to repair to him for the more cherishing all good desires and affections in him till he arrive at a competency of knowledg but all this while doth not make him known to the Church so that his infirmities are not blazoned abroad in the World in the least by this way of proceeding Phil. My Friend I pray inform me what you intend by a separate Society and can you justifie separation you know how it 's cryed out against by most learned Divines Ch. Therefore I put in that word because I am sure Separation is a necessary adjunct that doth belong to every true Constituted Church of Christ nay is there any that doth pretend to be a Church of Christ that doth not separate more or less doth not the pretended Church of Rome separate from Turks and mere Pagans doth not our Church of England separate from Rome and why Either because some say it 's no true Church others because it 's corrupted in Doctrine and Worship though a true Church and thereby justifie their separation from it And may not other Churches upon the same ground separate from the Church of England either because as some will say it 's not a true constituted Gospel Church but Antichristian or because as others will say they allow it to be a Church of Christ but polluted in Doctrine Worship Manners both as to the Ministry and People and therefore to be separated from for the enjoyment of a purer Church State and Communion Again the Church of England in her Catechism teacheth separation and solemnly vows it Infants in Baptism Promise by the Sureties or Vangers to forsake the World the Flesh and the Devil What is this but separation And if this were practised as it is promised the members of the Church of England would be a separate people Lastly there is nothing clearer than that a visible Church of Christ ought to be separate 1 Pet. 2.9 What is a choice peculiar people a holy Nation to shew forth the praises of him that hath called us out of darkness into his marvellous light but a separate people a Holy Nation in a world lying in wickedness a people called out of a dark world into marvellous light as the Church of old in Goshen had marvellous light while Egypt was in darkness and the praises of Christ thus separating themselves they shew forth in the Churches And what can be opposed with any evidence against that plain and full place to this purpose 2 Cor. 6.14 be not unequally-yoaked together with unbelievers ver 15. what part hath he that believeth with an unbeliever i. e. a visible unbeliever it ought not to be rendered an Infidel as if one sort of unbeliever only was meant for it 's the same Word every where else and v. 14. rendred unbeliever but our English Divines render the word Infidel insinuating that none but Turks and Pagans were to be understood by this Text that we are required to separate from But the Text is most express that it is from all visible Unbelievers The Temple of God is the Gospel Church the fellowship is Church fellowship therefore he bids us come out from among Unbelievers and from all false worship and be separate v. 17. and then God Promiseth to be their God to dwell with them c. I shall add no more at present on this point though much more might be said Phil. You have fully confirmed me in this point I pray tell me whether there be any that are not actual believers that are Church-members Christ All Church members come in upon the right of a Visible Profession but it follows not thence that all Church-members are actual believers for many Hypocrites come in upon the right of Profession but are not actual believers Again Infants and Children of believing Parents come into Churches and are justly made and called members upon the right of Profession but it is of their Parents not of their own Personal Profession neither are they actual Believers their Profession is in the Parents their Covenant Obligation is in the Parents the Priviledges they are capable of is belonging to them by virtue of a Promise wherein they are concerned with their Parents and primarily for the Confirmation of the Parents Faith and secondarily in order to the Salvation of their Children But a little more of this when I come to Baptism Phil. I pray Sir proceed then to speak to the Visible bond whereby this Church Society is bound together Christ I hinted before that Churches are denominated from their bond of Union as from their Communion from Mystical Union and Communion the Church is called Invisible from Visible Union and Communion it is that Churches are called Visible It 's thus in any civil Corporation and Society every man doth not come and partake of the Priviledges of it at his pleasure and leave it when he please no not every one of such a Profession qualified according to the Laws of the Society none but such as being qualified comes and lays claim to his admission on his qualifications wherein to be approved he puts himself upon the Test being approved he immediately enters into a mutual bond or obligation he promiseth by Oath or otherwise to submit to the Laws of the Society they admit him a member to partake of all the Priviledges So it is in Visible Churches which are so many particular Societies that have given up themselves to Christ and bound themselves to walk together in a visible submissionto constant waiting upon Jesus Christ in all his Gospel Institutions and Appointments and it 's requisite this obligation be explicite because first The Church Society is visible and explicite such therefore must the bond be 2. The Profession of his Faith is explicite such therefore should his obligation be to future walking 3. As no man can be a member of any Society constituted by voluntary consent without he voluntarily offer himself so none is governable there by the Laws of it without such an obligation and otherwise the Government of it would be wholly precarious for a man cannot be a subject duely unless a man be a slave and under compulsion to any society but by natural as a Child to a Family or voluntary submission and obligation as here 1. All societies of this nature do justly expect and demand that a Man be true to them and submit to their Laws if he will have protection and partake of their Priviledges Phil. But they say you have no Scripture grounds for this Bond or Church Covenant as some call it Christ It might be enough to say that a society must be encreased the same way as it is made at first and that after Members must be joyned upon the same terms on which the first embodied and associated together but there is no incorporate society but joyn together at first by mutual agreements under some Charter for enjoyment of some priviledges and submit to the prescribed Laws thereof and on these terms
Saints mystically and immediately under Christ their Head so this Political Body shews it self and becomes visible in some particular parts there-only which are called Visible Churches and are under a mediate Rule and Government of Christ and in this respect the Catholick Church comprehends particular Churches as some distinct parts and parcels thereof Phil. Then I suppose your apprehensions are that there is a Catholick Visible Church which is the next and immediate subject of all Officers and Ordinances Christ Mistake me not I have not said so as yet I say the Catholick Church becomes in part visible in particular Congregationâ—s and they are the immediate subjects of visible Ordinances and Officers which are instituted and placed therein for the edification of the Mystical Body of Christ Phil. But is not the universality of Saints Militant the Catholick Visible Church of Christ on Earth Christ The universality of Saints on Earth doth not constitute a Church in a visible standing for many are Believers that as yet make not themselves visible by profession 2. They are not nor can be bound together in visible Union and Communion That which makes a Catholick Church is a Catholick Bond of Union and Catholick Communion which is only mystical and invisible but there is not nor cannot be a Catholick visible Bond for as they cannot appear in one visible Congregation so they cannot be bound to walk together in Fellowship nor can have visible Communion as one Church in the same individual Administration if they profess the same Faith preach the same Word pray alike c. yet this makes not one particular Church 3. If there be a Catholick Visible Church then it must have Catholick Visible Officers every Officer must relate to the whole Church every ordinary Officer must be Officer to the whole Catholick Visible Church and there had need be a Visible Pastor Pastorum over them all 4. All Visible Members of the Catholick Church are not therefore Members of any Visible Church with Ordinances for they must be supposed to be Members of the Catholick Church before they can be made Members of a Visible Church with Ordinances 5. A Visible Church is Organized with Officers to the whole Church and not to a part of it A Pastor Elder Deacon are Officers to the whole and who will say a Deacon hath as much power in all the Churches on Earth as in the Church to which he is constituted he may as well say so as say a Pastor