Wt.f.Vt \» wu&. ,U *N r 7~j7&o/^/cct J&exnmaxy & ZZ ^*/£ §^y^ *■*&* COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY Sc-c Un TRUE NATURE O F A Gofpel Church GOVERNMENT: WHEREIN Thefe following particulars are diftin&ly handled: I. The fubject Matter of the Church. II. The formal Caufe of 4 particular Church. III. Of the Polity , Rule or Difcipline of the Church in general. IV. The Officers of the Church. V. The Duty of Pa/lors of Churches. VI. The Office of Teachers in the Church. VII. Of the Rule of the Church, or of Ruling Elders. VIII. The nature ofChurchPolity or Rule, with the Duty of Elders. IX. Of Deacons. X. Of Excommunication. XI* Of the Communion of Churches. The Publishing whereof was mentioned by the Author in his Anfwer to the Vnreafonableneft of Separation. By the late Pious and Learned Minifter of the JO HN\<)WEN y D.D. Gofpel, LICENSED, June IO. I 688 LONDON, Printed for JBHt'Hfom S^atfljilH, at the Bible in Newgate peet, M DC LXXXIX. Digitized by the Internet Archive in 2013 http://archive.org/details/truenOOowen THE PREFAC TO THE : 'fiixrei roa FADE TH E Church of Chrift, according as it is repref en- ted unto us, or defer ibed by the holy Spirit of God, in the Old and New Teftament, hath but a two- fold Confederation, as Catholick and Myftical ; or as Vi- fib!e and Organized in particular Congregations. The Catholick Church is the whole Myftical Body of Chrift, confefting of all the EleSi which are purchafed and redeem- ed by his bloody whether already called or uncalled, Mili- tant or Triumphant } and this is the Church that God gave him to be head unto, which is his Body and his Fullnefa and by union with him Chrift Myftical \ Ephef. i. 22, 22. and this is that wviyv&s ( the only word mo ft fully expr ef- fing the Catholich^ Church, ufed in Scripture^) the Church of the Firft-born , whofe Names are written in Hea- ven, Heb. 12. 23. i. e. in the Lamb's Bool^of Life, and jhall all appear one Day gathered together to their Head, in the perfe&ion and fullnefl of the New Jerufalem-/?rfte ; A 2 where The PREFACE where they will ma\e a glorious Church, not having Spot or Wrincle or any fuch thing ; but Holy and without Ble- mifh. The day of Grace which the Saints have pajfed in the rejpetiivc Ages of the Church was but the days of its EJpou- fals, wherein the Bride hath made her f elf ready ; but then will be her full married Jiate unto Chrifi, then will be the perfeStion not only of every particular Member of Chrifi, but of the whole Body of Chrifi, called a perfect Man, and the meafure of the Stature of the Fullneis of Chrifi:, to which we are called Edifying and building up, by the Mini fry and Ordinances of Chrifi, whilfi we are in Via, in our paffage u?rto this Country, a City with a more du- rable fixed Foundation which we feeh^ hi order therefore unto the compleating this great and myfiical Body, Chrifi hath his particular Vifible Churches and Affemblies in this World, wherein he hath ordained Ordinances, and appointed Officers for the glorious fore- mentioned Ends and Purpofes. There is no other fort of Vifible Church of Chrifi Orga- nised, the fubjeSi of the aforefaidlnflitutions fpo^en of, but a particular Church or Congregation (either in the Old or New Teftament ) where all the Members thereof do ordi- narily meet together in one place to hold Communion one with another, in fonte one or more great Ordinances of Chrifi. The jirji Churches were Occonomick when the Worfmp of God w$s folemnly performed in the large Families of the AntidiJuviaiirfW Poftdiluvian Patriarchs, where, no doubt, all frequently affembledto the Sacrifices as then offer- ed, and other parts of Worflnp then in ufe. After the defcent of a numerous Progeny from- Abraham^ Loins. to the READER. Loinf, God tafys them to himfelfin one Vifible Body^ a Na- tional but Congregational Church, to which he forms them Four hundred and thirty Years after the Promife in the Wilderneft ; and although all AbrahamV Natural Pojlerity, according to the External part of the Promife made to him^ were tahgn into vifible Church-Fellow ftiip^ fo that it became a National Church } yet it was fitch a National Church al- ways^ in the Wildernefs, and in the Holy Land, as was Congregational ; for it was but one Congregation during the 'Tabernacle \ or Temple- flat e, fir ft or fecond^ they were al- ways bound to affemble to the Tabernacle ', or Temple^ thrice at leaft every Tear ; hence the Tabernacle was ft ill called ^Tabernacle of the Congregation. They were to have but one Altar for Burnt-Offerings and Sacrifices ; what others were at any time elfewhere called High- 1 laces \were condemn- ed by God as Sin. Laftly^ when Chrift had Divorced this People , Aboli fe- ed their Mojaical Conftitution, by breah^ng their Staff of Beauty and their Staff* of Bonds, he ere&s his Goff el Churchy calls in Difcipks by his Miniftry^ forms them into a Body^ fumifbeth them with Officers and Ordinances ; and after he had fuffered, rofe ag^in^ and continued here Forty days ; in which time he frequently appeared to them y and acquaint- ed them with his 1Vill y afcends unto his Father, fends his Spirit in a plentiful manner at Pentecoft, whereby moft of them were furni/bed ivith all neceffary miraculous Gifts y to the promoting the Glory and Lit ereft of Chrift among Jews and Gentiles. Hence the whole Evangelical Miniftry was fir ft placed in the Church of 'Jerufalem (fo far as extraordinary 1 or fuch a part The PREFACE part of it 09 was to defcend to Churches of after Ages ) nei- ther were they placed as abiding or fianding Officers in any other Church as we find. In this Church they a&ed as the Elders thereof, and from this Church they were, it's 'very lively, folemnly fent by Fafiing and Prayer to the Exercife of their Apofiolick Function, in Preaching, Healing and wording Miracles, gathering Churches, and felling Officers in them } even fo as Barnabas and Paul were fent forth by the Church of Antioch. Their difiinguiflnng Apofiolich^ Office and Charge (from which the Evangelifi differed but little J) was to take care of all the Churches, not to fit down as fianding Paftors to all, or any particular Congregation, but at the fir ft -planting*, to gather, to dire&, and confirm them, in practice of their DoSirine , Fellowjhip , breaking Bread , and in Prayer. Wherefore, this Apofiolick Care committed to them proves nothing either of the Catholich^ Authority, claimed by an Oecumenic\ Pajior ; or that charge of many Congregations, claimed by Diocefan Bifhops. Whence it's moft evident, That all Church Officers, fo far as they had any Paftoral or Epifcopal Office, was given to a particular Congregation, as the tzpw™ Sinner. We read of no Paftors of many Congregations, nor of no Church made up of many Congregations, to which Officers were an- nexed, nor of any reprefentative Church, as fome would have. That Apofiolick^ Power did defcend to Succeffors we utter- ly deny-) it being not derivable ; for none after them could fay, They had been Eye Witneffes of our Lord-, before or after his KefurreSiion } none fine e t fo qualified by an extraor- dinary to the READER. dinary meafure of the Spirit for Preaching and working Miracles j and none but the Pope challenges fuch an extenfive Care for, and Power over all Churches. That which de- fcends front them to the ordinary Minifry, is a Commiffion to Preach and Baptise 5 and why not to Head-, it being al- ways in the Commiffion that Chriji gave, a Pajioral Rela- tion^ or Presbyterjbip which was included in their Apojlle- fhip-i and Exercifed toward the Church of Jerufalem. Such Presbyter-Jhip John and Peter both had. Hence there re- mains no other Succefforsjme to the Apojiles, but ordinary Pajlors and Teachers. Thefe are relative Officers, and are always in, and to fome particular Congregations ; we tyiow of no CatholicI^ vifible Church that any Payors are ordained to. i . The Scripture fpeaks of no Church as Catholich^ vifible. 2. The thing itfelfis but a Chimera of fome Mens Brains ; its not in rerum natura 5 for if a Catholicl^vijible Church be all the Churches that I fee at a time, I am not capa- ble of feeing much more than what can Afpmble in one place. And if it be meant of all the Churches aBually in beings how are they vifible to me ? where can they be feen in one place ? I may as well call all the Cities and Corporations in the World the Catholicl^ viftble City or Cor- poration ', which all rational Men would call Nonjence. Be fides , if all Organised Churches could be got together , it's not Catholic^ in refpeSi of Saints Militant, much lefiof Triumphant ; for many are no Church Members that are Chrifts Members, and many vifible Members are no true Members of Chriji Jefm. Where is any fuch Church ca- pable of Communion in all Ordinances in one place ? and the The PREFACE the Scripture flea\s of no other Organised viflble Church. Again, to a Catholicity viflble Church conflituted, fhould be a Catholic\ viflble Pajior or Pajiors j for as the Church is, fitch is the Pajior and Officers ; to the Myflical Church Chriji is the myflical Head and Pa (lor ', he is called the chief Paflor and Shepherd of our Soids , i Pet. 2. 25. hence the uncalled are his Sheep, as John 10. \6. but to all viflble Churches Chrifl hath appointed a viflble Paflor or Paflors ; and where is the Paflor of the Catholich^ vifl- ble Church ? he is not to be found, unlefi it fufflce us to tahg him from Rome. To fay that all individual Pa- flors are Paflors to the Catholich^ Church, is either to fay that they are invefled with as much Pafloral Power and Charge in one Church as in another, and then they are in- definite Paflors \ and therefore all Paflors have mutual Power in each others Churches', and fo John may come into^Thomzs his Church and exercife all parts of Jurif- diciion there, and Thomas into John' J* ; or a Mimfler to the Catholic\ Church hath an univerfal Catholic\ Power over the Catholic\ Church ', if fo, the Power and Charge which every ordinary Paflor hath, is Apoflolic\ Or, loft- ly, he is invefled with an Arbitrary Power, ' at leafl, as to the taking up a particular Charge where he pleafeth, with a non obfbnte to the Suffrages of the People ; for if he hath an Office whereby he is equally related to all Churches, it*s at his liberty, by virtue of this Office, to tal^e where he pleafeth. But every Church-Officer, under Chrifl, is a viflble relate, and the correlate mufl be fuch, whence the Church mufl be vi- flble to which he is an Officer. Itsabfurd to fay a Man is a vi- to the READER. a vifible Husband to an invifible Wife*, the relate and cor- relate muft be ejufdem nature. It's true, Chriji is re- lated to the Church as myftical Head, bat it's in refteSiof the Church in its myftical Nature, for Chriji hath fubfti- tided no myftical Officers in his Church. There is a great deal of difference between the myUicai and external vifible Churchy though the latter is founded upon it, and for the fahg of it. It's founded upon it as taking its true Jpiritual Original from it, deriving vital Spi- rits from it by a myftical *Vnion to, and Communion with Chrift and his Members ', and it *s for the Sake of it, all ex- ternal vifible Affemblies, Minifters, Ordinances are for the fake of the myftical Body of Chrift, for calling in the EleSl, and the Edifying of them to that full meafure of Stature they are deftgned unto. But the different confederation lies in thefe Things, i. That the myftical Church doth never fail, neither is diminifloed by any Shockj of Temptation or Suffering, that in their vifible Profejpon any of them undergo, where- as vifible Churches are often broken, fcattered, yea un- churched, and many Members fail of the Grace of God by final Apoftafy. Likewife Chrift's myftical Church is many times preferved in that State only, or moftly, when ChriH hath not a vifible organised Church according to Insti- tution to be found on the face of the Earth, fo it was with ■ his Church often under the Old Tettament-Difpenfation y as in iEgypt, in the Days of the Judges when the Ai\ was carried away by the Philiftins, in the Days of Ma- naflch, and other wicked Kings, and efpecially in Baby- lon. In fuch times the Faithful Ones were preferved with- a out The PREFACE out the true Sacrifices, the teaching Prieft, and the haw. So hath it been in the days of the New Teftament, in di- vers-places ; under the Draconick Heathen Perfections, and afterward in the Wilder nefi-jiate of the Churchy under the Anti-Chriftian 1) furcations , and falfe Worfhip. Which .myftical State is the place prepared of God to hide the Seed of the Woman in, from the Dragons Rage, for the fpace of One thcufand two hundred and fixty Days. Again, Unto this Myftical Church is only ejfentially ne- ceffary, a myftical Union unto the Lord Jefus Chriji, by the Gift of the Father, Acceptation , and Covenant-under- tah^ng of the Son, the powerful and efficacious Wor\ of the Spirit of the Father, and the Son, wording true faving Faith in the Ford Jefus Chriji, and fincere Love to him and all his True Members. Whereby as they have a frm and unjhaken Union, fo they have a fpiritual Communion y though without thofe deferable Enjoyments of external Church Privileges, and means of Grace, which they are providen- tially often hindred from. Vifible Churches being but Chriji' s Tents and Tabernacles, which he fometimes fetteth up, and fometimes takes down and removes at his Pleafure, as he fees be ft for his Glory in the World. But of thefe he hath a fpecial regard as to their Founda- dation, Matter, Conftitution and Order, he gives forth an exatl pattern from Mount Zion, as of that Typical Ta- bernacle from Mount Sinai of Old. The Foundation part of a vifible Church is the credible Prpfeffion of Faith and Holineft, wherein the Lord Jefus Chrift is the Corner Stone, Eph.ij.20. Match. xvi. i 8. This Profeffion is the Foundation, but not the Church itfelf It's not to the READER. not Articles of Faith, or Profejpon of them in particular individual Per Jons that make an organised vifible Church. We are the Houjhold of Faith built upon the Foundation, Sec. 2 . It's Men and Women, not DoSirine, that are the Matter of a Church \ and thefe profejjing the Faith, and pra- Siifing Holinefs. The Members of Churches are always cal- led in the New Teftament, Saints, Faithful, Believers : They was fitch that were added to the Churches ', neither is every Believer fo asjuch,but as a prof effing Believer, for a Man muji appear to be ft Matter of a vifible Church before he can chal- lenge Church Privileges, or they can be allowed him. 3 . It's not many prof effing Believers that make a particular Church. For though they are fit Matter for a Church , yet they have not the Form of a Church, without a mutual Agree" ment and Combination ( explicite, or, at leaji y implicit? ) whereby they become, by vertue of Chrifts Charter, a fpiri- tual Corporation, and are called a City, Houjhold, Houfe, being united together by Joints and Bands, not only by internal Bonds of the Spirit, but external; the Bonds of c Union mnji be vifible as the Houfe is, by profejpon. This is a Society that Chrift hath given Bower to, to choofe\t P aft or, and other Officers of * Chrift s Injtitntiori, and enjoy all Ordinances : The Word, Sacrament, and Pr. . as Chrift hath appointed. Hence a vifible Church mujt needs be a Jeparate Congre- gation ', Separation is a proper and infeparable adjunct thereof ; the Apoftle fpeaks of Church Member '/hip, 2 Cor. vi. 14. Be not unequally yoked together " l-^po^Zn^, yohgd with thofe of another kind, the Plowing with an Ox and Afi together 5 being forbidden under the Law~\ with ^Un- a 2 believers^ The PREFACE believers ^ *fy$, is a Military Word', it's the Order of Souldiers in a Band, hgep- ing Rank, and File, where every one hgeps his place, fol- lows his Leader, ob ferve s the Word of Command, and his Right-hand Man. Hence the Apofile joys to fee their clofe Order, and Stedfajinefs in the Faith, their Firm- nefi, Valour, and Refolution in fighting the good Fight of Faith, and the Order in fo doing ', not only in watching as fingle Profejfors , but in Marching Orderly together as an Army with Banners. There is nothing more comfy than a Church walking in Order when every one h^eps his place, htiows and pra&ifeth his Duty according to the Rule, each The PREFACE each fubmitting to the other in the -performance of Ditty. When the Elders tyiow their places, and the People theirs. Chriji hath been more Faithful than Mofcs , and therefore hath not left his Churches without fufficient Rides to wal\ by. That Order may be in a Church of Chriji, the Rides of the Gofpel muft be hgown, and that by Officers and People. They that are altogether Ignorant of the Rule, or negligent in attending it, or doubtful, and therefore always contending about it, will never walh^ according to it. Hence it's the great Duty of Minijiers to Jiudy Order well, and acquaint the People with it. It's greatly to be bewailed, that fo few Divines bend their Studies that way. They content themf elves only with Studying and Preaching the Truths that concern Faith in the Lord J ejus, and the meer Moral part ofHo- linefs ', but as to Gofpel-Churches or Injiituted Worfbip, they generally in their DoStrine and Practice let if alone, and adminijier Sacraments as indejinitely as they Preach ', care not to jiand related to one People more than another, any further than Maintained by them. Li\ewife many good People are as great Strangers to Gofpel Churches and Or- der, and (as their Minijiers) have a great Aver fnejl to both, and looh, upon it as Schifm and Fa&ion ; and this is the great reafon of the readinefs of both to comply with Rules of Men for making Churches, ( Canons ejlablifoed by humane Laws^(behig carried away (if they would fp:a\the Truth) by corrupt Era fli an Principles, That Chriji hath left the Church to be altogether Guided and Governed by Laws ofMagijira- tich, Sanation. Reformation from the grofs Idolatrous part of Antichnjlianifm w.vs engaged in with feme Heroicl^ Cou- rage to the READER. rage and Kefolution, but the coldnefs and indifference of Protejlants to any further progrej?, almost ever fince is not a little to be lamented. Many thinly it enough that the Foundation of the Houfe is laid in Purity of Do&rine, ( and it s ivell if that were not rather written in the BooJ^s than preached in Pulpits at this Day ) but how little do they care to fet their Hands to Budding the Houfe. Sure a great matter is from that Spiritual Sloathfulnefs that many are fallen under, as likgwife being ready to finh^ un- der the great Difcouragements laid before them by the Ad- verfaries of Judah, when they find the Children of the Spiritual Captivity are about to Build a Gofpel Church unto the Lord. And how long hath this great Wor\ceafed? And will the Lord's Ministers and People yet fay, The Time is not come, the Time that the Lords Houfe fhoidd be Built ? Is it time to Build our own Houfes, and not the Houfe of the Lord? Surely ifs time to Build, for we under- stand by Books the number of Tears whereof the Word of the Lord came to Daniel the Prophet, and to John the beloved Difciple, and New Teftament Prophet , that he would accomplifb 1260. Tears in the Deflation of our Jerufa- !em, and the Court which is without the Temple, viz. The generality of Vifible Profeffors, and the external part of Worfhip, which hath been fo long trod down by Gentilifm. Wherefore confider your Ways, Go up to the Mountain, and bring Wood, build the Houfe, faith the Lord, and I will take pleafure in it, (Hag. i. 8. ) and I will be glo- rified. Men, it may be, have thought they have got, or, at least, favedby not troubling themselves with the Care, Charge, and Trouble of gathering Churches, and walling in The PREFACE in Go/pel Order } but God faith, Ye looked for much and h it came to little, and when ye brought it Home I did blow upon it. Why, faith the Lord, becaufe of my Houfe that is wafte, and ye run every Man to his own Houfe. I doubt not but the time is nigh at Hand that the Gofpel-Temple muji be built with greater Splendor and Glory than ever So- lomanV or Zerubbaber/ was * and though itfeems to be a great Mountain of Difficulties, yet it /ball become a Plain before him that is exalted far above all Principalities and Powers, and as he hath laid the Foundation thereof in the Opprejfed jiate of his People, fo his Hands fball finifb it, and bring forth the Head-Jione thereof with Jhouting in the New Jerufalem-State, crying, ?tow Grace, Grace, but then Glory, Glory to it. This hapening Glory we fliould endeavour to meet, and fetch in by earneft Prayers and faithful Endeavours, to promote the great Wor\ of our Day. The Pattern is of late Tears given forth with much clear ne ft, by Models, fuch as God hath fet up in this latter Age in the Wildernefs, and filtered by Cloud and Smohg by Day, and the Jhining of a flaming Fire by Night ; for upon all its Glory hath been a Defence, yea, and it hath been a Tabernacle for a Shadow in tbe Day time from the Heat, and for a place of Refuge and Covert from the Storm and from the Rain. Neither have we been left to ASi by the Examples or Traditions of Men, we have had a full Manifejiation of the revealed Mind and Will of Chrifl, with the greateji Evidence and QonviSiion j God having in thefe latter Times raifed up 'ma- ny moji Eminent Injlruments for Direction and Encourage- ment unto hh People, which he fum/Jbed accordingly with great to the READER. great Qualifications to this End and Purpofe, That the trite Original , Nature , Inflitution and Order of Evangelical Churches might be known , dijiinguijhed, prized and ad- hered to, by all that hyow the Name of Chrift, and would be followers of him as his Difciples, in Obedience to all his revealed Mind and Will. Amongji which faithful and renowned Servants of Chrift, the late Author of this moji ufeful and practical Treatife, hath approved himfelf to be one of the chief I need fay nothing of his Jiedfaji Piety, univerfal Learnings indefatigable Labours in inceffant Vin- dication of the DoStrines of the Gofpel (of greateji weight) againfl all Oppofition made thereto, by Men of corrupt Minds. His furviving. Worlds will always be befpeahjng his honourable Remembrance ', amongji all impartial Lovers of the Truth. They that were acquainted with him, fytew haw much the Jiate and flanding of the Churches of Chrifl, under the late Sufferings and Strngglings for Reformation, was laid to heart by him.. And therefore how he put forth his utmoft flrength to AJpfl, Aid, Comfort and Support the fining Spirits of the poor Saints and People of God, even wearied out with long and repeated Perfecutions. It is to be obferved, That this enfuing Treatife was occafioned by one of the laji and moft vigorous AJfaults made upon Separate and Congregational-Churches, by a Pen dipt in the Gall of that perfecuting Spirit , under which God's People groan- ed throughout this Land. He then wrote an 'elaborate account of Evangelical Churches, their Original, Injiitn- tion, &c. with a Vindication of them from the Charges laid in againfl them, by the Author of The Unreafon- ablenefs of Separation. This he lived to Print, and b promifed The PREFACE promifed to handle the SubjeSi more particularly 5 which is here performed. He lived to finijh it under his great bodily Infirmities ; whereby he fan? himfelf ha- ftening to the end of his Race ; yet fo great was his Love to Chrift, that whilji he had Life and Breath he drew not back^ his Hand from his Service. This Work he ftnifbed ( with others ) through the gracious fupport and afftftance of Divine Power, and Corrected the Co- py before his departure. So that , Reader, thou maiji be afflired, That what thon haft here, was hit, ("ErrataV of the Pre ft only excepted) and lihewife that it ought to be efteemed as his Legacy to the Church of Chrift, being a great part of his dying Labours ; and therefore it's moft uncharitable to fuppofe, That the things here wrote, were penned with any other Deftgn, than to advance the Glory and Inter eft of Chrift in the World ; and that they were not matters of great weight on his own Spirit. And upon the perufal that I have had of thefe Papers, I cannot but re- commend them to all diligent Enquirers after the true Na- ture, Way, Order and PraSlice of Evangelical Churches, as a true and faithful Account, according to what Z)nder- ftandingthe Profeffors thereof, for the moft part have had and praSlifed. Who ever is otherwife Minded, he hath the liberty of his own Light and Confcience. Laftly, whereas m'any feriom Profeffors of the Faith of the Lord Jefus (it may be) well grounded in the main fa- ving Truths of the Go ft el, are yet much to feel^ of thefe neceffary Truths , for want of good Information therein, and therefore walk not up to all the revealed Mind of Chrift , as they fincerely defire. Let fuch, with unpre- judiced to the READER. mdiced Minds^ Read, and Confider what is here offered to them , and receive nothing upon humane Authority ; follow no Man in Jtidgment or PraSiice any further than he is a follower of Chrifi. And this is all the Requefi of him that is a lover of all them that Love the Lord Jefus 'Chrifi. J. c. ""Here is lately Publifhed, by the ferae Author, A Treatife 1 of the Dominion of Sin and Grace. Wherein Sin's Reign is difcovered, in whom it is, and in whom it is not : how the Law fupports it, and how Grace delivers from it, by fetting up its Dominion in the Heart. , Price bound 1 s. The Author alio ufhered into the World, by his Preface, another very ufeful Book, Entituled, The beft Treafure : or, the way to be truly Rich. Being a Difcourfe on Ephef. iij. 8. wherein is opened and commended to Saints and Sinners, the perfbnal and pur- chafed Riches of Chrift, as the beft Treafure to be preferved and enfured by all that would be Happy here and hereafter. By Bar- tholomew j/bwood, late Minifter of the Gofpel. Price bound 2s. 6d. Another Book of the fame Authors, Entituled, The heavenlf Trade ; or the beft Merchandize, the only way to live well in impoverifhing Times. A Difcourfe occasioned from the decay of Earthly Trades, and vifible wafte of praftical Piety, in the Day we live in. Offering Arguments and Counfels to all, to- wards a fpeedy revival of dying Godlinefs; and timely preven- tion of the dangerous ilfues thereof hanging over us. Very neceflkry for all Families. Price 2s. 6d. Some Some other Books Printed for and Sold by William Marfhal. CJryPs Expofition on the whole Book of Job. In Two Vo- lurries in Folio, Pool^s Synopfis Criticorum. In V. Volumes. Latin. 