of power under Christ to manage the same within themselves for the attainment of the ends of Church-Communion And that this is spoken to Peter in the name of such a Church and that Christ intended to establish by this promise the compleat exercise of this power in such a Church being compleated with all itâ— Officers is clear from Matth. 18.18 where the same promise is given by name to such a Church The words therefore in summe hold forth a grant from Christ to his Church of an indispensable power of Church-censures within themselves which may be thus evinced The censure that is established in Heaven cannot be dispensed with nor reversed by any power on Earth But the censure that is administred by a Congregational-Church is established in Heaven Therefore it cannot be dispensed withall nor reversed by any power on Earth The Proposition a man would think might pass without opposition but I find this Objection made against it Obj. The sentence of an inferiour Judge or Court proceeding rightly is established in Heaven yet we may appeal from it Why will not the same hold in Church-censures also Answ 1. Because the promise of binding in Heaven is not given by Christ to the censures of Civil Courts For it is not a Civil but a Spiritual binding that is here meant 2. Because there is not par ratio between them The reason why appeals may be made from the sentence of inferiour Civil Courts and Judges is because there is a Supreme Court in being to which the appeal may be brought and there prosecuted and thereby determined as the inferiour Courts in Israel stood under the highest Synedrion but there is no such Supreme Court ordained by Christ over particular Churches The Assumption That the censure that is administred by a Congregational-Church is established in Heaven is expresly in the Text as it hath been expounded True say some what a particular Church binds on Earth clave non errante is bound in Heaven but the Church may err in Judgement therefore appeal may be made and then their binding power is gone Answ 1. If possibility of erring in Judgment be a warrantable ground of appealing from particular Churches then the appeal must be made to such a Tribunal and Judge as cannot err which is to be found only in Heaven 2. On this ground the universal Church represented in a general Council much more inferiour Synods and Classes should not have power to bind without appeals For a general Council may err and hath erred not seldom but often not in small matters only but in those of the greatest moment yea they may be as much inclined to err as particular Churches For the greatest part of visible Churches in the World are for the most part corrupt If it be said There are more eyes plus vident oculi quam oculus I answer True caeteris paribus viz. if they are equally near the mark but their sight is hindred more than particular Churches are in their proper concernments as they are further from the mark in such cases than particular Churches And if particular Churches have not full power of Excommunication because they may err be corrupt be partial be divided upon the same ground neither Classical National not Oecumenical Assemblies have any such power for they may err be corrupt be partial be divided also 3. Christ who well knew what is in man and what is best for the good of his people hath given unto his particular Churches notwithstanding their possibility of erring an indispensable power of judgment in their own matters within themselves The Doctrinal Conclusion to be insisted upon is this A Congregational Church of Christ 7. Conclu being compleated with Officers hath by the gift of Christ within it self compleat subordinate Church-power in all Church-affairs proper to it self When I say 1. It hath compleat or sufficient Church-power Thereby I mean 1. That it needeth not the influence of the Ecclesiastical Jurisdiction of any other Church or Churches or Classes or Synods to supply unto it any power that it wanteth in its own matters and 2. That it standeth not in subjection under any other Superior Ecclesiastical Judicatory so as that thereby the judicial Acts of a particular Church may be hindered or made void In a word Potestas uniuscujusque particularis Ecclesiae in re propria summa est The power of such a Church is Chief in things proper to it self 2. I add that this chiefty of power in a particular Church is subordinate To shew that the absolute Supremacy of power is in Christ that which the Church hath is only delegated from Christ When a particular Church is compleated with all its Officers the Government of it in respect of Christ the Head is perfectly Monarchical in respect of the Elders acting their Authoririty or Office-power it is Aristocratical and in respect of the Fraternity acting its Chuch-power in Judgment it is Democratical and in the concurrence of all the Members both Officers and Brethren acting according to their several interests it is Aristocratico-Democratical above which Christ hath not set any higher Ecclesiastical Judicatory on Earth subjecting particular Churches thereunto in re propriâ A clear proof of such power as that which hath been described you may see in the Church at Corinth excommunicating that incestuous person in 1 Cor. 5 1-5 Say not as some do That was not an act of Judicial power in that Church but of subjection to the Apostle who decreed it and judged him before and committed no more to the Church but the publishing of the sentence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.3 though Paul as an Apostle judged that he should be excommunicated yet he so judged only dogmatically by teaching the Church what they ought to do in that case not judicially by his own sentence delivering him to Sathan and acâ—ordingly the Church cast him out by their own sufficiency of Church-power within themselves though in a way of subjection to the command of Christ delivered by Paul For 1. They delivered him to Satan in the Name and with the Power of the Lord Jesus v. 4. and that is the highest Power 2. The end and use of it was for the destruction of the flesh that his Spirit might be saved in the day of the Lord Jesus v. 5. which argueth that it proceedeth from a power of binding in Heaven as well as on Earth 3. When God blessed this sentence by making it effectual to work Repentance in him Paul exhorteth the whole Church to release and forgive him 2 Cor. 2 6-10 and doth not claim the Power over them of a Superiour Judge to absolve him by his own sentence without them Nor did he write to the Elders of sundry Churches but only to that particular Church both Elders and Brethren and thereby acknowledgeth the Power of Ecclesiastical Judgment to be so fully in them that As their not putting it into act retarded the sentence before
