^' 
 
 \v^*^'i 
 
 oi ftc ^hfofffliwr ^^.,., 
 
 PEINCETON, N. J. 
 
 '%, 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agncw Coll. on Baptism, No. 
 
 
A VIEW 
 
 O F T H E ** 
 
 NATURE, ORDER, ^ COMMUNION 
 
 OF THE 
 
 CHURCHES OF CHRIST 
 
 AS EXHIBITED 
 
 In the New Teftament : 
 
 EXTRACTED FR.QM 
 
 / 
 
 DR. J O H N ' O W E N ' S 
 
 TREATISE ON EVANGELICAL CHURCHES. 
 
 WITH 
 
 AN APPENDIX ON SCRIPTURE PRESBYTERY. 
 
 " Shew them the form of the House, and the fafhion thereof, 
 and all the Ordinances thereof, and all the Laws thereof: — The 
 whole limit thereof fhall be moft holy." Ezek. xliii. lo. — 12. 
 
 " What is written in the law ? How readeft thou ?" Luke x. 26, 
 " Joying and beholding your Order." CoL. ii. 5. 
 
 EDINBURGH: 
 
 PPvINTED BY THOMAS MACCLIESH AND CO. 
 
 Advocates Close. 
 
 M.DCC.XCVII. 
 
Digitizecl by the Internet Archive 
 
 in 2011 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/viewofnatureordeOOowen 
 
PREFACE TO THE ABRIDGMENT. 
 
 AT a time when the attention of men is fo much engaged 
 refpedfling their natural and political rights, and the 
 conltitutions of Itates, it furely is as much the duty of piofefle4 
 Chriliians to enquire into thole things that pertain to the church,*,, 
 which is the kingdom of Heaven. 
 
 At this eventful period, every one ought ferioufly to conlidcr "•. y* 
 
 with whom he Hands connefted in a church capacity, whether 
 in any fenfe they form a part of that fyltem of iniquity which, 
 by the figns of the times, we may know Chriitis foon to " con- 
 *' fume with the fpirit of his mouth, and deftroy with the bright- 
 " nefs of his coming." 
 
 Since the laws and inftitutions of Chrift, however, are of a very 
 different nature from thofe of commonwealths and kingdoms, 
 in all our enquiries refpecting them we ought to take heed 
 " what manner of fpirit we are of." In order to make pro- 
 grefs here we mud " become as little children." 
 
 To this it is owing, that the prefent enquiry concerning reli- 
 gjidn is accompanied with effects fo extremely oppoiite. Many, 
 we fee, after having detefted fome of thofe grofs impolitions 
 which are praftifed upon mankind, under the moft fpecious pre- 
 tences, at once become the profeifed friends of atheifm and in- 
 fidelity ; whilft a few, of a very different fpirit, are enabled to 
 diftinguiih between the traditions of men and the command- 
 ments of God ; and thus obtain a view of the primitive purity 
 and fimplicity of Chriftianity, in oppofition to all thofe fyftemS 
 by which it has been fo long corrupted and debafed.— But ftill 
 it is true, that the bulk of profeffors are either to be character- 
 ized by a rigid adherence to the religion of their anceftors, 
 
 without any examination at all ; or elfe by an avowed indiifer- "^^^'■ 
 
 ence about many things which are effential to a church of 
 Chrift. 
 
 What a pity that any profefled Chriftian fhould think little 
 of any part of that order which Chrift hath inftituted ! It re- 
 flects the greateft diftionour upon him as the Lawgiver of his 
 church. It is a little leaven v.hich has oftened leavened the 
 whole lump. 
 
 The common idea of Antichrift is not according to truth. 
 Every religious fociety is fo, inrproportion as it deviates from 
 the true fpirit and deiign of Chriftianity. 
 
 That POWER, affumed by the rulers, and which is examined 
 and confuted in the enfuing treatife, has a direct tendency to 
 deftroy all the beautiful order of a church which is appointed 
 by Chrift. The following are a few of its effefts : It gives rife 
 to unfcriptural inequality in the body — nromotes implicit faith 
 by pretending to decide controverlies and cafes of confcience — 
 
[ iv ] 
 
 proftitutes the paftoral office, by conferring it on many totally 
 delutute of Icripture quaiiiications — recieves members without 
 ever acknov/ledging the body with which they are to hold com- 
 munion — keeps people in ignorance refpetling the nature of 
 Chrittian difcipline — caufes them to perform hy de/eg a I ion what 
 they are exprefsly commanded to do perfonally and from a fenfe 
 of duty 5 and too often excommunicates them at pleafure from 
 partaking of gofpel ordinances •, which deed of itfelf, however, 
 when it has the fanfdon of better authority, is one of the moft 
 ferious things that can befal one in this world. — ^Where perfons 
 have thus, " their fear of God taught by the precepts of men," 
 it is in vain to expect " love for the truth's fake." Neither, 
 can we fee the body " edifying itleli m love," where itljelf is thus 
 fo deranged in every pait.. 
 
 With refpeit to the following treatife, it is not intended to- 
 pafs any eulogiums on the author. He is futhciently known 
 by his ether writings, and the prefent publication will fpeak 
 for itfelf. To fet it up for a ftandard, or to receive any thing 
 merely on the author"'s ow^n authority, would only render us 
 guilty of that which is every where condemned in the book .it- 
 felf, that is, calling any man Mafter. 
 
 The original work feems only to have been once printed, 
 and that in a quarto volume j of which the following pages are 
 the fubflance. A tedious prolixity, peculiar to the time when 
 Dr. Owen wrote has rendered the Abridgment more difficult. 
 Neither language nor arrangement, however, have been fcrupu- 
 lously adhered to. Where ther» was a near coincidence of 
 fentiments, although arranged in different parts of the book, 
 they have been thrown together. This is the cafe more par- 
 ticularly in chapters 8th and 9th. — One or two aitlcles in 
 which Congregationaliits themfelves have differed, but in which 
 they are now more agreed, are omitted. 
 
 The great aim has been to retrench what appeared fuper- 
 fluous, or lefs connefted with the fubjeft, to omit nothing of 
 real importance, to advance nothing without authority, and 
 faithfully to. exhibit the general fpirit and defign of the author. 
 It is therefore hoped this Abridgement wall afford nearly as 
 much ufeful information as the whole would have done ; with 
 this advantage, that it will be far more convenient for the bulk 
 of readers, both for its fize and moderate price. 
 
 Occafional Notes are added jfome of them original, andfome 
 collefted-, together with an Appendix on Scripture Prefbytery. 
 To conclude, it has cofl the perfon who abridged it a very 
 confiderable degree of labour and time ; but (hould it be the 
 laeans of leading any to underftand better the nature and defign 
 of Chrillian churches, or in any way tend to promote the in- 
 tereils of the kingdom of Chriil, he will confider both as am- 
 ply rewarded. A Lover of Christian Liberty. 
 
 Edinburgh, April 28. 1797. • 
 
THE 
 
 AUTHOR':^ PREFACE 
 
 ABRIDGED. 
 
 t.^ 
 
 THE differences and contefts among profefled Chriftians a- 
 bout the Nature, Power, Order, Rule, and Keiidenc£ of the 
 Gospel Church State, with the intereft of each diffenting par- 
 ty therein, have not only been great and of long continuance, but 
 have alfo fo defpifcd all ways and means of allaying or abate- 
 ment, that they feem to be more and more inflamed every day, 
 and to hreaten more pernicious confequences than any they have 
 already produced, altho' they have been of the woril evils under 
 which the world has for fome a;^es groaned. Jf or the communion 
 fo much taliced oi among churches is almoft come only unto an 
 agreement and famenefs in defign for the mutual and forciol^ £'.r- 
 termination of one another j at ieaft this is the profelTed princi- 
 ple of them who lay the loudelt claim to the name and title, witU 
 all the rights and privileges of the Church. Nor are others far 
 remote from the fame defign who adjudge all, who diffent froni. 
 themfelves, into fuch a condition, as wherein they are much in-, 
 clined to think it proper they Ihould be deif royed. That whic'v 
 animates this conteft, which gives it life and fiercenefs, h a lap- 
 pofed inclofure of certain privileges and advantages fpiritual and 
 temporal, real or pretended, under the church ftate contended 
 about. Hence, moll men feem to think that the principal, if not 
 their only concern in religion, is of what church they are •, fo that 
 a diffent from them Is fo evil, that, in comparifon with this, al- 
 moft nothing elfe hath any evil in it that is worthy of notice. — ■ 
 When this is once well rivetted in their minds by them v/liofe 
 fecular advantages lie in the inclofure, they are in readinefs to 
 bear a fhare in all the evils t^at unavoidably eniue on fuch divi- 
 fions. By this means, among others, is the ftate of the Christi- 
 an religion, as to its public profclhon, become at this day fo de- 
 plorable that it cannot be well expreffed. What with the bloo- 
 dy and defolating wars of princes and potentates, and Vv'hat with 
 the degeneracy of the community of the oeople from the rule of 
 the gofpel in love, meeknefs, felf-dcnlal, holincfs, zeal, the uri» 
 verfal mortification of fin, and fruiifulncfs in good vvorks, the 
 profeirion of Chrilliaaity is become but a fad reprefcntation of 
 the viitues of him ^vho " calls out of darknefs into his marvel- 
 lous light,'" Neither doth there feem at prefent any defign or 
 expeclatlon in the m-oil for the ending of controverfies about th> 
 churchjbut force and the f-.vord — which I pray may bs averted, 
 
 A 
 
I ^ 1 
 
 It Is therefore hJgti time tliat a fober enquiry be made, whc- 
 ther tiiere be any fucb church ;9ate of divine inftituti m as t lofe 
 contended about : For if it ftiould appear upon trial that t (.re 
 is not, and that all the fierce combats of the parties at variance, 
 Vv'ith the {Trievous effefts that attend t.icm, have proceeded on a 
 folji' fuppofi'ion, ii adhcence whereunto they are conlixmed uy 
 their interells, fome advances may De made towards their abate- 
 ment. However, if this be not attained, yet diicdions may '-^t 
 taken from the difcovery of the truth, for the ufe of them who 
 are ^viiling to be delivered from all concern in thefe fruitlefs, 
 endk^s conte'fs, and to reduce their whole practice in religion 
 unto the inilitutions, rules, and commands of our Lord Jesus 
 Chris t. And where all hopes of a general reformaticn feem 
 to fail, it favours fomewhat of an unwarrantable feverity to for- 
 bid ^hem to rcforrn thevjfelves who are willing fo to do, provi- 
 ded they admit of no other rule in what they fo do, but the de- 
 claration of the mind of Chrilt in the gofpel, carrying it peace- 
 ably to ward sail men, and firmly adhering unto \.)\& fail h once deli- 
 oered unto the faints. 
 
 To make an entrance into this enquiry, the enfuing difcourfc 
 is defigi'.ed ; and there can be no way of conducing it, but by a 
 diligent, impartial fecrch into the nature, order, power, and rule 
 of the gofpel church ftate, as inllituted, determined, and limited 
 by our Lord [efus Chrift and his apoftles. 
 
 When -^ve depart from this rule, fo as not to be regulated by 
 it In all inftances of faft or pleas of right that afterwards fall out, 
 wc arc fure to be involved in the confufion of various prefump- 
 ti'^ns, fuited unto the various apprehenfions and intereils of men, 
 and irapofed on them from the circumflances of the ages where- 
 in they lived. Yet is it not to be denied that much light re- 
 fpe£l:ing the nature of apq/Iolical inflltutions may be received 
 from the declared principles and praftices of the^f^y? churches, 
 for the fpace of 200 years or thereabouts •, but that after this, 
 the churches did infenfibly depart, in various degrees, from the 
 ilate, rule, and order of the apoitolical churches, muft, I fup- 
 pofc, be acknovvledged by all thofe w-ho groan under the final 
 iflue of that gradual degeneracy in the papal antichrillian tyran- 
 iiy — for Rome was not built in a day, nor was this change intro- 
 duced at once or in one age, nor were the lelTer alterations whick 
 began this declenfion fo prejudicial unto the being, order, and 
 purity of the churches, as they proved afterv/ards through a con- 
 tinued Increafe in facceeding ages. 
 
 The churches inight arid did by degrees as ip.uch fall oil from 
 their original con'litutio:-j, order, and rule, as from their firft -faith 
 and worlhip. The caufes, occafions, and temptations that tend 
 to the former, are fully as great as thofe tending to the latter — 
 For, 
 
 I. There was no vicious corrupt difpoHtion of tniiid that be- 
 gan more earlv to v;ork in church oT;ccrs than ambu ion, v ith 
 ■defire of Preeminence, Dignity,and Rule.— It is not to be fuppa* 
 
/[ 3 3 
 
 fed that Diotrephes was lingular in his defire of preeminence 
 nor in the irregular actings of his undue, alTumed authority.— 
 However, we have one lignal inilance in him of the deviaaon 
 that was in the church with him from the rule of its oriynal 
 conlutution ; for he prevailed fo far therein as by his own luigie 
 epifcopal power to rejcdt the authority of the apollles, and to 
 cq/I them out of the church -who complied not v.-ith his humour. 
 How effectually the fame ambition wrought afterwards iu many 
 others poffelTing the fame place in their chuicnes v.ith DiOtre- 
 phes, is fuihcieutly evident in all ecclefiaftical hiltories. 
 
 Ambrofc, who lived near the time when fuch clteiations were 
 made in the order and rule of the church, although \\z could 
 not r;elldilcover their firll imlnuaticn, nor trace their fubtlepro- 
 grefs, yet this he judgcth, that it v/as the pride or amoition oi 
 the doctors of the church v/aich introduced that alttiation in lis 
 order. And indeed we fee in the event, that all deviations irom 
 the original conltitution of churches, all alterations in their rule 
 and order, did aril'e from a compliance with this aniuition of 
 their rulers. The original initicution, rule, and order being no 
 way fuited to the gratification of this ambition, there was a itronger 
 propenhty in rulers towards an alteration in thele, than unto de- 
 fection from the purity of faith and worfhip, which alio fallowed. 
 
 2. As the inclination of many lay tow-ards fuch a deviation, 
 fo their interells led them to it, aud their temptations cad them, 
 upon it. For, to acknowledge the truth to our opponents, ac- 
 cording to our apprehenlion, the rule and coiiduct of the church, 
 the prefervatlon of its order and difcipline, according to its hrll 
 inltitution, and the directions given in the fcripture about it, isa 
 matter fo weighty in itfelf, fo dangerous with refpe^h to its illue^ 
 attended with fo many di iiculties, trials, and temptations, laid 
 under fuch I'cvere prohibitions of lordly power, or leekiag either 
 wealth or dignity, that no -svife man will ever undertake it, but 
 merely out of a lenfe of a call from CUrilt to it, and in compli- 
 ance with that duty which ue owes him. It is no pleafant thing 
 unto iieih and blood to be engaged in the condudt and overlight 
 of Chriit's volunteers, to bear with their manners, to exercife 
 all patience tow-ards them in their infirmities and temptations, 
 to watch continually over their walkings and converfation, and 
 thereon perfonally to exhort and admoniih them all to fearch di- 
 ligently and fcrupuloully into the rule of the fcribt.tre for their 
 warrant in every avS of their pov.-cr and duty,— under ali their 
 weaknclTes and mifcarriages retaining an high value of them, as 
 of the dock of God which lie \i-Ath purchafed with his orMti bloody 
 with fuadry othsr things of the hiie kind — ali under an abiding 
 fenfe of the near approach of that great account which they muft 
 give of the whole truft and charge committed unto them before 
 the judgment-feat of Chrill: j for the mofl part peculiarly expo- 
 fed unto all manner of dangers, troubles and perfecutions, with? 
 out the lea'd encouragement from wealth, power, or honour.— 
 It is no Avonder, therefore, if many in the primitive times were 
 A 3 
 
C 4 1 . 
 
 -A-illing gradually to extricate themfelvcs out of tiiisuncaly con- 
 dition, and to embrace all occaficns and opportunities of intro- 
 ducing infenlibly another rule and order into the churches, tliat 
 OTght tend more to the exaltation of their o^vn power, authori- 
 ' ty, and dignity, and free them in fome rneafure from the vreicht 
 cf that impoitant charge, continual care and Libcur, whicli a 
 diligent and {}.:i3: adherence to the firll inftitution of churches 
 tvould have obliged tliem unto. This was done accordinglv, un- 
 til the bifliopj, in the fourth and filth centuries, began by arbi- 
 trary rules and canons to difpcfe of the dock of Chrill, to part 
 and dinde them among themfclvcs withoirt their own confent^ 
 as if they had conquered tliem by the fv,-ord. But fetting no 
 bounds to their ambition, they began to contend among them- 
 felves about the preeminence, dignity, and power ; in which con- 
 teit, the bilhop of E.ome at length remained mailer of the field, 
 and fo obtained a fecond conquelf of the world. 
 
 This m'^'llery of iniquity began to work in the days of the 
 apolMes, in the fuggeilions of S2t3n and the lulls of men, though 
 in a manner latent and imperceptible unto the Tvifeil of men. 
 
 It may be proper to take notice of the rautcs, wars, and 
 manner of the anoflacy of churches from their firft inftitution, 
 which happened in the fuccefhve ages after the apoUles, cfpeci- 
 ally after the end of the feccnd century ; before that time, di- 
 •x-ine inftitut'ons with refpecl to their lubilance being prcfcrved 
 entire. 
 
 Decays of any kind, even in things natural and political, are 
 hardly difcernable but by their effecls. When an heftic diftem- 
 ■per befals the body, it is oftentimes not to be difcerned till it is 
 impoffible to be cured. But befides the common difficulty in 
 difcovering the rife and progrefs of declenlions and apoRacy, 
 thefe wliich we treat of were begim and carried en in a myf:eri~ 
 Gus manner, that is, by the efitdual ivorking of the 7n-(JIery of 
 inii^uity. On this account, the working of it was alm.oil: tctally 
 Iiid in the ages wherein it did ivork, v.hich renders the difcovery 
 of it new the more difficult. Paffengers in a !hip fetting out to 
 fea oftentimes difcern not the progreffive motion of tVie fliip, 
 rnd for a while the land rather feems to move from them than 
 the veffel from it. But after a feafon, the ccnfideration of what 
 diiiance they are from the port, gives them fu.Ticlent afiiirance 
 of the progrefs they have made. So this declenfion cf churches 
 from their primitive order and inftitution, is difcoverable rather 
 by meafjring the diftanc'e between what it left, and what it ar- 
 rived at, than by exprefs inftances of it. But yet it is net alto- 
 gether like a fnip at Tea, but rather like the way of a ferpent on 
 a rock, which leaves fome ftime in all its turnings and ivindings 
 ■whereby he may be traced ; for fuch marks are left on record 
 of the yt'r/>i';7//;.'£' works of this myftery of iniquity v.hereby it 
 May be traced, with more or Icis evidence, frcm its crij;inal in- 
 terefta unto its arcomplidiment. 
 
L 5 1 
 
 The piinclpal ciiufcs of tliis dcfefilon ^v£^e tl.ofe afiigned by 
 Ambrole, viz. the negligence of tke people and the AMiiinON of 
 the c/er^y. 1 fpeak as to the Rate, rule, diicipline, and order o; 
 the church ; for v/ith rclpcdl to the doclrir.e and ^vcrilip of if, 
 there were many other C3Ui""s and means of their corruption, 
 xvhich belong not to our prel'ent purpofe. liut as to alterations 
 thnt ivcre bcvun and carried on inthe State, Order, and Rule ci 
 the church, they arofe from thefe fprings of negligence and ara- 
 bition, v.'ith ^vant of fiwill and ^vi^dom to manage outward occur- 
 rewres and incidences, or what alter?tion fell out in the out- 
 ward ftate and condition of the church in this world. I'br hence 
 It came to pr.fs, that in the acceffion of the nations in general, 
 unto the profeHion of the gofpel, church order was lu'ted and 
 framed according to their secular state, when tljcj' ought to 
 have been brought into the spiritual state and order of the 
 church, leaving their political ftate entirely to themfelves.-— 
 Herein, I fay, did the guides of the church entirely mifi their 
 ruie, and depart from it in the days of Conflantijic, and af'-sr- 
 \vards under his flicceffors, when whole towns, citie*;, ye^ ar.d 
 nations offered at once to join themfelves unto it. JLvident it 
 is, that they v/ere not vrrought upon by the fame power, nor 
 induced by the fame miotives, nor led by the fame means with 
 thofe who formerly, under perfecution, were converted unto the 
 faith of our Lord Jefus ChrilL This Avas quickly manifelled in 
 the lives and converfations of the moft of them. Hence thofe 
 who were wife quickly underllood that ^vhat the church had 
 gained in 7nv.hitudc^ it had lolt in the beauty and glory of i^.s 
 holy profeliion. Chryfoilome, in particular, complain'; of k 
 frequently, and in many places cries out, " What have I to do 
 " with this multitude ? — a fe^v ferious believers are more worth 
 " than them all." However, the guides of the church thought 
 meet to receive thefe m.ultitudes j for hereby their omi power, 
 authority, dignity, and revenues were enlarged and mightily 
 increafed. On this occafion, the ancient and primitive way of 
 admitting members into the church being relinquiftied, the con- 
 Hderation of their perfonal qualifications and real ccnvsrfion to 
 God omitted, fiich multititdes were received as could not par- 
 take in all ads and dv.ties ^vi'th thofe particular churches with 
 tvhich they were connefled ; and the moll of them being unfi^: 
 to be ruled by the povx-er and,mfluence of the command* of Chrii* 
 on their minds and confcisnces, it was impoffible but that a grea*- 
 alteration would enfue in the original ftate, order, and rule of the 
 churches. We ought not to cover the provoking degeneracy of 
 the foUov/ing centuries. The confideration of it is necelTary to 
 \\t vindication of the holy providence of God in the government 
 of the vrorld, and of the faithfulnefo of Chrift in his dealing with 
 his church. For there hath been no nation in the world that 
 publicly received the Chriftian religion, but hath been v/afte^ 
 and deftroyed by the fwoid of Pagan idolators, or fiirh as are up 
 better than they. Do vre th'*nk all tliis v.-as xvithout- c^yfc? 
 
t 6 J 
 
 I)id Gcd give up his inheritance to the fpoil of barbarous infi. 
 dels, ■withuui fuch provocations as had he palitd b^, he woiild 
 have acted inconiilient with che holineis and nghteoulnefs of hi* 
 rule ? it was nut the wifdom. courage, nor the multitude of 
 their enemies, but their own wickedhefsjfuperitition and apoltacy 
 from the rule ct goipel-order, vvorlhip and oLedicnce, which 
 ruined all Chriitian nations. 
 
 I3ut tc make the matter Hill more evident, I fhall difiinftly 
 coniider a little the cauies above mtntiored j- — and the iirll of 
 them is, the heghgence of the people themlelves. But in the ne- 
 gligence I include the ignorance, ilotli, %vo:idlinefs, decay ia 
 gifts and graces, v, :th fuperuition in leveral imiances, that were 
 the cauies of it. 
 
 Here a mirtake of cur opponents may be obviated. 1 hey fup- 
 poie and inlinuats that cur view ot goveiLraent is dcmocvatical 
 or popular j whereas no otiicr intercu or ihare in the govern- 
 ment is afcribed by us unto the peofle but that they may be ru- 
 led by tkeir own confent, and that they may be allowed to yield 
 obedience in the church unto the ccmmands of Chrift and his a- 
 poitlts, given unto them for that end. This fhaie and intereft 
 in it, as conliiling in an intelligent, voluntary obedience, they 
 neither did nor could forego, v. ithout their own fm and guilt, in 
 neglecting the exercife of the gifts and graces which they ought 
 to have had, and the performance of the duties unto which they 
 ■vvere bound. 
 
 It ivould feem that government has fomething in it that has a 
 peculiar f'.veetnefs that makes it fo much coveted j but if it were 
 apprehended in its own nature, merely as a duty, a labour and 
 fervice, without thofe advantages of power, dignity, and wealth 
 connected with it, — were it thought to confilf in men's giving 
 themfelves ivhol/y to the ivord and prayer , in watching continu- 
 ally over the flock, taking the greatell care to do nothing in the 
 church but in the name and authority of Chrift, with a conftant 
 exercife of ail their gifts and graces in all the duties of their 
 ofRce, and that without the leaft appearance of dominion, or tht 
 procuring of dignity, fecular honours, is'c. perhaps a fhare and 
 interelt in it, would not be fo eameifly coveted and fought after 
 as it is at prefent. 
 
 The negligence of the people, which iffued in their unfitnefs 
 to be difpofed of and ruled according to the principles of the firif 
 conilitution of church order, may be confidered either as it gave 
 occalion unto thofe lelTer de\'iaLions from the rule, which did not 
 much prejudice tlie faith and order of the churches, or as it oc- 
 cafioned greater alterations in the cnfuing ages. 
 
 The great and exceflive veneration v.hich they had for their 
 bilhops or paftors did probably occafion a negieft of their duty ; 
 for by this they were eafily induced not only implicitly to leave 
 ihe management of all church affaiis unto them, but alfozealoully 
 to comply v\'ith their millakes. They were quickly far from e- 
 Aeeming it to be their duty to fay unto their paftcr, that hs 
 
C 7 1 
 
 ftiould ** take heed unto the ministry which he had received 
 in the Lord to fulfil it," as the apoftlc e'ljolas tlie ColofTians to 
 fay to Archippus their paftor, cliap. iv. 17. They began to 
 think, that the glory ol" implicit obedience was all that was left 
 to them •, in conlequence of which, feme of t'.ie clergy aTumed 
 to themfelves and afcri jed to one another great f-ueUln^ ntles of 
 honour and names of dignity, wherein they openly departed from 
 apoftolical limplicity and gravity. After%vards, ftill greater aU 
 terations were introduced on the part of the people ; for fuch 
 numbers were received into particular churches, as were incon- 
 fillent with the ends of their inititution, and the obfervance of 
 that communion required in them, as will appear when we fpeak 
 on that head. 
 
 Among thofe multitudes that were added unto the churche?, 
 many, if not the moil, did come inexprefTioly (hort of the pri- 
 mitive Chrillians in knov/ledge, gifts, grace, holinefs and upright- 
 nefs of converfation. And it may be made to appear, that the 
 accommodation of the rule, yea, and of the worfliip of the church 
 unto the ignorance, manners and inclinations of the people, who 
 were then eafily won to the profesTion of Chriflianity, was one 
 means of the ruin of them both, till they iflued in downright 
 tyranny and idolatry. 
 
 But the deviation of the churches from their primitive rule 
 and order was owing in a much greater degree to the ambition 
 and love of preeminence in many of the clergy or rulers of the 
 churches. Neverthelefs, 1 (hall almoft pafs by this at prefent, 
 as it has been handled by others •, and Ihall fhortly mention what 
 alfo conduced much to the declenfions of w^hich we are fpeak- 
 
 It is evident that there was an alteration made in the flate of 
 the church as to its o;Ecers ; for it ended in popes, patriarchs, 
 cardinals, ^S'c. who were entirely foreign to this Hate and order 
 of the primitive church. Tlie beginnings of this great alteration 
 were fmall. Nor is it agreed when frit an inequality among the 
 ordinary officers of the church commenced, or the meanb by 
 whch it was effecfed. 
 
 Originally, or in the days of the apoflles, there was but one 
 church in any particular city or town, though I grant there were 
 churches in villages alfo, as will appear afterwards. But though 
 there was but one church in one town or city, yet all the be- 
 leivers, belonging to that church, did not live in that city, but a 
 number of them in the adjacent fields and villages. So JulHn 
 Martyr tells us, " that on the firft day of the week, v.'hen the 
 *' church had its folemn afTcmblies, all the members of it in the 
 *' city, and out of the country, the fields and villages adjacent, 
 *' met together in the fame place." In procefs of time, thefe 
 believers in the country did greatly encreafe by means of the 
 minirtry of the city-church, which diligently attended to the 
 convtrficn of ail forts of men. In confequence of the converfion 
 of many untc the faith, they planted new churche; among them,. 
 
[ S J 
 
 not obliging tlicm all conil^r.-itly to refoit to the firll cliurcii Ir/ 
 which they were converted. But thofe %vi}o lucceeded them, 
 being hindered by many reafons from thoughts of the multipli- 
 cation of churches, chofe rather to give the believers fcatteied 
 up and downin the country occafional aiTiftance by prefhyters of 
 their own, than to difpofe them into a church Hate and order. 
 But after a while their number greatly increafiug, they were 
 under neceflity of fupplying them with a conilant minifti-y in. 
 feveral divilions. So that thefe came to be called churches, al- 
 though continuing in dependence both for fupply of officers and 
 for rule on the firli or city-church to which they eileeraed them- 
 felves to belong. Thus it was, that all the bifhops of the firil 
 churches came by common confent to have dirtinvElion from and 
 preeminence above the prelhyters, and a rule over thole affem- 
 blies or churches in the country j and when they met together 
 in the council of Nice, among the firft things they decreed was 
 this power of the bifhops of great cities over the neighbouring 
 churches, which they had come to poffefs by this their occafion- 
 al life and conltitution. In this manner was a difference between 
 bifhops and prelhyters, between mother and dependent churches 
 introduced, without taking any notice of the departure which 
 was in it from the primitive pattern and iniHtution. But thefe 
 things happened long after the days of the apoltles, namely, in 
 the third and fourth centuries, there being no mention of them 
 biii^ore. 
 
 Further, there was another caufeof this alteration, which took 
 place before that liow infifted on. — For in many of thofe city- 
 churches,, efpecially when the number of believers much en- 
 creafed, there were many biihops or elders who had the rule of 
 them in common. This is plain in the fcripture, and in the en- 
 fuing records of church-affairs. And they had all the fame 
 office, the fame power, and were of the fame order. But fome 
 time after, they chofe one among thofe Uho ihould prehde in 
 all church-affairs for order's fake, unto whom after a feafon the 
 name of Bijhop began to be appropriated. This I fuppofe hap- 
 pened pretty early, though without ground or warrant. 
 
 The churches eucrealing every day in number and wealth, 
 growing infenfibly into a form and ftate exceeding the bounds cf 
 their original intlituticn, and beccming un^x^eildy as to the pur- 
 iuit of their ends for mutual edification, — it is not difficult to 
 conjecture how a ftated diflintdon between biihops and pref- 
 byters did afterw.^rds enfue. — For as the £rft elder, biffiop or 
 paftor had cbtr-ined this fmall preeminence in the church ia 
 Avhichhe didprefide, fir.dinth^alTemLlies of the adjacent villages^ 
 fo the management of thofe affairs of tht church wjilch they had 
 in common \vith others, w^as committed unto him, or affumed by 
 him. This gave them the advant?ge of meeting in Sykcds and 
 Councils afterwards, wherein they did their o'^-'.n Ivtjir^efs to the 
 purpole. hy msir.j of th:<^, ir. u fho:t t:=.:e, ths people v.e.-e 
 
[ 9 1 
 
 deprived of all tlieir Intcreil in the Hate of the church, lb as lO* 
 be governed oy their OMti confent, which iruleed they had ren- 
 dered themlclves unmeet to enjoy and exercile j other elders 
 ivere deprived oi that power and authority which is committed 
 unto them by Chrift, and thrult down into an order or deegrec 
 interior unto that whereir. they were originally placed j new 
 othcers in the rule of the cliurch, . utterly unknown to the fcrip- 
 ture and primitive antiquity, were intioduced •, all charitajje 
 donations to the church for the raaiutenence oi the nuaiitry, the 
 pocr, &c. were for the molt part abuled, to advance the reve- 
 nues of the biihops. Uut yet all thcfe evils were as nothing in 
 comparilbn of that dead iea of the Roman tyranny and idolatry, 
 into wliich at lait thcfe bitter waters ran. 
 
 I Ihall forbear, at prcl'cnt, faying any thing more in the way 
 of giving an account of the declenfion of the churches, ieail my 
 difcourie ihould be lengthened beyond the deagn of it 5 and 
 fay a few things with reipeit to the objecuons of thofe who icrc- 
 nuouily cppole all manner of reformation ot them. 
 
 FirJ}, Our opponents have many fe vere reriedf ions and reproaches 
 to load us with, for diiTering in Ibrne refpeils with the firft re- 
 form.ers, as if we deemed ourfelves wiler and better than they. 
 
 As to the firil reformers and r&formation, the common plea 
 from them is, that they were great, wife, learned., and holy per- 
 fons; — fome of them died martyrs — 'the v/ork of reformation w-as 
 greatly owned and bieffed of God j and therefore, our non-ac~ 
 quiejbenci' thtrtiuy but defiring a further reformation of the church 
 than what they law and judged neceffary, is irnrcafonabie, and 
 that what we endeavour therein, though never fo peaceably, is- 
 fchifmatical. iJut i would anf.ver — 
 
 1. None do more olefs God for the firil reformers and their 
 work than Ave do j none have an higher eiteem of their perforis, 
 abilities, graces and fuiferings than \s'e j none cleave more firmly 
 to their doclrine, which was the life and foul of the reformation^ 
 than Tve. 
 
 2. The titles afcribed unto them of wife, learned, holy, zealous, 
 are fully anfwered by that reformation of the church in its doc- ' 
 trine and ivorjhip ivhich God wrought by their miniftry. But. 
 it is no difparagement unto any of the fons of men, any olficers 
 of the church, hnce the days of the apoitles to the firlt reformers 
 or thofe t'lat fucceeded tiiem, to judge that they were not infal- 
 //Z//(?, that their work was not abfolutely perfetl, like thsv/oifv of 
 God, to which nothing can be added, nor any thir^g taken av/ay. 
 Wherefore, 
 
 3. vVe are not obliged to make what they did, ;vhat they 
 attained to, and v/hat they judged meet as to the o-overnment 
 and worfnip of the church, to be our abfolute rule, from which 
 it would be our fin to dilfent or depart. They never de;ired 
 nor defigiied that it fhould be fo 5 for to do fo would have beci^. 
 to have call out one Papacy, and to have brought in another. — 
 Had we received a command from Heaven to hear them in ai.^' 
 
 B 
 
[ 10 ] 
 
 things, it had altered the cafe 5 but this we have received only 
 with refpetl to Jefus Chrilt j and Ihall therefore in thefe tilings 
 ultimately attend only unto what he fpeaks. And we have 
 leveral confiderations which conrirm us in the ufe and exercife of 
 that liberty wherewith Chrili hath made us free, to enquire 
 into our duty in thefe things, and to regulate our duty in 
 them by his word, notwithitandiag what was done by our firft 
 reformers. 
 
 1. They did not think themfelves obliged, they did not think 
 meet to abide within tHe boimds and limits of that reformatiou 
 of the church v/hich had been attempted before them by wife, 
 learned, andholy men, even of this nation. Such was that which 
 xvas endeavoured by Vv'icklifie and his followers, unto which 
 aiany luiiered martyrdom, and prepared the way unto thofe that 
 ■were to come after. Some thought they were come to the ut- 
 moll limits of navigation and difcovery of the parts of the world 
 before the W' ell-Indies were found out •■, and fome men, when 
 in any kind they knov/ fo much as they can, are apt to think 
 there is no more to be known. 
 
 2. The firfl reformers, both thofe who underwent martyrdom 
 at home and thofe who lived in exile abroad, diiTered among 
 themfelves in their judgments and apprehenfions about thefe things 
 now under contell, whereas they perfeclrtly agreed in all dottrines 
 of faith and gofpel-obedience. l"he public records of thefe dif- 
 ferences do lo remain, as that they cannot modeftly be denied j 
 and thefe inform us, the fettlement of the church v/as only an 
 a6l oi t\\e. prevalent party among them. 
 
 3. To w-hat has been faid we may add the confideration of the 
 horrid darhnefs which they were newly delivered from — the 
 clofe adherence of fome traditional prejudices unto the bell of 
 men in fuch a condition, — -the dilliculties and oppofitions they 
 met with upon the whole, — their prudence, as they fappofed, in 
 cndeavouiing to accommodate all things to the inclinations and 
 defiresof the body of the people, who were extremely immerced 
 intheir old traditions 3 — all which could not but leave lome marks 
 of imperfeclion on their whole work of reformation. 
 
 From thefe and the like confiderations, we are forced to afiert 
 the ufe of our own liberty, light, and underllanding in the in- 
 quiry after and compliance with the true Original State and 
 Order of evangelical chuiches, with our confequent duty in that 
 refpeft, and not to be abfolutely confined to what was fuppoied 
 to be right, and praftifed in tliefe things by the firll reformers. 
 
 Second, Ifliallnovyfay a little to another charge ot our opponents 
 arinng from our feparation from the national church, and that 
 js SCHISM. 
 
 We indeed acknowledge fchhm to be an evil, yea a very great 
 evil J but are forry that with fome a pretended, unproved fchifm 
 5s become almoit all that is evil in tlie churches and their mem- 
 bers j fo that let men be what they id///, drenched, I may fay orer- 
 ■whelmed in ignorance, vice, and fin,fo they do not feparate, thej 
 
[ II 3 
 
 feemto be efteemed, as to all the concerns of the church, very 
 UUDiamcauie. 1 liereloie it may not be amils in this place to re- 
 mind tlioi'e who dittcr from us, of lome of thtle principles on 
 which we ground our juiiirication in this matter, that tiity may 
 know what they mult overthrow and w.'iat they mull eltabhm, 
 if they perliit in the charge of which we ijieak.. 
 
 The hrft of thefe principles is, that theie is a rule prefciibed 
 by our Lord Jefus Chrilt unto all churches and believers, i.i a 
 due attendance unto v.hich, all the unity and peace whica he 
 requireth amongft his difciples do confift. 
 
 We acknowledge this to be cur fundamental principle j nor 
 tan the rhetoric or arguments of any man affect our coniciences, 
 until one of the tn'o following things be proved — either, that 
 the Lord Chriit hath given no fuch rule, as in the oLfervance o£ 
 which peace and unity may be preferved in the church, or that 
 we refufe a compliance with that rule, in fome one inllance oir 
 other of what he himfelf hath appointed. 
 
 This principle we ihall not eafily be difpoffeffed of •, and whilfl 
 v;e are under the protection of it, we have a lafe retreat and ftiel- 
 ter from the molt vehement accufations of fchifm for non-com- 
 pliance v.'ith a rule that is none of his. All the difpute is, whe- 
 ther we keep unto the rule of Chrift or not ; refpefting which we 
 are ready to put ourfelves upon trial, being willing to teach or 
 learn as God ihall help us. 
 
 2. We fay that ihis rule in general is the rule of faith, love, 
 and obedience, contained and revealed in the fcripture, and in 
 particular the commands that the Lord Chrilt hath given for the 
 order and worfliip that he requires in his churches. It may feem 
 Ilrange to fome, that wefuppofe the due oblervance of faith, love, 
 and obedience, to be necelTary to the prefervation of church, 
 peace and unity : Eut we do aihrm with fome confidence, that 
 the only real foundation of them does lie hereon j nor do we va- 
 lue that ecc/tfinjlicai peace which may be without it, or is ne- 
 glective of it. Let all the Chiiftian world, or thofe in it who 
 concern themfelves in us, know that this is our principle and our 
 judgment, that no church peace or unity is valued by or accepted 
 with Jefus Chrilt that Is not founded in, that does not arife from, 
 and is the effect of a diligent attendance unto and obfervance of 
 the entire gofpel rule of faith end obedience. In the negleft 
 hereof, peace is but carnal fecurity, and unity is nothing but a 
 confpiracy againit the rule of Chrilt. But they who walk accord- 
 ing to this rule, need not fear the charge of fchifm from the fier- 
 cell of their enemies. Wherefore we fay, 
 
 3. Thofe who depart from this rule, in any material branch 
 of it, are guilty of the breach of church unity in proportion to 
 faid deviation. Suppofe that men retain zform ofgodiinefs in the 
 profeition oftlie truth, hut deny the power &/'//,acting their habitual 
 lufts and corruptions in a vicious converfation — fuch perfons 
 overthro^.v the foundation of the churches unity, and we are o- 
 hVi^'s.d. from fuch to turn a-vay. The like m?vV be laid of thefe whc 
 ' B 2 
 
12 
 
 liv^e in* conflant neglecl of any of the commands of ChrM, wkk 
 reipeci unto the order, rule, and worfiup ol tn^; cnurch, vvicii a 
 conteinpt ot the means appointed by ium tor tneir edilicaiion. 
 All tiiefe, according to the me-afure of tneir deviations xiom tiie 
 rule of Chriit do diituib the foundation ot all cliurch peace and 
 unity. And fo we fay, 
 
 4. That ccnicience is immediately and diredly concerned in 
 no other church unity as fuch out wliai is an ciieci 01 tue rule of 
 Chihl, g/-je/2 to that e?id. VV e know what is fpoien concermngo- 
 bedienceunto the guides and ruleis of the church, whicnis a part 
 of the rule of Chrilt ; but we Know at the iame time that inis o- 
 bedience is required of us only as far as they teach us to obferve 
 and do all- that he hath comradaded ; for other commilTion from 
 him fliey have none. When this rule is forfaken, and another 
 iubftituted in the room of it, this quickly turns away the minds 
 of men from a confcientious attendance unto that rule of Chrift 
 as the only mear.s of church unity ; fj that another doth either 
 proceed from men's fecular inteieiis, or may eafily be accommo- 
 dated to them. Upon the whole. It is unity oi ChriiPs appointment 
 that fchifm refpects as a fin againlt, and not uniformity in things 
 of men's appointment. 
 
 And novv'fmce it is a Viork of almighty power to reduce Chrifti- 
 anity to its original purity and fimplicity, which will only be ef- 
 fected by various proindeiuiat Jifpefifations in the Avorld, and re- 
 newed eiTuiions of the Holy Spirit from above, which are to be 
 v.-alted for ; and feeing all endeavouis totvards national reform- 
 ation are attended with unfurmountable ditficuities, few churches 
 bein_<r either able or willing to extricate thcmielves from the dull 
 of traditions and time, with tne ruit of fecular intereifs j I would 
 hope they ihall not ah'. ays be the objefl: of pvibiic feverily, who, 
 lieci ing the unity o^ the Spirit in the bond of truth and peace, 
 with all ilncere difciples of Chriil every where, do defign notliing 
 but a reformation of themfelves and their ways by an univerial 
 compliance wichthe ivord and ^vill of Chriif alone. 
 
 But the reduchion of Chriltianity in gener:d, as I have juft 
 now faid, to its primitive purity and iiTnplicity, feparation from 
 the world, and conneciicn with fecular interefts, fo as that it 
 ihould comprife nothing but the guidance of the fouls of men ia 
 the life of God towards the enjoyment of him, is a vv'ork more to 
 be prayed for to come ia its proper feafon than to be expefted in 
 this age ; nor do any appear fitted in the leall for undertaking 
 fuch a work, any farther than ]:iy their o'ivn perfonal profeflion 
 -and example. And wliilft things continue amongil Proteftant 
 churches as at prefent, unde/ the influence of divided fecular in- 
 tereits and advantageous mixtures with them; with the reliques 
 of the old General Apostac/., by diri'crcnces in pointsof doc- 
 trine, rules of dlfclpline, orders of divine worlhip, it is in vain to 
 look for any union or communion among them, in a compliance 
 with any certain rule of uniformity, either in the profeiTion of 
 faith or in the pracHce of v;.oribip and diicipline. Nor would fuch 
 
C 13 ] 
 
 an a^^reement among them, could it be attained, be of any great 
 advantage to the important ends of religion, unlets a r«-jivai of 
 the power of it in the Jouls of men do accompany it. in the 
 racantime the glory of our Chriltian profeifion in righteoulncfs, 
 holinel's, and a vilible dedication of its profelTors to God, is much 
 loll in the world, innumerujle iouls periihing through the want 
 *3r eliedual means for their converlion and edification. To at- 
 tcvapt puO/ic national rcfurmatiwi^ whilll things religious and civil 
 are fo involved as they are, the one being rivetted into the legal 
 conuitution ot the other, is neither the duty nor work of private 
 men ; nor •\vill ivife men be too forward in attempting, unlefii 
 they had better evidence of means to render it eftedual than 
 any that do as yet appear : for the religion of a nation in every 
 form \vill anfwer the miniftry of it. So that the inquiry before 
 us is as follows — What is the prefent duty in this Itate of things, 
 of thofe private Chrillians or miniiters, who cannot fatisfy their, 
 confcicnces with refped: to their duty towards God, without ert- 
 deavouring a conformity to the will of Chrift, in the obfervance 
 of all his injlitutions and conimands^ confining all their concerns 
 in religion unto things fpirituai and heavenly. 
 
C 15 3 
 
 THE 
 
 ^ 
 
 NATURE, ORDER, ^ COMMUNIOK ^ 
 
 OF 
 
 Evangelical Churches. 
 
 
 CHAP. I. 
 
 INTRODUCTION. 
 
 WHEN any thing alledged to belong to religion or the 
 worihip of Godispropofed to us, our firit coniideration 
 of it ought to be in that inquiry which our Lord Jefus Chrift 
 made of the Pharifees concerning the baptifm of John, Whence 
 is it ? FroT?i heaven, or of men ? He dilfributes ail things which 
 come under that plea or pretence into two heads, with refpe£l to 
 their origin and ethcient caufe, namely heaven and men. Thefe 
 are not only diiFerent and diilinft, but fo contradictory to one an- 
 other, that in any thing where religion and the worftiip of 
 God is concerned, they cannot concur as caufes of the fame eifeft. 
 What is of men is \\o\from heaven, and what is from heaven is 
 not of Jtien : and hence his deteimination concerning thefe is. 
 Every /j/ant that my heavenly Father hath not planted Jhall he 
 rooted up, Mat. xv. 13. 
 
 The fcriptures every where make mention of the church or 
 churches as of divine inftitution. But fuch things have fallen out 
 in the world in latter ages as may jullly make men queftion whe- 
 ther they underitand the mind of God aright or not, in what is 
 fpoken of them. 
 
 For many ages, fuch things alone werepropofed unto the w'orld, 
 and impofed on it for the only church, as were from hell rather 
 than from heaven j at leaft from men, and thofe none of the bell, 
 1 he name, pretence, and prefumed power of the church or 
 churches have been made ufe of as the greateft engine for 
 promoting and fatisfying the avarice, fenfuality, ambition, and 
 cruelty of men that ever was in the world j for the church is fo 
 ordered, is of fuch a make, coniHtution, and ufe, that corrupt 
 men need defire no more to the gratification of their lufts, but 
 a fliare in "ts government and power j nor hath an intereft 
 therein been generally ufed to any other ends. To this very day, 
 the church, here and there, as it is elleemed, is the greatetl 
 means of keeping the Chrillian religion in its power and purity 
 
[ i6 ] 
 
 out of the xvorld, and a temptation to multitudes of men to pre- 
 fer the church before religion, and to perinL m theu oppolition 
 to it. Thefe things being plain and evident to wife men, how 
 could they think tnat this church Itate was from heaven and not 
 of men ? 
 
 Ly the church (fo eftcemed) the earth has been foaked with 
 blood, and innumerable holy perfons murdered and burnt, for 
 no other reafon but uecaufe they could not fubmit their fouls 
 and confciences unto her commands, and to be fubject to her in 
 ail things. 
 
 This pretence of the church is at this day one of the greet ejf 
 caujss of the ATV.i.iiiyi ihat the world is filled vjith. Men £nd 
 themleives, they knovr not how, to oelong unto this or tnat 
 church •, they fuppcfe that all the religion that is required of 
 them is no more but ivhat this church luggeits unto them j from 
 innumerable prejudices, abhorring to enquire wnether the.e jc- 
 any other miniitenal church Ifate or not : bo at length under- 
 flanding the church to be a political combination for the weaxth, 
 power, and dignity cf fome perfons, they call away ail regard 
 ox religion, and become profefled atheiils. 
 
 Unto this very day, the woful diviiions, diftraclions, and end» 
 lefs controverlies that are among Chriltians, do all fpring from 
 the churches that are in the world. In Ihort, thefe have been 
 and are the fcandal of the Chrillian religion, and the greatefl 
 cvafe of moil: of the evils and villanies with which the woiid 
 hath been filled ; and is it any wonder if men queilion whether 
 they are from heaven or ot m-en ? 
 
 For my part, 1 look upon it as one of the greateft mercic~. 
 that God hath beftowed on any profelfed Chriitians in thefe lat- 
 ter ages, that he hath, by the light and knowledge of his word, 
 diicntangled t''e fouls and confciences of any that believe from 
 all refped: &nd trull to fuch churches, difcovering the vanity of 
 their pretences, and wickednefs of their praftices, whereby they 
 openly proclaim themfelves to be not from heaven but of men. 
 Not that he hath led them off from a church fate thereby, but 
 by the fame word revealed that to them, which is pure, fi?nple^ 
 humble, holy \ and fo far from giving occafion to any of the evils 
 mentioned, that the admittance of it Vv'ill put an immediate end 
 unto them all. Such (liail we find the true and gofpel church 
 Ifate to be in the following defcription of it. He that comes 
 out of the confulicn and dilorder of thefe human (and with re- 
 fpecl to fome of them, worfe than human) churches — whoever 
 is delivered from this myllery of iniquity in darknefs and con- 
 fusion, policies and fecuiar contrivances, to obtain a view of the 
 true native beauty, glory, and ufe of gofpel cliurches, will be 
 thankful for the greatnefs of his deliverance. 
 
 Ail the above evils, and others innumerable, were effefls of 
 and infaperabie from the itate and being of the Roman church, 
 and other churches alio (although the people are of another 
 faith) thatare IIkc to it in their make and conUitution, exerciung 
 
t 17 ] 
 
 tne right, po'.ver, and authority which tliey claim to themfelvqf, 
 .by fuch ways and means as are plainly ot this vvoild, and oi thei^ 
 own Invention ; they do leave it higiuy quellionable irom whence 
 they are as luch. For it may be made to appear that fuch 
 churches, as far as they are fuch, are obltrudive of the fole end 
 of all churches, which is the EDIFICATION of them that do 
 believe, however any that are, of them may promote that end oy 
 tlieir own perfonal endeavours. 
 
 JBut notvvithltandino- all thefe thmss, it Is moft certain that 
 churches are oi a Divine Origin 5 — that they are tne ordinance 
 and Inllitution of Chrift. God laid the foundation and necethty 
 ©f church ibcieties in the law of nature. I ipeak of cnurches in 
 general, as they are focieties of the human race, one way o? 
 other joined and united together for the worlhip of God. This 
 may be proved from the powers and faculties of the foul, from, 
 man's nature oeing formed for locietv, &.c. 
 