's Synopfis on the New Teflament. In Two large Volumes, in Latin, with the Index, are to be fold Very cheap. In Quires both Volumes for 10s, and both Vol. well bound for 30/. Pool's Annotations in English. Two Volumes. Index s to the Old and 'New Tefiament to be Ibid alone. Price 5/. Dr. Owen on the Hebrews. In Four Volumes. Owen on the Spirit. Clark's Martyrology. Mellifcium ChirurgU, or the Marrow of Chirurgery. An A- natomical Treatife. Inftitutions of Phyfick, with Hippocrates s Aphorifms largely Commented upon. The Marrow of Phyfick, fhewing the Caufes, Signs and Cures of moft Difeafes incident to humane Bodies. Choice experienced Receipts for the Cure of feveral Diftempers. The Fourth Edition, enlarged withm a- ny Additions, and purged from many Faults that efcaped in the former Impreflions. Illuftrated with Twelve Copper Cuts. By James Cooke of Warwick, Practitioner in Phyfick and Chirur- gery. There is alfb a very ufeful Book of the fame Authors, for thofe That are defirous of being their own Phyficians, Entitu- led, Seleff Ob fer vat ions of Englifio Bodies , of Eminent Perfons, in' defperate Difeafes. To which is now added an Hundred rich Counfels and Advices for feveral honourable Perfbns. With all the feveral Medicines and Methods by which the feveral Cures, were effe&ed. With Direftions about Drinking the Bath Water. Price bound 2s. 6d. Clarkf on sVrimiMG Epifcopacy. Octavo. Price bound, is.6d. Owen of Juftitication. 's Brief and Impartial Account of the Nature of the Prote- ctant Religion. T H R THE TRUE NATURE O F A Gofpel Church GOVERNMENT- CHAR L The SubjeEl Matter of the Church. TH E Church may be confidered either as unto its Effence, Conftitution and Being ; or as unto its Power and Order , when it is Orga- nized. As unto its Effence and Being, its conftituent parts are its Matter and Form. Thefe we muft enquire into. By the Matter of the Church, we understand the perfbns whereof the Church doth confift, with their Qualifications : And by its Form, the reafbn, caufe and way of that kind of Relation among them, which gives them the Being of a Church, and therewithal an Intereft in all that belongs unto a Church, either privilege, or power, as fuch. B ' Our 2 The SubjeB Matter of the Church. Our firft Enquiry being concerning what fort of Perfons our Lord Jefus Chrift requireth and admitteth to be the vifible Subjects of his Kingdom, we are to be regulated in our Deter- mination by refpefl: unto his Honour, Glory, and the Holinefs of his Rule. To reckon fuch perfons to be Subjefts of Chrift, Members of his Body, fuch as he requires and owns, (for others are not fb) who would not be tolerated, at leaft not J/W.15. 1, approved, in a well Governed Kjngdom or Commonwealth of the nli 4> 5 " World, iS highly difhonotirable unto him. But it is fo come to 3,4" 24 ' P a ^> t ^ at * et Men hf never fb notorioufty and flagitioully ?f*t- 93 *. wicked," until they become pefts of the earth, yet are they 2 cor, 8. e fj- eemec j t0 belong to the Church of Chrift. And not only fo, zp'hef. 5. but it is thought little lefs than Schifm to forbid them the Com- 27 » munion of the Church in all its facred Privileges. Howbeit, the Scripture doth in general reprefent the Kingdom or Church of Chrift, to confift of perfons called, Saints, feparated from the World, with many other things of an alike nature, as we fball lee immediately. And .if the Honour of Chrift were of fuch weight with us as it ought to be ; if we undei flood aright? the nature and ends of his Kingdom, and that the peculiar Glory of it, above all the Kingdom* in the World, confifts in the Holinefs of its Subjects, fuch an Holinefs as the World in its wifflom knoweth not , we would duly confider whom we avow to belong thereunto. Thofe who know ought of thefe things, .will not profefs that perfons openly profane, vicious, fenfual, wicked and ignorant, are approved and owned of 2 r/w. 3:1, Chrift as the SubjeQs of his Kingdom, or that it is his will 2 >3>4>5vthat we fhould receive them into the Communion of the Church. But an old opinion of the unlawfulnefi of feparation from a Church, on the account of the mixture of wicked men in it, is made a Icare-crow to frighten men from attempting the Re/ormation of the greateft Evils, and a covert for the com- poling Churches of fuch Members only. Some things therefore are to be premifed unto what fhall be offered unto the right ftating of this Enquiry : As, 1 . That if there be no more required of any as unto Perfonal Qualiftcatiansin a vifible uncontroulable profeflion, to confticute them The SubjeSi Matter of the Church. 3 them Subje&s of Chrifts Kingdom, and* Members of his Church, but what is required by the moft righteous and fevere ^.22. Laws of Men to conftitute a good Subjecl or Citizen, the 2(5, diftin&ion between his vifible Kingdom and the Kingdoms of the World, as unto the principal caufes of it, is utterly loft. Now all negative Qualifications, as that Men are not Op- preffors, Drunkards, Revilers, Swearers, Adulterers, &c. are required hereunto. But yet it is lb fallen out, that generally more is required to conftitute fuch a Citizen as fhall reprefent the righteous Laws he liveth under, than to conftitute a Member of the Church of Chrift. 2. That whereas Regeneration is exprefly required in the??*. 3.3. Gofpel, to give a Right and Privilege unto an entrance into the **[. 3 ' 3 * Church or Kingdom of Chrift, whereby that Kingdom of his is diftinguilhed from all other Kingdoms in and of the World, unto an Intereft wherein never any fuch thing was required ; it muft of neceffity be fbmething better, more excellent and fublime than any thing the Laws and Polities of Men pretend unto or prefcribe. Wherefore it cannot confift in any outward Rites, eafie to be obferved by the worft and vileft of Men ; befides the Scripture gives us a defcription of it, inoppofition unto its confifting in any fuch Rite, 1 Pet. 3. 21. And many things required unto good Citizens, are far better than the meer obfervation of fuch a Rite. Of this Regeneration Baptifm is the Symbol, the Sign, 5^.3. 5/ Expreffion and Reprefentation. Wherefore unto thofe who ***£• ^' are in a due manner partakers of it, it giveth all the external * Rights and Privileges which belong unto them that are Rege- nerate, until they come unto fuch Seafbns, wherein the perfonal performance of thofe Duties whereon the continuation of the eftate of vifible Regeneration doth depend, is required of them. Herein if they fail, they lofe all privilege and benefit by their Baptifm. So fpeaks the Apoftle in the cafe of Circumcifion under the Law, Rom. 2. 25. For Circumcifion verily frofteth, if thou keep the Law \ but if thou be a breaker of the Law, thy Circumcifion is made uncircumcifion. It is fb in the cafe of Baptifm. Verily it B 2 profiteth, 4. The SubjeSl Matter of the Church. profit eth, if a Man ftand unto the Terms of the Covenant which is tendered therein between God and his Soul ; for it will give him Right unto all the outward Privileges of a Regenerate State ; but if he do not, as in the fight of God his Baptifm is no Thii .3 18, Baptifm, as unto the real communication of Grace and acce- nt i i< P tance ^h him ; fo in the fight of the Church,it is no Baptifm, !6.' ■ ' as unto a participation of the external Rights and Privileges of a Regenerate State. aB. 1-5. 8. 4. God alone is judge concerning this Regeneration, as unto qevsl. 2. its internal, real principle and fl ate in the Souls of Men, whereon 23 ' the participation of all the fpiritual advantages of the Covenant of Grace doth depend : The Church is judge of its evidences and fruits in their external Demonstration, as unto a participa- Ml. 8. 13. tion of the outward Privileges of a Regenerate State, and no farther. And we fhall hereon briefly declare what belongs unto the forming of a right judgment herein, and who ai*e to - be efteemed fit Members of any Gofpel Church State, or hava a Right fb to be. 1 cor. 6. 1. Such as from whom we are obliged to withdraw or with- &*°» *'• hold Communion, can be no part of the matter conftituent of a I9 .' 3,1 ' Church, or are not meet Members for the firft conftitution of 2 rbef. 3. [ t% g ut ftjch are a ll Habitual Sinners ; tliofe who having pre- 2V/W.0.5. valent habits and inclinations unto Sins of any kind unmorti- n#m.g.6> fled, do walk according unto them. Such are profane Swearers,, Ttt 16 Drunkards, Fornicators, Covetous, OpprefTors, and the like, " who jhall not inherit the Kjngdom of God. 1 Cor. 6. 9, 10, 1 1. Phil. 3. 18, 19. zThejf. 3. 6. 2 Tim. ^ 5. as a Man living and dying in any known Sin, that is habitually, without Repentance cannot be laved ; foa Man known to live in Sin, cannot regu- larly be received into any Church. To compofe Churches of Habitual Sinners, and that either as unto Sins of Commiflion, or Sins of Omiffion, is not to ereQ: Temples to Chrift, but Chapels unto the Devil. 2. Such as being in the fellowfliLp of the Church; are to be admonifhed of any fcandalous Sin, which if they repent not of, 8 they are to be cajtout of the Church, are not meet Members for if,i7,iS. the Original Conftitution of a Church. This is the ftate of them The SubjeEl Matter of the Church. e them who abide Obftinate in any known Sin, whereby they i Cor. $, have given offence unto others, without a profeffed Repentance u ' thereof, although they have not lived in it habitually. 3. They are to be fuch as vifibly anfwer the Defcription given of Gofpel Churches in the Scripture, fo as the Titles affigned therein unto the Members of fuch Churches, may on good grounds be appropriated unto them. To compofe Churches of fuch perfbns as do not vifibly anfwer the chara£ter given of what they were of old, and what they were always to be by virtue of the Law of Chrift or Gofpel-conftitution, is not Church Edification but Deftruction- And thofe who look on the things fpoken of all Church Members of old, as that they were Saints by calling, lively ft ones in the houfe of God,juftifted and fanffified, feparate from the World, Sec. as thofe which were in them, and did indeed belong unto them, but even deride the neceflky of the fame things in prefent Church Members, or the Amplication of them unto thofe who are fo, are themfelves no (mall part of that woful Degeneracy which Christian Religion is fallen under. Let it then be confidered what is fpoken of. the Church of the Jews in their Dedication unto God, as unto their Typical Holinefs, with the Application of it unto Chriftian- Churches in real Holinefs, 1 Pet. 2. 5, 9. with the Defcription given of them conftantly in the Scripture, as Faithful, Holy,- Believing, as the Houfe of God, as his Temple wherein he dwells by his Spirit, as the Body of Chrift united and compa&ed by the. communication of the Spirit unto them ; as alfb what is (aid concerning their ways, walkings and duties ; and it will be uncontrolably evident of what fort our Church Members ought to be ; nor are\ thole of any other fort* able to difcharge the Duties which are incumbent on all Church Members, nor to ufe. the Privileges they are intruded withal. Wherefore, I fay, to fappofe Churches regularly to confift of fuch perfbns for the greater part of them, as no way anfwer the Defcription given, of Church Members in their Original Inftitution, nor capable to difcharge the Duties prefcribed unto them, but giving evidence, of Habits and aftions inconfiftent therewithal, is not only to. difturb all Church Order, but utterly to overthrowthz Ends and 6 The SnbjeSt Matter of the Church. and Being of Churches. Nor is there any thing more fcanda- lous untoChriftian Religion, than what Bellarmine affirms to be the judgment of the Papifts in oppofition unto all others ; namely, that no internal Vertue or Grace is required unto the Con- ftitution of a Church in its Members. Lib. 3. de Ecclef. cap. 2. fym. 10. 4. They muft be fuch as do make an open profejjion of thefub- l°Cor. 8 t.] ec ^^ on °f t^ r Souls and Confciences unto the Authority of Chrift Chap. 9. in the Gofpel, and their readinefs to yield Obedience unto all his Mmb Commands. This I fuppofe will not be denied; for not "only 3 2, 33/ ' doth the Scripture make this Profefflon necelfaiy unto the parti- zuke 9t i6. cipation of any benefit or privilege of the Gofpel; but the j 2 r/m ' 2 ' nature of the things themfelves requires indifpenfabiy thatfb it ^w.i^.p. fhould be. For nothing can be more unreafonable than, that f %'oVt 2 ' ^ en th° u ^ k e ta k en mt0 c he privileges attending Obedience .2, 3, 15". unto the Laws and Commands of Chrift, without avowing or profeffingthat Obedience. Wherefore, -our Enquiry is only what is required unto fuch a Profejjion , as may render Men meet to be Members of a Church, and give them a Right thereunto. For to fuppofe fuch a confeffion of Chriftian Religion to be compliant with the Gofpel, which is made by many who openly live in Sin, being dif obedient, and unto every good work reprobate, is to renounce the Gofpel it felf. Chrift is not the High-Pried of fuch a Profejjion. I fhall therefore declare briefly what is rieceffary unto this ProfeJ/ion, that all may know what it is which is required unto the Entrance of any into our Churches, wherein our Practice hath been fufficiently traduced. 1. There is required unto it a competent knowledge of the DoQxines and Myftery of the Gofpel, efpecially concerning the Per/on and Offices of Chrift. The Confeffion hereof, was the ground whereon he granted the Kjys of theKjngdomof Heaven, or all Church Power unto Believers, Matth. 16. 17, 18, 19. The firft Inftru&ion which he gave unto his Apoftles, was, That they fhould teach Men by the Preaching of the Gofpel, in the knowledge of the Truth revealed by him. The knowledge required in the Members of the Juda/cal Church, that they might be Tranflated into the Chrijlian, was principally, if not fblely, that of his Perfon, and the acknowledgment of him to be The SubjeSt Matter of the Church. j be the true MeJJiah, the Son of God. For as on their unbelief thereof their Eternal ruine did depend, as he told them, if yow believe not that I am be, yon /ball die in your fins ; fb the con- feffion of him was fufficient on their part unto their Admiffion into the Gofpel Church State. And the Reafbns of it are ap- parent. With others, an Inftru&ion in all the Myfteries of Religion, efpecially in thofe that are fundamental, is neceflary unto the Profeffion we enquire after. So Juftin Martyr tells us what pains they took in thole Primitive Times, to inftru£t thofe in the Myfteries of Religion, who upon a general Con- viction of its Truth, were willing to adhere unto the Profeffion *of it. And what was their judgment herein, is fufficiently known, from the keeping a multitude in the ftateof Catechu- mens, before they would admit them into the Fellowfhip of the Church. They are not therefore to be blamed, they do but difcharge their Duty , who refute to receive into Church- Communion fuch as are ignorant of the fundamental Dodtrines and Myfteries of the Gofpel ; or if they have learned any thing of them from a form of words, yet really under fl and nothing of them. The promifcuous driving of all forts of perfons who have been Baptized in their Infancy, unto a participation of all Church privileges, is a profanation of the holy Inftitutions of Chrift. This knowledge therefore belonging unto profeffion is it felf to be profeffed. 2. There is required unto it a prof 'ejfedfubjeffion of Soul and Mmh.2%, Confcience unto the Authority of Chrift in the Church. This in l8 > T 9>2o. general is performed by all that are Baptized when they are Adult , as being by their own actual content Baptized in the Name of Chrift. And it is required of all them who are Baptized in their Infancy, when they are able with Faith and Underftanding to profefs their content unto, and abiding in that Covenant whereinto -they were initiated. }. An Inftru&ion in, and content; unto the Doctrine of Self- denial and bearing of the Crofs, in a particular manner : For Mmkic. this is made indifpenfably neceflary by our Saviour himtelf, 37> 3^39 unto all that will be his Difciples. And it hath been a great ^' ' 34s disadvantage unto the Glory of Chriftian Religion, that Men ^ 9-2 ;• have 8 'the SubjeSt Matter of the Church. rbii. 3.18. have not been more and better inftrufted therein. It is i u 2 4 a. IO> commonly thought, that who ever will, may be a Chriftian Ad.2^14, at an eafie rate, it will coft him nothing. But the Gofpel gives us another account of thefe things. For it not only warns us, that Reproaches, Hatred, Sufferings of all forts, oft-times to Death it felf, are the common lot of all its ProfelTors, who will live Godly in Chrifi Jefus ; but alfo requires, that at our initia- tion into the Profeffion of it, we conlider aright the dread of them all, and engage cheerfully to undergo them. Hence, in the Primitive Times, whilft all forts of mileries were conti- nually prefented unto them who Embraced the Chriftian Reli- gion, their willing engagement to undergo them, who were Con verted, was a firm Evidence of the fincerity of their Faith,as it ought to be unto us alfo in times of Difficulty and Perfecution. Some may fuppofe that the Faith and Confeffion of this Do- ctrine of Self-denial and readinefs for the Crofs, is of ule only in time of Perfecution, and fo doth not belong unto them who have continually the countenance and favour of publick Authority. I fay, it is, at leaft as they judge, well for them ; with others it is not fo, whole outward ftate makes the publick avowing of this Duty indifpenfably neceflary unto them : And I may add it as my own thoughts, (though they are not my own alone) That notwithftanding all the Countenance that is given unto any Church by the publick Magiftracy, yet whilft we are in this World, thofe who will faithfully difcharge their Duty, as Mini- fters of the Gofpel efpecially, fhall have need to be prepared for fufferings. To efcape fufferings, and enjoy worldly advan- tages by finful compliances, or bearing with Men in their Sins, is no Gofpel Direftion. 4. Conviction and Conftffon of Sin, with the way of deli- verance by Jefus Chrifty is that anfwer of a good Conjcience, that is required in the Baptifm of them that are Adult. 1 Pet. 3. 5. Unto this Profeffion is required the conftant performance of Muth.2%. all known Duties of Religion, both of Piety in the publick and ip>2o. private Worfhip of God, as alio of Chdrity with refpe£t unto Others. Shew me thy Faith by thy Works . 6. A The SubjeSi Matter of the Church. 9 6. A careful Abflimnce from all known Sins, giving fcandal or offence, either unto the World, or unto the Church of God. And the Gofpel requires, that this Confeffion be made (with 1 Cor. 10. the Mouth Confeffion is made unto Salvation) againft (1.) Fear, |^ /x (2.) Shame, (j.J The Courfe of the World, (4.) The Oppofition of all Enemies whatever. Hence it appears, that there are none excluded from an En- trance into the Church State, but fuch as are either, (i.)grofy Ignorant, or, (2.) Per/tcutors, or reproachers of thofe that are Good, or of the ways of God wherein they walk ; or, (3.) Ido- laters ; or, (4.) Menfcandalous in their, Lives in the Commiffion of Sins, or Omiffion of Duties, through vitious Habits or Inclinations; or, (5.) fuch as would partake of Gofpel-Privi- leges and Ordinances, yet openly avow that they will not fub- mit unto the Law and Commands of Chrijl in the Gofpel, con- cerning whom, and the like, the Scripture Rule is peremptory ; From fuch turn away. And herein we are remote from exceeding the example and care of the Primitive Churches. Yea, there are but few, if any, that arrive unto it. Their endeavour was to Preach unto- all they could, and rejoiced in the multitudes that came to hear the Word. But if any did eflay to join themfelves unto the Church, their diligence in their Examination and Inftruftion, their fevere Enquiries into- their Converfation, their difpofing of them for a long time into a ;ftateof Expetfatwnioxthzv: Trial, before their Admittance, were remarkable. And fbme of the Ancients complain, that their promifcnous Ad- mittance of all forts of perfons that would profefs the Chriflian Religion, into Church Memberfhip,, which took place after- wards, ruined all the Beauty, Order and Difcipline of the Church. The things aferibed unto thole who are to be efteemed the proper Subjetf Matter of a Vifible Church, are fuch as in the judgment of Charity entitle them unto all the Appellations of Saints ; Called, Sanciifitd, that is Vifibly and by Profeffion, which are given unto the Members of all the Churches in the New Teftament, and which muft be anfwered in thofe who C arc io The SubjeSt Matter of the Church. are admitted into that Privilege, if we do not wholly neglefl: our only Patterns. By thefe things, although they fhould any of them not be real livir/g Members of the Myftical Body of Chrift, unto whom he is an Head of fpiritual and vital influ- ence ; yet are they meet Members of that Body of Chrift unto which he is an Head of Rule and Government \ as alio meet to be efteemed Subjects of his Kingdom. And none are excluded but fuch, as concerning whom Rules are given, either to withdraw from them, or to caft them out of Church Society^ or are exprefly excluded by God himfelf from any fhare in the Privileges of hi* Covenant , Pfal. 50. 16, 17. Divines, of all forts, do difpute from the Scripture and the Teftimonies of the Ancients, that Hypocrites , and perfbns unregenerate may be true Members of Vifible Churches. And it is a matter very eafie to be proved ; nor do I know any by whom it is denied. But the only Queftion is, That whereas undoubtedly, Profeffion is neceffary unto all Church Commu- nion ; "whether, if Men do profefs themf elves Hypocrites in State, and Unregenerate in Mind, that Profeffion do fuffi- ciently qualify them for Church Communion. And whereas there is a double Profeffion, one by Words, the other by Works, as the Apoftle declares, Tit. 1. 