in resect of quickning Grace whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.5 Hence they grow up in all things into him which is the Head Christ and are edifying and edified Members in the Body Eph. 4.15 16. Nor is Christ the Head only of the Catholick Church but also of every particular Church instituted by him which is therefore frequently by Christ himself called the Kingdom of God and of Heaven the King whereof is Christ his Subjects are visible Believers professing their Faith in him and their subjection to his Laws and Ordinances 2 Cor. 9.13 This Soveraign power is so properly Christs that it is not communicable to any Creature nor can any man be his Substitute or Vicar herein For neither doth Christ or his Church need such a Vicar or visible Head of the Church seeing the Church is compleat in Christ alone Col. 2.10 Nor is any Creature capable of discharging the Office of an Head unto the Church Ephes 1.20 21 22 23. 2. Consect Then it is not in the power of Earthly Kings or States or Civil Courts to make Ecclesiastical Laws or to invent and impose any Rites or Forms of Worship upon Churches according to Principles of State-Policy or Humane Prudence Though Moses was as well a great Prophet as a great Prince yet God left no part of the building of the Tabernacle to his prudence but limited him in all things to the pattern in the Mount Exod. 25.40 Nor might Solomon though the wisest of meer men act by his own wisdom in building the Temple ◠Chon 28.11 12 13. but he was guided therein by the perfect pattern which David gave him from the Spirit So concerning Christian Churches Christ hath given his People a perfect pattern which he requireth the Ministers to hold forth distinctly in every point of it to his people according to that Prophesie in Ezek. 43.10 11. That they may keep the whole Form thereof and all the Ordinances thereof and do them which also Christ expresly requireth in Matth. 28.19 20. 3. Consect Then every particular visible Church must exalt Christ and his Institutions alone in their whole Church-Order and in all their Admistrations This is their visible receiving Christ Jesus the Lord and walking in him Col. 2.5 6. The Church is Christ's House and it 's equal according to Natural light and civil prudence that every man should bear Rule in his own House Esth 1.22 Much more Christ who is God and Man Artaxerxes shall rise up in judgment with all such as incroach upon Christ's Right in ordering Churches by their policies and condemn them for he fearing the jealousy and wrath of God if men should take such liberty to themselves provided against it by a strict Decree saying Whatsoever is commanded by the God of Heaven let it be diligently done for the House of the God of Heaven for why should there be wrath against the Realm c. Esth 7.23 Nor is the wrath of Christ less formidable to us or his jealousie less incensed against those that either add to or take from or alter his Institutions now than in times past but rather more Hebr. 12.25 to the end So much shall serve touching the Efficient Cause and Institutor of particular visible Churches CHAP. II. Concerning the Material Cause THe Materials whereof this Spiritual Building must consist are implyed when Christ saith Vpon this Rock will I build c. together with Peters confession in ver 16. and Christ's approbation of it ver 17. which gave occasion to this Speech of Christ Vpon this Rock c. For the Rock is Jesus Christ 1 Cor. 3.11 But how considered not simply and in an abstract sense but 1. As Preached by the Ministry of the Gospel Ephes 2.20 2. As believed on with a Faith made visible by publick confession according to Rom. 10.9 10. Christ believed on is the Foundation or Rock of the Catholick invisible Church But Christ believed on and confessed is the Rock whereupon a particular visible Church is built In this Exposition sundry of the Ancient Writers (a) Basil Tract de poenit Gre. Naz. de Comp. disserendi ratione Theod in Psal 47. Ambr. in Eph. 2.20 Aug. in lib. 1. Retract c. 21. and the Orthodox Modern generally consent The Doctrinal conclusion which these words of the Charter afford us concerning the materials of particular visible Churches is that 2. Conclusion It is the will and appointment of Christ that all and only such grown persons be admitted Members of particular Churches who make such a publick profession of their Faith as the Church may in charitable discretion conceive hath blessedness annexed to it and is such as flesh and blood hath not revealed to a man but our Heavenly Father 1. That Christ here meant a particular visible Church and not only the Catholick Church we have partly evinced already and shall more fully hereafter 2. That persons meant by Christ here are adulti grown persons appeareth by his questions to the Apostles Whom do men say and whom do ye say that I am and by Peter's answer As for Infants they are indeed Members of the Church and as such Baptized yet it is so only as they are included in their Parents by vertue of the Covenant wherein they are wrapped with their Parents Gen. 17.7 Acts 2.38 39. 