hath 6. If Christ instituted a Catholick Visible Church it was under the Old Testament or under the New but he did neither for there was but one Particular Congregation under the Old and Christ left but one when he ascended Chap. II. Of a Particular Church Phil. I Pray Sir come now to the main thing I aim at viz. to the true nature and constitution of a Gospel Particular Church Christ You mean such a Congregation as is the immediate subject of all the Ordinances and Offices of Christ's Institution where every Believer is bound to wait upon God in Gospel Faith and Order for the glory of Christ and his own edification Phil. Such a Church I mean may not a National Church be it Christ By no means it 's no Church but such whose Members may all meet together in one place for Communion in all Ordinances for so the first Church at Jerusalem did the greatest for ought I know that ever was since and all other that we read of in Scripture since If any comprized all the Saints in the Nation Province or Territory they all assembled for frequent Communion in one place under the same Officers We read of no Particular Church in Scripture but what was Congregational for the National Church of the Jews which was the only one of that kind which ever was in the World of God's Institution was Congregational for all the Males came to the Temple and before to the Tabernacle three times a year to appear before God to worship in acts of Communion therefore it was called the Tabernacle of the Congregation Phil. I am pretty well satisfied now from the weighty arguments I formerly heard from you though my thoughts through prejudice passed lightly over them then that all National Diocesan and Parochial constitution of Churches was merely from Man if not from the Man of Sin which latter I see cause enough to suspect But I pray give me a plain description of a particular Gospel Church Christ With all my heart Sir a Particuler Gospel Church is a separate company of Visible Believers with their Seed or Saints associated together in special bond of Union for the enjoyment of Communion with Christ and one another in all the Ordinances of Christs appointment for their edification Phil. You say the allowed matter of this Church is Visible Believers what understand you by a visible Believer Christ I mean one that makes a credible profession such an one as I am bound by all the rules of Charity to believe he is a true believer on the name of the Lord Jesus Christ and I do not say 1. That it is necessary that therefore he be no Hypocrite for so he may be and I not know it 2. Neither do I say that his meer professing makes him a Church member for they in Act. 2. believed before they were Church Members and professed their Faith which gave them right of claim Yea there are many have right of claim and do profess but do not seek to joyn to a particular Church and it cannot be without a voluntary offer and subjection to the Order of the Gospel Phil. What is required to a credible profession for the due satisfaction of a particular Church of Christ Christ The Tree cannot be known to me but by the Fruits see Mat. 7.17 18 19. chap. 12.33 Luk. 6.44 the credible fruits are therefore Holiness of life and profession of Faith It 's required there be visible holiness of life Phil. 1.27 Let your conversation be as becometh the Gospel i. e. both the Doctrine and Order of it And this lies in negative and positive holiness appearing in the conversation 1. Negative that it be without blame Eph. 1.4 Phil. 2.15 1 Th. 5.23 2. A meer negative religion in respect of grosser and more observable sins is no more than what many a Carnal man may attain unto there must be the practice of positive duties required and not merely moral in justice and mercy but such by which a Christian is more peculiarly distinguished from Moral Heathens such as family duties of reading the word and daily prayer those of a more publick nature as constant attendance on the word Preached sanctifying the Lords day free distribution to the necessities of the Saints and a manifest readiness on all occasions to follow Christ as his disciple in all things Tit. 3.8 ch 2.11 12. yea in suffering Phil. But what more profession is needfull besides this visible practical walking is not this enough
over to Satan is as much as our Saviour by whose Spirit the Apostle enjoyns the use of this word expresseth Mat. 18. that such an one should be accounted as an excommunicate Person was by the Church of the Jews or as one out of that Churches Communion viz. An Heathen or Publican for such the Jews would not eat with and condemned our Saviour for so doing There are but two Kingdoms in the World Christs and Satans who is called the Prince of the World that ruleth in the Children of disobedience i. e. the Sons of Belial men that will not come under the yoke of Christs Government and with such Christ can have no concord in his Church 2 Cor. 6.15 And therefore to be put out of the Visible Church as a Child of Disobedience an incorrigible person hardened in sin and to be returned into the World as one that hath no right to the Childrens Bread And this is to be a means to humble him and bring him to shame and godly sorrow so that his flesh a Gospel expression for sin which is corrupt affections and lusts may be destroyed and that his Soul may be saved in the day of Christ And the consequent behaviour required towards such an one abundantly shews it that intimacy of familiarity is not to be kept with him 1 Cor. 5.11 And that such a Person is to be put away from Communion in this manner as to all sacred things peculiar to the Church ver 13. And what doth the Apostle intend 2 Thes 3.14 but the Excommunication of one that is unruly that he may be ashamed for it is setting a mark upon him that others may withdraw from him to his great shame but yet ver 15. to take all opportunities to admonish him in order to his recovery Phil. What rules are to be observed in the Denunciation of this solemn Sentence Christ All the rules of Christ according to the Nature of the offence being private or publick ought to be observed that all due deliberation be used and tenderness towards the offending Brother before the case be put to the suffrage of the Church That being passed and the Offender convict as guilty and ripe for censure the sin is to be laid open with all the aggravations thereof Then the nature of the Sentence and the true end and intent thereof shewed Solemn Prayer is to be made by way of Humiliation to the Church and Supplication for the Conviction Repentance and Humiliation of the Sinner that the Ordinance may obtain it's true and best effect upon him Lastly The Sentence is to be denounced solemnly in the Name of Christ by a ruling Elder if any if none by the Pastor and then the Ordinance is to be concluded with Prayer of Gods blessing of it unto the Sinner for his return and for the Church that God would preserve it from Impurities Apostacies and Decays in Grace and that the fall of this Brother may be a warning Example that He that stands do take heed lest he fall Phil. Is there not a lesser Excommunication which an offending Brother may be tryed with before you proceed to this great and tremendous one Christ There is with some that which they call Suspension but I know no ground for it from the word for a man that is an adult Member hath right to all Ordinances or not and right he hath still till he be duely convict and sentence passed upon him And I know no Power that any Church or Officer hath to debar him from any Ordinance of Church Communion till he be excluded judicially in the Name of Christ Phil. You are ready to receive an Excommunicate Person again upon credible manifestation of his Repentance Christ There ought to be great readiness to receive a repenting and returning Sinner with all Tenderness Compassion and Commiseration but with a due regard to the Honour of Christ his Church and Ordinance to endeavour to get as much satisfaction as may be concerning the Truth and Sincerity of his professed Repentance not only by manifested remorse but in some Cases by experienced Reformation Phil. You were saying that one that is an unjust divider from the Communion of the Church ought to be excommunicated by a direct Excommunication Christ I do verily believe it 's the mind and will of Christ and though our Churches that are now but in a declining state as to matters of Order will not receive it yet Churches have practised it and whenever the Churches flourish they will practise it My Reasons are briefly 1. That it is Schism of the highest nature being the actual dividing of a particular Congregation and there is no other Schism spoken of in Scripture that in the Church of Corinth was but Factions tending to this Division else the Apostle would have given command to excommunicate the causers thereof as well as the incestuous Person For the contentions and factions that had a tendency thereto they were highly rebuked 1 Cor. 1.11 12. ch 3.3 1 Cor. 11.18 2. What way is for marking and withdrawing from a Person but the Sentence of Excommunication Rom. 16.17 1 Thes 5.14 2 Thes 3.14 