16. Whether the latter be not as interpretative of the Mind and ftate of Men as the former ; other concert we have with none, in this matter. Belarmme de Ecclef lib. 3. cap. 2. gives an account out of Aiguftine, and that truly, from Brevec.Collat. CoL 3. of the ftate of the Church. " It doth, faith he y coniift of a Soul and ci Body. The Soul is the internal Graces of the Spirit 5 The a BoJy is the Profeffion of them, with the Sacraments. All "true Believers making Profeffion, belong to the Soul and u Body of the Church. Some , (as believing Catechumens*) a belong to the Soul, but not to the Body : Others are of the u Body, but not of the Soul ; namely, fiich as have no internal " Grace or true Faith ? and they are like the Hair or the Mails, " or evil Humours in the Body. And thereunto adds, That his Definition of the Church comprizeth this I aft fort only ; which is all one, as if we fhould define a Man to be a Thing conflituted And The SubjeSi Matter of the Church. and made up of Hair, Nails, and ill Humours \ and let others take heed that they have not fuch Churches. There is nothing more certain in matter of Fad, than that Evangelical Churches at their firft coriftitution, were made up, and did confift of fuch Members as we have defcribed, and no other. Nor is there one Word in the whole Scripture inti- mating any Concefflon or PermifJIon of Chrift, to receive into his Church thofe who are not lb Qualified. Others have no- thing to plead for themfelves but Poffeffion ; which being maUfdei, ill obtained, and ill continued, will afford them no real advantage, when the time of trial (hall come. Where- fore, it is certain that fuch they ought to be. No Man, as I fuppofe, is come unto that profligate fenfe of Spiritual things, as to deny, That the Members of the Church ought to be vifibly Holy. For if fb, they may affirm, that all the promifes and privileges made and granted to the Church, do belong unto them who vifibly live and die in their Sins ; which is to overthrow the Gofpel. And if they ought fo to be, and were fb at firft , when they are not lb, openly and vifibly, there is a declenfion from the Original Conititution of Churches, and a Sinful Deviation in them from the Rule of Chrift. This Original Conftitution of Churches, with refpeft unto their Members, was for the fubftance of it, as we obferved, pre- ferred in the Primitive Times, whilft Perfection from without, was continued, and Difcipline preferved within. I have in part declared before, what great care and circumfpeftion the Church then ufed in the Admiffwn of any into their Fellowship and Order, and what trial th£y were to undergo, before they were received ; and it is known alio, with what fevere Difci- pline they watched over the Faith, walking, converfation and manners of all their Members. Indeed, fuch was their care and diligence herein,thaf there is fcarce left in fbme Churches, at prefent, the leaft Refemblanceb? Appearance of what was their State and manner of Rule. Wherefore, fbme think it meet to Afcend no higher in the imitation of the Primitive Churches, than the times of the Chriflian Emperonrs, when all things C 2 began 1 1 1 2 The SitbjeSt Matter of the Church. began to rufhinto the fatal Apoftafie, which I fhall here fpeak a little farther unto : For, Upon the Roman Emperours Embracing Chriftian Religion, whereby not only. out\yard Peace and Tranquility was fecured unto the Church, but the Profeffion of Chriftian Religion was countenanced,, encouraged, honoured and rewarded; the Rtik, Care and Diligence of the Churches about the Admijfion of Members, were in a great meafure relinquifhed and for- faken. The Puttiers of the Church began to think, that the Glory of it confifted in its numbers ; finding both their own Power, Veneration and Revenue encreafed thereby. In a fhort time,, the Inhabitants of whole Cities and Provinces, upon a bare outward Profeffion, were admitted into Churches. And then began the outward Court, that is, all that which belongs unto the outward Worfhip and Order of the Church, to be trampled on hy the Gentiles, not kept any more to the mea- fure of Scripture Rule, which thenceforth was applied only to the Temple of God and them that Worfhipped therein : For this corruption of the Church, as to the matter of it, was the occafion and means of introducing all that corruption in Dotfrine, Worjhip, Order and Rule which enfuedj and ended in the great Apoftacy. For whatever belonged unto any of thefe things, efpecially thefe that confift in practice, were accommodated unto the ftate of the Members of the Churches : And fuch they were as flood in need of fuperftitious Rites to be mixed with their Worfhip, as not underftanding the Power and Glory of that which is Spiritual; fuch as no.intereft in Church Order could be committed unto, feeing they were not qualified to bear any fhare in it ; fuch as flood in need of a Rule over them , with Grandeur and Power , like unto that among the Gentiles. Wherefore, the Accommodation of all Church concerns, unto the ftate and condition of fuch corrupt •Members as Churches- were filled with, and at length made up of, proved the Ruine of the Church in all its Order and Beauty. liut lb it fell out, that in the Proteftant Re for mat ion. oi the Chuixh, very little regard was had thereunto* Thofe great and The SubjeSl Matter of the Church. and worthy Perlbns who were called unto that Work, did let themfelves principally, yea, fokly for the mod part, againft: the falfe Doclrme and Idolatrous Worship of the Church of Rome) as judging, that if they were removed and taken away, the people by the Efficacy of Truth an<* Order of Worfhip, would be retrived from the evil of their ways, and Primitive Holinefs be again reduced among them. For they thought it was the Doclrtne and Worship of that Church, which had filled the people with Darknels and corrupted their Converfa- tions. Nor did they abfblutely judge amifs therein : For although they were themfelves at firft introduced in compliance with the ignorance and wickednefs of the people, yet they were fuited to promote them, as well as to countenance them ; which they did effectually. Hence it came to pafs, that the Reformation of the Church as unto the matter of it, or the Purity and Holinefs of its Members, was not in the leaft attem- pted, until Calvin fet up his Difcipline at Geneva, which hath filled the World with clamours againft him from that day to this. In moll other places, Churches, in the matter of them, continued the fame as they were in the Papacy, and in many places as bad in their Lives as when they were Papifls. But this Method wasdefigned in the Holy, Wile Providence of God, for the good and advantage of the Church, in upro- greffive Reformation, as it had made a gradual Progrefs into its decay. For had the Reformers in the firft place, fet them- felves to remove out of the Church fuch as were unmeet for its Communion, or to have gathered out of them fuch as were meer Members of the Church according to its Original Institution; it would through the paucity of the number of thofe who could have complied with the Defign, have greatly obftru&ed, if not utterly defeated their endeavour for the Reformation of Doctrine and Worfoip. This was that in the Preaching of the Gofpel and the Profeffion of it, which God hath fince made effectual, in thefe Nations efpecially, and in other places, to turn Multi- tudes from Darkntfs to Light, and from the Power of Satan unto Htmftlf , tranflating them into the Kjngdom of His dear Son. Hereby way is made for a neceilary addition unto the work of Reformatio^ T *> i a The SnbjeSl Matter of the Church. P Reformation, if not to the clofing of it, which could not at firft be attained unto , nor well attempted ; namely the Reduction of Churches, as unto their matter, or the Members of them unto their Primitive Inftitution. The fum of wf?at is defigned in this Difcourfe, is this only. We defire no more to cohftitute Ubzrcb Jtfembtrs, and we can defire no left, than what in judgment of Charity may comply with the Vnion that is between Chrfft the Head and the Church; i Cor. 12. 27. Epb. 2, 22. 1 Cor. 3. 16, 17. 2 Cor. 11. 1, 18. 1 Tbejf. 1. ',2, &c. that may in the fame judgment anfwer the way of the beginning and increafe of the Church according unto the Will of God, who adds unto the Church fuch as Thall be faved , Jff. 2. 47. the Rule of our receiving of them, being becaufe be bath received them, Rom. 1 4. 1, 2. that may anfwer that Profeflion of Faith which was the Foundation of the Church, which was not vthaxflefb and blood, but what God himfelf revealed, Mattb. 16. 16. and not fuch as have a form of Godlinefs but deny the Power thereof , 2 Tim. 3.5. We acknowledge that many Church Members are not what they ought to be , but that many Hypocrites may be among them ; that the judgment which is paifed on the Confeflion and Profeflion of them that are to be Admitted into Churches, is charitativi, proceeding on evidence of moral Probability, not determining the reality of the things thern- felves ; that there are fundry meafures of Light, Knowledge, Experience, and Abilities and Readinefs of Mindinthofe that are to be Admitted, all whole Circumftances are duly to be confidered, with indulgence unto their weaknelfes : And if the Scripture will allow us any further Latitude, we are ready to embrace it. Our prefent Enquiry yet remaining on thefe confiderations, is, What is our Duty in point of Communion with fuch Churches as are made up or compofed of Members vifvily unholy ; or fuch as comply not with the Qualifications that are by the Rules of the Gofpel indifpenfably required, to give unto any a Regular entrance into the Church, with a participation of its Privileges. For it is in vaizj to expe£t, that fuch Churches trill Reform The SnbjeSi Matter of the Church. 1 1 Reform themfelves, by any Act, Duty or Power of their own ; feeing the generality of them are juftly fuppofed averfe from, and enemies unto any fuch Work. I anfwer therefore , i. It muft be remembred, that Communion with particular Churches is to be regulated ablblutely by Edification. No Man is or can be obliged to abide in or confine himfelf unto the Communion of any particular Church, any longer, than it is for his Edification. And this liberty is allowed unto all perfbns by the Church of England. For, allow a Man to be born in fuch a Parifh, to be baptized in it, and there educated ; yet, if at any time he judge that the Mimftry of the Pari/h is not ufeful unto his Edification, he may withdraw from all Com- munion in that Parifh, by the removal of his Habitation, it may be to the next door. Wherefore, . 2. If the corruption of a Church, as to the matter of it y be. fuch as that, i. It is inconfiflent with, and overthroweth all that Com- munion that ought to be among the Members of the fame Church , in love without diffimulation, whereof we fhall treat afterwards. 2. If the fcandals and offences which muft of neceflity abound in fuch Churches, be really obftrudtive of Edification. j. If the ways and walking of the generality of their Mem- bers, be dishonourable unto the Gofpel, and the Profeffion of it, giving no Reprefentation of the holinefs of Chrift or his Do&rine. 4. If fuch Churches do not, can not } will not Reform them- fclves : Then, It is the Duty of every Man who takes care of his own prefent Edification, and the future falvation of his Soul, peace- ably to withdraw from the Communion of fuch Churches^ and to join in fuch others , where all the ends of Church Societies may in fbme meafure be obtained. Men may not onlydofb, becaufe all obligation unto theufe of means for the attaining of fuch an end, doth ceafe, when the means are not fuited there- unto, but obftru£tive of its attainment; but alfb the giving of a Teftimony hereby againft the Declenfion from the RuJe of i (5 The SubjcSi Matter of the Church. of Chrift in the Inftitution of Churches, and the difhonour that by this means is reflefted on the Gofpel, is neceffary unto all that defire to acquit themfelves as Loyal Subjects unto their Lord and King, And it cannot be queilioned by any, who underftand the nature, ufe and end of Evangelical Churches, but that a relinquishment of the Rule of the Gofpel in any of them, as unto the practice of Holinefs, is as juft a caufe of withdrawing Communion from them, as their forfakingthe fame Rule in Do&rine and Worfhip. It may be fbme will judge that fundry inconveniences will enfiie on this AfTertion, when any have a mind to praftife ac- cording unto it. But when the matter of Fad fuppofed, is fuch as is capable of an uncontrollable evidence, no incon- venience can enfue on the pra&ice directed unto, any way to be compared unto the mifchief of obliging Believers to abide always in fuch Societies, to the ruine of their Souls. Two things may be yet enquired into, that relate unto this part of the ftate of Evangelical Churches : As, i. Whether a Church may not, ought not, to take under its Conduct, Inflection and Rule, fuch as are not yet meet to be received into full Communion,; fuch as are the Children and Servants of thofe who are compleat Members of the Church. Anfw. No doubt the Church in its Officers, may and ought (6 to do ; and it is a great evil when it is negle&ed. For, (i.) They are to take care of Parents and Mafiers as fuch, and as unto the difcharge of their Duty in their Families ; which, without an infpettion into the condition of their Children and Servants, they cannot do. (2.) Houfholds were conftantly reckoned unto the Church, when the Heads of the Families were entred into Covenant, Luk. 19. 9. Aft. 16. 15. Rom. 16. 10, 11. 1 Cor. 1.16. .2 Tim. 4. 19. (j.) Children to belong unto, and have an Intereft in their Parents Covenant ; not only in the promileof it, which gives them Right unto Baptifm; but in the ProfefTion of it in the Church Covenant, which giv^s them a Right unto all the Privileges of the Church, whereof they are capable, until they voluntarily relinquifli their claim unto them. (4.) Baptizing the Children of Church Members, giving them The SubjeSi Mailer of the Church. \j them thereby an Admiflion into the vifible Catholick. Church, puts an Obligation on the Officers of the Church, to take care, what in them lieth, that they may be kept and preferred meet Members of it, by a due watch over them, and initru&ion of them. (5.) Though neither the Church nor its Privileges be continued and preferred as of old, by carnal generation \ yet, becaufe of the nature of the Difpenfation of Gods Covenant, wherein he hath promifed to be a God unto Believers and their Seed ; the advantage of the means of a gracious Education in fuch Families, and of converfion and edification in the Miniftry of the Church , ordinarily the continuation of the Church, is to depend on the addition of Members out of tl Families already incorporated in it. The Church is not to be like the Kingdom of the MamaMes, wherein there \v regard unto natural SuccefTors ; but it was continual! up of Strangers and Foreigners incorporated into it: N61 like the beginning of the Roman Common-weal y which confiding of Men only , was like to have been the matter of one Age alone. The Duty of the Church towards this fort of perfbns, con- fifts, (1.) In Prayer for them. (2.) Catechetical Inflruttion of them, according unto their Capacities. (3.) Advice to their Parents concerning them. (4.) Vifiting of them in the Families whereunto they do belong. (5-.) Encouragement of them , or Admonition according as there is occafion. (6.) Direction for a due preparation unto the joining themfelves unto the Church, in full Communion. (7.) Exclusion of them from a claim unto the participation of the efpecial Privileges of the Church, where they render themfelves vifibly unmeet for them, and unworthy of them. The negleft of this Duty brings unconceivable prejudice unto Churches, and if continued in, will prove their Ruine. For they are not to be preferred, propagated and continued, at the ^afie rate of a confiantfupply by the carnal baptized po- fterity of thofe who do at any time juftly or unjuftly belong unto them : But they are to prepare 2. meet fufply of Member s y by all the fpiritual means whole adminiftration they are in* D trufted iS The SubjeSt Matter of the Church. trufted withal. And befides,one end of Churches,is,to/>re/en;e the Covenant of God in the Families once gracioufly taken thereinto* The negle£t therefore herein, is carefully to be watched againft. And it doth arife, (i J From an ignorance of the Duty, in moft that are concerned in it. (2.) From the paucity of Officers in moft Churches, both Teaching and Ruling, who are to attend unto it. (3 J The want of a Teacher or Catechifi in every Church r who fhould attend only unto the inftrufition of this fort of perfbns. (4.) Want of a fenfe of their Duty in Parents and Matters. (1.) In not valuing aright the great privilege of having their Children and Servants under the inflection, care and bleffing of the Church. (2.) In not injiilling into them a fenfe of it, with the Duties that are expe&ed from them, on the account of their Relation unto the Church. (3.) In not bringing them duly unto the Church AiTemblies. (4.) In not preparing arid difpofing them unto an actual entrance into full Com- munion with the Church. (5.) In not advifing with the Elders of the Church about them. And, (6.) Efpecially by an indul- gence unto that loofe and careleft kind of Education in Confor- mity unto the World, which generally prevails. Hence it is, that moft of them on various accounts and occafions, dropoff here and there from the Communion of the Church, and all Relation thereunto > without the leaft refpeft unto them, or enquiry after them; Churches being fupplied by fuch as are occasionally Converted in them. Where Churches are compleat in the kind and number of their Officers, fufficient to attend unto all the Duties and occafions of them; where whole families, in the conjunction of the Heads- of them unto the Church, are Dedicated unto God, according unto the feveral capacities of thole whereof they do confift ; where the Defign of the Church is to provide for its own fucceffive continuation in the prefer vation of the Intereft of Gods Covenant in the Families taken thereinto ; where Parents efteem themfelves accountable unto God and the Churci], as unto the Relation of their Children thereunto, there is pro- vifion for Church Order, Ufefulnefi and Beauty, beyond what is ufually to be obferve J. 2. The The SnbjeSt Matter of the Church. I p 2. The efpecial Duty of the Church in A dmi/fien of Members in the time of great Perfecution, may be a little enquired into. And, (i.) It is evident, that in the Apoflolical and Primitive Times, the Churches were exceeding careful not to admit into their fbciety, fuch as by whom they might be betrayed nnto the rage of their Perfecuting Adversaries. Yet, notwithstanding all their care, they could feldom avoid it ; but that when Per- fection grew fevere, fbme or other would fall from the either out of fear, with the power of Temptation, or b difcovery of j:heir latent hypcrift and unbelief, unto their great trial and diftrefs. However, they were not fo fenv-'-ns herein, with refpeft unto their ownfafety, ascoexclujL {[ Si as gave a tolerable account of their fincerity ; but in the difcto. of their Duty, committed themfelves unto the care of Jefiis Chrift. And tliis is the Rule whereby we ought to walk on fuch occafions. Wherefore, (2.) On fuppofition of the efta- blifhment of Idolatry, and Perfecution, there or in any place, as it was of old, under, firft the Pagan, and afterwards the Antichriflian Tyranny ; the Church is obliged to receive into its Care and Communion all fuch as, (1.) P lee from Idols, and are^ ready to confirm their Teftimony againft them with fufrering. ( 2.) Make profefflon of the truth of the Gofpel of the Do&rine of Chrift, efpecially as unto his Perfbn and Offices j are, fjJFree from fcandalous Sins ; and, (%) Are willing to give up themfelves unto the Rule of Chrift in the Church, and a iubjeftion unto all his Ordinances and Inftitutions therein. For in fuch a feafbn, thefe things are fb full an indication of fincerity , as that in the judgment of Charity, they render Men meet to be Members of the vifible Church. And if any of this fort of perfbns, through the feverity of the Church in their non Ad- mijfwn of them, fhould becaft on a conjun&ion in Superftitious and Idolatrous Worfhip, or be otherwife expofed unto Tem- ptations and Difcouragements prejudicial unto their Souls, I know not how fuch a Church can anfwer the refufal of them unto the great and univerfal Paftor of the whole Flock. D 2 CHAP- C H A P, II. Of the Formal Caufe of a Particular Church. TH E way or means whereby fuch perlbns as are defcribed in the foregoing Chapter, may become a Church, or enter into a Church-State, is by mutual confederation, or fblemn Agreement for the performance of all the Duties which the Lord Chrift hath prefcribed unto his Diftiples in fuch Churches, and in order to the exercife of the power wherewith they are intruded, according unto the Rule of the Word. FOR the moft part, the Churches that are in the World at prefent, know not how they came fo to be, continuing only in that ftkte which they have received by Tradition from their Fathers. Few there are, who think that any Jet or Duty of their own, is required to enftate them in Church Order and Re- lation. And it is acknowledged, that there is a difference be- tween the continuation of a Church, and its firfi Erection. Yet, that that continuation may be regular, it is required that its firft Congregating (for the Church is a Congregation) was fb ; as alfb, that the force and efficacy of it be ftill continued. Where- fore, thecaufesof that firft gathering, muft be enquired into. THE Churches mentioned in the New Teftament, planted or gathered by the Apoftles, were Particular Churches, as hath been proved. Thefe Churches did confift each of them of many Members, who were fo Members of one of them, as that they were not Members of another. The Saints of the Church of Corinth, were not Members of the Church at Philippi. And the Enquiry is, How thofe Believers in one place and the other became to be a Church, and that diftin£l from all others ? The Scripture affirms in general, that they gave up the?nfelves unto the Lord and unto the Apoftles, who guided them in thefe Affairs, by the mil of God, 2 Cor. 8. 5. and that other believers were added unto the Church, Aft. 2. THAT it is the Will and Command of our Lord Jefus Chrift, that all his Difciples fhould be joined in fuch Societies , for the Duties, Of the Formal Caufe of a Particular Church. 2 1 Duties and Ends of them prefcribed and limited by himfelf, - hath been proved fufficiently before. All that are Difcipled by the Word, are to be taught to do and obferve all hu Commands, Matth. 28. 20. THIS could originally be no otherwife done,but by their own actual, exprt/s 7 voluntary confent. There are fundry things which concurr as remote caufes, or prerequijlte conditions unto this conjunction of Believers in a Particular Churchy and with- out which it cannot be. Such are Baptifm, ProfeJJwn of the Chrijlian Faith , convenient Cohabit xtton , referring to the Preaching of the Word in the fame place. But neither any of thefe diitinttly or feparately, nor all of them in Conjunction, are or can be. the conflitutive Form of a Particular Church, For it is evident that they may all be, and yet no iuch Church State enfue. They cannot altogether engage unto thofe Duties, nor communicate thofe Powxrs, which appertain unto this State. WERE there no other Order in Particular Churches, no other Difcipline to be exerciled in them, nor Rule over them, no other Duties, no other Ends alligned unto them, but what are generally owned and pra&ifed in Parochial Affemblies , the Preaching of the Word within fuch a precinft of Cohabitation, determined by Civil Authority, might conftitute a Church. But if a Church be fuch a Society as is intrufled in it felf with fundry Powers and Privileges depending on fundry Duties pre- scribed unto it, if it conftitute new Relations between Perfbns, that neither naturally nor morally were before fb related, as Marriage doth between Husband and Wife ; if it require new mutual Duties, and give new mutual Rights among themfelves, not required of them either as unto their matter, or as unto their manner before ; it is vain to imagine that this State can arife from,or have any other Formal Caufe, but the joint confent and virtual confederation of thofe concerned, unto thefe ends : For there is none of them can have any other Foundation ; they are all of them refolved into the Wtlls of Men, bringing themfelves under an obligation unto them by their vo- luntary confent. I fay unto the Wills of Men , as their Formal Caufe; the fupreme efficient caufe of them all be- ing 22 Of the formal Caufe of a T articular Church. ing the Will , Law and Conftitution of our Lord Jefus Chrift. THUS it is in all Societies, in all Relations that are not meerly natural, (fuch as between Parents and Children, where- in the neceffityof Fov/c/s and mutual Duties, is predetermined by a Superiour Law, even that of Nature^ wherein, Powers, Privileges and mutual Duties are eftabiifhed, as belonging unto that Society. Nor after its fir ft institution, can any one be in- corporated into it, but by his own content, and engagement to obferve the Laws of it. Nor, if the Nature and Duties of Churches were acknowledged, could there be any conteft in this matter ; for the things enfuing are clear and evident. i. THE Lord Chrift, by his Authority, hath appointed and injlituted this Church State, as that there fhould be fuch Churches, as we have proved before. 2. THAT by his Word or Law he hath granted Powers and Privileges unto this Church, and prefcribed Duties unto all be- longing unto it, wherein, they can have no concernment who are not incorporated into fuch a Church. 2. THAT therefore, he doth Require and Command all his Difciples to join themlelves in fuch Church Relations,as we have proved ; warranting them lb to do, by his Word and Com- mand : Wherefore, 4. THIS pining of themfelves, whereon depends all their intereft in Church Powers and Privileges, all their obligation unto Church Duties , is a voluntary Att of the obedience of Faith, unto the Authority of Chrift, nor can it be any thing elfe. 5. HEREIN do they give themfelves unto the Lord, and to one another, by their Officers, in a peculiar manner, accord- ing to the Will of God, 2 Cor. 8. 5. 6. TO give our felves unto the Lord, that is unto the Lord Jefus Chrift, is exprefly to engage to do and obferve all that he hath appointed and commanded in the Church ; as that Phrafe every where fignifieth in the Scripture, as alio joining our fives unto God, which is the fame. 7. THIS Of the Formal Caufe of a Particular Church. 2 2 7. THIS Refignation of our felves unto the Will, Power and Authority of Chrift, with an exprefs ingagement made unto him of doing and obferving all his Commands, hath the nature of a Covenant on our part \ and it hath fb on his, by virtue of the pronaife of his efpecial prefence annexed unto this engage- ment on our part, Matth. 28. 18, 19, 20. 8. FOR, whereas there are three things required unto a Covenant between God and Man. (1 J That it be of Gods ap- pointment and inftitution. (2.) That upon a prefer ipt ion of Duties there be a folemn engagement unto their performance on the part of Men. (3.) 'That there be efpecial promifes of God annexed thereunto , in which confifts the matter of Confe- deration , whereof mutual exprefs Reftipulation is the form ; they all concurr herein. 9. THIS Covenant which we intend, is not the Coven ant of Grace abfolutely confidered ; nor are all the Duties belonging unto that Covenant prefcribed in it ; but the principal of them, as Faith, Rtpentance, and the like, are prefuppofed unto it ; nor hath annexed unto it all the promifes and privileges of the New Covenant abfolutely confidered \ but it is that which is prefcribed as a GofpelDuty in the Covenant of Grace, whereunto do belong all the Duties of Evangelical Worfhip, all the powers and privileges of the Church, by virtue of the efpecial promife of the peculiar prefence of Chrift in fuch a Church. ic. WHEREAS therefore in the constitution of a Church, Believers do give up themfelves unto the Lord, and are bound folemnly to engage themfelves to do and obferve all the things which Chrift hath commanded to be done and obferved in that ftate, whereon he. hath promifed to be prefent with them and among them in an efpecial manner, which pretence of his,, duth intereft them in all the Rights, Powers and Privileges of the Church ; their fb doing, hatli the nature of a Divine Cove- nant included in it, which is the Formal Caufe of their Church Sate and Being. 11. BESIDES, as we have proved before, there are many mutual Duties required of all winch join in Church Societies, and Powers to bs exercifed and fubmittcd unto, whereunto none can Of the Formal Caufe of a Particular Church. can b2 obliged without their own confent- They muft give up them ft 'Ives unto one another by the will of God. That is, they muft agree, confent and engage' among themfelves to obferve all thole mutual Duties, to ule all thofe Privileges, and to exer- cife all thole Powers, which the Lord Chrift hath prefcribed and granted unto his Church. See Jerem. 50. 4, 5. 1 2. THIS com pleats the confederation intended, which is the Formal Caufe of the Church ; and without which , either ex- prefly or virtually performed, there can be no Church State. 