1 Cor. 7.14 3. That such adulti or grown persons must make a publick confession of Faith before the Lord and his people So Christ required Peter to do here and when he had so done said Christ Vpon this Rock I will build my Church viz. in after times For no particular Christian Church was actually constituted at this time nor till after the Ascension of Christ in Act. 1. q. d. Then take this course and ever after all the World over if you will have a particular Church to be acknowledged by me to be my building 4. That their Confession of Faith must be so made as that the Church may in charitable discretion conceive it to have blessedness annexed c. For seeing it pleaseth Christ to use Men as his Instruments in building his Church Zach. 6.15 Ephes 4.11 12. He is content that they improve the judgement which they have Christs judgement concerning Peter was infallible for he knew what was in man John 2.25 But the Officers and Members of the Church are but men who judge by the outward appearance 1 Sam. 16.7 Therefore their judgment is fallible and hath been deceived as we see in the judgement of the Apostles and the Church at Jerusalem concerning Ananias and Sapphira and in that of Philip and the Church in Samaria concerning Simon Magus c. Their duty is to proceed as far as men may by Rule with due moderation and gentleness to try them who offer themselves to fellowship whether they be Believers or not refusing known Hypocrites though when they have done all they can close Hypocrites will creep in 5. That all they who hold
performed Coroll 3 Then it is not arbitrary but a duty for every Christian to endeavour to joyn himself in Membership with a Congregational instituted Church of Christ whosoever have opportunity and neglect so to do they greatly sin against God and break the second Commandment in not worshiping him according to his institution and also against their own souls in depriving themselves of the blessing which he hath annexed unto his Institution Exod. 20.24 Mat. 28.20 and if they persist in that neglect they can hardly be accounted Believers truly seeking the Kingdom of God what profession of Religion soever they make otherwise Mat. 6.33 and they sin against their posterity also to whom God promiseth mercy upon their parents worshipping him according to his Institutions If the Lord doth good to the posterity of such it is meerly from his own good pleasure but not from their Parents Covenant Ezek. 16.61 CHAP. V. Concerning the Churches impregnable stability TO the Church built by Christ upon this Rock he hath promised and given this great priviledge that the gates of Hell shall not prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture signifieth not Hell but the state of the dead or the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are enemies vanquished by Christ for his Church 1 Cor. 15.26 55. and shal be cast into the lake of fire Rev. 20.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the gates of Death in Job 38.17 Psal 107.18 and the gates of the Grave Isa 38.10 i. e. the power of Death and the Grave which seizeth on them as a Serjeant Psal 116.3 The sum is Let the Church be brought to the lowest that it seems to be dead as those two Witnesses Rev. 11.8 9. and buried as Christ's natural body was for a time yet neither Death nor the Grave shall prevail agaist it Yet we must not limit the sense of these words only to the power of Death and the Grave but it must be extended to all Satans plots and assaults against the Church against which if Christ did not help them Death and the Grave would prevail against them to their eternal destruction We conclude therefore that in this Text by the gates of Hell are meant all the machinations of Satan and temptations whatsoever whereby he laboureth to hinder the building of Christs Church to draw those from Christ who are built upon him The prevailing of them signifies their effectual working unto the attainment of those ends The sum is a promise that the Devil with all his policies and powers shall neither hinder the building of Christs Church nor cause the Church thus built to apostatize from Christ And that this is the true sense and meaning of the words whatsoever Socinians or Arminians say to the contrary may thus be evinced 1. Because the thing promised is the disabling of what ever opposeth the building of the Church upon this Rock or its constant adhering to Christ from prevailing to those ends but so do Satan's temptations Therefore they are meant by the gates of Hell 2. Because whatsoever goeth forth out of the gates of Hell or hath its beginning from thence is meant in this phrase but the Temptations and Machinations of Satan by himself and his instruments Hereticks and Tyrants go forth thence Therefore they are meant in this phraise 3. Because Peter to whom Christ spake these words describes unbelievers the adversaries of this building as belonging to the gates of Hell 1 Pet. 2.7 8. 