3. It 's a most scandalous Sin to Jew Gentile and Church of Christ nothing stains the Honour of Christ more in the Congregation 4. It 's a root of bitterness that infects many and ought to be plucked up by censure if it cannot be cured Heb. 12.15 5. To excommunicate such a person is no wrong because he hath excommunicated himself he hath but what he sought after and hath done 6. It 's fit such an one should be excommunicated judicially because he hath by usurpation excommunicated himself and the Church 7. It 's plain it 's a sin and such an one wherein he heareth not the Church and therefore to be made as an Heathen and Publican 8. It 's a gross breach of his Covenant at entrance into Church Communion Phil. Speak something now of the fifth Head of Ordinances which is Contribution to the support of Ordinances Ministry and the necessity of the Saints Christ Contribution on these accounts are manifestly the Office charge of the Deacons to call the Church to it's Duty in this kind and to take care for the faithful distribution of all Collections of this Nature and to give account thereof to the Church They are herein the Churches Stewards it 's fully manifest from the first institution of that Office Acts 6. and by their necessary qualifications spoken of 1 Tim. 3.8 Now the reason of this Office and Ordinance is not only the Gospel Institution which from the places forementioned are without dispute but from the Nature of the Church Society it self No Societies if but civil can be supported according to their Nature without charge and there are many charges necessarily required to support a Church Society for a Ministry must be maintained 1 Cor. 9.9 10 11 12. 1 Tim. 5.17 18. Gal. 6.6 Luke 10.4 Likewise there is charges as to places for the Church
Doctrine the commandments of men I was much startled at that Text once by an able Preacher slipping in a strange place into a Conventicle where no body knew me who did open and apply that place notably I wished in my mind some of my acquaintance had heard him but that was not a day for such as I and them to be seen at a Conventicle Christ Sir I shall now most gladly comply with you in the command you lay upon me but I pray Sir how came you so in love with the Lord Jesus Christ you may remember how in your familiar discourses with me at your Table you would take occasion a little merrily to descant upon my name and say it was a marvelous Puritanick name sure thy Father was a great Puritan Brownist or Anabaptist Phil. Sir I remember it very well and I am convinced I did very ill in it to jest with spiritual things for I find now I had as good have joked on the name Christian for indeed he is not worthy of that name who is not a friend of Christ and such I desire to be and hope through the free grace of God I shall be for ever hereafter and oh that through the Word of God and the effectual operation of his Spirit I may be made wise unto salvation and then my name will not only be Philomathes but Polumathes Christ Amen It is my hearty desire and prayer to God for you that you may be saved and always hath been since I knew you but I pray how came you all of a sudden to be so great a friend unto Christ as I hear you now profess to my unspeakable rejoycing Phil. On a sudden no no man it is not on a sudden God hath been longer dealing with my heart than you or any one hath known of though you hear of it but now It would be too long to acquaint you with the dealings of God with me the many convictions of conscience that I have wrestled with and at last through the prevailing power of Sin and Satan palliated with some Religion or stifled with merry companions or by resolutely casting off convictions from reading the Word from hearing it from the good Education my good Parents gave me for indeed to tell you the truth they were Puritans and I the Lord forgive me an Apostate wretch from the Principles I was instructed in however all was palliated under the name and carriage of a prudential man convictions from the conversation of good men from the sins of prophane ones that I was often an eye and ear-witness of convictions from the preaching of our Parson that preached against some sins that he was too too much guilty of I was convinced it was my duty to do as he said not as he did but all this while I was in the gall of bitterness and the bond of iniquity whatever I or others thought of me for I knew not Christ and tasted no true savour of him I had something of a form of godliness but no power my Religion such as it was was a meer slavery to me the world and the lusts of my own heart kept me a slave to the Devil Christ When do you think those bonds began first to be broken and how Phil. Truly it was by the Word of God for when I considered some places of Scripture such as Rom. 10.17 faith comes by hearing c. Jam. 1.18 Of his own will begat he us with the word of truth it wrought upon me to look out a little in my prudential way after good Preaching that I might find the gates of Wisdom And I would hear some of the ablest men of our Church especially when I went to London and truly I heard many notable discourses for Eloquence and Learning and they seemed for to make a great jingle in my imagination for the present but no impression on my heart that remained very lean still And the main substance of their discourses was usually to cry up our Church for the purest in the world and natural Religion and the power of the natural man's free will to the imbracing the things of God the Doctrine of Non-Resistance and Passive Obedience and in the hearing of those Doctrines I was so far from profiting that my heart told me still while I heard that I sufficiently knew by mine own experience that they preached Lies and that they caused the people to err such as are spoken of Jer. 14.14 23.25 26 32. Ezek. 13.8 9. 16.29 22.28 I pitied the poor Souls that sate constantly under such teaching and resolved to give them off and betake my self to Conventicles but my covetous heart in love still with the world was too hard for me for there was danger yet in it whereupon I talked with some Whigs that were not so strait-lac'd but that they would hear good Preaching in the Church and Common-prayer too if need were but would shake their heads and make great complaint of the Publick Ministry In brief I find they were sick of my disease though I liked them the better for it then they told me of a man or two which the Whigs that had been affrighted from Conventicles had smelt out and went to hear but they are say some reckoned but Phanaticks in a Mask the true Sons of the Church hate them with a perfect hatred quoth I it 's no matter for that I will hear them what they say if it please God Indeed I was so dissatisfied in the preaching of some of their London Dons that I had rather hear our Country Doctor which I look upon as more orthodox and was just resolving to leave the Church and venter it at the Conventicles No say my honest Latitudinarian Whigs as true Blues for the Peoples Civil Rights as any in the world but since I find them meer bogglers at the Interest of Christ and there are some N. C. Divines that give large measures to their consciences too but no more of that don 't do any thing rashly consider you have a plentiful Estate God be thanked and you have a Wife and many Children it becomes you to mind the main chance these are but Punctilio's of difference between the Church of England and the Dissenters the great danger is of Popery let 's all combine against that and not let Protestants break one another by these small Indifferences We confess we are troubled at this Devil of Persecution that is broke out in the Church but we think too they are a sort of imprudent rash People that will be cast into Prisons and ruine their Estates and Family's for non-compliance in indifferent things in which cause we believe they could not justifie themselves to die There are many things indeed should be rectified in our Church but you know our Articles are very sound and as for the Prayers and Ceremony's they are as our first Reformers and Martyrs left them These things being spoken at a noted Coffee-house for Whiggs took