13. INDEED herein mod Men deceive themfelves, and think they do not that, nor that it ought to be done, and difpute againft it as unlawful or unneceffary, which for the fubftance of it they do themfelves, and would condemn themfelves in their own Confidences, if they did it not. For unto what end do they join themfelves unto Parochial Churches and AiTemblies ? To what end do they require all Profeffors of the Proteflant Re- ligion fb to do, declaring it to be their Duty by penalties annexed unto its negleft: ? Is it not, that they might yield obedience unto Chrift in their fb doing ? Is it not to profefs that they will do and obferve all whatfbever he commands them ? Is it not to do.it in that Society, in thofe AiTemblies whereunto th^y do belong ? Is there not therein virtually a mutual Agreement and Engagement among them unto all thofe ends ? It muft be fb with them, who do not in all things in Religion/^/* uncertainly as Men beating the Air. 14c NOW j whereas thefe things are in themfelves, and for the fubftance of them, known Gofpel Duties, which all Belie- vers are indifpenfably obliged unto ; the more exprefs our en- gagement is concerning them, the more do we glorify Chrift in our Profeffion, and the greater fenfe of our Duty will abide on our Confciences , and greater encouragement be given unto the performance of mutual Duties ; as alfb the more evident will the warranty be, for the exercife of Church Power. Yet do I not deny the Being of Churches unto thofe Societies, where- in thefe things are virtually only obferved ;efpecially in Churches of fbme continuance, wherein there is at leaft an implicit (onfent unto the firft Covenant-Conftitution, 15. THE Of the Formal Caufe of a V articular Church. 2$ 1 5. THE Lord Chrift having inftituted and appointed Offi- cers, Rulers or Leaders in his Church, (as we fhall fee in the next place) to look unto the difcharge of all Church Duties among the Members of it, to adminifter and difpenfe all its Privileges, and toexercife all its Authority, the, confent and engagement iniiRed on, is exprefly required unto the conftitution of this Order and the prefervation of it. For without this, no Believer can be brought into that Relation unto another as his Paflor, Guide, Over-feer, Ruler unto the ends mentioned, wherein hemuftbe fubjedt unto him, partake of all Ordinances of Divine Worfhip adminiftred by him with Authority, in obedience unto the will of Chrift ; They gave their own f elves to us (faith the Apoftle) by the will of God. 16. WHEREFORE, the Formal Cauje of a Church conRttcth in an Obediential Act of Believers , in fuch numbers as may be / ufeful unto the ends of Church Edification, jointly giving up them- f elves unto the Lord Jefus Chrift, to do and obferve all his Com- mands, refting on the promife of his efpecial pre fence thereon ; giving and communicating by his Law, all the Rights, Powers and Privileges of his Church untG them \ and in a mutual Agreement among themf elves, jointly to perform all the Duties required of them in that State,' with an efpecial fubjeclion unto the Spiritual Au- thority of Rules and Rulers appointed by Chrijl in that State. 17. THERE is nothing herein, which any Man who hath a confcientious fenfe of his Duty in a profeffed fubjeclion unto the Gofpel, can queftion for the fubftance of it, whether it be ac- cording to the mind of Chrift or no. And whereas the nature and effential properties of a Divine Covenant are contained in them, as fuch it is a Foundation of any Church State. 18. THUS under the Old Teftament, when God would take the pojlerity of Abraham into a new peculiar Church State, he did it by a Solemn Covenant. Herein, as he prefcribed all the Duties of his Worfhip to them, and made them many bleifed promifes of his prefence, with powers and privileges innume- rable ; fo the people jolemnly Covenanted and engaged with him, that they would do and obferve all that he had Commanded them ; whereby they coaiefced into that Church State, which abode ♦ . E unto 2(5 Of the Formal Caufe of a Particular Church. - unto the time of Reformation. This Covenant is at large de- clared Exod. 24. For the Covenant which God made there with the people, and'they with him, was not the Covenant of Grace under a legal difpenfotion; for that was eftablffbed unto the Seed of 'Abraham Four Hundred years before in the Promife,with the Seal of Circumcifion ; nor was it the Covenant of Works under a Gofpel difpenfatidn \ for God never renewed that Co- venant under any consideration whatever: But it was a peculiar C venant which God then made with them, and had not made it with their Fathers, Deut. 5. 2, 3. whereby they were railed and erected into a Church State, wherein they were intrufted with all the Privileges, and enjoined all the Duties which God had annexed thereunto. This Covenant was the fole Formal Caufe of their Church State, which they are charged fo often to have broken, and which they fb ohenfolemnly renewed unto God. 19. THIS was that Covenant which was to be abolifhed, whereon the Church State that was built thereon, was utterly taken away. For hereon the Hebrews ceafed to be the peculiar Church of God, becaufe the Covenant whereby they were made lb, was abolifhed and taken away, as the Apoftle difputes at large, Heb. 7, 8, 9. The Covenant of Grace in the promife, will ftill continue unto the true Seed of Abraham, Ac7.2. 38, 39. But the Church Covenant was utterly taken away. 20. UPON the removal therefore of this Covenant, and the . Church State founded thereon , all Duties of Worfhip and Church Privileges were alfb taken away ; (the things fubftitu- ted in their room being totally of another kind. But the Cove- nant of Grace , as made with Abraham, being continued and transferred unto the Gofpel Worfhippers, the fign or token of it given unto him is changed ; but another fubftituted in the room thereof. But whereas the Privileges of this Church Co- venant were in themfelves carnal oniy, and no way fpiritual, but as they were Typical ; and the Duties prefcribed in it were hurdenfome, yea, a yoke intolerable ; the Apoftle declares in the fame place , that the New Church State , whereinto we are called by the Gofpel, hath no Duties belonging unto it, but fuch as are fpiritual and eafie ; but withal, hath fuch holy and emi- nent Of the Polity^ Kule y or Difcipline of the Churchy &c. ij mnt Privileges as the Church could no way enjoy by virtue of the firjt Church Covenant \ nor • could be Believers made partakers of them , before that Covenant was abolifhed : Wherefore, 21. THE fame way for the Ereftion of a Church State for the participation of the more excellent Privileges of the Gofpel, and performance of the Duties of it, for the fib fiance of it muft ftill be continued. For the conftitution of fuch a Society as a Church is, cntrufted with Powers and Privileges, by a Covenant or mutual confent, with an ingagement unto the per- formance of the Duties belonging unto it, hath its foundation in the Light of Nature, fo far as it hath any thing in common with other voluntary Relations and Societies ; was inftituted by God himfelf, as the way and means of erecting the Church State of the Old Teftament ; and confifteth in the per- formance of fuch Duties as are exprelly required of all Believers. • * CHAP. III. Of the Polity^ Rule, or Dtfcipline of the Church in General. i . *"■ * H E things laft treated of concern the Effence of the Church, or the EffentialConfiituent Parts of it, -** according unto the appointment of Chrift. It remains in the next place, that we fhould treat of it as it is Organic al, or a Body Corporate ; a fpiritually Political Society, for the exercife of the Powers wherewith it is intruded by Chrift , and the due performance of the Duties which he requires. Now, whereas it is brought into this eftate, by thfc letting , fixing or placing Officers in it , Method would re- quire that we fhould firft treat of them, their Nature , Nawes,Power y and the ways of coming unto their Offices. But, whereas all things concerning them are founded in the grant E 2 of 28 Of the Polity , Rule, or Difcipline of Power unto the Church it felf, and the Inftitution of Polity and Rule therein by Jefus Chrift, I fhall firft treat fbme- what thereof in general. THAT which we intend on various considerations and in divers refpe&s, is called the Power or Authority, the Polity, the Rule, the Government and the Difcipline of the Church. The Formd Nature of it, is its Authority or Power. Its Polity, is skill and wifdom to aft that Power unto its proper ends. Its Rule, is the aftual exercife of that Power, according unto that skill and wifdom. Its Government is the Exercife and Applica- tion of that Authority according unto that skill, towards thofe that are its proper Obje£ts. And it is called its Difcipline, prin- cipally with refpefl: unto its end. Yet is it not material whether thefe things are thus accurately diftinguifhed ^ the fame thing is intended in them all, which I fhall call the Rule of the Church. • 2. THE Rule of the Church is in general The exercife of the "Power or Authority of Jefus Chrift, given unto it according unto the Laws and Direct ions prefer ibed by him f elf unto its Edification. This Power in Actu Primo, or fundamentally, is in the Church it felf; mAcfuSecundo, or its exercife, in them that are efpecially called thereunto. Whether that which is now called thzRule of the Church by fome, being a plain Secular Dominion, have any Affinity hereunto, is juftly doubted. That it is in it felf the ailing of the Authority of Chrift, wherein the power of Men is Mi nifterial only, is evident. For, (1.) All this Authority in and over the Church is veiled in him alone. (1.) It is over the Souls and Confcienfces of Men only, which no Authority can reach but his, and that as it is his ', whereof we fhall treat more afterwards. - ./THE fole end of the Minifterial Exercife of this Power and Rule, by virtue thereof unto the Church, is the Edification of it filf, Rom. 15. 1, 2, 3. iCor. 10. 8. Chap. 13. 10. Ephef.4. 14, 1 5. J. THIS is the efpecial nature and efpecial end of all Power granted by Jefus Chrift unto the Church ; namely, a Miniftry unto Edification, in oppofition unto all the ends whereunto it hath of the Church in General. 2 p hath beenabufed. For it hath been lb unto the Usurpation of a Dominion over the Perfbns and Conferences of the Difciples of Chrift, accompanied with Secular Grandeur, Wealth and Power. The Lord Chrift never made a grant of any Autho- rity, for any fuch ends ; yea, they are exprefly forbidden by him, Luk. 22. 25. Matth. 20. 26, 27, 28. Jfus called his Difciples unto him, and faid, Te know that the Princes of the Gentiles exercife Dominion over them, and they that are Great txercife Authority upon them : But it jhall not be fo among you \ but rvhofoever will be great among you , let him be your Mini fler \ and rvhofoever mil be chief among you, let him be your Servant ; even as the Son of Man Came not to be mini fired unto, but to minifier. ALL the Pleas of the Romanifis are utterly infufficient to fe- cure their Papal Domination from this Sword of the Mouth of the Lord Jefus. For, whereas their utmoft pretence and de- fence confifts in this, That it is not Dominion and Power abfo- lutely that is forbidden, $x\tt\\Q~Vnlawful, Tyrannical, Oppreffive Exercife of Power, fuch as was in ufe among the Princes of the Gentiles', never was there any Dominion in the World, no not among the Gentiles, more Cruel, Oppreffive and Bloody, than that of the Popt?s hath been. But it is evident, that our Lord Jefus Chrift doth not in the leaft reflect on the Rule or Government of the KJngs and Princes of the Gentiles, which was Good and Righteous : yea, he fpeaks of them inanefpecial manner, whom their Subjects for their moderate and equal Rule, with their ufefulnefs unto their Countries, called Eos?)*™* or Benefactors. Their Rule,as unto the Kind and Administration of it in the Kingdoms of the World, he approves of. And fuch a Power or Preheminence it was, namely good and juft in it felf , not Tyrannical and Oppreffive, that the Two Difciples defired in his Kjngdom , which gave occafion unto this declaration of the Nature of his Kingdom, and the Rule thereof. For in this Power or Dominion two things may be confidered. (ij The Exercife of it over the Perfbns, Goods and Lives of Men, by Courts, Coercive JurifcJictions, Proceffes of Law, and External Force in Puniflhments. (2.) The State, Grandeur, Preheminence, 50 Of the Polity 5 Rule, or Difcipline Preheminence, Wealth, Exaltation above others , which are neceffary unto the maintenance of their Authority and Power. Both thefein the leaft Participation of them, in the leaft Degree whatever, are forbidden by our Saviour to be admitted in his Kingdom, or to have any place therein , on what pretence foever. He will have nothing of Lordfhip, Domination, Pr#- heminence in Lordly Power in his Church. No Courts, no Coercive Jur ij 'dictions, no Exercile of any Humane Authority doth he allow therein ; for by thefe means do thefrinces of the Gentiles, thole that are the Benefactors of their Countries, rule among them. And this is moll evident from what in oppofi- tion hereunto he prefcribes unto his own Difciples, the greateft, the beft in Office, Grace and Gifts ; namely a Miniftery only, to be difcharged in the way of Service. How well this great Command and Direction of our Lord Jefus Chrift hath been and is complied withal, by thofe who have taken on them to be Rulers in the Church, is fufficiently known. WHEREFORE there is no Rule of the Church, but what is Minifterial, confifting in an Authoritative Declaration and Appli- cation of the Commands and Will of Chrift unto the Souls of Men, wherein, thofe who exercife it are Servants unto the Church for its Edification, for "Jefus fake, 2"Cor. 4. 5-. IT hence follows, that the introduction of Humane Autho- rity into the Rule of the Church of Chrift in any kind, de- ftroyeth the nature of it, and makes his .Kingdom to be of this World, and fome of his Difciples to be in their meafure like the Princes of the Gentiles ; nor is it oft-times from themfelves, that they are not more like them than they are. The Church is the Houfe of Chrift, his Family, his Kjngdom. To aft any power . in its Rule, which is not his, which derives not from him, which is not communicated by his legal grant ;. or to aft any Power, by Ways, Proceifes, Rules and Laws not of his ap- pointment, is an invafion of his Right and Dominion. It can no other-wife be, if the Church be his Family, his Houfe, his IQngfow. ;For what Father would endure that any Power -fliouid be exercifed in his Family as to the difpolal of his Chrdrcn and Eftate, but his own? What Earthly Prince will bear of the Church in General. 3 £ bear with fuch an intrufion into his Rights and Dominion ? Foreign Papal Poser is feverely excluded here in England, be- caufe it entrenches on the Rights of the Crown, by the exercife of an Authority and Jurifciittion not derived from the King according unto the Law of the Land. And we fhould do well to take care that at the fame time we do not encroach upon the Dominion of Chrift, by the exercife of an Authority not derived from him, or by Laws and Rules not Enafted by him, but more Foreign unto his Kingdom,than the Canon Law or the Popes Rule is unto the Laws of this Nation, left we fall under the Statute of Praemunires Matth. 10. 26, 27, 28. The power of Rule in the Church, then, is nothing but a Right to yield Obedience unto the Commands of Chrift, in fuch a way, by fuch Rules , and for fuch ends, as wherein and whereby his Authority is to be acted. THE per font concerned in this Rule of the Church, both thofe rhat Rule and thofe that are to be Ruled, as unto all their Civil and Political concerns in this World, are fubje£t unto the Civil Government of the Kingdoms and Places wherein they inhabit. And there are fundry things which concern the out- ward ft ate and condition of the Church that are at thedifpofal of the Governours of this World: But, whereas the Power to be exercifed in the Church is meerly Spiritual as unto its objeffs, which are the Confidences . of Men ; and as unto its ends, which are the tendency of their Souls unto God, their fpiritual obedience in Chrift and Eternal Life, it is a Phrenfy to dream of any other Power or Authority in this Rule, but that of Chrift alone. TO fum up this Difcourfe ; If the Rulers of the Church, the greateft of them, have only a Minifterial Power committed unto them, and are precifely limited thereunto ; if in the ex- ercife thereof they are Servants of the Church unto its Edifica- tion j if all Lordly Domination in an exaltation above the Church or the Members of it, in Dignity and Authority of this World, and the exercife of Power by external Coercive Jurifdi&ion be forbidden unto them; if the whole Power and Rule of the - Church be Spiritual and not Carnal, mighty through God and Of the Polity, Rule, or Difcipline and not through the Laws of Men ; and be to be exercifed by Jpiritual means for fpiritual ends only ; it is apparent how it hath been loft in, or call out of the World, for the intro- duction of a Lordly Domination, a Secular Coercive Jurif- diftion, with Laws and Powers no way derived from Chrift, in the room thereof. Neither is it poffible for any Man alive to reconcile the prefent Government of fbme Churches, either as unto the Officers who have the Adminiftration of that Rule, or the Rules and Laws whereby they aft and proceed, or Powers which they exercife, or the Jurifdiclton which they claim, or the manner of their proceeding in its Adminiftration, unto any tolerable confiftency with the Principles, Rules and Laws of the Government of the Church given by Chrift him- felf. And this alone is a fufficient Reafon why thofe who endeavour to preferve their Loyalty entire unto Jefus Chrift, fhould in their own praftice feek after the Reduction of the Rule of the Church, unto his Commands and Appointments ; in the publick dtfpofals of Nations we have no concernment. 4. WHEREAS therefore there is a Power and Authority for its Rule unto Edification , given and committed by the Lord Chrift unto his Church, I {hall proceed to enquire how this Power is Communicated, what it is, and to whom it is granted^ which fhall be declared in the enfuing Obfervations. 1 . THERE was an extraordinary Church Power committed by the Lord Jefus Chrift unto his Apoflks, who in their own perfbns were the frfi and only fubjedt of it. It was not granted unto the Church, by it to be communicated unto them according unto any Rules prefcribed thereunto. For their office as it was Apoflolical, was Antecedent unto the exiftence of any Go (pel Church State properly {b called ; neither had any Church the leaft concurrence or influence into their call or million. How- beit, when there was a Church State, the Churches being called and gathered by their Miniftry,they were given unto the Church, and placed in the Church for the exercife of all Office, with Power unto their Edification according to the Rules and Laws of their conftitution, AS. 1. 14, 15. Chap. 6. 1, 2, 3, 4. 1 Cor. }. 22. Chap. 12. 28. £/>/;?/. 4. 11, 12, 1 J, 14. 2. THIS , - of the Church in General. 2. THIS Power is cetfed in the Church. It is lb, not by virtue of any Law or conftitution of Chrift ; but by a cejfation of thofe aftings whence it did flow, and whereon it did depend. For unto this Apoftolical Office and Power there was required, (i.) An immediate per fond call from Chrift himfelf. (2.) A Cornmiffion equally extenfive unto all Nations for their Converfion, and unto all Churches equally for their Edification, (j.) An Au- thority in all Churches, comprehensive of all that power which is in the ordinary conftitution of them, diftributed among many. (4.) A Collation of extraordinary Gifts ; as of infalli- bility in Teaching , of working Miracles , fpeaking with Tongues, and the like. Whereas therefore all theft things do ceafe, and the Lord Chrift doth not aft in the lame manner towards any , this Office and Power doth abfolutely ceafe. For any to pretend themfelves to be Succeffors unto thele Apoftles, as fbme with a ftrange confidence and impertinency have done, is to plead that they are perlbnally and immediately called by Chrift unto their Office, that they have Authority with refpeQ: unto all Nations and all Churches, and are indued with a lpirit of Infallibility, and a power of working Mira- cles, whereof outward pomp and oftentation are no fufficient evidences. And certainly, when fbme of them confider one another, and talk of being the Apoftles Succeffors, it is but Arufpex Arufpicens. &***>*y a**** c^ry^^n* j. LEAST of all in the ordinary ftate of the Church, and the continuation thereof hath the Lord Chrift appointed a Vicar, or rather as is pretended a Succejfor, with a plenitude of all Church Power, to be by him parcelled out unto others. This is that which hath overthrown all Church Rule and Order, introducing Luciferian Pride and Antichriftian Tyranny in their room. And whereas the only way of Chrifts a£ling his Au- thority over the Churches, and of communicating Authority unto them, to be acted by them in his Name, is by his Word and Spirit, which he hath given to continue in his Church unto that end unto the confummation of all things, the Pope of Rome placing himfelf in his ftead for thele ends, doth thereby j& in the Temple of God, and [Jjew himfelf to be God. But this is fuffi- F ciently 00 34 Of the Polity , Rule, or Difcipline ciently confuted among all fbber Chriftians ; and thofe who embrace it, may be left to contend with the Mahometans, who affirm, that Jefus left John the Baptifi to be his Succeffor, as Haly fucceeded unto Mahomet. 5. ALL thefe, by whom the ordinary Rule of the Church is to be exercifed unto its Edification, are as unto their Office and Power given unto the Church, fet or placed in it, not as Lords of their Faith , hut as heifers of their joy, 1 Cor. 2. 2. Chap. 3. 21, 22, 23. 2 Cor. 1. 24. Ephef. 4. n, 12, 15, 14. 1 Pet. 5. 1,2. For the Church is the Spoufe of Chrift, the Lambs Wife ; and by virtue of that Relation the enfeoffment into this power is her Due and Dowry ; all particular Perfbns are but her Servants for Chrifts fake. For though fbme of them be Stewards, and fet over all their fellow Servants, yet he hath not given them the truft of power to rule his Spoufe at their own will, and to grant what they pleafe unto her. 6. BUT as this whole Church Power is committed unto the whole Church by Chrift ; fo all that are called unto the peculiar exercife of any part of it, by virtue of Office- Authority , do receive that Authority from him by the only way of the com- munication of it, namely, by his Word and Spirit through the Miniftry of the Church, whereof we fhall treat afterwards. V. THESE things being thus premifed in general concern- ing Church Power, we muft treat yet particularly of the com- munication of it from Chrift, and of its diftribution as unto its Refidence in the Church. 1*. EVERY Individual Believer hath Power or Right given unto him upon his believing to become the Son of God, J oh. r . 1 2. Hereby, as fuch, he hath a Right and Title radically and ori- ginally unto, with an intereft in all Church Privileges, to be aftually poffeffed and ufed according to the Rules by him pre- fcribed. For he that is a Son of God hath a right unto all the privileges and advantages of the Family of God, as well as he is obliged unto all the Duties of it. Herein lies the foundation of all right unto Church Power, for both it, and all that belongs unto it, is a part of the purchafed Inheritance, whereunto right is granted by Adoption ; wherefore, the firft original grant of all of the Church in General. 35 all Church Power and Privileges is made unto Believers as fuch. Theirs it is with thefe Two Limitations; (1.) That as fuch only they cannot exercife any Church Power, but upon their due observation of all Rules and Duties given unto this end ; fuch are Joint Confeffion and Confederation. (2.) That each in- dividual, do aftually participate therein, according to the efpe- . cial Rules of the Church , which peculiarly refpe&s Women that do believe. 2. WHERE-ever there are two or three of thefe Believers, (the fmalleft number) Rtght and Power is granted unto them, a&ually to meet together in the name of Chrift, for their mutual Edification, whereunto he hath promifed his pretence among them, Matth. 1 8. 1 9, 20. To meet and to do any thing in the name of Chrift ; as to exhort, inftrud and admonifh one another, or to pray together, as v. 19. there is an efpecial Right or Power required thereunto. This is granted by Jefiis Chrift unto the leaft number of confenting Believers. And this is a fccond prepa- ration unto the communication of Church Power. Unto the fjrmer, Faith only is required, unto this, Profeffion with mu- tual content unto,and agreement in the Evangelical Duties men- tioned, are to be added. 3. WHERE the number of Believers is encreated , fb as that they are fufficient as unto their number to obferve and perform all Church Duties in the way and manner prefcribed for their performance, they have Right and Power granted unto them, to make zjointfolcmn Confejfon of their Faith, elpecially as unto the Perfbn of Chrift and his Mediation, Matth. 16. 16, 18. as alfb to give up themfelves unto him and to one another, in an holy Agreement or Confederation to do and obterve all things whatever that he hath Commanded. Hereon, by virtue of his Laws in his Institutions and Commands, he gives them power to do all things in their Order which he grants unto his Church, and enftates them in all the Rights and Privileges thereof. Thefe Believers, I fay, thus congregated into a Church State, have immediately by virtue thereof, power to take care that all things be done among them, as by the Lord Chrift they are Com- manded to be done, in and by hit Church. F 2 THIS 3 6 Of the Polity, Kale, or Difcipiwe THIS therefore is the Church Ejfential and Hornogeneal r unto which the Lord Chrift hath granted all that Church Power which we enquire after, made it the Seat of all Ordinances of his Worfhip , and the Tabernacle wherein he will dwell.. Nor fince the ceafing of extraordinary Officers, is there any other way poffible for the congregating of any Church, than what doth virtually include the things we have mentioned. 