4. Because the proportion which Christ implyes in these words requireth that they be so understood The proportion is between two Cities that of Heaven which hath its gates and keyes in v. 19. and the other of Hell which hath its gates whence it endeavors the ruine and overthrow of that but shall not prevail Seeing therefore City is opposed to City and Gates to Gates and one viz. the Church is considered in the state of present building it is most sutable that the other be also looked at as it opposeth that in the present whilst it is militant upon earth But from hence that Christ promiseth that the gates of Hell shall not prevail against his Church thus built some infer that Christ meaneth only the invisible Catholick Church For that only say they is bulilt on this Rock and only that shall not fail Answ 1. It is true that the Catholick invisible Church is built upon Christ by effectual and unfeigned Faith and that shall not fail For that is the general Assembly and Church of the fist-born which are enrolled in Heaven Heb. 12.23 And all the gates of Hell cannot prevail against those that are written in Heaven 2. But it is not true that these only are built on this Rock The Apostle Paul tells us that a particular visible Church rightly constituted as that at Corinth is built upon this Rock or Rocky-foundation 1 Cor. 3.10 11. and being so built is under the special protection of God in Christ in respect whereof the Lord promiseth any such Church as well among the Gentiles as the Jews Whosoever shall gather himself against thee shall fall Isa 54.15 and all the weapons that are made against thee shall not prosper vers 17. And it is clear that Christ in this place speaks of such a Church as is built upon the confession of Faith such as Peter made visibly and publickly whereupon not the invisible Catholick Church but visible particular Churches are built Therefore these only are meant here Concl. 5 The Church of Christ built by himself upon this Rock in using the means which he hath appointed for their safety is impregnable The Church of Christ is here indefinitely taken for a particular congregational-Congregational-Church instituted by Christ according to the sense of the former conclusions not for this or that definitely Therefore if any object that the gates of Hell have prevailed against the Greek-Churches those golden Candlesticks in Asia and against Rome whose Faith was spoken of throughout the whole World and against sundry other particular Churches Answ I Answer 1. Though it be true that the gates of Hell have prevailed against this or that particular Church yet not against a particular Church indefinitly considered or which is the same against the Church in general existing in its particulars In this sense the visible Church doth not fail For 1. Christ ever had and will have some or other visible Church on Earth wherein the general nature of a visible Church is preserved as the Genus is in its Species and the nature of man in this or that individual as when the Lord preserved Noah and his Family in the Ark mankind was preserved in them though multitudes of men were destroyed in the Deluge 2. Christ will shew that he makes a difference between Churches wherein are some true Believers mixed with many Hypocrites and other Societies Therefore he will not suffer such visible Churches to be totally destroyed as he doth his open enemies Hos 11.8 9. Isa 1.8 9.
Papam p. 565. was there burnt for denying the primacy of the Pope teaching that the Keys were given Ecclesiae toti non uni Petro to the whole Church and that the Communion should be administred sub utrâque specie and against humane Traditions and the Popes indulgencies and the wicked lives of the Cardinals and Priests and for preaching free Justification by Faith in Christ and that the Pope is Antichrist This was about the year 1499. In our own Land John Lambert in the year Fox Martyrol i' th Reign of Hen. 8th 1538 was burnt to death by the sentence of King Henry the 8th himself sitting in judgement upon him with all his Nobles and Bishops by the wicked counsel of Stephen Gardiner upon 45 Articles whereof this was the 43d Article Whether he believed the Pope was Christs Vicar and had power on earth to bind and loose He denyed that the Pope was Christs Vicar and affirmed that the Keys were given to Peter not for himself alone but in the name of the Church and proved it out of Cyprian Idem ibid. de simplicitate Clericorum and Aug. de Agone Christiano Also Sir John Borthwick a Scottish Knight in the year 1540 was condemned by the Arch Bishop of St. Andrews then Cardinal of Scotland and the Popes Legate with sundry Popish Bishops upon ten Articles of which this was the first touching the Popes Supremacy grounded upon Mat. 16. To thee will I give the Keys which he from that place confuted affirming that the Keys were given to the Church in Peter which name was given him upon his confession of Christ in the name of the whole Church and confirmed his assertion out of Cyprian and Augustine So that this is no new nor singular exposition of these words or practice taken up by some few of late Not new for Cyprian wrote about the year 250 after Christ and Augustine about the year 410 the last of them about 1200 years since and the first above 1400 years past I shall add hereunto that before Cyprian Tertullian about the year 200 shews us that Church-censures were then performed by one particular Church within it self and not in any combination of Churches Tertull. Apolog. Cap. 39. Nor singular for sundry sorts of Writers in several Ages and Countries have consented therein I will not enter into that question about which there seems to be some difference in apprehensions between some Godly learned Brethren Whether the Keys are given to Peter under several considerations as an Apostle and as an Elder and as a professing Believer all being taken joyntly together or to a single Society or condition of men under some special Relation which share alike in the equality of this Power promised unto them For in the substance of the matter they agree 1. That the Keys are promised to Peter in the name of a Congregational-Church 2. That this power of the Keys cannot be given to one single Society formally in all the kinds of it because it requires several sorts of subjects formally different viz. some Ruling some Ruled some Teaching c. 3. That til a Congregational-Church be organized and compleated with all its Officers it cannot compleatly exercise the Keys commited to it 4. That nevertheless before it be compleated it hath power of the Keys and is the first subject of them either formally or virtually whereby all the Ordinances are administred or administrable among them I shall issue