 With refpecl; to entering iaco a church ftate, — unlefs perfons 
 enter into it by their voluntary choice and conjent, and out oi a 
 fenfe of their duty unto the authority of Chrix. in ius inftitutlons^ 
 they cannot by any other ways or means i^e 10 initated into it 
 as to find acceptance with ..jod therein. I he interpoiition that 
 takes place of cuiiom, tradition, the militutions and ordinances 
 of men, between tne coniciences of them Vv'ho belong or would 
 belong unto fuch a itate, and the Immediate authority of God, i s 
 highly obftrudive oi this divine order, and all the beuefxts of it^ 
 for hence It is come to pais, that the molt knovv' neither now nor 
 Vv'hereby they come to be members of this or that church, but for 
 this reafon, that they were Uorn where it did preva,il, and were 
 accepted. 
 
[ i8 3 
 
 CHAP. II. 
 THE OPvIGIN OF THE GOPSPEL CHU?s.GH STATE. 
 
 WHAT is the origin, nature ufe, and pov.ei — what h 
 the end of the chuiches or any church — what is the 
 duty of men in it and towards it, is the iubject of various contelts, 
 ana the principal ocaiion of all the dilLiatiions at tins day in the 
 Chriftian world. For the greateu pait of thofe who take to them- 
 feives the care and order aoout thele things have interwoven 
 their own fecular interelts and advantages into luch a church iiate 
 ns> is meet and luited to preferve and promote thefe, iuppoling 
 that religion may be made a trade for outward advantages. 
 
 I am now to enquire a little into the fpecial origin and au- 
 thoritative conititution of the church Itate. 
 
 1. The church itate of the New '1 eliament doth not lefs relate 
 unto and receive force from the light or law of nature than any 
 other llatc of the church whatever. It is merely from a Ipirit 
 of contention, that fome call on us or others to produce exprefs 
 teliimony or inuilution for every circumltance in the praCiice 
 of religious duties in the church. Such circimiftances are the 
 times and fealbns of church atfemblies, the order and decency 
 in Avhich ail things are to be tranfa6ted in them, the bounding 
 of them as to the number of their members, the multiplication of 
 chu.-ches when the numuer of believers exceeds the proportion 
 capable of edification in fuch locieties ; v.luit elptcial advantages 
 are to Lie made ufc of in the order and ■v\orftiipof the church, 
 fuch as methods in preaching, tranilations and tunes of pfalms in 
 finging, continuance in public duties, and the like. Lut this 
 gives no countenance to the making of laws without any warrant 
 from divine authorit)^ and of no uie for general edi£calion j for 
 the thinps mentioned beins; themfelves of divine inftitution, are 
 capable of fuch general diredions in and by the light of nature, 
 as may, with ordinai-y Chrijhan prudence, be on all occafions. 
 applied unto the ufe and practice of the church. 1 his the 
 apoftle dcmonftrates in his frequent appeals to the light of nature 
 in things that belong to church order. 
 
 2. But fuch is the fpecial nature and condition of the gofpel 
 church Hate, fuch the relation of it to the perfonand mediation of 
 Jcfus Chriil, fuch the njit-.ire of that elpeciai honour and glory 
 which God defigns unto himfelf therein, (things that the light 
 of nature can give no guidance nor direftion about) and behdes 
 fo different from all that vv'as before ordained in any other church 
 flate, and fuch arc the ways, means, and duties of divine worfliip 
 prefcribed in it, that it muil have a peculiar divine inftitution of 
 its own, to evidence that it is from heaven and not of men. 
 
 The prefent Itate of the church under the New Tellament the 
 apollle calls t£ aa .,^ Keb. vii. ii. its perfediion, its con- 
 fummatJon, that perfetf ftatc which God deiigned for it in this 
 
L 19 J 
 
 world ; and he denies that it could be brought into that ftatc 
 by the law, or any ot the divine inititutions that belonged unto 
 it. Heo. xvii. 19. chap. ix. 9. cuap. x. i. 
 
 All th« dignity, honour, aad perfctrtion of the itate ot" the 
 church under the Old Tcitaracut depended folely on this, that 
 it was, in the whole and all the particulars of it, of divine injlilu- 
 iion. Hence it was glorious, tUac is, very excellent, as tiie a- 
 pollle declares 2 Cor. iii. — and if the church ilate of the New 
 'f eltament have not the fame origin, it mail oe elleeraed to have 
 a greater glory given unto it by tne hand of men, than the otner 
 had from the inititution of God himfclf j for a greater glory it 
 hath, as the apolUe telliiieth. Neither can any man alive give 
 any inllance in particular in which there is the leaft defect in 
 the Deing, conltitution, rule, and government of the gofpel 
 church ifate, for want of divine inftitution, fo that it Ihould be 
 necefTary to make a fupply to it by the wifdom and authority 
 of men. 
 
 3. The name of the church under the Nev/ Tcftament is ca- 
 pable of a threefold application, or it is taken in a threefold 
 fenfe. i. For the catholic invijib/e church, or fociety of ele£b 
 believers in the whole world, really related by faith in him un- 
 to the Lord Jcfus Chriil as their myltical head — 2. For the 
 ivho/e number of vijible profe/fon in the whole v/orld, who, by 
 baptifm, the outward profeilicn of the gofpel, and obedience un- 
 Chriit, are diftinguiilied from the reft of the world — and 3. For 
 fuch a ftate as wherein the ivoj-Jhip of God is to be celebrated m 
 the way of his appointment ; and which is to be ruled by the 
 power ^vhich he gives it, and according to the dfcipiine which 
 he hath ordained. It is the church in the laft of thefe fenfes 
 v.hofe origin we now enquire after. And I fay, 
 
 4. The origin of this church flute is direcfly, immediately, and 
 folely from Jelus Christ. He is the fole author, contriver, and 
 inilitutor of it. When I fay it is immediately and folely, from 
 him, I include the miniftry of the apoilles, who were employed 
 under him in the carrying on that v.'ork unto perfeclion j and 
 becaufe this is the only foundation of our faith and obedience 
 refpecling this church ftate, namely, that Chriit is the alone au- 
 thor of it, the fcripture doth not only plainly arhrm it, but alfo 
 declares the grounds of it, why it muft be fo and whence it is 
 lb. 
 
 Several things are eminently necceffary unto him as the infti- 
 tutor of this church ftate, v/ith all that belongs thereunto, and 
 the fcripture does exprefsly afcribe them all unto him. The firll 
 of thefe is right and title j and this he has on a threefold account : 
 I. By donation, Heb. i. 2. 3. John xvii. 2j — 2. Ey virtue of 
 purchafe; and this is pleaded as a fuftkient reafon why v/e ihould 
 be wholly at his difpofal, and be free from the impofition of 
 men in things fpiritual, i Cor. vii. 23. " Ye are bought with 
 a price, be ye not the fervants of men." — 3. Oiconquijl.'., for 
 thofe who were to be difnofed by him were both under the power 
 
 C 2 
 
i 20 ] 
 
 of his enemies, and ivere themfelves enemies unto inm in their, 
 xiinds. 
 
 2. Anthority. As a riglit and title refpetts the perfons of men 
 to be reduced into a neiv form of goveiument, fo authority re- 
 fpeds the rules, lavrs, 6i.c. to be made, preiciibed and ellabliih- 
 ed, vvheieby \\\z privileges of this new fociety aie conveyed, 
 and the duties ot it enjoined unto all that are taken into it. 
 
 1 he apoitles themfelves never prefumed from their ovvn ivif- 
 tlom or authority to add or put into tiiis church as of perpetual 
 ufe, any tiling whatever. To this they were obliged by the 
 exprels words of their commiffi on, Matt, xxviii. i8. 20. They 
 every v/here difclaim any fuch authority. I'hey pleaded they 
 were only lievrards and miniilcrs,not lords of the faith oi obedi- 
 erxe of the church, but helpers of its joy, yea the fervants of 
 all the churches for ChrilL's fake, 2 Cor. 4. 5. The golpel church 
 Hate is abfoiutely new in its nature, lav\-s, and conliitution, unto 
 Vv'hich all the world aie naturally foieigneis and ftrangers. As 
 they have no right unto it as it containeth privileges, ^fo they 
 have no obligation as it prtfcribes duties. 
 
 This authority was iirft ufurpcd by Synods or Couricils of 
 ^if:-ops. Upon a ilight pretence, no v;ay I'uited or i'erviceable 
 to their ends, of^he advice given and deteinrJuation mace by the 
 apoflles, with the elders and brethren ci^e church of jerufalem, 
 in a tempcru.y 'conliitution about the ufe of Chriitiau liberty, 
 the biihops of the fourth and f.fth centuries took upon them- 
 selves to mvi'.e \2l\ss and conftitutions tor ordering the govern- 
 jncnt of the church. It is to be lamented, there Ihould be iuch 
 a monument left of their v.eaknefs, am-biticn, lelf interefc, and 
 foily, as there is in what reir.aineth of their ccnilitutions. I'heir 
 whole endeavour in this kind was at beil but the building of 
 wood, hay, Itubble, in whofe confmnption they fhall fulTer lofs, 
 although they fliould be faved themselves. ]\\ thu;- n;aking laws 
 to bind the whole church about things uitltfs a.id trivial, no v. ay 
 belonging to the religion taught us by jeius Chrilt, for the elia- 
 bliCiment or incrcafe of their own authc/ity , 1^ ith the confuhojis 
 thatienfued thereon, in mutual animoiites, fightings, divifions, 
 fchi&is and excoraunications, tothehcrrible Icandal cf the Chri- 
 flian religion,— in this way, 1 fay, they ceafed not until they 
 had (ittfily deH'oyed all the order, rule and government, 
 yea the very nature of the church ofChri't. Themoft 01 thtm, 
 indeed, knew not for whom they Avrought in providing mate- 
 rials for that Babel which was raifed cut of their produ61ions. 
 For after they were hewed r.nd carved, Ihaped, ibrmiCd, and 
 gilded, the i ope appeared at the head of it, as it were with 
 ♦hefe words in his miouth : "Is not this great Eabylonthat 1 have 
 " built for the houfe 01 the kingdom, by the might cfmy power 
 *' and for the honour of my majePv ?" 1 his was the fatal event 
 ©f m.cn's invading tl e right of Chiifr, and claiming authority to 
 give laws to the church j and till men, earthly potentates, as 
 well as church loiler?, can pretend to thcfe things, they may do 
 wellto conlidcr how dangerous it is to invad« the jiohts and irv- 
 
i .1 ] 
 
 heritance of Chrifl, and leave off hunting after a iliare of power 
 in the iraming or forming evangelical churches, or making laws 
 for their rule and government. 
 
 But then it is laid, tiiat if this be allowed, as all the dignity, 
 power, and honour of the governors of the church ■wiYi be re- 
 jected Oi defpifed, fo all manner of coniullon and diforder will 
 be brought into the church itfelf. For can it otherwife be, 
 when all power oi law-niahing, in the prefer vation of the dig- 
 nity of the rulers and order ot the church, is taken away ? 
 
 .Anfiv. They do not, in myjudgment,iudicicntly thiuli of whom, 
 and of what they Ipeak -tvho plead in ti^.is manner j ior the lub- 
 llance of the plea is, — that if the church have its whole irame 
 and order from Chnll alone, though men fhould faithfully difchargc 
 their duty in doing and ooierving all that he hath ccmmanded, 
 there would be nothing in it but confuliou and diforder. Whe- 
 . ther this becomes that reverence which we ought to have of him,- 
 or is fuited to that faithfulnefs which is particulary alcribed ia 
 the conlfitutlon and ordering of his church, is not hard to de- 
 termine, and the iaiiity of it will be clearly proved afterwards. 
 
 They ought to remember, 1 lay, how much this alTumption of 
 power and manner of fpeaking is derogatory to the faithfjlnefs 
 a. Chrift in and over his ov>'n houfe, in which he is compared 
 unto and preferred above Mofes, Heb. iii. 6. Now the faithful- 
 nefs of Mofes confifted in this, that he did and appointed all 
 things according to the pattern Jicwed him in the mount. 
 
 As to the dignity and honour of the rulers of the church, they 
 are, in the firtf place, defired themfelves to remember the ex- 
 ample of Chriil: himfelf in his perfonal miniltry here on earth, 
 ♦Matt. XX. 28. " iiven as the Son of Man came not to be mini- 
 ' itered unto, but to miniltcr, and to give his life a ranfom for 
 *' many," — with the rule prefcribed by him thereon, verfes 25, 
 26, 27, " Eut Jefus called them, and faid, ye kno-sv that the 
 " Princes of the Gentiles exercife dominion over them, and 
 " they that are great exercife authority upon them, but it fhall 
 *' not be fo among you ; but whofoever Ihall be great among 
 " you, let him be your miniiler j and whofoever will be chief 
 " among you, let him be your fervant ;" — alfo the injunftion 
 given them by the apollie Peter, t Epift. v. 5. 3. " Neither 
 " as being lords over God's heritage, bu". ensamples to the 
 *' flock." — And the blefied expreffions of the apoilolical Hate 
 by Paul, 1 Cor. iv. i. — 2 Cor. i. 24.-~2 Cor. iv. 5.— 
 Thefe palfages many prepare their minds for the right manage- 
 ment ot that honour which is due to them. We may add, — 
 
 With refpecl to the authority of Chriil, the fcripture gives 
 inftances of the ufe and cxercile thereof, which comprize all that 
 is necelfary unto the conllitution, and ordering of his churches, 
 and the worihip of them. Fir/}, He buildeth his own houfe, 
 Heb. 3. Second, He appointeth offices and officers for rule in' 
 his churches, i Cor. iii. i. Rom. xii, 6, 8. Third, He gives 
 gilts tor the adniinillration.3 of the church, Ephef. iv. 11— 15. 
 
r 22 3 
 
 "Fourth, lie giveth poorer and authority unto them who ate to 
 miniller and rule in the church j -which things muit be difcuifed 
 afterwards. 
 
 CHAP. III. 
 
 THE ESPECIAL NATURE AND FOP.M OF THE GOSPEL 
 CHURCH STATE APPOINTED BY CHRIST. 
 
 THE principal enquiry unto which we have tlius far prepa- 
 red the way, and upon which all that follows does depend, 
 is concerning the EoPECIAL NATURE of that Church 
 State, Rule, and Order, wiiich the Lord Chriic hath inftituted 
 under the gofpel. And here fome things mufl be premifed. 
 
 1. I defign not here to oppol'e, nor any way to conlider fuch 
 additions as men may have judged necelTary to be made to tha.t 
 church iiate which Chriil hath appointed, to render it, in their 
 apjireheniion, more ufeful to its ends than otherwife it would be. 
 Of this fort there are many things in the world. But our pre- 
 fentbuiinefsis to prove the /r«//6, and not to difprove the conceits 
 of men. But fo far as our caufe is concerned in thefe, it fhall 
 be done by itfelf, fo as not to interrupt us in the declaration of 
 the tiuth. 
 
 2. Whereas there are great contcfts about commdnion -with 
 churches, or separation from tlicm, and mutual charges of im- 
 pofitions and fchifms thereon, they mull be all regulated by this 
 enquiry, What is chat church Hate which Chrift hath prefcribed ? 
 
 In this only is conxience concerned, with refpecil to" all duties 
 of churc)} communion. Neither can a charge of fcliifm be fup- 
 ported r; 'ciinll any, but on a fuppofiticn of fin, refpecling that 
 church Rate and order which Chrift hath appointed. 
 
 3. There have been and are in the world feveral forts of 
 churches, of great power and reputation, of feveral forms and 
 kinds, y^t contributing aid to each other in their refpeclivc 
 ilatiocs J as the Papal church, which pretends to be catholic or 
 univeifal, comprehenfive of all true diicijrles of Chriil j patriar- 
 chal, metropolitical, and diocefan churches. 
 
 4. 7"here are others who plead for a national church Hate, 
 ariung from an aflbciation of the officers of particular churches, 
 in feveral decrees, which cliurch ftate they cAlcIa/Jicc! Xf.vA pro- 
 vincial, until it extend it iifeli unto the limits of a -wliolc nation, 
 that is one civil body, dei^ending as fuch on its own Inpreme ru- 
 ler and lav\-. But we fay, 
 
 5. The viable church Hate which Chrilf hath inftituted un- 
 der the xNew 1 ellament,conliits in an EbPEClAL .SOCIETY 
 
C 23 ] 
 
 OR CONGREGATION OF PROFESSED EELIEV- 
 
 ERS, joined together auco^Jiu-to :us iuinj, -.vith :heir olticers, 
 guides, or rulers, whora he hath apjjuiited, which congregation, 
 do or may meet together for the celebration of all the ordinan* 
 ces of divine worlhip, the profeiiing and authoritatively propo- 
 fingthe doctrine of the gofjiel, with the exercife of the difcipline 
 prelcribcd by himlelt, unto the glory of Chriit in the prelerva- 
 tion and propagation of his kingdom in the world, and their 
 own mutual edincaiion. 
 
 The things obfervable in this defcription ar«, 1/?, The matter 
 of this church, namely, of what it is compofed, and that is, '^iji' 
 ble believers — 2dIy,"lh.eJorm of it, a lociety or congregation vo- 
 luntarily coalefced according to the mind of Chriit — 3^'/)', The 
 end of it in general is, local communion in ail the ordinances 
 and inftitutions of Chrilf, in obedience unto him, and for their 
 own edification, — in particular, the preaching of the word to 
 the edilication of the church itielf and the converlion of others, 
 adminiliration of the lacraments, the prefer vaticn and exercife 
 oi evangelical difcipline, and vihbly to profeis their fubjeftion 
 to Chriil in the world by the obfervance of his commands. The 
 bounds and limits of this church are taken from the number of 
 the members, which ought not to be fo fmall as that they i annot 
 obferve and do all that Chriit hath commanded in due order, 
 nor yet fo great as not to meet together for the ends of the in- 
 iHtution of the church. This church, in its complete ftate, con- 
 iifts of its rulers ot guides, and the community of the faithful. 
 Unto fuch a church, and every one of thefe, belongs of right 
 all the privileges, promifes, and power that Chriit doth grant 
 unto the cliurch in this world. Thefe and fundry other things 
 of like nature fliall be fpoken to in coutfe. 
 
 At prefent 1 laail proceed to two things — ly?,' to prove that 
 Chriit hath appointed this church itate under the gofpel, name- 
 ly of a PARTICULAR or SINGLE CONGREGATION; 
 2dly, that he hath appointed no other church ftate that is incon- 
 liiteat with this, much leis that is deltructive of it. 
 
 I. Chriit appointed that church itate Vvhich is ineet and ac- 
 commodated unto all the ends which he dejtgned in his injlttution 
 af a church — but fuch alone is that church-form and order that 
 we have propofed. In Chriffs inititution of the church, it was 
 none of his ends that feme men might thereby be advanced to 
 rule, honour, riches, or fecular grandeur, but the direit contra- 
 ry, Matth. XX. 25, &.C. Nor did he do it that his diiciples 
 might be ruled by force or the lavrs of men, or that they fliould 
 be obitructsd in the exercife of any graces, gifts, or privileges 
 that he had purchafed for them, or would befto%v upon them j 
 and to fpeak plainly, (let it be defpifed by them that pleafe) 
 that cannot be of any great fervice to this church ftate v/hich 
 is not fuited to guide, excite, and diredt the exercife of all evan- 
 gelical graces to the glory of Chrift in a due manner 5 becaufe, 
 to propofe -cecuiiar and proper ob'efts for thefe crraces, to o-jve 
 
r 24 J 
 
 » 
 
 » 
 
 peculiar nioti%'CS to tlicm, to limit the feafons and circumflances 
 ol Lheir c'Aeiciie, and re^ulate^the manner of the performance of 
 the duties that arife from them, — is one principal end of the m- 
 llitution of ciiurches. 
 
 It would Le too long to make a particular enquiry into all 
 the ends lor which the Lord Chriit appointed tnis church llate, 
 which inaeed are ail the duties oi the gofpel, either in themleives 
 or in the manner of their periormance. We may reduce them 
 unto thele three general heads. 
 
 tirji^ The profeJ/eajuuje61ion of the fouls and confciences of 
 believers unto his authority, in their obfervance ot his command- 
 ments. He requireth tnat all who aie babtized in his name Dc 
 taught to CO and obferve all things v^hatloever he commanded, 
 Matth. xxviii. ife. 19. 20. And God is to be gloniied not on- 
 ly in their lubjeicion, but in their profejjed iubjeciion unto the 
 gofpel of Chriil, 2 Cor. xix. 13. Having given an exprefs charge 
 unto his diiciples, to make public profelfion of his name, and not 
 to be deterred from it by ihame or fear of any thing that may 
 befal them in lo doing, and that on the penalty of his difowning 
 them before his heavenly Father. Matt. viii. 33 — ^38. Matt. x. 
 33. he hath appointed this church-ifate, as the way and means 
 whereby they may, jointly, and viiibly make prefeffion of this 
 their lubjection to him, dependence on him, and Ireedom in the 
 obfervance of all his commands. He will not have this done 
 lingiy and perfonally alone, but in fociety and conjunction. Now 
 this cannot be done in any imaginable church llate, in which 
 the members of the churcii cannot meet together for this end. 
 This they can only do in fuch a church as is Congregational. 
 
 Secondly, Tlie joint celebration of all gofpel ordinances is 
 the great and principle end of the evangelical church If ate. Man 
 was made for fociety in things natural and civil, but efpecially 
 in things fpiritual, or fuch as concern the worlhip of God. Here- 
 on depends the neceflity of particular churches, or focieties for 
 divine Avorlliip. And this is declared to be the end of the chur- 
 ches inftituted by Chrilf, Afts ii. 42. i Cor. xi. 20. i Cor. v. 
 4. 5. I Tim. ii. 12. as alfo of the inftitution of officers in the 
 church, for the folemn adminiflration of the ordinances of this 
 worfhip. And the reafons of this appointment of church affem- 
 blies, are intimated in the fcripture j as, i/?, that it might be 
 a way for the joint exercife of the graces and gifts of the fpirir, 
 as was in general before mentioned. The Lord Chriil gives his 
 grace and his gifts in great variety of meafures, Ephel. iv. 7. 
 " But the manifcilation of the Spirit isgive.i unto every man to 
 " profit withal." i Cor. xii. 7, 8. He gives neither of them 
 merely for ihemfelves. Saving grace is given lirlt for the good 
 of him that receives it, but refpecf is alfo had in it to the good 
 of others j and the Lord Chriil expefts llich an exercife of it, as 
 pfiay be to the advantage of others, 'I'he firlt end of gifts is the 
 edihcation oi others j and all that do receive them are thereby' 
 JleHuardi of the manifold grc<:e of God^ ; Pet. 4. 10. Wherefore 
 
[ ^5 1 
 
 ^1 order to the due exercife of thefe gifts and graces imto hb 
 glory and their proper ends, he hath appointed particular con- 
 gregations, in whole alTemblics alone they can De duly esercif- 
 ed. 2r//v, Hereby all his dilciplcs are mutually ediued ; that 
 is, encreafed In knowledge, faith, love, fruitfulnels in ooedience, 
 and conformity unto himielf. This the apoftle aitirmsto be the 
 efpecial end of all churches, their offices, oiHcers, gifts, and 
 order, Ephef. iv. I2, 13, 14, 15, 16, and again, ii. 19. No 
 church Itate that is not immediately fuited unto this end, is of 
 his inrtitution-, and though others beiides thefe particular con- 
 .gre Rations may in general p-etend unto it, it were to be wi(hed 
 they were not obftruclive of it. 3^/)', That he might hereby 
 exprefs and lellify his jromifed pretence with his difciples unto 
 the end of the %vorld, .\latth, xxviii. 20, and xviii. 20. ?.ev. 
 i. 13. It is in their churcn a'Jein'_''ies, and in the performarice of 
 his holy worihip, that he is prefent with his difciples, according 
 unto his proraife. 4th/)', In thefe churches, thus exercifed ia 
 the worihip of God, he gives us a refem'jlance and reprefentaaon 
 cf the great affembly above, who worihip God continually before 
 his throne, which is too la-ge a fubje6l here to inlift upon. — 
 And to manifell that aifemblies of the luoo/e chi:rch at once and 
 in one place ^ for the c^leoratioa of divine worihip, is of the ef- 
 fence of a church, without wnich it hath no real oeing, when 
 God had inltituted iuch a churciurm, as that wherein all the 
 memoers of it could not ordinarily come together e\*ery week 
 for this end j he ordained that for the prei'ervation of their 
 church ftate, three times in the year the males (which was the 
 circumcifed church) fhould appear to,^ether m one place, to ce- 
 lebrate the mo'.l; foiemn ordinances of his v.-or{hip, Exod. xxiii. 
 14. chap, xxxiv. 23. Deut. xvi. 16. All thofe difficulties which 
 arofe from, the extent 01 the limits of that church unto the whole 
 nation being now done away, thefe meetings cfthe whole church 
 for the worihip of God become a continual duty j and when 
 they cannot be obferved in any church, the ilate or kind of it 
 is not inllituted by Chriit. 
 
 The third end of the inltitution of the gofpel church ftate is 
 the exercife and prelervation of the d'lfci^line appointed by 
 Chrifl to be ooferved by his difciples. The ancients do com- 
 monly call the whole Chiillian relioion by the name of the dif- 
 ci/j/ifie of Chrij} ; that is, the faith and ooedience which iie hath 
 prefcribed to them, in oppofition to the rules and prefcriptio-is of 
 philoibphical focietics ; and it is that without vrhich the glory 
 of the Chridian reli^on can in no due manner be preierved. 
 
 The nature of it ihall be afterwards fully treated of. At 
 prefent I ihall only ^"^tdt!^ of the ends of it, or what it is that 
 the Lord Chriil defigneth in the inflitution of it j and thefe 
 things may be referred unto four h*eads. 
 
 I. The diicipline of Chri't was de'.gned for the orere'-ation 
 of the docirine cf th^ gofpel in its puritv, and cbedience unto 
 
 E. 
 
I 26 3 
 
 Ijis coinmanJs in Its Integrity. For the firft, the fcripture Is full 
 oi predictions, all connrrned la the event, that aiter th-i d^'^/s of 
 the apofiles there ihould oe various attempts to corrupt and per- 
 vert the do6lrine of the gofpel, and to bring in pernicious enors 
 and hereiies. To prevent, reprove, and remove them is no Imall 
 part of the miniilerial office in the difpenfation of the word, iiut 
 tvhereas thofe v/ho taught fuch perverfe things did for the moil 
 part arlfe in the churches themiel'/es, Ads xx. 30. 2 Pet. ii. i. 
 1 John, il. 19 J as the preaching of the word was appointed 
 for the rebuke of thefe do6trines, fo this difcipline was ordained 
 in the church, with refpefl to the perfons by whom they were 
 taught, Rev. ii. 2, 14, 20. 3 John viii. 9. Gal. v. 12 j 
 and fo alfo it xvas with refpedl unto fchifms and diviiions that 
 might fall out in the church. The way of fupprefling thefe 
 things by external force, by the fword of magiifrates, in priions, 
 fines, baniihments, and death, was not then thought of, nor di- 
 reft ed unto by the Lord Jefus Chriil ; for it is highly dilhonuur- 
 able unto him, as if the v^-ays of his appointment weie not fuf- 
 ficient for the prefervation of his own tiuth, but that his dif- 
 ciples muil betake themfelves unto the fecular powers of this 
 Ivor id, who for the mo/t part are wicked, profane, and ignorant 
 of the truth. 
 
 To tnis belongeth the prefervation of his commands^ in the 
 integrity of obedience. For he appointed that hereby care 
 111' uld be taken of the ways, walking, and converfation of his 
 difci.^les, that in ali things it fhould be fuch as became the 
 gcfpel. Hence the exercife of this difcipline he ordained to con- 
 liil in exliortations, admonitions, reprooi3 of any that ihould 
 offend in things moral or of his fpecial inliitution, with the total 
 rejeclion of them that were obiiinate in their olfences j as we 
 (hall lee afterwards. 
 
 2. Another end of this difcipline was to preferve lo-Je among 
 his difriples. This was that v\-hich he gave fpecial charge abcut 
 unto all that ihould believe in his name, taking the command 
 of it to be his own in a peculiar manner, and declaring our ob- 
 fervance of it to be the principal pledge and evidence of our 
 being his difciplcs. For though mutual love be an old command- 
 ment, belonging both unto the moral law and fundry injunctions 
 under the Old Teftament ^ yet the degrees and meafure of it, the 
 ways and duties of its exercife, the motives unto it, and reafons 
 for it, were wholly his own, whereby it likeuife becomes a new 
 commandment. 
 
 For the prefervation and continuance of this love, which he 
 lavs fo great vrei'^ht upon, was this difcipline appointed, and to 
 which, in ditTerent refpccls, it efieclually .contributes 5 as in pre- 
 venting or removing of offences that might arife among believ- 
 ers to the Interruption of it, Matt, xviii. 15, 16, 17. And in 
 i;hat watch over each other, with mutual exhortations and ad- 
 Hionitions, v.'ithout which this loye, let men pretend v/hat they 
 
C 27 ] 
 
 pleafe, will not be prefeived. Taat Tvhich keepeth eitiier life 
 or Ibul in Cluiuian iove, confifts in the mutual exeicile of thole 
 graces, and tne dilchar^e of thofe duties, whereby they may Oe 
 partakers of the fruits of love m one another. And for the moll 
 part, thofe who pretend highly unto the prefervation of iove, by 
 the..- coming to the iame chuich, who dwell in tne lame pariih^ 
 have not fo much as the very fhadow of it. in the diicipline o£ 
 the Lord Chrilt it is appointed that this love, fo uiicrly enji ,.ied 
 by him, fo exprelBve of his own wifdom and love, thould be 
 preferved and encreafed, uy the due and conltant difchar^t of 
 the duties of mutual exhortation, admonition, prayer, and watch- 
 ful care over one another, Rom. xv. 14. i Thef. v. 11, 12. 
 2 Thef. iii. 15. Heb. iii. I2, 13. chap. xii. 15, 16. 
 
 3. A third end of it is, that it might be a due reprefeiitation 
 of his own love, care, tendernel's, patience, and meekneis, in the 
 acting of his autuority in his church. WHiere this is not obler- 
 ved in the exercife of church diicipline, it is highly injilrious 
 and diilionouraole unto him. For all church power is in him, 
 and Jerived from him j nor is there any thing of that nature- 
 wiiich belongs unto it, but muft be acled in his name, and ef- 
 teemed, both for the manner and matter of it, his acl and deed. 
 For men, therefore, to pretend to exercife this difcipline, in a 
 woildiy fpiiit, with pride and pairion, Dy tricks of laws and ca- 
 nons in courts foreign to the churches themfelves, which are 
 pretended to be under this diicipline, is a woful and fcandalous 
 repielentation of Chriil's wiidom, care, and love towards his 
 chuich. but t:;e difcipline which Chrilt hath ordained muft be 
 exercifed in meeknefs, patience, gentlenefs, evidence of zeal for 
 the good, and compalnon for the iouls oi men, with gravity and 
 authority, fo as that therein all the holy affedlions of his mind 
 tov.ards his cl'.urch or any in it, in their miitakes, failings, and 
 miicarriages, may be duly reprefented, as -well as his authority- 
 exerciied among them. Ifaiah xl. 11— 2 Cor. x. i— Gal. v. 22, 
 23 — I 1 hef. ii. 7 — 2 Tim. ii. 24, 25, 26 — Jam. iii. 17 — i Cor, 
 xiii. 
 
 4. It is in part appointed to be an e'jidence and pledge of the- 
 future judgment, in which the whole cnurch (hail be judged 
 before the throne of Jefus Chrift. For in the exercife of thii 
 difcipline Chrilt is on his own judgment-feat in the church j nor 
 may any man pronounce any fentence, but what he believeth 
 Chrift himfelf would pronounce ivere he vilibly prefent, and 
 what is according to his mind, as declared in his word. Hence 
 Tertullian calls the fentence of excommunication in the church, 
 a reprefentation of the future judgment. 
 
 In all that degeneracy which the Chriflian profefllng church 
 hath fallen into, in faith, worlhip and manners, there is no in- 
 ftance can exceed the corruption of this divine inilitution. For 
 that which ^vas ttiC honour of Chriil and liis gofnel, and a true 
 wav of reprefenting him in the glorv of liii wiidom and love=, , 
 
 D 2 ' 
 
C 28 1 
 
 2~d lor tat cxercife cf all graces In the cliurcli, in order to the. 
 ble'led ends now declared, was turned into a dominatioTiy ac- 
 cording to the arts and ways of the worft of law courts, by per- 
 ibns entirely void of any juft pretence to the leall interelt in 
 church power, on caufes and for ends foreign to the difcipline 
 cf the gofpel, by a tyranny over the confciences, and over the 
 perfons of the difciples of Chrift, to the dreadful fcandal of the 
 gofpel, and tlie lule ot Chrill in his church. 
 
 As thefe are the general ends of the inltitution of a church 
 Hate under the golpel, and are conducive unto them, it is a 
 great divine ordinance tor the glory of Chriit, v.ith the ediiica- 
 tion and filvatlon ot them that believe. Vvhereiore that church 
 ftate which is luited to thefe ecds, is that which is appointed by 
 Chrill J and whatever kind of church or churches is not fo, 
 primarily and as fiach, are not of his appointraeut. bo it is in 
 CONGREGATIONAL CHURCHES ALONE that thefe 
 things can be cbferved j for unto all of them are required af- 
 femblies of the whole church, and wherever they are, that 
 church is congregational. No fuch churches as thefe mentioned 
 before in any way national, are capable of the dilcharge of thefe 
 duties, or attaining oi thefe ends. If it be faid, that what they 
 cannot do in themfelves, as that they cannot together in one 
 place profefs and exprefs thtir fubjecHon unto the commands of 
 Chriit, cannot have perfonal communion in the celebration of 
 gofpel ordinances of worHiip, nc". exercife difcipline in one body 
 ind fociety j yet they can do the fame things otherwife, partly 
 in fingle congregations appointed bv themfelves, and partly in 
 fuch ways for the admi.iiitration of difcipline as are iuited to 
 their ftate and rule, that is, by ecclejiajlical courts, vt'iX^w jurisdic- 
 tion over all perfons or congregations belonging to them j I iay, 
 if they argue in this manner, it will do no fervice to their caufe. 
 For thofc particular congregations in v>hich theie things are to 
 be obferved, are churches, or they are ?:ot. If they are churches, 
 they are of ChrilVs appointment, and we oL;tain what we aim at ; 
 nor is it in the power of any man to deprive them of any thing 
 that belongs unto them as fuch j if they are not, but inventions 
 and appcintments of their ov.-n, then that which they fay is to 
 this purpofc, — that what is abfolutely neceifary to the due ob- 
 fervance of the worfhip of God, and to all the ends of churches, 
 being not appointed by Chrill, is by them provided for and 
 ordained', v.hich is to exalt themfelves, in wifdom and care 
 above him, and to place themfelves in a nearer relation to the 
 church than hirafelf. 
 
 Further, a church is fuch a body or fociety as hath fplritual 
 power, privileges, and promifes annexed to it. That which hath 
 not thefe as Inch is no church. The particular congregations 
 mentioned have this power, ivith privileges and promifes belong- 
 ing to them, or they have not. If they have not, they are no 
 churches, at Icall no complete churches, and there are nc chureh- 
 
[ 29 ] 
 
 es in the earth in which thofe things can be done for which the 
 beiiig of churches was ordained. If they have fuch power, I 
 dehre co know from whence they have it — if from Chrift, then 
 they are of his inllitution ; and who can diveft them of that 
 power, or any part of it ? 
 
 The very lignification of the word doth determine the fenfe 
 of it to be a particular congregation j and Ihews, that the whole 
 body, its rulers and thofe who are ruled, do aJTemble together 
 7n one place, for the adminiftration of gofpel ordinances and the 
 cxercife of difcipline 5 and on that account, can neither be dio- 
 cefan, provincial, nor national. For although the effence of the 
 church does not confiil: in aclual affemblies, yet thcle are abfo^ 
 lutely necelTary unto it in its exercife. 
 
 Hence, in the Old Teil:ament, with reference to a chv.rch, 
 the Hebrew verb is to " congregate,' to " alTemble," to " call 
 and meet together," and nothing elfe. The LXX Interpreters 
 render it moitly by erklesiasto, to " congregate in a church 
 afiembly j" and fometimes by words of the fame import, 
 as soNisTEMi, EPisUNAGO J fo they do the Hebrew noun by suna- 
 GOGE, EKK.LESIA, feldom by any other vv'ord, but where they do» 
 it is always of the fame lignihcation. Wherefore, this word in 
 the Old Teilament fignifies nothing but a congregation that af- 
 fembles for the ends and ufes of it, and acts it duties and power, 
 fo doth EKK.LESIA alfo in the New Teftament. It may be fome- 
 times applied to that, the effence of which is net denoted there- 
 by, as the church catholic invifible, which is myltical j,but where- 
 cver it is ufed to denote an outward vifible fociety, it doth at 
 the fame time point out their aifemblies together in one. It is 
 frequently ufed for an acliual aflembly, A6ts xix. 32, 39, 40.— 
 1 Cor. xiv. 3, 4. which was the fignification of it in all Greek 
 writers. And it is exprefsly affirmed, that it met together in the 
 fame place, i Cor. xiv. 23. Wherefore that fociety which does 
 not congregate, the whole body of which doth not meet toge» 
 ther to acl its powers and duties, whatever other fort of body 
 it may be, neither is nor can be called a Church. 
 
 In this fenfe, namely of a congregation, is the fame original 
 vroid ufed, -when the firfc intimation is given of an evangelical 
 church itate with order and difcipline, Matth. xviii. 17, " If 
 he (hall neglect to hear them, tell the church," &.c. There 
 have been fo many contelts about the fenfe of thefe words and 
 the interpretation of them, fo many various and oppofite opini- 
 ons about tVem, that fome would argue from thence that nothing 
 could be direftly proved from them, nor any certain account of 
 the Itate and duty of the church be thence collefted. But no- 
 thing can be infmuated more talfe and abfurd, nor which more 
 tendeth to the overthrow of the whole authority of the fcrip- 
 ture. For if when men are feduced by their interefts or other- 
 wife to multiply falfe expoiitions of any place of fcripture, and 
 to ccnterd earrefijy about them, fo that thereby, with refpeS 
 
 XSSt 
 
L 50 1 
 
 to us, they lofe their inflruciive power and certain determina- 
 tion of the txuth, v,e liiomd quickly have no bcttc-m or lounda- 
 tion for our faith in tiie moll impoitant aiticles cf our religion. 
 But all the various pretenlions cf men, fuch as the Pope, a gene- 
 ral council, the civil magiitrate, the jewilh fynagogue, a com- 
 pany of arbitrators, (to all which the above paiiage has Deen 
 faid to refer) are nothing but lo many mltances of what i^.tereft, 
 prejudice, corrupt lulls, and amwitious deugns, with a Giilike of 
 tiie truth, will bring forth. To me it fecms ttrange, that any 
 impartial man reading this context, can tahe the church in this., 
 place in any other fenle, but for fuch a fociety, as to which an 
 ofiending and oltended brother or dilciple of Chriit might and 
 ought to belong, to the body of Vvhich they might addrefs 
 themselves for relief and remedy, or the removal of offences, by 
 virtue cf the authority and appointment of jeius Chriit. 
 
 It were an endiels talk, and not fuited to our preient dehgn, 
 to examine the various pretenfions to the church in this place. 
 
 Therefore I (hall only make a few obfervations from the con- 
 text, which will fufficiently prove what fort of church it is that 
 is here intended. 
 
 I. 1 he rule and direction given by our Saviour in this place 
 to his diiciples doth not concern civil injuries as fuch, but fuch 
 Ans as ha.v ejca/i^al and offence in them, eitlitr cauhiig other men 
 to fin, or giving them offence, whereby the exercife of love in 
 mutual communion may be hindered. Private iiijuries may oe 
 refpedfed herein, but not as injuries, but fo far as they are 
 fcandalous, and matter of oifence to them who know themj and 
 this appears from the word here ufed, — for hamartano oniy re- 
 fpeirs icandal to them againlt whom that hn is faid to be, i Cor. 
 \'ii.i. II, 12. civil injuries as fuch being expreffed by adik£0 and 
 Apos TEREor.iAi, I Cor, vi. 8, 9. But to fin againfl Chrill in the 
 light of their confciences, is to fin againff a brother, as mention- 
 ed in the place under conlideration. Further, it is evident in the 
 context, that our baviour is treating direct]y auout all lorts of 
 fcandals and offences, or fins or occalions of falling, flumuinig 
 and nnia.ig, and fo of perilhing, unto others, giving rules and 
 direccions auout them, from verfe 8. to thefe words in which 
 direction is given aoout their cure and removal. Two things 
 he afcrib&s to thefe fcandais j that weak Chriftians are defpifed 
 in theiT!, verfe 10. and they that are in danger to be dejlroy- 
 ed or loit forever by them, verfe 14. which gives us a true ac- 
 count of the nature of fcandalous offences. 
 
 ^\'here the fame rule is again recorded, the words ufed enforce 
 this application of them., Luke xvii. i, 2, 3 ; and what our 
 Lord expreifeth by skandalise, verfe 2. he exprelTcth by 
 HAAiARTE r.is sE, " fin againit thee," verfe 3, and this is plaia' 
 from the direction which he gives about this rrniMAsoN auto, 
 " rebuke him," tliis v.ord being the only word ufed for the re- 
 buke given, or to be given to a fcandalous oiTeiider, 2 Ccr. ii. 6^ 
 
 %'» 
 
L 3' 3 
 
 It doth not feem a direftion fuited to that Intenfe love wliici, 
 the Lord Lliriit requires in all his diiciples oneto%\ards another, 
 nor tne nature of tnut iuve iu its exercife, as it is defcribed in, 
 I Cor. xiii, that for -i. private injury as fuch, done to any man, 
 witliout refpect to lin ayaiiilt God therein, which is the fccndal, 
 ht ihould foilovv' his brother fo far as to have him call out of the 
 communion of ail churches and believers, %vhich yet in cafe of fiu 
 umepented of is a neceffary duiy. 
 
 2. The rule here prefcribed was for the ufe of the difciples of 
 Chrift in all ages, and is not to be conhned unto any prefent 
 cafe, or the prelent icafon. For there ivas no fuch caie at pre- 
 fent, no mutual offence among any of his difciples, that lliould 
 require tlus determination of it j but was given with refpetl to 
 what might afterwards fall out in the church. There was no 
 need of any fuch direction at that time, becaufe Chrill himfeif 
 was then conltantly j-refent with them, in whom all church pow- 
 er did rehde. Accordingly, tvhen any of them did offend unto 
 fcandal, he did bimiclf rebuke them. Matt. .\vi. 22, 23 5 and 
 v.hen any tnutual offence fell out among them, he inftrufted thcia 
 and direclied them unto the way of love, doing what any church 
 cculd do, and much more, Matt. xx. 24 — 28. 1 his cafe about 
 which the rule Avas given, our Saviour foreknew and forttcld 
 would fall out in the church in future generations to the end of 
 the world. It doth fo every day, and will do fo whilfl men are 
 in an imperfect liate here below. Nor 's there any thing in 
 v.hich the church, with reipecl to its order, purity and ^edification, 
 is more concerned, for they cannot be preferved in any church 
 where a certain rule for the cure and healing of offences, either 
 is not, or is neglecLed. It is therefore fond to fuppofe that our 
 Saviour ftiould prefcribe this rule for thai feafun in which there 
 was no need of it, and not for thofe times wherein the church 
 could not lubhlt in order without it. 
 
 3. The church he:e fpoken of is a Chriftian church. For 
 fince it has been proved it concerned Ricceeding times, there 
 was nothing in thole times that could pretend to the name of a 
 church, but only a Chriitian church. The Jewifn fynagogues 
 had an utter end put to them, fo that an addrefs to any of them, 
 in this cafe v^ras not only ufslefs but unla-vvful, becaufe it is fuch 
 a church as can exercife authority in the name Chrill, over his 
 ditcinles, and fuch as in confcience thev fhould be bound to fub- 
 mit themfclves unto. For the reaion given refpetling the con- 
 tempt of the judgment and fentence of the church, in cafe of of- 
 fence, is their power of Spiritual binding and looiing, which is 
 committed bj Chriil unto them, and fo he adds immediately 
 verfe 18. " v/hatfoever ye ihall bind on earth fhali be bound 
 " in heaven j and whatfoever ye (hall loofe en earth (hall be 
 *' loofed in heaven,'' which is a privilege cf a Chriitian church 
 alone. 
 
 4. It is a vifible PARTICULAR COXGRLGATION 
 alone that is here intended. Fcrasto the church, in other accev- 
 
[ 32 J 
 
 tance of that name, either the catholic in^'iflble church, or th; 
 ■whole body of prolefied believers throughout the world, 
 it IS utterly impoflible for this duty to be obferved towards it. 
 Vve have proved that the firil and moll proper lignification of 
 the word is -a. Jhigle congregation, alTembling together for its 
 duties and enjoyments. Wherever, therefore, the church in ge- 
 neral is mentioned, without the addition of any circumltance that 
 may limit it to any other lignification, it muif be interpreted 
 fuch a particular church or congregation. The perfons intended, 
 oflFending and offended, muft belong to that fociety to which 
 the addrels is to be made ; or elie the one party may jullly 
 decline the judicatory applied to, and fo frultrate the procefs. 
 And it muft be a church to which they are knovrn in their cir- 
 cumftances, without which it is impolfiole that a right judgment 
 in fundry cafes, can be made in pcint of cffence. It is a church 
 of an eafy addrefs \ go tell the church, which fuppcfeth that free 
 and immediate accefs which all the members of a church have 
 to that whole church of which they are members. W hereforc 
 it is faid, " tell the church j*' not a church, but the churchy 
 namely to which thou and thy brother do belong. 
 
 One end of this direction is, that the offending and offended 
 parties may continue together in the communion of the fame 
 church in love, without diffimulation, which thing beion,,s unto 
 a particular congregation. The meaning is not tell the diccefr.n 
 bilhop, for whatever churches he may have under his rule, yet is 
 not he himfelf a church. Nor, laftly, is it a prefbytery or af- 
 fociation of the elders of many particular congregations that is 
 Intended, For the power claimed in fuch affociated pref- 
 byteries, is with refpect to what is already in or before particu- 
 lar congregations, and which, as is fuppofed, they have not either 
 wifdom or authority finally to determine. But this fuppofeth, 
 that the addrefs, in the firrt place, is to be made to a particular 
 congregation, which therefore is firfl: and properly here in- 
 tended. 
 
 Thefe things are plain and familiar to the common under- 
 ftandings of all believers, whofe minds are any way exercifed 
 about them, as indeed are all things which belong to the 
 difcipline of Chrill. Arguments pretendedly deep and learned, 
 but really obfcure, and perplexed with logical terms and dil- 
 tinclions, applied to things thus plain and evident in thcmfelves, 
 ferve only to involve and darken the truth. It is plain in the 
 text quoted that there was a church Hate for Chriitians, then 
 dcfigned by Chrift, which afterwards he would inflitute ard fettle 
 — that all true difciples were to join and unite themfelves in 
 fome fuch church as might be helpful to their lo^e, order, peace 
 and edification. — That among the members of thefe churches 
 offences would arife, Vvhich in themfelves tend to pernicious e- 
 vents. — That if thefe offences could r.-^t he cured and taken a- 
 way, fo that Icve without diflimulat'on might be continued a- 
 
C 33 ] 
 
 niong all the member'-, of the cliiuches, an account of tliem r.t 
 hll. was to be given to that church or fociety of vrhich the parties 
 coricerneci were members, — that this church Ihouldhear, deter- 
 mine, and give judgment, with advice in the cafes fo" brought, 
 for the taking away and removal of all offences, — that this de- 
 termination of the chlirch is to be retted in as valid, on the 
 penalty of a deprivation of all the privileges of the church, 
 that thefe things are the inlHtution and appointment of Chrift 
 himfelf, whofe authority in them all is to be fubmitted unto, 
 and v.'hich alone can cafl one that is a profeffcd Chriftian into the 
 condition of an heathen or a publican. 
 
 Thefe things are plain and eafy to the underflanding of the 
 meanelt of the difciples of Chrilf, as it is meei; that all things 
 ihould be in v.hich their daily pr^flice is concerned. But it i.> 
 not eafily to be exprcflfed, into v.hat horrible perplexities and 
 confufions they have been v.-rcfled in the church of Rome \ nor 
 how thole who depart from the plain obvious fenfe of the words, and 
 love not the practice to which they direft, do lead themfelves 
 and others in ways and paths that have neither ufe nor end. 
 From the corruption and abufe of the holy inilitution of cur Lord 
 Jefus Chrift here intended, fo many powers, faculties, courts, 
 jurifdiclions, &.c. the very names of which are uncouth, horrid, 
 and foreign to religion, h?.ve proceeded, as may fill the mmd 
 with aftoniihment . But all this is fallen out by men's departing 
 from the fimplicity of the gofpel, and a contempt of that fenfe 
 of the words of the Lord Jefas Chrift, which is plain and ob- 
 vious unto all vrho defire not only to hear his words, but alfo to 
 obferve his commands. 
 
 Our third argument is taken from the nature and order of the 
 churches inftituted by the apcftles, as it is expreffed in the fcrip- 
 ture, for they were all of them congregational, and of no other 
 fort. This the enfuing coniideiations wil) make evident. 
 
 1. There were manyt churches planted by theapoftles in very 
 fmall provinces, — no to inftft on the churches of Galatia, Gal. 
 i. I. concerning which it is no where in'imated that they had a- 
 liy one head or mother church •, nor of thofe of Maccedonia, 
 diftinCl: from that of Philippi. For upon the firft coming of Paul 
 to Jerufalem, after his convcrfion, which was three years, GaL 
 i. i8. in the fourth year after the afcenfion of Chrift, there 
 were churches planted in all Judea, Galilee, tmd Samaria, Afts 
 Jx. 31. Neither of tlie tv:o laft provinces was equal unto one 
 ordinary dioccfe : yet there v.-ere chiircheT in both of then-., 
 and that in lO faort a time after the firft preaching of the gofpel, 
 tliat it is impofiiblc they fhould be conceived to be any other 
 but llncrle conprecrations. 
 
 2. 1 hcic churches were fuch, that the apcftles appointed in 
 thera ordinary ciders and deacons, that might admmifter all 
 6rdinances to the whole church, and take care of all the poor, 
 Afls xiv. 23. and x>:. 28. Now the care, i-nfnectioTi, a^id la- 
 
 E ' ' 
 
[ 34 ] 
 
 boui- of ordinary ofTicers ean extend itfelf no farther than to » 
 particular cougregation. No man can adminiiter all oidinances 
 to a diocefan church ; and this ordaining elders in every church, 
 is the lame with ordaining them in every city^ Tit. i. 5. tnat is, 
 in every town in which there was a number converted to the 
 taith, as is evident from Acts xiv. 23. It ^V3S in towns and 
 cities ordinariiY that tnegofpel was firil preached and received j 
 iach believers being congregated and united in the profelfior. of 
 the fame faith, and I'ubjedliion to the authoi'ity of Chrift, did con- 
 ftitute f'jch a church itate as, according to the will 01 Chriit, thejr 
 ihould have biiiiops (or elders) and deacons ordained amongit 
 "them •, and were therefore, as to their llate, fuch churches as he 
 cv.ned. 
 