Religion But where this hope is you usually see how ready men are to speak of the Grace of God to Friend and Neighbour why not to a Church or its Officers that may bring their Relation to the Church You see how naturally in our discourse but now you fell into this when I took but occasion to ask how you came so suddenly in love with the Lord Jesus Christ you gave me a very full account of the Grace of God towards your Soul Phil. Why is it no more than such a poor account as I gave you but now alas I could have said a great deal more concerning Gods wonderful gracious dealings with me but that I hasted to this discourse with you about Gospel Church and Order which I have long wished for I had thought your members must have prepared some set speech in such exact form and manner as some men can do But alas how many good honest Christians cannot express themselves but they can tell you in their plain way of speaking what they were Drunkards Lyars Scoffers Debauched Adulterers Blasphemers c. And one will say God cast me down under the sence of sin by awakening my Conscience by such a Word or such a Providence and I began to think how I was in hastning to eternal destruction he will tell of the great struglings he had with Satan the World and his Company to hold him fast in his sinful ways he will tell you what good tidings to him the Revelation of the Free Grace and Love of God to Sinners was And how thereby his Heart was drawn forth to Faith in his blood and obedience to all his commands he will tell you the Sermon and places of Scripture some at least of the most remarkable which were made most effectual for his Souls benefit and advantage If this be all you stand upon I think none that hath tasted that the Lord is gracious will make any scruple of it As for my own part I could be willing to make it my frequent discourse to any faithful Friend in Christ to declare to him what God hath done for my Soul and should look upon it as the best entertainment he could give me to hear the like from him And I know not why any one should question the doing it to a Church of Christ where so many faithful ones labour under the sence of their own sins and weaknesses as well as a mans self Christ I find bashfulness is a great hindrance to many in some especially Women it is from their Sex and the natural temper of many of both Sex there is no remedy for them but to pray against it and for Church Officers to deal with them in all Tenderness and Condescention supposing still that there is much of the Grace of God and sence of Sin in them which is not expressed by what shews it self Again others are ashamed some upon this account viz. to tell the World how wicked and vile they have been others afraid they shall be rejected and that would be a great disgrace to them As to the first sort I say Churches do not stand upon this that every one should particularize the individual Sin that he hath committed it may be some of an heinous and enormous nature it is enough that he specifies the sence of the greatness of the sins he lived in in General unless he finds it for the honour of God and the good of others to declare what a wicked wretch in this or that kind he hath been which the world and his acquaintance knows as well as he and in that respect it is necessary for the honour of God and Paul did so that great Apostle I was a Persecutor c. And how often doth he aggravate his sin and magnifie the rich Grace of God that called and saved him That great notorious sin of his known to all he declares often to the Churches and others Then as to the declaring our Faith in the Lord Jesus Christ and in his great and precious Promises there is no reason any should be ashamed of it unless a man be ashamed the World should know he is willing to be saved and not eternally perish Rom. 10.10 11. The Apostle anticipates this Objection when he saith with the Heart man Believes and with the Tongue Confession i. e. of that Faith is made unto Salvation it immediately follows for the Scripture saith He that believeth on him shall not be ashamed i. e. To confess with his Mouth what he believeth in his Heart As for Confession of particular secret sins it is not expected by the Churches they have no such custom to require it but leave it to the wicked practice of the Romish Priests in Auricular Confession Phil. You have given very good satisfaction in this point for I have heard many that are not acquainted with the way of your Churches object this very strenuously as if your Ministers took upon them the practice of those Wicked Varlots who make Confession a stratagem to creep into acquaintance with mens secrets for their own advantage But I would have you answer the other objection that many are afraid they shall be rejected and I will tell you too many are loath to bewray their own ignorance and unacquaintedness with the things of God Christ As for such who fear they shall be rejected they are of two sorts 1. Such as are lifted up in themselves and put on Religion more for the applause of it than for the love of it these have not learned Christ for they know not how to deny themselves and therefore it 's better they stay off than offer themselves till their Hearts be enclined to love Christ and his commands more than the applause of men And these have usually one of these reasons for their fears first Either that they have lived in some known scandalous sins that they cannot give any sufficient grounds to others to believe they have thorowly repented of by a manifest Reformation and such had better forbear offering themselves till their Friends and Acquaintance observe some evident change in them Or it is by reason they fear as you say they shall bewray their Ignorance in the things of God if that be the reason it is much better for them to discover their Ignorance than to remain in it being the enquiries upon this account into mens Knowledge it is only in the great and weighty points of the Gospel without acquaintance with which a man cannot believe unto Salvation by Jesus Christ Besides what danger is there of publick disgrace If the way of the Churches be known no unprejudiced Christian can think there is any for if a man offer himself to joyn to a particular Congregation he goeth to the Pastor or Elder and acquaints him with his desire who will if he think there be reason first enquire of his knowledge in some great fundamental points wherein finding him grosly defective he gives him Information and desires him frequently
entrusted and authorized by the Lord Jesus Christ the Members are to obey and submit themselves unto them Heb. 13.17 Phil. You seem to give away all the power from the Officers to the People and make the Officers insignificant Christ I say the power is wholly in the People before there is Officers and when there is Officers they have not given away their power but retain it in conjunction with their Officers I mean as to the decisive power or key for letting in and out it is the Officers and Brethren Though the authoritative management of Church rule as to declaration of the mind of Christ the prudential ordering matters and presiding in all cases belongs to Officers The management of our civil rights in England is a great illustration in this case We chuse to be judged by our Peers in matters of Life and Estate as to matter of fact the Jury adjudges the decisive power is committed to them and the Judge doth but preside in the Court and see that all things be legally and orderly managed declares the mind of the Law unto the Jury and then delivers the Sentence of the Law as the Jury finds the fact So it is in Churches the Officers for rule have as much power in a Church according to the nature of that Constitution as a Judge or a Mayor hath that sits on the Bench to hear and determine civil concerns Phil. You have greatly satisfied me now that as our Constitution is the best in the World were it not abused for judging civil concerns so I believe such a Constitution of a Church must needs be the freest from exception For 1. A people cannot be offended at such a judgment as is passed by themselves for who would a Member of any Society be freer to be tryed by than his Peers And the Apostle blames the Corinthians for seeking a decision in doubtful cases of civil matters out of the Church 1 Cor. 6.2 2. And as for Church Officers I think the most judicious would not desire an absolute power in themselves to lye liable to the many censures of men and the odium that would be cast by reproachful Tongues upon their most righteous and upright proceedings Christ If the matters of the greatest concern in civil affairs as to Life and Estate be tryed by twelve honest neighbours of ordinary Morality scarce so much many times and all men usually acquiesce in it how much more ought we to be satisfied that all Ecclesiastical debates should come to decision as to matter of Fact by the judgment of so choice a community as a Church of Christ is or should be Phil. But ordinary Christians are to seek in many great and weighty matters of Faith Order and cannot determine where the Truth lies it is fitter for Divines to judge Christ I distinguish between matter of Fact and matter of Law The Churches decision is of matter of Fact as to matter of the Law or the mind and will of Christ it 's the Pastor or Elders place to inform them and if they are not satisfied therewith it may be carried as a case to advise upon with other Churches or Elders Phil. I have little farther to object against the principles of Order which you have laid down only one thing which is I confess of no great weight to me I have heard some Church-Members say they joyn to this or that Church only because of the present Pastor yea that they joyned to the Pastor only not to the Church and when the Pastor dieth they are at liberty to go whither they please Christ This proceeds from the Ignorance Corruption of many Members who are not or will not be rightly informed in the Principles which they would seem to profess This is so absurd a thing that the asserters thereof would be ashamed of it