this point into one Doctrinal Conclusion 6. Concl. The subordinate ordinary Power of acting Church-affairs in the Order appointed by Jesus Christ for attainment of the ends of Church-Communion is given by Christ to a visible Congregation of confederate Believers as the first and proper subject of it In the handling of this point I shall note somethings 1. For Explication 2. Confirmation of it 3. Draw some Consectaries 1. For explication of it I shall endeavour to clear five particulars 1. What I mean by Subordinate Power Subordinate Power is that which wholly dependeth on Christs Ordinance and Institution who is the Supreme and only Monarch and Head of the Church and therefore his revealed Will must be attended in all Church-Administations as the only Rule from which they may not swerve to the right hand or to the left for any humane policies or pretences whatsoever by adding ought thereto or taking any thing therefrom To this Christ limited his Apostles who were the highest Officers in the Church Mat. 28.18 19 20. And accordingly Paul strictly charged Timothy and in him all the Churches and Church-Officers to keep this Commandment without spot unrebukable until the appearing of our Lord Jesus Christ c. 1 Tim. 6.13 14 15. They must assume to themselves only that power which he hath allotted them and not exercise it any otherwise than he hath allowed them 2. Why I add ordinary to subordinate It is added to difference that Power which resideth in the Church for continual use in ordinary dispensations from that which was in the Apostles for a time by the gift of Christ Both Apostolical-Power and Church-Power agree in this that they are received immediately from Christ For as he said to the Apostles whose sins ye remit they are remitted c. Joh. 20.23 So he said to the Church both here in Peter and in Mat. 18.18 Whatsoever ye shall bind or loose on earth c. So that neither did the Apostles receive their Power from the Church nor doth the Church receive its power from the Apostles but both immediatly from Christ and therefore as the Apostles had their Power before visible Christian-Churches were constituted so such Churches have and hold their Power when Apostles cease to be on earth But herein these two Powers differ 1. That Apostolical Power was centred in one single Person and extended it self to the circumference of all Churches Each Apostle had the Power of the whole Church and of all the Officers of the Church when he was absent from the Churches he could administer Seals and Censures as if he had the presence and concurrence of the Church and if he was present in any Church that wanted Officers an Apostle had power to execute every Office for the Church And this their Power extended it self as much to all Churches as to any one Their Line went out into all the World Psal 19.4 with Rom. 10.18 Mat. 28.19 For as the Father sent Christ the Mediator with fulness of Soveragin Power so Christ sent his Apostles with fulness of Ministerial Power Joh. 20.21 But Church-Power is not in one man but in a Society and to be exercised variously by several persons in that society according to variety of callings Are all Teachers 1 Cor. 12.29 Hence 2. That was extraordinary and to last but for a time but this is ordinary and to continue to the end Rev. 4.1 3. What the Church-Affairs are and what the acting them imports The Church-affairs are the Ordinances of Christ called here the
Church The Church may by communion of Churches upon orderly recommendation receive the members of other Churches unto fellowship of such Ordinances as are for the comfort and strengthning of the Saints as the Seals are and the Officers may administer them to such being accepted by the body for we have a warrant for so much from the Rule Rom. 16.1 3 Joh. 9. but not to act in judgement For the Church hath this priviledge proper to be judged by and to judg only those that are within 1 Cor. 5.12 whereas I alledged this Text against Mr. Paget to prove that Church-Ordinances belong only to the Members of some particular Church Mr. Rutterf meeting with that expression saith Mr. D. will have Pastors so far strangers to all Congregations save their own that he saith other Churches are without and have nothing to do to judge them and alledgeth for this 1 Cor. 5.12 But by those that are without Paul meaneth not those that were not of the Congregation but he meaneth Infidels and Heathen as in other Scriptures For Paul judged and excommunicated Hymeneus and Alexander 1 Tim. 1.20 who were without the Church at Corinth Had Mr. Rutt been pleased to cast his eye upon my own defence of that passage In my Apolog Reply pag. 312 313. printed sundry years before he put pen to paper in these disputes about Church affairs he might have found that written by me touching the sense and my application of that Text which might have prevented his exagitating that matter Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander who he saith were without the Church at Corinth to prove that Pastors have any thing to do to judge judicially or excommunicate the members of other Congregations For Paul was an Apostle an extraordinary Officer had an illimited commission and a fulness of delegated power both in every Church and to administer Church-Ordinances without the fellowship of a particular Church when it could not be had and to execute all Offices in any Church where Officers were wanting But Pastors are ordinary Officers have a limited commission to do only the acts of the Pastoral Office and those only to that particular Church by which they are called unto Office Act. 20.28 1 Pet. 5.2 Therefore though Paul might excommunicate one that was not of that particular Church at Corinth yet the Pastor to the Church at Corinth might not Yet Paul could not excommunicate one that was no member of any Church but without as Infidels and Heathen are For that