 3. It 13 faid of moll of thefe churches exprefsly that they re- 
 fpeclively met together in one place, or had their affemblies of 
 the whole church, for the difcharge of the duties required of 
 them, ivhich is peculiar unto congregational churches only ; fo 
 did the church at 'jerufaleni on all occalions. Acts xv. 12, 22. 
 chap. xxi. 22. fee aifo chap. v. 11. chap. vi. i. The objection is 
 of no force which is raifed from the multitude of them that are 
 faid to believe, and confequentiy were 01 that church, fo that 
 thev could not affernble together \ for fince the fcripture fays 
 exprefsly tliat the tnultltude of the church did come together, it 
 is fcarce fair for us to fay they were fuch a multitude as that they 
 could not corne together in one place. And it is evident thai 
 the great numbers of believers that are faid to he at Jerufalern, 
 were there only occi;fionally, and were not fixed in that church, 
 for, many years after, a fmall village beyond Jordan could re- 
 cieve all that were fo fixed in it. The church at Antioch 
 gathered together in one aifembly, to hear Paul and Silas, Acts 
 
 ^iv. 57. 7"his church thus called together is lliled the multi- 
 tude, chap. XV. ^i*^. The whole church of Corinth did all'emble 
 together in one place, both for folemn worfliip, and the exercife 
 of difcipline, x Cor. v. 4. chap. xiv. 2^, 26. chap. xi. 17 — 20. 
 
 |t isvio way neccflary to plead any thing in illullration, or for 
 the confirmation of thefe teltimonics. They all fpeak politlvely 
 ^n a matter of faft, which will admit of no debate, unlefs we make 
 ■exceptions to the veracity of their authors, and they aie of them- 
 selves fu.'hcient to efcabiiih our rlTertion. For whatever may 
 Ipe the ftate of any church as to it? officers and rule, in whatever 
 orderitbe dilpofeJ ordinarily or occafionallyfor ity edification, fo 
 long as it is its duty to aifemble with all its members in one 
 place, it is ■\ fijigle congregation, and no more. 
 
 4. The duties prefcribed to all church members in the writ- 
 ings of the apoftlen, to be diligently attended to by them, are 
 
 ■"fjch as either in their nature, or the manner of their performance, 
 (lannot ^e attended to and duly accompllflied, but in -i particular 
 con -relation. This I fhall atter.d to immediately, and therefore 
 oplv mention it in this place. 
 
I 35 3 
 
 Thefe things being fo plainly and frequently anerted in the 
 Icri ture, it cannot be qiiehionable to any impartial mind, ^it 
 that particular churches or congicgations, are of divine iniHtu- 
 tiou J and confequently that to them the vrhuie power and pri- 
 vileges of the church do belongs for if they do not fo, v.hatever 
 they are, churches they are uoc. If therefore any other church 
 ftatc be fuppofed, we may well require that its name, nature^ 
 ufe, power, and bounds, be pointed oi\t from the fcrij-tures. 
 
 CHAP. IV. 
 
 CONGREGATIONAL CHURCHES ALONE SUITED TO THE 
 ENDS OF CHRIST IN THE INSTITUTION OF HIS CHURCH, 
 AND NO OTHER CHURCH STATE OF DIVINE AfPOINi- 
 MENT. 
 
 IT is neceiTary that fuch a ftate as pretends to a divine oiigin, 
 not only be not contrary to or inconfiltent \vith the erids 
 for which Chrilf inltituted a church ftate, but alio that it be ef- 
 feftually conducive to It, and in its place neceiTary to that pur- 
 pofe ; nor is there a more forcible argument againil aiiv pretend- 
 ed church Itate, rule, or order, than that it is obitruaive to the 
 fouls of men iu attaining the proper ends of their whole inilitu- 
 tion. Theie ends were in general before declared, which I (hall 
 not here repeat, but only attend a little to thole that are uiual- 
 ly pleaded as not attainable by congregational churches, or at 
 leall that they are not fuited to their attainment. 
 
 The _/?/;// ot thele is mutual love among all Lhriiiians, all the 
 difciples of Chrift. By the difcii-les of Chrift, I mean them and 
 them only who profefs faith \\\ his peribn and doctrine, and 
 to hear him, or to be giudcd by him alor.e, in all things that ap- 
 pertain to the worlhip of God, and their living to him. If there 
 are any, called Chriftians, who, in thefe things, chufe other 
 guides, call other minilters and hear them, we rnuft pafs over 
 them in our prefent conlideration. But what is now afiertcd is 
 neceiTary to conititute a true diiciple of Chrifl. To all thefe, 
 his great command is mutual love among themfclves j and fuch 
 xveight doth he lay on this command, that he declares the mani- 
 feftation of the glory of God, his own honour, and the evidence 
 to be given to the world that we are his difciples, depend upon 
 our obedience therein. 
 
 To cxprefs and exercife this love in all the acls and duties of. 
 it among his difciples, v:a" one end of his appoir-lia^ them ^o 
 
 E2 
 
[ 3^ 1 
 
 walk in ciiurcli relation to one aiiother, ■^rhereir. tliis Icve is llic 
 bond of perfe'ylmfs j and the lois of this love as to its due exer- 
 cil'e, is no lefs a pernicious part of the fatal apollacy of the 
 churches, than is the lofs of faith and -worlhip. For, in confc- 
 (iuence of this, Chrillendom, as it is ulually called, is beccrrie 
 the great' li ilage of hatred, rage, wrath, bloodlhed, and mutu- 
 al defoiations in the whole world 5 fo that we have no way to 
 anfwer the objections of the Jcvvs, arguing againil us from the 
 promifes of love and peace in the kingdom of the IMefliah, bi)t 
 by granting that all thefe things arife from a rcbtUicn ai^ainll; 
 his rule and kingdom. New, this love in its exorcife is eminent- 
 ly preferved in the order cf particular churches. For, 
 
 1. The principle of thsir collection into luch focicties, next 
 to that cf fcith in Jefus Chriit, is Icoe io all ibe faints j for their 
 ccnjun£liou being with feme of them as fuch only, they mull 
 have 2 love to ail that are fo *, and none of them would join in 
 fuch focieticr, if their \o doing did in any thing impair their love 
 unto all the difcipies cf Chriit, as occauon doth require \ and if 
 they ate dcfeclive in this catliolic love, it is their fault, contra- 
 ry to the rule and end cf their inilitutiou. 
 
 2. To the ccnicant exprellion and e.xcrcife of this love, there 
 are required prefent fuitable objects to all the acts and duties of 
 it j — a defcription of thefc acls and 'duties j — rales for the right 
 ■performance and cxercife of them j and an end to be attained in 
 their difcharge. All thefe things hath the Lord Chriit provi- 
 ded for his difcipies in the conltitution and rule of thefe church- 
 es J and hath appointed a due attendance to them as the proof 
 of their love to all his difcipies. It would be too long to go o- 
 ver thefe things in particular j I fhall only add, -what may eafi- 
 ly be defended, that gofpel love v.iil never be recovered and rc- 
 il:ored to its primilive glory, until particular churches or con- 
 gregations are reformed, and till they are reduced to that ex- 
 jcrcife of L^'^e ivilhoui dfnniulatLon^ v, hich is required in all their 
 members among themfelves. For ^vhilit men live in envy and 
 .nalice, be hateful and hating one another, or whilit they live 
 in an open negle6t of all thofe duties which the Lord Chriit hath 
 •appointed to be obferved tov;ards the members of that fcciety 
 to which they belong, as a pledge and evidence of their love to 
 all his difcipies, no fuch thing can be attained. And thus it is 
 in rnofl parochial aiTemblies, Avho, in the niidit of their com- 
 flaints cf the breach of love and union, by fomc men's withlicld- 
 ing communion with them, — yet, bcfides the conimon duties of 
 civility and neighbcuihccd, neither Imov.' nor practifc any thing 
 of that fpiritual love, delight and communion that ought to be 
 gmonglt them as members of the fame church. 'We boalt net 
 ourfclves of any great attainment of this kind j we kr.cw 
 how far fliort we come of that fervent love that Houriihed in 
 t'le firft churches — hut this we fay, that there is no way to reco- 
 ver it, but by that Hate and order of paiticvdar churches which 
 we propofe, and defiie to adhere unvo. 
 
[ 37 J 
 
 Bwt pretences to the contrary are vehemently urged ai d, c!.i- 
 mours to that purpofe are loud and many. For it is fiiid, this 
 'Way of fetting up particular congregations Ij that which hath 
 caufed endlcfs divllions •, and by men's not meeting as they ufed 
 to do, &c. all love is lolt among them. To this 1 anr;ver, — 
 
 1. This obje61ion, fo far as I am able to obferve, is mollly in 
 tiie mouths ot thofe ^vho feera to know very little of the nature^ 
 and cfmici of that love which our Lord jei'us Clirift enjoins in 
 the gofpel, nor give any confiderable evidence of their hviiig, 
 ■ivallyng, and afting in the power of it 5 and as to v/hat they 
 fancy to themlelves under that name, we are not concerned in it. 
 
 2. With relpedt to a joint participation of the fame ordinances 
 at the fame time, within the fame walls, this was diligently ob- 
 forved in the Papacy, when all true evangelical love, faith and 
 worlhip were loft. Yea, this kind of communion and conjunc- 
 tion, added to an implicit dependence on the authority of the 
 church, was fubftituted in their room, and multitudes vrere con- 
 tented with them, as what fuiliciently anfwered for their neglecl 
 of all cthpr graces and their exercifs : and I wifn it were not 
 fo among others, who luppofe they have all the love that is I'c- 
 quiied of them, if they are freed from I'uch fcandalous varianceb 
 ■vvith their neighbours, as to make them unlit for the comm.union. 
 
 3. The variance that is pretended to be caufed by fetting up 
 tliefe particular congn'gclio7is is a part of that variance which, 
 Cluili came to fend into the world, Matth. x. 34, 7.^, 36. — 
 " Think not that I am come to fend peace on earth j I came 
 " not to fend peace, but a fr.'ord : For 1 am come to fst a man 
 " at variance ngainft his father, and the dauglitcr againft her 
 " mother j and the daughter-in-law againfl her mother- 
 " in-law J and a man's foes Ihall be they of his own houdiold." 
 He was the Prince of Peace ; he came to make peace betv:ecn 
 God and men ; between men themfelves, Jews and Gentiles. 
 He taught nothing, enjoined nothing, that in its own nature 
 ihould have the leaft inconfiftency with peace, or give counte- 
 nance unto variance. But he declares what vyould cnfue and 
 fail out, through the fin, darknefs, unbelief and enmity to the 
 truth, that would continue on feme under the preaching of the 
 gofpel, vrhilft others 01 their nearaf: relations would embrace 
 the trutli aud the profeifion of _it. For the v^ariance which is 
 laid to arifs from the Gfathcrinsr thefe conPTCgfations, but which 
 the way itfelf doth neither caufe nor countenance in the leaft, 
 we are not accountable. For fince am.ong thofe who are char- 
 ged with thefe variances and lofs of iove, there is " one Lord, 
 one faith, one baptifm, one hope of their callings" the fame truth 
 of the golpcl preached, the fame facraments adminiftered 5 and 
 feeing both the principles of the way, and the perfons of thofe 
 v/ho aiTemble in diftinft focieties for the celebration of divine 
 "vorihip, do tend to love and the praftice of it in all its knowa 
 (iutieSj — "ii the evils that enfiie 0:1 this way raufl be charged ou 
 
[ 3^ 1 
 
 1"'-- enmity, hatred, pride, and fecular intcrefl; of mca, which it 
 ^^ not in our power to cure. 
 
 I may obferve in this place, that it is the greatell and moft 
 powerful engine of Satan, and men of corrupt fecuhir intcrefts, to 
 keep all church reformation out of the ivorld.* 
 
 2. Another end of the inftitution of this ftate is, that the 
 church might be the ground and pillar of truth^ i Tim. iii. 15 j 
 that is, that it might be the principal outward means to fupport, 
 prelerve, publifh, declare, and propagate the do6trine or truth 
 of the gofpel, efpecially that concerning the perfon and offices of 
 Chrilt, which the apolUe fubjoins in the next words to this af- 
 fcrtion. The churcii If ate which doth not anfwer this end is not 
 of a divine inftitution \ but to this the miniftry of thefe church- 
 es is eminently fuited. Three things are required to the church 
 being the pillar and ground of truth, i. That it preferve the 
 truth in itfelf, and in the profeflion of all its members, againft all 
 {educers, falfe teachers, and errors. This the apoftle gives fpe- 
 cial charge about to the ciders of the church of Ephefus, adding 
 the realonsof it, Afts xx. 28 — 31. See alfo i Tim. v. 20, — 2 
 Tim. i. 13, 24 J and to this the miniftry of congregational 
 
 * Our Author, elfev/here in this work, when fpeaking of the gradual de- 
 flenfion of the churches from their primitive ftate and order, fays — " Never- 
 thelefs I can give no fecurity that the churches in our way lliall not in pro- 
 cefs of lime, decline from their primitive conrtitution and order, either iti 
 their power and fpirit, in fnith and love, or in the outward pracft^ice of them, 
 urlefs they continually watch againft all beginnings and occafions of fuch 
 dei^lenfions, and frequently reneu' their reformation. If it be otherwife, they 
 will have better fuccefs than any churches in the world ever yet had, even 
 thofe that were of the planting of the apoftles themfelves, as is manifeft from ' 
 the jr.dgment that our Lord Jefus Chrift pafled on them. Rev. ii. and iii." 
 -—And, in a Trad: of his lately republiflied in Edinburgh, when fpeaking of 
 the dif.iculties in tlie way of reformation, p. 51—54. he exprefles himfelf to 
 the following purpofe : — " With regard to minifters, herein the principal 
 difficulty of the whole work does conhft.— Shall we expecl that fuch pcrfons 
 'v;ll be irftn'.mental in the reforming of others, who hate to be reformed 
 themfelves ? Jer. xxiii. It was fo of old. 
 
 " There are very few of this fort of perfons who will be at the charge of 
 carrying on this work. They will quickly find what it will coft them ; top 
 unlefs they are exemplary in it themfelves, it is in vain to attempt the pref- 
 fuig of it upon others. They cannot go about it without great retrenrhings 
 of that which they have efteemed their liberty in the courfe of their conver- 
 faticn. All compliance v/ith unrcformcd perfons for fecular ends, all tonibr- 
 aiity to the courfe of the world, in jollities and pride of life ; all oftentation 
 of riches, wealth and power, all felf-feeking and fclf-pleafmg, all lightnefs, 
 and carnal confidences, muft utterly be caft away, and not only fo, but unlefs, 
 by incellant prayers and fupijlications, with earneftnefs and perfeverance, they 
 labour for frefli anointings with the fpirit of grace in their own fouls, that 
 faith and love, and zeal for God, and compalfion for the fouls of men, and 
 reaciinefs for the crof,-., may revive and flourifh in them, they will not be idc- 
 fal nor inftrumental in this work. And is it any wonder that the moit of 
 ^'ix m think it better to fuller things to go on at the prefcnt raic, than to yen- 
 tuve at that wliich will cell them fo dear in ils piaf-rit ?— Thsv fr.d that 
 
[ 39 3 
 
 cliurchei is particularly fuited. The continual infpeftion wiiich 
 they may and ou;^ht to have of all the members of the church, 
 with that circumlpccliou and trial of the doclrines preached by 
 themfelves, in the whole body of the church, fits them for this 
 work. This is the fundamental means that the Lord Chrift 
 hath appointed for the prefervation of the truth of the gofpel in 
 this world, whereby the church is the ground and pillar of truth. 
 By this means v\as the truth preferved in the churches of the 
 two firll: centuries, in which they had no ofF.cers but what were 
 placed in particular churches, fo that no confiderable error made 
 any entrance amongft them. 
 
 2. That each church take care that the fame truth be prefer- 
 ved entire, as to the profeffion of it in all other churches. Their 
 communion among themfelves is built upon their common homo- 
 LOGiA, or profelTion of the fame faith. To preferve this entire 
 is their duty, and accordingly it was their conftant praftice to 
 attend to it, during the period fpecilied ; for a change in the 
 faith of any of them, they knew would be the diffblution of their 
 communion. Vv'herefore when any thing of that nature fell out, 
 as it did in the church of Antioch on preaching the neceffitv 
 
 they fhall r.ot only difobiige and provoke aU forts cf penor.s, and lofe many 
 of their ufijful friends, but alfo expofc themfelves to obloquy, contempt anii 
 reproach of all forts. He is a loft man in this world, who, v.-ithout refpedc 
 of perfons, will engage ferioufly in this work ; everr d?\ he fljall find one cf 
 other difpleafed, if not provoked. — Such ^vas the cafe with Elijah, Jeremiah, 
 John the Baptift ; and in after ages, Chryfoftom, for the fame caufe, was hated 
 by the clergy, pcrfecuted by the court, and at length driven into banifhment 
 
 v.'here he died It is difficult on account of the people to be reformed ; 
 
 it is hard to convince them of its neceflity, to perfuade to attempt it, and 
 hard to get them to perfevere. One reafon of this fatal negligence is, that 
 fclf-iufliucation and approbation, which all forts cf perfons are inclined to, 
 both by nature and incurable prcju lices. — They wul grant that fame refor- 
 mation is neceflary; but it is to others who are worfethan themfelves. But 
 whiifl men have a form of godlincfs though they deny the power thereof, 
 they will juftify themfelves from all need of reformation. Ghurchcswiil do 
 fo, and all forts of profeiFor: of religion will do fc ; efpecially if they have a- 
 ny particular notiok or pr/.ctice which they value themfelves upon. So it 
 was with the Jews of oki, Jer. vii. 67 ; and fo it WiS v;ith the Pharifees in 
 
 the days of our Saviour, John ix. 4. It is fo at this day Hence it is that 
 
 no churches would ever reform themfelves, r.-hich have been the caufe of all 
 diviflon ariJ feparation, v/hereby fome have . een frived from a general apof- 
 tacy. They all approve themfelves in their ftate and ccnlition, which ii 
 come to that height in the papal church that they boafl tnerafelves infalli- 
 ble, and not capable of reformntion in any thing.— Moft churches think they 
 need more revenue, more honoui, more freedom from oppoiltion, more fubmif- 
 fion of all men unto them, but tiicy almcil abhor the thoughts that thev 
 fland in needofar.y reformation — Ect yet this confideration ought not t© 
 deter any from endeavouring the difr harj^e of their own duty herein. — Hap- 
 py will they be, be they ever fo few, ever fo poor, ever fo unknown to the 
 v.orld, whom God ihall find fo doing, when he arifeth out of his place to 
 fnake terribly the earth." goodness ano seterity of gob tovakz^ 
 
 CUILTT NATIONS ANP CUUXCHTS. 
 
[ 4^ J 
 
 ii{ circumcIfiGU i.x\d kcepir;::^ cf the law, by v.hicii the fouls of 
 many of the difciples were fubverted •, tlie church at Jerufalem, 
 on the knowledge cf it, helped them with their advice and couiv 
 fcl. And Eulebius tells us, that upon the firft promulgation of 
 the herefies and frenzies of Montanus, t\\e faithful, or churches 
 in Afia, met frequently in fundry places, to examine his preten- 
 ces and condemn his errors \ whereby the churches in Phrygia 
 were preferved. HiJI. EccL lib. v. cap. 14. The fame was 
 done afterwards in the cafe of Samofatenus at Antioch, whereby 
 that church was delivered from the infection of his pernicious 
 herefy, lib. A'ii. cap. 26, 28, 29 j and others in like manner.— 
 This care is Hill incumbent on every particular church, if il 
 would approve itfelf to be -^i ground and pillar of truth. Indeed, 
 ?s when the Ifraeliics came out of Egypt there came along with 
 them a mixed multitude, to the danger of the wliole congrega- 
 tion 5 fo when Chriftianity was firll preached and received in 
 the world, befides thofe who embraced it fincerely and were ad- 
 ded to the church, there were a mixture of perfcns of different 
 charafters, fuch as ilubborn Jews, plain impoftors, &c. who all 
 of them pretended to be Chriftians, and exceedingly perplexed 
 the churches, by endeavouring to feduce^hem to their imagina- 
 tions. Yet none of their abominations could force an entrance 
 into the churches themfelves, which, by the means now infifted 
 on, were preferved. But when this church flate and order was 
 rhanged, and another gradually introduced in the room of it, 
 errors and herefies got new advantages, and entered into the 
 churches themfelves, which before did only aiTault and perplex 
 them. For, 
 
 When any of their bifliops of the nev.' conflltution fell into 
 herefies, which numbers of them frequently did, they had fo ma- 
 ny advantages to diffufe their pcifcn into the whole body of their 
 refneftive churches, and fuch political interefls for their pro- 
 motion, that the churches themfelves were thoroughly infefted 
 with them. It is true, the body of the people in many places 
 did oppofe them, v.'ithdraw, and feparate from them •, but it can- 
 not be denied that this was the f?ril: way and means whereby 
 the churches ccafed to be the pillar and ground o^ truth, many 
 del^rucfive errors being received into them, which did only cut- 
 vrardly afQiult them whilft they abode in their firil: infiitution : 
 And had not the churches, in prccefs of time, utterly loft their 
 primitive ftate and order, by coalefcing into one papal, pretend- 
 ed univerfal church, the faith itfelf could never have been fo 
 utterly corrupted, depraved, and loll among them as in the iflue 
 it was. 
 
 3. To propagnte the gcfpel \'i2LU0\.\\e.r duty required of church- 
 es. This, I acknowledge, doth more immediately refpeft the 
 duty of perfons in any church order than the order itfelf j for it 
 muil be the work of fome particular perfons dedicating them- 
 felves to their miniftry, as It was iij the firfl chinches. q« John 
 V. 6, 7, 8. 
 
 J 
 
r 41 ] 
 
 The Lord Chrlil hath ordained no power, order, or ofike 
 In his church that Stands in need of civil authoiity, I'anction, or 
 force to preferve it, or to make it effeftual to its proper ends. — 
 It is futficient to dilprove any thing from having any pretence 
 to an appointment of Chrirt in his church, if it be not fufficient 
 to its own propei end, without the help of the Civil Magillrate. 
 That church itate which is either conftituted by iiuman autho- 
 rity, or camiot fubfilt without it, is not from him. He will not 
 borrow the affiltance of civil authoriry, to rule in and over the 
 confciences of men, with refpecl to their living to God, and 
 coming to the enjoyment of himfelf. 
 
 The way of requiring the fanction of civil authority to eccle- 
 fiaftical orders and determinations, began mth the ufe of general 
 councils in the time of Conftantine •■, and when once this method 
 was engaged in, and approved, that what was determined in the 
 Synods, either as to doctrine or as to the rule of the church, 
 fliould be confirmed by the imperial authority, with penalties 
 on all that ihould gainlay fuch determinations, it is deplorable to 
 confider what mutual havock. ^'. as m?.de among ChriiHans upon 
 the various ientiments of Synods and Emperors. 
 
 It it neceflary from the inftitution of particular churches, that 
 theyhave their iubfiftence, continuation, order, and the efficacy 
 of all that they acl and do, from Chriil himfelf. The reafon of 
 it is this, all that they act and do, is heavenly, fpiritual, and not 
 of this vrorld 5 it extendeth to none of thofe things which are 
 under the power of the magiftrate, that is, the lives and bodies 
 of men, and all civil interelts thereto belonging ; affefts nothing 
 but what no power of the magilfrate can extend to, that is, the 
 fouls and confciences of men. And lince this is the cafe, no 
 trouble can hence arife to any of the rulers of this world — no con- 
 tefts about what they ought and what they ought not to ccn^-rm, 
 which has been the caule of great diforders. 
 
 It will perhaps be granted, and it cannot be modeftly denied, 
 that particular churches are of divine inltitution, yet there may 
 be churches of another form and oider alfo, as diocefan or nation- 
 al churches, to which we are obliged to fubmit. 
 
 In anfwer to this, I muft ftill adduce, and fomewhat more il- 
 luftrate and confirm, an argument that has formerly been urged, 
 — That there is no form, order, or church itate divinely inll ituttd, 
 that doth, in any way, obft ruft, abridge, take avv ay, or overtnrow 
 the liberty, power and order of particular congregations, fuch 
 as v\-e have defcribed. 
 
 Thefe churches are meet and able to attain the ends of church- 
 es. To fay they are churches, and yet have no pov\'er in them- 
 felves to attain the ends of churches, is to fpeak contradi£t.ions : 
 for, as has been faid, a church is nothing but a fociety that hath 
 power, ability, and fitnefs to attain thcfe ends for which Chriil 
 hath ordained cl;urc]:es. That which hath thefe \s a church, 
 and that vrhich hath not thefe is none. 
 
 F 
 
i 4-- 1 
 
 Farther, it is utterly foreign to the fcripture, a monfter to an- 
 tiquity (1 mean that which is pure, and worthy of an appeal to 
 in this caufe) that there ftiould be churches with a part of church 
 poiver and not the whole, neither in right nor exercife j or 
 that there fliould be church officers, elders, prefbyters, or bi- 
 Ihops, th?.t ihould have 2i partial power ^ a half, a third, or lefs, of 
 that which entirely belongeth to the office they hold. Let one 
 tefLimony be given out of the fcripture, or that antiquity to ^vhich 
 we appeal, to this purpofe, and we fhall give up our plea. 
 
 As to this national church that is perpetually rung in our ears, 
 we know not what it is, nor of what perfons it coniilts : and with 
 refpect to thefe diocefan or provincial churches (whofe original, 
 v.ith the caufes and occafions of their bounds, limits, power, and 
 manner of adminiflrations, I think God alone perfectly knows,) 
 we do but guefs at them, for there is not one word mentioned a- 
 bout any of their concerns in the fcriptures. Thefe churches 
 however, cannot be faid to have all the power with which Chrill 
 hath entrufted his church, becaufe there is another church to 
 which they are in fubjection, and on which they depend. But 
 it feems they have the next degree of power to that which is up- 
 permoft. Notwithftanding, whatever their power be, it is adminif- 
 teredinfuch v/ays and for fuch ends, that I fhall believe a diffent 
 from them and it to be fchifm, when I beleive it is midnif^ht 
 whilll the fun ffiines in his full ilrength. 
 
 It will pernaps be faid that congregational churches were in- 
 deed ori^inaiiy inveiled with all church rights, power and 
 authority, but for many weighty reafons are abridged in fundry 
 things of the exercife of them j for who can think it meet that 
 every fingle pariili lliould be entrulfed with the exercife of all 
 church-rule and power among themfelve^. 
 
 Anf, Whofe fault is it that thefe churches are not meet for 
 the exercife of that power ivhich Chrill hath granted to liis 
 churches r If it be from themfelves, their negligence, ignorance, 
 or wickednef?, it is high time they v.cre leformed, and brought 
 into that Hate and condition, in which they may be fit to anfwer 
 the eiids of their inllitution. There is no power pleaded for in 
 congregational churches, but wliat is granted to them by the 
 ivord and conilitution of Chrilt j — and who is he that fliall take 
 this from them or deprive them of its exercife r — It is not done 
 by Chrill hlmfelf j he doth not pull dou-n what hImJelf hath built. 
 It is true, that he by his law deprives all churches of their power 
 yea of their flate, who aft and exercife a poiver not derived 
 from him, but let up againft him, and ufed to fuch ends as are 
 oppofite to and deilruclive of the ends of the church-order ap- 
 pointed by himfelf. But fuch churches cannot, by any aft of 
 their oun, deprive themfelves of this right and power-, for it 
 is committed to them in a way of truft, which they fallify, if by 
 their own confent they part Avith it j and without it, they cannot 
 difcharge many duties required of them. To pait with this 
 power is to renounce their duty, which is the only way by' which 
 
C ^3 ] 
 
 they may lofe it : And if it be neither taken from them by any 
 law or conltitution of Chrift, nor can be renounced or piven up 
 by themlelves, what other power under heaven can jullly de- 
 prive them of it, or hinder them in its execution ? The truth is, 
 the principal means which hath rendered the generality of paro- 
 chial churhes unfit for the cxercife of any church-po-wer is, that 
 their right to it hath been fo long unjultly detained from them, 
 that they kno^v not what belongs thereto, being hidden from 
 them by tbofe who ftiould inllruil them in it : And were tliey 
 admitted, under the conduct of pious and prudent officers to the 
 pracfice of any part of this duty in their alTemblies, their under- 
 rtanding in it would quickly be encrealed. 
 
 C II A P. V. 
 
 THE STATE OF THE FIRST CHURCHES AFTER THE APOS- 
 TLES TO THE END OF THE SECOND CENTURY. 
 
 IN confirmation of the foregoing argument, we urge the pre- 
 cedent and example of the primitive churches that fucceed- 
 ed thofe planted by the apoiiles themfelves, and fo mav v/ell be 
 judged to have walked in the fame way and order wi»h them : 
 And that which we affirm is this — 
 
 That in no approved writers for the fpace of 20O years after 
 Chrift is there any mention made of any other organical, viiVbly 
 profeffing church, but that only xvhich is parochial or congrega- 
 tional. A church of any otlier form, ftate or order, diocefan 
 or claflical, &c. they knew not, neither name nor thing 5 nor do 
 any of them appear in any of their writings. 
 
 Here it may be proper to premife a few things, neccffary to 
 the right underftanding of what I intend to prove by the parti- 
 cular teftimonies that follow. 
 
 1. All the churches at firil planted by the apoiiles, whether in 
 the great cities, as Jerufalem, Antioch, Corinth, Rome, &c. 
 or thofe in the meaneil villages of Judea, Galilee, or Samaria, 
 were, as to their church-ftate, in order, power, prlviiege, and 
 duty, every way equal, not fuperior or inferior, not ruling over 
 or fubjecf to one another j no injl'uution of any inequality be- 
 tween them, no inftance of any praSiice fuppoiing it, no dircEiion 
 for any compliance with it, no one word or intimation of it can 
 be produced from the fcripture; nor is it coniiftent with the na- 
 ture of the gofpcl church-ilate that it fhould be fo. For, 
 
 2. In and among all thefe churches, there was one and the 
 fame " fpirit, one hope of their calling, one Lord, one faith, one 
 ■" baptifm •," whence they were all obliged mutually to feek. 
 
 F 2 
 
L 44 ] 
 
 and endeavour the good and edification of each other ; to be 
 helpful to one another in allthings, according to that which any of 
 them had received in the Lord. This they did by prayer, ad- 
 vice and counfel, and by meffengers fent A\ith faiutations, ex- 
 hortations, confolations, lupplies for the poor, &c. By thefe 
 means, and by the exercife of that mutual love and care to which 
 they confidered themfelves obliged, they prefervcd unity and 
 communion aftiong themfelves, gave a common tellimony againft 
 any thing that in either doftrine or prailice deviated from the 
 rule and difcipline oi Chrill. This order, accompanied with peace 
 and love, continued among them, till pride, ambition, defire of 
 rule and preeminence in Diotrephes, and a multitude of the fame 
 fpirit with him, began to open a door to the entrance of the tnyf- 
 tery of iniquity^ under pretence of a better order than this which 
 was appointed by Chrifl. 
 
 It muft be acknowledged, that notwithftanding this equality 
 among all churches as to their ftate and power, there were 
 great dilTerences between them, fome real and feme in reputation, 
 v/hich not being rightly managed, proved an occafion of evil in 
 ihem al! ; for inllance — -fome were more eminent in fpiritual 
 gifts than others. As this w-as a privilege that might have been 
 greatly improved to the honour of Chrift and the gofpel, yet we 
 know how it was abufed in the church of Corinth, and what dif- 
 crders followed thereon. So weak and frail are the beft of men, 
 fo liable to temptation, that all preeminence is dangerous for 
 them, and often abufed by them j which, I confefs makes me 
 not a little wonder to fee men fo earneilly i.ieading for it, fo fear- 
 lefsly alluming it to themfelves, io fiercely contending that all 
 power and rule in the church belongs to them alone. 
 
 3. Reputation was given to feme of the churches on account 
 «f the greatnefs, power, &c. of the place or city where they 
 were planted ; which, unlefs men frrii^Uy kept themfelves to the 
 rorce of primitive inftitutions, might make it very hard to judge 
 that a church in a fmall village or town in Galilee Ihouldbe equal 
 with that in Jerufalem or at Antioch. So that it came to be a 
 matter of great joy and triumph that there fhould be a church 
 at Rome, the head city of the world •, and the advancement of 
 it in reputation, they thought, belonged to the honour of our re- 
 ligion, although, in the fcripture, there is not the leall regard 
 expreffed unto any of thefe things, either of place, number, or 
 polTibility of outward fplendor, with refpeft to the promifes of 
 the prefence of Chrift in and with his churches, or in the com- 
 munication of pOAver and privileges to them. 
 
 Yet fuch an improvement did this fccliih imagination find, 
 that after thofe who preiided in the churches of the principal 
 cities had tailed the fweetnefs of the bait which lay in the a- 
 fcrlption of preeminence to them, they began openly to claim 
 it to themfelves, and to ufurp authority oVer other churches, 
 confirming their own ufurpation by canons and rules, until a few 
 f)f them in the council of Nice took upon them to divide the ChrL*"- 
 
C 45 ] 
 
 tlan world among themfelves, as if it had been conquered by them. 
 Hence proceeded thofe fliameful tontefts about fuperiority, 
 carried on by all forts of evil artifices, j-s by downright forgeries, 
 fhamelefs intrulions of themfelves, impudently laying hold of all 
 advantages to their own exaltation ; which ilTued in the utter 
 ruin of all church order and worfliip. There is no good hiftory 
 of the rife and growth of any city, commonwealth, or empire, 
 that is filled with fo many inftances of ambitious feeking of pre- 
 eminence as our church hiilories are. 
 
 From fuch motives, the rulers in thofe days were inclined to 
 -introduce and fettle a government among the churches of Chrift, 
 anfwering to the civil government of the Roman empire. As the 
 civil government was call into national, or diocefan or provinci- 
 al, in lefs or greater divifions, each of which had its capital city, 
 the place of the refidence of the chief ci%'il governor ; fo they 
 deligned to frame -an image of it in the church, by afcribing a 
 fimilar dignity and power to the prelates of thofe cities, and 2 
 juriidiction extending itlelf to nations, diocefes, and provinces. 
 Hereby the leiTer congregations, or parochial churches, being 
 weakened, in procefs of time, in their gifts and intereft, were 
 fwailcwed up in the power of the other, and became only inconfi- 
 derable appendages to them. But it is to be obferved, thefe 
 things fell out long after the times which we now enquire into ; 
 anly the caufe of them began to prefent itlelf to men of corrupt 
 minds from the beginning, and which we have elfcwhere related. 
 4. Some churches derived reputation by the long abode of 
 fome of the apoftles in them ; of this we find nothing in fcripture 5 
 but certain it is, it was much pleaded and contended about j and 
 others had a great advantage in that the gofpel, as the apoftle 
 fpea-s, went forth /ram them and gradually fpread in other 
 places. 
 
 But notAvithftauding feveral variations (of a flight nature) 
 from the original inlHtution of churches, introduced partly from 
 inadvertency to the rule, and partly recieved from the advan- 
 tages pretended to, the churches continued congregationalfor near 
 200 years, the whole body of the church ordinarily meeting to- 
 gether in one place, for the folemn adminiflration of the holy or- 
 dinances of worfnip \ and on all occafions. exercifed their power 
 in the choice or depofition of elders, the admiffion or exciufion 
 of members, and other paxts of difcipline. This maybe collecled 
 from the remairang njonuments of thofe times : Only we muft 
 .add, that we are no way concerned in teftimonies or fayings ta- 
 ken from the writings of thofe in following ages, as to the ftate^ 
 way, and manner of the churches In this period, but do appeal 
 to the writers themfeivcb at the time now enquired afcer, or the 
 age next to it, who knew their practice. 
 
 That which offereth itfelf to us, and which is an invaluable 
 teflimony of the fiate of the firft churches, immediately after 
 the deceafe of the apoftles, is the epiiile of Clemens Romanus 
 unto the brethren of the church of Corinth. This epiftle Ire- 
 
[ 46 ] 
 
 naaus aicrihtb to the whole church at Rome, and calls '\\ poten^ 
 I'tfsimas literas, &c. lib. iii. cap. 3. By Lul'ebius it is termed 
 " great and admirable j" who alio affirms that it was read in 
 iome churches, Ecclefiail. Hill. lib. iii. cap. 14 5 and again he 
 calls it " a moft powerful writing." 
 
 Doubtlefs but ibrae things in the writings of it did befal hinj 
 humanitus, that the ^vork of fuch a companion of fome of the 
 apoftles as he was, might not be received as of divine inllitution. 
 But for the fubilance of it, it is fuch as every way becomes a 
 perfon of an apollolical fpirit, conlonant to the itile and writings 
 of the apollles themfelvesj a precious jewel, and juit reprelen- 
 tation of the ilate and order of the church in thofe days : And 
 fundry things we my obferve upon it. 
 
 1. There is nothing in it that gives the leaf! intimation of any 
 other church Itate, but that which was congregational., although 
 there were the highell: realons for him lo to do, had there been 
 nny fuch churches then in being- The cafe he had in hand was 
 that of eccleilailical fedition or fchifm in the church of Corinth, 
 che church or body of the brethren having, as it would feem, 
 unjuftly depofed their elders. 
 
 Giving advice herein to the whole church, uling all forts 
 of arguments to convince them, direfting all probable means for 
 their cure, he never once fends them to the bifhops or church of 
 Rome, makes no mention of any fingle bifnop and his authority, 
 or of any diocefan (or provincial) church and its rule. No one 
 of any fuch order doth he either commend or condemn, or once 
 addrelTes himfelf unto, either in admonitions, exhortations, en- 
 couragements, or direclions. He only handles the caufe by the 
 rule of the fcripture, as it was jftated between the church itfelf 
 and its elders. Certainly there never was greater prevarication 
 ufed by any man in any caufe, than by Clemens in this, if the 
 ilate of the church, its rule and order, were fuch as fome noAV 
 pretend. But he knew their ilate and order too well to infifh 
 on things that were not then in exiftence. 
 
 2. This epiftle is written unto the ivhole church at Corinth,, 
 in the name of the whole church of Rome — " the church of God 
 " which dwelleth (or lojourneth as a ilranger) at Rome, to the 
 " church of God which dwelleth (or fojourneth) at Corinth :" — 
 for althongh that church was then under no certain rule, having 
 cait off all their elders, yet tlie church of Rome not only allows 
 it to be a filler church, but lalutes the brethren of it in the fol- 
 lowing words — " called and fanclified, through the will of God, 
 " by our Lord Jefus Chrift." The churches of Chriil vrere 
 not fo ready in thole days to condemn the perfons, nor to judge 
 the church ilate and condition of others, on every mifcarriage, 
 real or fuppofed, as fome have been and are in thele latter ages. 
 
 3. This addrefs being from the body of the church at Rome 
 . unto that at Corinth, without the leait mention of their officers, 
 
 it is evident the churches themfelves, that is, the whole entire 
 conmiumty of them, had communion with cue another, as they 
 
[ 47 2 
 
 were iifter ehutches j and that they had themfelves the tranfac- 
 tion of all affairs in wliich they were concerned, as they had in 
 the days of the apoltlcs, Ads xv. i, 2, 3. It was the brethren 
 of the church at Antioch who detcvmined that " Paul and Barna- 
 *' bas, and certain others, (hould go up to Jerufalem'' to confult 
 the apoltles and elders. 6ee alfo chap. .\xi. xxii. This they 
 did not, nor ought to do, without the prefence, guidance, and 
 confent of their eiders or rulers, where they had any ; but this 
 they were not excluded from. And that church, the whole body 
 or brotherhood of which doth adviie and confult in thofe things 
 in which they are concerned, on the account of their communi- 
 on with other churches, is a congregational c\\uic\\, and no other. 
 It was the church who fent this epillleto the Corinthians j Clau- 
 dius Ephebus, Valerius, Bibo, Fortunatus, are named as their 
 meffengers, " that are fent by us," our meffengers, our apoftles 
 in thefe matters, fuch as the churches madeufe of on all fuch oc- 
 cafions In the apoiUes days, 2 Corinthians viii. 23 ) and the per- 
 fons whom they fent were only members of the church, and not 
 officers J nor do we any where hear of them under that charac- 
 ter. Now they could not be fent in the name of the church, but 
 by its confent 5 nor could the church confent without its affem- 
 bling together. 
 
 This was theltate and order of the firft churches. In that com- 
 munion -which was amonglt them, according to the mind o£ 
 Chrift, they had a lingular concern in the welfare and profperi- 
 ty of each other, and were lolicitous about them in their trials. 
 Hence thofe who were planted at a greater diifance than would 
 allow frequent perfonal converfe, did, on all occafions, fend mef- 
 fengers to one another j fometimes merely to vifit them in love, 
 and fometimes to give or take advice. But thefe things, and 
 indeed almoll all others that belong to the communion of church- 
 es, either in themfelves or with one another, are either utterly 
 loll and buried, or kept above ground in a pretence of the au- 
 thority of rulers j churches themfelves being wholly excluded 
 from any concern in them. 
 
 4. The defcription given of the church of Corinth before they fell 
 into the diforder for which they are reproved, is fuch as befpeaks 
 their walking together in one and the fame fociety ; ?.nd is fuf- 
 ficient to make any good man defire that he might fee churches 
 again in the world, to whom, or to the generality of \vhofe mem- 
 bers that defcription might be honeftly and juflly applied. I 
 ihall only mention one character that is given them — " there 
 " was a full (or plentiful) effufion of the Holy Ghofl upon you 
 *' all -y fo that being filled with an holy will, and a good readi- 
 " nefs of mind, with a pious, devout confidence, you fervently 
 " prayed to Almighty God, fupplicating mercy for the pardon 
 *' of your involuntary fins, labouring night and day in your 
 " prayers for the whole brotherhood, that the number of God's 
 " elecl: might be favej la mercy, through a good conscience to- 
 ** wards him." 
 
r 48 ] 
 
 He that would afcribe thefe things to any churches which now 
 put in an exclufive claim to the name of churches, would quick- 
 ly find himfelf at a lofs for the proof of what he afferts. Did 
 we all carefully endeavour io reduce and reftore churches to 
 their primitive ftate and frame, it would bring more glory to 
 God than all our contentions about rule and dominion. 
 
 5. It is certain that the church at Corinth was fallen into a 
 finful excefs, at the fuggellion of two or three difcontented per- 
 fons, in the rejeftion of their elders whom the church at Rome 
 judged to have prefided among them laudably and unblamably. 
 But in the whole epilUe, the church is no where reproved for 
 afiuming an authority to themfelves which did not belong to 
 them, but for exerciling it on ill grounds. He therefore exhorts 
 the 6o(^y of the church to return to their duty in the reftoration 
 of their elders \ and then prefcribes to them who were the firft 
 Gccafion of fchifm, that every one would fubjeft themfelves to 
 the reftored prefbyter, and fay, " I will do the things appointed 
 or commanded by the multitude," that is, the church in the 
 generality of its members. The />/fZ'j-, the multitude, the body 
 of the brotherhood '"n the church, to plethos, as they were often 
 called in the fcripture, (Ads iv. 32. chap. vi. 2, 5. chap. xv. I2, 
 30.) with their officers, had then right and power to appoint things 
 that were to be done in the church for order and peace j whence 
 the afts concluded on may be efteemed and are the afts of the 
 whole church. This order can be oblerved only in a congrega~ 
 tional church. 
 
 But for the fake of them who may endeavour to reduce any 
 church ftate to its primitive conftitution, as a caution againll the 
 evil here reflefted upon, I cannot but tranfcribe an advice that 
 he gives, which is worthy of the remembrance of all church 
 members. After having declared the fcandal that enfued, both 
 among believers and infidels, from the fchilm refpefting their 
 elders, he adds, " Let a man be faithful, — let him be powerful 
 " in knowledge, or the declaration of it, — let him be wife to 
 " judge the word or doftrines, — let him be chafte or pure in 
 *' his works j the greater he feems to be, the more humble he 
 *' ought to be, that fo the church may have no trouble by him 
 " nor his gifts." 
 
 6. Having occafion to mention the officers of the church, he 
 nameth only the tvro ranks, Bi/hops and Deacons, as the apoftlc 
 alfo doth, Phil. i. i — fpeaking of the apolHes, he fays, " preach- 
 " ing the word through regions and cities, they appointed the 
 *' firft fruits," (as the houle of Stephanus was the firft fruits of 
 Achaia, who therefore addifted themfelves to the miniftry of 
 the faints, i Cor. xvi. 15.) " or the firft converts to the faith, 
 " after a fpiritual trial of them, to be bidiops and deacons of 
 ■ " them that (liould afterwards believe, with choice and confdnt 
 *' of the whole church." Other diftinftion and difiVrence of 
 ordinary officers, befides that of bifh.Qps (or e-Jers) and deacons, 
 
[ 49 3 
 
 the church cf Rome in thbfe days knew not. Such ought to 
 be in every particular church. 
 
 i have iniilted long on this tediniony, being led on by the ex- 
 cellency of the writing itfelf. Nothing remains written ib near 
 the times of the apollles, nor does any thing extant which was 
 written afterwards, give fuch an evidence of apoftolical Vvifdom, 
 gravity, and iiumility. Neither is there in all antiquity, after 
 the writings of the apofllcs, fuch a reprelentatlon of the Itate, 
 order, and rule of the firll evangelical churches 5 and it is much 
 againli the prctenlions of future ages, that this apoftolical perfon, 
 handling a moil weighty ecclefiaftical caufe, makes not the leaft 
 mention of fuch oilices, power, and proceedings, as feme would 
 have all church rule and order to confift in. 
 
 The epiille of Polycarpus, and the elders of the church at 
 Smyrna with him, to the church of the Philippians, is the next 
 on the roll of antiquity. Nothing appears in the whole to intir 
 mate any other church ftate or order than that defcribed by Cler 
 mens. This epiftle is diredcd to the vi'hole church at Philippi : 
 " Polycarpus and the elders with him, to the church of God 
 *' dwelling at Philippi." This was the ufual ftile of thofe days j 
 fo it was ufed, as we have feen, by Clemens ; fo it vras ufed 
 prefently after the death of Polycarpus by the church at Smyrna, 
 in the account they gave of his martyrdom : — " The church 
 *' of God dwelling at Smyrna, to the church dwelling at Philo- 
 " melios." And it may be obferved, that in all thefe primitive 
 writings there is ftill a diftinftion made, after the manner of the 
 fcripture, between the church and the rulers or guides of it j and 
 the name of the church is conltantly aiTigned to the body of the 
 people as diftincl from the officers, who are no where fo called 
 as diilindl from the people j though the church in its complete 
 ftate comprehendeth both. 
 
 Jultin Martyr ivrote his fccond apology for the Chriftians to 
 the Roman emperors, about the year 150. It is marvellous to 
 confider how ignorant not only the common fort of Pagans but 
 the philofophers alfo, and governors of the nations, were of the 
 nature of Chriftian churches, and of the vrorfliip celebrated in 
 them. But who are fo blind as thofe who v>-ill not fee ? Even 
 to this day, not a i^v< are willingly or rather wilfully ignorant 
 of the nature of fuch aflemblies, or what is performed in them, 
 or among the primitive Chriftians, that they may be at li- 
 berty to fpeak all manner of evil of them taHely, Hence were 
 all the reports and ftories among the heathen, concerning what 
 was done in the Chriftian conventicles, which they reprefented to 
 be the moft abominable villai;iies that were ever scled by man- 
 kind. 
 
 In this ftate of things, our great and learned philofopher, who 
 aftervrards fuffered rnartyrdom about the year 160, undertook 
 to g^Ive an account to Antonlus Pius and Lucius, who then ruled 
 the Reman en\p're. cf tV'- nat-rc, order, and worftiip of the 
 
 O 
 
[ 50 1 
 
 CliriiHan churciies ; and tliat in fucli an excellent manner, that 
 1 know of nothing material that can be added to it, were an ac- 
 count oftheiame thing to be given toliheperfons at this day. We 
 may remark a few things on fome heads of it. 
 
 I. He declares the converfion of men to the faith as the foun- 
 dation of all their church-order and worihip. " As many as 
 " are periuaded and do believe the things to be true which are 
 " tauglit and Ipoken by us, and take upon themfeives that arc 
 ■" able to live according to that docirine, they are taught to feek 
 " of God, by faidng and prayer, the pardon of their foregoing 
 ■*' fins ; and we alfo do join together with them in the fame for 
 '*' that end." And herein the only means of converfion ,that 
 he infifts on is the preaching of the word^ in which they in par- 
 ticular continued on thedodtrine of the perfon and offices of Chrift, 
 as appears through his whole apology. This declaration of the 
 truth of the gofpel, to the converfion of the hearers, he doth 
 not confine to any efpecialfort of perfons, as he doth afterwards 
 the adminiftration of the holy things in the church, but fpeaks 
 of it in general as the work of all Chriltians who were able lor 
 it, as the apoicle does, i Cor. xiv. 24, 25, 31. Thofe who 
 were converted did two things : T\\cy profejfed their fGith or a(- 
 feut to the truth of the doclrinc of the gofpel, and took on 
 themfeives to live according to the rule of it, to do and obierve 
 the things commanded by Jefus Chrift, as he appointed ihey 
 fl'iOuld, IMatth. xxviii. 18, 19. To lay a fure and comfortable 
 fotindation of their future profeff.on, they were taught to cor- 
 fefs their future fins, and by earneft prayer, with failings, to feek 
 of God the pardon and fcrgivenefs of them j and herein (fuch 
 was their love and zeal) thofe who had been the means of their 
 converfion joined with them for their comfort and edification. 
 Tt is well knov>n how this whole procefs is loft, and on what 
 account it is difcontinucd ; But whether it be done to the 
 advantarre of the Chriftian reliction, and the qocd of the fouls of 
 men, is well worth a ftiict enquiry. 
 
 2. He declares how thofes who were fo converted, were con- 
 ducted to baptifm, and how thercbv thev were initiated into the 
 niyfteries of the gofpel. 
 
 3. When any was baptized, they brought him to the church 
 to which he was to be joined. " Him w-ho is thus baptized, 
 " and is received (by confent) among us, we bring him unto 
 " thofe called the brethren, when they are met for joint pray- 
 " eis and fupplicaticns," &c. We have here another illuftrious 
 ir.ftance of the care and diligence of the primitive church about 
 the receiving of profeffed believers into the communion of the 
 church. That thofe who were to be admitted made their 
 
 JU'biiccoafeJjiou, we ftiall afterwards declare. And the brethren 
 here mentioned are. tlie whole brotherhood of the church who 
 trere concerned in thefe things 5 and Juftin is not afliam.ed to 
 declare bv v.h-.'.t name thev called one another r.mcrg themfeives. 
 