in civil Societies of such a Nature Doth any Man joyn himself to the Master or Wardens of the Company only or to the Company it self when he is made a Member Officers are changeable either by the fundamental Constitution of the Society or by Death and if this were so then all Churches were dissolved upon the Death of their Pastor Besides the terms of admission into Congregational Societies speaks plainly otherwise that they give up themselves to Christ and the Congregation put themselves under the Office watch and the watch of each Member are admitted by the common suffrage of the Church therefore such things as these are but some of the Wiles and Subterfuges of Satan which loose-spirited and Principled Members make use of for the shaking off the Yoak of Christ Phil. But when a case falls out to be determined by the decisive power of the Church after due debate as supposing the choosing of an Officer or in the Key of rule in admission or exclusion of a Member and the Fraternity or the Elders and Fraternity divide into a Major and Minor part what should the Minor do Christ It is by the known Laws of the Society to acquiesce in what is done by the major part as that which is the Churches act or else it 's not possible to maintain any Societies of that Nature yea they must fall Butif a particular Member or more will not acquiesce in the Churches Act as he is not fit to continue for the Peace and Order of the Church so he may peaceably depart at the same door he came in at to another Church by an express dismission Phil. What if he will not ask such a dismission but withdraw from Communion and reject it in a kind of defiance and continue incorrigible therein Christ Such an one ought to be dealt with in form and manner as in some scandalous sin of another nature for such an one is herein scandalous Besides he is incorrigible whereupon the Church is to proceed against him as such an one he appearing to others but a man of Belial which is an ungovernable person for so the Spirit speaks 2 Cor. 6.15 What fellowship hath Christ with Belial viz. a lawless person that is not fit for any Society especially of the Church he will not bear the yoke of Christs Government Chap. IV. Of Officers extraordinary Phil. I Desire you will now acquaint me what are the Offices and Ordinances which Christ hath Instituted in his Church Christ The Officers Instituted by Christ are Pastoral and Diaconal viz. Bishops and Deacons Phil. 1.1 Phil. Are not Presbyters and Bishops distinct Orders Our Church makes them so Christ Nay the Scripture make Presbyters and Bishops the same there 's no difference between them For a Bishop is but an Overseer of the Church so is every Presbyter or Elder see Acts 20.28 and there he is no more than an Elder to a Particular Congregation Phil. How comes it to pass that our Bishops are exalted so far above Presbyters in Office and Benefice Christ From the corruptions of the pretended Church and Ministry viz. through Ambition Covetousness and Human
of that since neither doth the Spirit seem to limit to a certain number The Church is to Judge how many are requisite to perform the duties required in that Office according to their present stare and standing yea they may increase their number if they see need requires Phil. Is there any help in this Ministration speciffied by the Holy Ghost Christ Yes and it seems to be pretty plain that there were Widdows or Deaconesses or Matrons who were to do that part of the Office which was not so convenient for men such as to visit the Sick especially Sisters and enquire into their necessities and bring an account to the Deacons if any be without necessary supply for food raiment physick attendance and the like see 1 Tim. 5.5 9 10. And Phabe seems to have been a Deaconess to the Church of Cenchrea Rom. 16.1 Phil. You have spoken to all the fixed Officers in a particular Congregation although there are some who would deny some of these to be distinct Officers yet seeing here is in every Church these Office services to be performed and the Holy Ghost speaks of them distinctly under these two Heads Bishops and Deacons that the Pastor Teacher and ruling Elder all concur to the fulfilling the Pastoral or Episcopal Office for the Churches Edification and Men and Women Deacons make up the Liturgical or Diaconal Office I have received much satisfaction upon this account but methinks I am much to seek about one great concern of Christ and his Kingdom viz. The propagation of the Gospel to the unconverted for which work and service I cannot see how Christ hath provided since the Apostles times for all the Officers you have mentioned are Officers only in and to the Church and so far as men are capable of hearing the Word preached in the Churches they have a converting Ministry but they that are remote must be without a Ministry because there is no Churches Christ Christ hath constituted no stated Officers but in and to a particular Congregation He hath not called and sent any to the work of the Ministry for Conversion in the purest state and standing of the first Churches but from the Churches the first Apostles themselves went out from the Church of Jerusalem Paul and Barnabas from the Church at Antioch so that it is according to the prophesie of the latter days The Law shall go out from Zion and the Word of the Lord from Jerusalem And Christ hath provided a way to send the Gospel to Infidels and unconverted ones for Rom. 10.14 15. How shall they preach except they be sent And though I doubt not but God hath had his way in a providential manner of sending the Gospel into the blind parts of the Earth when visible Churches were hardly to be found through Antichristian Darkness that overspread the Earth yet Christ hath an instituted way of sending the Gospel to the unconverted world For men may have a Call and Dedication to some peculiar work and service to be done for Christ out of the Church viz. To be an Ambassador for Christ to beseech men to be reconciled unto God The Word of the Lord hath providentially been sent to many places as the scattering the Church by Persecution was the occasion Act. 11.19 Of preaching the Gospel at Phoenice Cyprus and Antioch c. and when tidings of these things that were done came to the Church at Jerusalem they sent forth Barnabas that he should go as far as Antioch and afterward he was sent forth again from the Church at Antioch I shall not enlarge now on this point I may meet with it again elsewhere the due and orderly way of going forth to the exercise of the Ministry is by the mission of a particular Congregation by the suffrage and Prayers thereof and he may be called a Teacher such as were in the Church of Antioch and so I distinguish of Teachers 1. Such as are stated Teachers to the Church wherein they are 2. Such that are sent forth to open blind eyes c. To preach to the World men lying in their infidelity Phil. You having given me a distinct account of the several Officers of a Gospel Church I desire to understand how they are made and constituted in an orderly regular manner Christ It can be but by Ordination Phil. What all of them by Ordination Elders and Deacons the Lay-Officers Christ I told you before we own no such Officers but them that are Ecclesiastically so and therefore not Lay-Officers the way of Ordination of ruling Elders and Deacons is the same with that of Pastor and Teacher Phil What by laying on of the hands of the Presbytery it seems to be a mighty prophanation of that Sacred ordinance to apply it to men that are illiterate and have not been at the University Christ Christ did not limit any Ordinances to Literate men and to University men his practice was quite contrary but I pray Sir tell me 1. Where imposition of hands is called Ordination 2. Whether the Deacons had not imposition of hands Act. 6.3 Where any other ordinary Church Officers had imposition of hands And therefore if there had not been some more reason of the Holy Ghost than ordinary for applying it to Deacons whether they should have had it If it was in an ordinary way of Administration and therefore all Church Officers to have it then they have eminent right to it still And then what prophanation is it to apply an Ordinance according to it's first institution Phil. You suggest strange notions about Ordination I must get you to clear them up to me Christ Sir you shall excuse me for the present I shall do it another time I only tell you now that all Church Officers are made by Ordination and ordained alike and that imposition of hands is not Ordination and if the most be made of it it 's but a Ceremony annexed which now is obsolete And that all Ordination belongs to the Church of whom the Person ordained is a member yea if imposition of hands be a necessary Ceremony therein it 's not to be performed by the Elders of other Churches but by the Presbytery or delegated Brethren of the said same Church These things shall be demonstrated to you according to that measure of light which Christ hath given Phil. These things look not only Heterodox in respect of the common sentiments of ordinary Professors of the reformed Religion but contrary to what many yea most of our Learned Divines have wrote and practised but I shall wait till you give me further light into them and demonstration for the assertions you have laid down In the mean time give a brief account of Gospel ordinances instituted by Christ for a Churches Edification Chap. VI. Of Church Ordinances of Christs Institution Christ THe instituted Ordinances of the Lord Jesus Christ are 1. Preaching the Word 2. Prayer and Praises 3. The Seals of the New Testament 4. The Keys which are the