implies a contradiction To conclude The Apostle doth so appropriate Church-judgment to those that are within that particular Church 1 Cor. 5.12 Ye judge them that are within that he exempts from it in a due proportion all that are not members of that Congregation though there are degrees of being without some being totally without all Church-communion as Infidels and Heathen others though in Church-communion else-where yet not in communion of membership of that Church to whom he wrote to put away from them not one that was a member of another Church but him that was a member of that Church And in this sense Mr. Rutt saith Hymeneus and Alexander were without the Church at Corinth though members of some other Church for which cause the Church at Corinth could not excommunicate them yet Paul might and did by his Apostolical Power Thus by his own confession some are without a particular Church who yet are not Heathen or Infidels To conclude one may be said to be without this or that particular Church two ways 1. Simply and absolutely so Infidels and Heathen that are of no Church 2. Comparatively so the Members of other Churches compared with those that are of this Body 4. Corollary Then Churches gathered and Officers ordained in these days without Apostles are true Churches and true Church-Officers according to Christ and Churches thus Organized according to the Rules of the Word are true and intire Churches and the first subject of all Church-power as well as those Primitive Churches planted by the Apostles For the concurrence of the Apostles is not put into this Charter whereof we speak as a conditional Clause which might not have been omitted if Christ had intended that it should be always necessary He doth not say upon this Rock my Apostles shall build my Church and to my Church built by them I will give the Keys of the Kingdom but upon this Rock I will build my Church viz. by such Instruments as Christ will raise and use and bless in that work in every Age and to this Church thus built he gives the Keys of the Kingdom of Heaven Object But Christ gave the Commission of gathering Churches to his Apostles in Matth. 28.18 19. And when he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ Ephes 4.8 11 12. Answ Those and the like Texts of Scripture do indeed shew that God used Apostles principally in this work but not only For as to Teach and Baptize is common to other Teaching-Officers as well as Apostles so the gathering of Churches by making men Disciples of Christ was done by others besides Apostles even in the Apostles days Act. 11.20 21. The dispersed Disciples planted the Church at Antioch the Members whereof were first called Christians a Church whose planting Barnabas approved ver 23. 2. They shew that God would use Apostles herein for a time but not alwayes which I prove 1. From the proper work committed to them which was to make the first Models and Patterns of planting and gathering Churches which ordinary Instrumentts are bound to attend in the gathering and constituting of Churches 1 Cor. 3.6 10. and in that sense their work continues to the end of the World though their manner of working viz. from an immediate Call Inspiration and Infallible assistance proper to Apostles in making those Patterns was extraordinary and ended with their Office in the first Age since when there never have been Apostles in the World For though Matthias succeeded in the place of Judas by Gods Election Act. 1.26 yet after James was beheaded no Apostle was chosen to succeed him though the Apostles lived long after 2. The Apostle John who lived longest of the Apostles describeth by Revelation from Christ all the Officers that should be by Gods Ordinance in Christian Churches after that Age under four sorts of living Creatures which note the four sorts of ordinary Officers to continue in the Church after that Age viz. Pastors Teachers Ruling-Elders and Deacons Revel 4.1 6 7. Vers 19. And whatsoever thou shalt bind on Earth shall be bound in Heaven Whatsoever thou shalt loose on Earth shall be loosed in Heaven THese words hold forth the Ratification of Christ's grant of the Keys unto a Congregational-Church with the chiefty
Church-Communion by Believers joyning to a particular Congregation and walking in a Memberlike affection and fellowship with their Brethren unto mutual edification but they speak nothing for the subjection of particular Churches to Classes and Synods in re propriâ but rather intimate the contrary For the Apostle by comparing a Congregational-Church compleated with its Officers unto the Body of a man intire in all its Members sheweth that as the Body of a man being intire and sound hath compleat power within it self for all bodily actions so a particular Church being organized and governed by Christ the Head from whom the whole Body fitly joyned and compacted together by Joynts of supply according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.15 16. without the influence of any Jurisdiction out of it self to supply a Superior Church-power which was wanting in this Body of Chirist a Congregational-Church and as the Body Natural being sound and of a good constitution hath sufficient ability in it self to purge out of it self Malignant Humors so such a Church hath sufficient power in it self to cast out vicious and hurtful Members without the intervention of Classical Jurisdiction over them 2. It is a sin against the second Commandment in such as having means and opportunity neglect to joyn as Members in a particular Congregation because it is God's Ordinance and revealed Will 2 Cor. 8.5 But Classical Jurisdiction over particular Churches and their subjection thereunto is no Ordinance of Christ and therefore it is so far from being necessary that it is not lawful but against the second Commandment which forbiddeth mens inventions in God's worship that it may establish only