[ JI ] 
 
 even to ihe heathen, though it be now' a fcorn and reproach 2- 
 mong them that are called Chrillians. 
 
 4. He proceeds to declare the nature of their, church meet- 
 ings or affemblies, with the duties and worlhip of them ; and 
 he tells us, that they had frequent meetings among them- 
 felves J they that have any wealth do help the poor, and " we 
 " are continually together j" that is, in the leller occaiional 
 alTemblies of the brethren 5 for fo, in the next place, he adds 
 immediately, " on the day called Sunday, there is a meeting of 
 " all that dwell in the towns and villages about." Hence it is 
 evident, that JuHin knew no other llate of the church but that 
 of a particular congregation, v.hofe members all met together in 
 one place. 
 
 5. In this church he mentions only tv,-o forts of officers, Pre- 
 ftdents and Deacons. Of the hrft fort, in the duty of one or their 
 
 affemblies he mentions but one, the prefident. 
 
 6. The things that he afcribeth to. this leader, to be done at 
 this general m.eeting of the church evei-y Lord's day, were, i. 
 That he prayed — 2. That after the reading of the fcriptures, he 
 preached — 3. That he confecrated the Euchariil:,or Lord's Sup- 
 per, by praying and giving thanks at large 5 the elements of 
 the bread and wine being dillrijuttd by the deacons to the con- 
 gregation — 4. That he clofed the \vhole worfhip of the day in 
 prayer, or, as Juilin expreiTes it. according to his ability or power^ 
 fends up prayers, the people all joyfully crying Amen. 
 
 After the participation of the Lord's Supper, there was a 
 collection made for the poor •, to which v.as added, asTertuUiaa 
 obferves, the exercife of difcinline in their aflemblies, whereof 
 ^ve (hall fpeak afterwards. 
 
 This was the Ifate, the order, and the worfliip of the church, 
 with its method, in the days of Juilin PJartyr. Thi> and no 
 other is that which we plead for. 
 
 To-thefe times belongs the mofl excellent cpirtle of the 
 churches of Vienna and Lyons in France, unto the biethrenin 
 Aiia and Phrygia, recorded at large by Eufebius, HilL lib. v. 
 cap. I. Their defirn in it is, to p"i"\'e an ace^ant of the holy 
 martyrs who iuifered in the perfecution under Marife Antoninus. 
 The epilfle was written by the brethren of tKofe''- churches, and 
 it was directed to the brethren of the churches in Afia and Phry- 
 gia, after the manner of the fcriptures, in which the body of 
 the church was defigned or intended in all fuch epiftles > And 
 as this m.anifelts the concern of the brotherhood in all ecclefiaf- 
 tical affairs, fo, with all other circumlf ances, it proves that thofe 
 churches were particular or congregational only. This epilUe, 
 as recorded by Eufebius, gives us alfo a noble reprefentacion 
 of the fpirit and communion that was then among the churches 
 of Chri'il, being vrritten with apofiolical llmpiicity and gravity, 
 and remote from thofe titles of honour and ailccfed iwelhag 
 words with which the fpurious writings of that age, and foir.e 
 ihat are genuine in thofe thatfollov.-ed, are ikiffed. 
 
 G 2 
 
[ 52 ] 
 
 Tertulliail, v.lio lived at the end of the fecond century, gives 
 \is the fame account of the Hate, order, and Vvorlhip of the 
 churches as was given before by Juftin Martyr. It was ufual 
 with the ancients to exprefs univerfal obrdience to the doctrines 
 and commands of Chriii under tb-e name of il'ifciplwc. Accor- 
 dingly TertuUian gives a defcription of a church in thefe words : 
 " We are a body united in the confcience of religion (or a con- 
 " fcientious oblervance of the dutic; of religion), by an agree- 
 " ment in difcipiine, and in a covenant of hope." 'I'hey cove- 
 nanted together, fo to live and walk in the difcipiine of Chriil^ 
 or obedience to his ( omm-ands, as that they might come together 
 to the enjoyment of eternal bleilcdnefs. 
 
 This religious body or focicty, thus united, did meet toge- 
 ther in the fame ail'crabiy or congregation. Corfms fuinus, cvi- 
 iiius in ccetum et ccngregationem, &c. In thefe afleniblies their 
 elders prefided, who, upon a teftimony of their mectnefs, were 
 chofen thereunto ; and in the church thus met together in the 
 fame place, among ether things, they exercifed difcipiine, in 
 the prcfence and by the confent of the wllolc. The lofs of this 
 difcipiine, and the manner of its adminiftration, hath been one 
 of the principal means of the apoftacy of churches from their 
 prin\itive inilitution. 
 
 Prom thefe tcllimonies infilled on, we may obferve — 
 
 1. That there is in them a true and full rcprefentation of the 
 ftate, order, rule, and difcipiine of the flrll churches in the firft 
 ages. It is a fufhcient dcmonllration that ail thofe things where- 
 in the Hate and order of the church are at prefent fuppofed to 
 confiit are indeed later inventions, becaufe they are not men- 
 lioned by the above writers, when they avou-edly profeis to 
 
 , give an account of that ftate and order of the church which was 
 then in ufe. Had fuch officers, fuch plans of churches, inclo- 
 fure of church power, and things of the like nature, been then 
 invented and in ufe, ho:v could they polTibly be excufed inp?iTing 
 them over, without fo much as doing them the honour of being 
 once mentioned by them ? How eafy would it have been for 
 their Pagan ruler-s, unto whom fome of them prefented an ac- 
 count of their churches, to have replied, that they knew well 
 enough there \v^je other dignities, orders, and practices than 
 what they aclcnovvdedged, which they were either afraid or 
 afhamed to own ? liut bcfides this {ilence, they, on the con- 
 trary, ailert fuch things of the officers in the church, of the way 
 of their appointment, of their duty, of the power and liberty 
 of the people, of the nature and excrcife of difcipiine, as arc 
 utterly inconfillcnt with that ilate of thefe things which is by 
 forae pleaded for. Yea, as we have iliewed, whatever they 
 wiite or fpeak about churche.^ or their order, can have no being 
 or exercifc in any ether form cfciiurches but of particular con- 
 gregations, 
 
 2. That reprefcntation which they make of the ftate and or- 
 der of the chutches among thefti dbth abfolutely agree with 
 
L S3 ] 
 
 Vfliat Vve arc taught la the divine writings about the fame things. 
 There were, indeed, before the end of the fecond century, fome 
 practices about lefier matters that they had no warrant for from 
 any thing written or done by the apoifles, but for fubftance they 
 ■»Tere the f^.me with the apoilolic age. 
 
 From this itate, ho-.vevcr, the churches did, by degrees, in- 
 fenubly degenerate, fo that another form of churches appeared 
 about the end of the third century. This was oAving, in a great 
 meafure, as has been elfe'.vhere obferved, to their deviation from 
 the apoifoiical praCiice, of ordairang eiders in every church ; 
 and not only in cities and towns, but, as Clemenc affirms, in 
 country villages. The example and direclion of the apollles in 
 this cafe v.'cre foUovred until tlie time of Origen, for fo he wri- 
 teth — " And, knowing that there is another heavenly city, 
 •' in any town, built by the v/ord of God," ^or that there are 
 other congregations gathered in the tov.ns up and do\vn by the 
 preaching of the word) " we perfuade fome that are found in 
 " doftrine, of good converfaticn, and meet for their rule, to 
 *• take on them the conduct or rule of thofe churches ; and 
 " thefe, whillt they rule ->vithin the churches thofe focieties of 
 " divine inliitution by which they are chofen, they govern 
 *' them according to the prefcriptions or commands and rules 
 " given by God himf^if," Ad^jcrf. Celx. lib. 8. 1 hofe of v/hom 
 he Ipeaks, were the paifors or principal members of the church- 
 es that were eltabliflied. When they underflood that in any 
 place dilfant from them, a number of believers were gathered 
 into church order by the preaching of the word, they prefentlj'', 
 according to their duty, took care of them, enquired into their 
 ftate and condition, aflifting them in particular, in finding out, 
 trying, and recommending to them perfons meet to be their of- 
 ficers. Thefe believers he ackno^viedgeth to be churches and 
 cities of Gody upon their collection by the preaching of the 
 word, before the conftitution of any ofncers among thena j aS 
 the apoftles did. Acts xiv. 22, 13. Wherefore the church is 
 effcntially (or as to its being) before its ordinary officers, and 
 cannot, as to its continuance, depend on any fucceflion of them, 
 feeing thefe officers have no fucceilioa but what the church 
 gives to them, as will afterwards be fully proved. 
 
 Tliefe oificers, thus recommended, were chofen, as he tells us, 
 by the churches ^vherein they were to prefide, and thereon did 
 govern them by the jule of God's Avord alone. By this was the 
 original conftitution and Itate of the firft churches for a good 
 lealbn preferved ; nor vras there the leaft abridgment of the 
 power either of thefe churches or of their officers, for, as hai 
 been proved, every true church hath all the rights and powers 
 that belong to churches j and every true officer, bifliop, elder 
 or pafior, hath all the power that Chrift hath amiexed to that 
 office. 
 
 This courfe, however, in many places, notlong after came toLe 
 esi'ttedj end mr.ny of the poorer congregations turned depen- 
 
[ 54 ] 
 
 d?iit on the city churches, and were governed by their bilhops. 
 This alteration was confirmed by Xh.eJynods that afterwards en^ 
 fued. 
 
 We fhall conchide the evidence of the true ftate and nature 
 of evangelical churches being only particular congregation?, by 
 referring the reader to confider what reprefentation of this is 
 nnade in the under-mentioned places compared together.* 
 
 It has already been obferved, that congregational churches 
 alone are fuited to the ends of Chriil in the inltitution of his 
 church J the duties and powers afcribed in the fcripture unto 
 churches being many of them fuch as could not be performed 
 by the body of the people in any church but thst which is 
 congregational only. This argument alone is fufFici«;nt to bear 
 the weight of this whole caufe. It was alfo obferved before, 
 that the epillles of the apoltles were written all of them (except 
 thoie that were written to private perfons by name) unto the 
 body of the churches or entire brotherhood J of them. This is 
 plain in all the epillles of Paul, wherein fomctiraes dillincf vacw- 
 tion is made of the ofncers in the church, fom.etimcs none at all •,. 
 fo the apoftle John affirms that he wrote unto the church, but 
 that Diotxephes (who feems to have been their bifhop) receiv- 
 ed him not ; at one rejefting the authority of the apoftle, and 
 overthrowing the liberty of the church. And the apollle Pe- 
 ter writing unto the churches, on an cfpecial occafion, fpeaks 
 diilin61Iy of the elders, the body of the epiille being written to 
 the churches, i Peter v. i, 2 — fee alfo Heb. xiii. 24. Where- 
 fore all the inllitutions, direflions and injun(!:l;ions given in thofe 
 epift les rcfpecling the exercife of power or performance of duty 
 are given unto the CHURCHES THEMSELVES. 
 
 * The places of fciipture that may be coinpared togetlirr arc,— Alatth. 
 sviii. 15, 16, 17, iS.— A(5ls i. 12, 23; chap. ii. i, 42,44,46; chap. v. 11,12, 
 13 ; chap. xi. 21, 22, 25, 26, 28, 25), 30 ; chap. xii. 5, 12 ; chap. siv. 26, 
 
 27 ; chap. XV. i, 2, 3, 4, 6, 12, 13, 22, 23, 27, 2S, 30; chap. xx. 2S Rom. 
 
 2v. 5, 6, 14,. 25, 26 ; chap. >:vi. i, 17, i8.— i Cor. i. 4, 5; chap. v. through- 
 out ; chap. xii. 4, 7, 8, 9, 11, 15, 18, 28, 29, 30, 31 ; chap. xiv. throughout; 
 
 chap. xvi. ID, II 2 Cor. iii. 1,2, 3 ; chap. viii. 22, 23; chap. ii. 6,7, S, 9, 
 
 10, II ; chap. viii. 5 Ephef. ii. 19; 20, 21, 22; chap. v. 11 GaL vi. i.-- - 
 
 Phil. ii. 25, 26, 27, 2S.-,-Colof. i. 1,2; chap. ii. 1,2; chap. iii. 16 ; chap. 
 iv. 9. — I Thef. V. ri, 12, 13, 14. — 2 Thef. iii. 6, 7, 14, 15.— Heb. xii. 13; 
 
 chap. X. 24, 25 111 theie, I fay, and other phicei innumerable, there are 
 
 thofe things afFuTiied of and afcribed unto the apoflolic cluirches, with re- 
 fpecTt to their fiate, order, pUemblies, duties, powers, and privileges, as proves 
 them congregational and nothing elfe. 
 
 X An obfervatlon of a ncted defender of Claftical prcfbytery againft the 
 congregational plan, merits a place here by way of contr-.ift to the above. 
 He fays " That brotli;;r or brethren is ufually apphed as the charaifleri- 
 " ftic of church officers, as diflinguifhed from the fiiints, or private believ- 
 " ers, of any church.'" He aUb adds — " And indeed our Lord ajipropriatcs 
 " this name to his apcftles, and thereby exi)rerres that equality of authority 
 " and power that was among them, or that one of lliein v.-:;s net raifcd ;■.- 
 " jovc another in ofiire," Mntth. xjiiii. S. 
 
:)j» 
 
 CHAP. VI. 
 
 THE CONTINUANCE OF A CHURCH STATEAND OF CHURCH- 
 ES TO THE END OF THE WORLD THE CAUSES OF IT, 
 
 AND ON WHAT IT DEPENDS. 
 
 THERE was a cliurch-flate under the Old Teftament Ic- 
 lemnly creeled by God himfelfj and although it was 
 not to be abfolutely perpetual, but only to continue until the 
 time of reformatkn j yet the promife of God to Abraham, tUiut 
 he would prelerve his leed in covenant v.itii him, till he frould 
 be the heir of the world, and the father of many nations in the 
 coming of Chriit, fecured its continuance. The means vrhere - 
 
 of were, ^''-^J'l Carnal generation. The priefts were 
 
 to be all of the family of Aaron, and the people of the feed of 
 Abraham by the other heads of tribes, which gave them their 
 right to this church Hate, idly, Circumcijion, the want of which 
 %vas a hindrance to any advantas^e by the other privilege, ^dly^ 
 The feparaticn of the people from the reft of the world, by in- 
 numerable divine ordinances. 
 
 In this manner was the church fi::te under the Old Teftament 
 preferved to its appointed fcafon •, and were it fo, that there are 
 not caufcs and means for the infallible continuance of the gofpei 
 church ilate to the confummation of all things, then the work of 
 Moles was more honourable, more powerful and effeclual, in 
 the conuitution of the church ftate under the old difpenfation, 
 than that of Chriil under the new. But nothing can be more 
 derogatory to the glory of the wifdcm and power of Chriil;, nor 
 to his truth and faithfulnefs, than fuch an imagination. We 
 fhall therefore enquire into the caufes and means of the continu- 
 ance of this church ftate, fliew the certainty of it, and al'b dif- 
 prove that Avhich by fome is pretended as the only means there- 
 of. 
 
 The nature of the church inftituted by the authority of Jefus 
 Chrift, vras always the fame. But with refpeft to its outward 
 form and order, it was neceffary that it fliculd have a double 
 ftate. So that the church may be confidered, i. In its relation 
 to thofe extraordinary orlkers, whofe office and power was an- 
 tecedent unto the church, as that by virtue whereof it ivas to be 
 erefted. 2. With refpecl to ordinary officers, unto whofe office 
 and power the church effentially coniidered, (or as to its being) 
 was antecedent ; for their whole work and duty as lach is con- 
 verfant about the church. 
 
 The firft ftate is ceafed, nor can it be continued. For thefe 
 officers were conftituted by an immediate call from Chrift, ex- 
 traordinary gifts, divine infpiration. and infallible guidance both 
 in preaching the word and appointing things neceffary in church- 
 es: and by ar. ry:f?njivc citm-nijjlcr. ;'ivini;them rower tovrc^rd? all 
 
L 36 ] 
 
 the world for itsconveriicii, and over all churches for their edi- 
 fication. I'he ftate and condition cf the church, -with refpeft 
 unto them, I fay, is utterly ceafed, and nothing can be more 
 vain, than to pretend any fuccefhon unto them in the whole or 
 any part of their office. 
 
 But it doth not hence follow, that the church ilate inuituted 
 by Chrift did fail thereon, or could fail, though it is impof- 
 fible that thefe apoiUes ihould have any fucceflors in their of- 
 fice or the difcharge of it 5 for, by the authority of the Lord 
 Chrift, the church is to be continued under ordinary officers, 
 without the call, gifts, or power of the other, which are 
 ceafed. Under thefe, the church ftate is no lefs divine than 
 under the former •, for thefe are thefe tv;o things in it — -firji^ 
 The offices themfelves are of the appointment of Chrift, Eph. 
 iv. II, 12 5 I Cor. xii. iS \ if not, we confefs the divine right 
 of the church ftate would have ceafed — 2^/y, That perfons werp 
 to be inverted In thefe offices according to the vrays and means 
 by him prefcribed \ not by his own immediate, extraordinary 
 actings, as with the former fort, but fuch as confifted in the 
 churches aCling according to his law, and in obedience to his 
 commands. 
 
 When there vras a church planted at Jerufalera, there were 
 not only apoftles in it, according to its firft ftate, but elders al- 
 fo, which refpefted its fecond ftate that was approaching, Afts 
 XV. 2-^ — the apoftles being in office before that church ftate, 
 the elders ordained in it, chap. xi. 30 — " and the apoftles or- 
 " dained elders in every church," Afts xiv. 22 — Tit, xv — i 
 Tim. V. 17. whom they affirmed to be made fo by the Holy 
 Ghoft, A61s XX, 28. The churches to whom the apoftle Paul 
 wrote his cpiftles vvere all of them under the rule of ordi- 
 nary officers, Phil. i. i 5 rules and laws are given for their ordi- 
 nation in all ages, Tit. I. i Tim. iii. ; and the Lord Chrift treat- 
 ed from heaven with his churches in this ftate and order. 
 
 The caufes by which the continuation of the gofpel church 
 ftate is fecurcd are of various kinds — the principal of them are 
 the following : 
 
 I, The fupreme caufe of It is, the Father's grant of a perpe- 
 tual hingdoin in this world unto Jefiis Chrift, the mediator and 
 head of the church, Pf, Ixxii. 5, 7, 15 — 17 \ Ifa. vs.. 7 •, Zech. 
 vi. 13. This everlafting kingdom of Jefas Chrift, given to him 
 by the Father, may be confidercd three v^ays: i. With refpeft 
 to the real fiibjefts of it, true believers, who are the object cf 
 the internal, fplritual power find rule of Chrift. Of thefe it is 
 necefTary, from the divir.e conftltution of the kingdom of Chrift, 
 that in all ages he ftioulJ have fome, yea a multitude, %vho are 
 his true, real fplritual fubjefls. This therefore is a fundament- 
 al article of our f^uth. So that neither the power of Satan, 
 nor the ras^e or fury of the world, nor tlie apoftacy of ma- 
 ny or of all vlCblc churches, from the purity ar.d holinefs of 
 
[ 57 ] 
 
 his laws, can hinder that the church of Chrifl:, in this fenfe, fliall 
 have a perpetual continuation in the world, Matt. xvi. i8. 
 
 Secondly, This kingdom may be conlidered with refpect to 
 the outward vilible profellion of fubjec'cion and obedience unto 
 him, and the obfervance of his laws. He was to have a king- 
 dom in this world, though it be not of\.\\\s world. The worii 
 of i^en in it were to lee and know, that he hath Itill a kingdom, 
 and a multitude of fubjetSts depending on his rule. 
 
 Here we may oblerve, that thole who would confine the 
 church of Chrilt, in this notion of it, to any one church having 
 a particular denomination, and which may utterly fail ; or are 
 ready, on the other hand, upon the iuppoied or real errors of 
 fome or any of them who make this profefficn, to caii thei'e 
 peribns out of their thoughts and affections, as not belonging to 
 the kingdom or the church of Chrilt, are not only injurious un- 
 to them, but enemies to the glory and honour of Chriit. 
 
 Thirdly, This grant of the father may be coniidered with 
 refpedl; to particular chui"ches or congregations. In thefe church- 
 es, as has already been declared, believers were deligned to aft 
 all thofe graces of the Spirit of Chrill, wherein, both as to facul- 
 ty and exercife, their internal fubjeclion unto Chrill doth con- 
 fift. And as this is that -whereby the glory of Chrift in this 
 world doth moll eminently confiif, namely, in the joint exercife 
 of the faith and love of true believers, — fo it is a principal 
 means of the increafe of thofe graces in themfelves, or their fpi- 
 ritual edification. And from this Ipccial end of thefe churches it 
 follows, that thofe who are membeis of them, or belong to them-, 
 ought to he faints by calling, or Inch as are endowed v>ith thole 
 fpiritual principles and graces, in whole exercife Chrift is to be 
 plorined : And where they are not fo, the principal end of their 
 conllitution is loft. Another end of thefe churches is, that 
 thofe who belong- to the kingdom of Chrift, under the fecond 
 confideration, as vifibly profelling fubjedfionto the rule of Chrifl, 
 and faith in him, may exprefs that fubjedion, in the acts and du- 
 ties of his worlhip, and obfervance of his laws. I'his we have 
 proved can only be done in particular churches. Hence it fol- 
 lows, that it belongs to the foundation of thefe particular church- 
 es, that thofe who join in them do it on a public profession 
 of faith in Chrift, and obedience unto him, xvithout vv'hich -chis 
 end of them alfo is loft. 
 
 Wherefore this ftate of the church, vrithout wlilch both the 
 other are imperfeff, belongs unto the grant of the Father, vs'hcre- 
 by a perpetual continuation of it is fecured : And they do but de- 
 ceive themfelves and trouble others, who think of fufpending 
 this continuation on mean and low conditions cf their own fra- 
 ming. 
 
 2. The continuation of the gofpel church ftate depends on. 
 the promife of Chrifl himfelf to fireferve and continue it. Kfe 
 hath affured us that he v/ill fo build his church oa the reels. 
 
 H. 
 
L i8 ] 
 
 chat the gates of heli fhall not prevail agahiii it, Mattli. xvi. 
 l8. 
 
 3. It depends on the woi'd cr /aiv of Chrijl^ -ivhich gives right 
 and title to all believers to congregate themlelves in a church 
 ilate, with rules and commands for their 10 doing. Suppofe 
 that there are a number of believers, the dilciples of Chrill, 
 in a certain place, where they can aifcmble and unite themfelves, 
 or join together in a lociety ior the worihip of God 5 and at 
 the fame time they are in no church Ilate, nor do know nor own 
 any power of men that can put them into that liate — 1 lav, the 
 inflitution of this church Hate by the authority cf Chrilt, his 
 commands unto his difciples tc obferve therein whatever he hath 
 commanded, and the rules he hath given whereby fuch a church 
 ilate is to be eredled, \vhat oihcers are to prelide therem, and 
 v'hat other duties belong thereunto, is fufficient warrant torthem 
 to join themfelves in fuch a Hate. Who fliall make it unlaw-- 
 ful for the difciples of Chriil to obey the commands of their 
 Xord and Mafier ? Who Ihall make it lawful for them to ne- 
 
 flecl what he requires at any tirae ? Wherever, therefore, men 
 ave the word of the fcripture to teach them their duty, it is 
 lawful for them to comply Avith all the commands of Chrill con- 
 tained therein. And iince there are many privileges accompa- 
 nying this church ilate, andthofe ■who are interelted therein are 
 as fuch the fpecial cbjedt of m.any divine promifes, this word 
 and law of Chrilf doth make a conveyance of them all unto 
 thofe tvho, in obedience unto his inUitutions and commands, do 
 enter into that flate, by the way and means that he hath appoint- 
 ed. Wherefore, this fiate cannot ceaie, but on a fuppoCtion 
 that there are none in the world who are willing to obey the 
 commands of Chriit ; which utterly overthrows the very being 
 of the church catholic. 
 
 4. It depends on the communication offpiritual gifts for the 
 ■ txjorli of the minijlry^ as is exprelsly deciaied, Ephei. iv. 1 he 
 .continuation of the church, as to the being of it, depends on the 
 communication of faving grace •, and if the Lord Jefus Chrift 
 ihould withhold thecommvncation of fpiritual gifts and abilities, 
 this church ftate muil ceafe. An image of it may be eretted, 
 but the true church flate will fail •, for that will hold no longer 
 " but whilfl the whole body, fitly ioined together and compacted 
 '* by that which every joint fupplieth, according to the efie^tual 
 ■*' working in the meafure of every part, maketh increafe cf the 
 ** body imto the cditying of itfelf in love,'' holds the head, 
 JEphef. iv, 16 J Col. ii. 19. Such dead lifclefs images are 
 many churches in the world. Eut this communication of fpiri- 
 tual gifts for the ufe of his difciples, he hath promifed to the end 
 ef the world. 
 
 LaJ}/y, As a means of it, it depends on three things in believ- 
 ers themfelves : FirJI^ A due fenfe of their duty, to be found 
 jn obedience to all the commands of Chrift. Secotid/y, The in- 
 Ainft of the new creature^ caufing thofe in whom it is to aiTo- 
 
[ 59 1 
 
 ciate themfelves in holy communion, for the joint and mutual 
 exercife of thofe graces of the Spirit, which are the lame, as to 
 their nature, in them all. 1 he laws of Chrift to his church, as to 
 all outward obedience^ are iuited to thofe inward principles and 
 inclinations, which, by his Spirit and grace, are implanted in the 
 hearts of them that believe. Hence his yoke is eafy and his 
 commandments not grievous ; and therefore, none of his true 
 difciples, hnce he had a church upon the earth, could fatisfy 
 themfelves in their own faith and obedience fingularly and per- 
 fonally, but would venture their Hves;, and all that was dear unto 
 them, for communion with others, and the aifociating themfelves 
 with thofe of the fame fpirit and wav, for the oufervance of the 
 commands of Chrift . 1 he martyrs of the primitive church, loft 
 more of their blood for their meetings and ailemblies, than for 
 peribnal profeffion of the taith j and fo alfo have others done 
 under the FConian apoitacy. Nor indeed hath the Lord Chrift 
 leit his people at liberty to make a compofition for their out- 
 ward peace, or to purcnafe quietnefs by foregoing any part of 
 their duty. Thirdly, It is extremely evident that various duties 
 required of us in t^e gofpel, can never be performed in a aue 
 manner, but where oelievers are brought into this church ftate. 
 
 On thefe lure grounds is founded the continuation of the goipel 
 church Hate, under ordinary officers, after the deceafe of the 
 apoftles. 
 
 But there are fome who maintain, that the continuation and 
 prefervation of this church itate depends folely on a fucceffive 
 ordination of church officers, from the apoftles, through all ages 
 to the end of the world. There is, fay they, a. jlux of power 
 through the hands of the ordainers unto the ordained, by virtue 
 of their own ordination, on which the being of the church doth 
 depend. However, thofe w'ho ufe this plea are not agreed about 
 thofe thinsfs which are elTential to this fucceffive ordination. 
 
 o 
 
 Some think that the Lord Chrilt committed the keys of the kmg^ 
 dom of heaven unto Peter only, and he to the biffiop of Rome 
 alone •, from whofe perfon, therefore, all their ordination muft 
 be derived : Some think, (and thofe on various grounds) that 
 it is committed unto all diocefan biiliops, and them only, whofe 
 being and beginning are very uncertain. Others require no 
 more to this fucceffion but that preffiyters be ordained by pref- 
 byters. 
 
 But fince this whole argument about perfonal fucceffive or- 
 dination hath been fully handled, and the pretences to it dif^ro- 
 ved, by the chief Protelfant writers agaimt the Papiifs, — and 
 becaufe my defign is the confirmation of the truth, rather 
 than to oppofe the opinions oT others, I Ihall very briefly difco- 
 ver the falhty of this pretence. 
 
 r. The church is before all its Ordinary officers, and there- 
 fore its continuation cannot depend on their fuccc^fli .e ordina- 
 tion. The Lord Clirift did ordain apoftles and evangclills when 
 there was vet no gofpel churc^., for they were to be the inftru- 
 
 H2 
 
[ 60 J 
 
 ftients of its calling "and eredlion ^ but the apoities neither did 
 nor could ordain any oidinary oliicers, until there was a churcli 
 er churches to which they lliould be ordained. It is therefore 
 highly ablurd to afcribe the continuation of the church to the 
 fuccelfive ordination of ofhcers, feeing that depends folely on 
 the continuation oi the church. A fucceflive ordination in 'ome 
 fenfe may be granted, namely, that when thofe die who were 
 ordained cfticers in any church, others may be ordained iu their 
 ftead j but this is an acl of the church itfe/f. 
 ' 1. "This fuccehive ordiration is founded on fuch prefurnptions 
 and falfe principles, that it would leave us in doubt whether 
 there be any church li.ate ia the world. lor initance, thole •^\ iio 
 think there is a dux oi power from one bilhop to another by 
 ordination, muft prove that fuch bifnops were ordained by the 
 apoities, which can never be done — That they, by an authority 
 inherent in themfelves, had power to ordain others, and thus 
 communicate their whole power, which can as little be proved 
 as the other — That they never could forfeit this power by any 
 crime or error — That it is all one whether perfons fo ordained 
 have any call from the church or not, whether they have any of 
 the qualifications required by the law of Chrift in the fcripturc, 
 to make them capable of any office in the church, or have re- 
 ceived any fpiritual gifts from Chriil, for the exercife of their 
 ofRce \ for being thus ordained they ordain others, and fo the 
 fucceflive ordination is continued. And what is this, but to 
 take the rule of the church out of the hand of Chriir, to give 
 law unto him, to add the fanftion of his approbation to the act- 
 ings of men, while afide from and contrary to his law and inifi- 
 tution, and to make application cf his promifes to the vlleft of 
 men, whether he w ill or not ! 
 
 3. The pernicious confequences that may enfue on this princi- 
 ple of fucceflive ordination, do manifcft its inconfiilency with 
 •what our Lord Jefus Chrifl hath ordained as a fecurity for the 
 continuation of his church. If v^c conflder whither it hath al- 
 ready led a great part of the church, w^c may eafily judge of its 
 
 -nature and tendency. It hath, I fa_y, led men into a prcfumpti- 
 on cf a good church llate, in the lofs of holincfs and truth, in the 
 pradice of falfe worflrip and idolatry, in the perfecution and 
 
 ■flaughtcr of the faithful fervants of Chrift. To tliink there 
 fliould be a flux and communication of heavenly and fpiritual 
 
 -power from Jefus Chriil and his apoillcs, from the hands of per- 
 fouj who were inftrumenly.! in all this, is an imagination embra- 
 ced by men who embrace the fliadows of things, without confl- 
 
 ■ dering the true nature of them. 
 
 4. The principal argument by which this conceit is fully dif- 
 carded, arifes from tl:':; due coniidcration of the proper fubjeft 
 
 -of all churcji power, and to whom it is originally and formally 
 given by Jefus Chriil 5 for none can ccnnnunicate this power to 
 
 ■others, but thofe who have received it themfelves from him — 
 Now, this 35 the ijvuole cnuRCii, and not any psrfon in it nor 
 
L 6i ] 
 
 prelate over It. WTiatever conftitutes it a church, the fame 
 gives it all the power and privilege of a church ; lor a church 
 is nothing but a " society of professed believeIis, enjoying 
 " ail church power and privileges, by virtue of the law of 
 " Chrill." To this church, ivhich is his fpoufe, hath the Lord 
 Chriil: committed the keys of his houfe, by whom they are de- 
 livered into the hands of his Rewards, fo far as their ofhce re- 
 quires that truft. 
 
 Nothing that hath been faid doth at all hinder that v.here 
 churches are rightly conitituted, they ought to be preierved in 
 their offices, officers, and order, by a iucceffive ordination of 
 office-bearers •, and thofe who adilually prelide in churches have a 
 particular iiiterell in the orderly communication of church pow- 
 er to them. 
 
 The office of the miniftry for the continuation of the church 
 ftate, and adminlftration of all ordinances of worfnip, to the end 
 of the Avorld, is fuff.cientlj fecured by the conftitution and ap- 
 pointment of the Lord Jtius Chriil erecting that office, and gi- 
 ving warrant for its continuance till the conlummation of all 
 all things, Matth. xxviii. 20. Eph. iv. 13 •, and by continuing, 
 according to his promife, to communicate fpiritual gifts unto 
 men for the edification of the church. His continuing to be- 
 llow thefe gifts is the principal evidence of his abiding in the 
 difcharce of his Mediatory office. It is alfo fecured by its be- 
 ing made the duty of believers, or of the church, to chufe, call, 
 and folemnly fet apart to the office of the minillrv, fuch as the 
 Lord Chriit hath made meet for it, according to the rale of his 
 word. 
 
 If thofe or any of them fail, I acknowledge that all minifteri- 
 al authority and ability for the difpenfation of gofpel ordinances 
 mufl fail alfo, and ccnfequently the Hate of the church. And 
 thofe v%-ho plead for the continuation of a fucceffive miniftry, 
 without refpecl to thefe things, without making both the au- 
 thority and office of it to confill in thefe alone, do only erect a 
 dead image, or embrace a dead carcaie, inilead of the living and 
 life-giving inllitution of Chrill. They take away the living 
 creature, and fet up ^.fninjiujftd ivtthjfraw. But if thefe things 
 do unalterably continue j if the law of Chrift can neither be 
 changed, or if his difpenlation of fpiritual gifts, according to 
 his promife, cannot be impeded j and if believers through his 
 grace will continue in ooedi nee to his commands, it Is not pof- 
 fible that there can be an entire failure in the ofhce and office- 
 povN-er of this minlllry. It may fail in this or that place, in this 
 or that church, wlien the Lord Chrift doth remove his candle- 
 ftick J but it hath a living, root v. hence it will fpring again in 
 other places and churches, till the end of the world. 
 
rT j l i ' i i iri Tit uVi ■■•fiiiriTfirfi'iTiiiiTiil'i im "■ iif." 
 
 CHAP. VII. 
 THE SUSjSGt-MATTER GF THE CHURCH. 
 
 IN the whole of the preceding difcourfc, it has been conli- 
 dered as the duty of all individual Chriitians to give them- 
 felves up to the conduct, friendlhip, and communion of fome 
 particular church or congregation. Novr, feeing there are great 
 differences among profefllng focieties in the world, concerning 
 each of which it is faid, "■ Lo, here is Chrift, and, lo, there is 
 Chrifl," our prefent enquiry is, What fort of church is it, what 
 its conllltution and order, to which any perfon ought to join 
 himfelf, who is duly concerned about his own edification and fal- 
 vation ? But it will be neceflary to premife a few things that 
 belong to the jull ftatement of the enquiry. 
 
 The differences among churches that ought to be kept in view 
 in the choice of any to which we would join ourfelves, are of 
 two forts : 1. Such as are occafioned by the remaining wcak- 
 nefs, infirmities, and ignorance of the belt of men, whereby they 
 know but in part and prophefy but in part, and in which our e- 
 dihcation is concerned, but our falvation not endangered j — 2. 
 Such as refpeft things fundamental in faith, worfhip, and obe- 
 dience. 
 
 All Chriilians were originally of one mind in all things rela- 
 tive to joint communion, fo as there might be among them all, 
 k)vc without diffimulation. Neverthelefs, there was a great 
 variety, not only in the meafure of their apprehenfions of the 
 dotlrines of truth, but in fome dodtrines themlelves, (as the con- 
 tinuance of the obfervation of the law) as well as oppofitions 
 from without to the truth, by hereticks and apollates, none of 
 which, however, hindered the communion of true believers. But 
 the differences and diviHons that are now among churches, are 
 the effeft of the great apolfacy, which befel them all in the lat- 
 ter ages, from the rule and pradice of thofe chnrches which were 
 planted by the apoftles, and will not be healed until that apoft- 
 acy be abolifhed. 
 
 Satan, having taken advantage of thefe divifions of which he 
 was the author, makes ufe of them to acl his malice and rage, in 
 ftirring up and inlfigating one party to perlecute and devour an- 
 other, until the life, power, and glory of the Chriltian religion 
 is almoic loit in the world. It requires, therefore, great wifdom 
 to conduft ourfelves aright among thefe divifions, lo as to con- 
 tribute nothing to the malicious ends of Satan. 
 
 In this Itate of things, which will never be cured by any of 
 the ways yet propofed, the enquiry is, What is the duty of a 
 perfoa who is concerned about his own foul I 
 
[ 63 ] 
 
 If it be faid, that were all allowed to judge what is befi 
 for ttieir own editication, and to acl according to the judgment 
 which tliey lorm, they Avill be continually going from one cliurch 
 to another, until all churches are hlled with diilurbance anid 
 confufion — 
 
 1 would anfwer, that the contrary affertion, namely, that men 
 are not allowed to judge ^vhat is belt for their own edification, 
 or not to ad; acccrding to their judgment herein, may poliibly 
 keep up fome churches, but it is the ready way to dellroy all reli- 
 gion. Many of thoie by whom this liberty is denied to others, 
 do indeed take it for granted that themfelves have luch a liber- 
 ty, and that it is their duty to make uie of it. All Chrillian* 
 actually do fo uulefs they are hardened in fin ; and tlierefore thofe 
 who do not fo in ail things of fpiritual and eternal concern, arc 
 not to be elteeraed diiciples of Chrift. Even thoie who ihnt 
 their eyes againft the light, and follow the multitude, refolving 
 not to enquire into any of thefe things, do it, becaufe they judge 
 it beft for them fo to do. 
 
 It is commonly acknowledged by Proteftants, that private 
 Chriilians have a judgment of difcretion in things of religion. 
 The term was invented to grant them lome liberty of judgment, 
 in oppoution to tae blind obedience required by the church of 
 Rome, but on purpofe to put a reltraint upon it, and a diftinclion 
 of fome luperior judgment in the church, or iome perfons in it.-- 
 But if 'By\difcrelion, they mean the belt of man's underitanding, 
 knowledge, wifJom, and prudence, I would be glad to be infor- 
 med what oiher judgment than that of difcretion about the 
 thmgs of religion, any church in the world can exercife. 
 
 Our enquiry -will be belf condufted b,y treating of the true 
 nature and government of a gofpel church under the following 
 heads. The firlt that occurs is the 'matter of it. 
 
 The church may be confidered either as to its ccnflitution and 
 being, or as to its power and order, when it is organized. With 
 refpecl to its effence or being, its conllituent parts are its matter 
 •Siwd form. 
 
 By the matter of the church, we underfland the perfons of 
 which the church doth conliif, with their qualifications ; and, 
 by its fonfiy the reafon, caufe, and v."ay of that relation, which 
 gives them the being of a church, and thereupon an intereft in 
 all that belongs unto a church, either of privilege or power. 
 
 Vv'e mull firft confider what fort of perfons our Lord Jefus 
 Chriif admitteth to be the vifible fubjecls of his kingdom j and 
 we muit be regulated in our determination by refpeft to his ho- 
 nour, glory, and the holinefs of his rule. To reckon fuch per- 
 fons to be fubjecis of Chrill, members of his body, who would 
 not be tolerated, at leaft not approved, in a well-governed king- 
 dom or commonwealth of the world, is highly dilhonourable un- 
 to him. But fo it now is, that let men be never fo notorioufly 
 wicked, until they become pells of the earth, yet are they e- 
 ileemed to belong to the church of Chrift ;, and not only fo, but 
 
C 64 1 
 
 it is tti&ugnt little lefs tlian fchifra to forbid tliem the communi- 
 on of the church in ail its facred privileges. Ne\'erthelefs, the 
 fcripture doth in geneial reprefent the kingdom or church of 
 Chrift to confiil of peribns called to be ^aintSy feparated from the 
 world, with many things of like nature,! .xv.&x.\iv.3,4. Eph. v. 
 s27. And if the honour of Chrilt were ot fuch weight \\nth us as it 
 ought to be, if we underiiood aright the nature and ends of his 
 kingdom, and that the pecaliar glory of it above all the king- 
 doms of the vrorld coniifts in the ho/inefs of its Jubjecls^ fucii 
 holir.efs as the v.orld in its wifdom knov.eth not, Vv'e would more 
 duly confider what perfons belong to it, 2 Tim. iii. i, 2, 3,4, 
 5. An old opinion of the unlawfulnefs of feparation from a 
 church, on account of the mixture of wicked men in it, is made 
 a fcarecrow to frighten men from attempting the reformation of 
 the greatell evils, and a covert for the compoling churches of 
 fuch members. 
 
 If there be no more required of any, with refpecl to perfonal 
 qualifications, in order to conftitute them vifible fubjefts of Chrilt 's 
 kingdom and members of his church, but what is required by 
 the mOil righteous and fevere la".vs of men to conftitute a good 
 fubjeft or citizen, the chief diitinftion between his viJible king- 
 dom and the kingdoms of this world is entirely loll. Regener- 
 ation is exprefsly required in the goipel to give right to an en- 
 trance into this kingdom. To an intereft in the kingdoms of 
 this world no fuch thing was ever required. So that it muft of 
 neceffity be fomething better, more excellent and fublime, than 
 any thing the laws and politics of men pretend to or prefcribe, 
 John iii. 3. Tit. iii. 3, 4, 5. 
 
 Of this regneration, baptifm is the fign or reprefentation, 
 John iii. 5. AcEls. ii. 38. Wherefore, to thofe who are in a due 
 manner partakers of it, it giveth all the external privileges 
 which belong to them that are regenerate, till the time where- 
 in /if r/c/;;^?/ performance of the duties whereon the continua- 
 tion of the Hate of vifible regeneration doth depend, is required 
 of them \ and if they fail herein they lofe all benefit by their 
 baptifm. So fpeaks the apoftle with refpeft to circumcifion un- 
 ''der the law, Rom. ii. 25. " For circumcifion verily pronteth 
 " if thou keep the law •, but if thou be a breaker of the lav/, 
 " thy circumcifion is made uncircumcifion." It is fo in the 
 cafe of baptifm. Verily, it profiteth 5 if a man Hand to the terras 
 of the covenant which is tendered in it between God and the 
 foul, it will give him a right to all the outward privileges of a 
 regenerate ftate 5 but if he do not, his baptifm is no baptifm, as 
 to a participation of the external rights and privileges, Phil. iii. 
 l8, 19, Tit. i. 15, 16. 
 
 God alone is iudge concerning this regeneralion, as to its in- 
 ternal real principle and ftate in the fouls of men, on which the 
 participation of all the fpiritual advantages of the covenant of 
 grace doth depend, Acts. xv. 18, Rev. ii. 23. The church- 
 is judge of its evidences and fruits, as entitlingto a participation 
 
[ 65 ] 
 
 of die outward privileges of a regenerate ftate, and no farther, 
 AcSs. viii. 13. We fliali therefore lliortly declare what .jelongs 
 to the forming of a ri^ht judgment herein, and confequently who 
 are to be eixcemed Ht members of any gofpel church. 
 
 1. Such from nliom we are obliged to vdthdraw, or withhold 
 communion, can be no part of the conllituent matter of a church. 
 But fach are all habitual linners, thofe who having prevalent 
 habit.* and inclinations unto fins of any kind urrniortitied, do 
 walk, according to them j fach arepioiane fwearers, fornicators, 
 covetous, opprelTors, and the like, ivkofnall not inherit the Ung- 
 dom ofGoJ^ I Cor. vi. 9, I3, 11. Phil. iii. 18, 19, 2 Thef. iii. 
 ■6. As a man living and dying in any known fin, that is habi- 
 tually, without repentance, cannot be laved ; fo a man known to 
 live in fin cannot re^ularlv be received into any church. For 
 to compofe churches of habitual finners, and that either as to fins 
 of oniillion or commillion, is not to erect temples to Chrili, but 
 chapels to the Devil. 
 
 2. Thofe are not meet members for the conlHtution of a 
 -church, who, having once been in church-fellowlliip, and being 
 admonifhed of any fcandalous fin, have never repented of it. Matt. 
 xviii. 16, 17, 18. 
 
 3. They are to be fuch as vifibiy anfwer the defcription given 
 of gofpel churches in the fcripture, fo that the titles given to the 
 members of fuch churclies may, on good grounds, be applied to 
 them. To compofe churches of fuch perfons as do not vifibiy 
 anfwer the characters given to them of old, which thejf were al- 
 ways to ce. by virtue of the law of Chrili, is not church edificS' 
 lion : And thofe who look, upon thefe things by which members 
 of the primitive churches were charafterized, viz. faints by cal- 
 ling, /izie,yJIo/us in the houfe GiQodi., jujlijied^fanctified, feparate 
 from the world, &c. 2iS peculiar to thefe churches, and deny and 
 ridicule the necelFity of the fame qualifications in prelent church 
 memoers, — perfons- of this fort, I fay, form no fmall part of that 
 wofui degeneracy that has oefallen the Chriltian religion. Let 
 it then be confidercd what is fpoken of the church of the Jews 
 in their dedication to God, v.ith regard to thei' typical hohnefs, 
 with the application of it unto Chriilian churches in real holi*^ 
 nefs, I Pet. ii. 5, 9, with the defcription conllantly given 01 
 them in the fcripture, 2iS faithful, holy, believing, as the houfe 
 of God, as liis temple in which he dvreib by his Spirit, as the 
 tody of Chrifl, united and compacted by tlie communication of the 
 Spirit, and what is faid concerning their ways, walking, and 
 duties \ and it will be incontrovertibly evident what fort of 
 perfons our church members ought to be ; — nor are thofe of any 
 other fort able to difchaige the duties or ufe the privileges of 
 chnrch members. Wherefore, I fay, to fuppofe churches to 
 confilt of fuch perfons who, for the moft part, no way anfwer 
 the defcription given of church members in their original inilita- 
 >jon, nor capable to difcharge the duties prefcribed unto them, 
 %ut giving evidence of habits snd adions inconfiflera v;ith thofe, 
 
 T 
 
 / 
 
 ( 
 
[ ee ] 
 
 is not cnly to difturb all church order, but utterly to overthrow 
 the ends and being of churches. 
 
 4. They muit be iuch as make open profefl'ion of fubjefliou" 
 of their fouls and confciences unto the authority of Chrift in 
 the gofpel, and their readinefs to yield obedience to all his com- 
 mands, Rom. X. 9, 10, 2 Cor. viii. 5. Matth. x. 32, 33. 
 Luke. ix. 26. This, I fuppofe, will not be denied j for not 
 only doth the fcripture make this profelTion neceflary to the 
 participation of any privilege of the gofpel, but the nature of 
 the things themfelves indifpenfably requires that it fliould be fo. 
 For nothing can be more unreafonable, than that men fliould be 
 taken into the privileges attending obedience to the laws and 
 commands of Chrift, without avowing that obedience. 
 
 We muil here enquire what belongs unto fuch a profefiion, as 
 may render men meet to be members of a church. To fuppofe 
 a profeihon of religion to accord with the gofpel, which is made 
 by many, who openly live in fin, being difobedient, and unto 
 every good work reprobate, is to renounce the gofpel itfelf : 
 Chrift is not the High Priefl of fuch a profeflion. 1 ftiall there- 
 fore fhortly declare what is neceflfary to this profeflion, that all 
 may know what is required in order to admiflion into any of 
 •our churches. 
 
 I. There is required unto it a competent knowledge of the 
 
 . doftrines and myftery of the gofpel, efpccially concerning the 
 
 perfon and offices of Chrift. Ihe confefhon of this was the 
 
 . ground on v,hich he granted the keys of the kingdom of heaven^ 
 
 ■ or all church power, to believers, Matth. xvi. 17, 18, 19. 
 The firft inll:ru£lion which he gave unto his apoffles was, that 
 they fhould teach men, by the preaching of the gofpel, in the 
 knowledge of the truth revealed by him. They are therefore 
 
 ■ not to be blamed, they do but difcharge their duty, who refufe 
 to receive into church-communion fuch as are ignorant of the 
 fundamental doftrines of the gofpel ; or if they have learned 
 any thing of them from Tufonii of words ^ yet really underftand 
 
 i nothing of them. The promifcuous admitting of all perfons 
 who have been baptized in their infancy unto a participation of 
 
 . iall church privileges, is a profanation of the holy inftitutions of 
 Chrift. 
 
 2. There is required unto it a profcil'ed fubjeccion of confciencc 
 unto the authority of Chriff, and particulary a confent to tlie 
 doctrine of fslf-denial, and bearing of the crofs : For this is made 
 indifpenfably neceffary by our Saviour himfelf to all that will 
 be his difciples, Matth. x. 37, 38, 39. Mark viii. 34, 38. 
 Acls iv. 10, II, 20. A6ls xxiv. 14 •, and it hath been a great 
 difadvantage to the Chrifiian religion, that men have not been 
 better inltrucled herein. It is commonly thought, that who- 
 ever will may be a Chriftian at an ealy rate, — it will coif him 
 nothing 5 but the gofpel gives us another account of it, for it 
 :iot only v/arns us that reproaches, hatred, fuiferings of all forts, 
 yea, ofttimes death itfelf, are the common lot of all its profef- 
 
[ 67 1 
 
 fors who -vvili live godly in Chrift Jefus 5 but alfo requires that' 
 at our embracing the profelFion of it, we conlider aright the 
 dread of all thel'e, and engage chearfuUy to undergo them. — 
 Hence, in the primitive times, \fhilll all forts of miferies were 
 prefented unto them who embraced the Chriftian religion, their 
 willing engagement to undergo thefe was a firm evidence of the 
 fmcerity of their faith, as it ought to be to us alfo in times of dif- 
 ficulty and perlecution. 
 
 3. Conviction and confeiTion of fin, with the way of deliver- 
 ance by Jefus Chrill, is that anfwer of a good confcience that i> 
 required in the baptifm of them that are adult, i Pet. iii. 
 
 4. To this profelTion is required the conftant oerformance of 
 all known duties, both of piety in the public and private Avor- 
 fliip of God, and of charity with refpecl unto others 5 to which 
 muil: be added, a careful abllinence from all known fins, fo as 
 not to give fcandal or offence, either unto the world or unto the 
 church of God. " Shew me thy faith by thy works." 
 
 The things afcribed unto thofe who are to be eftecmed the 
 proper fubjed-matter of a vifible church, are fuch as, in the 
 judgment of charity, entitle them unto all the appellations of 
 faints, called, fanclijied, that is, vifibly and by profeifion, v%hich 
 are given to the members of all the churches in the Ne-iv Tef- 
 tament, and which mu(t be anfwered in thofe who are admitted 
 into that privilege, if we do not wholly neglect our only pat- 
 terns. Now, although fome of them fhould not be real living 
 members of the myitical body of Chrilt, unto whom he is an 
 head of vital influence, yet are they meet members of that bo- 
 dy to which he is a head of rule and government, and meet to 
 be efteemed fubjeds of his kingdom j and none are to be exclu- 
 ded but fuch as concerning whom rules are given, either to v.Ith- 
 draw from them, or to call them out of church foclety, or are 
 exprefsly excluded by God himfelf from any fhare In the pri- 
 vileges cf his covenant, Pf. 1. 16, 17. ». 
 