Churches exercise of it's power 1. In Election of Officers 2. Admission of Members 3. Translating Members to other Churches Admonition and Censures 5. Contribution for the support of Ordinances Ministry and necessity of the Saints 6. I may add unto this Holy Conference for mutual Edification These are given either as peculiar Priviledges to the Churches such as the Seals and Keys of Discipline or primarily though for the Conversion and in order to the Salvation of others but for the sake of the Churches for their Multiplication growth and Confirmation in Grace Phil. Speak to these Gospel Ordinances particularly as to the distinct Nature End and Use of them Christ 1. The Preaching of the Word comprehends 1. The reading of it frequently in the Church 2. The opening and expounding of it 3. The applying it unto the Consciences of Saints and unbelieving Sinners according to the true intent thereof by Instruction Reprehension Exhortation Direction Consolation in the evidence and demonstration of the Spirit 4. By the instilling and promoting the knowledge of God in the Mysteries of the Gospel by Catechizing Children Youth in such a way and manner as may conduce most to the enlightning their understandings in and bringing over their affections to the things of God in their tender years Phil. Sir I doubt in the last thing mentioned many if not most of your Churches have been too defective Christ I grant it and fear the next Generation will have great cause to complain of us for the Children of Church Members do manifestly grow up in Ignorance carnality and looseness little care is taken of most religious Parents and less by the Churches to educate them in the nurture and admonition of the Lord all or the chief of Parents care is how to provide well for them in the World Besides every way of Catechizing will not answer the end to learn a Catechism meerly by rote and a preaching upon it will make no more impression on their Ages than other preaching there must be care to instill in to their understandings by little and little in a plain and familiar way of discourse with them as they are able to receive if a great deal of Water be flusht on upon a narrow-mouth'd Bottle very little or none will go in but you may by a small stream and gradually fill it Ignorance in Religion is destruction of Religion it hath been the mother of all false Worship and Error in Doctrine and it 's evident it is the cause for the most part of the disorders in and among Churches Phil. To what Officers doth the ministration of the word in Churches belong Christ To the Pastor and Teacher if there be any they being the Preaching Elders that labour in the Word and Doctrine The Pastors work in Preaching seems to lye most in dealing with the Consciences and Affections of the hearers whether for Conversion or Edification The Teacher insists most on the enlightning the understanding by doctrinal Truths Catechising Argumentation and Conviction of gainsayers Rom. 12.7 8. If one Officer according to the present circumstances can perform his Office to the full edification of the Church in all these things it 's well if not then both are requisite as hath been spoken And the word is to be so preached as hath been said 2 Tim. 4.2 3. Eph. 4.12 Act. 2.42 the Apostles doctrine is the word that is to be Preached and to be attended on by us Phil. I look upon prayer and praises ab be great Church Ordinances as well as duties of a Universal nature to all and individual persons in private and secret Christ It is a solemn Church Ordinance expressed either way in publick prayers or in praises not only in the Prayers of a single person the mouth of the Congregation but in Psalms and Hymns That prayer is a Church ordinance and a duty to be performed frequently in the Church service see Act. 1.14 These continued with one accord in Prayer and Supplication so Act. 2.42 no other Ordinance can be duly administred without it Phil. I think there is no Christians but hold that Prayer is a Church Ordinance but I have heard some except against singing of Psalm in Metre as we do Christ That singing Psalms is an Ordinance of the Church I think is plain 1. That singing Praises to God with an audible voice was practised in the Apostles times by the Apostles Act. 16.25 2. That they are to be sung in the Church at the most solemn Ordinance of the Lords Supper is without dispute Mat. 26.30 Mark 14.26 3. That singing with words of Psalms and Hymns at the same time making melody in the Heart is recommended to us Eph. 5.19 so Col. 3.16 teaching and admonishing your selves so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred and not one another for thus Interpreters have rendred the same word your selves Eph. 5.19 in Psalms and Hymns and Spiritual Odes in Grace singing in your Heart to the Lord. From both which places singing Spiritual Psalms and Hymns for instructing and quickning a gracious Heart sweetly and affectionately carried forth in them is highly recommended to us by the Spirit of God And that it 's a duty to sing in conjunction with others appears by what was practised by our Saviour and his Disciples at the institution of the Lords Supper that they Sang an Hymn And by Paul and Silas in Prison but what the Holy Ghost sayeth expresly he expects of us Rom. 15.6 that you may with one Mind and one Mouth i.e. with sameness of Words and Heart glorifie God Phil. Some may say this is to use forms Christ A. 1. Tho' it be to use a form in Singing it 's not an imposed form but freely taken and chosen no more than the Ministers Text is imposed 2. A form allowed or enjoyned by the Spirit of God may and ought to be used as the words of institution in administration of the Seal of Baptism or of the Elements in the Lords Supper 3. The nature of the thing requireth that it be premeditated that the Singing be melodious i. e. orderly not with confusion and not in absurd dissonies Phil. But some are against singing in mixt Congregations Chr. They may as well be against publick Praying in mixt Congregations Doth not he that Prayeth endeavour to use such expressions as most may joyn with him in So he that propounds a Psalm or Hymn endeavours to suit it to the Congregation where and the time and occasion when it is to be sung It 's due to God from all his creatures to praise him it 's his Saints only bless him but it 's not in our power to judge the heart of him that joyns in a publick duty and if it be to be performed publickly as Praying and Preaching we are not to hinder any that will joyn with us if they are not upright in one or profited by the other the sin lyes on themselves to answer for it Phil. Which be the Seals of
the New Testament and why called so Christ They are Baptism and the Lords Supper And they are called Sacraments because sacred and solemn ratifications of Gods Promise to us and ours to him they are signs being significant of Invisible Grace and Blessing They are called Seals as Circumcision and the Passover were being for confirmation of the Covenant relation between God and Us. Phil. I pray speak of Baptism it hath been much controverted upon many accounts Christ I shall not detain you upon the most controverted points of it but tell you now briefly what we believe and practise about it 1. That it is an instituted ordinance by the Lord Jesus Christ to remain in the Gospel Churches to the end of the world as appears by Mat. 28.19 2. That the Element or significant sign is Water 3. That it being blessed by Prayer is to be applyed in the name of the Father Son and Holy Ghost 4. That the thing signified is the washing in regeneration and renewing of the Holy Ghost wherein the Lord Jesus Christ his precious Blood is applied for Justification and Sanctification and the person Baptized dedicated unto the Lord remission of Sin is eminently signified thereby Act. 2.38 chap. 10.43 Phil. Then you think a person to be regenerated in Baptism Christ It is but a sign of that which is or should be in adult persons it 's requisite there be credible signs or grounds to think they are regenerated but many such who are Baptized are not and therefore it is evident none are regenerated meerly by partaking of that Ordinance unless we allow falling away from effectual grace and when it is administred to the Infant Seed of a Believer it is a sign of what is or may be and is both desired and prayed for Phil. I see you are for the Baptism of Infants Christ. We are for it and do practise it We doubt not of it and upon good grounds for we look upon Baptism to be the right of every Child of a Church Member 1. As the Infant is a Church Member