4. BUT yet this Church State is not compleat; nor are the. ends of its inftitution attainable in this State. For the Lord Chrift hath appointed fuch things in and unto it, which in this State it cannot obferve- For he hath given Authority unto his Church to be exercifed both in its Rule and in the Adminiftra- t-ion of his fblemn Ordinances of Worlhip. The things before mentioned, are all of them acts of Right and Power, but not of Authority. 5. WHEREFORE the Lord Chrift hath ordained Offices, and appointed Officers to be eftablifhed in the Church, Ephef. 4* 13, 14. Unto thefe is all Church Authority granted. For all Authority is an a£t of Office-Power, which is that which gives unto what is performed by the Officers of the Church, the formal nature of Authority. 6. THEREFORE .unto the Church, in the State before defcribed, Right and Power is granted by Chrift to call, chufe r appoint and Jet apart perfbns made meet for the work of the Offices appointed by him, in. the ways and by the means ap- pointed by him. Nor is there any other way whereby ordinary Officers may be fixed in the Church, as we have proved before, and fhall farther confirm afterwards, THAT which hereon we muft enquire into,, is, How or by what means, or by what afts of his Sovereign Power, the Lord Chrift doth communicate Office-Power, and therewith the Office it felf unto any. perfons whereon their Authority is direftly from him ; and what are the A£ts- cr Duties of tha Church in the collation of this Authority. THE Acls of Chrift herein may be reduced unto thefe Heads. 1. HE of the Church in General i. HE hath inftituted and appointed the Offices themfcives, and made a grant of them unto the Church for its Edification. As alfo, he hath determined and limited the Powers and Duties of the Officers. It is not in the power of any or of ail the Churches in the World, to appoint any Office or Officer in the Church, that Chrift hath not appointed. And where there are any fuch, they can have no Church Authority properly fo called y for that entirely rifcth from , and is reiblved into the inftitution of the Office by Chrift himfelf. And hence, in the firft place all the Authority of Officers in the Church pro- ceeds from the Authority of Chrift in the inftitution of the Office it felf; for that which gives being unto any thing, gives it alfo its effential properties. 2. BY virtue of his Relation unto the Church as its Head, of his KJngly Power over it and care of it, whereon the continua- tion and edification of the Church in this World do depend ; where ever he hath a Church called, he furniCheth fome perfbns with fuch Gifts, Abilities and Endowments, as are neceflary to the difcharge of fuch Offices, in the Powers, Works and Duties of them. For it is moft unquestionably evident, both in the nature of the thing it felf, and in his inftitution, that there are fbme efpecial Abilities and Qualifications required to the difcharge of every Church Office. Wherefore, where the Lord Chrift doth not communicate of theft Abilities in fuch a mea- fure as by virtue of them Church Order maybe obferved, Church Fewer exercifed, and all Church Ordinances adminiflred according to his mind unto the Edification of the Church, it is no more in the power of Men to conftitiite Officers, than to ereft or create an Office in the Church, Ephef. 4.11, 12, 13. 1 Cor. 12. 4, 5,6, 7> 8 5 &c, Rom. 12. 6. THIS collation of fpiritual Gifts and Abilities for Office by Jefus Chrift unto any, doth not immediately conftitute all thole, or any of them, Officers in the Church, on whom they are collated , without the obfervation of that Method and Order which he hath appointed in the Church for the communication of Office-Power; yet is it fo prerequifite thereunto, that no ion not made partaker of them in the mcafure before mentioned,- Of the Polity^ Rule, or Difciplitie mentioned, can, by virtue of any outward Rites , Order or Power,, bz really veiled in the Mfniftry. 3. THIS communication of Office-Power on the part of Chrift, confifts in his inftitution and appointment of the way and means, whereby perfons gifted and qualified by himlelf, ought to be aftually admitted into their Offices, fo as to adminifter the Powers, and perform the Duties of them. For the way of their Call and Ordination, whereof we fhall fpeak afterwards, is effi- cacious unto tills end of communicating Office-Power , meerly from his institution and appointment of it. And what is not lb, can have no caufal influence into the communication of this Power. For although fundry things belonging hereunto are directed by the light of Nature, as it is, that where one Man is let over others in Power and Authority, which before he had no natural right unto, it fhould be by their own content and choice : And fbme things are of a moral nature, as that efpecial prayer be ufed in and about affairs that need efpecial divine affiftance and favour; and there may be {omzcircumftances of outward anions herein, not to be determined but by the Rule of Reafbn on the prefent pofture of occafions ; yet nothing hath any caufal influence into the communication of Office-Power, but what is of the inftitution and appointment of Chrift. By virtue hereof, all that are called unto this Office, do derive all their Power and Authority from him alone. 4. HE hath hereon given Commands unto the whole Church to fubmit themfelves unto the Authority of thefe Officers in the diicharge of their Office, who are fo appointed, fo prepared or qualified, fb called by himlelf, and to obey them in all thing?, according unto the limitations which himlelf alio hath given unto the Power and Authority of fuch Officers. For they who are called unto Rule and Authority in the Church by virtue of their Office, are not thereon admitted urito an unlimited Power to be exercifed at their pleafure in a Lordly or DefpoticalmamiQY ; but their Power is (fated, bounded, limited and confined as to the obje£ls of it, its A£ts, its manner of Adminiftration, its Ends , and as unto all things wherein it is concerned. The fwelling over thefe Banks by Ambition, the breaking up of thefe bounds of the Church in General. ^ o bounds by Pride and love of Domination, by the introduction of a Power over the perfons of Men in their outward concerns, exercifed in a Legal, Coercive, Lordly manner, are fufficient to make a forfeiture of all Church Power in them who are guilty of them. But after that fome Men faw it fit to tranfgrefs the bounds of Power and Authority prefcribed and limited unto them by the Lord Chrift ; which was really exclufive of Lord- fhip, Dominion and all Elation above their Brethren, leaving them Servants to the Church for Chrift s fake, they began to pre- fcribe bounds unto themfelves, fuch as were fuited unto their Intereft, which they called Rules or Canons, and never left en- larging them at their pleafure, untill they enftated the moil abfolute Tyranny in and over the Church, that ever was in the World. BY thefe ways and means doth the Lord Chrift communicate Office Pomr unto them that are called thereunto , whereon they become not the Officers or Minifters of Men, no, not of the Church, as unto the a&ings and exercife of their Authority, but only as the good and edification of the Church is the end of it ; but the Officers and Minifters of Chrift himfelf. 2. IT is hence evident, that in the communication of Church Power in Office unto any perfons called thereunto, the work and duty of the Church confifts formally in Acts of Obedience unto the Commands of Chrift. Hence, it doth not give unto fuch Officers a Power or Authority that was formally and aBually in the Body of the Community, by virtue of any Grant ' or Law of Chrift, fb as that they fhould receive and aft the Power of the Church, by virtue of a Delegation from them ; but only they defign, chufe, fet apart the individual perfons, who thereonjare intruded with Office-Power by Chrift himfelf, according as was before declared. This is the Power and Right given unto the Church effentially confidered with refpe£t unto their Officers, namely to defign, call, chufe, and let apart the perfons by the ways of Chrifts appointment unto thofe Offices, whereunto by his Laws he hath annexed Church Power and Authority. WE 40 Of the Polity, Rule, or Difcipline WE need not therefore trouble our felves with the difputes about the firfl fubjeft of Church Power, or any part of it. For it is a certain Rule, That in the performance of all Duties which the Lord Chrifi requires , either of the whole Church, or of any in the Church, efpecially of the Officer s, they are the firfi fubjecl of the Power needful unto fuch Duties, who are immediately called unto them. Hereby, all things become to be done in the Name and Authority of thrift. For the Power of the Church, is nothing but a right to perform Church Duties in obedience unto the Commands of Chrift , and according unto his mind. Wherefore all Church Power is originally given unto the Church tffent tally confidered, which hath a double exercile ; Firft, in the call or choofing of Officers ; Secondly, in their voluntary acting with them and under them in all Duties of Rule, (i.) All Authority in the Church is committed by Chrift unto the Officers or Rulers of it, as unto all Acts and Duties whereunto Office-Power is required ; and, (2 J Every individual perfbn hath the liberty of his own judgment, as unto his own content or diffent in what he is himfelf concerned. THAT this Power under the name of the Kfys'ofthe KJngdom of Heaven was originally granted unto the whole profefling Church of Believers , and that it is utterly impoffible it fhould refide in any other who is fubjeft unto Death, or if to be re- newed upon any occaftonal intermiffwn, is fb fully proved by all Proteftant Writers againft the Papiiis, that it needs not on this occafion be again infifted on. VI. THESE things have been fpoken concerning the Polity of the Church in General, as it is taken objectively Tor the confti- tution of its State, and the laws of its Rule ; we are fli the next place to confider it fnbf [lively, as it is a power or faculty of the minds of Men, unto whom the Rule of the Church is com- mitted. And ia this fence it is the wifdom or under ft anding of the Officers of the Church, to exerciie the Government in it ap- pointed by Jefus Chrift, or to rule it according to his Laws and Conftitutions : Or, THIS Wifdom is a Spiritual Gift (1 Cor. 12. 9.) whereby the Officers of the Church are enahled to wake a die application of all the of the Church in General. the Rules and Laws of Chrifi , unto the Edification of the Church and all the Members of it. UNTO the attaining of this Wifdom, are required, (i.) Fer- vent Prayer for it, Jam. i. 5. (2.) Diligent fiudy of the Scripture, to find out and underftand the Rules given by Chrifi: unto thispurpofe, Ezra 7.6,7,9. 1 Tim. 2. 14, 1 5. (3.) Humble waiting on God for the Revelation of all that it is to be exercifed about, Ezek. 43. 11. (4.) A confcientious exer c ij e of '.the skill which they have received. Talents traded with duly will en- creafe. f 5.) A continual fenfe of the account which is to be given of the difcharge of this great truft, being called to rule in the Houfeof God, Heb. 13. 17. HOW much this Wifdom hath been negle&ed in Church Government ; yea, how much it is defpifed in the World, is evident unto all. It is skill in the Canon Law, in the procee- dings of vexatious Courts , with the Learning, Subtilty and Arts which are required thereunto, that is looked on as the only skill to be exercifed in the Government of the Church. Without this a Man is efteemed no way meet to be employed in any part of the Church Government. And according as any do arrive unto a dexterity in this Polity, they are efteemed eminently ufeful. But thefe things belong not at all unto the Govern- ment of the Church appointed by Chrilt ; nor can any fbber Man think in his Confcience that fo they do. What is the ufe of this Art and Trade, as unto political ends, we enquired. Nor is the true wifdom required unto this end, with the means of at- taining of it, more defpiled, more negle&ed by any fort of Men in the World, than by thole whofe pretences unto Eccle- fiaflical Rule and Authority would make it moftn^effary unto them. TWO things follow on the fuppofition laid down. 1. THAT the Wifdom intended is notpromifed unto all the Members of the Church in General; nor are they required to feek for it by the Ways and means of attaining it before laid down ; but refpeft is had herein only unto the Officers o^ the Church. Hereon dependeth the equity of the obedience of the people unto their Rulers. For Wifdom for Rule is G peculiarly 42 Of the Polity, Rule, or Difciplineof the Church, Sec. peculiarly granted unto them , and their Duty it is to feek after it in a peculiar manner. . Wherefore , thofe who on every occafion are ready to advance their own Wifciom and Underftanding in the affairs and proceedings of the Church, againft the Wifdom of the Officers of it, are proud and diforderly. I fpeak not this to give any countenance unto the out-cries of fbme, that all forts of Men will fuppofe themfelves Wiftr than their Rulers, and to know what belongs unto the Go- vernment of the Church better than they; whereas, the Government which ihty exercife belongs not at all unto the Rule of the Church, determined and limited in the Scripture, as the meaneft Chrittian can eafily difcern ■ nor is it pretended by themfelves fo to do : For they fay that the Lord Chrift hath prefcribed nothing herein, but left it unto the Will and Wifciom of the Church to order all things as they fee neceffary, which Church they are. Wherefore, if that will pleafe them, it fhall be granted, that in skill for the management of Ecclefi- afiical Affairs according to the Canon Law, with fuch other Rules of the -fame kind as they have framed, and in the legal proceedings of Ecclefiaftical Courts, as they are called, there are none of the people that are equal unto them, or will contend with them. 2. IT hence alfb follows, that thofe who are called unto Rule in the Church of Chrifir, fhould diligently endeavour the attaining of, and encreafing in this Wifdom , giving evidence thereof on all occafions , that the Church may fafely acquiefce in their Rule. But hereunto fb many things do belong, *as cannot in this place be meetly treated of; fbmewhat that appertains to them- fhall afterwards be con- fideredo CHAP. 45 CHAP. IV. The Officers of the Church. r *^HE Church is confidered either as it is Effential with refpeft unto its Nature and Being ; or as it is Org a'nicdl -*- with refpefl: unto its Order. THE conftituent caufes and parts of the Church as unto its Ejfence and Being, are its Inflation, Matter and Form ; whereof .we have treated. ITS Order as it is Organical, is founded in that communica- tion of Power unto it from Chrift, which was infilled on in the foregoing Chapter. TH£ Organizing of a Church, is the placing or implanting in it thofe Officers which the Lord Jefus Chrift hath appointed to aft and exercife his Authority therein. FOR the Rule and Government of the Church, are the . exertion of the Authority of Chrift in the hands of them unto whom it is committed, that is the Officers of it; not that all Officers are called to Rule, but that none are called to Rule that are not fo. THE Officers of the Church in General are of two forts ; Bijhops and Dedcotis, Ph/l. i . i . And their W'Qrk is distributed into Prophecy and Mmiflry, Rom. i 2, 6. 7. THE Btjhops or Elders are oFtWb forts ; ( 1 .) Such as have Authority to Teach and Adminifter the Sacraments, which is commonly called the power of Order, and alfb of Ruling, which is called a Power of Jurifdiciwn corruptly : And fbme have only Power for Rule ; of which fort, there are fbme in all the Churches in the World. " THOSE of the firft fort are diftinguifhed into Pajtorsmd Teachers. THE diftinttion between the! Elders thertilelvesj is not like that between Elders and Deacons, which is as unto the w r hole G 2 kind 44 The Officers of the Church. kind or nature of the Office \ but only with re(pe£t unto Work and Order, whereof we (hall treat diftinftly. THE firft fort of Officers in the Church are Bi/hops or Elders ; concerning whom there have been mighty contentions in the late Ages of the Church. The Principles we have hi- therto proceeded on, difcharge us from any efpecial intereft or concernment in this Controverfy . For if there be no Church of Divine or Apoftolical conftitution, none in Being in the Second or Third Centuries, but only a particular Congregation, the foundation of that conteft which is about Preeminence and Power in the fame Per [on over many Churches, falls to the ground. INDEED, ftrife about Power, Superiority, ■ and Jurifdiltion over one another, amongft thofe who pretend to be Minifters of the Gofpel, is full of icandal It ftarted early in the Church ; ' Afct**.i8- was extinguished by the Lord Chrift in his Apoftles; 1,2, 3, 4. rebuked by the Apoftles in all others; yet through the Pride, chap. 23. Ambition and Avarice of Men, hath grown to be the ftain and ii. ,s ' fhame of the Church in moft Ages. For neither the fenfe of Luke 22. t h e Authority of Chrift forbidding fuch ambitious defignings, zjf^ 2 ' nor the propofal of his own example in this particular cafe ; 1 tout. 1, nor the experience of their own infufficiency for theleaft part of z^ota' t ' ie wor k of the Gofpel-Miniftry, have been able to reftrainthe jo, " minds of Men from coveting after and contending for a prero- gative in Church-Power over others- For though this Ambition, and all the fruits or rewards of it, are laid under a fevere inter- dict by our Lord Jefus Chrift, yet when Men (like Achan)faw the wedge of Gold, and th& goodly Babylonijh Garment, that they thought to be in Power, Domination and Wealth, they coveted thdm, and took them, to the great difturbance of the Church of God. IF Men would but a little ferioufly confider, what there is in that care of Souls, even of all them over whom they pretend Church-Pover, Rule or Jurifcli&ion ; and what it is to give an Account concerning them before the Judgment Seat of Chrift, it may be it would abate of their earneftncfs in contending for the enlargement of their Cures. THE The Officers of the Church. At THE claim of Epifcopacy, as confifting in a rank of perfons diftinQ: from the Office of Presbyters, is managed with great variety. It is not agreed whether they are diftin£t in Order above them, or only as unto a certain degree among them of the fame Order. It is not determined, what doth conftitute that pretended diftincl Order , nor wherein that degree of prehe- minence in the fame Order, doth confift, nor what Bafts it ftands upon. It is not agreed whether this Order of Bi/hops, hath any Church- Power appropriated unto it, fb as to be a£ted fingly by themfelves alone, without the concurrence of the Presbyters ; or how far that concurrence is necefTary in all Ads of Church- Order or Power. There are no Bounds or Limits of the Dioceffes which they claim the Rule in and over, as Churches whereunto they are peculiarly related, derived either from Divine Inftitution, or Tradition, or general Rules of Reafbn refpefting both or either of them ; or from the confideration of Gifts and Abilities, or any thing elfe wherein Church-Order or Edification is concerned. Thofe who plead for Diocefan Epi- fcopacy, will not proceed any farther, but only that there is and ought to be a fuperiority in 'Bishops over Presbyters in Order or Pegree. But whether this muft be over Presbyters in one Church only, or in many Jiftincl Churches; whether it muft be fuch, as not only hinders them utterly from the difcharge of any of the Duties of the P aft oral Office , towards the mod of them whom they efteem their Flocks, and neceffitates them unto a Rule by unfcnptural Church-Officers, Laws and Power , they fuppofe cloth not belong unto their Caufe ; whereas indeed the weight and moment of it , doth lie in and depend on thefe things. Innumerable other uncertainties, differences and variances there are about this finguLr Epifcopacy, which we are not at prefent concerned to enquire into, nor fhall I infift on any of thofe which have been already mentioned. BUT yet, becaufe it is necelTary unto the clearing of the Evangelical P aft oral Office, which is now under confideration ; unto what hath been pleaded before about the non inftitution of arpy Churches beyond particular Congregations, which is utterly exclulive of all pretences of the prefent Epifcopacy, I ChaU ^6 The Officer* of the Church. I fliall briefly, as in a' diverfion, add the Arguments which undeniably prove, That in the whole New Tejlament, Bijhops atid Presbyters, or Elders, are every way the fame Perfbns, in the fame Office, have the fame Function, without diftin&ion in Order or Degree ; which alio, as unto the Scripture, the molt learned Advocates of Prelacy begin to grant. i. THE Apoftle defcribing what ought to be the Qualifica- tions of Presbyters or- Elders, gives this Reafbn of it, becaufe a Bijhop mnfl be fo, Tit. i. 5, 6, 7. Ordain Elders in every City, if any be blamelefs, &x. for a* Bijhop mnfl be blamelefs. He that would prove of what fort a Presbyter that is to be Ordained fb, ought to be, gives this Reafbn for it, That fuch a Bijhop ought to be, intends the fame Perfbn and Office by Presbyter and Bijhops or there is no congruity of Speech, or confequenceof Reafon in what he afferts. To fuppofe that the Apoftle doth not in- tend the fame Perfons, and the fame Office by Presbyters and Bijhops in the fame place, is to deftroy his Argument, and rea- der the context of his difcourfe unintelligible. He that will fay, that if you make a Jvftice of Peace or a Conjlable, he muffc be magnanimous, liberal, full of clemency and courage , for fo a Kjng ought to be, will not be thought to argue very- wifely. Yet fuch is the Argument here , if by Elders and Bijhops, diftinft Orders and Offices are intended. 2. THERE were many Bijhops in one City in one particular Church, Phil. 1. 1. To all the Saints that are at Philippi, with the Bifuops and De .cons. That the Church then at Philippi was one particular Church or Congregation was proved before. But to have many Bijhops in the fame Church, whereas the nature of the Epifcopacy pleaded for, confifts in the Superiority of one over the Presbyters of many Churches, is absolutely in- confiftent. Such Bifljops, whereof there may be many in the lame Church, of the fame Order, equal in Power and Dignity with refpe£t unto Office, wilfeafilybe granted ; but then they are Presbyters as well as Bijhops. There will, I fear, be no end of this conteft, becaufe of the prejudices and interefts of ibme ; but that the identity of BifrJops an. I Presbyters Should be more plainly expreffed, can neither be exp-ctecl [nor denred. j. THE The Offers of the Chunh. 47 3. THE Apoftle being at Miletus, fent to Ephcfus for tile Elders of the Church to come unto him, that is the Elders of the Church at Epheftts, as hath been elfewhere undeniably de- monftrated, Act. 20. 17,18. unto thefe Elders he lays, Take heed unto your [elves , and to all the Flock, ever which the Holy Ghojl bath made you Bifocps, io feed the Church of God, ver. 28. If Elders and B/fhops be not the fame Perfons, having the fame Office, the fame Funftion and the fame Duties,- and the fame Names, it is impoflible, lb far as I underftand, how it fhould be exp died. For thefe Elders are they whom the Holy Ghoft made Bifoops ; they were many of them in tlie fame Church ; their Duty it was to attend unto the Flock; and to fed the Church, winch comprize all the Duties, the whole Function of Elders and Bifhops, which mud therefore be the fame. This plain Teftimony can no way be evaded by pretences and con- jectures unwritten and uncertain ; the only an fiver untoit,is, It was indeed fb then, but it was otherwife afterwards; which fome now betake themfelves unto. But thefe Elders were either Elders only and not Bifhops ; or Bifhops only and not Elders ; or the fame Perfbns were Elders and Bifhops , as is plainly affirmed in the words.. The latter is that which we plead. If the firft be aflerted, then was there no Bifbop then at Ephefus ; for thefe Elders had the whole overfight of the Flock : If the Second, then were there no Elders at all, which is no good expofition of thofe words , that Paul called unto him the Elders of the Church. 4. THE Apoftle Peter writes unto the Elders of the Churches, that they fhould feed the Flock, i-mwjfiinui taking the over- fight, or exercifing the Office and Function of Bifhops over tl\em, and that not as Lords but as enfamples (of Humility, Obedience and Holinefs) to the whole Flock, 1 Pet. 5. 1, 2, 3. Thole on whom it is incumbent to feed the Flock, and to fuperintend over it, as thofe who in the fir ft place are accountable unto Jefus Chrift, are Bifhops ; and fuch as have no other Bifbop over them, unto whom this charge fhould be principally committed. But fuch, according unto this Apoftle, are the Elders of the Church. Wherefore, thofe Elders and Bifhops are the fame. And z_8 the Officers of the Church. And fuch were the ny*u*vot, the Guides of the Church at Jeru- falem, whom the members of it were bound to obey, as thofe that did watch for , and were to give an account of their Souls. Heb. 13. 17. 