God's Ordinances therein Others argue thus As though a Town or Family being alone may govern as a compleat Body yet when it stands in a Common-wealth it may not be so independent but must submit to Combinations So though when a particular Congregation is alone it may govern as compleat yet not so when it is among other Churches Answ 1. There is not a like reason of Churches and of Towns or Families in this respect For civil Societies are more left to Rules of Humane prudence by the great Ruâ—â—â— of the World than Churches are Therefore civil Societies may be of several constitutions have different Laws and Priviledges and admit various forms of Government provided that they be not against Moral Rules and the good of the People But in this Spiritual Kingdom of Christ men may not alter the kind or Form of Church which Christ hath Instituted but must preserve inviolate the Laws Administrations Priviledges and Church-Government ordained by him without Addition Diminution or alteration Hence a particular Church may not alienate from it self in whole or part any Right Power or Priviledge given it by Christ 2. If such a Town or Family hath compleat power and Officers within it self it is not bound to submit to such Combinations in a Common-wealth except it be under a Superiour Power that can command the same Abraham having a compleat Family was not bound to combine with the Governments he dwelt amongst nor did he though he joyned in a League of amity and for mutual help with Aner Eschol and Mamre yet not to submit to their Government So neither is a particular Organical Church bound to submit to such Classical Combinations till it can be proved by Scripture that a Superior Power of other Churches can command the same 3. Though several Families not having compleat Government within themselves must combine in a Common-wealth yet not to yield up their Family-Government over their Wives Children and Servants respectively to rule them in common with other Masters of Families Much less may several Congregational-Churches give up the Government of themselves to Pastors of sundry Churches combined in a Classis to govern them in their proper Affairs such as Admission of Members Election and Ordination of Officers Administration of Seals and Censures 1. Corollary Then the censure of Excommunication is not a light matter but to be looked at as very weighty and formidable You see 1. That it is the Soveraign Remedy prescribde by Christ against the many Diseases whereunto the Body is subject the great preservative of the Churches peace and safety against the gates of Hell 2. That it is such a Power given by Christ to his Church as proveth Church-Societies to be the visible Suburbs of Heaven yea the Kingdom of Heaven begun on Earth seeing such an Heavenly Power is committed to them This is a greater work than Elijah did when he shut up Heaven that it rained not Jam. 5.17 For that was but an outward and temporal Judgment for three years and six moneths But this is Spiritual and for ever upon impenitent persons It is greater than Earthly Kings and Magistrates can do they can bind a Malefactor hand and foot and deliver him to the Jaylor and sentence him to banishment out of their Dominions but this Censure binds the Soul and Conscience delivers them to Satan and excludes obstinate impenitent sinners from the Kingdom of God that when this Censure is applyed by the Church according to Scripture-Rules Jesus Christ is with them to ratifie his Censure according to this Promise What you shall bind on Earth shall be bound in Heaven and to bless it to the attainment of its end the destruction of the flesh that the Spirit may be saved This is a singular Priviledge of Church-Members If they that are out of Church-fellowship bless themselves in their Liberty because they cannot be touched with Church-censures they shew their extream folly therein for they are left to the Sword of the Magistrate or to the immediate judgment of God as forlorn Creatures excluded from Spiritual helps suitable to their needs They are as Sheep whom no man taketh up or careth for in a Spiritual way Isa 3.13 14. It is therefore a special priviledge of Church-Members and much for the furtherance of their eternal Salvation if they improve it aright to the mortifying of those corruptions in them which could not be purged out and healed by easier means And this is the proper end of it that seeing themselves as Adam driven from the Tree of Life by the flaming Sword of a Cherubim or as Cain cast out from Gods face or as the Leper shut out from the fellowship of God's people or as that Incestuous Corinthian delivered up to Satan they may be ashamed humbled and effectually brought to Repentance and to hold it forth according to God's Rules If it work not this effect the fault is their own Yet it will not be without effect For as the Gospel is the savour of Death unto Death when it is not the savour of Life unto Life so this Gospel-Ordinance shall not be in vain but shall work one way or t'other either the destruction of the impenitent or the salvation of those that repent