 There Is nothing more certain, than that evangelical church- 
 es, at their firit conftitution, were made up of fuch members as 
 we have defcribed, and no other 5 nor Is there one word In tlie 
 icrlpture intimating any conceflion or permllTion of Chrilt to re- 
 ceive thofe into his church who are not fo qualill^. Others 
 have nothing to plead for them.felves \yoX pojpfnon, which being 
 ill obtained and ill continued, will afford them no real advan- 
 tage when the time of trial Ihall come. Therefore, it is cer- 
 tain that fuch t;iey ought to be. To fay the contrary, would 
 be to affirm, that all the promifes and privileges made to the 
 church do belong unto them Avho vifibly live and die in tneir 
 fins, which would be to overthrow the goiptl. 
 
 We have in part declared what care and circumrpe£li3n the 
 church exercifed in primitive times about the adniffion of any 
 into their fellovv-{hIp, and what trial they had to undergo before 
 they were received j and It Is known alfo, with what Itrid diP 
 cipline thev watched over the faith, converfation, and miinners-. 
 I - 
 
[ 68 ] 
 
 ©f all their members. Indeed, mch was their care ard diligence 
 herein, that at pteient there is icarce iett iu forae churches the 
 lealt appearance of their Itate and maniicr ol rule. Wherefore, 
 feme think meet to alcend n;^ higher in imitation of tlie primi- 
 tive churches than the times of the Chriitiaa emperors, -when 
 all things began to rulli towards the fatal apollacy — I'o which 
 I ihall attend a little. 
 
 Upon the Roman Emperor's embracing the Chrittian religion, 
 by vihich not only ovitward peace and tranquillity was fecured to 
 the church, but the profeiiion of Chriltianity countenanced and 
 rewarded, the care and diligence of the churches about the ad- 
 miilion of members were in a great meafure relinquilhed. liie 
 rulers of the church began to think that the gioiy of it conthcd 
 ■in its numbers, finding both "their cwn power and re\*enue en- 
 creafed thereby. In a lliort time, the inhabitants of whole ci- 
 ties and provinces, upon a bare outward profeifion, were admit- 
 ted into churches ; and then began the outward court, that is, 
 all that belongs to tlie outv. ard worfliip and order of the church, 
 to be tra~r't>lcd on by the Gentiles. So that tins corruption of 
 the church, as to the matter of it, was the means of introducing 
 all that corruption in dotirinc, worfliip, order, and rule, which 
 ended in the gi'eat apoftacy. For theie, efpeciaily what con- 
 cerned practice, were accommodated to the talte of the mem- 
 bers of the churches, who hood in need of a mixture of fuper- 
 ilitious rites in their worfliip, for they underitood not the power 
 and glory of that which is ipiritual ; and they were unht for ta- 
 king any part in church order„ for they were not qualihed to 
 bear ary fhare in it \ and were fuch as llood in need of a rule 
 ever them, with grandeur and power, like that among the Gen- 
 tiles. Therefore, the accorarrodating all church concerns to 
 the Hate and condition of iuch coriupt m.embers as the churches 
 were iilled with, proved the ruin of the church in all its order 
 'i.rA beauty. 
 
 At the Protellant Reformation, it alfo fo happened that very 
 little regard was paid thereto. Thofe great and worthy perfcns 
 Tvho were called to that work exerted themfelves principally a- 
 j^ainll: the falie doctrine and idolatrous worlhi^c of the church of 
 Rcine J judging, that if thefe were removed, the people, by the 
 chicacy of truth and order of worlliip, would be recovered irom 
 the evil of their ways, and primitive hclincls rellorcd among 
 them : For they thought it was the doftrine and worll\ip of tliat 
 church which had covered the people with darknefs, and cor- 
 rupted their converfation. Nor did they abfolutely judge amifs 
 herein j for though thefe were at firll: introduced in compliance 
 with the ignorance and wickeunefs of the people, yet they were 
 faited to promote and countenance that ignorance and vic'sed- 
 nefs. Hence it carae to pafs that the reformation of the church, 
 as to the purity and holinefs of its members, wasnct iu the lead 
 attempted, until Calvin fet up his aifcipline at Geneva, which 
 jfeath filled the world with elanicius r.gainft him ever fiucc. in 
 
L 69 J 
 
 niDil other places, churches, in the matter of them, continue^ 
 the iame as they v,ere in the Papacy. 
 
 iiut tli'S method \vas deligncd, in the holy and wife provi- 
 dence of God, for the good and advantage of the church, in a 
 progreilive reformation, as its decay had been gradual : For, 
 had the Refonners iu the firil place removed out of the church 
 fuch as were unmeet for its communion, or had they gathered 
 out of them fuch as were ht members, according to the original 
 conltitution of the church, it would, through the fewnefs of the 
 nuniLer of thofe who cculd have complied wth the deiign, have 
 greatly oolfruclcd, if not utterly deltroyed their endeavours to- 
 wards the reformation of doctrine and worlhip. Accordingly, 
 it has oeen the preaching of the gofpel which God hath fmce 
 made eiteftual, in thefe nations and in other places, to turn mul- 
 titudes " from darknefs to light, and from the power of Satan 
 " unto himfelf , tranilating them into the kmgdom of his dear 
 " Son." By tnis the way is opened for a necelTary addition to 
 the work of refcimation, if not to the finilhing of it, which 
 could not at firlt De attained to, nor even attempted, namely, 
 the reduction of churches, in their matter or members, to their 
 primitive inllitution. 
 
 The !um of %vhat is defigned in this difcourfe is fhortly this : 
 We defire no more to conititute church members, and we can 
 deiire no lefs, than what, in the judgment of charity, may com- 
 port with the union that is between Chrift the head and the 
 church, I Cor. xii. 27. Eph. ii. 22. I Cor. iii. 16, 17. We de- 
 fire no more than what is agreeable to the will of God, who 
 adds to the church fach as Jhall befaved, Acts ii. 47. The 
 rule of our receiving them is, becaufe he hath received tkem^ 
 Rom. xiv. I, 2, 3. We only defire that profeffion of faith which 
 wa^ lae foundation of the church, and that was not wYi'iX. JIcJIj 
 an-i blood, but what God himfelf revealed, P.Iatt. xvi. 16. Wc 
 ackiiOAvledge, that many church members are not what they 
 ought to be, and that many hypocrites may be among them j — 
 that the judgment v.-hich is paffed on the cbnfeflionor profeffion 
 of thofe who are admitted into churches is according to chari- 
 ty, and proceeding on evidence of moral probability, not deter- 
 mining the reality of the things themfelves \ — that there are va- 
 rious nieafures of knowledge, experience, and readinefs of mind 
 in thofe that are to be admitted — all which circunilfances arc 
 duly to be conhdered, with indulgence to their weaknefles : — - 
 and if the Icripture will allow us any further latitude we are rea- 
 dy to embrace it. 
 
 It yet remains on this head to give an anfwer to the following 
 queftion : What is our duty, in point of communion vJith fuch 
 churches as are made up of members vi/ibly unholy, or fuch as 
 have not the qualifications that, by die rules of the gofpel, are 
 indifpenfaLly required to give them a regular entrance into the 
 church, and a paticipation of its privileges r For it is in vain to 
 f^vpecl that f;;ch churches will reform themfcives by any aft of 
 
[ 70 1 
 
 tTieir own, feeing the generality of them are averfe to and ene* 
 mies of any iuch work. To this I anlwer — 
 
 That it mull be remembered, that communion with particular 
 churches is to be regulated abiblutely by edification j fo that if 
 the corruption of a church, as to the matter of it^ be fuchasis in- 
 confiltent with that communion that ought to be among tht mem- 
 bers of the fame church in love without difhmuhition ; — if the 
 i'candal and oiiences which muft of neceflity abour.d in fuch 
 churches, really cbftruct edification j — if the ways and walk- 
 ing of the generality of their members be didionourable to the 
 gofpel and the profeflion of it, giving no reprefentation of the 
 liolinefs of Chrift or his do6trine •, and if fuch churches cannut 
 and will not reform themfelves — then it is the duty of every 
 man, who is careful cf his own prefent edification and the future 
 falvation of his foul, peaceably to withdraw from the communion 
 of fuch churches, and to join in churches where all the ends cf 
 church focieties may in feme meafure be obtained. Nor can it be 
 queftioned by any who underlland the nature and ends of evan- 
 gelical churches, that a departure from the rule of the goipel, 
 as to the practice of holinefs, is as juft a caufe for withdrawing 
 communion from them, as their forfaking that rule in do6trine 
 and worfhip. 
 
 It may ftill be thought by fome, that various inconvenicncies 
 will follow on this afl'ertion, ivhen any are inclined to reduce it 
 to praftice. But iince the matter of faft above mentioned may 
 be proved by incontrovertible evidence, no inconvenience can 
 enfue on this praftice in any degree comparable to the evil 
 of obliging believers always to abide in fuch focieties, to the 
 ruin of their fouls. 
 
 We may here obferve, that, for the mofl part, the churches 
 that are uovj in the world know not how they came to befo, con- 
 tinuing only in that ftate which they have received by tradition 
 from their fathers. But the way in which perfons whofe cha- 
 racters have been defcribed may become a church, is by a mu- 
 tual folemn agreement to the performance of all the duties that 
 Chrift hath prefcribed to his difciples in church fellowfiiip. 
 
 That the churches planted by the apoflles were particular 
 churches, hath been before proved j for each of them did confift 
 of many perfons, v.ho were in fuch a manner members of one of 
 them as that they were not members of another. The faints of 
 the church of Corinth were not members of the church at Phi- 
 lippi. And as to the way how thofe believers in each place 
 came to be a church, diftinft from all others, the fcripture af- 
 firms in general, that " they gave up themielves to the Lord, 
 " and to the apoftles, (who guided them in thefe affairs,) by 
 " the will of God," 2 Cor. viii. 5 ; and that other believers 
 were added unto the church, AiSs ii. To give ourfehcs unto 
 the Lord, is exprefsly to engage to do and obferve whatever he 
 hath commanded, as that phrafe every wliere figrilMcth in the 
 fcripture. 
 
L 71 3 
 
 Were there no other order in particular churches, no other 
 difcipline to be obferved in them nor rule over them, no other 
 duties, no other ends afligned to them, but what are generally 
 owned and pradtiied in parochial airemblies, the preaching of 
 the word within a certain precinct or boundary, might conlutute 
 a church. But if a church be fuch a fociety as is entruited with 
 various powers and privileges, dependmg on various duties pre- 
 fcribed to it •, if it conllitutes new relations between perfons j 
 if it requires new mutual duties, and gives new mutual rights a- 
 mong themfelves, not formerly required of them j — it is in vain 
 to imagine that perfons can come into this ftate by any other 
 means than by their own joint confent and agreement ; the fu- 
 preme caufe of all being the will, law, and conltitution of our 
 Lord jefus Chrift. 
 
 CHAP. VIIU 
 
 OF THE DISCIPLINE OR RULE OF THE CHURCH. 
 
 NO perfon ought to join hirafelf to any church, but where 
 the difcipline of Chrilt is duly exercifed by the rules 
 of his prefcription. There never was any feft or fociety 
 of men in the world defigned for the prefervation and promoting 
 of virtue, and any thing praife worthy, who had not rules 
 of difcipline adapted to their ends. Both the conftitution and 
 converfation of fuch focieties depend on the fpecial rules of difci- 
 pline obferved in them. To fuppofe that our Lord Jefus Chrift, 
 who, according to his infinite vrifdom, hath erected the molt 
 perfect fociety in a church Hate, for the high ends of religion, 
 of obedience towards God, of love and ufetulnefs among our- 
 felves, hath not appointed a difcipline and given rules concer- 
 ning its adminiftration, is highly injurious to his honour and 
 
 There are two parts of the difcipline of Chriif — that which 
 is private, among the members of the church, for the exercife 
 and prefervation of love j and that which is public, in and by 
 the authority of the rulers of the church, for the prefervation of 
 purity and order. A neglett in any of thefe is attended with 
 pernicious effects. — Indeed the lols and abufe of this difcipline, 
 hath ruined the glory of the Chriftian religion in the vvorld, and 
 brought the vv'hole profeiTion of it into confufion. To this it is 
 owing that the fervency andfincerity of evangelical mutual love 
 have been abated, yea, utterly loft. For the love which Jefus 
 Chrift requircth among his difciples, is fuch as never was in the 
 world amongft meo^ nor can be in it but upon the principles of 
 
1 72 ] 
 
 the gofpel. It is therefore called his ;;<?u' comniandvicnt \ for 
 little or nothing of the reality of this love, in its due exercife, 
 is to DC found among the generality of Chriflians 5 and this hath 
 followed on the neglect of evangelical difcipline in churches, or 
 turning it into a worldly domination, — for one principle end of 
 it is the prelervation of this love. The mutual watch over one 
 another, which is the evidence and fruit of love, that ought to 
 be in all the members of the church is alfo loft. Molt men arc 
 rather ready to fay, in the fpirit and words of Cain, " am I my 
 " brothers keeper ?" than to attend to the injunction of the 
 apoilles, " exhort one another daily, lealt any be hardened 
 " through the deceitfulnefs of lin j" and are unwilling to com- 
 ply with the command of our SaHour, " if thy brother offend 
 " thee, tell him his fault between him and thee." By this ne- 
 glect, likewife, is the purity of communion loft, and thofe re- 
 ceived as members of churches who, by all the rules of primi- 
 tive difcipline, ought to be calf out of them. 
 
 The difcipline or government of the church is, in general, 
 the exerciie of the power and authority of Chriil. That there 
 is fuch an authority is extremely evident from the terms Bifhops, 
 Pallors, Elders, Rulers, or Guides, which are frequently repeated 
 in fcripture. This authority, however, is neither lovereign, 
 legillative, nor defpotic. A pretence of a power to make laws 
 to bind the confciences of men, (which has fprung out of the 
 myltery of iniquity,) is deltructive of the kingly office of 
 Chrift , contrary to exprefs commands of fcripture, and condeimi- 
 ed by the apoilles. Ifa. xxxiii. 22. Jam. iv. 12. Matth. 
 xxiii. 8, 9, 10, II. Luke xxii. 25, 26. 2 Cor. i. 24. I 
 Cor. iii. 21, 22, 23. 2 Cor. iv. 5. But this power and au- 
 thority to be exercifed by the elders, with the confent of the 
 church, is only miniiterial and organical. " Our authority 
 " (fays Paul) which the Lord Chrift hatJi given us for edifi- 
 " cation, and hot for your deitruction,"' 2 Cor. x. 8. It is grant- 
 ed unto theie, not to relide in them as the power of a king in 
 his own perfon, but only inilrumentally ; for it mult be the 
 authority of Chrilt himfelf, by which the confciences of men 
 are fpiritually aifefted, with regard to fpiritual ends j in con- 
 fequence of which thev are bound or looted in heaven and on 
 earth, — have their lins remitted or retained. 
 
 The fpeclal deligu of the government of the church is to re- 
 prefent the holinefs, love, compafTion, care, and authority cf 
 Chrilt towards it. Whilft this is not attended to, and the offi- 
 cers of the church do not endeavour, in ail the exercife of their 
 power and ofHce, to fet forth thefe virtues of Chirft, they ut- 
 terly deviate from the principal end of all rule in the church. 
 For men to act herein in a way of domination, with haugh- 
 tinefs of mind and fpirit, above their brethren, by in order and 
 laws of their o-^mi devifing, without the lealt conliaeration of 
 what the Lord Chrift requires, and what is the frame of his 
 heart towards all iiis difciplcs, is to reflect the higheft di/honour 
 
[ 73 ] 
 
 imap'inable on Chilli himfelf. But God forbid that Chnfliany 
 fliouiJ form a jud^^ment of the holinefs, wildoin, love, and com- 
 paifion of Chriit, by the reprefentation that is pretended to be 
 raude of thefe in certain courts where ciiurch rule and difcipline 
 are adminillered. 
 
 The fpecial nature and end of all power granted by Jcfus 
 Chriit to the church, as has been faid, is a minitlry unt. edi- 
 fication, in oppoiition to all tne ends to wnich it hath been ab- 
 ufed, ill the uturpation of a dominion over the pcrfons and con- 
 fciences of the difciples of Chriit, accompanied with iecular 
 grandeur, wealth, and power. Tlie Lord Chrilf never made 
 a grant of any authority, for any fuch ends, yea, they are ex- 
 prefsly forbidden by him, Luke xxii. 25. Matth xx. 26, 27, 
 28. " Jefus called his difciples unto, him and faid, ye know 
 " that the princes of the Gentiles exercife dominion over them, 
 *' and they that arc great exercife authority upon them j but 
 " it (hall not be fo among you — but whofoever will be great 
 " among you, let him be your minifter j and Vvhofoever will 
 " be chief among you, let him be your fervafit 5 even as the 
 " Son of Man came not to be miniltered unto, but to mini- 
 "** fter." 
 
 It is evident, that the Lord Jefus Chrift doth not in the leaft 
 retleft on the rule or government of the Kings ..."'^-.Princes of 
 the Gentiles which was good and righteous j yea he rep. v, '"'*■"*'' 
 them as called by their fubjefts benefaftors, for their moderate 
 and equal rule and ufefulnefs. He approves of the adminiltra- 
 tion of their government in the kinodoms of the world ; and 
 the power and preeminence was fo good and jufl, not tyranni 
 cal and opprcilive, that the two difciples defire the like preemi- 
 nence in his kingdom •, which gave occafion to this declaration 
 of the nature of his kingdom and its government. All thefe 
 things, which are neceffary to the maintenance of the authori- 
 ty and power of the Princes of this world, are forbidden by our 
 Saviour to be admitted, on any pretence whatever, m his king- 
 dom. He will have no domination, preemir.ence in lordly 
 power, no exaltation above others in his church : No Courts, 
 no coercive jurifdi^lions, no exercife of any human authority 
 doth he alloiv in it j for by thefe means do the Princes of the 
 Geniiles, thofe that are the benefactors of their countries, rule 
 among them. This is evident from what, in dired oppofition 
 to this, he prefcribes to his own difciples, the greateft in o Hce, 
 grace, and gifts, namely, a imnijlry only\ to oe difcharged in 
 the way olfervice. How xvell this great command and direc- 
 tion of our Lord Jel'as Chriil hatn been complied with, by 
 thofe who have taken on them to be rulers in the church, is 
 fafficicntly knor/n. 
 
 No^iv, lince there is no rule of the church" but what is minif- 
 
 terlal, coniiiting in an autlioritative d .'claration and a^r^.iica- 
 
 tion of the comniands and will of Chrift to the fouls of men, 
 
 in -.vhirh thofe v/lio exercife it are " fervants unto the church. 
 
 K 
 
[ 74 3 
 
 '' for its edification, for Jefus fake," 2 Cor. iv. 5 ; it follows, 
 
 that the introduftlon of human authority of any kind into the 
 government of the church deftroyeth the nature of it, and makes 
 his kingdom to be of this v*-orld, and fome of his dilciples like 
 the Prmces of the Gentiles ,• and it is frequently not owing to 
 themfelves that they are not more like them than they are. 
 
 The church is the houfe of Chrifl;, his Jami/j, his kingdom. To 
 fet up any thing, under the name of the govermnent of the • 
 church which is not derived from him j or to exercife any power, 
 by procefles, rules, and laws not of his appointment, is an inva- 
 fion of his right and dominion. It cannot be otherwife, if the 
 church be his family, &c. j for what father would fuffer 
 any power but his own to be exerciled in his family, with 
 refpcft to the dil'pofal and concerns of his children ? What 
 earthly Prince will bear with fuch an intrufion into his rights and 
 dominions ? Foreign papal pov>'er is excluded in Britain, becaufe 
 it entrenches on the rights of the crown. The judges in our 
 courts of juftice are bound to judge and determine in all cafes, 
 according to the law of the land j and when they do not, their 
 fentence is of no validity, but may and ought to be reverfed. 
 But if they fliould introduce laws or rules not legally efta- 
 blilhed in this nation, and judge according to them, it would 
 render them highly criminal. It is no otherwife in the king- 
 dom of CTii-iil, and the government thereof. It is the holy 
 jcripture only, in which all his laivs are recorded, that can ope- 
 rate upon or can have the leaft power to bind men to obedience. 
 There is nothing left to the elders of the church but the appli- 
 cation of thefe laws, and the general rules of the word to par- 
 ticular cafes and occafions. 
 
 If the rulers of the church have only a minifterial power, — 
 if, in the esercife of it, they are only the fervants of the church 
 to its ediiication, — if z\\ lordly domination and exaltation above 
 the church or the members of it be forbidden, — and If the 
 vthole power and rule of the church be fpiritual and not carnal, 
 mighty through God and not through the laws of men, and to 
 be exercifed by fpiritual means for fpiritual ends alone, — it is 
 evident how it hath been loll in the world, for rules and laws, 
 and ways of adminiitration, that cannot be brought to any to- 
 lerable confiftency with the principles and rules of the go- 
 vernment of the church given by Chrifl himfelf. This itfelf 
 is a fufficient reafon \vhy thofe who endeavour to preferve their 
 loyalty entire to Jefus Chrift, (Iiould, in their own praftice, 
 aim at reducing the government of the church to his commands 
 and inllitutions. Certainly thofe who love him in fincerity, 
 ■and have a due honour for the gofpel, will, at one time or an- 
 other, begin to thiiik it meet that this llain of our religion 
 ihould be wiped away. 
 
 I {hall now proceed to enquire a little more particularly in- 
 to that power and authority which is committed by the Lord 
 "Chrift unto the church for its government and edification. 
 
L 75 ] 
 
 This I fliall difcufs, by fliewing how that po-joer Is communicated^ 
 —what it IS, — and to whom it is granted. 
 
 It has formerly been obierved, that there was an e>ctraor- 
 dinary power given to the apo'Hes for the gathering of the 
 churches, which power is now ceafed j and that now this vrhole 
 church power is committed by Chrill unto the whole church •, 
 fo that all that are called to the peculiar exercife of any part 
 of it, in virtue of office-authority, do receive that authority 
 from him by the only way of its communication, that is, thro* 
 the inftrumentality of the church. 
 
 As to the communication of church power, v>'e may obferve, 
 
 1. Every individual believer hath power or right given to 
 him, on his believing, to become the Jon of God, Joh.i. 12. Here- 
 by he hath, originally and radically, a right and title to all 
 church privileges, to be actually polTefTed and ufed according 
 to the rules prefcribed by God. For he that is a fon of God 
 hath a right to all the privileges of the family of God, and is 
 bound to all the duties of it. fierein lies the foundation 01 all 
 right to church power, for both it and ail that uelongs to it, 
 is a part of the purchafed inheritance, unto which right is grant- 
 ed by adoption 5 fo that all church pov/er and privileges aie 
 made to believers as fuch ; onlv, as fuch they cannot exercife 
 any church power, but on their due obfervation of all the rules 
 and duties leading to this end. 
 
 2. Wherever there are two or three of thefe believers, right 
 and power is granted to thera to meet together in the name of 
 Chrirt, for their mutual edification, and with them he has pro- 
 mifed his prefence, Matth. xviii. 19, 20. 1 fay, to the leaft 
 number of confenting believers, right and power is given them 
 by Jefus Chrift, to meet and do any duty in his name •, as, to 
 exhort, inflruft, and admoniili one another, or to pray together, 
 verfe 19. This is a fecond preparation to the communication 
 of church power. To the former, (becoming a fon of God,) 
 faith only is required — to \.\ih, profefsion, with mutual confcnt 
 to and agreement in the evangelical duties mentioned. 
 
 3. Where the number of believers is encreafed, fo that they 
 are fufficient to obferve and perform all church duties in 
 the manner prefcribed for their performance, they have right 
 and pov/er granted to them to make •». joint folemn confefsion of 
 their faith, efpecially as to the perfon and mediation of Chrill:, 
 Matth. xvi. 16, 18. and to give up themfelves to him and 
 to one another, in an holy agreement, to do and obfeive all 
 things whatever he hath commanded. Thcfe believers, thus 
 congregated into a church Tcate, have, by virtue hereof, power 
 to do all things in their order, as by the Lord Chrift they are 
 commanded to be done by his church. 
 
 This, therefore, is effentially the Church to which the Lori 
 Jefus hath granted all that church power now enquired after, 
 and which he hath made the feat of all ordinances of his wor- 
 ihip, and the tabernacle in which he chufcs to dwell. Nor is 
 
 K 2 
 
L 76 ] 
 
 there, iince the ceaiing of extraordinary officers, any other pof- 
 iible way for the concrfegating of any church, "than what doth 
 virtually include the things ^ve have mentioned. 
 
 Eut yet this church liate is not complete 5 for the Lord hath 
 given authority unto his church, to be excrcifed both in its 
 rule, and in the folemn ordinances of worlhip,-~vvhich, in this 
 Hate, it cannot obferve : Therefore the church in the itate 
 iibove defcribed, hath right and po-^.ver to call, cliufe, and fet 
 »part perfons meet for the work of the offices that he hath 
 inftituted, in the -ivay and by the means that he hath appoint- 
 ed. 
 
 VVe formerly fliewcd on what the miniftry of the church de- 
 pends, (Chap. VI.) paiticularly, the neceility of certain gifts 
 and qualiiications communicated from Chritt, v/ithout which 
 it is no more in the power of men to conititute officers than 
 to create or erefl an oriice in the church, Eph. iv. 11, 12, 13. 
 1 Cor. xii, 4—8. E-om. xii. 6. Thefe, with the way of 
 the call and ordination of officers, will be more diftinilly at- 
 tended to afterwards. 
 
 In the mean time we may obferve, that with refpecl to the 
 communication of church pon'er to perfons called to office, it is 
 evident that the church doth not give unto fuch officers, apower 
 and authority that was accually refident in the body of the com- 
 munity, that they ffiould receive and exercife the power of the 
 church in the way of delegation ; for they only defign, chufe, 
 and fet apart the individal perfons who then are entruited with 
 office power, in virtue of the law of Chrill, and thus derive it 
 from himfelf. They are the fo-jants of Ch^i/t with refpeil to 
 their office •, and as to its f«c', they are fervants of the f/>/.';v/S, 
 for its good and edification. 
 
 The whole church is commanded to fubmit themfelves to 
 thefe officers, who are fo appointed, quali;led, and called by 
 himfelf, and to obey them in all things, with the limitations 
 which he hath given to the power of fuch officers. For, as has 
 been fhewn already, they who are called to authority in the 
 church in virtue of their office, are not from this admitted to 
 an unlimited pov;er, but it is bounded as to the objects of its 
 a6ls, its manner of adminiftration, its afts, and all things in 
 which it is concerned. 
 
 It is plain', that all church power is originally given to the 
 church cj/entially confidered, which hath a double exercife : — 
 1. in their call or chuling of officers 5 2. In their voluntary 
 afting with them and under them in all duties of government. 
 All authority in the church is committed by ChriR to the ofh- 
 cers, with rcfpeft to all aftions and duties in which offxe-pow- 
 «r is' required j and every individual pcrfon hath the liberty of 
 his own judgment, as to liis own confent or dilTent.* 
 
 * We fliali here feleift a paragraph from one who wrote lono- before our 
 Author — a man of deep karniivg, p olTefTed of a primitive fiaoylicity. and 
 
C 77 1 
 
 That this power, under the iiamc of the keys of the kingdom 
 ij" heaven, was at firlt given to lue whole protelVing church of 
 believers, and that it is iin^oliiuie it ihould reGde in any other, 
 has been fully proved by Proteiiant writers againit tiie rapiiis, 
 and is undeniably confirmed by tnele two arjjuments : 
 
 I. The church itleif is the opouie, the iiiide, tiie Queen of 
 the huihand and King of the church, Chiilt jtiiis, i-'l. xiv. lo. 
 John iii. 29. Rev. xxi. 9, and xxii. 17. Wiattn. xxv. i, j,6. O- 
 ther fpoufe Chrift hath none, nor hath the church any oiner 
 huiband. Now, to v^-hom ihould the is.eys ot the taoule be com- 
 mitted but to the bride < 1 he Pope claims the keys to be lii« 
 own, and lo makes himfeif the head and huiband oi che cnurch^ 
 but he proclaims himfeif to be not only an adulterer with that 
 harlot which he calls the church, but alio a tyrant, — for, pre- 
 
 peculiarly miglity iiv the fcriptures, as is evident from bis writings ; and 
 
 Mho iuftered penecution tor religion. " All the actions of the church (lajs 
 he) beuig but the practice and periormance of God's law, as the members 
 have their portion in the general, lb have they alfo in the particulars, each 
 one according to his place, calling, and mealure of grace given him fren 
 Chrift the head. — The churches in the apollies days had this right and 
 liberty ; for the raultitade of Delievers were both behoi-DERS and actors, 
 in all their common affairs; as at the choice and oraination cf church oiiicers, 
 Acls i. 15, 16, 23. and ^^. 2, j, 5. ana Siv. 23 ; at the deciding otqueitions 
 and controverfies, Adts xv. 2, 4, 6, 7, 12, 22, 23. and xxi, 22. i Co*, vi. 2. 
 &.C. at the excoraimini^ation or cafting oat of impenitent finners, ?rlatt. xviii. 
 17, I Cor. v. 4, 5, 13 ; at the choict; and appointment cf men to C2iry the 
 gr;xe Of benevolence of the faints to their needy brethren, z Cor. viii. 19. 
 1 Cor. svi. 3 ; at the receiving and reading the apcftles letters, Rom. i. 7, 
 ■ I Thef. V. 27 ; and generally, in the public communion and fellowihip of 
 the apoftles and one another, Acls ii. 41, 42. occ. They v.'ere alfo com- 
 manded to exhort and admonifn one another, i Thef. v. 14. 2 Tlief. in. 14, 
 15. even the otncers of the churches, Coiof. iv. r7; and to mark the caufers 
 of divilion and offences, and to Ijuk that no root of bitternefs did fpring up, 
 lealt thereby many fiiould L>c deiilcd, HeD. xii. 15. Thefe and the like pri- 
 vileges, in the faitli and practice of the gofpel, are given to all faints, in all 
 churches ; wiiich they rauft ufe with dil..rction, order, and peace, Kom. xii. 
 3, 6. I Cor. xiv. 39, 40 ; not prefuming above their calling and place, or the 
 meafure cf their undcrftandmg ; nor abuTmg their liberty, to the trouble or 
 annoyance of their bcethren : And therefore elders, i Tim. v. 17. or go- 
 verncrs, i Cor. xii. 2S. Arts xx. 17, 2S. are fet to rule the people, and toge- 
 ther with the other olficers, to m.anage the church affairs. Ey which means 
 confuGon is avoided, and oraer is onferved in ti^e afferablies ; as was in the 
 primitive churches, where the overfeers and piiblic minifters propoundeC, 
 difcuifcd, and managed matters in feemlinefs and peace, Acl:s i. 15. and xv. 
 6, 7, 13. Thefe guides are to oe lieard, reverenced, and fubmitted to in the 
 Lord, ileb. xiii. 7, 17 : They attend to the public fervice in the church, and 
 are as the hand, mouth, and eyes of the fame. By fuch God of cid Cgnitied 
 his will to the people, lixod. xix. 3, 7, 3; and by fuch Chrift gave admonitita 
 to the (.hnrchcs in Alia, v."hen he 11. reefed his epiifles to the angels, R.ev. ii. 
 I, S, 12, iS. and iii. t, 7, 14. the contents of which conjerned, and were to 
 be lignitied unto the whole chi\rches, Rev. ii. 7, it, 29. And thefe ofncers, 
 that thus go before, help, direct, ana govern their brethren, are not to in- 
 croach upon tiieir freedom or pov.-cr in i>ny thmjf ; for be they pver fo great» 
 tlicy are not their own, but the clvarches to whojn they miniller, i Cor. iii« 
 12, 23 ; tlie churches being ChriiVc ■. lul Chrill God's." Aixsworth on 
 
 COMMUNION. 
 
C 78 1 
 
 tending to be her hufband, he -will not truft her with^the keys 
 of his houfe, Vv-hich Chrilt hath done to his fpoufe. 
 
 'i he othcers or rulers of the church belong unto her as her 
 own, I Cor. iii. 21, 22. " Therefore let no man glory in men, 
 " for all things are yours, ivhether Paul or Apollos," &.c. — 
 and " llewards in the houfe," i Cor. iv. i — the '* fervants of 
 " the church for Jefus' lake," 2 Cor. iv. 5. 
 
 If the Lord Chrift have the keys of the kingdom of heaven, 
 that IS, of his ov.n houle, Heb.iii. ; if the church itfelf be the 
 fpouie of Chrift, the mother of the family, Pfalm Ixviii. 13. the 
 bride, the lamb's •^vife ; and if all the o.ticers of the church be 
 but iteT\-ards and fervants in the houfe and unto the family j if 
 the Lord Chrilt make a grant of thefe keys unto any, on ivhich 
 the difpofal of all things m this houfe and family do depend j — 
 the queition Hill recurs. To v.-hom hath he originally granted 
 them — v.hether to his holy spouse, to difpofe of according to 
 her judgment and duty, — or to any servants in the family, to 
 difpofe of her and all her concerns according to their pleaiure ? 
 
 2, The power of the keys as to binding and loofing, and of 
 confequence with refpect to all other acls proceeding from 
 thefe, is exprefsly granted to the whole chuich, Matth. xviii. 
 17, 18. " If he fhall negied to hear them, tell it to the 
 *' church ; but if he negletl to hear the church, let him be un- 
 " to thee as an heathen man and a publican. Verily I fay un- 
 *' to you, whatfoever ye {hall bind on earth fliall be bound in 
 *' heaven jand v.hatfoever ye fliall loofe on earth fhall be loof- 
 " ed in heaven." What church it is that is here intended we 
 have proved before, and that the church is entrufted with the 
 power of binding and looHng. What part the body of the peo- 
 rle hath herein, the apoflle declares, i Cor. v. 4. 2 Cor. ii. 6. 
 
 How far the government of the church may be denominated 
 deraocratical, from the neceffary confent of the people, I {liall 
 not determine 5 but this confent, and liberty to that purpcle, 
 • are abfolutely neceiTary according to the law of obedience unto 
 Chrill, which requires, that all they do in compliance there- 
 with be voluntary and from a fenfe of duty. 
 
 That the beautiful order that Chrift hath ordained may be 
 preferved, due refpecl muft be given to the elders ; the church 
 muft " recrard them as over them in the Lord." When this 
 is not the cafe, and Avhen the people conlider the elders as ha- 
 ving no more intereft in managing church atfairs but their own 
 i'uftVages, diibrder and confufion will enfue. If any, on the o- 
 iher hand, (hould take advantage of the caution now hinted, and 
 fay, that where the people have their due liberty granted to 
 them, they are apt to aflume that poAver which docs not belong 
 to them,, — an evil that tends to anarchy, — let them remember, 
 that upon the confinement of power and authority to the guides 
 ' or rulers of the church, they have changed the nature of church 
 power altogether, and enlarged their ufurpation, until the whole 
 government of the church has ilTued in abfclute tvrannv. There- 
 
C 79 ] 
 
 fore, no fear of confequences that may enfue from the darknefe, 
 weaknels, lufts, corruptions, and fecular interells of men, ought 
 to entice us to the leaft alteration of the government of the 
 church, by any prudential provilions of our own. 
 
 That thofe who are called to rule in the church may preferve 
 the refpect and reverence due to them as the fervants of Chrift, 
 they ought to evidence their right to this appellation, as well as 
 give their words and actions their jult indueace, by endeavour- 
 ing to encreafe in that wil'dora which is necelTary to the right 
 diicharge of their othce. 
 
 The wifdom neceffary to the government of the church, isi 
 not an acquaintance with the conltitution and proceedings of 
 vdiat are called ecclejiajlical courts, which, in their origin, 
 power, manner of proceeding, &c. partake more of the nature 
 of fecular Law Courts. Thofe who exercife this fort of govern- 
 ment are ready to expofe the ignorance of the people and their 
 unfitnefs to interfere with church affairs; and reckon it an in- 
 fult on their wifdom that fuch a practice fhould be allowed. 
 To fuch I freely confefs, that in the knowledge and proceed 
 ings of fuch courts, none of the people are equal to them, or 
 will contend with them j for the government that they exer- 
 cife is not that fcriptural government which the meaneft Chriftl- 
 an may eaHly difcern. 
 
 The fkill, then, of the officers of the church for its govern- 
 ment, is a ipiritual wifdom and underftanding in the law of 
 Chriit, v.ith an ability of mind to make application of it, to the 
 edification of the church in general, and all the members of ic 
 refpecllvely, by a minifterial exercife of the authority of Chrift, 
 and a due reprefentatlon of his holinefs, love, care, compaflion, 
 and tendernefs toward his church. 
 
 By the law of Chrift is m.eant the declaration of his mind 
 and will, in his inltitutions, commands, prohibitions and pro- 
 mifes J an underftanding of which, with fkill for ufmg it, mirft 
 be the whole of the wifdom under conlideration. This wifdom 
 is to be acquired in a way of duty, by prayer, meditation, and 
 ftudy of the word. For the moft part, no fort of men are great- 
 er ftrangers to this wifdom than thofe who are eminently fkill- 
 ed in the jurIldi£tion of ecclefiaftical courts. 
 
 It is to be remembered, that in this ability of mind to make 
 application of the lav/ of Chrift, diligence, care, vratchfulnefs, 
 and fpiritual courage are included. Some are to be admonifh- 
 ed *, fome to be rebuked ftiarply j fome to be cut off : In which 
 cafes the government muft be condudled Avith a fpirit of bold- 
 nefs and courage. 
 
 The acts and duties that belong to government may be 
 reduced to three heads. 
 
 I. The admijjion and exclujion of members • both vhich a6ls 
 are founded in and warranted from the light of nature and rules 
 of equity. Every righteous foiciety, coalefcing upon known 
 
[ So J 
 
 laws and rules for its regulation, hath naturally a pov/cr inhe- 
 rent in it to receive mto its corporation fucli astheyjudjc 
 fit for being members -v^hen they voluntarily offer themletves, 
 and alfo to reje£l or withold the privileges of the fociety from 
 fuch as refufe to be regxilated by its laws. This power is inhe- 
 rent in the church ell'entially confidered, by virtue of their 
 mutual confederation before the inilating of officers in it. But, 
 when the church is organifed, the key of rule is to be commit- 
 ted to the eiders of the church, to be applied with the conjent* 
 of the whole fociety 
 
 2. The direftion of the church, in all the members of it, to 
 the obfervance of the rule and law of Chriil in all things, to his 
 glory andtheir own edification. Thefc may be inciudedin the fol- 
 lowing particulars; i. IVlutual, iiitenfe, peculiar /oi't among 
 themfelves, to be continually exercifed in all the duties of it. 
 — 2. Perfonal hohnefo, in gracious moral obedience — 3. Vfe- 
 
 fulnefs towards the members of the fame church, tow ards other 
 churches, and all men, as occahon and opportunity require — 4. 
 The due performance of aU thofe duties which all the members 
 of the church owe mutually to each other, by virtue of that 
 place and order which they hold in the body. About thefe 
 things is government to be exercifed, for they all beJonp to the 
 prefervation of the being of the church and the attainment 
 ©f its ends. 
 
 3. To this belongs the difpofal of the outward concerns of 
 the church in its affemblies, and in the management of all that 
 is performed in them, that " all things may be done decently 
 *' and in order j" as the regulation of fpeeches and actions, the 
 appointment of feafons for extraordinary duties, according to the 
 rules, of the word. 
 
 The change of this government of the church was gradually 
 introduced, by an advantage taken from the unmeetnefs of the 
 people to be led by this fpiritual rule. For the greateft part of 
 thefe that then made up Chriilian churches, having become ig- 
 norant and carnal, that rule v.hich ccnlills in a fpiritual influence 
 on the confciences of men, was no \vay able to retain them with- 
 in the bounds of outward obedience. There was therefore 
 another kind of government judged neceffary to retain them in 
 any order or decorum : And it muft be acknowleded, that w'herc 
 the members of a church are not in fome degree fpiritual, a 
 rule that is wholly fpiritual will be of no great ufe. Eut this 
 change was principally introduced by thofe that were in poffeflion 
 ofthe ruleitfeif J and proceeded from two caufes: i. Their unlkil- 
 fulnef? in the management of this fpiritual rule, or wea«inels of 
 the duties which are required in it. The perpetual labour, and 
 
 * The CONSENT, or concurrence, of the whole church, here mentioned, 
 muft be fome way expreffed io as to be known ; v.^hich aecefiarily luppoles 
 that it is previduHjr aflied. 
 
[ 8i ] 
 
 exercife of the graces neceflary to it, difpofed them to dcfert 
 it, and to embrace another more eal'y and fuited to their incli- 
 nations. 2. An eager delire for the fecular advantages of pro- 
 fit, honour, aad veneration, which prefented themfelves in an- 
 other kind of government. By thefe means was the original 
 government of the church utterly loft, and a worldly domina- 
 tion introduced in its place. But the delineation that hath been 
 given will futhciently demonllrate, that all thefe difputes and 
 contefts W'hich are in the world, between the church of Rome 
 and the reft, about church power and government, are entirely 
 foreign to the Chriftian religion. 
 
 ■ ■IJg! 
 
 CHAP. IX. 
 SOME OBJECTIONS ANSWERED. 
 
 THE principal objeftion to congregational churches, and 
 in favour of the excluiive power of ofticeis, is taken from, 
 the meeting: at Jerulalem j where, in order to fupport the idea 
 of claffical churches, our opponents alledge that there were 
 feveral congregations ; and to give countenance to fuch a 
 power, they tell us that the decifion was folely an aQ. of autho- 
 rity and government in the apoftles and elders over all the 
 Gentile churches. 
 
 With regard to the firft part of the objeftion, we (hall repeat 
 an argument which has already been ufed, and is fuihcient to 
 prove that the fcripture knoweth nothing about churches na- 
 tional or claftical of any fort. The argument is this — that when 
 the fcripture fpeaks of an individual church, it calleth it the 
 church of fuch a place ; but when it fpeaks of a province, the 
 churches there are never called ihe church of fuch a province, but 
 uniformly the churches. Hence we read of the churches of 
 Judea, Galilee, Samaria, Galatia, and Macedonia, feveral of 
 which were but of fmall extent. — If a perfon were fpeaking of 
 the churches in Effex, Suifolk, Hartfordftiire, and other counties, 
 without mentioning any claftical church to which they belong, 
 he would be thought to Ipcak rather in the congregational di- 
 alect than in that of our opponents. 
 
 To put it beyond doubt that the church of Jerufalem was 
 congregational, (and not claffical, or conliftingof feveral con- 
 gregations, which is mere prefumption, in direft oppofition to 
 the tenor of the fcripture language) we are aflured that they 
 frequently met together, Afts ii. i, 44,46, 47. " And when 
 " the day of Pentecoft was fully come, they were all with one 
 " accord In one pbce— Ar.d all that believed were togethei— 
 
 L 
 
L 82 ] 
 
 " And they continued daily with one accord in the Temple— 
 " And the Lord added to the church daily fuch as (hould be 
 " faved. Acts iv. 31, 32. And when they had prayed, the 
 " place was fnaken ^vhere they were airembled together j — 
 *' and the multitude of them that believed were of one heart 
 *' and of one foul. Acis v. 12, 13. And they were all with 
 " one accord in Solomon's Porch. — Afts vi. 2, 3 — 5. Then 
 *' the Tu-elve called the multitude of the difciples — Brethren, 
 *' look out among you leven men — And the faying pleafed the 
 " whole multitude."* — Notwithftanding the great number of 
 original converts in this church, ■who probably were many of 
 theiQ Ifrangcrs, occafionally prefent at the feail of Pentecoft, 
 and there inArutted in the knowledge of the truth, that in the 
 feveral countries whither tiiey immediately returned, they might 
 be inftruments of propagating the gofpeij yet it is certain that 
 many years after it confilled of no greater multitude than could 
 come together in one place for the management of church affairs, 
 Acts XV. 
 
 To the feccnd part of the objeftion, viz. the exclufive povrer 
 of omcers, in fynods or alTemblies over many particular churches, 
 we anfwer, that the authority of a fynod determining articles 
 of faith, conftituting decrees for the confcientious obfervance of 
 things of their own appointment, to be fubmitted to and obeyed 
 on the reafon of that authority, under the penalty of excommuni- 
 cation, or the fame authority afted in a way of jurifdiftion over 
 churches, is a mere human invention, for vrhich nothing can be 
 pleaded but the prefcriptions of the fourth century, when the 
 progrefs of the fatal apoif acy became viiible. The apoftles ne- 
 ver gave fuch a rule ; they laid no fuch yoke on the necks of the 
 difciples, which might prove heavier than that ofthe Jewidi 
 ceremonies they had taken away. Sovereignty over their confci- 
 ences was referved by the apoliles unto the authority of Chrilt 
 alone, and the obedience required by them v<as only un/o bis 
 commands. But what fome would be at is this : To prefume 
 that they themfelves are the church, + and to affumeto themfelves 
 
 *■ We are alfo told of dilTerent congregations being at Ephefus, from the 
 great number of believers there. But this can have no more weight than 
 ■what is faid about Jemfalem ; for ■^ve are exprefsly afTiired that Paul and 
 the difciples commonly affembied together in the School of one Tyrannus, 
 Adls xi:i. 9. We are alfo certain th:tt the church at Corinth afTembled in 
 one place, iCor. v. 4. £c x. 20^ From thefe teftimonies we have rc.ifon to ad- 
 mire the wifdomof the Spirit, in fo diftindlly recording the meeting of thefe 
 churches in one place, when we reflet^l on what fabricks have been raifed 
 on the pretence that they did not meet together. 
 
 \ The human fyfcems. of church government feem to depend on two hy- 
 pothefes, both equally f-vlfe. The one is, thit there were more congregati- 
 ons thin one -in Jemf-lem. The other is, that the palTage in Matth. xviil. 
 " Tell the church," is to be underilood of a Church Court. The church in 
 this place has been claimed and eagerly contended for by Popes, Prelates, 
 and Pre/by terians. Indeed fome of the laft of thefe clailes are beginning 
 candidly to give up their formsr views, and to confefs that a church repre-. 
 f-^ntative is what the fcriptures know nothing about ; and that the Church 
 in tliis paiTagc o-aghtto be rendered th.e Congregationj as is every where 
 
[ 83 1 
 
 power to impofe what they pleafe on all churches who are 
 under their juriiuiciion, provided they judge it jav.-lul, be it e- 
 ver lo uielels or trilling j and then aliert, that the people mufl: 
 quietly liibrait to and comply with their determinations, uiilefs 
 they would wiih to be elteemcd fchifmatics. But it is too late 
 to advance luch principles. 
 
 As a great deal of arc-umcnt is founded on the xvth of the 
 A6ls both by Prefbytenans and Congregationalills, our author'^s 
 obi'ervations on the tranfaclion there recorded, delerve particu- 
 lar attention. — He obferves, 
 
 The Jews were at this time divided into three forts : i. — 
 Such as being obdurate in their unbelief and rejection of the 
 perfon of Chriil, oppofed and blafphemed the golpei in all pla- 
 ces. Thei'e the apoitle defcribes i Thef. ii. 13, 14, 15. 2. — 
 Such as proieifed faith in Chrill and obedience to the gofpel, 
 but were of the mind that the v.hole law of Moles was not only 
 to be continued and obferved among the Jews, but aifo that it 
 was to be impofed on the Gentiles who were converted to the 
 faith. T'hey thought the Gofpel did not require a new church 
 ftate, with a new kind of worlhip, but was only a peculiar way 
 of profeliting men to judaifm, — againft whom the apoftle dif- 
 pr.tes in his epillle to the Hebrews, particularly in the 7th and 
 8 h, chaptei s. The teachers of this fort troubled the churches, 
 even after the declaration of the mind of the Holy Ghoft by the 
 apoitles. 3. — There were others who, though they acqulelced 
 in the liberty of the Gentiles, yet judged themfelves, and all o- 
 ther ciicumcifed Jews, obliged to obferve the law and its infti- 
 tutions. 
 
 Nov*', the occafion of this meeting was a difference in the 
 church of Antioch, which was one of the firit churches among 
 the Gentiles, This difference arofe about the impofing of the 
 Ceremonial Law, and which the church could not themfelves 
 compofe, feeinothe falfe teachers pretended the authority of the 
 apolUes at Jerufalem, from whence they came, as is evident from 
 verlls I, and 14. A voluntary rexerence was therefore made 
 by the church at Antioch to that at Jerufalem, where, as was 
 pretended, the difference originated, to the ganger of their mu- 
 tual communion : Verfe 2 — " The Brethren determined that 
 " Paul and Barnabas, and certain other of them, fliould go up 
 *' to Jerufalem." The perfons of which this Syuodf or meeting 
 
 figtlifies in the New Teftament, except where the catholic church is fpoken 
 of. This is plainly givin;^ up their fyftem, for our Lord, in the place allud- 
 ed to, admits of no higher court on earth than this church, by adding im- 
 mediately, " \\Tiatfi;ever ye fliail bind on earth fhall be bound in heaven," 
 &ic. 
 
 t The word Synod is not a fcriptural term. It fimply means a Meeting 
 or Affembly ; btit it is very evident that the meeting at jerufalem has al- 
 moft none of the lineaments of the Svnods that have arifen in the later ages, 
 
 L 2 
 
[ 84 ] 
 
 V. as compofed, "were the Apoitles, Elders, and Brethren of 
 the church at Jeruialem, and the meileu^crs of that at Antioch, 
 with whom Paul and iiarnabas Avere joined in the delegation. — 
 The matter in difference was debated, as to the mind of God 
 concerning it, from the fcnpture. — The determination of the 
 meeting was no att of church government or authority, but a 
 dotlrinal declaracion of the mind of the Holy Gholt. It is com- 
 petent for any chuich of Chriit to make lucii a dcclrinal deter- 
 mination 5 for it is the " ground and pillar of truth." 
 
 There was nothing new impofed on the Gentile churches j 
 only a direction is given, in one particular inflance, with refpeCt 
 to duty, and neceliary, on levcral accounts, to Gentile converts, 
 namely, to abllain from fornication, and from fuch praclxce^ in 
 the ufe of their liberty, as might be productive of offence to 
 their Jewifh brethren. But this was the duty of all ChriiLians 
 even before this determination, and is lb itill, in many other in- 
 ftances belides thole mentioned in the determination. There- 
 fore, 
 
 The determination is, that no impofitions be made on the con- 
 fciences or practice of the difciples of Chrift in things relating 
 to his worlhip, but what are neceffary by Airtue of divine inlli- 
 tution. 
 
