word Baptism so likewise the censures are that the Soul may be saved in the Day of the Lord Jesus they are to further Mens Regeneration in case they be not Converted already and it would be strange if the Lords Supper alone should not be appointed for that end whereas it hath a proper tendency thereunto and many that come to that Ordinance by the appointment of Christ stand in as much need of it as those that partake of other Ordinances A sixth part of the Worship is Ecclesiastical censures these were appointed in the time of the Old Testament and are to continue in use unto the end of the World it doth evidently appear both from the Writings of the Jews and likewise from the Scripture that the Jews did make use of Ecclesiastical censures John 4.34,35 John 3.22 and 12.42 And it is evident that these censures were according to Divine Institution from Matth. 16.17,18 Christ doth not here make a new Institution for the Gospel Church for that Church was not yet in Being but he urges them to the practise of an Old Institution if it be enquired where we find any such Institution in the Old Testament I Answer in that expression which we often find in the Old Testament that they should be cut off from Israel Gen. 17.14 Exod. 12.14 When one Brother is required to reprove another and in case of Incorrigibleness to complain to the Church that command doth not only bind the Brethren of the same Congregation but also the Brethren of any other Congregation for there lies the same Bond upon us according to opportunity not to suffer sin in others as well as in the Members of the same Congregation There is no need of a particular Institution who shall have the Power of Judgment to determine whether a Person be to be censured or not it is a part of Rule and where God appoints Rulers in his Church he appoints that they shall Judge these matters therefore when Christ appoints a Pastor to be a Ruler in the Church he expresses it by having Power of binding and loosing Matth. 16.19 A Person that is under Church censures is not thereby cut off from his Membership he stands in a Brotherly relation to other Members of the Church 2 Thess 3.15 Lying under offence and under censure for his offence doth not deprive him of his Visible Saintship therefore his Children are to be Baptized Such offences as are of a more Heinous Nature don't call for Church censures provided there be a suteable Spirit of Repentance if the end of censures be obtained there is no occasion for them Persons under the sentence of Excommunication are not only to be debarred from the Lords Supper but also to be exclued from the familiar Society of the People of God where there is no special Bond we are not to have that Society with them that we may have with Heathens 1 Cor. 5.9,12 To this Act of Worship appertains Absolution when the Person that hath offended doth manifest a Spirit of Repentance whether he has been censured or not he is to be acquited The seventh Act of Worship is the Blessing of the Congregation there is a Blessing of Men by way of supplication that may be performed by any Person and there is a Blessing by way of Confirmation this is pronounced in the Name of God this is either extraordinary by way of prediction so the Patriarchs did bless their Children and others endued with a Prophetical Spirit did bless the People as Moses or else ordinary pronounced in Gods Name by ordinary Ministers this may either be pronounced by way of assertion as when the Minister doth say Blessed are they that hear the Word of God and do it Or in way of supplication as when he saith The Grace of the Lord Jesus Christ be with you Yet this is more then a Prayer Viz. A Declaration in Gods Name what shall come to pass and therefore it must be understood in such a way as is according to Gods Covenant Deut. 20.34 God appointed the Priests of Old to Bless the People Numb 6.23 And this work seems to be a common work to the rest of the Levites who were teachers in Israel Deut. 10.8 There is no need of any new Institution in the Gospel impowring Ministers to bless in the Name of God it being a proper part of the work of a Minister Christ by appointing Ministers hath appointed Men to bless the People yet that seems to be Instituted Matth. 10.12,13 Deut. 21.5 Such Men as are Preachers of the Gospel yet not separated to that work by Ordination have no Power to bless the Congregation because this depends meerly upon Institution therefore is not to be done but according to Institution Ministers being appointed to bless Authoritatively in the Name of God it is utterly improper for them to speak in the first Person including themselves Numb 6.24 It is also improper for them to Bless the Church of God that are dispersed all over the World CHAP. VIII Of Churches consisting of Divers Congregations A Church consisting of Divers Congregations is a Society of Divers Congregational Churches joyning together according to Gods appointment for the