That therefore it may be effectual for their eternal good it is their duty when the sentence proceeds either according to the eighteenth of Matthew upon their not hearing the Church in less hainous offences or according to 1 Cor. 5. and Rev. 22.15 upon the hainous nature of scandals given by them against common light to humble themselves under the mighty hand of God that he may exalt them in due time 1 Pet. 5.6 and to cry mightily to him to add efficacy to his Ordinance by his Spirit that their spirits may be duly and truly humbled their corruptions powerfully mortified and their souls eternally saved Be sure that you take not part with your sin against the Ordinance but take part with the Ordinance against your sin and account it your honour to honour God and exalt his Rules and let others learn hereby to fear not joyning with the Church but persisting obstinately in sin 2. Corollary Then a Congregational Church such as hath been described is the highest Ecclesiastical Tribunal under Christ in its own matters This was revealed to John as that frame of Church-Government which should continue from the Apostles time unto the end of the World when he saw a Throne set in Heaven the Trinity sitting upon it and the four living Creatures between it and the four and twenty Elders who sate round about the Throne Rev. 4.1 -9. Thither appeals must be made according to Christ his Ordinance by an offended Brother after the first and second step or by any Member that finds himself over-rigorously dealâ— with by his Brethren in these steps Matth. 18.17 18. that there the Cause may be scanned and Sentence proceed according to Christ If the Church want sufficient light or consent for the sentence they are to seek help from others by their Light and Counsel but still preserving the power of Censure intirely in the Church where Christ hath placed it The wisdom of Christ the good of the Church and of every Member and the nature of the thing require that there be some chief Tribunal in the exerciâ—â— of Church-Government unto which Appeals must be last made Juridically and from which no Appeal may be granted and expected 2. That this chief Tribunal must have no Ecclesiastical Power above it and 3. That it may not be judially censured by any Power of the same kind All the question is which is the chief Tribunal That say some must be the Classes under which such Churches stand and the Synods under which the Classes are subordinate and they give this Reason Because the end for which the Keys are given to the Church is that all offences may be removed Mat. 18.15 16 c. Which they say cannot be done if you put the chief Power of Judgment into a Congregational Church For what if an Elder what if the whole Edership yea what if the whole Church offend The Church cannot censure their Elders for that were to rule their Rulers and to judge their Judges nor will they censure themselves But a Classis or Synod of many Elders may and will reform all by judicially censuring all Answ 1. This Argument is built upon a mistake or error in the foundation of it For the Rule prescribed in Matth. 18. is â—â—t for removal of all offences but of such private and less hainous offences as grow publick and notorious only by the obstinacy of the Delinquent For if offences be publick and heinous in themselves the Apostle doth not direct Churches to proceed by those steps 1 Cor. 5.11 Rev. 22.15 2. Nor doth it make the People Rulers of their Rulers or Judges of their Judges when we say that the Church hath a power over them in case of Delinquency For Excommunication is not an act of the highest Rule or Authority but of the highest Judgment and therefore the Power of it may well be in the whole Church as their Priviledge without any intrenchment upon the Rule and Authority of Elders wherein as Officers they are above the Brethren whilst they act according to Rule But if they become Delinquents then as Members they are under the Power of the whole The Church must submit to them as Rulers whil'st they rightly exercise the Authority of their Office in Preaching Administring the Seals holding forth light from Scripture to guide them in censure ordering Speech and Silence according to Rules of Order and Edification and in other Official Acts But they must submit to the Church questioning or proceeding to censure them with good advice of Neighbour-Churches and Elders who as they concurred in giving them the right hand of fellowship in their Ordination so they should concur in approving this Censure as justly inflicted by the Church from parity of reason The Mayor in a free City or Corporation is in the right Administration of his Office above the Court none but he can perform the Acts peculiar to his place yet if he corrupt the People pervert Justice or be any way grosly and scandalously delinquent the Court can censure and despose him For the whole hath Power over any Member to preserve its purity and peace and safety against any in the Body that would corrupt disturb or destroy the same And the Covenant binds every Member to be subject to the Power of the whole either to be reformed or removed from communion of it thereby 3. Their Plaister is not suitable to heal the Sores of the Church but it is either too broad when offences of Brethren may be healed by Church-censure within themselves or it is too narrow For 1. Those Assemblies are too seldom and cannot sit together long enough to remove the many offences that fall out frequently in Churches 2. Non can they Excommunicate a Church nor any Officer or Member of a particular Chuch by warrant from Christ 3. Classes and Synods and general Councils may be under just offences as well as Churches and who shall censure them 4. This Plaister hinders the healing of the Sores of Churches For Appellatio est jus per quod prima sententia tantisper extinguitur donec de causae cognitione ad superiorem devolutâ fuerit pronunciatum if a Delinquent disliking the Churches proceeding appeals from the sentence of the Church to the Classis and for the same reason from the sentence of the Classis to a Provincial Synod then to a National Synod then to an Oecumenical Council which may not assemble in an Age while the Appeal depends he shall stand as uncensured For this is the Law of Appeals Now how can that heal which is cross to the prescription of our Lord Jesus Christ the only wise Physician He saith Tell the Church and if he neglect to hear the Church let him be unto thee as an Heathen Publican But he who appeals from the Church doth not hear the Church Therefore he that so doth deserves to be cut off by the sentence of Christ which this Tradition of Appeals from Churches in re propriâ