 The grounds on which they propofed that the determination 
 fliould be received, were that vv'iat they had determined was the 
 mind of the Holy Gholl ; " It pleafed the Holy Ghoil and 
 us." This they knew either by immediate revelation, or by 
 what was written and recorded in the fcripture j the latter of 
 which, (the written word) Is evidently the way intended. 
 Another ground is, that the things determined were neceflary 
 •previous to the determination. Ibey alfo propoied them as be- 
 ing the duty of the Gentile converts, with refpeft to their peace 
 and mutual communion with the Jewifh churches : Uoing this^ 
 fay they, j'd? /Jja// ifo we//, which is all the lanction of their de- 
 cree j and this manifelts it was d(jcirinal^ not auiboritative in a 
 "way of jurifdidion.J 
 
 cither national or provincLil. For Antioch was a city in a different nation, 
 and under another civil government. The faid meetinjr was not compofed 
 •f the elders of the different churches of Judea already r.Linted ; we do not 
 even hear of the elders of the church at Antioch being there. The meeting 
 was only occaConal, not Handing. The Chriltians at Antioch t'id not think 
 proper to confult the churches in their own nation, but they chofe the 
 fittefl: to give advice on the fubject, viz. that at Jeruf dem, feeing the fi.lfe 
 teachers pretended authority from thence. The raeiVengers from Antioch 
 fcem to have had no more footing in the meeting than coramiflions, and 
 were done when they had delivered their meflagc ; unlefs v.e fiippofe them 
 membsrs of the church at Jerufalem, which they were not. Now it was 
 the apoftles and elders of the church thiit gave the advice ; fo that the 
 ■whole amounts only to this, the voluntary reference of one church or con- 
 gregation unto another, for advice in a matter that rcfpccted their cdilica- 
 tion ; and this can and will be cbferved by congregational churches to the 
 <nd of the world. 
 
 4 Although the falfe teachers had fubverted the fahh, and .igaiiift their 
 
£ 85 ] 
 
 The recommendation to the Gentile Ciiriftians with refpei^t 
 to fome things in the cafe of fcandal, they call " the impoling 
 " of no other burden," in oppolition to what they rejedted, 
 naineiy, the impoling a yoke of ceremonies upon them, verfe 
 10. So that the meaning of thefe words is, that they would lay 
 no burden on them at all, but only advile them unto things ne- 
 ceflary for the avoiding of fcandal. Indeed, it is impious to im- 
 ao-ine, that the apoitles would impofe any yoke, or lay any bur- 
 den on the difciplcs, but the yoke and burden of Chrilf, for this 
 ^vould have been contrary to their commiHion, Matth. xxviij. 
 19, 20. 
 
 Here we fee the advice, confultation and confent of the bre- 
 thren fo fully exprelTed and exemplified in each of the two great 
 churches of Jerulalem and Antioch, that they cannot be contra- 
 difted. Paul and Barnabas, and the other meffengers were fent 
 by the brethren or church at Antioch, verfes i, 3 5 and when 
 they were come to Jerufalem they were received by the churchy 
 as the brethren are called in diftinftion from the apoftles and 
 
 own light, had wrefted their dodlrine to be the docflrine of the apoftles, 
 which being lb fc;indalous a fin that it deferved the higheft cenfure ; yet 
 they proceeded not to cenfure them, either l^y admonition or excommuni- 
 cation, which are afts of government ; but they only declare their fin ana 
 error, and _2;ive their judgment about it. Nor do we find any fummons 
 fent for thefe difturbers, or that they were ever fent to Jerufalem to receive 
 the cenfiires, in which government doth properly confift, the fubjecT: -matter 
 fent for their decifion being merely doctrinal, about this queftion, v. 2- 
 
 namely, whether the Ceremonial Law was to be obferved, v. 5. Neither 
 
 do the titles given to thefe determinations argue a jurifdidion, being called 
 TA DOGMATA, and TA KEKRiMENA, Afts xvi. 4. I'or although the word 
 DOGMA be ufed for :in imperial decree, Luke ii.' i. yet this is rarely the, cafe ; 
 and it is more commonly ufed (as Stephanus and Budoeus obferve) for 
 docitrine and opinion in matters moral or fpeculative, as dogma platonis, 
 the dortrine of Plato. Further — The fubjecl- matter of this decifion being- 
 about rules and ceremonies, and the none-obfervance of them, the dogma 
 is elegantly ufed in oppofition to thofe who taught and obferved fuch rules, 
 who are faid dogmatidzein in fo doing, Col. ii. 20; being led away by the 
 falfe dogmata, or doctrine of falfe teachers.— As to the word kekrimena, 
 tranilated ordained, it is the fame word that James ufed, chap. xv. rp ; 
 KRiNO, " my judgment is," which being voted by the reft they are faid 
 KEKRIMENA ; denoting, that thefe determinations were their joint, declared, 
 and 5 vowed judgment ; and fo anfwcreth to thefe words in their letter, " It 
 '* feeirieth good unto us, being affembled with one accord." Neither do 
 the words " To lay no other burden" import jurifdicftion; for it is wellknowa 
 that in fcripture language, to teach and declare, though by way ofdodtrine, 
 and to prefs men's confciences with things as the commands of God, is faid 
 to be a binding, and impoling a burden on them. So the Pharifees v/ere faid 
 to bind heavy burdens and grievous to be borne, and to lay them on men's 
 flioulders ; v/hich is only fpoken of a doctrinal declaring and prelTlng men's 
 confciences with the rigour of the law. This is fo well known to be the 
 language of the Jews, that it need not be infilled on. But it does not follow, 
 that thofe who lay thefe burdens by way of doctrine, may proceed to cenfure 
 for the neglecfl of them ; for every minifter hath a dodlrinal authority to 
 Mrge and declare the comm.ands of Chrilt, yet he cannot, hath not power to 
 cenfure (in the exercife of difcipline) without others in conjunction v/ith 
 him.' -— Reasots of the DissiNTiNG 3s.ErK'K.EN in the Weftminifter Af- 
 fcrably, page 33 and 34. 
 
[ 86 ] 
 
 ciders, verfe 4. So ^vhen the apoflles and elders affembled to 
 confider of the cafe propofed unto them, the ^vhole multitude 
 of the church, that is, the brethren, alfo affembled with them, 
 verfes 6, I2 : Nor were they mute perfons, mere hearers and 
 fpedators in the affembly, but they concurred both in the de- 
 bate and determination of the queltion •, which is evident from 
 their being exprefsly joined with the apollles and elders in the 
 advice that was given, verfes 22, 23. And Avhen Paul and 
 Barnabas returned unto Antioch, they gathered together the 
 multitude, or brethren to whom the letter of the church at Je- 
 rufalem was direfled, and delivered it, verfes 23, 30. Unlels 
 this be obierved, the primitive church ft ate is overthrow-n. 
 
 Objecf. By feparating from certain churches, we are faid to 
 be guilty of fchifm, breakers of the peace and unity of the 
 church, the caufe of endlefs feparation, &c. 
 
 To which we anfwer in general — that certain men pretending 
 to be the church, take upon themfelves to make rules, which 
 {hall determine with refpeft to all church unity, order, and 
 peace. But before we can find ourfelves interefted in thefe 
 things, ail that has been pled for the true ftate and nature of 
 evan'^elical churches rriuft be overthrown, which we truft will 
 not ibon be done ; railings and reproaches will not doit. Till 
 this be done, however, it will be believed that tv^xy particular 
 cong<-egation is indefpenfably obliged, in itfelf, to obferve and 
 do al the commands of Chrift, and fo to regulate the outward 
 circuraftances of its order and worfhip as is beft for its own edi- 
 fication, and of which, itfelf is the moll competent judge. As 
 to a church of another fort, inverted with authority to make 
 rules and impofe the obfervance of them on a multitude of other 
 congregations, without their own confent, and which they judge 
 not for edification, it is evidently not from heaven but of men. 
 If churches and Chriftians were left to that liberty which Chriil 
 hath purchafed for them, and with which he hath made them 
 free, then thofe who firil flrould break unity and order, would 
 indeed be guilty of, and could not avoid the charge of fchifm. 
 
 The terms unity -axiA fchifm have varied in their meaning, to 
 anfwer all the new forms of churches that have been ere£ted. 
 We (hall therefore make fome obfervations on thefe, in crder 
 to illuftrate their true nature, and to vindicate ourfelves, from 
 the charges of our opponents. 
 
 There was a certain way found out, and carried on in a myf- 
 tery of iniquity, by which thofe meek, holy, humble churches 
 or focieties of Chrift's inftitution, who had nothing to do 
 with the things of the world, in power, jurifdiftion, &c. in 
 confequence of having got the advantage one of another, arrived 
 at great lecular glory. During the progrefs of this apoilacy, 
 church unity and fchifm declined from their centre, and varied 
 according to the prefent intereft of thofe that v/eve at the helm 
 of affairs. "Whoever had got poffeflion of the //^///f of the church, 
 
C 87 ] 
 
 in prevailing reputation, though the ftate of It was ever fo cor- 
 rupt, made it bite and devour all that dilli!.,cd it, and would 
 fwear that fukmiihon to them in all things was church unity, 
 and to dilTent from them was fchilhi. 
 
 But fchifm has a reference unto the deportment of men with 
 refpecl to the inftitutions of Chritl. Contentions, divihons, or 
 reparations amongil; men, about that order, agreement, or uni- 
 formity which are of their own appointment, notwithitanding 
 all the moral evil they contain, do not belong to that church- 
 ichifm under coniideration. 
 
 The primitive notion of fchifm was, a divilion or alienation 
 of afFeclion among members oi the feme church, 2l\ dihidingm. 
 the fame outward communion, without any feparation. It in- 
 cludes the following things : I. A want of that mutual love, 
 condefcenlion, and forbearance, which are required in all the 
 members of the fame church, with the moral evils of whifper- 
 ings, backbitings, and evil furmifes, which are the natural con- 
 fequences thereof. 2t An undue attachment to certain church 
 officers above others, cauling difputes and janglings. 3. Dif- 
 order in attendance unto the duties of church alTemblies, and 
 the worllilp of God performed therein. Thefe are the only 
 views of fchifm exemplified in the fcripture, the only evil that 
 is condemned under that name, as will appear to any one who 
 fliall read with care the "Epirtles of Paul to the Corinthians, in 
 which alone the nature of this evil is fpecificd. We readily 
 grant that every feparation from a true church upon any un- 
 warrantable pretext is fchifm, which alfo happened in the fuc- 
 ceeding ages : But v/hat we mean to (hew at prefent is, that the 
 above defcription of it has been almoft wholly loll ; for, what- 
 ever men do in churches, provided they do not depart from theii- 
 outward communion, it would be accounted ridiculous, by the 
 generality of churches, to call them fchifmatics. It is the a- 
 bove view of fchifm that ought principally, if not folely, to af- 
 fe£l the confciences of men, if they are careful about avoiding 
 its guilt. But this notion of it, not being luited 10 the intereil 
 or advantages of men, nor any way fubfervient to the fecuring 
 of their iirventions and impofitions, is loft in the world. 
 
 When things of this nature come to be well underftood, the 
 ^vorld will be delivered from innumerable fruitlefs conteftf, 
 princes from all difturbance on account of religion, and private 
 perfons from the fatal miltake of implicitly truiting the eternal 
 concerns of their fouls to one church and not-to another 5 the 
 difciples of Chrift will yield obedience to all his command??, 
 and ceafe to be the fervants of men. Then it will be evident, 
 that what hath been contended for with relpe6l to power, privi- 
 leges, authority, preeminence, jurifdi6lion, catholic unity, ways 
 of worfhip, rule and difcipline, that make fuch a noife in the 
 world, and concerning which fuch various pretences have beea 
 made, that cannot be applied to fuch Chriitian congregations 
 as we have defcribed,— -I fay, it will then appear^ that all thefc 
 
L 38 ] 
 
 are but trie cfFecls of tlie prudence, or ratiicr imprudence^ of 
 men. iJut to return from this di^ireifion. — 
 
 We are told, that all Chriltians are under ftrong obligations 
 to preferve the peace and unity of the church. 
 
 It is xeadily allowed, that ve are obliged to *' follow peace 
 *' with all men, to feek peace and purfue it *," and " if it be 
 " poflible, to live peaceably with all men." It is alfo granted, 
 that we are under peculiar obligation to feek the peace and 
 profperity of the whole vifible church of Chrifl en earth, and as 
 we have opportunity to do good to the whole houfliold of faith; 
 and, confideri- gthe differences among profelTors, the doing fo is 
 as ifrong an evidence as any thing can be of evangelical love. 
 But with refpedl to a cerrain peace and unity of the church, 
 which, it is faid, we are bound to preferve, we muft remark, that 
 there may be an agreement, and fome kind of peace and unity in 
 evil. Thefe are highly pretended to in the church of Rome. 
 There may be peace and uniformity in any falle and heretical 
 church \ the unity of Simeon and Levi, brethren in evil. But 
 the peace and unity which v.e are obliged to obferve in particu- 
 lar churches, is the confent and agreement of the church in gen- 
 eral, and all the members of it, walking under the conduct c£ 
 their guides, or prefl^yteiy, in a due obfervance of all the infli-' 
 tutions and commands of Chrift, performing towards the whole 
 and each other the mutual duties required by him, from a prin- 
 ciple of faith and love. This, and this alone, is that unity and 
 peace, which v.e are peculiarly obliged to preferve in particular 
 churches \ what is more than this, relates to the general com- 
 mands of love, unity, and peace mentioned above. 
 
 Further — It is the duty of every church to be the ground 
 and pillar of tiuth, to h^ld fall the form of wholfome words, or 
 to keep the truth pure and uncorrupted. Every private man's 
 profefTion is iricludcd in the public prcfeflion of the church or 
 affembly to which he belongs. Unity or agreement in the faith 
 whereby we come to have one Lord, one faith, one baptifm, is 
 the foundation of all chuich communion, and if taken away, the 
 whole fabrick falls to tlie grcund. Yes, we add that whatever 
 afts of Vv-orlhip or church order men may be agreed in the prac- 
 tice of, if the foundation of that agreement be not laid in a joint 
 communion in faith and love, they are neither accepted with 
 Goci nor profitable to themfclves. Thefe f r.liveii all joint duties 
 of church order and wcrfhip, and are their very life and foul. 
 
 But among the many evils prevalent in the proieflion of reli- 
 gion, and controverfies about it, this is one of the greateil, — 
 that men are inclined to lay more weight upon a few forms and 
 obfervancss, v.hich have come into iome men's minds, nobody 
 knows how, than upon the moil important duties and graces of 
 the gofpel. Hence, communioi' in faith and love is fcarce rec- 
 koned worth the taking up in the llreets, in comparifon of uni- 
 formity in thefe human irventions. Let men be as far removed 
 from true gofpel faith and love as can be fuppofed, if they qui- 
 
[ 89 ] 
 
 etly comply with and fhew a little zeal for thefe outward things, 
 they are to be approved cf as very good, orderly members ol 
 the chu.ch. And whatever evidences, on the other hand, any 
 can and do give of their communion in faith and love v.ith all 
 that ate of their communion, yet if they cannot in confcience 
 comply %vith thefe things noiv mentioned, they areto be judged 
 guLty of Ichifm, and breakers of the unity of the church j al- 
 though no part of the churches unity does, or ever did confill 
 in any iuch. 
 
 It has already been obferved, that when a perfon joins him- 
 felf to any church, it becomes a part of his religious profeflion, 
 not only that this C'luich is a true church, but that there is in 
 its itate and acting, a due reprefentation of the mind of Chrift, 
 with refped: to what he requireth of his churches. The Lord 
 jeiusChrill; is the Apoille and High Prieiof our profelhon, and 
 in all things that belong unto t.is profeflion, %ve declare that 
 we do it in compliance with his will. This we cannot do in 
 any church, where we are convinced the ccmmands ot Chnft 
 are not obferved, without making ourfelves hypocrites, and 
 rellecUng the qTeateii dilhonour on Chriit and the gofpel. He 
 does not delerve the name of a Chrittian who will practHe any 
 thing in religion that he d-.'es not approve of, and by VN-hich 
 truth and hohnefs are aflFefted. Such a conduct tends to atheifm^ 
 and naturally oegets fuch a frame of mind as an honeil heathen 
 would fcorn. IMen ought and fhould be ailov^-ed to declare 
 what they approve and what they do not. Sincerity and open- 
 nefs in profeflion are indifpenfably n?ceiTary tofalvation. There- 
 fore, to inllruct men to do what they do not think it their duty 
 to do, but only hope they may do it without fin, is to inflruft 
 them in debauching their confciences, to the ruin of their^ 
 fouls. " Let every one be perfuaded in his own mind j for 
 " what is not of faith is fin." 
 
 Now, the churches, feparation from which is judged fufH- 
 cient to render us guiky of breaking church unity, and liable 
 to the charge of fchifm, are tinfcriptural in their conlHtution. 
 They are churches without church povrer, and in which the 
 difcipline of Chriii is not obferved, although it be jull as necef- 
 fary to the growth and vigour of a church in the fpiritual and 
 di.ine life, as phyiic, in a multitude of cafes, is to the health 
 and vigour of the natural body. In confequence of offences 
 not being removed, by the application of the laws of Chriil, 
 brotherly love is entirely loll. In fliort, they are without thofe 
 fruits of righteoufnefs, v/hich are the immediate ends of church 
 focieties, and the principal means by which God is glorified in 
 the world. 
 
 Churches of this defcription undoubtedly need great refor- 
 -matioa 5 but that too is utterly im^iraclicable, the rulers and 
 body of the people being wholly averfe to any fuch undertaking. 
 From all which it apnears that thefe ate not true churches of 
 Chriu j therefore we fee no \v:LrraVit in all the Nev,- Tellarnent 
 
 INI 
 
t 90 3 
 
 to join in, but cxprefs injunftions to feparate from their com- 
 munion. 
 
 But (lays a learned opponent) thefe arguments will make 
 reparation endlefs j which is to luppofe all the exhortations of 
 the fcripture to peace and unity among Chriltians to no purpofe. 
 .But why fo ? Is there nothing in the authority of Chrift, and 
 the fenfe of that account which is to be given to him ? Nothing 
 in the rule of the word, the labour of the miniftry, and exercile 
 cf gofpel difcipline, to keep the profeffed difciples of Chriil; to 
 their duty, and within the bounds of order divinely prelcribed, 
 unlefs they are fetterted and llaked down with human laws and 
 conititutions ? Thefe are fuihcient to bind the confciences of be- 
 lievers. The Lord Chriil hath commanded love and union among 
 his difciples ; he hath ordained order and communion in his 
 churches ; he liath both given and limited their power ^ he hath 
 prefcribed rules by which they and all their members ought to 
 walk ; he hath forbidden all fchifais and divinonsj what he hath 
 done is the only means to preferve his own difciples from all fin- 
 ful feparatlon, and is fuihcient for that purpofe. Here lieth the 
 original miftake in this matter ; we have loft this appiehenllon, 
 that ihe authority of Chrilt in the rule of his word, and work of 
 his fpirit, is every way fuihcient for the guiding, governing, and 
 preferving cf his difciples in that church ordrr which he hath 
 prefcribed, and the obfervance of the duties that he hath com- 
 manded. This authority hath been greatly loft in the world 
 for many ages j and inftead of the rulers faithfully endeavouring 
 to revive a fenfe of it on the confciences of all Chrif'ians, they 
 Tiave widely departed from it, trufting more to ways of their 
 o-.vn devifing. Eut for my part, I fliall never defire nor endea^ 
 vour to keep any from fchifm and feparation, but by the ways 
 .and means of Chrift's appointment, and by a fenfe of his own 
 authority on their confciences. 
 
 I'he Rev. Dr. Stillingfleet alTcrts, that our way would 
 make an union among the Proteftant churches irapoflible, fup- 
 poling them to remain as they are. 
 
 To this we fay, that the affcfting of fuch an union has been 
 attempted by many. Private perfons, princes, and fynods have 
 earncftly engaged in it. I widi they had never miilaken it, in 
 Hating the nature of that union, which, in this cafe, is alone de- 
 :(irabk', and alone attainable. After the trial of an hundred and 
 ■fifty years, it is altogether in vain to expect that any farther 
 union fliould be cffetted by any of the parties giving up the 
 principles to wljch they have been fo long accuftomed, and 
 ior whicla they have fo long contended. 
 
 In this Hate of things, I fay, the principle-] we proceed upon, 
 'are the moft expedient towards procuring peace and union a- 
 mong thefe churches, and without which it v/iil never be effecl* 
 ed. I ftiail therefore mention thofe that have this tendency. 
 
 r. The firft is the abfolutc neceflity of a general reformation 
 in life and manners of all forts of perfons. It is futhciently 
 
C 91 1 
 
 known into what a woful condition the profeflion of the Protsf- 
 tant religion hath fallen. How little evidence is there left of 
 the power of evangelical grace working in the hearts ot nicn ! 
 How little diligence in the duties of holinefs and rightenuln -fs ! 
 And what indications are thefe of the difplcafure of God againft 
 us on acconnt of thefe things '. — Now, without reformation, uni- 
 on will be of no ufe to the honour of religion, the glory of Chrilt, 
 or the good of the fouls of men. 
 
 2. That all thefe churches at variance be taught to give up 
 with matters of indifference and fmall moment, but which are 
 the caufe of many fore divifions, that they may unite their ge^ 
 neral force and interell, in oppofition to the kingdom of Satan 
 and Antichriit in the world. It hath been frequently obferved, 
 that the nearer fome men and churches are in their profeilionj 
 the mt)re dilfant they are in their afTeftions ; as the Lutheran* 
 in many places do more hate the Calvinifts than the Papilla. 
 This makes it evident, that in many cafes the want of peace 
 and union do not proceed fvom the things thenifelves wherein 
 they differ. This evil can no otherwife be cured than by fuch 
 a i-eformation as fliall in fome meafure revive primitive limpli- 
 city, integrity, and love, fuch as were among the churches of 
 the converted fev.s and Gentiles, when they walked according 
 to the fame rule in what they had attained, forbearing one ano- 
 ther in love, with refpeft to the things wherein they did dilVer. 
 Until this alfo be effefted, all endeavours towards further uni- 
 on, whilft thefe differences continue (which they feem to do 
 unlefs the whole frame of things in Europe v.ere to be changed 
 by fome great revolution) will be in vain. 
 
 Were thefe things confcientloufly infilled on, out of a pure 
 love to Jefus Chrilf , and zeai for his glory, I mean primitive 
 fimpHcity and love, v/ithout minding thofe things that came in-- 
 to fome men's heads, in what manner nobody knows •, it would 
 be of more advantage than innumerable wrangling difputes aboizt 
 certain points in difference, would have more happy eiiedls than 
 the exafteft methods in contriving formularies of confeat, or 
 fynodical conferences of the parties at variance, with all their 
 folemnities, orders, limitations, precautions, conceflions, and 0- 
 rations. Let m.en fay what they will, it muil be the revival, 
 fiourifhing, and exercife of evangelical light, faith, and love, tliat 
 fhall heal the diiferences and breaches that are among the 
 churches ; nor fliall any thing elfe be honoured with much \rt- 
 tluence in that work. 
 
 3. Where men are inevitably hindered from full communion 
 with any church, by impofitions Tvith which they cannot comply 
 >vithout fin, or, by continuing in it, are deprived of the proper 
 means of their edification, and this church to which they belong 
 refufe reformation, — it is lawful for them, in obedience unto 
 the law of Chrift, to reform themfelves, and to ufe the means 
 appoiiited by him or their edification, conllantly abiding in the 
 communion of all true churches, the nature of which we hav« 
 
 M 2 
 
L 92 .] 
 
 defcribcd. When the corruption of a church is fuch, that the 
 Lord may jultl) vithdra-w his prelence from it, and is thus ex- 
 poied to his righteous indignation, it is as proper and rtaibnable 
 that thofe who are convinced of it fhould take care of themfelves, 
 as it u ould be in the caie 01 a city on fire, for any of the citi- 
 zens to preferve their own hcules if poilible, although the P.Iay- 
 or and Aldermen Ihould neglecl the prefervation of the city. 
 
 4. Another of our principles tending to union is, — That all 
 communion of churclies as fuch confills in the communion of 
 faith and love, in the adminiltration of the fame folemn ordinan- 
 ces, and common advice in things of common intereif . All thefe 
 may be obferved, when, for various reafons, the members 
 of them cannot have local communion in fome ordinances v.ith 
 each church. If this truth were well eilablilhed and agreed 
 upon, men might eafily be convinced that there is nothing want- 
 ing to that evangelical union among churches ■ivhich the goi'pel 
 requires, but fimply their ovai humble, holy, peaceable, Chrif- 
 tian-like walking in their fcveral places and if ations. Lut where 
 men put their own intcreifs and the poffeflion of prelent advan- 
 tages, into conditions of communion, covered with the pretence 
 of things neceli'ary, or diveii it of that latitude w-hich Chriil 
 hath lett it, by new limitations of their own, it will never be 
 attained on the true evangelical principles from which it mull 
 proceed. For, however any be offended, 1 muii aflert and 
 maintain, that there is nothing required by our Lord Jefus 
 Chriil to this communion of churches, nor to any other end of 
 church order and worihip, but only an aclual exerciie of evan- 
 gelical grace in obedience to him. 
 
 Thefe are the principles on which we proceed in all that we 
 do ; and they are fo lar from being an obilruc^tion to the peace 
 and union of the Prcteltant churclies, that without them they 
 will never be attained or promoted. I do therefore beg that 
 our oppoRcnts ivould not defpiie thefe things, but would have 
 them to know afluredly, that nothing would be fo effeftual to a 
 warrantable union as an univerfal reformation of all I'brts of per- 
 fons, according to the rule and law of Chriil j for w"oe will be 
 to us, if, while we contend about outward peace and uniformi- 
 ty in matters of little moment, we neglecf to make peace with 
 God. 
 
 Another objefiion, fimilar tO' tlie laft, is, that our way w^eak- 
 chs the caufe of Reformation. We fhall therefore fliew, that 
 fo far are our principles from weakening the Reformation, that, 
 on the contrary, they lirengthen it. 
 
 There were fome general principles on which the Proteif ants 
 proceeded in their feparation from the church of Rome, and 
 which they c6hftantly pleaded in their julfification. 
 
 The firit was, that the word of God is a perfecf rule of faith 
 and religious worliiip, fo that nothing ought to be admitted 
 which is repugnant to it, — nothing impofed that is not prelcri- 
 bcd therein J and that every one is at liberty to rejef^ any thing 
 
I 9i ] 
 
 tiot contained therein. To prove this to have been their prin- 
 ciple in their leparation from the church of Rome, were to light 
 a candle to lee the ian. It were eafy to hll a volume with tef- 
 timonies cf it. iiut afterwards, this great and iundamental prin- 
 ciple of the Reformation was almoii utterly delcroyed, when 
 the interelts of men led them to except ftom this rule j for no 
 certain bounds can be allij^ned to thofe things that are exempt- 
 ed from the regulation of the i'cripture. This hath cccalioned 
 the rife of ail endlefs ditferences and fchifms among us, and 
 which will not be healed until all Chriilians are rcliovcd unto 
 their liberty, fo as to be under no obligation to any thing ia the 
 matters of religion, but only the authority of the fcriptures. — 
 The words of Mr Chillingworth are emphatical to this purpofe, 
 which I dial! therefore tranfcribe. 
 
 " Require (faith he) of Chriilians only to believe Chrift, 
 " and to call no man mailer but him only ^ let thofe leai'e oflF 
 ** claiming infallibility who have no right to it j and let thofe 
 " who difciaim it ia words difclaim it likewife in their aflions. 
 " In a word, take away tyranny, which is the devil's inftru- 
 *' ment to lupport errors, fuperitilions and impieties ia the 
 " feveral parts of the world, which could not otherwife long 
 *' withiland the power o^ truth j I fay, take away tyranny, and 
 " reftore Chriilians to theiv juit and full liberty of captivating 
 " their underllandings by the fcripture only, that univerfal 
 " liberty, thus moderated, may quickly reduce Chriftendom to 
 " truth and unity." Part i. Chap iv. Seel. i6. 
 
 This fundamental principle of the firft Reformation we do not 
 only nrmly adhere to, rejecting alHhofe opinions and pradlices 
 by which its force is -sveakened, but alfo do willingly fuller the 
 things that befal us in giving our teftiraony to it. There are 
 but few perfons who are capable to difcern the fubtilty of the 
 realbnings which are applied to weaken this principle. But 
 all men can eallly fee, tiiat the fufficiency of the fcripture in 
 general as to all the ends of religion, is the only foundation they 
 have to reil upon. They may fee, that where men go about 
 to prefcribe things not appointed in the fcripture, no two church- 
 es have agreed in them, but endlefs contentions have followed. 
 No man can give an inilauce of any thing that is neceffary to 
 the rule of the church, or the obfervance of the commands of 
 Chrift in divine worlhip, that is not contained in the fcripture ; 
 and on this account, we reiblve to call no man mailer but 
 Christ, admitting of nothing in religion but what is warranted 
 by his word. 
 
 2. The fecond principle of the Reformation on which the 
 Reformers jultined their feparatijn from the church of Rome, 
 w^as this, — That Chriilians were not tied up to blind obedience 
 unto church guides 5 and were not only at liberty, but alfo o- 
 bliged to judge for themfelves with refpe£l to all things thej'- 
 were to believe and pradife in religion and the worihip of God. 
 They knew that the whole fabric of the Papacy ftaod on this 
 
[ 94 J 
 
 balls, nsiiicly, that the people were ignorant, and %vcre to Pive 
 an implicit obedience to their pretended guides. That this o- 
 beoience might be fecured, they took fiom them the only means 
 of their inlirudion, the ufe of the holy Icripturcs. Eut the firft 
 Reformers did ix»t only vindicate their right to the ufe of the 
 fcnptuie itfelf, but indited on it as a piinciple of the Reforma- 
 tion, without which they could never have carried on their 
 work, that in ell concerns of religion they fhould judge for 
 themlelvesj and multitudes of the people quickly manifefted 
 how worthy they were to have this right reftored to them, by 
 laying down their lives ior the tiutn, and iuffering as martyrs.* 
 This principle of the Reformation is alfo in no fmall degree 
 Aveakened by many in denying to the people the liberty to judge 
 what is meet for their ou'n edification. This is almolt the fame 
 with that of tire PharKees concerning thefe who admired and 
 followed the doctrine of our Sa'.-icur, John vii. 49 — " This 
 " people (in the Greek, this rabble) which know not the law," 
 Neverthelefs, it was this people whom the apollle direfted to 
 choofe out from among themfelves pcrfons meet for an eccleli- 
 allical office, Acts vi. — the fame people v. ho joined with the 
 apoftles and elders in the conlideration and determination of 
 the grand cafe concerning the continuation of the legal cere • 
 
 * We fhall here tranfcrlbe a pafTage from an author v,ho died fome time 
 ago, in his twenty-feventh year. '• The ^hurch of Rome (fiys he) has 
 clefervedly been held up to public ridicule, for her pretenfions to infalli' i ity, 
 and for keeping the people in ignorance, by prohibiting the reading of the 
 fcripturcs ; h.ippy day that \Tas therefore which began the dawn of Refor- 
 mation. But does it not lead us b?.ck to Rome, to condemn free inquiry, 
 from the fear of innovation ? What elTential difference is there between hav- 
 ing the fcripture wholly kept from our eyes, and fuffering our underitanding, 
 judgment, and confcience, to be limited by confeffions of faith, church autho- 
 rity, Sec. ? Do not thefe limitations tend to fliut us up in as grofs darknefs 
 as our anceflors were covered with by their receiving papal tradition in the 
 room of divine Revelation ? The preaching of Fulgentio at Venice, on Fi- 
 Iite's queiiion, what is truth ? is not foreign to our purpofe. He told his 
 he.ircrs, that at laft, after many refearches, he had found it out, and holding 
 cut a New Teftament, faid, that it was in his h;md ; but he put it in his 
 pocket, and coldly added, " the book is prohibited." WTiat difference 
 v.-oul<l there have been, had he faid, " You may read the book, but its true 
 meaning is prohibited?" But what has been the confequence ot introducmg 
 this method of preventing herefies and fchifms ? Plainly this (not to fay any 
 thing about estripation, ike.) many have, as it were infenfibly, been led to 
 make tradition and church authority their faith ; and have become the 
 dupes of fuperflition, while they have profefled to be guided by the word 
 of Gon ! Yet lince all fpirits mult be tried by the fcriptures, fmce all true 
 church authority muft be founded there — and fmce if any man fpeak not ac- 
 cording to the form of found \vords recorded there, it is becaufe there is no 
 light in him, where can Chriftians appeal, but to the fcriptures. Thefe, they 
 are well affured, are able to make them wife unto falvation, through 
 Jefus Chrilt. Speaking of his own perfomance, he adds, " If ten thoufand 
 writers, in the higheft reputation for orthodoxy, cculd be produced in con- 
 firm-ition of what is here faid, unlefs they were prefaced with, " thus 
 s.-MTH THE LORD," they will only fland as fo many infignificant cyphers, 
 in the efteem o thofe whof have " an ear to hear what the Spirit faith urt» 
 the churches." — Ecking's Preface to his ElTays. 
 
[ 95 3 
 
 inonies, Acls xv. — the fame to whom all the apoftolic epiftiea, 
 excepting thofe to particular perfods, were written} and to 
 whom Tuch diredions were given, and duties enjoined, as fup- 
 pofe not only a liberty and ability to judge for thcmfelves in 
 all matters of faith and obedience, but alio a fpecial intereft in 
 the order and difcipline of the church — thofe very p'erlors who 
 were to '* fay unto Archippus (their bifhop), take heed loth^e 
 " miniltry which thou hafl received in the Lord, that thou ful- 
 " fil it," Col. iv. 17. Further, it is this very people who are 
 commanded to examine and tiy antichrifts, fpirits, and falfe 
 teachers, that is, all forts of heretics, herefies, and errors, I 
 John, chap. ii. and iii. &.c. — that people, who, in the follow- 
 ing ages, adhered to the faith, when almolt all their rulers were 
 become Arian heretics, and kept their private conventicles in 
 oppoUtion to them, at Conllantinople, Antioch, Alexandria, 
 and other places j and who v.ere many of them burned in this 
 country by their oun rulers for the judgment they formed of 
 errors and herefies. 
 
 This principle of the Reformation, in vindication of the rights 
 and privileges of the Chrirtian people, to judge for themfelves 
 in matters of religion, and to join freely in thofe church duties 
 which are required of them, we do alTert and maintain. Yea, 
 we meet with no oppofition more fierce, than on account of cuv 
 maintaining the liberties and rights of the people with regard 
 to church order and worfliip. But I (hall not be afraid to fay, 
 that as the Reformation was begun and carried on on this principle, 
 fo when this people, through an apprehenfion of their ignorance 
 and unfitnefs, are excluded from judging for themfelves with 
 refpect to their own duty in matters of religion •, or when through 
 their own negligence and vicioufnefs, they are really incapable oi 
 managing their own intereft in church affairs, (being fit only \.<y 
 be governed, if not as brute creatures, yet as mute perfons j) 
 and while thefe things are improved by the ambition of the 
 clergy engrolTing all power in the church to themfelves, — if the 
 old Popedom do not return, a new one. will be erected as bad as 
 the other. 
 
 3. Another principle of the Reformation is, that there was 
 not any catholic, vilible, organized, governing church traced by 
 fucceflion to that of Rome, whence all church power and order 
 was derived. I will not fay this principle was abfolutely receiv- 
 ed by all the firfl Reformers in this country \ yet it was by the 
 generality of them in other places of the world. For they con- 
 liantly denied that there was any catholic church, but the invi- 
 fible, confuting of elect believers. They believed that Rome 
 is myftical Babylon, the feat of the apoftatized church of the 
 Gentiles, devoted to deftruction j and could acknowledge no 
 fuch church itate in the Roman church, nor the derivation of 
 any power* and order from it. So far as there is a declenlion 
 from this principle, fs far the c*ufe of the Reformation is weak- 
 ened. 
 
[ 96 ] 
 
 This principle we do firmly adhere to ; and not only fo, but 
 it is alio known, that our fixed judgment concerning the divine 
 inliitution, nature, and order ol evangelical churches, is fuch as 
 entirely excludes the Roman church from any pretence unto 
 church Hate, order, or power. From this it may be ,udgec who 
 they are that do moll weaken the caule of velormatjon, we, or 
 they by whom we are oppofed. 
 
 f Among other things, our Author alludes to this principle, 
 feemingly prevalent both among- Jipifcopaiians and Prelbyterians, 
 namely, That the continuation of the church, ana an elderlhip or 
 gofpel miniftry, depends on what is called a fucceliive ordination, 
 or a flux of power defcending from the crdainers to the ordain- 
 ed, plainly implying that power is communicated, and perions 
 are conllituted office-bearers, rather by this clerical ordination 
 than by the voice of the church. This popifh principle is fuffi- 
 ciently confuted and expofed in chap. 6. It feems very plain, 
 that in the fetting apart of office-bearers, they who ordain are 
 only the mouth of the church, obferving that order which Chrift 
 hath appointed. This rule with refpeft to ordination ought to 
 be llriftly obferved in all ordinary cafes. Eut there may ex- 
 traordinary cafes or certain emergencies occur, in which the ob- 
 fc*vance of it is net prafticable. In thefe we are not required 
 to perform impoffibilities. However tenacious feme have been 
 of this principle, yet, in fome cafes they have found themfelves 
 under the necefiity of difpenfing with it j and fo virtually ac- 
 knowledging that the powder is lodged in the body of the people, 
 and not folely in the church rulers. We have feveral inltances 
 of a recent date. At the commencement of the Seceffion, 
 the feparating miniiters were formally diverted of all authority 
 •to preach, by the courts of the church of Scotland j but having 
 the vx»ice of their people, they confidered themfelves authorized 
 miniiters of Chrift. The Burghers and Antiburghers are an- 
 other inllance. Notwithllanding the former were deprived of 
 all church authority by the latter, yet the former, as they had 
 the voice of their people, ceafed not to exercife their miniftry.] 
 
 CHAP. X. 
 THE OFFICERS OF THE CHURCH. 
 
 WE obferved, that the church is confidered either as ej 
 fe^tial, that is, with refpeft to its nature and being, or 
 as it is organi^edy with refpeft to its order. 
 
[ 97 ] 
 
 The organizing of a church is the inllating in it thofe officers 
 v;hich the Lord Jelus Chrilt hath appointed, i'he officers of 
 the church are ol two forts, Bilhops and Deacons, Phil. i. i. — 
 and their work is divided into Prophecy and Miniftry, Rom. 
 xii. 6, 7. 
 
 The tiril fort of officers in the church are Bifhops or Elders j 
 concerning whom there have been mighty contentions in the 
 late ages of the church. But the principles we have proceed- 
 ed on free us from having any fpecial interell in the controver- 
 fy. For if their lie no church of apoftolical conititutlon, none 
 in being in the fecond or third centuries, but only a particular 
 congregation, the conteil about power in the fame perfon over 
 many churches falls to the ground j and in like manner, and 
 for the fame reafon, falls the power affumed by every fort 
 of church courts, where a few individuals manage' all the con- 
 cerns of many congregations, denying to all the other members, 
 however numerous, worthy, or wife, all interell in the tranfac- 
 tions of thefe courts, except petiliomng and obeynfg. 
 
 Indeed, Itrife about power, fuperiority, and jurifdiftion, a- 
 monglt thofe who pretend to be minifters of the gofpel, is full 
 of fcandal.* It ftarted early in the church, was extingiiiihed 
 by thf Lord Chri(t in his apollles, and rebuked by the apoltles 
 in all cfthers. Matth. xviii. i, 2, 3, 4. chap, xxiii. 7 — 11. Luke 
 xxii. 24 — 27. I Peter v. i — 5. 2 John 9, 10. Neverthelefs, 
 through the pride and ambition of men, this hath been the itain 
 of the church in molt ages. For neither the fenfe of the autho- 
 rity of Chrlft forbidding fuch ambitious defigns, nor the propo- 
 fal of his own example in this particular cale, nor the experi- 
 ence of their own infufficency for theleall partofthegofpelminif- 
 try, have been able to reftrain the minds of men from coveting 
 and coi'tending for a prerogative in church power over others. 
 For though this ambition, and all the fruits and rewards of it, 
 are laid under afevere prohibition by our Lord Jefus Chriil, yet 
 •when men (like Achan) faw the wedge of gold and the goodly' 
 Babyloniih garment that they fuppofed in this povrer and jurif- 
 diction, they coveted them, and took them. 
 
 If men would but a little ferioufly confider what there is In 
 that care of fouls, even of all them over whom they pretend rule 
 and juiifdiction, and what it is to give an account concerning 
 them before the judgment-feat of Chriit, perhaps it v»'ould leffen 
 their earneft contending for the enlargement of their authority. 
 
 In order to explain the evangelical palloral office, I ihall firfh 
 adduce the arguments which undeniably prove, that in the 
 whole NewTealimentjbiiliops and prelhyters or elders are every 
 way the fame perfons, in the fame office, and have the latne 
 funftion, ^vithout dilliaftion in order or degree. 
 
 * This fort of authority (as one obferves) over brethren i;rov\ s snare in 
 the foil of corrupt nature. It is a vile weed that fills the world ; bui what 
 3. pity it llioald Le ftiScred to erow in gardens ; — Morrice's Dialogues. 
 
 N 
 
[ 98 ] 
 
 1. The apoftle defcribing wliat ought to be the qualiiicatioiii; 
 of prefbylcrs or elders^ gives thii realbn for it, becaiife a bifhop 
 mujl be fo, Tit. i. 5, 6, 7. Ordain elders in every city, if any 
 be blamelefs, h'c. for a Bishop muJl be blamclefs. To fuppofe 
 the apoille does not intend the fame perfonS and the fame office, 
 by prelbyters and bilhops in the fame place, is to deftroy his 
 argument, and render the context of his difcourfe unintelligible. 
 Ke that would fay, " If you make a juilice of Peace he muft be 
 " magnanimous, liberal, full of clemency and courage, for fo a 
 " king ought to be," will not be thought to argue very wifely. 
 Yet fuch is the argument here, if by elders and bilhops, diilinft 
 orders and offices be 'ntended. 
 
 2. There was a plurality of biiliops in one city, in one par- 
 ticular church, Phil. i. i. " To all tue fanits that arc at Phi- 
 "" lippi, with the bilhops and deacons." I'hat the church then 
 at i'iiilippi was one particular church or congregation, was prov- 
 ed before. 
 
 3. Tiie apoftle being at Miletus, fent to Ephefus for the 
 elders of the church there. Ads xx. 17, 18. Unto thefe elders 
 he fays " Take heed luito yourfelves and to all the flock over 
 " which the Holy Ghofl hath made you biJJjops, to feed the 
 " church of God," verfe 28. If the elders and bifliops be not 
 the fame perfons, having the fam(^ office, the fame duties, and the 
 fame names, it is impofliblc, fo far as I underRand, how it fhould 
 he fo expreiTed j for thefe elders are they whom the Holy Ghofl 
 made bijbops or ovcrfeers, as it is rendered in our verfion, the o- 
 riginal vv'ord being the fame for both. 
 
 4. The apoftle Peter writes to the elders of the churches^ 
 that they fhould feed the flock, episkopountes, taking the o- 
 verfight, or exercifing the office and funBions of a bijhop, over 
 them J and that not as lords, but as examples of humility, obe- 
 dience, and holinefs to the whole flock, i Pet. v. i, 2, 3. There- 
 fore thofe elders to v. horn this apolfle wrote were aifo bijhops ; 
 which fhows they are only different names of the fame office. 
 And flich were theHEGOuinENOi, or guides (incur verlion render- 
 ed rulers) of the church at [erulalem, whom the members of 
 it were to obey, as thofe that did watch for, and were to give 
 an account of their fouls, Heb. xiii. 17. 
 
 The Ribfrance of thefe, and all other inftances and teibmonies 
 of the fame kind, is this : Thofe wliofe names are the fame, .c- 
 qually common and applicable unto them all, whofe funflion is 
 the fame, whcfe qualifications and charafters are the fame, wliole 
 duties, account, and reward are the fame, concerning whom there 
 is in no one place of fcripture the leaft mention made of inequal- 
 ity, difference, or preference in office, they are elTentially and 
 every way the fame. 
 
 We now j^rocced to fpcak more particularly concerning the 
 PASTORAL OFFICE. 
 
 The name of a pallor, or fliephsrd, is metaphorical. It is a 
 Hcncmlnation fuiLed to his vvork, i Pet. v. 2. poimaixate, Ei'i-i- 
 
L 99 J 
 
 KOP0u:NTES,yiW, taking the over-Jight,- It feems to be applied to 
 this oiHce, becaufe it is more compreheuiive of all the duties 
 that belong to it than any other name whatever j nay, than all 
 of them put together. The grounds and reafons of this metaphor, 
 or why God termeth himfelt the Shepherd of the flock, why the 
 llieep of this flock are committed unto ChrifL, by which he 
 becomes the good Shepherd that lays down his life for the fheep, 
 and the prince of (hepherds ; what intereits men in a participa- 
 tion of this o.Tice, and what arc their confequent duties, — I lay 
 thefe are things well worth the confideration of thofe who are 
 called to the exercife thereof. For hirelings, yea wolves und 
 dumb dogs, take upon themfelves to be fhepherds of the fleck, 
 by whom k is devoured and dellroyed. 
 
 This name or appellation includes in it love, care^ tendcrnefs^ 
 ■watchfnlnefs^ in all the duties oi going before, preferring, feeding 
 and defending the flock, the lambs, the ftrong, the weak and 
 difeafed, with accounrablenefs as fervants to the Chief Shepherd ; 
 therefore it w-as generally difufcd in the church, and thoie of 
 bifhops or overfeers, guides, prefidents, elders, which ieem to in- 
 clude more honour and authority, were retained in common ufe. 
 One of the names, viz. bijlmps, at laif obtained the preeminence, 
 which was afterwards compounded with another dignified word, 
 and thus arofe the name arch-bi/hops, as little known in the 
 I'cripture as an arch-prophet : Out of fuch corapoiitions brak-^ 
 forth the cockatrice of the church, that is, the Pope. 
 
 Chriif himfelf, in his own perfon, and by his own authority, 
 was the author of the pafloral office. He gave it, appointed 
 it in the church, by virtue of his fovereign pou'er and autho- 
 rity, Ephef. iv. II, 12. I Cor. xii. 28. He appointed this 
 office to abide in the church unto the confummation of all things, 
 Ephef. iv. 13. Matth. xxvlii. 19. And therefore the apoltles-, 
 in obedience to the divine command, took care that pallors, elders 
 or biiliops, fhould be called and ordained to the dlfcharge of 
 this office in all churches, Acls xiv. 22, 23. i Tim. iii. 12. 
 Tit. i. 5. In this he hath given a rule to be obferved by the 
 churches to the end of the world. 
 
 Our Saviour hath alfo appointed a ftanding rule for the calling 
 of men unto this office, as we lliall fee immediately. Eut if men 
 may enter upon it, and difcharge it ^vithout any fuch call, his 
 rule is altogether vain. There is an accountable trufl committed 
 to thofe who undertake this office. The whole flock, the mini- 
 ftry itfelf, the truths of the gofpel, with refp'ecl to, their pre- 
 fervation, are committed to them. Col. iv. 17. i Tim. vi. 20. 2 
 Tim. ii, 2, 16, 23, &c. they who mull give account. They are 
 ftigmatized as very wicked who attempt any fuch thing among 
 men j and vrhat fhall he be eileemed wlio intrudes himfelf, in 
 the name of Chrift, into the higheft trufl that any creature is 
 capable of, and takes upon him to give an account of its difcharge 
 in the day of judgment, without any call or divine warrant ? it 
 is alfo to be obferved, that there are fpeciel promifes granted 
 
 N 7. 
 
[ loo ] 
 
 x-nto the difcharge of this office, both in prefeut aid and i\ituie 
 jeward, to v.iiicii thofe vvno take it upon themfcives without a 
 divine call can liave no claim. 
 
 V/hat hath now been laid concerning intrufions pn the paf- 
 torsl office is not intended to hinder THE MUTUAL 
 EXERCISE OF Gli'TS. For many things performed in 
 virtue of office, may be done by others not called to oilice, in a way 
 of love. Such are the duties of exhorting, admonifhing, com- 
 forting, inftruding, and praying with and for one another. Men 
 often are converted unto God by the occalional dilpenfation of 
 the word by thofe who are not called unto office ; ior it is ihe 
 g^Jpel itfc/fthzt is the power of God unto falvation by whomlo- 
 ever it is admiriiliered. It is frequently fo in the excrcile of 
 fpiritual gifts by them who are not iiated officers in the church. 
 1 Cor. xiv.. 24, 25. Phil. i. 14, 15, 18. i Pet.iv. 10, 11. In the 
 "axil churches, not only fome, but all who had received fpiritual 
 light, in the gifts of ivnowlcdge and utterance, did teach and 
 inllrud: others as they had opportunity ; hence the apoiile Peter, 
 in the place jull quoted, enjoins, that " as every man hath re- 
 '* ceived the gift, even fo miniller the fame one to another, as 
 " good flewards of the manifold grace of God. — If any man 
 " ipeak let him fpeak as the oracles of God j if any man miniller, 
 " let him do it as of the ability that God giveth ; that God in 
 
 , *' all things may be glorified through jefus Chriil, to whom be 
 ** glory,'' &c. On this account, the heathen philofophers of old 
 cbjefted to the Chriitians, that they fullered weavers and coblers 
 to teach among them j but they who knew that Paul himfelf, 
 their great apoftle, wrought at a trade not much better, were 
 rot offended at it. Of this fort were the difciples mentioned, 
 Acls viii. 4. So %vas Aquila, ciiap. xviii. 26 : And the many 
 prophets in the church of Corinth, i Epilt. xiv. 
 
 It v/as remarked. Chapter III, That Chriil hath appointed 
 fuch a church ftate as is fuited to the mutual exercife ot all gifts 
 snd graces, and not fuch a one as is fitted to obftruft this exer- 
 cife : That Avhatever church itate does not contribute to. this 
 end, is not of his appointment : That he gives neither gifts nor 
 graces merely for the perfon's felf, but alfo for the good of 
 others, i Cor, xii. 7. '* The manlfellation of the fpirit is given 
 " to every man to profit withal," Accordingly he hath appoint- 
 ed particular congregations, in whofe aflemblies alone they can 
 be duly exercifed, in confequence of which all his dilciples are 
 mutually edified, that is, increafed in knowledge, faith, love, 
 fruitfulnefs in obedience and conformity to himfelf. It was alfo 
 obferved, that what keeps cither life or foul in Chriiiian love, 
 confifts in the mutual exercife of the graces and duties of ex- 
 hortation, adminiflration, prayer, and watchful care over one 
 another, without which it will not, and cannot be preferved. 
 But what' hath been faid on the benefits ariiing from mutual 
 edification, by no means hinders that the adminiilration of the 
 
[ 101 1 
 
 glorious gofpel of the bleffed God be committed unto tlie paf- 
 tors of the church. 
 
 iiut to return to the paftoral office. The call of perfons to 
 it confills of two parts, i. lilleciion. 2. Ordination or facredfepa- 
 ration by tailing and prayer. With refpeft to eledtion, feveral 
 things mult be attended to. 
 