in the Parents right the Parent having given himself and Children to be the Lords in Church Relation 2. That it is a Priviledge the Parents challenge by vertue of the Promise which the Spirit of God saith Act. 2. belongs to them and to their Children the Promise made to Abraham is transferred to all the Faithful who are said Gal. 4.28 chap. 3.29 to be the Children of the Promise as Isaac was and therefore have the Covenant and Seal of the Covenant belonging to them for themselves and Children as Isaac had And in the administration it is of use to the Parents 1. For confirmation of their Faith in that extensive Promise 2. For a Solemn dedication of the Child unto the Lord. 3. For an obligation to bring it up in the nurture and admonition of the Lord. Phil. May not a professed Believers Child be Baptized that is not actually a Member of any Church Christ. He that is a Believer ought to claim his right to all Church Priviledges and therefore to joyn himself to some particular Congregation where he may enjoy all Ordinances according to the rule of the Gospel And whilst he doth not he evidently lives in a Sin of great Omission if Providence hath given him opportunity so to do And I know not but a credible Believer may as well desire the Lords Supper without adding himself to a particular Congregation as to desire the Baptism of his Child without it and therefore it renders his profession very hardly credible whilst he lives in this great Sin of Omission Phil. Is there any just ground to believe that an Infant Baptized and Dying in his Infancy is certainly Saved Christ. By no means if you understand all Infants of good and bad as they are usually now promiscuously Baptized for the Salvation of Infants is a Divine Secret Phil. But what comfort hath a Believing Parent in this case any more than a professed Unbeliever or Infidel Is there no promise that he can take comfort from upon this account If not then it 's possible such an affliction may befall a Child of God for which he hath no promise from the Word of God to support him in for without a promise Faith can take no hold of God for Comfort Christ. In case a Believers Child dieth in Infancy and his trouble be about the Eternal state of his Child I know no Promise in the Word of God will reach forth Comfort to him but this I will be thy God and the God of thy Seed Seeing his Child lived not to make a personal and professed Rejection of his Covenant Relation in adult years as Ishmael and Esau did And thus a Believer by Faith in that Promise can take such Comfort to himself in that Condition which no Unbeliever can For there 's not one Word in Scripture that speaks of the Salvation of an Unbelievers Child dying in Non-age What God hath reserved in his secret Counsel is not for us to determine Phil. Is not Baptism a converting Ordinance Christ If it be true as your Church saith that he that is Baptized is certainly saved it must needs be so most times But although it 's a sign that referrs to Regeneration and Initiation thereby in the Covenant yet it is a confirming Sacrament as the other is it is always for Confirmation of Faith in the Promise both in Parents and Children neither is it improved by the baptized till he believe Phil. Now I pray speak something of that other great Seal the Lords Supper Christ It is called breaking of bread by a Synech Act. 2.42 ch 20.7 11. It is the Supper John 13.2 ch 21.20 The Lords Supper 1 Cor. 11.20 Because of peculiar Relation to the Remembrance of our Lords death as the observation of the first day of the Week hath to his Resurrection therefore called the Lords day Christ instituted this Ordinance for a solemn remembrance of his Death in the Churches till he come the second time And he did it the Night he was betrayed after he had eat the Passover with his Disciples Mat. 26.26 The Elements Bread and Wine the Sacramental Actions are Blessing the Elements distinctly 2. Breaking the Bread and pouring out the Wine 3. The delivery of each to the people with the words of Command appropriated by the appointment of Christ 4. The Order 1. The Bread blessed then broken then distributed 2. The Wine poured out blessed delivered forth after this a Psalm or Hymn is Sung as our Lord Jesus Christ did and that Ordinance is ended Tho' most Churches conclude with a short Prayer wherein Gods name is further blessed particular Cases of the Assembly spread before the Lord before which Prayer is usual a liberal Collection for the Poor and support of Ordinances Phil. What is the great Use and Improvement a Communicant may and should make of his participation of this Ordinance Christ 1. That as the Bread broken and
remark by the decisive Power of the Church and declare that such an one hath sinfully or disorderly withdrawn and divided himself from the Communion of the Church whereby he must immediately be looked upon as Ecclesiastically felo de se and one cut off from the Communion of the Churches of Christ being separated from that Congregation to which he did belong For he that challengeth Communion with other Churches can do it but as a Member of one particular Church from which being divided by his act having disclaimed it and secluded thereupon by the act of the Church he is doubly excommunicate and hath no ground to claim right of Communion any where but is as a dead branch cut off a Tree twice dead in respect of his visible Church-standing and plucked up by the roots Phil. I am glad to understand that in the way of Church discipline you do profess to there is a regular way of proceeding to curb such kind of disturbers of Churches for it 's easier to correct those who are chargeable with scandal For such make parties divide Churches and depart from their Communion bidding defiance to all Rule and Government and that out of a pretence of Conscience Now the way you speak of would tend much to the humbling such proud and prejudiced professors who under pretence of serving Christ serve not the Lord Jesus but their own Lusts which to gratifie they regard not the defaming and breaking the best Churches on Earth But other Churches and Elders will countenance abett and receive them as I have known some do Christ I must acknowledge it to our great sorrow and shame that is of some Elders and Churches that will be still taking part with the offenders and censured Members of other Churches and have no Conscience of the violation of the Communion of Churches but there is not many of them It cannot be expected but as among a great many Churches some will be disorderly and unruly so among many Churches some will be of that nature and become Common-shores for Mammon sake to all lawless ungovernable Members of other Congregations But a little more of this when we come to speak of the Communion of Churches Phil. What is that which you call direct Excommunication Christ It is when the Church by its decisive power adjudgeth a person an impenitent obstinate offender or grosly scandalous layeth him under a sentence of Excommunication Phil. What Rules are there to proceed by in that case Christ There are two sorts of Offences to be proceeded upon and accordingly are the Rules of proceeding 1. Cases of less hainous nature and privately committed as one Brother's sinning against another in lying defrauding purloining c. and so sins not publickly known not being so criminal and hainous In this kind of offences Christ hath laid us down the degrees of proceeding and if at last he is not convinced of his sin when the Church adjudgeth there is abundant ground of conviction laid before him it is to proceed to censure and he is to be looked upon as a Heathen or Publican that hath no right to Church-priviledges 2. There are some sins hainous more criminal publickly committed and known to the World such as Blasphemy Drunkenness Whoredom Perjury c. These sins are not to be dallied with in a gradual way of proceeding for they go before the sinner to Judgment and such are immediately to be proceeded against to Excommunication 1. Because it was so practised in the case of the incestuous person by the command of the Apostle 1 Cor. 5.2 It is requisite it should be so for the vindication of the honour of Christ and his Church before the World 3. That whatever pretences there are of present remorse it is not meet such a person should be permitted to abide an actual Church Member under the reproach of such a Sin without suffering the utmost censure so long time as is requisite to satisfie the Church of the dueness of his remorse and truth of his repentance The dealing with the incestuous person after Excommunication is a rule to Churches to walk by in the like cases Phil. The receiving in of an Excommunicated person upon due Repentance is also by the decisive power of the Church Christ It is so for it is the same Key that opens to cast out and shut the Door and therefore must open it again to let in the Penitent Sinner upon his Repentance Phil. For what Sins is a person to be Excommunicated Some of your persuasion say not for any but hainous crimes such as the light of Nature condemns as Murther Adultery Theft Blasphemy And the Acts of