5% THE fubftance of thefe and'all other Inftances or Tefti- monies of the fame kind, is this ; Thofe whofe names are the fame equally common and applicable unto them all, whofe Function is the fame*) whofe Qualifications and Characters are the fame, tvhofe Duties, Account and Reward are the fame, concerning whom there is in no one place of Scripture the leaft mention of inequality, dif parity or preference in Office among them, they are efjentially and every way the fame. That thus it is with the Elders and Bifhops in the Scripture cannot modeftly be denied. I do acknowledge that where a Church is greatly encreafed,fb as that there is a neceffity of many Elders in it for its Inftru&ion and Rule, that Decency and Order do require, that one of them do in the management of all Church Affairs prefide, to guide and direct the way and manner thereof. So the Presbyters at Alexandria did choofe one from among themfelves that fhould have the preheminence of a Prefident among them. Whether the Perfbn that is fb to prefide, be dire£ted unto by being firft Converted or firft Ordained, or on the account of Age , or of Gifts and Abilities, whether he continue for a Seafon only, and . then another be deputed unto the fame Work, or for his Life, are things in themfelves indifferent, to be determined according unto the General Rules of Reafbn and Order, with refpe£t unto the Edification of the Church. I fhall never oppofe this Order, but rather defiretofee it in pra£Hce; namely, that particular Churches were of fuch an exterft, as necelTaNJy to require many Elders both Teaching and Ruling for their Inftru&ion and Government ; for the better obiervation of Order and Decency in the pwblick Aijemblies; the fuller Reprefentation of the Authority committed by [efus Chrift unto the Officers of his Church ; the occafional inftruction of the Members in lefftr Affemblies, which as unto feme ends may be ftated alio, with the due attendance unto all other means of Edification and- Watchingjnfpefting, Warning, Admonifhing, Exhorting The Officers of the Church. 4P Exhorting, and the like ; and that among theft Elders one fhould be chofen by themfelves , with the content of the Church, not .into a New Order, not into a degree of Authority above his Brethren , but only unto his part of the common work in a peculiar manner, which requires fbme kind of Pre- cedency. Hereby no New Officer, no New Order of Officers, no New degree of Power or Authority is conftituted in che Church ; only the Work and Duty of it is caft into fuch an Order, as the very light of nature doth require. BUT there is not any intimation in the Scripture of the leaft imparity or inequality, in Order, Degree or Authority, among Officers of the fame fort , whether extraordinary or ordi- nary. The Apoftles were all equal \ fb were the Evangelifts, fb were Elders or Bifhops, and fb were Deacons alfb. The Scri- pture knows no more of an Arch-Bifbop, fuch as all Diocefan Bifbops are, nor an Arch-Deacon, than of an Arch-Apoftle, or of an Arch-Evangelift, or an Arch-Prophet. Howbeit, it is evi- dent, that in all their Affemblies, they had one who did prefide in the manner before defcribed, which feems among the Apoftles to have been the prerogative of Peter. THE Brethren alfb of the Church may be fb multiplied, as that the conftant meeting of them all in one place may noj: be abfblutely beft for their Edification. Howbeit, that on all the fblemn occafions of the Church whereunto their confent is necefTary, they did of old and ought ftill, to meet in the fame place for advife, confutation and confent, as was proved be- fore. This is fb fully exprefled and exemplified in the two great ' \ Churches of Jerufalem and Antioch, AB. i 5. that it cannot be gain-faid. When Paul and Barnabas, fent by the Brethren or Church at Antioch (v. r, J;) were come to ^ferufalcn, they were received by the Church, as the Brethren are called in diftinftion from the Apoflles and Elders, v. 4. So when the Apoftles and • Elders affemDLd to coniider of the cafe propofed unto them, the whole multitude of the Church, that is the Brethren alfem- bled with them, v. 6, 12. neither were they wuteYerfons, meer Auditors and Spectators in the Affembly, but: they concurred both in the debate, and determination of the Qucftion ; infb- H much to The Officers of the Church. much as they are exprefly joined with the Apoftles and Elders in the advice given, ver. 22, 23. And when Paul and Barnabas returned unto Antioch, the multitude unto whom the Letter of the Church at ^erufalem was directed , came together about it, ver. 2,3. jo. Unlefs this be obfervedthe 'Primitive-Church- State is overthrown : But I fhall return from this Digreffion. THE firft Officer or Elder of the Church is the Paftor. A Paftor, is the Elder that Feeds and Rules the Flock, 1 Pet. 5. 2. that is, who is its Teacher and its Bifhop ', miyAvam y vmwmlrnsy , Feed, taking the overfight. IT is not my prefent defign nor work to give a full account of the Qualifications required in Perfbns to be called unto this Office ; nor of their Duty and Work, with the Qualities or Vertues to be exercifed therein. It would require a large Difcourfe to handle them pra&ically, and it hath been done by others. It were to be wifhed, that what is of this kind expreffed in the Rule, and which the nature of the Office doth indifpenfably require, were more exemplified in practice than it is. But fome things relating unto this Officer and his Office that are needful to be well ftated, I fhall treat concerning. THE name of a Paftor or Shepherd \$ Metaphorical. It is a Denomination fuited unto his Work, denoting the fame Office andTerfbn with a Bijhop or Elder, fpoken of abfblutely without u4£.2o.i8, limitation unto either Teaching or Ruling. And it feems to be \%t. <. u kd or applied unto this Office, becaufe it is more comprehen- 2,3. five of, and inftruftive in all the Duties that belong unto it, £^ f# V 7 * t ' ian an Y other Name whatever ; nay, than all of them put jj m m ,13 ' together. The Grounds and Reafons of this Metaphor, or chap. 23. whence the Church is called a Flock, and whence God termeth %0 himfelf the Sfopherd of the Flock ; whence the Sheep of 3. ' this Flock are committed unto Ch rift, whereon he becomes the Ce % 49- good Shepherd that lays down his Life for the Sheep, and the P/H23.1. Prince of Shepherds ; what is the intereft of Men in aparticipa- Tfaj.%0. 1. tipn of this Office, and what their Duty thereon, are things fi,i 4 *?6. well worth the confederation of them who are called unto it. v*b. 13. Hirelings, yea, Wolves and dumb Dogs y do in many places take 2 °' et on themlelves to be Shepherds of ttie Flock, by whom it is cbApV^' devoured anJaeftroyed. WHEREAS The Officers of the Church. cj i WHEREAS therefore this Name or Appellation is taken from, and includes in it Love, Care, Tendernefs, Watcbfylnefs in all the Duties of going before, preferring, feeding, defending the Flock, the Sheep and the Lambs, the Strong, the Weak and Difeafed, with accountablenels as Servants unto the chief Shepherd, it was generally difufed in the Church ', and thofe of Bijbops or Over/eers, Guides, Pref dents, Elders which feem to include more of Honour and Authority, were retained in com- mon ufe; that though one of them, at laft, namely that of Bijbops, with fbme elating compofitions and adjun&s of power, obtained the preheminence. Out of the Corruption of thefe Compofitions and Additions in Arch-Bijhops,Metropolitans, Patriarchs , and the like , brake forth the Cockatrice of the Church, that is the Pope. BUT this name is by the Holy Ghoft appropriated unto the principal Minifers of Chrift in his Church, Ephef. 4. 11. And under that name they were promiled unto the Church of old, Jerem. 3.15". And the Work of thefe Paftors, is to feed the Flock committed to their charge as it is conftantly required of them, Act. 20. 29. 1 Pet. 5. 2. OF Paftoral Feeding there are two parts. (1.) Teaching or Inftruftion. (2.) Rule or Difcipline. Unto thefe two Heads may all the Afts and Duties of a Shepherd toward his Flock be reduced. And both are intended in the term of feeding, \Chron. 11.2- Chap. 17.6. Jer. 23.2. Mic. 5. 4. Chap. 7. 14. .Z^ecb. 11. 7. Jc7. 20. 28. Joh ; 2j. 14. 1 Pet. 5. 2, &c. wherefore he who is the Pafior y is the Bi/hop, the Elder , the Teacher of the Church. THESE Works of Teaching and Ruling may be diftinct in feveral Officers, namely of Teachers and Rulers ; but to divide them in the fame Office of Paftors, that fbme Paftors fhould feed by Teaching only, but have no right to Rule by Virtue of their Office ; and fome fhould attend in exercife unto P^fle only, not efteeming themfelves obliged to labour continually in feeding the Flock , is almoft to overthrow this Office of Chrifts Defignation, and to let up two in the room of it, cf Mens own projection. H 2 OF $2 The Officers of the Church. OF the call of Men unto this Office, fo many things have been fpoken and written by others at large,that I fhall only infift, and*that very briefly ,_ on fbme things which are either of the moft important confi deration, or have been omitted by others : As, . i. UNTO the call of any perfbn unto this Office of a P aft or in the Church, there are certain QualfficationsipvQvioufly required in him, difpofing and making him fit for that Office. The outward call is an a£t of the Church, as we fhall fhew im- mediately. But therein is required an obediential afting of him alio who is called. Neither ofthefecan be Regular, neither can the Church a£l according to Rule and Order, nor the perfbn called a& in fuch a due Obedience, unlefs there are in him fbme previous Indications of the mind of God, defigning the perfbn to be called by fuch Qualifications, as may render him meet and able for the difcharge of his Office and Work. For ordinary vccation is not a collation of Gracious Spiritual Abilities fluting and making Men meet for the Paftoral Office : But it is the communication of Right and Power for the regular ufe and exer- cife of Gifts and Abilities received antecedently unto that call, unto the Edification of the Church, wherein the Office it felf dotlf confift. And if we would know what thefe Qualifica- tions and Endowments are for the fubftance of them, we may learn them in their great example and pattern, our Lord Jefiis Chrift himfelf. Our Lord Jefus Chrift being the good Shepherd, whofe the Sheep are , the Shepherd and Bijhop of our Souls ; the chief Shepherd, did defign in the undertaking and exercife of his Paftoral Office , to give a Type and Example unto all thofe who are to be called unto the fame Office under him. And if there be not a conformity unto him herein, no MancanafTure his own Confcience or the Church of God, that he is or can be lawfully called unto this Office. THE Qualifications of Chrift unto, and the gracious Quali- ties of his Mind and Soul in the difcharge of his Paftoral Office, may be referred unto Four Heads. I. THAT furniture with f pir it ual Gifts and Abilities by the communication of the Holy Ghoft unto him, in an unmeafu- rable fulnefs , whereby he was fitted for the difcharge of his The Officers of the Church. ^2 his Office. This is expreffed with refpeft unto his undertaking of it, Ifa. 11. 2, 3. Chap. 61. 1, 2, 3. Luk. 4. 14. Herein was he anointed with the oyl of gladnefs above his fellows , Heb. 1. 9. Bat this unftion of the Spirit is in a certain meafure required in all who are called, or to be called unto the Paftoral Office, Ephef.4.1. That there are Spiritual Powers, Gifts and Abilities required unto the Gofpel Miniftry , I have at large declared in another Treatife, as alio what they are. And where there are none of thefe Spiritual Abilities which are ne- ceflary -unto the Edification of the Church in the Adminiftration of^Gofpel Ordinances, as in Prayer, Preaching, and the like, no outward Call or Order can conftitute any Man an Evange- lical Pajlor. As unto particular Perfons I will not contend, as unto an abfolute nullity in the Office by reafbn of their defi- ciency in Spiritual Gifts^ unlefs it be grofs, and fuch as renders them utterly ulelefs unto the Edification of the Church. I only fay, that no Man can in an orderly way and manner be called or fet apart unto this Office, in whom there are not fome Indications of Gods cfefignation of him thereunto by his furniture with Spiritual Gifts, of Knowledge, Wildom, Underftanding and utterance far Prayer and Preachings with other Minifterial Duties, in lome competent meafure. 2. CO MPASSION and love to the JFIock, were glorioufly eminent in this great Shtpherd of the Sheep. After other evi- dences hereof, he gave them that fignal confirmation in laying down hu Life for them. This Teftimony of his love he infifts upon himfelf, Joh. 10. And herein alfo his example ought to lie continually before the eyes of them who are called unto the Pafloral Office. Their entrance fhould be accompanied with love to the Souls of Men ; and if the difcharge of their Office be not animated with love unto their Flocks, Wolves or Hire- lings, or Thieves they may be, but Shepherds they are not. Neither is the glory of the Gofpel-Miniftry more loft or de- faced in any thing, or by any means, than by the evidence that is given among the moft, of sm inconformity untoJefusChrift in their love unto the Flock. Alas! it is fcarce once thought of amongft the moft of them, who in various degrees take upon 5 a The Officers cf the Church. upon them the Pafioral Office ; where are the fruits of it ? what evidence is given of it in any kind ? It is well, if fbme inftead of laying down their own lives for them, do not by in- numerable ways defiroy their Souls. 3. THERE is and was in this great Shepherd a continual watchfulnefs over the whole Flock to keep it, to preferve it, to feed, to lead and cherifh it, to purify and cleanfe it, until it be prefented unfpotted unto God. He doth never/lumber nor Jleep ; he watereth his Vineyard every moment, keeps it Night and Day that none may hurt it ; loofeth nothing of what is com- mitted to him ; fee If. 40. 11. I fpeak not diftinftly of pre- vious Qualifications unto an outward call only , but with a mixture of thofe Qualities and Duties which are required in the difcharge of this Office. -And herein alfo is the Lord Chriffc to be our example. And hereunto do belong, (1) Conftant Prayer for the Flock. (2.) Diligence in the difpenfation of the Word, with Wifdom as unto Times, Seafbns, the ftate of the Flock in general , their light Knowledge, Ways, Walking, Ignorance, Temptations, Trials, Defe&ions, Weakneffes of all forts, Growth and Decays, &c. (3.) Per fond Admonition, Exhortation, Confolation, Inftru&ion, as their particular cafes do require. (4.) All with a defign to keep them from evil ; and to prefent them without blame before Chrilt Jefus at the great day. But thefe and things of the like nature, prefenting them- felves with fbme earneftnefs unto my mind, J fihall at prefent difcharge my felf of the thoughts of them, hoping a more con- venient place and feafbn to give them a larger Treat ; and fbme- what yet farther fhall be fpoken of them in the next Chapter. 4. ZJLAL for the Glory of God in his whole Miniftry, and in all the ends of it, had its continual refidence in the holy Soul of the great Shepherd. Hence it is declared in an expreffion inti- mating that it was inexprefjible. The zeal of thy Houfe hath eaten me up. This alfo muft accompany the difcharge of the Pafioral Office, or it will find no acceptance with him. And the want of it, is one of thofe things which hath filled the World with a dead, faithlefs, fruitlefs Miniftry. 5. AS The Officer s of the Church. 55 5-. AS he was abfblutely in himfelf Holy, Harmlefs, Vnde- filed, feparate from Sinners ; fb a conformity unto him in thefe things, and that m fome degree of eminency above others, is re- quired in them who are called unto this Office. AGAIN", none can or may take this Office upon him, or dis- charge the Duties of it, which are peculiarly its own, with Authority, but he who is called and fet apart thereunto according to the mind of Jefus Chrift. The continuation of all Church- Order and Power, of the regular Administration of all facred Ordinances, yea, of the very Being of the Church as it is Or- ganical, depends on this Affertion. Some deny the continuation of the Office it felf , and of thofe Duties which are peculiar unto it, as the Adminiftration of the Sacraments. Some judge, that Perfons neither called nor fet apart unto this Office, may difcharge all the Duties and the whole Work of it ; fbme, that a temporary delegation of Power unto any by the Church, is all the warranty is neceffary for the undertaking and difcharge of this Office. Many have been the contefts about thefe things, occafioned by the ignorance and difbrderly affe&ions of fbme Perfons. I lhall briefly reprefent the Truth herein with the Grounds of it ; and proceed to the consideration of the call it felf, which is fb neceffary. 1. CHRIST himfelf in his own Perfbn, and by his own Authority, was the Author of this Office. He gave it, ap- pointed it, ere&ed it in the Church, by virtue of' his Sove- reign Power and Authority, Ephef. 4. 11, 12. 1 Cor. 12. 28. As he gave, appointed, ordained an extraordinary Office of Apoflkfoip ; fb he ordained, appointed and gave the ordinary Office of Paftorfoip or Teaching. They have both the fame Divine Original. 2. HE appointed this Office for continuance, or to abide in the Church unto the confummation of all things, Ephef 4. 1 3. Matth. 28. 19. And therefore he took order by his Apoftles, that tor the continuation of this Office, Paftors, Elders or Bijhops, fhould be called and ordained tinto the care and dif- charge of it in all Churches; which was done by them accor- dingly, Act. 14. -22, 2 3. Chap. 20. 28. i Tim* 2. 1, 2. Tit. 1. 5. 'Where 1 £j6 The Officers of the Church. Wherein he gave Rule unto all Churches unto the end of the World, and prefcribed them their Duty. 5. ON this Office, and' the difchargeof it, he hath laid the whole weight of the Order, Rule and Edification of his Church, in his Name and by virtue of his Authority, Act. 20. 28. Col. 4. 17. 1 Tim. 3. 15. 1 Pet. 5. 1, 2, J, 4, 5, 6. -Re?/. 2. 1, 2, 5, 4, 5, &c. Hereon a double neceffity of the continuation of this Office doth depend ; Firft, that which arifeth from the pre- cept or command of it, which made it neceflary to the Church, on the account of the obedience which it owes to Chrift ; and Secondly of its being the principal ordinary means of all the ends of Chrift in and towards his Church. Wherefore, although he can himfeif feed hi* Church in the Wilder rtefs, where it is depri- ved of all outward inftituted means of Edification ; yet where this Office fails through its neglect, there is nothing but difbrder, confufion and deftru&ion, that will enfue thereon ; no pro- mife of Feeding or Edification. 4. THE Lord Chrift hath given Commands unto the Church, for Obedience unto thofe who enjoy and exercife this Office among them. Now all thefe Commands are needlefs and fu- perfluous , nor can any obedience be yielded unto the Lord Chrift in their obfervance, unlefs 1 there be a continuation of this Office. And the Church lofeth as much in Grace and privilege, as it lofeth in Commands. For in obedience unto the Com- mands of Chrift, doth Grace in its exercife confift, 1 Tim. ^. 17. Heb.\$. 7, 17. 5. THIS Office is accompanied with Power and Authority, which none can take or affume to themfelves. All Power and Authority, whether in things Spiritual or Temporal, which is not either founded in the law of Nature, or collated by Divine Ordination, is Ufurparion and Tyranny. No Man can of him- feif take either Sword. To invade an Office which includes Power and Authority over others, is to difturb all Right, Natural, Divine and Civil. That fuch an Authority is included in this Office, is evident, (1.) From the names aicribed unto them in whom it is veiled ; as Paftors, Brfhops, Elders, Rulers, all of .them requiring of it. (2.) From the Work prefcribed unto 'the Officers of the Church. 5 J unto them, which is feeding by Rule and Teaching. (3.) From the execution of Church-Power in Difcipline, or the exer- cife of the Kjys of the KJngdom of Heaven committed unto them. (4J From the Commands given for Obedience unto them which refpeft Authority. (^.) From their appointment to be the means and inflruments of exerting the Authority of Chrift in the Church, which can be done no other way. 6. CHRIST hath appointed 2l ft anding Rule of the calling of Men unto this Office, as we fhall fee immediately. But if Men may enter upon it, and difcharge it, without any fuch Call, that Rule, with the way of the CM prefcribed, are altogether in vain. And there can be no greater affront unto the Autho- rity of Chrift in his Church, than to a£l in it, in negle£t of, or oppofition unto the Rule that he hath appointed for the exer- cife of Power in it. 7. THERE is an accountable Trufl committed unto thofe who undertake this Office. The whole Flock, the Miniftry it felf, the Truths of the Gofpel as to the prefervation of them all, are committed to them, Col. 4. 17. 1 Tim. 6. 20. 2 Tim. 2. 2, 16, 23. Act. 20. 28. 1 Vet. 5. 1, 2, J, 4, 5. Heb. 13. 17. They who muft give an account. Nothing can be more wicked or foolifh, than for a Matyto intrude himfelfinto a Trufl, which is not committed unto him. They are branded as profligately wicked, who attempt any fuch thing among Men, which can- not be done without impudent falsification : And what fhall he be efteemed who intrudes himfelf into the highefi Trufl that any Creature is capable off in the Name of Chrift, and take upon him to give an account of its difcharge at the laft day, without any divine call or warranty ? 8. THERE are unto the difcharge of this Office efyecial promifes granted and annexed of prefent Affiftances, and future eternal Rewards, Matth. 28. 19. 1 Pet. 5. 4. Either thefe pro- mifes belong unto them who take this Office on themfelves without any Call, or they do not. If they do not, then have they neither any ej fecial ajjifianct in their Work, nor can expeft any Reward of their Labours. If it be laid they have an intereft in them , then the worft of Men may obtain the I benefif 5 8 The Officers of the Church, benefit of divine promt fes , 'without any divine defignation. 9. THE general force of the Rule, Heb. 5. 4. includes a pro- hibition of undertaking any [acred Office without a divine Call ; and lb the inftances of fuch prohibitions under the Old Tefta- ment, as unto the Duties annexed unto an Office, as in the cafe of Vzziab invading the Priefihood, or of taking a Minifterial Office wichout Call or Miflbn, zsjerem. 27. 9, 14, 15. having refp^S unto the order of Gods Inftitutions, may be pleaded in this cafe. io. WHOEVER therefore takes upon him the Paftoral Office without a lawful outward Call, doth take unto himftlf 1 > 1 er and A ithority without any divine Warranty, which is a foundation of all difbrder and confufion ; intererts himfelf in an accountable Truft, no way committed unto him ; hzthnopromife of Afliftance in, or Reward for his Work, but ingageth in that which is deftru&ive of all Church-Order, and consequently of the very Being of the Church it (elf. 11. YET there are three things that are to be annexed unto this AlTertion by way of Limitation: As, (1.) Many things performed by virtue of Office in a way of Authority , maybe performed by others not called to Office, in a way of Charity. Such are the moral Duties of Exhorting, Admonifhing, Com- forting, Inftru&ing and Praying with, and for one another. (2.) Spiritual Gifts may be exercifed unto the Edification of others, without Office-Power, where order and opportunity do require it. But the conftant exercife of Spiritual Gifts in Preaching, with a refufal of undertaking a Minifterial Office, or without defign fo to do upon a lawful Call, cannot be ap- proved. (3.) The Rules propofed concern only ordinary cafes, and the ordinary ftate of the Church ; extraordinary cafes are accompanied with a warranty in themfelves for extraordinary A&ings and Duties. 12. THE Call of Perfbns unto the Paftoral Office is an Aft and Duty of the Church. It is not an Act of the political Magiftrate y not of the Pope, not of any Jingle Prelate, but of the whole Church, unto whom the Lord Cnrift hath committed the Kjys of the Kjngdom of Heaven. And indeed , although there be great The Officers of the Church. t$ great differences about the nature and manner of the Call of Men unto this Office, yet none who underftand ought of thefe things, can deny, but that it is an Act and Duty of the Church; which the Church alone is impowered by Chrift to put forth and exert. But this will more fully appear in the confederation of the nature and manner of this Call of Men unto the Paftoral Office, and the a&insjs of the Church therein. THE Call of perjons unto the Paftoral Office in the Church confifts of Two Parts, (t J Election, (2.) Ordination, as it is commonly called, or facred Separation by Fafting and Prayer. As unto the former , Four things muft be enquired into, (r.) What is previous unto it or preparatory for it. (2 1) Wherein it doth confift. (j.) Its neceffity, or the demonftration of its Truth and Inftitution. (4.) What influence it. hath into the communication of P aft oral-Office- Power unto a Paftor fb chofen. 1. THAT which is previous unto it, is, the Meetnefs of the Perfbn for his Office and Work, that is to be chofen. It can never be the Duty of the Church to call or choofe an unmeet, an unqualified, an unprepared Perfbn unto this Office. No pretended neceffity, no outward motives can enable or warrant it fotodo, nor can it by any outward atl, whatever the Rule or Solemnity of it be, communicate Mimfterial Authority unto Perfbns utterly unqualified for,and uncapable of the difcharge of the Paftoral Office according unto the Rule of the So ipture. And this hath been one great means of debafmg the Miniftery, and almoft ruining the Church it felf ; either by the neglect of thofe who fuppofe themfelves entrufted with the whole power of Ordi- nation, or by Impofitions on them by Secular Power, and Patrons of Livings as they are called, , with the ftated Regulation of their Proceedings herein, by a defe£tive Law , whence there hath not been a due regard unto the antecedent preparatory Qualifications of thofe who are called unto die Miniitry. TWO ways is the Meetnefs of any one made known and to be judged of. (1.) By an evidence given of the Qualifications in him before-mentioned. The Church is not to call or choofe any one to Office who is not known unto them ; of whofe frame ofXpirit, and walking, they have not had feme experience ; I 2 not 6o The Officers of the Church. not a Novice, or one lately come unto them. He muft be one who by his ways and walking hath obtained a good Report ; even among them that are without, fb far as he is known ; unlefs they be enemies or fcoffers ; and one that hath in fbme good meafure evidenced his Faith , Love and Obedience unto Jefus Chrift in the Church. This is the chief Truft that the Lord Chrift hath committed unto his Churches ; and if they are negligent herein , or if at all-adventures they will impofe an Officer in his Houfe upon him without fatisfa&ion of his Meetnefs upon due enquiry, it is a great difhonour unto him, and provocation of him. Herein principally are Churches made the Overfeers of their own Purity and Edification. To deny them an Ability of a right judgment herein, or a liberty for the ufe and exercife of it, is Error and Tyranny. But that Flock which Chrift purchafed and purified with his own bloody is thought by fbme to be little better than an Herd of brute Beafts. Where there is a defe£t of this perfbnal knowledge for want of opportunity, it may be fupplied by Teftimonies of unqueftionable Authority. (2.) By a trial of his Gifts for Edification. Thefe are thofe Spiritual Endowments which the Lord Chrift grants, and the Holy Spirit Works in the Minds of Men, for this very end that the Church may be profited by them, 1 Cor. 1 2. 