 I. That which neccilarily is previous to it, is themeetnefs of 
 the perlon to be chofen for his otiice. It can never be the duty 
 of the church to call or chufe an unqualified perfcn to this office. 
 No pretended neceility, no outward motives, can warrant a 
 church fo to do ; nor can it, by any outward acf, whatever form 
 or loiemnity be obier ved, communicate minitterial authority unto 
 perions utterly unqualified for, and incapable of the difcharge 
 of the paltoral office, acccording to the rule of the fcripture. 
 This hath been one great means of debafing the miniilry, and 
 almofl ruining the church, by the neglect of thofe who luppofe 
 themfelves entrulfed with the whole power of ordination. Per- 
 fons mult have qualifications, as prexdous indications of the mind 
 of God. And if we would know what thefe qualifications are, 
 ■we may learn them in their great example and pattern, our Lord 
 Jefus Cfirid himfelf. He being the good Shepherd, whofe the 
 iheep are, the Shepherd and Biihop of Ibuls, the chief Shepherd, 
 did deugn in the undertaking and exercife of this paftoral office, 
 to give an example unto all thofe who are to be called to the 
 fame office under him. And if there be not a conlormity unto 
 him in this, no man can allure his own confcience or the church 
 of God, that he is lawfully called unto this office. The gracious 
 qualities of Chriif 's mind and foul in the dilcharge of his paf- 
 toral office may be referred unto four heads. 
 
 1. 1 he communication of the Holy Glioft unto him in an 
 unmealurable fulnefs, whereby he was fitted for the difcharge of 
 his office. This is expreffed with refpecl to his undertaking, 
 Ifa. xi. 2, 3, chap. Ixi. i, 2, 3. Luke iv. 14. Herein was he 
 anointed with the oil of joy above his fellows, Heb. i. p. This 
 undlion of tne Spirit is in a certain meafure required in all who 
 are called unto the paftoral office, Eph. iv. 7. And where there 
 are not, in lome competent degree, the fpiritual gifts pf kno^v- 
 ledge, wifdom, and utterance, no outward call can conftitute a- 
 ny man an evangelical paftor. 
 
 2. Compaffion and love to the flock were gloriouily eminent 
 in tliis great Shepherd of the ffieep. After other evidences of 
 this, he gave them that fignal confirmation of it in laying dowTi 
 his life for them. This teftimony of his love he infifts upon 
 himfelf, John x. j and this his example ought to be continually 
 before the eyes of thofe who are called unto the paftoral office. 
 Their entrance to this office ffiould be accompanied with love 
 to the fouls of men ; and if the dilcharge of it be not animated 
 with love to their docks, wolves, hirelings, or thieves they 
 may be, but ffiepherds they are not. The glory of the gofpel- 
 tniniftry is not more defaced in any thing, than in want of con- 
 
[ 102 J 
 
 formity unto Chrlil in love to the flock. Alas ! it is Tcarce once 
 thought of by the moll of thefe v.ho take upon them the paftor- 
 al oihce. Where are the fruits of it ? What evidence is given 
 of it in any kind ? It is well if fome, inftead of laying down their 
 oivn lives for them, do not dellroy their fouls. 
 
 3. There is in this great Shepherd a continual watchfulnefs 
 over the whole tlock, to keep, to preferve, to feed, to lead, and 
 cherifli it, to purity and cleanfe it, until it be prefented unfpotted. 
 unto God. He doth never llumber nor fleep ; he watereth his 
 vineyard every moment, keeps it night and day that none may 
 hurt it, and lofeth nothing of what is committed to him ; fee Ifa. 
 si. 1 1. In this alfo is the Lord Chrift to be our example. To 
 this belong — conftant prayer for the flock, — diligence in the 
 difpenfation of the word, with wifdom as to times, fealons, the 
 uate of the flock in general, their light, knowledge, ways, walk- 
 ing, ignorance, temptations, trials, defeclions,weaknefses, growth 
 and decays, — perfonal admonition, exhortation, confolation, in* 
 icruftion, as their particular cafes requires, — all with a defign to 
 keep them from evil ; and to prefent them without blame before 
 Chriil Jefus at the great day. 
 
 4. Zeal for the glory of God in his whole minifl:ry, and in all 
 the ends of it, had its continual refidence in the holy foul of the 
 great Shepherd. Hence it is given by an expreflion intimating 
 that it was unutterable. '' The zeal of thine houfe hath eaten 
 " me up." This alfo mull accompany the difcharge ofthepaf- 
 toral office. The want to it is one of thofe things which hath 
 filled the world with a dead, faithlefs, fruitlefs miniflry. 
 
 5. As he was abfolutely in himfelf holy, harmlefs, undefiled, 
 and feparate from finners 5 fo a conformity to him in thefe things, 
 and that in fome degree of eminence above others, is required in 
 them who are called to this oflice. 
 
 Befides thefe qualifications, perfons muft be fet apart unto 
 this office according to the mind of Jefus Chrill. The manner 
 of which will foon come under confideration. We fliall fay 
 fomething with regard to the means of judging and afcertaining 
 a per/on'^ s meetnefs for this office. 
 
 I. It is to be determined by the evidence he has given of his 
 pofiefl^ing the qualifications now mentioned. The church is not 
 to call any one to office who is not known unto them j of whofe 
 frame of fpirit, and manner of walking, they have not had fome 
 experience j not an upftart, or one lately come unto them. He 
 muft be one who by his carriage and deportment hath obtained 
 a good report, even among them that are without, (unlefs they be 
 enemies and fcoffers •,) and one that hath in fome good meafure 
 manifefted his faith in, and love and obedience unto Jefus Chrift 
 in the church. This is the chief /■;•///?, that the Lord Chrift hath 
 committed unto his churches •, and if they are negligent in this, 
 or if, at all adventures, they will impofe an officer upon him, 
 an off.cer in his houfe, without fatisfaftion of his meetnefs upon 
 
L i03 ] 
 
 due enquiry, it is a great diflionour to him, and a fufficient caufe 
 for lus provocation. In the choice of officers, churches are 
 principally made the overfeers of their own purity and edifica- 
 tion. To deny that they have ability forjudging in this matter, 
 or a liberty for the exercife of it, is error and tyranny. — Where 
 there is a defeft in this perfonal knowledge we are fpeaking of, 
 for want of opportunity, it may be fupplied by teltimonics of 
 unquellionable authority. 
 
 2. The meetnefs of a perfon, for this office is to be determin- 
 ed by trial of his gifts for edification. Thefe are the fpiritual 
 endo\vments which the Lord Chriil grants, and the holy Spirit 
 works in the minds of men, for this very end, that the church 
 may be profited by them, i Cor. xii. 7. And we muft take 
 it for granted, that every true church of Chrift, is able to judge 
 in fome competent meaiure what gifts of men are fuited to their 
 own edification. The churches mentioned in the fcripture or- 
 dained and appointed by the authority of Jefus Chrift, were ori- 
 ginally nothing but a certain number (generally fmall) of m-en 
 and women converted to God by the preaching of the gofpcl, 
 with their baptized feed, affociating themfelves in obedience to 
 Chrill's commands, and by the direction of his apoftles, for the 
 common profeffion of the fame faith, the obedience and perfor- 
 mance of all divine inftitutions of religious worfhip, unto the 
 glory of God, their own edification, and the converfion of others. 
 Thefe believers thus affociated in focieties, not being complete 
 as to their church ifate until they were fupplied with the ordi- 
 nary officers of biffiops and deacons, and knowing the command 
 and appointment of Jefus Chrift by his apoftles to that purpofe, 
 did chufe from among themfelves proper perfons for thefe offices, 
 according to the order of his own inftitutions, i Tim. iii. i— 16. 
 Tit. i. 5 — 10. Unto thefe ofiices they were folemnly fet apart, 
 by the apoftles themfelves, with fafting and prayer, and impofi- 
 tion of hands, and by other ordinary officers after their deceafe. 
 
 Thefe things ^ve fliail no-\v endeavour to confirm, by fhewing 
 it' to be the mind of Chrift, that the election or call of perfons 
 to office is an adf of the whole church, with their officers, if they 
 have any previous to the eletlion. 
 
 This ■vvas the way and method of the call and fetting apart 
 of all ordinary officers, both under the Old Teftaraent and the 
 New. It is founded in the li^eht of nature. 
 
 The firft inftance of the choice of a church offi.cer was in the 
 cafe of Matthias, Acls i. As he ^\as able to be a church officer, 
 he had the choice and confent of the church j and as he was to 
 be an apoftle, or an extroardinary officer, there was an immediate 
 difpofition of him into his office ; the latter to give '-im apof- 
 tolical authority, the former to miake him a precedent and pat- 
 tern for the future aSings of the church in the choice of their 
 officers. 
 
 I fay this being the firft example and pattern of the calling 
 of any perfon to office in the Chriftiau church ftate, in which there 
 
[ i«4 ] 
 
 was an interpofitlon of the ordinary acllngs of men, it is eftablilTi- 
 ed as a rule and precedent, not to be departed from in any age 
 of the 'church whatever. Therefore, I cannot but wonder how 
 men dared ever reje6l this divine example and rule. It will 
 not avail' tiiem to fay, that it is only a matter of faft, and 
 not a precept or inititution that is recorded. For, i.— 
 It is a facl left on record in the holy fcripturc for our inftruc 
 tion and direftion. 2. — It is an example of nib apoftles and 
 whole church propofed unto us, which, in all thincrs not other- 
 wife determined, hath the force of an inftitution. It is a matter 
 of common ri^kt, determined and applied by the wifdom of the 
 apoitles, and the whole number of believers at that time in the 
 world, and it is impious to depart from it, unlefs in th« cale of 
 the utmoft necfliety. 
 
 The cafe here recorded being the call of an apoftle ftrength - 
 ens the argument \ for if, in the extraordinary call oizxi apollle, 
 it was the mind of Chrift that the multitude fhould have the 
 liberty of their fuffrage, how much more is it certainly his mind, 
 that in the ordinary call of their own peculiar officers, this right 
 fhould be continued ? 
 
 The order of the procedure of the church herein is diftinftly 
 declared. The number of the church at that time was about 
 one hundred and twenty, verfe 13. They were aflembled alto- 
 gether in one place, fo that Peter flood up in the midftof them. 
 Peter, in the name of the reft of the apoflles, declares to them 
 the necelTity of chufing one in the room of Judas, ver. 16 — 20. 
 He limits the choice to the fpecial qualification of being a pro- 
 per witnefs of the refurreclion of Chrift, and who conftantly ac- 
 companied him v\4th themfelves from the baptifm of John, when 
 our Saviour was baptifed, and began his public miniil:ry. A- 
 mong thefe they were left at liberty to nominate any two, who 
 were to be left to the lot for a determination which of them 
 God defigned to the office. Upon this, the whole multitude 
 appointed two \ that is, the men and brethren unto whom Pe- 
 ter fpake, did fo, ver. 16. The fame perfons /r^jW, and gave 
 forth their lots, ver. 24, 26 ; and then, Matthias was, by the 
 common fuffrage of tlie whole church, reckoned unto the num- 
 ber of the apoftles. — I fay not that thefe things were done iu 
 diftinftion from Peter and the reft of the apoftles, but in con- 
 junftion with them. 
 
 The fecond example we have of the pradlice of the apoftles 
 m this cafe, whereby the preceding rule is confirmed, is given 
 us in Ads vi. in the eleftion of the deacons. Had there enfu- 
 ed, after the choice of Matthias, an inftauce of a diflerent prac- 
 tice, by an exclufion of the confent of the people, the fv)rraer 
 might have been evaded as extraordinary, and not binding on 
 the church. But this was the ver)' next inftance of "tlie call of 
 any church officer j and was the firft appointment of any ordi- 
 nary officers in the Chriftian church.' This being in the year 
 of Chrift 's afocniion, there are no ordinary ciders d'uHnft from 
 
[ i"-5 1 
 
 the apoflles mentioned •, and the apoflles abiding as yet at or 
 about Jeruialem, were able to tate care of the rule of the church 
 and the pieaching of tiic word. 1 hey are indeed mentioned as 
 weil known in the church not long afterwards, chap. xi. 3c. 
 The firlt election of deacons, hov.ever, with the occalionof them, 
 are recorded ; concerning which we may oblerve, 
 
 1. That the inftitution of the otfice itfelf is of apoftolical 
 authority. 
 
 2. That the church was greatly multiplied at that tim.e on 
 account of the converlion to the faith mentioned in the fore- 
 going chapter. It is probable that moll of them were returned 
 to their own habitations ; for the next year, there were church- 
 es in all Judea, Galilee, and Samaria, cnap. ix. 31. And Peter 
 went through all quarters to viut the faints, ver. 32. of whole 
 ccnveifion we read nothing, but that which took, place at Jeru- 
 faiem at t.ie time of Pentecoft. 
 
 3. This whole multitude aflfembled in one place, being con- 
 gregated by the apoltles, ver. 2. wr:o would not exert their 
 authority, nor determine any thing ia which the church were 
 coacerued, without their own conient. 
 
 4. The churcli judged on the whole matter propofed to 
 them, and gave their approbation, before they entered on the 
 prachice of it, ver. 5. the faying pleajed the whole multitude. 
 
 5. The qualifications of the perlons to be chofen are declar- 
 ed :,-^ the avoilles, ver. 3. " of honeft report, and full of the holy 
 " Ghoil and wiidom." Thefe the people were alfo to judge up- 
 en. 
 
 6. Tlie choice is wholly committed to them by the aporile?, 
 as what did of ri^ut oelongto them — Look ye out among you j 
 which right they aifo practifed, choofing them to the ottice by 
 their com.mon faffrage. The apofties uie the words of rviofes, 
 or words of the lame import, with refpect to the choice 01 the 
 rulers, L)eut. i. 13, marg. Give to yourftyjes wife men j which 
 when they had done, Moles fet them apart. 
 
 7. The church alio, having thus chofen fit men, prefented 
 them, as their elefted ofncers, to the apoitIes,in order to be fet 
 apart by them to their ofHce, v. 6. 
 
 It is impoihble there could be a more evident, convincing 
 inflance and example of the free choice of church orncers by all 
 the members of the church, than is here given : Nor was there 
 any other reafcn Avhy this order and procefs fhould be obferved, 
 or why the apofties v,'ould not themfelves nominate and appoint 
 perfons whom they knew to be meet to receive this othce, but 
 only that it was the right and liberty of the people, according 
 to the mind of Chrilt, to choofe their own orlicers, and which 
 the apofties would not infringe. 
 
 It were well if fome would consider how the apofties then 
 treated the multitude of the people, who are now fo much def- 
 pifed, and utterly excluded from all concern in chu: r-^ affairs, 
 but what confifts in a fervile lubjedion. If there were nothing 
 
 O 
 
i io6 ] 
 
 in this, but a record of the wifdom of the apoftles in the 
 management of church affairs, it is marvellous to me that any 
 %vho would bethought to fucceed them in any part of their orRcc, 
 fhould dare to depart from the example fet before them by the 
 Holy Gholt. 
 
 Notliing can be weaker than the pretence, that this being the 
 ele6lion of deacons to manage the a/ms of the church, nothing 
 can be inferred with refpeft to the right or way of calling 
 bifk'Ops^poftors^ox elders, who are to take care of thefou/s of the 
 people \ and that they may be able to judge of the fitnefs of 
 perfons for the former, but not for tlie latter. For, 
 
 1. ^Ve have a rule concerning the call of perfons to office 
 in the church in general, to which no objeftion is any where 
 founded. 2. If the people are m.eet and able to judge of thofe 
 who are of bonefl report, ^xnAfull of the Holy Ghoji and wifdom, 
 which is here required, they are able to judge who are meet to 
 be their paftors. 3. The argument holds ilrongly on the other 
 iide, namely, that if it be ri'^hf, and equaf, if it be of divine 
 appointment and apollolical pradilice, that the people fhould 
 choofe thofe v. ho are to collect and diftribute their charitable 
 benevolence, much more are they to enjov the fame right and pri- 
 vilege in the choice of their paftors, to whom they are to fub- 
 mit themfelves in the Lord. 
 
 2. Accordingly they ufed the fame liberty in the choice of 
 their elders, Acls xiv. 23, ckeirotonesantes, &c. " appoint- 
 *' ing, ordaining, creating elders by eledlion, or the fuffrage of 
 " the difciples, having prayed with fafling," as Erafmus, Veta- 
 bius, Beza, and all our old Englifti tranflators, render it. 
 
 The word CKEiaoTOiNEO is but once mo.-e ufed in the New 
 Tellamcnt, 2 Cor. \n.n. 19, wliere it plainly fignifies the elec- 
 tion of a pcrlon to an employment, cheirotonetheis, &c. 
 " He was chofen of the churches to travel with us.*" Eut the 
 fenfe of the palTage is fully confirmed by the apoules directing 
 the church, on all occafions of like nature in which they were, 
 concerned, in their right and ufe of their liberty with refpeft 
 to the eleCLion of perfons to othce. Eefides the place juft cited, 
 '• the apollles and elders, with tlie whole church, fent chofen 
 " men of their own company to Antioch," Atts xv. 25. that 
 Z3, fuch as they chofe by common fulfrcge for that end. So a- 
 gain, " I will fend whom you (the church) Ciall approve" 1 
 Cor. xvi. 3, 
 
 Now, the whole order of the facred fcparStion of perfoKS qua- 
 lified to be biihop^, elders, or pallors, is clearly reprefented in 
 the place under confideration. — They were chofen by the 
 people, the apoflles \\lio were prefent, namely Paul and Barna- 
 
 '^ Cur A'.uhcr alio eflahliilics this meaning of the word from the LXX. ; 
 ;;iicl particularly from the Greek HiitoriT";, from whom it ^\as cric:in:i!Iy 
 hnrrcrwe;!, ard v/ho ufed it with refpecfl to the election of OIHcers r.nd Ma- 
 gillrcter by tbs whole alfembly of the people. 
 
[ 107 ] 
 
 bas, prefiding in the aftlon, diredting it, and confirming it by the ir 
 confent — A time of prayer and fading was appointed, as the 
 duty of the church en fuch occalions — When they were fo 
 cliolen, the apollles prefent folemnlv prayed, whereby their or- • 
 dination was complete — This was done in every church, or in 
 every congregation *, namelv, in all the particiJar congregations 
 that were gathered in thofe parts. For the collection and con- 
 ftitution of churches did always precede the eleflion and or- 
 dination of their officers, as is plain in this place ; alfo Tit. i. 
 5. So far is it from truth, that the b^ing of churches depends 
 on the luccefTive ordination of their oHicers, that they a^c al- 
 ways churches ell'eutially confidered previous to the being and 
 call of the officers. J 
 
 It is evident that the eleciion of officers by the body of the 
 people ariies from the fundamental principles oi the conilitutioiL 
 and natui'C of gofpel churches. And, 
 
 1. The calling of bifiiops, paflors, or elders, is an aft of the 
 power of the keys of the kingdom of heaven. But thele keys 
 are originally given to the whole church ; and to the elders cf 
 it only rainifterially, as has already been proved. With refpePc 
 to exercife, paftors are eyes to the church \ but God and nature 
 defign light to the vdiole body, to which it is ^^iven both as its 
 fubjecl and end, although it is peculiarly feated in the eye. 
 
 2. This right, exemplified in apoftolic praftice, is included- 
 in the commands given to the church, in a riultitudc of places, 
 to difcern and try falfe prophets, to dy from them j to try fpi- 
 rits, or fuch as pretend spiritual gifts or offif cs 5 to reject them 
 who preach falfe do6frine •, to atteil: thyi'e in office to other 
 churches — all which do fuppofe a right tcy chufe the worthy and 
 reject the unworthy. See Matth.vii. 17/ John v. 39. Gal. xi.. 
 9. 1 Thef. v. 19, 20, 21, I John iv. i. h John 10, 11. As to 
 the objeftion urged from the unfitnefs pi \.\\& people to form a 
 proper judginent in this cafe, w:e anfwei", — that iince it proceeds, 
 upon a luppofition of that degenerate ftate of churches, as to 
 knowledge, wifdom, and holinefs, into which tliev are for the 
 niolf part fallen, it connot be allowed to have the force of argu- 
 ment in it, becaufe it is to be lament^, and ought to be refoi'in- 
 
 3. The church is a voluntary focietj. Pcrfons of their own 
 will and free choice coalefce in it. This is the orijjin of all 
 
 X It is prefumed, that the meaning ci" a church essentially consi- 
 dered will now be plain to almoft ev/iy reader; yet for the faV:e of fome 
 it may be repeated, — that it is the bncly ol' Chriftians profcffing the fame 
 faith, before the elertion of any offices at all. In this ftate, they can admit 
 and exclude members ; becaufe it is in the body of profeffing believers tiiat 
 all that power is lodcfcd which Chrif/ hath given to his cliurcii. They can 
 alfo pray with, exhort, and edify o-je anotlier. Eat in this ftatevthey arc 
 not complete ;— therefore it is thei:^duty, as foon ?,3 convenient, to chufs 
 paftors or elders to adminiiler folem.i ordinances, and other paftoral duties, 
 together with the other officers, ivA then they become a fully cri^-aiirzi-i-t. 
 ihurch. This our Author illuflraifj in Chap. VIII. 
 
 
L 108 ] 
 
 churches, as hatii been declared : " They gave them/elves to the 
 " Lord, and to us by the wi/l ofGod^^ 2 Cor. viii. 5. Here 
 neither by prefcription, tradition, nor fucceilion, (^\xhen firfl 
 coale'ced) hath any one more power or authority than another, 
 but they are all equal. It is gathered into this iociety, merely 
 by the authority of Chrift, and when it is lo collected, it hath 
 neither right, privilege, rules nor bonus, as luch, but what are 
 prefcribed and limited by the inftitutions andlawsof Chrill. And 
 it continues on tlie fame principles on which it was collected, 
 namely the will of the members, i'ubjeded to the laws of Chiilt. 
 This is as necelTary to its pi-efent continuance in all its members, 
 as it was in its firlt eredion. 
 
 Now, in a fociety abiolutely voluntary, and every way equal, 
 there can be but three things necelTary in order to conltitute 
 rule and office. The firlt is. That there be iome among tiiem 
 that are fitted and qualified in a peculiar manner above others. 
 This furnifhing of fome perfons with m.eet qualifications for othce 
 in the church, the Lord harh taken on himfelf, and will ac- 
 compiifli it in all generations. Secondly, bince there is a new 
 relation to be conltituted, which was not before ; and feeing a 
 billiop and a church, a paltor ?.nd Itock, are relative names, one 
 of which can have no exiftcnce without the other 5 this relation 
 muft therefore hi", effected by the mutual voluntary acts of each 
 party, namely by free choice, confcnt and approbation. Thirdly, 
 It is required tha': perfons thus chofen, be folcmnly feparated, 
 dedicated to, and ocnfirmed in their ofiiee, by fairing and pray- 
 er. This is prefc-'ibed to the church by fpecial inltitutions. 
 That there fliould he fome kind of peculiar prayer in the dedi- 
 cs.tion of a-iy to the office of the miniitry, is a notion that could 
 never be eradicated ivom the minds of men, concerned in thefe 
 things, nor abandoned in their pradice. But there has been 
 lels regard paid to the other duty, namely. That thefe prayers 
 ibould be accompanied w'llhfaftiug, Avhich alfo is neceltary by 
 virtue of apoitolic example. Act xiv. 23. 
 
 To this is added an external adJutiB, namely, impofition of 
 hands, fignificant of the perfons being fo called to office in the 
 church. Although it ^viJ, with di'iiculty, be proved, that the 
 nfe of this ceremony was defigned to continue, aiter a cellation 
 of the communication of ti\e extraordinary gifts and influences 
 of the Holy Gholt, of v.'hich it was the fign and outward means, 
 in extraordinary oncers, n^verthelefs we do freely grant it to 
 the ordinary oiticers of the church 5 provided there be no appre- 
 henfion of its being the fole authoritative conveyance of a iuc- 
 ceffive fiux of oiflce-povv'er, which is deltruClive of the v.-hole 
 nature of the inititution. 
 
 The conduct of this work be?onged imto extraordinary officers 
 ef the church whilll they were continued 5 whofe office having 
 ceafed, it devolves on thofe who are ftated and ordinary. Eut 
 where there are no officers, apf lication ffiould be made for the 
 affiltance of elders of other churches. Nay, it is ncceffary in 
 virtue of the commucion cf churches, that in the choofing of 
 
£ 1^9 J 
 
 elders, the advice of other churches and elders ought not to be 
 forgotten. 
 
 This is that order to which the rule of the fcriplure, the ex- 
 ample of the firll churches, and the nature of the things them- 
 felves, direft. Although I will not fay, that a defcft in any of 
 thele, efpecially if it arife from inevitable obftruclions, renders 
 a pcrfon's call to the pailoral ofHce invalid ; yet I muft fay, that 
 ^vhere thefe are not all duly attended to, the iniHtution of Chrift 
 is negleded, and the order of the church deranged. 
 
 Having proceeded thus far, it may be proper to give a folution 
 to one or two queries, that arife with refpeft to the palloral of- 
 iice. 
 
 I. H^ether a man may be ordained a pcjlor or mirAJler without 
 relation to any particular church, fo as thereby to be invejled 
 vjith office-power ? 
 
 It is ufually faid that a man may be ordained a minlficr unto 
 the catholic church, or to convert inMdeis, although he be not 
 related to any particular dock, or congregation. To this we 
 anfwer, that no man can be properly or completely ordained to 
 the miniflry, but he that is ordained to a determinate office, as a 
 bifhop, elder, or pallor. Ihis no man can be, but he who is 
 ordained in and to a particular church. The other way, would 
 be contrary to the conllant practice of the apoftles, who ordained 
 no ordinary oiiicers, but in particular churches, which were to 
 be their proper charge, Acls xiv. 23. Tit. i. 5. Nor is there 
 mention of any ordinary officers in the whole fcripture, but fuch 
 as were fixed in the particular churches to which they did relate, 
 Acfs XX. 28. Phil. i. I. Rev. ii. 3. Afterwards we are informed, 
 of it being exprefsly forbidden, and all iuch ordinations declared 
 null, and uniit to communicate any authority. 
 
 Such ordination wants the ejfential caufe which conftltutes of- 
 fice-power, namely, the election of the people, and muff therefore 
 be invalid. For to make a bilhop or elder, (which are terms of 
 relation) without any relation to a church or flock, is the fame 
 as to make a man a father who hath no child, which is irapoffible, 
 and implies a contradiclion. 
 
 We may add, that it is inconfifleat with the whole nature 
 and end of the paftoral office. They who thus fet men apart 
 charge them with all the ditties of this office, and they who are 
 fet apart take upon them the difcharge of the fame : But how 
 can they do either the one or the other, feeing they know not 
 when or where thefe are to be performed ? To prevent milfakes, 
 however, its neceffary to diflingaiili the fetting men apart to of- 
 Sce-power in the church from the following duty, which is very 
 ^liferent. 
 
[ lie. J 
 
 The Jetting apart and fending forth 7nen to preach the gofpel. 
 
 The church, that is, the body or brotherhood, can fet apart, 
 ty farting and prayer a man to this vfork, who is endowed with 
 fpiritual gifts for this purpofe, and when he may be orderly 
 called to it in the providence of God. For, i. Such a one 
 hath a call to it materially in the gifts which he hath received, 
 v^arranting him to the exercife of them, as he has occafion, to 
 the edincation of others, i Peter iv. lo, ii, "As every man 
 " hath received the gift, even io miniller the fame," &c. i 
 Cor. xiv. 12. " For as much as ye arc zealous of fpiritual gifts 
 " feek that ye may excel to the edifying of the church."— 
 Setting apart to an important work by prayer is a moral duty, 
 and neceiTary in a peculiar manner in church affairs, Afts xiii. 
 
 2. 2. A public t'Jliinony and approoation is neceifary to a 
 
 man in his undertaking the work of preaching the gofpel. This 
 is proper on two account : For the lake of the communion of 
 churches j that the perfon fo let apart may be received in any 
 of them as occafion requires. Of this fort were the letters of 
 recomendation in the primitive church, i Cor. xvi. 3. 2 Cor. 
 iii. I. 3 John, verfe 9. Alfo, in order to the fafety of them 
 among whom he may exercife his gifts, that they may not be 
 impofed on by falfe teachers and feducers. The primitive church 
 would not allov;^, nor is it allov:able now in the communion 
 of churches, for any perfon to undertake conftantly to preach 
 the gofpel, M'ho is not thus attefted, warranted, and fent. * 
 
 Men fet apart and fent in this manner may be accounted 
 minifters in the general fenle of the word, and may be ufeful in 
 the calling and planting of churches, in which afterwards 
 they may be inflated in the paftoral office. In this cafe, 
 the church does not communicate office authority. But where 
 God gives gifts by his fpirit, and a call by his providence, the 
 church complies therewith, fends a perfon forth, and prays for 
 a bleffing on his work. The gifts and call are from God alone ; 
 and, by means of the church, he is thus fent to exercife them. 
 Tliis was originally the work of evangelifls, which being an ex- 
 
 *• The idea of non-commiffioned preachers of the gofpel has no foundation 
 in the word of God ; for it is eafy to fee what confufion would enfue, were 
 perfons, in this refpc6b, to be the judges of their own gifts. But that men 
 are to be fet apart for this purpofe, is evident from tlie very nature of the 
 thing, as well as from various paflages of fcripture, particularly Matth.xxviii. 
 TO, 20. which is in force to the end of the world. Extraordinary commifTions 
 derived immediately from God and from the apoftles have ceafed. There 
 is now but one way in which any perfon can he regularly authorized to 
 preach, that is, by a particular church. This being a place for the mutual 
 exercife of gifts, the brethren, from their own edification and connecflion in 
 church-fellowfliip, are the beit judges who are fit for this important work. 
 That perfons ■were originally fent in this matmer we fee from i Thef. i. 8. 
 " From you founded out the word of the Lord ;" and even Paul and Barn?.* 
 bas were fent to the Gentiles from the church at Antioch.JAdls xiii. 2. 
 
[ 1" 1 
 
 traordinary office, and accompanied with extraordinary author- 
 ity, has ccafed in the church. 
 
 ^ier. 2. May a palter remove from one congrci^ation to 
 another ? 
 
 This is a thing, alfo, againil which the ancient church (that 
 is, after the apoltles) made great provifion. For when fome 
 churches were increafed aoove others in members, reputation, 
 privileges, and wealth, it became a frequent practice with the 
 bilhops, to deilga and endeavour their removal from a lefs to a 
 greater benefice. Neverthelefs, it cannot be denied, that there 
 may be caufes for the removal of a paftor from one congregation 
 to another ; for, the end of all particular churches being to pro- 
 mote the edification of the catholic church in general, v/here, 
 in a peculiar manner, fuch a removal contributes to this end, 
 it appears right to allo%v it. Cafes of this nature may arife 
 from the confideration of perfons, places, times, and many other 
 circumifances that I cannot particularly infill on. 
 
 But that fuch removals may be without offence, it is necelTary 
 that they take place with the free confent of the churches con- 
 cerned, and with the advice of other churches, or other elders^ 
 with whom they vvalk in communion. Of this fort of removals, 
 in this orderly way, there are many examples in the primitive 
 times. 
 
 THE DUTY OF PASTORS OF CHUPvCHES. 
 
 I. The firft and principle duty of a paftor is to feed the flock 
 by diligently preaching the Avord. It is a promife relating to 
 the New Teftament, that God would " give to his church paf- 
 " tors according to his own heart, who fhould feed them with 
 " knowledge and underfianding," Jer. iii. 15. This feeding 
 elTentially belongs to the othce of a pailor, fo that he who doth 
 not or cannot feed the flock, notwithftanding an outward call, is 
 no paftor. The care of preaching the gofpel was committed to 
 Peter, and in him to all true palfors of the church, under the 
 name oi feedings J^'"" -^-"^i* ^Si ^^• 
 
 Several things are required to the work of paftoral preaching ; 
 as, I. Spiritual wifdom and undeuanding in the myftcrics of the 
 gofpel j that they may declare unto the church the whole ccun- 
 fel of God, and the unfearchable riches of Chrift j fee A6f:s xx. 
 27. I Cor. il. 4 — 7. Ephef. iii. 8 — 11. The gen^iiality of the 
 church, efpeclally thofe who are grown In knowledp^c and experi- 
 ence, have a fpiritual inlight in thefe things, and which the 
 apofUe prays that all believers may have, Ephef. i. 17- — 19 j fo 
 that if thofe that inftruft them have not fome degree of emi- 
 nence herein, they cannot be ufeful in leading thern on to per- 
 fe6lion. The little care that has been taken aocu this, has 
 rendered the minlilry of many in our days, ufelefs and fruitlefs^ 
 2. Experience of the power of the truth m their ovvu fouls 
 Without th"s, they v,-ill be lifelefs and heartlefs in their work 
 
[ 112 1 
 
 and their labour for the moft part unproHtable towards others. 
 Tins will be the cafe, if the love of lucre, or oitentation and 
 reputation, are the motives that induce perfons to take upon 
 them this office. A man only preacheth that ferraon well to 
 others, who preacheth it well to his own foul. If the word does 
 not dwell with power in us, it will not pafs with -^owtrfrom us. 
 No man lives in a more woful condidon than thofe who really 
 believe not themfelves what they are continually teaching o- 
 thers to believe. 3. Skill to divide the word aright, 2 Tim. ii. 
 ly And this confifts in a pra6tical wifdom, ariling from llrifl 
 attention to the word of truth, in ord( r to find what is real, 
 fubllantial, and neceflary for the fouls of the hearers, to give to 
 all forts of perfons in the church that which is their proper por- 
 tion. This requires, 4. A prudent and careful attendance to 
 the ftate of the tlock over which any man is fet, as to their 
 flrength or weaknefs, their growth or defeft in knowledge. 
 Without due attention to thefe things, which require either 
 milk or ftrong meat, men preach at random, lighting like thofe 
 that beat the air. Preaching fermons not deligned for the 
 advantage of them to whom they are preached, and infifting on 
 general dodlrines, not adapted to the condition of the audience, 
 will make men weary of preaching, as well as make others weary 
 in hearing them. 5. To all thefe is to be joined a fervent zeal 
 for the glory of God, and compafficn for the fouls of men j 
 where thefe are not in vigorous exercife, in the minds and fouls 
 of them that preach the word, giving a demonftration of them- 
 felves to the confciences of the hearers, the quickening power, 
 the life and foul of preaching is loft. 
 
 With preaching is alfo connecled the preferving the truth, or 
 doftrine of the gofpel, recieved and profeffed in the church, 
 and the defence of it againft all oppolition. This is committed 
 in a peculiar manner to the paflors of the churches, as the apof- 
 tle frequently and emphatically repeats the charge to Timothy, 
 and in him to all who have the difpenfation of the word commit- 
 ted to them, I Tim. i. 1 — 4. Chap. iv. 6, 7, 16. What he 
 fays of himfelf, that th« glorious gofpel of the bleffed God was 
 committed unto his truft, i Tim. i. ii. is true of all pallors 
 of churches, according to their meafiire and call j and they 
 iliould aim at the account which he gives of his minircry — " I 
 " have fought the good fight, I have finilhed my courfe, I have 
 " kept the faith," 2 Tim. iii. 7. The finful negleft of tliis 
 duty in paftors has been the caufe of moft pernicious herefies 
 and errors that have infefted and ruined the church. Thofe 
 ■whofe duty it was to preferve the faith once delivered to the feints 
 entire in the public profeflion of it, piPaops, prelhyters, and 
 public teachers have many of them fpohen perverje things to 
 draiv away the difciples after them, and been the ringleaders 
 in herefies. Therefore, this duty, at this time, demands parti- 
 cular attention, when the fundamentr.l truths of the gofpiii are 
 attacked bv ail forts of -idverfaries. 
 
[ "3 3 
 
 Several tilings are needful to the difcharge of this duty ; as, 
 I. A clear, found, comprehenlive knowledge of the doflrine of 
 the gof^jel. This is efpecially attained by diligent lludy of the 
 fcripture, with fervent prayer for illumination and underllanding. 
 Men cannot preferve that for others of wiiich they are ignorant 
 themfelves. Truth may be lolt by weaknefs, as well as by 
 vvickednefs. 2. Love of the truth, which they have fo learned 
 and comprehended. Unlets we look on truth as a pearl, as that 
 which is to De bouglit with any price, as that which is better 
 than the whole world, ^ve will not endeavour its prefervation 
 ■with that diligence which Is required, if mmilters have not a 
 fenfe ot the power of the truth in their own fouls, ana a taltc of 
 its goodnefs, we need not expect that they will dc valiant for it. 
 
 2. The fecond duty of a paltor towaids his docls. is continual 
 fervent prayer for them j " Give yourfelves to the word and 
 " prayer." Without this, no man can preach to them a.- ne 
 ought, nor perform any other duty of the paitoral office. From 
 this, a man may form the bell eitimate of the difcharge of his 
 duty. He that doth conltantly, diligently and fervently pray 
 for his llock, will have a teltimony in himfcif of his own lincc- 
 rity in the difcharge of all other paitoral duties j nor can he 
 voluntarily omit any of them. As to thole who are negligent 
 in this, be their pains and labour in other duties ever fo great, 
 they give no evidence of lincerity In the difcharge of their of- 
 fice. In this conitant prayer for the church, refpecl mult be 
 had to the fuccefs of the word in all the blelfed ends of it j the 
 temptations to which the church Is generally expofed j the 
 peculiar ftate and condition of all the memoers, fo far as is 
 known j the prefeace of Chrill by his Spirit in the aifemblles of 
 the church, with all the blefled evidences of it, without which 
 all are only mere forms ; their perfeverance In faith, love and 
 frultfulnefs, with all the duties that belong to them. 
 
 It is much to be delired, that all thofe who take upon them 
 the paitoral office would well conlider how great and necelTary 
 a part of their work coniifts in continual fervent prayer for their 
 Hocks : For, beildes its being the only inftltuted way In which, 
 by virtue of their office, they may blefs their congregations, 
 they will alfo, in the difcharge of It, find their hearts and minds 
 more and more filled with love, and Itirred up to diligence in 
 all the other duties of their office, and excited, on every oppor- 
 tunity, to the exercife of all grace tcwaids the whole church. 
 Eut where any are negligent in this refpect, ever)- otiier duty 
 mu'l be Influenced by falie motives, and therefore will be found 
 wanting in the balance of the fancluary. 
 
 3. I'he admlnlilration of Baptiira and the Loxd's Supper is 
 committed unto them as the Hewards of the liouie of Chrlit. 
 And here It Is their duty to keep molt ininutely to the inftitu- 
 tion of Chrift, with regard to the manner of their minluraticns. 
 'I'he gradual introduction of uninltituted rites and obfervances 
 into the ordinance of the Lord's Supoer, ended in the idolatry 
 
 P 
 
[ 114 1 
 
 oi the mafs. The glory and beauty of thefe adminiltrations, 
 confirts only in their being exprefiive of the inftitution, and in 
 dire£i obedience to the authority of Chrift, to which nothing is 
 to be fuperadded. In this cafe, fays the apoftle, " I have re- 
 " cieved of the Lord that which alfo I delivered unto you." 
 I Cor. xi. 23. It is alfo their duty to take care that thefe ho- 
 ly things be adminiftered only to thofe who are meet and 
 v.-orthy, according to the rule of the gofpel. — Here the follow- 
 ing oblervations may not be unnecclTary. 
 
 1 hat it is only a particular church, as organized, that caii at- 
 tain the regular adniinillration of all gofpel ordinances. 
 
 That though all gofpel ordinances belong to a particular 
 church, yet they are not all confined to it, as their fole object. 
 For inrtance — 
 
 The preaching of the word has, for its firfi; objeft, the world 
 for converlion ; and 2£//j, profelTors for edification. Baptifm 
 has not, for its only objecl, either the ivorld or the members of 
 a particular church, but profelTors, with thofe that are reckoned 
 to them by God's appointment, that is, there infant feed. The 
 Supper is confined to a particular church, as is acknowledged, 
 and may be proved from the inifitution j and from one great 
 end of it, communion, and the neceflity of difcipline, thereon 
 depending. 
 
 4. It belongs to the office of a paftor to labour diligently for 
 the converfion of fouls to God. The ordinary means of con- 
 verfion are left unto the church, and its duty is to attend unto 
 it. Yea one ol the principal ends of the inltitution and prefer- 
 vation of churches, is the converfion of fouls ; and v.'hen there 
 are no more to be converted there ihall no longer be a church 
 •on the earth. To enlarge the kingdom of Chrift, to diffufe the 
 light and favour of the gofpel, to be fubfcrvient to the calling of 
 the eleft, or gathering all the fheep of Chrift into his fold, are 
 xvhat God defigns by his churches in this world. The preach- 
 ing of the word is commited principally, though not exclufive- 
 ly, to the paftors of the churches. The %vork of the apoftles 
 and evangelifts had this for its order; i. They were to make 
 difciples of men by preaching the gofpel in order to converfion. 
 This was their principal work, as Paul teftifieth, i Cor. i. 17. 
 and in this they were glorioufly inftrumental in laying the 
 touudation of the kindgdom of Jefus Chrift, all o\^er the world. 
 The fecond part of their work was to teach them that were con- 
 verted •, and thus they gathered the difciples of Chrift into 
 churches, under ordinary officers. Now, although the firft 
 crduiary work of thefe officers differs thus from that of thofe 
 who were extraordinary, namely, that it is to teach all the 
 .difciples of Chrift to obfervc all things that he hath commanded •, 
 yet this does not free them from an intereft in the other part 
 of the work, in preaching the word for the converfion of fin- 
 ners. They are not bound (indeed their fituation precludes 
 them from it) to follow the way of the apoftles and evangelifts, 
 
[ "5 ] 
 
 but In many cafes, the edification of any particular church is ta 
 give way to tue glory of Chrill in caliir.g the members ot the 
 chuich catholic. Wherever the pallors go, although they be 
 orticers of a particular church, they are there tne minilters of 
 Chnlt. We do not confider the paltoral oiiice to be luch, as 
 a man mult leave it behind him, every time he goes from home, 
 fo as not to preach when he fees an opportunity ; or that it is in 
 his own power, or in the power of any, to divell him of it, ualefs 
 he be difmilfed or depofed from it by the athority of Chrill in his 
 word. Yea, of fuch importance is the preaching of the gofpel, 
 for the converlion of fmners, that when there are opportunities 
 and calls in providence to this purpofe, the harvelf great and 
 labourers few, it is lawful, nay, it is the duty of pallors, toieive 
 conftant attendance on their pailoral charge, at lealt for a iea- 
 fon, and apply themfelves to the more public preaching of the 
 ivord. To this no particular church will be relutlant, which 
 underftands that even the whole end of particular churches is 
 but the edification of the church catholic ; and that their indi- 
 vidual good is to give way to the glory of Chrift in the whole. 
 *' The good (liephcrd will leave the ninety and nine" fneep, to 
 feek after one that v.anders j and we may certainly leave a few 
 for a feafon, when called to it by divine providence, to feek af- 
 ter a great multitude of wanderers. 
 
 5. Is is incumbent on thefe entrufled with the padoral office, 
 to be ready, willing, and able to comfort, relieve, and refrefli 
 thofe who are tempted and dejeif ed, from fears and grounds of 
 difconfolation in times of trial and defertion. " The tongue of 
 *' the learned" is required in them, that they (hould know how 
 " to fpeak a word in feafon to him that is v/eary." • One e- 
 minent qualification of our Lord Jelus Chriif, in the difcharge 
 of his prieltly office in heaven, is, that he is " touched with a 
 '' fellow feeling of our infirmities, and knov/s how to fuccour 
 '• them that are rempted." His whole fiock in this world arc 
 a company of tempted ones. His own life in this world he calls 
 the time of his temptation. 
 
 Among his flock there are always fome who, in a peculiar 
 manner, are under darknefs and difconfolations j fome at their 
 converfion, whilil under a deep fenfe of the terror of the Lord, 
 the fharpnefs of convidlion, and the uncertainty of their con- 
 dition -y fome relapfed into fin, or omifiions of duty; fome un- 
 der great and lafting afflidions, and the like. — It belongs to the 
 office of pallors rightly to underftand the various cafes that 
 will occur of this kind, from fuch principles oi truth and expe- 
 rience, as may be prudently applied to their relief. I'his will 
 not be attained by a colleftion and determination of cafes of 
 confcience in books, by which fome have both debauched their 
 own confciences, as well as thofe of others, to the diihonour 
 and ruin of religion, as far as their intluence has extended 5 
 although they may be of ufe when prudently ufed. But the 
 proper way of attaining this knowledge is by diligent fiudy of 
 
 P 2 
 
C ii6 ] 
 
 the fcriptures, meditattcn thereon, with fervent prayer ; expe- 
 rience in the nature of the work of the Spirit of God in the fouls 
 of men •, of the conflid that is between the tiefh and the 
 fpirit, &c. Without thefe, all pretences to this duty of the 
 paiforal office are vain ; hence it is defpifed by fome, and the 
 whole of it much r.eglecl:ed in general. 
 
 To difcourage any from feekingrelicfin perplexities ofthis na- 
 ture, or to behave towards them with feeming averfion or indif- 
 ference, is " to turn that which is lame out of the way,'''' and 
 not at all to exprefs the cp.re of Chrift towards his flock, Ifa. 
 xl. II. Pallors ought to bear patiently and tenderly with the 
 weaknefs, ignorance,, llownefs of conviction, yea perhaps imper- 
 tinences of the people in the fituations of which we freak. 
 Thefe things will abound, partly from their natural in- 
 firmities, many being weak, and perhaps froward too ; and ef- 
 pecially from the prefent ftate of their minds, tending to make 
 them jealous of every thing in which they are fpiritually con- 
 cerned. 
 
 To the duty now infilled on, we add the following, with 
 which is is connecled j namely, a compalfionate fuffering with all 
 the members of the church in all their trials and troubles, whe- 
 ther internal or external, with attention to the poor and vfita- 
 tion of the fick, which are commonly negleded. Paftors re- 
 ferable Jefus Chrift, which is the chief defign of their oPiice. A 
 view by faith of the glory of Chrift in his compaflion to his 
 fuffering members, is the principle fpring of coniolation to the 
 church in all its dift.relTes ; and the fame fi^irit, the fame mind, 
 in this refpedl, ought, according to their meafure, to dwell in all 
 to whom the paftoral office is committed. This the apoftle ex- 
 preffeth in himfelf : " Who is Vvcak, and I am not weak ? Who 
 *' is offended and I burn not r" 2 Cor. ii. 29. Unlefs this 
 compaffion and goodnefs run through the Avhole difcharge of 
 their office, men cannot be faid to be evangelical fhepherds, nor 
 the fheep in any fenfe to be their own. For thofe to pretend 
 to the paftoral office who live, perhaps, in vv'ealth and pleafure, 
 regardlefs of the fuiierings and temptations of their ilcck, or 
 the poor of it j or v.-ho ftand related to fuch churches as v.here 
 it is impoffible they can h much as be acquainted v>ith the 
 greateft part of them,* — is neither ccnfiftent with the inlUtutioii 
 of their offi.ce, nor the defign of Chrift therein. 
 
 * In a multitude of places- where the above obfersation is verified, 
 (take Edinburgh for an etjsnple.) there are many con,^regations fo large 
 that the minifters can neither diilindlly know the people, nor the people 
 fcne another; and far Icfs can ;hey be expedled to perform the duties of 
 brethren. The great end of a church is edification, with which the number 
 ef its members ought to he confiitfent. There is indeed a very common, but 
 a very falfe method of forming an eftimate of the flourishing state of 
 congregations, viz. by the greatnels of their numbers, and the ftrength of 
 their funds '. Upon very diiTerentevi.kn':es of profperity did the apoitle ot 
 the Gentiles rejoice w'htn writing to the Church at Collcfe : " Rejoicing 
 " and beholdin- your order, aud the ftertfaftnefs of your faith in thrift." 
 
[ "7 ] 
 
 6. There is a communion to be obferved among all tne 
 churches of the fame faith and profelhon in any nation. I'he 
 principal care of this, in order to the ediiication of the churches, 
 devolves on the pallors, whether it be exercifed by letters of 
 mutual advice, congratulation, confolation, or in attellation of 
 communiion, &.c. 
 
 7. I Ihall conclude thefc few inftances of the palloral care and 
 duty with that -ivithout which all the rell will neither be profit- 
 able to men nor acceptable to the great Shepherd, that is, an 
 humble, holy, examplary convsrfation in all godlinejs and honcjly. 
 The rules and precepts ct the fcripture, the example of Chriil 
 and his apoftles, with that of the biihops or pallors of the primi- 
 tive churches, the nature of the thing itfelf, and the religion 
 we profefs, do all incontrovertably prove thi? practice neceilary 
 and indifpenfable in a gofpel miniltry. It is evident to demon- 
 flration that the ruin of the Chriitian religion in moil nations 
 where it hath been profell'ed, and of the nations themfelves, has 
 proceeded fr6m the -ambition, pride, luxury, uncleannels, pro- 
 fanenefs, and in other reipect, vitious converfation of thofe who 
 have been called the Clergy. And in daily obfervatlon, it is as 
 clear as if written with the beams of the fun, that whatever elfe 
 takes place in churches, if their pallors, or thofe who are ac- 
 counted fuch, be not examples of gofpel obedience and holinefs, 
 there will be no progrefs or improvement in religion among the 
 people. If perfons, gaudy and indecent in their apparel, habit, 
 and behaviour, corrupt in their communication, barren and un- 
 favoury with refpeCt to fpiritual conference ; if fuch as are 
 covetous, oppreflive, and contentious 5 fuch as are negligent in 
 holy duties in their own families, and fo cannot ftir up others to 
 diligence in thefe j much more, if fuch as are openly fenfual, 
 vitious and depraved, are admitted into this office, we may take 
 our leave of all the glory and power of religion among the peo- 
 ple committed to their charge. 
 
 Todo jufticeto the pafloral office, it would be proper diflin^l:- 
 ly to explain all the qualifications previoully neceffary in bl- 
 fhops or elders in order to their call to this office, as declared by 
 the apollle, i Tim. iii. 2 — 7. 2 Tit. ii." 9. The foregoing are 
 fome of the duties incumbent on pafloi?, and aftbrd us the fol- 
 lowing reileclions. 
 