those sins must be clearly proved too any scandalous actions leading to these sins will not bear the dreadful sentence of Excommunication As for example words of threatning and revenge and actions manifestly such lascivious carriages keeping ill and wicked company purloyning over-reaching cheating equivocating lying these are not sins with them to be excommunicated for nor any sins of omission As for example never to pray in a family or read the Word c. nor for great errours Christ I must confess I have much wondred upon what grounds some men speak and write in this case But I find it mostly was those that prudentially made this plea an evasion to excuse themselves from the exercising of any censure upon any Church-Member especially from questioning and dealing with any rich and honourable for any sin For Pastors are hereby pretty well secured upon this account from this trouble so long as there is none to be excommunicated but such as are burnt in the Hand at the Old Baily or whipt at the Carts Tail or condemn'd to be Hang'd at Tiburn But we have not this limitation from the Spirit of God but from corrupt man for there is no sin specified Mat. 18. yea any manifest sin is supposed by that text to be cause enough of Excommunication if a manifest impenitency be found in the offender and he be not by any due means to be reduced and brought to a sight and sense of the sin he is charged with and there is sufficient proof of it As for sins of ordinary infirmity they are watched against to be corrected by the brotherly admonitions of others and frequently bewail'd by our selves but not made the causes of Church censures Phil. In case one come under the censure of Excommunication in what form and manner is it usually denounced in your Churches Christ In the very Words which the Apostle Paul commanded the Corinthians to Excommunicate the Incestuous Person 1 Cor. 5. Phil. Is not that a dreadful curse to deliver one to Satan for the Destruction of the flesh c. I pray what doth these words import Christ The Sentence is very terrible and awful but it 's for a good and desirable end viz. The recovery of a Sinner from Sin and saving his Soul the words which you mention are of marvellous spiritual signification To deliver
Inventions whereby also all Antichristian Abominations over-spread the whole face of the Christian World Phil. But did not Christ give other Ministerial Officers to his Church Christ The Officers which Christ placed in his Church for Edification were Extraordinary or Ordinary but both Pastoral for they that are called Elders and set for Doctrine and Administration in seals and Government I call justly Pastoral for feeding the Flock comprehends both in the true sence of the Spirit of God Phil. Who were the Extraordinary Officers Christ They were Apostolick and such who were not succeeded after the first Churches were planted but by ordinary Pastoral Officers and these were Apostles and Apostolick helps in the performance of their Office-charge Eph. 4.11 and were Prophets and Evangelists and were extraordinarily furnished with the gifts of the Holy Ghost and Power for the propagation of the Gospel and plantation of Churches but at the disposition and direction for the most part of the Apostles as all other Church-Officers as well as Churches were during their lives Phil. And our Bishops say they succeed the Apostles and all other Ministers are subordinate and subject to them Christ They may as well say the Pope succeeds Peter for it 's plain they were extraordinarily sent and inspired and therefore could not be succeeded but by such as were extraordinarily assisted as they were which hath been none or ordinarily and such are Presbyters and no others The Charasteristick Notes of the Apostles were 1. That they were to be such who were ear and eye-witnesses of Christ from the Baptism of John to the time of his taking up Acts 1.22 viz. of his Ministry Miracles Resurrection and Ascension 2. That they should be extraordinarily inspired by the Holy Ghost for the revelation of the mind and will of Christ since which none ever were 3. To have the gifts of Tongues and working Miracles 4. That they should have the charge of the Churches for the plantation direction and government of them every Apostle having the charge of all Churches in every Church whatever power was afterward ordinarily in each Church And though a Bishop now in an Apish imitation by a pretended plea of Succession would lay claim to power over many particular Congregations yet each Bishop is not allowed power in another mans Diocess And as to the former characters where's the Bishop can with a shew of any just pretence lay claim unto them Phil. What were the Prophets that accompanied and assisted the Apostles in their Ministry Christ Of this sort it 's said Acts 13.1 there were certain Prophets and Teachers I suppose not much differing one from another in respect of the extraordinary Mission and Qualification being Church-Members of the Church of Jerusalem on which the Holy Ghost fell in the appearance of fiery Tongues whereby they were furnished with Preaching Gifts and those of Tongues in order to the propagation of the Gospel in all Nations and to whatsoever People they came Jew or Gentile and went forth for this end in subordination to and by direction of the Apostles And the first time we read of the Travels is Acts 11.19 occasioned by Saul's persecution some of them men of Cyprus and Cyrene who when they had passed through other places Preaching came at last unto Antioch and spake unto the Grecian Jews Preaching the Lord Jesus Christ the effect of which was the believing and turning of many unto the Lord. These by the command of the Holy Ghost laid hands on Paul and Barnabas but we read not that they baptized or did perform any other Ministerial Act if that were one Probably they might convey the Gifts of the Holy Ghost on others by imposition of hands too Phil. What were the Evangelists Christ They were extraordinarily called to assist the Apostles also in Preaching the Lord Jesus Baptism and planting Churches with Ordination of Officers in them Philip Preached and Baptized and wrought Miracles Acts 8.5 12 39. But did not convey the extraordinary gifts of the Holy Ghost they were bestowed by the prayers of Peter and John as the laying on of hands verse 15 16. and Philip is called an Evangelist Acts 21.8 Timothy was an Evangelist 1 Tim. 4.5 and Assistant to Paul in his Apostolick Function and he did lay on hands Now as to this that Philip did not and Timothy did I judge these secondary Apostolick men acted not as the Apostles by a general Commission but by the immediate particular dictates of the Holy Ghost or by the mediate Commands from time to time given to them by the Apostles to whom they were assistant and subordinate in their Actings there were some which we call Evangelists from their writing the History of the Gospel two of which were primarily Apostles viz. Matthew and John Mark and Luke might be Evangelists in the other sense Phil. Who were left the Pastoral Officers in the Church at Jerusalem upon Christ's Ascension Christ The whole Ministerial Office in that Church was left and placed at first in the Apostles both Pastoral and Diaconal and either of the Apostles might have presided but that by consent it may be grounded on the words of our Saviour Mat. 16.19 Peter took the Chair viz. the orderly management of the Keys That the diaconal Office was in the said Apostles at first is manifest from the account we have Act. 2.4 5. of the Members bringing their possessions and laying them at their feet to dispose of as a Church stock and from the reason given by the twelve to the multitude for the choice of Deacons they finding the serving tables to be to great a Burthen to them upon such increase of the Church Afterwards also as the necessity and state of the Church required there were Elders or Presbyters chosen distinct from the Apostles which appears from Act. 15.23 And it 's most plain the increasing and multiplying Officers in the Church was according as the necessary reasons thereof did arise from the increase or otherwise which necessities by the Holy Ghost breathing through the Apostles were provided for and supplied Chap. V. Of ordinary Officers Phil. WHat Officers do compleatly Organize a particular Congregation Christ Pastoral and Diaconal so that Pastor and Deacon do make a Church compleatly Organiz'd but through multiplication of a Church or for other reasons there may be good ground to chuse coadjutors in each Office aforesaid for the encreasing the Officers of one kind or another that the Church may be edified Phil. What is the Pastors Office Christ The Pastors Office is to feed the Church as the flock of Christ over which the Holy Ghost hath made him an overseer or Bishop Which Pastoral feeding consists in Gospel Preaching administration of Sacraments and Government In the last respect more especially he is called a Bishop or Overseer Act. 20. Phil. What do you mean by Gospel Preaching Christ I mean a right dividing of the Word of God according to the revealed Will of God and it