7. And we muft at prefent take it for granted, that every true Church of Chrift, that is fb in the matter and form of it, is able 'to judge in fbme competent meafure what Gifts of Men are fuited unto their own Edification. But yet in making a judgment hereof,one Diretfive means is the Advice of other Elders and Churches, which they are obliged to make ufe off by virtue of the Communion of Churches, and the avoidance of offence in their walk in that Communion. 2. AS to the nature of this Election, Call or Choice of a Perfbn known, tried, and judged, meetly qualified for the Paftoral Office, it is an Aft of the whole Church, that is, of the Fraternity with their Elders, if they have any. For a Paftor may be chofen unto a Church which hath other Teachers, Elders, or Officers already inflated in it. In this cafe their con- currence in the choice intended, is necelfary by way of common fuffrage The Officers of the Church. 61 fuffrage, ifot of Authority or Office-Power. For Election is not an Act of Authority, but of Liberty and Power, wherein the whole Church in the Fraternity is equal. If there be no Officers dated in the Church before, as it was with the Churches in the Primitive Times, on the fir A Ordination of Elders among them, this Ekciion belongs unto the Fraternity. 3. THAT therefore which we have now to prove, is this ; That it is the Mind and Will of Jefus Chrift, that meet Perfons fhonld be called unto the V aft oral Office (or any other Office in the Church) by the Election and Choice of the Church it (elf whereunto they are called, antecedently unto a (acred fblemn feparation unto their refpe&ive Offices : For, 1. UNDfiR the Old Tejlament there were three ways where- by Men were called unto Office in the Church, f 1 .) They were fo extraordinarily and immediately by the nomination and de- signation of God himfelf. So Aaron was called unto the Prieft- hood, and others afterward, as Samuel, to be Prophets. (2.) By a law of Carnal Generation ; fo all the Priefts of the Pofltrity of Aaron fucceeded into the Office of the Priefthood, without any other call. (3.) By the choice of the people, which was the call of all the ordinary Elders^and Rulers of the Church, Deut. 1. 15. ^9? ***?• Give to your ft foes. It was required of the people, that they fhould in the firft place, make a judgment on their Qualifications for the Office whereunto they were called. Men known unto them for WiIe,Underftanding, Righteous, walking in the Fear of God, they were to look out, and then to prefent them unto Mofes for their Separation unto Office, which is Eleflijn. It is true, that Exod.13. 15-. It is (aid that Mofes chofe the Elders. But it is frequent in the Scripture^ that where any thing is done by many, where one is chief, that is afcribed indifferently either to the many, or to the chief Direftor. So is it faid, Ifrael fent Mtjfengers, Numbers, 21. 21. Mofes, fpeaking of the fame things, (ays, I fent Mejfengers , Deut. 2. 26. So 1 Chron. 19. 19. They made peace with David andferved him ; which is 2 Sam. 10. 19. They made peace with Ifrael and ferved them. See alfo 2Kjng.11. 12. with 2 Chron. 23. 11. asalfb 1 Chron. 16. 1. with 1 Sam. 6. 17. and the fame may be obferved in fe The Officers of the Church. in other places. Wherefore the people chofe thefe Elders under the conduft and guidance of Mofes r which dire&s us unto the right interpretation of Ac~i 14. 23. whereof wefhall fpeak im- mediately. THE Firft of thefe ways was repeated in the foundation of the Evangelical Church. Chrift himfelf was called unto his Office by the Father, through the un&ion of the fpirit, If a, 60. Htb. 5. And he himfelf called the Apoftles and Evangelifts, in whom' that call ceafed. The fecond ordinary way by the privilege of natural Generation of the ftock of the Priefts, was utterly abo- lifbed. The third way only remained, for the ordinary conti- nuation of the Church'; namely, by the Choice and Eletlion of the Church it felf, with fblemn Separation and Dedication by Officers extraordinary or ordinary. THE firft inftance of the Choice of a Church-Officer had a mixture in it of the firft and later way, in the cafe of Mat- thias. As he was able to be a Church-Officer he had the choice and confent of the Church ; as he was to be an Apoftle or an ex- traordinary Officer, there was an immediate divine diipofitiort of him into his Office ; thelatter to give him Apoftolical Autho- rity, the former to make him a prefident of the future aftings of the Church in the call of their Officers. I fay this being the firft example and pattern of the calling of any Perfbn unto Office in the Christian Church-State, wherein there was an interpofition of the ordinary adtings of Men, is eftablifhed as a Rule and Prefident not to be changed, altered or departed from, in any Age of the Church whatever. It is fb, as unto what was of common Right and Equity, which belonged unto the whole Church. And I cannot but wonder, how Men durft ever reje£t and difanul this divine Example and Rule. It will not avail them to fay, that it is Qnly a matter of Fact, and not a precept or inltitution that is recorded. For, (1.) It is a Fact left on record in the holy Scripture for our Inftruftion and Direction. (2.) It is an example of the Apoftles and the whole Church propofed unto us, which in all things, not other wife determined, hath the force of an inftitution. ( 3.) If there was no more in it but this, that we have a matter of common The Officers of the Church. 63 common Right, determined and applied by the Wifdom of the Apoftles, and the entire Church of Believer? at that time in the World, it were an impiety to depart from it, unlefs in cafe of the utmoft neceffity. WHEREAS, what is here recorded was in the call of an Jpoflle, it ftrcagthens the Argument which hence we plead. For if in the extraordinary call oi an Apoftle, it was the mind of Chrift, that the Fraternity or Multitude fhould have the liberty of their fuftrage, how much more is ic certainly his mind, that in the ordinary call of their own peculiar Officers, in whom, under him, the concernment is their own only, that this Right fhould be continued unto them ? THE order of the proceeding of the Church herein is di- ftin&Iy declared. For, (i.) The number of the Church at that time, that is of the Men, was about an Hundred and Twenty , v. i 5. (2 J They were affembled all together in one place, fb as that Peter flood up in the midft of them, v. 1 5. (j.) Peter in the name of the reft of the Apoftles, declares unto them the n&eflity of chooftng one to be fubftituted in the room of Judas, v. 16, 17, 18, 19, 20. (4.) He limits the choice of him unto the efpecial Qualification of being a meet witnefs of the Refurrection of Chrift, unto thole who conftantly accompanied him with themfelves -from the Baptifm of John, that is, his being Ba- ptized by him, whereon he began his publick Miniftry. (5.) Among thefe they were left at their liberty to nominate any two, who were to be left unto the lot for a determination whether of them God defigned unto the Office. (6.) Hereon the whole multitude *&£ Suo , appointed Two ; that is the £*rpcs dSehW^saWf* vrpeaSvnj>^ K 2 XGCT ri7oi,vIes. Now although we do not here argue meerly from the fignification of the Word, but from the reprefentation of the matter of Fact made in the context ; yet I rfiall obferve fome things fufficient for the removal of that Objeftion: As, i. THE native fignification of %&eyrweGi> 9 by virtue of its Compofition, is, to lift up, er fir etch forth the hands, or an hand. And hereunto the LXX have relpeft, If a, 58. 9. where they render yn^a n^ltf y the putting forth of the finger, which is ufed in an ill fence, by X^poWa. x&pQiweiv is the lame with tzIs %&?v> cLif*^ nor is it ever ufed in any other figni- fication. 2. THE firft conftant ufe of it in things Political or Civil, and lb confequently Ecclefiaftical, is to Choofe, Elect, Defign or Create any Perfon an Officer, Magiftrate or Ruler , by Suffrage, or common confent of thofe concerned. And this was ufually done with making bare the hand and arm, with lifting up , as Ariftophanes witnelTcth. c 0^a q x&poiwyniov, e£wfjM7Yiqv fe^wVa. He is a great ftranger unto theft ^ things,, who knoweth not that among the Greeks, efpecially the Athenians, from whom the ufe of this Word is borrowed or taken, ^pomvlx was an aft oA^s « ifcxtotncm of the whole Affembly of the people in the choice of their Officers and Magi- ftrates. x&povwiu is by common Suffrage to decree and deter- mine of any Thing, Law,, or Order ; and when applied unto Perfons , it fignifies their Choice and Defignation to Office. So is it ufed in the firft fence by Demofihenes, Or at. in Timoch. 6 Syiijl@* the determi- ning Vote or Suffrage. Porrexerunt manus, Pfevhifma not urn eft, faith Cicero, fpeaking of the manner of the Greeks, And when there was a divifion in choice, it was determined by the greater jj G r the Officers of the Church. greater Suffrage Tkucid. Lib. 3. l^povn^ $ tf x&powip dy^PiyKoij oK&imos § 5 ? 8$8t& As many inftances of this nature may be produced, as there are reports of calling Men unto Magiftracy by Election in the Greek Hi ft or i am. And all the farther compofitions of the Word do fignifie to choofe, con- firm, or to abrogate by common Suffrages. 3. THE Word is but once more ufed in the New Tefta- jnent, z Cor. 8.19. where it plainly fignifies Election and Choice of a Perfbn to an Employment, ^/jotdwjSw veto ^-vkkXyitiSv (jvviitSriifjL®* fifjJftf: He was chofen of the Churches to travel with us. 4. IT is acknowledged, that after this was the common ufe of the Word, it was applied to fignifie the thing it felf, and not the manner of doing it. Hence it is ufed lometimes for the obtaining or collation of Authority, or Dignity or Magiftracy, any manner of way, though not by Ele&ion. To appoint, to create. But this was by an abufive application of 'the Word, to exprefs the thing it felf intended, XVi S^Bttta^ rc ' unt0 itsfigni- fication and proper ufe. Why fel^^uie or it fhould be here admitted, no Reafbn can be given. For in all other places on fuch occasions, the Apoftles did admit and direQ: the Churches to ufe their liberty in their choice. So the Apoftles and Elders, with the whole Church, fent chofen Men of their own Company to Antioch , fuch as they chofe by common Suffi^ge for that end ; fb again ^er.^ 5. I will fend whom you (ball approve, 1 Cor. 16. 3. The' Church chofe th£m, the Apoftle fent him who was chofen by the Church to be our J Comp anion, 2 Cor. 8. 19. Look out from Among your felves^A&c. 6. If on allthefe and the like occafions, the 'Apoftles did guide and direft the people in their right and ufe bf their Liberty, as unto the Election of Perfbns unto Offices ancf Employments, .when the Churches themfelves are con- cerned, L *what reafbn is thereto depart from the proper and ufual fignification of the Word in this place, denoting nothing but what was the common praftice of the Apoftles on the like occafions? 5.. THAT whidi alone is objected hereunto by Bellarmine ind others who follow him, and borrow their whole in this cafe The Officers of the Church. j i c;afe from him, namely chat yfflfa&H&ifa Grammatically agree- ing with and regulated by Paul and Barnabas, denotes their act, and not any act of the people, is of no force. For, (i.) Paul and Barnabas did prefide in the whole a&ion, helping, ordering and difpofing of the people in the difcharge of their Duty, as is meerto be done by fbnne on all thedike occafions. And there- fore it is truly laid of them, that they appointed Elders; by the' Suffrage of the people. (2 J 1 have ihewed iniknces before out of- the Scripture,, that when .a thing is done by the whole peopJ'J, it is ufual to afcribe it unto him or them whd Were chief there- in, as elleAvhu-'v- the fame thing is ^afcribed/unta m& whole people. THE fame Authors contend that the liberty oTchoofing th&r own Officers or Elders, fuch as it was, was granted unto them or permitted by. way of condefcention for aSeafon ', and not made u(e of by virtue of any righrin them thereunto. But this permiflion is a meer imagination. It was according to the mind of Chrift, 7 that the Churches fhould ehoofe their own Elders, or it was not. If it were not, the Afofllts would not have permitted it ; and if it w T ere, they ought to ordain it, and praftile according to it, as they did. Nor is fuch a conftant Apoftolical Pra&ice propofed for the direction of the Church in all Ages, to be alciibed unto fuch an Original 2^-Cendefcenfton and PermiJJion. Yea it is evident, that it arofe from the mod fundamental principles of the constitution and nature of the Gofpel Churches, and was only a regular purfuit and practice of them : For, 1. THE Calling of Bifhops, Paftors, Elders, is an A& of the power of the Kjys of the Kingdom of Heaven. Butfhefe Keys are originally and properly given unto the whole Church , unto the Elders of it only Mimflerially ; and as untoexer- cife^ P&ftorsaVe eyes to the Church : But God and Nature defign in the . firft place, fight to the whole Body, to the whole Perfbn, thereunto it is granted both fubjeftively and filially, but actually it is peculiarly leated in the.eye.So is it in the grant of Church- Power, it is given to the whole Ch/trch^ though tdbt exekiled - ; only, by its Elders. THAT The Officers of the Church. THAT the grant of the Kjys unto Peter was in the Perfbn and as the reprefentative of the ifthoie confeffing Church, is the known judgment- of Juftin and a multitude of Divines that follow him. So he fully expreffeth hirrifelf, Tratf&t: \i^.in Johan. " Peter the Apoftle bare in a general fi c >u;c the peribn r of the Church. For as unto what belonged unto I i ate If, >" he was by Nature one Man, by Giuce one Chriftian, gad of " fpecial more abounding Grace, one and the chief Apollle. " But when it was faid unto him, I will give unto thee the t( Keys of the Kingdom of Heaven, &c. he f ignified the whole " Church, &c. Again, the Church which is founded in Chrift, " received from him in (the perfbn of) Peter , the Keys of "the Kingdom of Heaven, which is the power of binding and " loofing. UNTO whom thefe Kjys are granted, they according to their diftinQ; interefts in that grant, have the Right and Power of Calling their Bifhcps, Paftors or Elders ; for in the exercife of that Truft and Power, it doth confift. But this is made unto the whole Church. And as there are in a Church already conftituted feveral forts of perfons, as fbme are Elders, others are of the people only, this Right refideth in them, and is aded by them according to their refpeftive capacities, as li- mited by' the light of nature and divine inftitution, which is, that the Election of them fhould belong unto the body of the people, and their Authoritative Defignation or Ordination unto the Elders. And when in any place the fupream Magiftrate is a Member or Part of the Church, he hath alfo his peculiar Right herein. THAT the power of the Kjys is thus granted originally and fundamentally unto the whole Church, is undeniably confirmed by Two Arguments. i. THE Church it felf is the Wife, the Spouft y the Bride, the Queen of the Husband and Kjng of the Church Chrift Jefus, Pfal.^. lo.John ^.xq. Revel. 21 .9. Chap. 22. 17. Matth.z^. 1, 5, 6. Other Wife Chrift hath none, nor hath the Church any other Husband,. Now to whom fhould the I\jys of the Houfe be committed but unto the Bride ? There is, I confeis, another who claims The Officers of the Church. 73 claims the K^eys to be his own, but withal, he makes himfelf the Head and Husband of the Church, proclaiming himfelf, not only to be an Adulterer with that Harlot which he calleth the Church, but a Tyrant alfo, in that pretending to be her Hus- band he will not truft her with the Kjys of his Houfe, which Chrift hath done with his Spoufe. And whereas by the Canon Law every Bifbop is the Husband or Spoufe of his Diocefan Church, for the molt part they commit an open Rape upon the people, taking them without their content ; at leaft are not chofen by them, which yet is effential unto a lawful Marriage. And the Bride of Chrift comes no otherwife fb to be, but by the voluntary choice of him to be her Husband. FOR the Officers or Rulers of the Church, they do belong unto it as hers, 1 Cor. 5. 21. 22. And Stewards in the Houfe, 1 Cor. 4. 1. the Servants of the Church for Jefus fake, 2 Cor. 4. 5. IF the Lord Chrift have the Keys of the Kingdom of Heaven,' that is, of his own Houfe,Heb. 3 . If the Church it felf be the Spoufe of Chrift, the Mother of the Famifo, Pfal. 68.15. the Br ide 9 the Lambs Wife', and if all the Officers of the Church be but Stewards and Servants in the Houfe and unto the Family ; if the Lord Chrift do make a grant of thefeKjys unto any, whereon the difpofal of all things in this Houfe and Family doth depend, the Queftion is, Whether he hath originally granted them unto his holy Spoufe to difpofe off according unto her judgment and duty, or unto any Servants in the Houfe, to difpofe of her and all her concernments, at their pleafure ? 2. THE power of the Kjys zsunto binding and loofing, and confequently as unto all other a&s thence proceeding, isex- prefly granted unto the whole Church, Matth. 18. 17, 18. If he (hall negletf to hear them, tell the Church ; but if he neglMto hear the Church, let him be unto thee as an Heathen Man and a Publican ; verily I fay unto yo;i, what focver ye. {ball bind, on Earth (I) all be bound in Heaven ', and what focver ye {ball loofe.on Earth, {ball be looftd. in Heaven. What. Church it is that is here intended, we have proved before ; jajjgj that the Church is intruded with power o£ binding andloofing*. And what is the part of L ~the 74 Ihe Officers of the Church. the Body of the people herein, the Apoftle declares ; i Cor. 5.4. 2 Cor. 2. 6. SECONDLY, This Right exemplified in Apoftolical Practice, is comprehended in the Commands given unto the Church, or Body of the People, with refpect untoTeachers and Rukrs of all forts; for unto them it is in a multitude of places given in charge that they fhould difcern and try fal 'fe Prophet s % fly from them ; try Spirits, or fach as pretend Spiritual Gifts or Offices ; rejeft them who Preach falfe Doctrine, to give teftimony unto them that are to be in Office ; with fundry other things of the like nature, which all of them do fuppofe, or cannot be dis- charged without a Right in them to choole the worthy, and rejeflt the unworthy, as Cyfrian fpeaks. See Matth. 7. 17. Joh. t). 59. Gal. 11. 9. iTheJf. 5.19, 20, 21. 1 Joh.4.1. 2 Joh. 10. 11. WHAT is obje&ed hereunto from the unfitnefs and dif ability of the people, to make a right judgment concerning them who are to be their Paftors and Rulers, labours with a three-fold weaknefs. For, (1.) It reflects difhonour upon the Wifdom of Chrift in Commanding them the obfervance and dif charge of fuch Duties, as they are no way meet for. (2.) It proceeds upon a fuppofition of that degenerate ft ate of Churches in their Members, as to Light, Knowledge, Wifdom and Holinefs, which they are for the moft part fallen into ; which muft not be allowed to have the force of Argument in it ; when it is to be lamented , and ought to be reformed, (j.) It fuppofeth that there is no fupply of Affiftance provided for the people, in the difcharge of their Duty to guide and dire£t them therein ; which is otherwife ; feeing the Elders of the Church wherein any fuch Ekdion is made , and thofe of other Churches in Communion with that Church, are by the common advice and declaration of their judgment, to be Afliftant unto them. THIRDLY,The Church is a voluntary Society Sextons other- wife abfolutely free,as unto all the Rules,Laws and Ends of fuch a Society, do of their own Wills and free Choice coalefce-into it. This is the Original of -all Churches, as hath been declared. They gave their own (elves to the Lord, 'and unto u>by the Will of God, The Officers of the Church. y t* God, 2 Cor. 8. 5. Herein neither by Prefcription, nor Tradi- tion, nor Succeffion, hath any one more Power or Authority than another ; but they are all equal. It is gathered into this Society meerly by the Authority of Chrift ; and where it is fb Colle&ed, it hath neither Right, Power, Privilege, Rules nor Bonds as fuch, but what are given, prefcribed and limited by the Inftitution and Laws of Chrift. Moreover, it abides and continues on the fame Grounds and Principles, as whereon it was Colle&ed, namely, the Wills of the Members of it fubjected unto the Commands of Chrift. This is as neceflary unto its prefent continuance in all its Members, as it was in its firft Plantation. It is not like the Political Societies of the World, which being firft eftablifhed by force or confent, bring a neceffity on all that are born in them and under them, to comply with their Rule and Laws. For Men may, and in many cafes ought to fubmit unto the difpofal of temporal things, in a way, it maybe, not convenient for them, which they judge not well off, and which in many things is not unto their ad- vantage. And this may bcjnfi and equal, becaule the fpecial good which every one would aim at, being not abfblutely fb, may be out-balanced by a general good, nor alterable, but by the prejudice of that which is good in particular. But with reference unto things Spiritual and Eternal it is not fb. No Man can by any previous Law be concluded as unto hisintereftin fuch things ; nor is there any General Good to be attained by the lofs of any of them. None therefore can coalefce in f iicli a Society, or adhere unto it, or be any way belonging unto it, but by his own fret choice and confent. And it is enquired, how it is poflible that any Rule, Authority, Power or Office, fhould arife or be erefted in fuch a Society ? We fpeak of that which is ordinary ; for he by whom this Church-Statersere&edand, appointed, may and did appoint ink, .and over it, -extraordinary Officers for a feafbn. And we do fuppbfe, that as he hash by his Divine Authority inftituted and appointed that fuch Socie- ties fhall be, that he hath made grant of Privileges and Powers to them proper and fuffictent for this end ; as alio that he hath given £.an& and Rul s, by 1 the obfervance' whereof, they L 2 may J 6 The Officers of the Church. may be made partakers of thofe Privileges and Powers, with a Right unto their Exercife. ON thefe fuppofitions in a Society abfolutely 'voluntary, among thofe who in their conjunction into it, by their own confent, are - every way equal, There can but three things be re- quired unto the a£tual conftitution of Rule and Office among them. And the Firft is, That there be fome among them that are fitted and qualified for the Difcharge of fuch an Office in a peculiar manner above others. This is previous unto all Government, beyond that which is purely natural and ne- ceffary. Princ'tpio rerum, gentium nationumq', imperium penes Reges erat ; quos ad fafiigium hujus Majefiatis, non popular it Ambitio, fed fpeltata inter bonos moderatio provehebat. Juft. So it was in the World, fb it was in the Church. Prxfident probati qui que ftniores, honor em if urn non pretio fed tefiimonio adept i. TertulL This preparation and furniture of fome Perfbns with Abilities and meet Qualifications for Office and Work in the Church, the Lord Chrift hath taken on himfelf, and doth and will effeQ: it in all Generations. Without this there can be neither Office , nor Rule, nor Order in the Church. 2. WHEREAS, there issinerv Relation to be made or created between a Pafior, Bifbop or Elder, and the Church, which was not before between them, (a Bifhop and a Church, a Paftor and a Flock are Relatas) it muft be introduced at the fame time by the mutual voluntary afts of one another, or of each party. For one of the Relata can, as fuch, have no being or exiftence without the other. Now this can no otherwife be, but by the confent and voluntary fubjeclion of the Church unto perfbns fb antecedently qualified for -Office, according to the Law and Will of Chrift. For it cannot be done by the Dele- gation of Power and Authority from any other Superiour or Equal unto them that do receive it. Neither the nature of this Power, which is uncapable of fuch a Delegation, nor the Relation unto Chrift of all thofe who are Paftors of the Church, will admit of an Interpofition of Authority by way oi Delega- tion of Power from themfelves in other Men, which would make them their Mmifiers, and not Chrifts ; nor is it confiftent with The Officers of the Church. yy with the nature of fuch a voluntary Society. This therefore can no way be done, but by free Choice, Ele&ion, Confent or -Approbation. It cannot, I fay, be fb regularly. How far an Irregularity herein may vitiate the whole Call of a Minifter, we do not now enquire. NOW this Choice or Election doth not communicate a Power from them that choofe unto them that are chofen, as thougli fuch a Power as that whereunto they are called, fhould be for- mally inherent in the cboofcrs, antecedent unto fuch choice. For this would make thole that are chofen to be their Minifter only ; and to aft: all things in their Name, and by virtue of Authority derived from them. It is only an Inftrumental, Minifterial means to enftate them in that Power and Authority which is given unto fuch Officers by the Conftitution and Laws of Chrift, whofe Minifters thereon they are. Thefe Gifts, Offi- ces, and Officers, being granted by Chrift unto the Churches, Ephef. 