 I. That a view of thefe as propofed in the fcripture, is enough 
 to make the wifefl and belt of men, and mofl diligent in the paf- 
 torai otBce, to cry out with the apollle, Who is fufficient for 
 thefe things? Although no fenfe of infufficiency can utterly dif- 
 courage any in the undertaking of a work to which he is affured 
 the Lord Chrifl: calls him \ for where he calls to a duty, he 
 gives neceiTary llrength for the performance of it. When we, 
 under a deep fenfe of our own weaknef';, fay " Who is fufficient 
 *' for thefe things ?" He fays, " My grace is fufficient for 
 you." 
 
C "8 3 
 
 2. That although the things mentioned do undeniably belong 
 to the dilchargfc of the paftoral otRce, yet they are very little 
 confidered by the moix that leek, after it. 1 he prcfent ruin of 
 religion in all places arifeth principally from this caufe, that 
 mnititudes of thofe who undertake this office, are neither in 
 ary meafure fit for, nor do confcientiouiiy perform the duties of 
 it. It ever was and ever will be true in general, like minijler like 
 people. 
 
 3. That notwithftanding of the account that is to be given of 
 the difcharge of tr.is oiiice to jcfus Chriil at the laitday, the 
 confideration of which had a mighty inriuence on the apoltles 
 themfeives j yet, it is manifeii, tnere are few on whofe minds e- 
 xen this makes any due impreliion. On that day, however, witli 
 refpeft to the paltoral oihce, our Saviour will proceed upon fuch 
 articles as we have mentioned, and others contained in the fcrlp- 
 ture, and not at all on ctx\2m forms ^vhich now occupy their 
 place. 
 
 4. That it is not in the power of any church really to confer 
 the paltoral othce on any who are evidently deftitute of the 
 previous qualifications that tiie fcripture requireth in thofe who 
 are called to it, 
 
 5. Where fuch perfons are by any means placed as pallors in 
 churches, they are llumbling blocks to the people j and it is the 
 duty of every one who knows the importance of his own edifica- 
 tion and falvation, to withdraw from fuch churches, and to join 
 himfeif to another, where edification is to be obtained. For 
 jince this is the fole end of churches, their offices, officers, and 
 adminiftrations, it is the highell folly to imagine that any dlf- 
 ciple of Chrilt is obliged by his authority to abide in the com- 
 munion of fuch churcnes, without feeking relief in the way that 
 he hath appointed. Indeed v/here the generality of churches, 
 in any kind of affociation, are headed by pallors defedlive in thefe 
 qualifications, there all public reformation is morally impoflible j 
 and it therefore becomes the duty oi private men to attend to 
 the welfare of their own fouls, let perfons and churches fay what 
 they pleafe. 
 
 6. All churches would do well to confider the weight and 
 burden that lie upon their paftors in the difcharge of their of- 
 fice, that they may be conllant in fervent prayers and fuppli- 
 cations for them j and alfo to provide as much as poflible a- 
 gainll their being embarraffed with trouble and cares about the 
 things of this life. 
 
 The above are the fentiments of our author. — We may add, — 
 [When pallors are without any other means of fupport, we 
 know it is the duty of the church, as far as they are able, to 
 minifler to them of the things of this life. But it is alfo equally 
 evident, that purfuing a lawful calling is perfe6lly confillent 
 with their office, and that it is their duty to attend to the lame, 
 according as circumllances require. The following paffage in- 
 
C "9 ] 
 
 dubltably confirms this point, Acls xx. 17." And from Mile- 
 *' tus Paul fent to Ephefus, and called the elders of the church." 
 The elders having come, he conciuaes a folemn charge to t'lein 
 with thefe remarkable words, verfes ^^ — ^6 : " I have covet- 
 " ed no mans lilver, or gold, or apparel : Yea, you yourfelves 
 " know that thefe hands have minillred unto my neceflities, and 
 " to them that were with me. I have ihewed yc all things, 
 " how that so labouring, ye ought to fupport tVe weak, and to 
 " remember the words of the Lord Jefus, how - faid, It is 
 
 " MORE BLESSED TO GIVE THAN TO RECEIVE." WithOu . COnfidcr- 
 
 able portion of this fpirit, primitive Chriftianity will not be re- 
 vived.] 
 
 OF DEACONS, 
 
 The original inftitution, nature, and ufe of the office of dea- 
 cons in the church, are fo well known as to render it unneceffary 
 to fay much upon it. The remote foundation of it lies in thefe 
 words of our Saviour, " The poor you have always with 
 " you," John xii. 8. He doth not only foretel that fuch 
 there fhould be in the church, but recommends the care of them 
 to the church. For he maketh ufe of the words of the law, 
 Deut. XV. II. " For the poor ihall never ceafe out of the land 5 
 " therefore, I command thee, faying, thou ihalt open thy 
 " hand wide unto thy brother, to thy poor, and to thy needy." 
 This legal inftitution, founded alfo in the law of nature, the 
 Lord Chrift transfers and introduces among his difciples, for 
 the ufe of the gofpel churches. 
 
 And it may be obferved, that at the very time when provlfion 
 was made for the poor, hypocrify and avarice began to avail 
 themfelves of this advantage, which afterwards they effedlually 
 turned to their own purpofe : For on this pretence, Judas im- 
 mediately condemned an eminent duty towards the perfon of 
 Chrift, as containing an expence, which might have been bet- 
 ter laid out in proviiion for the poor. The ointment psured 
 on our Saviour he thought mip;ht have been fold for three hun- 
 dred pence, and given to the poor ; " But this he faid not that 
 " he pared for the poor, but becaufe he was a thief, and had the 
 *' bag," out of which he could nave made excellent booty to 
 himfelf, John xii. 6. It alfo appears, that although Judas 
 impioufly began this murmuring, yet at IzH fqme of the other 
 difciples liftcned too much to his infmuation, for the other evan- 
 geliils afcribe it to them alfo. The fame pretence, on the fame 
 grounds, was turned to the greateft advantage of covetoufnefs 
 that ever was in the world : For profelfing to provide for the 
 poor, " the thieves who had got the bag," that is, the ruling 
 part of the clergy, allowed men in the negleft of the greateft 
 and moft important duties of religion towards Chrift himfelf, if 
 they would only give all that they had to the poor j not that 
 they cared for the poor, bat becaufe they were thieves, and h»d 
 
C 120 j 
 
 the bag. And by thefc means they poffeffed tliemfelves of the 
 greatefl part of the wealth of the nations prcfefllng the Chrif. 
 tian religion. 
 
 The ufe of this office is farther evident by the prcachinp of 
 the gofpel among the poor. Many of thole who tirlt recie%'ed it 
 vcre of this deicription, as the fcripture every where teilifieth : 
 " The pt J are evangelized," Matth. ii. 5. " God hath chof- 
 en the p^-^r," Jam. ii. 5 j and therefore provillon for theia 
 was one ox - moft eminent duties of the church in thofe days. 
 By this * 3.S made maniieit, that the dodrine and profetiion 
 of the golpel was not a matter of worldly delign or advantage ^ 
 God alfo thereby declared of how little elleem with him the 
 riches of the world are. Provifion was alfo thereby made for 
 the exercife of the bounty of the rich in their liberality, the 
 only way in which they can glorify God with their fubifance. 
 And it were w ell if all churches, and all the members of them, 
 would wifely confider how eminent a grace, how excellent a du,- 
 ty it is to make proviiion for the poor, and how much the glo- 
 ry of Chrill and the honour of the gofpel are concerned in it. 
 And altho' by the moif part it is only confidered as an ordina- 
 ry work, to be performed tranliently, and fcarce deferving any 
 of the time w'hich is devoted to the public fervice and duties of 
 churches, it is indeed one of the molf eminent duties of Chrif- 
 tian focieties, in which the prmcipal exercife of the fecond*e- 
 vangelical grace confifts, namely love. 
 
 The care of making provifion for the poor being an inftitu- 
 ticn in the church of Chrift , it naturally devolved on them who 
 were the firif officers of the church, that, is the apoif les. This 
 is plain from the occafion of the inflitution of the office of 
 deacons, A6ls vi. The whole work and care of the church be- 
 ing in their hands, it was impoffible that they could attend unto 
 all the parts of it fully. Nov*- as they attended chietly to thofe 
 parts of their work which were far more excellent and necef- 
 fary than the other, viz, the voord and prayer^ there was fuch a 
 defe6: in this other part, viz. miniftration to the poor, as mufl 
 unavoidably attend the aclions of limited human nature. Very 
 foon, thole that were concerned, exprelTed their complaint, and 
 that in a way fomewhat improper, there was a murmuring 
 about it, ver. i. 
 
 Upon this the apcftles, by the authority of Chrift and direc- 
 tion of the Holy Spirit, under whofe infallible guidance they 
 were in all, the general concerns of the church, inflituted the 
 office of deacons, fcr the difcharge of this neceifary and impor- 
 tant duty, which they could not attend to themfelves. The 
 Lord Chrill, in a fpecial manner had committed the care of the 
 poor unto the difcipies ; and now here was a declaiation of his 
 mind and will in what way and by what means he would have 
 them provided for. Therefore we obferve, — 
 
 That this was not a teivporary inftitutica confined to that 
 feafon, nor were the officers io appointed, extraordinary, but 
 
[ 121 ] 
 
 were to abide in the church through all generations : For I. 
 The work itfelf, as a particular part of miniftry in the church, 
 was never to ceafe j " The poor you fhall have always ivith 
 you." 2. The reafon of its inlHtution is perpetual, namely, 
 that the paftors of the churches are not futficient inthemfelves 
 to the whole work of praying, preaching, and this miniftration, 
 ^. Deacons are afterward, not only in this church at Jerufldexn, 
 but in all the Gentiles churches, reckoned among the fixed 
 officers of the church, Phil. i. i. 4. Direftion is given for their 
 continuation in all churches, with a prefcription of the quali- 
 fications of the perfons to be chofen into this oSce, I Tim. iii. 
 8, 10, II. 5. The way of their call is directed, and an othce 
 committed unto them : " Let them firft be proved, then let 
 them ufe the office of a deacon." 6. The promife of accept- 
 ance is annexed to the diligent difcharge of this office, ver. 13. 
 The qualifications of perfons to be called to this office are dis- 
 tinctly laid down by the apoftle, i Tim. iii. 8 — 13. Upon the 
 trial and approbation of them with refpeft to thefe qualifica- 
 tions,- their call to this office confilts, i. in the choice of the 
 church ; 2. in a feparation unto it by prayer, A6ls vi. 3, 
 
 The things neceffary in their miniftrationare thefe : i. Mercy ^ 
 to reprefent the tendernefs of Chrift towards the poor of the 
 flock, Rom. xii. 8. 2. Cheerfulnefs, to relieve the fpirits of 
 them that recieve the charity of the church from the thoughts 
 •f being troublefome and curdenfome to others. 3. Diligence 
 and falthfulnefs, by which tney " purchafe to themfelves a good 
 " degree, and great boldnefs in the faith which is in Chrift 
 " Jehis." 
 
 That maintenance of the poor v.'hich they are to dlllribute, 
 is to be collected by the voluntary contributions of the church, 
 which are ordinarily to be made every firft day of the week (and 
 in an extraordinary manner, as occafion (hall require,) i Cor. 
 xvi. I, 2. And this contribution of the church ought to be,— 
 in a way o{ bounty, not fparingly, 2 Cor. ix. 5 — 7. — In a way 
 of equality, as to mens abilities, 2 Cor.'viii. 13, 14. — With re- 
 fpect to prefent fuccejfes and profperity, as God hath prafpered 
 him, I Cor. xvi. 2. — With willingnefs and freedom, 2 Cor, 
 viii. 12. Therefore it belongs to the deacons in the dif- 
 charge of their office, to acquaint the church with the prefent 
 neceffity of the poor : to ftir up the particular members of it to 
 a free contribution according to their ability ; to admonilh 
 thofe that are negligent, who give not acccrdinj^ to their pro- 
 portion J and to acquaint the elders of the church "with thofe 
 Tv'ho periift in a neglect of this duty. 
 
 The infpection of the ftate of the poor, to whom the contri- 
 butions of the church are to be minlftered, belongs to the dif- 
 charge of this office. — As, l. that they are Io-jT indeed, and do 
 not pietend to be fo for the fake of advantage. 2. What are 
 
I 122 ] 
 
 rhc degrees of their povertjr, with refpeft to their relations and 
 circumilances, that they may have fuitable fupplies. 3. That 
 in other things they walk according to rule. 4. In particular, 
 that they work and labour according to their ability ; for he 
 that will not labour mull not eat at the public charge. 5. To 
 comfort, counfel and exhort them to patience, fubmiflion, con- 
 tentment and thankfulnefs with refpeft to their condition. All 
 i\hich are fo obvious as not to require any further illuilration. 
 
 \^''^e may alfo add the following obfervatlons. 
 
 That the office of deacon is an office of fervice, and gives no 
 fuperior authority or power in the rule of the church j but as 
 it is an office, it gives authority with refpedl to the peculiar 
 obje6l of it, that is, it gives a right to attend to it in a peculiar 
 manner, and to perform the duties of it, which are folely of a 
 temporal nature, ferving the tables of the church, and the 
 tables of the ''poor. 
 
 The reafon of the inflitution of this office being in general to 
 free the pallors of the churches who labour in word and doc- 
 trine, from the external avocations in which the church is con- 
 cerned, it belongs therefore to the deacons, not only to take 
 care of and provide for the poor, but to manage all other af- 
 fairs of the church of the fame kind ; fuch as providing for 
 the place of the church-affcmblies, elements for the Lord's Sup- 
 per, the collefting, keeping, and difpofmg of the ftock of the 
 church, for the maintenance of its officers, and other necelTary 
 expenditures. 
 
 The elders are not fo exempted from all care about this 
 office as not to interfere in its affairs ; for it is the duty of the 
 deacons to acquaint them from time to time with the Hate of 
 the church, efpecially of the poor, and on all important con- 
 cerns to afli and recievc counfel and directions from them. In 
 the cafe of extraordinary coUeftions from or for other churches, 
 they are to be made and difpofed by the ciders, A6ls ii. 30. 
 
 The members of the church are not, in virtue of the exer- 
 cife of the office of deacons, exempted from the difcharge of 
 • its duties ; for their office and work is to excite, direct, and* 
 help them in the exercife of this grace, and the difcharge of 
 thefe incumbent duties. No man, by intruding a due propor- 
 tion of his fubllancc in the hands of deacons for its diftribution, 
 can be abfolved from difcharging the duties of love, charity, 
 bounty, and benevolence, which are required by the law of na- 
 ture, and recieve peculiar obligations under the gofpel j and are 
 therefore to be performed by the difciples of Chrift, as oppor- 
 tunities in providence offer. 
 
[ 123 'I 
 
 CHAP. XI. 
 
 OF EXCOMMUNICATION. 
 
 THE power of the church towards its members (for it has 
 nothing to do \vith them that are without) may be re- 
 duced to three heads : The admiihon of members into its fociety ; 
 the rule and edihcation of them that belong unto it ; and the 
 exclufion of fuch as obflinately refufe to live and walk accordinf^ 
 to the laws and rules thereof. The two firil: of thefe have al- 
 ready been difcuffed. We now proceed to the laft, viz. the 
 power of Kxcommtinicalion. 
 
 Although there is nothing more plain and obvious to the 
 common underilanding of all Chrlllians, yea of aii mankind, than 
 this inltitution of Chrirt, both as to its nature, and manner oi 
 adminillration 5 nothing more falutary to tne fouls of men •, no- 
 thing in which there is the leait tendency to caiife diilurbance to 
 civil iociety, or to interfere with tne political rights of any in- 
 dividual in the world j yet it hath been transtorm.ed into a 
 hideous monller, an engine of prieftly domination and tyranny, 
 no leis pernicious to the ChriiHan world than thofe dreadhil 
 fcourges of mankind, the Saracens and the Turks. 
 
 The mort effetlual way to difprove all corruptions in tlie 
 praclicals of religion, as Baptifm, the Lord's Sapper, public 
 v.-or(hip, government and the like, is to ftate the things them- 
 felves as appointed by Chrill, and recorded in the fcriptures in 
 their original fimplicity and purity. A real view of them in 
 this light, will divefl the minds of men (not corrupted and hard- 
 ened by prejudice and interelt) of thofe erroneous conceptions 
 with which they have been prepolTeired. This 1 ftiall attempt 
 w'ith regard to excommunication. 
 
 The power of churches, as to the exclufion of perfons out of 
 their fociety, extends only to the benefits and advantages wliich 
 the fociety as fuch doth afford and communicate. Now, if 
 churches be an inftitution of him whofe Idngdom is not of this 
 world, thefe privileges muft be only fpiritual. The power of 
 churches cannot extend itfeif to any outward concerns of men, 
 iiS to their lives, liberties, natural or political privileges, &c. j 
 unlefs we fhall fay, that men hold thefe things in virtue of their 
 relation to the church, which would overthrow all natural rights 
 in the world. 
 
 Every fociety hath this power towards thofe only who are 
 incorporated in it by their own confent. From whence could 
 they have, or who could give fuch a power tov»ards others ? The 
 apolfle's rule exaclly applies here, " What have we to do to 
 " judge them that are 'ivilhout P'' It v.-ould be ridiculous in anv 
 
 O 2 
 
■[ 124 ] 
 
 corporation to pretend to disfranfchife fuch as never were mem- 
 bers of it. 
 
 The only reafon for the exclufion of any perfon out of a 
 fociety, is a v.ilful deviation from the rules and laws of the fo- 
 ciety, which he had promafed to obferve at his admiffion. If the 
 grand rule of every church-fociety be, that men obferve and do 
 ^vhateve^ Chrift ]}ath commanded, none can be juftly caft out of 
 that fociety, but upon a wilful difobedicnce to his commands. — 
 Therefore the cafting of men out of church communion on light 
 and trivial occafions, is contrary to natural light, and the nature 
 of the things themfelves. 
 
 I fay, every lawful confederate fociety is warranted by the 
 light of nature to remove from its communion, and from a par- 
 ticipating of its rights and privileges, any of its number who will 
 not walk according to the rules and principles of its conftitution. 
 And lince the rule of the conftitution of the church is, that men 
 walk together in holy obedience according to the com-mandments 
 cf Chrift, and the obfervance of all his inftitutions, without giv- 
 ing offence, by any finful mlfcarriage, to one another or to thofe 
 that are without ; if any one do v.'ilfully and obftinately tranfgrefs 
 in any of thefe things, it is the right and duty, and is in the 
 power of the church to remove him from its fociety. 
 
 The church is difterent in its nature from other focieties. The 
 general principles of natural equity cannot be extended to things 
 ^iritusl and fupernatural ; nor will the a6i:ings of men upon fuch, 
 reach the confciences of others for the proper ends of excom- 
 jnunication. Therefore it was neceffary that it fliould have a 
 peculiar inftitution in the church, by the authority of Jefus 
 Chrift; : *' I/j the name of our Lord 'Jefus Chrift'' i Cor. v. 4. 
 There is fuch an efEcicy affigned to excommunication, in binding 
 the confciences of men, in retaining their fnis, in the deftruftion 
 or mortification of the flefh, in the healing and recovery of fin- 
 rers, as nothing but the authority of a divine inftitution can 
 cive it. 
 
 That excomm-unication is an exprefs ordinance of our Lord 
 Jefus Chrift in his churches is fully declared in the fcripture. 
 The power of it is contained in the authority given by Chrift to 
 >he church, under the name of the ie\s of the kingdom of heaven. 
 The power here expreffed is not merely doftrinal and declarative, 
 as the preaching of the gofpel is, but it is difciplinary alfo, as it 
 is appropriated to the houfe, the keys of which (as far as office 
 requires) are committed to the ftewards. It was the defign of 
 Chrift to have his church holy, unblameable, and v.ithout of- 
 fence in the v.'orld, that he might thus give a reprefentation of 
 his own holinefs, and the holinefs of his government. But fee- 
 ing thofe of whom it it conftituted are liable to fall into fins 
 fcandalous and oftenfive, and fo refteft dilhonour on him and the 
 church, as well as give occafion of finning to others, that defign 
 would not be accompliftred, had he not given authority for le- 
 parating^ offenders. Negleft of the proper cxeicife of this aur- 
 
[ 125 ] 
 
 tUority is the principle means whereby the glory, honour, and 
 ufefulnefs of cjiurches have been utterly loit. 
 
 This ordinance hath a dirett inltitution in Matth. xviii. 15 — 
 20. " Moreover, if thy brother fhall trelTpafs againll thee, go 
 and tell him his fault between him and thee alone j if he ihall 
 hear thee, thou hall gained thy brother. But if he will not hear 
 thee, then take with thee one or two more, that in the mciitli of 
 two or three witneiTes every word may be ellablilhed. And if 
 he neglecf to hear them, tell it unto the church : But if he ne- 
 gietl to hear the church, let him be unto thee as an heathen 
 man and a publican. Verily I fay unto you, y/hatfoevcr ye fhall 
 bind on earth fhall be bound in heaven : And whatfoever ye 
 thail loofe on earth (hail be loofed in heaven," &c. After all 
 ihe learned and unlearned conteils about the meaning of this 
 place, the fenfe of it is plain and obvious to thofe Vv'hofe minds 
 are not clouded with prejudices about luch churches and fuch 
 excommunications as are entirely foreign to the fcripture. It 
 hath been proved before, that by trefjf>aj/'es in the above paffage 
 is intended Jins againit God, occafioning fcandal and offence j 
 and alfo that the church here mentioned is a particular congre- 
 gation. To this church belongs the cognizance of the fcanda- 
 lous offences of its members, w-hen brought before it in the or- 
 der defcribed in the above paifage. iaereon it makes a deter- 
 mination in the firft place, deiigning the recovery of the perfon 
 offending by adminilfering its counfel and advice j but in cafe 
 of oblfinacy, the church is to remove him from its communion, 
 leaving him in the outward condition of a heathen and a publi- 
 can. Thus is he to be efteemed by them that were offended 
 with his fin, and that becaufe of the authority of the church 
 binding him in heaven and earth unto the punifhment due to his 
 fins, except he repent. So that the excommunication we plead 
 for (the power of which is plainly here granted by Chrift, and 
 ordained in the church) is the cutting off an offending brother 
 from the fociety of the church, leaving him, as to all the privi- 
 leges of the church, in the ilate of a heathen, declaring him li- 
 able to the difpleafure of Chriil and everlafting punifliment, 
 ■without repentance. 
 
 The practice of the apoftles correfponded with this inftitu- 
 tion. The diretlion given by the apoftle Paul, with refpeft to 
 the inceftuous perfon, is exprefs to the purpofe, i Cor. v. i — 
 7. He firfc declares the fin v/ith which the perfon was charged, 
 and the fcandal attending It, ver. i : He next blames the church 
 for not being fo affedfed with the guilt and fcandal thereof, as 
 to have proceeded to feparate him from their fociety, ver. 2 : 
 He then declares his ov,ti judgment in the cafe, ver. 3. Hav- 
 ing done fo, he mentions the authority for their procedure. " In 
 •' the name of our Lord Jefus Chrift, and with his power."— 
 He alfo takes notice of the inftrunlentality of the church in this 
 deed j do it " %vhen ye are gathered together," ver. 4 j and 
 thereby " pui^ge out the old leaven that ye may be a new 
 
[ 12^ J 
 
 " lump,*' ver. 7 ^ hence the fentenee is faid to be infliSed'hy 
 manjy 2 Cor. ii. 6. that is, by all thofe who, upon his repen- 
 tarxe, were obliged to forgive and comfort hipi, that is, the 
 WHOLE CHURCH, vcr. 7. The nature of the fentenee is, " the 
 delivering of fuch an one to Satan, for the deftruftion of the fielh, 
 that the fpirit may be faved in the day of the Lord Jelus," ver. 
 r. 
 
 It is frequently objedled, that this was an extraordinary aft 
 of the apoftlic power ; that the man was delivered unto Satan 
 that he might be afllicled, terrir.ed in mind, and punillied in his 
 body, to the dellruction of the flelh, that is, unto death, which 
 is not applicable to churches in cur times. 
 
 To this we anfwer, Whatever the apoftles did in any church, 
 whether prefent or abfent, by their own authority, did not in- 
 fringe upon the right of the churches themfelves. The cafe 
 before us is an inftance oi this ; for the church itfelf is charged 
 with its duty, and duecled to exercife its authority in cutting off 
 the offenders. As to the other part of the objeciion, about the 
 delivery unto Sawin, it is evident there was no fuch thing intend- 
 ed as is here iuppofed. The deiign and end of it, as is exprelT- 
 ly affirmed in the text, w-as the man's Immiliation, recovery, and 
 falvation •, and this efteci: it really had, for the man was healed 
 and rellored. 
 
 ' This delivery unto Satan is no more but the cafling out of 
 ^he vifibie kingdom of Chrift, giving him up, as to his external 
 condition, into the ftate of the heathens and publicans, who be- 
 longed unto the kingdom of Satan. The gathering of men by 
 converiion into the church, is the " turning of them from the 
 " power of Satan untcf God," Afts xxvi. i8 j a delivery from 
 the power of daritipfs^ that is, the kingdom of Satan, and a tranf- 
 flation into the kingdom of Chrift, Col. i. 13 j therefore, when 
 a man, by 'he authority of Chrilt, is vifibly excluded from a par- 
 ticipation of all the privileges of the gofpel, as having neither 
 right nor intereft in them, he is delivered again into the vifibie 
 kingdom of Satan ^ which is all that is here intended. 
 
 The above cafe therefore is a Handing rule for the church in 
 all ages, and contains all that we plead for, with refpeft to this 
 ordinance, viz. The caufe of excommunication, which is afcan- 
 dalous fin unrepented of — The preparation for its execution, 
 that is, the church's fenfe of the fin and fcandal, with humilia- 
 tion for it — The warrant for it, the inflitution of Chrift — The 
 manner and form of it, by an aft of authority, with the confent of 
 the whole church — The effedt of it, a total feparation from the 
 privileges of the church — The ends of it, the purity and vindi- 
 cation of the church j and the repentance, reformation and fal- 
 vation of the perfon excommunicated. 
 
 1 he duty of the church refpefting this ordinance is pointed 
 out in many other places of fcripture. 
 
 The apoftle commends the church of Corinth for what they 
 had done in the excommunication of the inceftuous perfon, 2 
 Cor. ii. 6—8 j calling it a punifliment inflifted on him by ma- 
 
[ "7 2 
 
 ny. He alio mentions the efFeft of th is fentence upon him, his 
 humiliation and repentance j and then diredts to his rertoration, 
 by ah ad of the church forgiving him, and confirming their love 
 unto him. In 2 Thef. iii.6. he fays, Now we command yovi, 
 " brethren, in the name of our Lord Jefus Chrift, that ye v.ith- 
 " draw yourfelves from every brother that walketh difor- 
 " derly." What it is to walk, diforderly he declares immediately, 
 namely, to live in an open difobedience to any of the commands 
 of Chrilf . " not after the tradition which ye received of us," 
 that is, the doclrine of the gofpcl, which he had delivered to 
 them. See to the fame purpofe, Tit. iii. lo, li. i Tim. v. 
 20. Rev. ii. 2, 14, 15. 20, 21. 
 
 There have been many difputes about this inftitution, as to 
 its order and kinds. Some fuppofe there are two forts of excom- 
 munication, the.one they call the lejfsr^ and the other x}r.^ greater. 
 The fcripture makes no mention of any fort but one, and is as 
 filent about any degrees therein. A feparation from all com- 
 munion in church order, worfhip and privileges, is the only 
 excommunication that the fcripture knows any thing about. 
 
 Men may indulge ftrange notions of excommunication with 
 refpeft to its power, its effefts, &c. But in the New Telia - 
 mant, we have the mind of Chrift concerning this ordinance 
 very clearly fet before us, which is, that he hath given full 
 power unto his church, and enforces it as a duty, to exclude ob- 
 llinate offenders from their communion, and to reftore them a- 
 gain upon their repentance. 
 
 Both elders and private members have each their peculiar 
 part in the obfervance of this ordinance. With refpecl to the 
 elders, we may oblerve, that iince the care of the church in the 
 prefervation of its purity, the vindication of its hoaour, the edi- 
 fication of all its members, and the correction and falvation of 
 oftenders, is principally incumbent on them, they are (or at leall 
 ihould be) bed able to judge when and for what this fentence 
 ought to be denounced. Here indeed their fpiritual fliill is 
 much required. The not exercifing of this po%ver i; chai'^ed as 
 a culpable negle6l on the angels or prefidents ot the churches, 
 and they are alfo commended ior the due exercife thereof. 
 
 Neverthelefs the power of the whole church, or the brother- 
 hood, is indifpenfibly ncceifary here j for wherever the apoftle 
 treats this fubjeft, he never recommends it in any particular 
 manner to the othcers of the church, but to the whole church in 
 general. This is evident from the places before quoted. It is 
 liighjy rcafonable it fhould be fo \ for the %vhole church is con- 
 cerned botli in point of duty and intereil. In point oiduty ; for, 
 in virtue of the mutual watch of all the members of the church 
 over each other, and of the care incumbent on eveiy one of them, 
 for the good and edification of the whole, it is their duty joint- 
 ly and individually to endeavour the purging out from among 
 them every thing contrary to thefe ends. And they who are not 
 concerned In thefe things are dead, i:feIeG ;riembers of the 
 
L 12S 1 
 
 church.—- They ere alfo concerned in point of interefi 5 tncy 
 are " to look diligently leajl any root ofhitternefsfpnnging up 
 Jhould trouble them, and many be defiled.'''' Heb. xii. 15, It is 
 ufually faid that the good are not defiled by holding communion 
 Tvith the wicked in the holy ordinances of the golpel of Chriil: j 
 and there is without doubt fome truth in the affertion, as far as it 
 refpefts undifcovered hypocrites. But to make church members 
 believe they are no way concerned in the fcandalous lives of thofc 
 with whom they hold fellovvfhip, and thus openly avow them- 
 felves members of the fame body, is anengineof the devil, invented 
 to countenance churches in dreadful fecurity, and is the caufe of 
 their ruin. Therefore, they are alfo obliged, in point of fpirit- 
 ual intereft, as they are careful about their own fouls, to concur 
 in the feparation of obilinate offenders. Thus it is evident the 
 pra6lice of this inilitution, is committed unto and relides in the 
 body of the church. According as they concur, or otherwife, 
 the fentence is executed or fufpended. Excomunication with- 
 out the confent of the church, is, mePvE nothing. 
 I {hall Hill add a few obfervations. 
 
 1. It is extremely evident from the aforefaid cafe of the church 
 of Corinth, that tht whole church is exprekly charged w^th fin 
 and guilt, becaufe they had neglefted their duty in not putting 
 away the inceftuous perlon. This fin could not have been 
 chargeable on them, were it really fo that the whole power in 
 this matter is lodged iu the hands of a few officers, and the 
 church have no right to a£r in it. None can incur guilt merely 
 by others not difcharging their duty. And if it be a duty thus 
 fo ilrongly enforced on the brethren, how Ilrange is it to fuppofe 
 they have not power to perform it ! 
 
 2. The church, ejfentially conudered, is befere the ordinary 
 officers J for the apoftles ordained officers in every church j and 
 the church in that ftate has power to put away an obftinate of- 
 fender. Alfo, in the fully-organized ftate of the church, com- 
 mands are given to the brotherhood for that purpofe, as is plain 
 from the paffage already quoted. Yea, the very infliction of 
 the fentence is afcribed to them, 2 Cor. ii. 5. 
 
 With refpeft to the objccis of this church cenfure, and the 
 nature of the fin for which it is to be inflided, we may obferve, 
 
 1. That excommunication primarily had refpeft to things 
 holy^jiift, and good, or the performance of iuch gofpel duties as 
 men owed to Chrill, and their own fouls, therefore the obfcr- 
 vance of it was plain and eafy from fcripture rules. But when 
 it came to be appled to certain pretended irregularities which 
 have a reference merely to the laws and coniHtutions of men, 
 and things trifling and indifierent in their own nature, there 
 was a necefllty for leaving the fcriptures, and having it conduc- 
 ed by fuch court procefles, &.c. as render it doutful whether 
 their procedure ought more to be rediculcd'or lamented, 
 
 2. The objefts of it nnill be members of that cliurch by which 
 the fentence is paffed. One church cannot excommunicate the 
 
[ 129 3 
 
 members of another. That fentence fignifies nothing, ^vhich 
 is pronounced by officers who are not members of that particu- 
 lar church where the lin is committed. 
 
 3. Thefe church members to be cut off are fuch as continue 
 obltinate in the praftice of any lin prejudical to the edification. 
 of the church after private and public admonition. The procefs 
 in ordinary cafes is lb clearly Hated, Matt, xviii. as to render a- 
 ny further account of it unneceffary. 
 
 In order to form a right judgment of the /$"// that fubje£ls to 
 this fentence, let it be obferved, i. That it mult be fuch as is 
 allowed by all, without doubtful difputation, to be condemned 
 by the light of nature, or by the exprefs teftimony of fcripture. 
 If it be not thus evident, it is not fit for the determination of 
 the boJv of the church, and will iffue in llrifes, divifions, and a 
 party fpirit, which only profane this divine inftitution. 
 
 2. It is neceffary that the faft, with regard to the particular 
 offender, be either confejfed or clearly proved; and that the 
 previous procels vv private and public admonition be repeatedly 
 and patiently obferved, in the fpirit of meeknefs and love. 
 
 As to the manner of its adminiitration, the following things 
 are required. 
 
 1. Prayer, without which it cannot be adminiftered in the 
 name of our Lord Jefus Chrifl. Therefore, when he gave to his 
 church the power of binding and loofing, he direfts tnem to alk 
 afliilance by prayer, when they are gathered together, iVlatth. 
 xviii. 18 — 20. The apottle in like manner directs the church of 
 
 Corinth to proceed to this fentence when they were gathered to- 
 gether, in the name of the Lord Jefus Chrifl, i Cor. v. 4. which 
 
 could not be without calling on his name. 
 
 2. It is to be accompanied with lamentation, or mourning. 
 So the apoitle, reproving the church at Corinth for the omiluon 
 of this fentence, tells them, that they had not mourned, that 
 the offenders might be taken away from among them, i Cor. v- 
 2. He alfo denominates the execution of this fentence by this 
 circumftance, viz. his bewailing them. " I fliall bewail many 
 *' that have finned already,'" 2 Cor. xii. 21. 
 
 3. It muft be attended with a due fenfe of they}/////vywfl'^- 
 ment of Chrift. For we judge for Chrift, and woe to them who 
 dare pronounce this fentence without a perfuafion on good ground 3 
 that it is the fentence of Chri(t himfelf. 
 
 The end of this fentence is for healing', not for dcfriiEiion. The 
 duties of the church to a perfon jultly excommunicate, are 
 prayer ; admonition, as occafion is offered j forbearance from 
 common intercourfej and a readinefs to the reftoration of love, 
 in all the fruits of it r.pon repentance. 
 
 R 
 
[ 130 'i 
 
 CHAP. XII. 
 
 OF THE COMMUNION OF CHURCHES. 
 
 CHURCHES eftabliflied In the foregoing order ought to 
 hold communion among themfelves, wdth a viev.' to all 
 the ends of their inilitutlon. Thefe ends are the fame in all ; 
 Slid may be comprifed in this general one, the edification of the 
 body of Chriif, or the catholic church ; the promotion of which 
 is committed to all particular churches. This plainly fhovvs the 
 neceiuty they are under of holding mutual communion together. 
 
 1~he duties of this communion in one church are equal and of 
 the fame kind and nature towards all the churches in the world. 
 There is no fuch inequaliiy or juhordlnatioti among them, as 
 fliould make any dilierence among them in this refpecl j fo that, 
 the afts of fome Ihould be a6ts of authority^ and thofe of others 
 a61s of obedience or JubjeBioti. Wherever there is a church, 
 "whether in a city or village j and however much one may dif- 
 fer from another with refpeft to thofe advantages which contri- 
 bute to a fuperior degree of ulefulnefs, neverthelefs, in point of 
 commonion they are all equal. The abufe of fuch advantages 
 gave rife to that diforder which at length deftroyed the catholic 
 church : For the guides of certain churches infenfibly turned 
 the addreffes made to them, and the advices defired in the way 
 of communion, into an ufurpation of fuperior honour, order, and 
 jurifdiftion, which effectually overturned all that order and 
 communion that belongs to particular churches. 
 
 The care of the church catholic, or what Paul calls The ccj-e 
 of all the churches^ 2 Cor= xi. 28, was committed by our Lord 
 Jefus Chrift to the apoilles whilll they lived. What was a 
 moft iveighly charge to them, has been fince contended for by 
 ethers as a matter of dignity and power j the ifiue of which is 
 a fliocking tyranny. But if a thoufand pretences fliould be 
 made of iupplying the defeds of churches ilnce the deceafe of 
 the apoiHes hy any other mean.o than that oi the, equal cotnmuni- 
 on of churches among themfelves, they will all be found defli- 
 tute of any countenance from the fcripture, primitive aiitiquity 
 the n?,ture and end of churches, and ot the Chrillian religion it- 
 felf. However falfe fuch pretences are, yet they are the alone 
 foundation of the whole of that arrangement which nov/ pre-! 
 %'ail» in the world, of churches into fevcraljioreys offubordina- 
 iion.. with authority and jurifdicllon over one another. 
 
 Our Lord Jefus Chrift, in his infinite wifdom, hath fo confti- 
 tuted his churches, that having a mutual intereil in each other, 
 and animated by one fpirit, every one of them might exercife its 
 gifts and graces to the prefervation and edification of the whole. 
 
L 131 ] 
 
 Here, then, we are ready to acknowledge, lies the great dif- 
 ference betuecn us and others about the Hate of the church 
 of Chrill in this world. We believe that the mutual commu- 
 nion of particular churches among themfelves, conliliing in an 
 equality of power and order, though not of gifts and uiefuinefs, 
 is the only way appointed by our Lord Jeius Chrift, after the 
 death of the apolfles, for attaining the general end of ail parti- 
 cular churches, which is the edification of the church catholic, 
 in faith, love, and peace. « 
 
 But it mult be obferved, that although the commnnion of 
 churches be elfentially the fame among all churches in the vvorld;> 
 yet with refpecl to tiie ordinary actual exercife of the dutie-; 
 thereof, it is limited by divine providence to fuch churches as 
 are planted within thele lines of communication, thofe bounda- 
 ries of places and countries, which may not render the mutual 
 performance of fuch duties altogether imprafticable. Wever- 
 thelefs the world itfelf is not fo wide, all places being open to 
 navigation, but this communion of churches may be vilibly pro- 
 feffed, and, in fome inlfances praftifed among all churches, from. 
 the rifing of the fun to the going down of the fame, where the 
 name of Chrill is knoivn among the Gentiles. 
 
 Such a communion of churches, then, is to be fought, as that 
 from which no true church of Chrilf is or can be excluded, in 
 the aftual exercife of which they may and ought all to live ; 
 and thus the general end of all churches be attained in the edi- 
 fication of the catholic church. This is the true and only ca- 
 tholicifm, Vvhich, whoever departs from, or fubftitutes any thing 
 elfe in the place of, under that name, deftroys its nature and 
 counterafts the whole of that harmony which is of Chrill's infti- 
 tution. 
 
 However much therefore we plead for the rights of particu- 
 lar churches, yet our real controverfy with moil in the world 
 is with refpeft to the church catholic j the union and communi- 
 on of which are by many varioufly perverted, and feparated into 
 parties, by confining it to rules, meafures, and laws of their own. 
 invention and eftablifliment. For fuch things as thefe neither 
 belong to the external nor internal form of that catholic church, 
 in the being of which we believe, and the union of which we 
 are obliged to preferve. And we cannot but declare, that whoever 
 limits or defcribes the catholic church as confifting in any thing 
 elfe but the communion of particular churches, utterly over- 
 turns It. 
 
 To confine the union and communion of the catholic church 
 to any fuch churches as thofe called provincial and national^ 
 is really deftruftive both of the church and its commu- 
 nion. For thefe, both politically and in their church capacity, 
 are confined to certain bounds which hinder them from holding 
 communion with the church as catholic \ and thus its union and. 
 communion are utterly loft. 
 
 R2 
 
[ 13- J 
 
 Having made thefe obfervations, v;e noiv proceed to point out 
 the true union and communion of particular chuiches among them- 
 felves, where all that churcli order which Chriil hath appoint- 
 ted is preferved, in oppoiition to that mere fubjeclion to odicers 
 (who are made fo by rules foreign to the fcripture) and to that 
 iy'utra of churches, by which faid union and communion are 
 overthrown. 
 
 I fay then, that the true and only union of all particular 
 churches confills in that which g-iveslife and beine; to the church 
 catholic : And it lies in their having all one God and Father, 
 one Lord Jefus Chrill, one faith, one hope of their calling, or 
 the promiied inheritance, one regeneration ; the fame ordinan- 
 ces of Baptifm and the Supper, the obiervance of the lame rules 
 or commands of Chriif in all church order ; united to God and 
 Chrift in one Spirit, through the bond of faith and love. 
 
 This defcription, or what amounts to the lame, is the whole ac- 
 count that fcripture gives of what conllitutes the catholic church, 
 and confequently the union of particular churches among them- 
 felves. Vv'hatever church, therefore, fails in any part of iaid 
 defcription is feparated from the viflble catholic church, and 
 has neither union nor communion with any true churches of 
 Chrift. 
 
 There may be differences among fome of the churches with 
 refpect to feveral of thefe things, arifing from remaining infir- 
 mities, igTiorance, and prejudice, the beft knowing here but in 
 part 5 neveithelefs, while the fubitance of them is prelerved, and 
 their nature, meaning, and ufe not perverted, the union of all 
 churches, as well as that of the catholic church, is preferved. 
 
 In order to illuftrate a little farther the above defcription, 
 we make the following oblervations. 
 
 I. The Lord Jefus Chrill himfelf is the or;^/« and_/i;vV/^ of 
 this union, and every particular church is united to him as its 
 head. This the apollle expreilly declares to be the foundation 
 of its union, Ephef. iv. 15, 16. Ccl. ii, 19, Li like manner 
 ji is alfo in God the Father, 2 Thef. i. i. or hath God as its 
 Father. Therefore, to this, faith in Chrift, with refpeft to 
 what belongs to his perfon, ofEce, and doftrine, together with 
 all other evangelical graces, are eflentially neceffaiy. This is 
 the kingly, royal, beautiful union of the church of Chrift, where 
 he appears as its only head of iniluence and government, taking 
 it into relation Viith himfelf as his body, communicating to it 
 f)f his Spirit, ruling it by the law of his word, and thus fitting it 
 for all the duties of faith, love and holinefs. Here we fee the 
 bleffed onenefs which Jefus prayed for fo earneflly to his difci- 
 ples, namely, that they might be one in the Father and the Son, 
 ene among them/elves, and made per feB in one, John. xvii. 20 — 
 23. Wherever, then, true faith, holinefs, and mutual love, 
 and obedience to the commandments of Chriit, continue, there 
 is the vifible catholic church j befide which, I believe in no 
 
C ^33 ] 
 
 catholic church in the world, nor in any thing elfe as neceflary 
 to its conftitution. 
 
 2. With relpeol: to the comniunion of churches among them- 
 iclves, this lies in their mutual acting of the fame gofpel duties 
 towards God in Chrilt, and towards each other. There is a 
 communion in yi;///' among all the churches of Chrift,— all hold- 
 ing the fame doclrine, v.hich is according to godlinefs — fo that 
 every one is the ground and pillar of the i'ame truth. This the 
 ancient church provided for in creeds or confellions of faith, 
 which indeed were never exprefsly owned by all churches, and 
 in procefs of time were abufed, by being made to reprelent ths 
 fenfe of the prefent church, whether true or falfe. Hence, we 
 have as many Arian creeds yet extant as thofe which arc or- 
 thodox. But in order to the communion of particular church- 
 es, nothing more is neceffary than fuch a profelTion as we have 
 Ihewed muil be made by individual members at admiflion, viz. 
 a belief that the fcrlptures are the word of God, with a profeff- 
 ed aiTent to the fundamental doctrines thereof : Thefe are, the 
 doctrine of the holy Irinity, the Incarnation of the Son of God, 
 his Divine Perfon and Orhce, the Redemption of the Church 
 by his blood, the necelTity of Regeneration, and the like, which 
 cannot be omitted in the profeffion. For a fociety may hold the 
 fcripture to be the word of God, and yet fo far mifunderftand 
 the fenfe of the Holy Spirit therein, as to embrace errors which 
 prevent their communion in faith with the catholic church. 
 
 3. This communion of churches conlilts much in one of the 
 principal fruits of faith, that is,, prayer. This is ftated Ephef, 
 ii. 18. " For through Chrilt we have an accefs by one Spirit 
 " unto the Father." Prayer, in all churches, has one objeft,— 
 proceeds in all from the fame Spirit, who is given to them as a 
 fpirit of grace and fupplication ; which are continually offer- 
 ed unto God by the fame High Prieft, who adds to them the in- 
 cenfe of his own intercellion. This communion is ilill more ex- 
 prefs in this view, that the prayers of all are for all -^ fo that 
 there is no particular church, nor any member thereof, but what 
 have the prayers of all the churches in the world, and of all 
 their members every day. However invifible this communion 
 be to the eyes of the flefli, yet it is confpicuous to the eye of 
 faith, and conftitutes a part of the glory of Chrift the Mediator 
 in heaven. 
 
 4. The bond of this union is love 5 — not what is commonly 
 called human affection, nor that benevolence which is naturally 
 engraven on the hearts of men tovrards the fame fpecies j but a 
 fpecial grace of the Holy Spirit, in which much of the life, 
 power, and peculiar glory of Chriftianity confift. By this mu- 
 tual love, which exerts itfelf in its manifold acts and duties, e- 
 very individual church, in its members, and all the churches of 
 of Chrilt among themfelves, are cemented together, and united 
 to Chrift the head, as members of the fame body one with ano- 
 ther. 
 
C 134 1 
 
 Thus the catholic church, having Chrift for its head, is fitly 
 ioined and compacted together, this love working efFeclually in 
 every part, in every office, officer, and member, — all contribu- 
 ting their {hare to the edification of the body. Here a beautiful 
 union and communion are produced and directed, wholly upon 
 the principles and laws of the gofpel. 
 
 This account of the union and communion of churches may 
 feem ftrange to thofe who are in love v/ith that image of tl.em 
 eredted in the world, which is compafted by the iron joints and 
 bands of human laws, edifying itleit oj certain conltitutions, out- 
 ward order, various lubordhiations, ^c. which are entirely fo- 
 reign to CiirifLianity. 
 
 [With a view to promote the communion of churches, Dr 
 Owen approves of Synods or Ahociations, but of a very diife- 
 rent complexion from thole of modern times. He denies that 
 any one is a member of fuch, merely from office, — proves that 
 none are fo but thofe vvho arc ele6ted meffengers by the parti- 
 cular churches concerned, to whicn the very being and time of 
 thefe meetings are oviing, — that the meffengers may be either 
 office-bearers or private members, as may appear moft conveni- 
 ent, — that their determination has no higher claim than that of 
 ADVICE, whicli the church or churches whom it may refpeft are 
 to coniider, and then to adopt or rejedl, as may appear to be 
 their duty from the word of god.] 
 
 The two following LETTERS, tranfcribed from an author 
 already quoted (Mr Morrice), will ferve as a fpecim.en of that 
 communion of churches which has been pleaded for, where their 
 equality is ftriftly preferved, and their mutual affiitance in the 
 inftance here alluded to, as well as in every other, may be feen. 
 At the fame time, they afford a ftriking contrail to thofe Ad- 
 dreffes and Humble Petitions prefented to what are called Church 
 Courts ; fo that it will not be difficult for any perfon to diico- 
 ver which of thefe ways correfpond moil with the manner and 
 fpirJt of that communion of churches exhibited in the New 
 Te%ment. 
 
 The CHURCH of CHRIST fojourning at C to theCHURCH 
 
 of CHRIST fojourning at H and the adjacent Villages^ — 
 
 all grace and peace from God our Father, and the Lord Jefus 
 Chrifl our Redeemer. 
 
 " DEARLY BELOVED IN OUR LORD, 
 
 *' It is not long fince we fat in the region and fhadow of 
 death, v/ithout any defire after the knowledge of God,-~flran- 
 
[ ^35 J 
 
 gers to the covenant of promife, and without God in the world j 
 ,but we have found him whom we did not feek, and he is mani- 
 felted to us, though we afked not for him. May heaven be for- 
 ever filled with praifes to God for this falvation ! We call up- 
 ou you and all the people of God to be thankful to the Father 
 ef Lights in our behalf. Our firfl fruits were met with in your 
 afl'emblies ; and God hath greatly fpread the bleffing. We 
 are, — O amazing mercy we can fay it ! — VVe are a church of 
 Chrift ; and we do, with the greatell freedom, profefs, that he 
 is our Beloved and our Friend. He is precious to us j it is 
 our defire to follow him fully — We are not yet furnifhed with 
 proper officers for his fervice and our edification j but our af- 
 cended Lord, who giveth gifts unto men, encourages us to 
 hope we have thofe among ourfelves he defigns for his fervice j 
 and Tve- trull that he will dire6l our choice. We have, with 
 fubmifiion to the overruling providence of our Redeemer, fix- 
 ed upon the 8th and 9th days of the feventh month next enfu- 
 ing, for the fetting them apart by folemn ordination to their 
 proper work. We earnelUy beg your prayers." 
 
 THE ANSWER. 
 
 r/je CHURCH of CHRIST fojourning at H to the CHURCH 
 
 of CHRIST foj our ning at C ■ • -, voijhing all grace and peace, 
 
 " DEAR.LY BELOVED IN THE LORD, 
 
 " It is impoflible to exprefs with what joy j/oz/r //"//er was 
 read and heard among us ! We have blefled our God for you, 
 and continually feek his face, that you may daily have, clearly 
 know, and greaty triumph in t\it joyful found -y — that yont faith 
 in Chrift, the faith that worketh by love, attended with gbfpel 
 obedience, may evidently flourifh 5 — that brotherly love may be 
 conftant and fervent j — -that your increafe may be great, fo that 
 many evangelical churches may fpring forth from you ! Let the 
 people praife thee, Lord ! Let all the people prafe thee I 
 
 " According to your requeft, we have fent our meffengers, 
 our much honoured and beloved bidiops F — and C — , and our 
 dear brethren E — and T — . Recieve them in the Lord. All 
 grace and peace be with you j — the fincere and fervent wifh of 
 your brethren in the Lord. 
 
 " Ordered at our church mcetincj," &c.