4. 12. where-ever there is a Church called according to his Mind, they do in and by their Choice of them, fubmit themfelves unto them in the Lord, according unto all the Powers a/id Duties wherewith they are by him intruded, and where- unto they are called. 3. IT is required thatPerfbns fb chofen,fb fubmitted unto,be fb folemnly feparated, dedicated unto, and confirmed in their Office by Fafting and Prayer. As this is confbnant unto the Light of Nature, which direfts unto a fblemnity in the fufception of publick Officers; whence proceeds the Coronation of Kjngs, which gives them not their Title, but folemnly proclaims it, which on many accounts is unto the advantage of Government ; fb it is prefcribed unto the Church in this cafe by efpecial Infti- tutwn. But hereof I fhall fpeak farther immediately. THIS Order of calling Men unto the Paftoral Office, namely by their previous Qualifications for the Miniftry, whereby a general defignation of the Perfons to be called is made by Chrift himfelf ; the orderly Choice or Election of him in a volun- tary fubjeftion unto him in the Lord, according to the Mind of Chrift, by the Church it felf; followed with folemn Ordina- tion, or fetting apart unto the Office and difcharge of it by Prayer 7 8 the Officers of the Church. Prayer with Fa/ling, all in obedience unto the Commands and Inftitution of Chrift, whereunto the communication of Office- Power and Privilege, is by Law-conftitution annexed, is fuited unto the light of Reafon, in all fuch cafes, the nature of Gofpel Societies in Order or Churches ; the ends of the Miniftry, the Power committed by Chrift unto the Church, and con- ' firmed by Apoftolical Practice and Example. HEREIN we reft, without any further difpute or limiting the Formal Caufe of the Communication of Office-Power unto any one A& or Duty of the Church, or of the Bifhops or Elders of it. All the three things mentioned are effential thereunto ; and when any of them are utterly negle&ed, where they are neither formally nor virtually, there is no lawful regular Call unto the Miniftry according to the Mind of Chrift. THIS Order was a long time obferved in the Ancient Church inviolate ; and the foot-fteps of it may be traced through all Ages of the Church ; although it firft gradually decayed, then was perverted and corrupted, until it iffued (as in the Roman Church) in a Pageant and Shew, inftead of the Reality of the things themfelves : For the Trial and Approbation of fpiritual Endowments previoufly neceftary unto the Call of any, was left unto the Pedantick Examination of the Bifljops Domeflicks, who knew nothing of them in themfelves \ the Election and Approba- tion of the people was turned into a mock-fhew in the light of God and Men, a Deacon calling out, That if any had Objections a- gainfl him who was to be Ordained^ they fhould come forth and IpeakjWhereunto another cries out of a corner by compaft,He is learned and worthy ; and Ordination was efteemed to confift only in the outward fign of Impoftion of Hands , with feme other Ceremonies annexed thereunto, whereby, without any other confideration, there enfued a flux of Power from the Ordainers unto the ordained. BUT from the beginning it was not fo. And feme few Inftances of the Right of the people, and the cxercife of it in the Choice of their own Paftors, may be touched on in our Paflage. Clem. Epift. ad Corinth, affirms, That the Apojt/es themfelves appointed approved Perfons unto the Office of the Miniftry, owe- The Officers of the Church. J$ vwveSbwmGris $ ckx^woa <7ruoy$ 9 by or with the confent or choice of the whole Church. ^'JuueSbKav, is to enact by common confent \ whicli makes it fbmewhat ftrange, that a learned Man lhould think that the Right of the People in Eleftions is excluded in this very place by. Clemens, from what is afligned unto the Apoftles in Ordination. IG NA T. Epift, ad Philadtlph. Tlpimv tgiv vijuv, «s ckkK-aoigc, Qev, %eipo. 0/fr^/e? towards others. It is to fuch Men, attended unto, as a task for their advantage; or as that which carries fbme fatisfa&ion in it from oftentation, and fuppofed Reputation wherewith it is accom- panied. But a Man Preacheth that Sermon only well unto others, which Preacheth it felf in his own Soul. And he that doth not feed 'on, and thrive in the Digeftion of the Food which he provides for others, will fcarce make it favoury unto them. Yea, heftnows riot but "the food he hath provided may btfoyfon, unlefs he have really tailed of it himielf. If the Word doth not dwell with power in us, it will not pafs with power from us. And no Man lives in a more wofull condition than thof& who really btlitve not themfelves what they perf wade others to believe continually. The want of this Experience of the power of Gofpel- Truth on their own Souls, is that which gives us fb many lifelefi, faplefs Orations, queint in Words, and dead as to Power, inftead of Preaching the Gofpel in the *fhe Duty of Paflors of Churches. 8p the Demonfiration of the Spirit. And let any fay what they pleafe, it is evident, that fbme Mens Preaching as well as others not Preaching, hath loft the credit of their Miniftry. (3.) Skill to divide the Word aright, 2 Tim. 2. 15. And this confifts in a practical Wifdom upon a diligent attendance unto the Word of Truth, to find out what is real, fubftantial and meet food for the Souls of the Hearers, to give unto all forts of perfons in the Church that which is their proper portion. And this requires, (4.^ A prudent and diligent consideration of the fate of the Flock, over which any Man is fet, as unto their ftrength or weaknefs, their growth or defe£t in knowledge (the meaf Lire of their attainments requiring either Milk or ftrong Meat ; ) their Temptations and Duties, their Spiritual Decays or Thrivings ; and that not only in general, but as near as may be with refpeft unto all the Individual Members of the Church. Without a due regard unto thefe things, Men Preach afrandom, uncertainly fghting v like thofe that beat the Air. Preaching Sermons not.de- figned for the advantage of them to whom they are Preached ; infifting on general Do&rines not levelled to the condition of the Auditory; fpsaking what Men can, without confide* ration of what they 'ought, are things that will make Men weary of Preaching, when their minds are not influenced with outward advantages ; as much as make others weary in hearing of them. And, (5.) All thefe, in the whole difcharge of their Duty are to be constantly accompanied with the evidence ofz,eal for the glory of God , and companion for the Souls of Men. Where thefe are not in vigorous exercife, in the Minds and Souls of them that Preach the Word, giving a Demonftration of them- felves unto the Conferences of them that hear, the quickening Form, the Life and Soul of Preaching is loft. ALL thefe things feem common, obvious and univcrfally ac- knowledged : But the ruine of the Miniftery of the moil for the want of them, or from notable defects m them, .is, or. may be no lefs evidently known. And the very naming of them, which is all at prefent which I defign, is fufficient to evidence how great a neceflity there is incumbent on all Paflors of Churches, to give them ft Ives unto the Word and Prayer > to lal our N in po T-he Duty of Paftors of Churches. in the Word and Doffrine, to be continually intent on this Work, to engage all the faculties of their Souls, to ftir up all their Graces and Gifts unto conftant exercife, in the difcharge of their Duty. For who is fufficientfor thefe things. And as the confi- deration of them is fufficient to ftir up all Minifters unto fervent Prayer for fupplies of Divine Aids and A fliftance, for that Work which in their own ftrength they can no way anfwer ; fb is it enough to warn them of the avoidance of all things that would give them a Diverfion or Avocation from the conftant attendance unto the difcharge o£ it. WHEN Men undertake the Pajtoral Office, and either judge it not their Duty to Preach, or are not able fb to do, or attempt it only at fbme fblemn Seafbns, or attend unto it as a task re- quired of them without "that Wifdom, Skill, Diligence, Care y Prudence, TLeal and # Compaffion, which are required thereunto, the Glory and Ufe oFthe Miniftry will be utterly deftroyed. 2. THE Second Duty of a Paftor towards his Flock, is, $ami.i6. continual fervent Prayer for them. Give our f elves unto the Word to.' l ~' an ^ P ra y er - Without this, no Man can, or doth Preach to Exol 32. them as he ought, nor perform any othex Duty of his Paftor al 2I ' 8 Office. From hence may any Man take the beft meafiire of the Lev'fil. difcharge of his Duty towards his Flock. He that doth con- 24. . ftantly, diligently, fervently Pray for them, will have a Tefti- 1 sw. 12. mon y j n himfelf of his own fincerity in the difcharge of all 2 cor. 13. other Paftoral Duties; nor can he voluntarily omit or negle£t 7; 9- any of them. And as for thofe who are negligent herein, be 1 ^i 6jI 1 ^ their Pains, Labour and Travel in other Duties, never fb great, Ch- 3. 14. they may be influenced from other Reafbns , and fb give coiu\f n0 evidence of fincerity in the difcharge of their Office. In 2 The}. 1. this conftant Prayer for the Church, which is fb incumbent on "• all Paftors,, as that whatever is done without it, is of no efteem in the fight of Jefus Chrift : Refpeft is to be had, (i.)Unto the Succcfj of the Word, unto all the bleffed ends of it among them. Thefe are no lefs than the improvement and ftrength- ening of all their Graces, the Direction of all their Duties, their Edification in Faith and Love, with the entire conduct of their Souls in the life of God, unto the enjoyment of him. To Preach The Duty of Faflors of Churches. pi Preach the Word therefore, and not to follow it with conflant and fervent Prayer for its fuccefs, is" to dif-believe its ufe, negle£t its end, and to caft away the Seed of the Gofpelat random. (2 J Unto thzTemptations that the Church is generally expofed unto. Thefe greatly vary, according unto the outward circum- fiances of things. The Temptations in general that accompany a State of outward Peace and Tranquility, are of another nature, than thole that attend a time of Tm/£/e, Perlecution,Diftrefs and Poverty. And lb it is as unto other Occafions and Circumftances. Thefe the Paftors of Churches ought diligently to confider^ looking on them as the means and ways whereby Churches have been ruined, and the Souls of many loft for ever. With refpeft unto them therefore, ought their Prayers for the Church to be fervent. (3.) Unto the efpecial State and condition of all the Members, 16 far as it is known unto them. There may be of them, who are fpiritually fick and difeafed, tempted, afflicted, bemifted, wandering out of the way, furprized in Sins and Mifcarriages, difconlblate and troubled in Spirit in a peculiar manner. The remembrance of them all ought to abide with them, and to be continually called over in their daily Paftoral Stiff lie at ions, (4.} Unto the pre fence of Chrijl in the AfTemblies of the Church, with all the bleffed Evidences and Teftimohies of it. This is that alone which -gives Life and Power unto all Church Affemblies; without which, all outward Order and Forms of Divme Worfhip in them, are but a dead Carcafs. Now this prt fence of Chrijl in the AfTemblies of his Church, is by his Sprit, accompanying all Ordinances of Worfhip with a gra- cious Divine Efficacy, evidencing it felf by blelled Operations on the Minds and Hearts of the Congregation. j This are Paftors of Churches continually to Pray for, znd a Ji do .lb, who understand that s\] tbe fucccls of their Iafioli^ a$d all the acceptance of the Church with God in' their Duties, dp depend hereon. (5.) To their prefervation iir Faith, Love ancJ Fruitfulnefs, with all the Duties that belong unto thai}, &c. IT were much to be defied* thatalljfhpfe w.'iu xak^ upon them this. Paftoral Office, did well confK^afid ui^ritabd how great- and neceffary a part of their '■ Work an J JJutydoth N 2 ' Confift 92 The Duty of Pajlors of Churches. confift in their continual fervent Prayer for their Flocks. For befides that it is the only inftituted way, whereby, they may by virtue of their Office blefs their Congregations, fo will they find their Hearts and Minds in and by the difcharge of it, more and more filled with love, and engaged with diligence, unto all other Duties of their Office, and excited unto the Ex- ercife of all Grace towards the whole Church oh all occafions. And where any are negligent herein, there is no Duty which they perform towards the Church, but it is influenced with falfe considerations, and will not hold weight in the balance of the San&uary. 3. THE Administration of the Seals of the Covenant is com- mitted unto them as the Stewards of the Houfe of Chriji. For unto them the Authoritative Difyenfation of the Word is com- mitted, whereunto the Adminiftration of the Seals is annexed. For their principal end is, the peculiar Confirmation and Ap- plication of the Word Preached. And herein there are three things that they are to attend unto. (1.) The Times and Seafbns of their Adminiftration unto the Churches Edification, efpe- cially that of the Lords Supper whole frequency is enjoined. It is the Duty of Paftors to confider all the neceffary Circumftances of their Adminiftration, as unto Time, Place, Frequency, Order and Decency. (2.) To keep feverely unto the Inftitutioa of Chrift, as unto the way and manner of their Adminiftra- tion. The gradual introduction of uninftituted*Rites' and Cere- monies into the Church-Celebration of the Ordinance of the Lords Supper, ended at length in the Idolatry of the Mafs. Heroin then, alone, and not in bowing, cringing, and veft- ments, lies the Glory and Beauty of thefe Adminiftrations ; namely, that they 'are compliant with, and exprefftve. of the In- fiitution of Chriji ; nor is any thing done ip them , but in exprefs obedience unto his Authority. / have received of the Lord, that which I delivered unto you, faith the Apoftle in this cafe, 1 Cor. 1 1. 2 j. (3.) To take care that thefe holy things be adminiftred only unto thofe who are meet and worthy, according unto the Rule of the Gofpel. Thole who impofe on Paftors the promifcuous Adminiftration of thefe Divine Ordinances, or The Duty of Pajiors of Churches gy or the Application of the Seals unto all without difference, do deprive them of one half of their Minifterial Office and Duty. BUT here it is enquired by fbme, Whether in cafe a Church have no P aft or at prefent, or a Teaching Elder with P aft oral Power, whether it may not delegate and appoint the Adminiftration of thefe efpccial Ordinances , unto forne Member of the Church at this or that feafon , who is meetly qualified for the outward Admini ft ration of them ; which for the fake, of Ibme I fhall examine. i % NO Church is compleat in Order without Teaching Offi- cers; Ephef 4. ii, 12. 1 Cor. 12. 27, 28. A CHURCH not compleat in Order cannot be compleat in Adminiftrations ; becaufe the Power of Adminiftrations depends upon the Power of Order proportionably. That is, the Power of the Church depends upon the Being of the Church. Hence the fir ft Duty of a Church without Officers, is to obtain them according to Rule. And to endeavour to compleat Adminiftra- tions, without an antecedent compleating of Order, is contrary unto the Mind of Chrift, Act. 14. 23. Tit. 1. 5. That thou fhouWft fet in Order the things that are wanting, and Ordain Elders in every Church. The pra&ice therefore propoled is irregular and contrary to the Mind of Chrift. THE Order of the Church is Two Fold ; as EJfential, as Organical. The Order of the Church as EJfentialy and its Power thence arifing, is, Firft for its Prefervation. Secondly for its Perfection. (1.) For its Prefervation, in Admiffion and Ex- clufion of Members. (2.) Forks Perfection, in the Ele&ion of Officers. NO part of this Power which belongs to the Church as effentia/ly confidered, can be delegated, but muft be a£ted by the whole Church. They cannot delegate Power to fbme to ad- mit Members, fb as it fhould not oe an A£t of the whole Church. They cannoc delegate Power to any to Elefl: Officers ; nor any thing elfe which beiongs to them as a Church ejfentia/ly. The Reafon is ; Things that belong unto the effence of any thing, belong unto it formally asfuch, and lb cannot be transferred. THE n a The Duty of Faftors of Churches. THE Church therefore cannot delegate the Power and Au- thority inquired after, fhould it be fuppofed to belong to the Power of Order, as the Church is effentially confidered ; which yet it doth not. IF the Church may delegate or fubftitute others for the difcharge of all Ordinances whatfbever , without Elders or Paftors, then it may perfect the Saints, and compkat the Work of the Minifiry without them, which is contrary to Ephef. 4. 11,12. and Secondly, it would render the Minifiry only convenient, and not abfblutely neceffary to the Church ; which is contrary to the Inftitution of it. A PARTICULAR Church, in Order, as Organical, is the adequate fubjeft of all Ordinances, and not ;as effential ; be- caufe as effential it never doth nor can enjoy all Ordinances, namely the Minifiry in particular, whereby it is conftituted Organical. Yet on this iuppofition the Church as effentially confidered, is the fble adequate fubject of all Ordinances. THOUGH the Church be the only Subject, it is not the only Object of Gofpel Ordinances; but that is various. For inftance, 1. .THE Preaching of the Word', its fir ft Object is the World y for Converfion : Its next, Profeffors, for Edification. 2. BJPTIS M; Its only Objea is neither the World nor the Members of a Particular Church; but Profeffors, with thofe that are reckoned to them by Gods Appointment ; that is their Infant Seed. 3. THE Supper-, Its Obje£fc is a Particular Church only , which is acknowledged ', and may be proved by the Inftitution, one fpecial end of it, and the neceffity of Difcipline thereon depending. ORDINANCES whereof the Church is the only Subject and the only Object, cannot be adminiftred Authoritatively, but by Officers only, (r.) Becaufe none but Chrifts Stewards have Authority in and towards his Houfe as fiich, 1 Cor. 4.1. 1 Tim. J. 15. Matth. 24. 25. (2.} Becaufe it is an Act of Office- Authority to reprefent Chrift to the whole Church, and to feed the whole Flock thereby, Act. 20. 28. 1 Pet. 5. 2. THERE The Duty of Pajlors of Churches. pcj THERE are no footfteps of any fuch pra&ice among the Churches of God , who walked in Order ; neither in the Scripture, nor in all Antiquity. BUT it is Objected by thofe who allow this Practice, That if the Church may appoint or fend a perfon forth to Preachy or ap- point a Brother to Preach unto themfelves ; then they may appoint him to Admimfler the Ordinance of the Supper. An[w. HERE is amiitakein the Suppofition. The Church, that is the Body of it, cannot fend out any Brother Authorita- tively to Preach. Two things are required thereunto ; Col- lation of Gifts, and Communication of Office ; neither of which, the Church under that confideration can do to one that is lent forth. But where God gives Gifts by his Spirit, and a Call by his Providence, the Church only complies therewith ; not in communicating Authority to the perfbn, but in praying for & Bleffing upon his Work. THE fame is the cafe in defiring a Brother to Teach among them. The Duty rs moral in its own nature ; the Gifts and Call are from God alone, thfc occafion of his exercife is only adminiftred by the Church. * IT is farther added by the fame perfbns, that, If a Brother, or one who is a Difciple, only may Baptize, then he may alfo Adminifier the Lords Supper, being defired of the Church. Anfrv. THE fuppofition is not granted nor proved, but there is yet a difference between thefe Ordinances ; the Obje£t of one being Profeffors as fuch at large ; the Objed of the other being Profeffors as Members of a Particular Church. But to return : 4. IT is incumbent on them to preferve the Truth or Do- ctrine of the Gofpel, received and profelTed in the Church ; and to defend it againft all oppofition. This is one principa/iend of the Miniflry, one principal means of the prefervation of the Faith once delivered unto the Saints. This is committed in an efpecial manner unto the Paftors of the Churches, as the Apoftle frequently and emphatically repeats the charge of it unto Timothv, and in him unto all, to whom the Difpenfation of the Word is committed, 1 Efifi. x> 1,3,4. Chap. 4. 6, 7, 16. Chap, p6 + The Duty of Fajlors of Churches. Chap. 6. 20. 2 £/>//*. 1. 14, 22. ' Chap. 3. 14, 1 <;, 16. The fame he giveth in charge unto the Elders of the Church ofEphefus, Act. 20. 28, 29, 30. What he fays of himfelf, that the Glorious G off el of the blejfed God was committed unto his Truft, 1 Tim. 1 . 11. is true of all Paftors of Churches according to their mea- fure and call ; and they fhould all aim at the Account, which he gives of his Miniftry herein; I have fought a good Fight, I have fnifbed my Courfe, I hdve ktpt the Faith, x Tim. 3.7. The Church is the Ground and Pilfar of Truth ', and it is fo principally in its Miniftry. And the finful negle£t of this Duty, is that which was the caufe of moft of the pernicious Herefies and Errors that have infefted and ruined the Church. Thofe whole Duty it was to preferve the Doctrine of the G of pel entire in the publick profeffion of it, have many of them fyoken perverfe things to draw away Difciples after them. Bifbops, Presbyters, publick Teachers, have been the ring-leaders in Here- fies. Wherefore this Duty, efpecially at this time, when the fundamental Truths of the Gofpel are on all fides impugned from all forts of Adverfaries, ts in an efpecial manner to be atffended unto. SUNDRY things are required hereunto. As, (1.) A clear, {bund comprehenfive knowledge of the entire DoQxine of the Gofpel, attained by all means ufeful and commonly prefcribed unto that end, efpecially diligent ftudy of the Scripture, with fervent Prayer for Illumination and Underftanding. Men can- not preferve that for others, which they are ignorant of them- ielves. Truth may be loft by weaknefs, as well as by wickednefs. And the defe£t herein in many is deplorable. (2.) Love of the Truth, which they have'fb learned and comprehended. Unlefs we look on Truth as a Pearl, as that which is valued at any rate, bought with any price, as that which is better than all the World, we fhall not endeavour its prefervation with that diligence which is required. Some are ready to part with Truth at an eafie rate ; or to grow indifferent about if, where- of we have multitudes of examples in the days wherein we live. It were eafie to give inftances of fiindry important Evangelical Truths , which our fore-fathers in the Faith contended 'the Duty of Pajiors of Churches. pj contended for with all earneftnefs, and were ready, to leal with their Blood, which are now utterly difregarded and oppo- fed by ibme who pretend to fiicceed them in their Profeffion. If Minifters have notafenfeof that Power of Truth in their own Souls, and a tafte of its Goodnefs, the difcharge of this Duty is not to be expected from them, (j.) Aconfciencious care and fear of giving countenance or encouragement unto novel Opinions, efpecially fuch as oppofe any Truth, of whole Power and Efficacy, Experience hath been had among them that believe. Vain curiofity, boldnefs in conjectures, and readinels to vent their own conceits, have caufed no fmall trou- ble and damage unto the Church.' (4.) Learning and ability of Mind to dilcern and difprove the oppofitions of the Adver- saries of the Truth, and thereby to ftop their Mouths, and convince gain-layers. (5.) The f olid confirmation of themoft important Truths of the Gofpel, and whereunto all others are relblved in their Teaching and Miniftry. Men may, and do oft-times prejudice, yea, betray the Truth, by the weaknefs of their Pleas for it. (6.) A diligent watch over their own Flocks, againft the crafts of Seducers from .without, or the fpringing up of any bitter root of error among themielves. (7.) A con- current Ajjiflance with the Elders and MelTengers of other Churches, with whom they are in Communion, in the decla- ration of the Faith which they all profefs ; whereof we mull treat afterwards more at large. IT is evident what Learning, Labour, Study, Pains, Abi- lity and Exercife of the rational Faculties, are ordinarily re- quired unto the right difcharge of thefe Duties. And where Men may be ufeful to the Church in other things, but are de- fective in thefe, it becomes them to walk and act both circum- fpectly and humbly, frequently defiring and adhering unto the Advices of them whom God hath entrusted with more Talents and greater Abilities. 5. IT belongs unto their Charge and Office, diligently to labour for the Ccnverfion of Souls unto God. The ordinary means of Converfion is left unto the Church, and its Duty it is to at- tend unto it. Yea, one of the principal ends of the Inftitution O and 98 The Duty of Pajiors of Churches. and Prefervation of Churches, is the Convtrfwn of Souls ; and where there are no more to be Converted, there fhall be no more Church on the Earth. To enlarge the Kingdom of Chrift, to diffufe the Light and Savour of the Gofpel, to be fubferviert unto the CaUing of theEleft, or gathering all the Sheep of Chrift into his Fold, are things that God defigns by his Churches in this World. Now the principal inftrumental caufe of all theft, is the Preaching of the Word ; and this is committed unto the Paftors of the Churches. It is true, Mep may be, and often are Converted unto God by their occafional difpenfation of the Word who are not called unto Office ; for it is the Gofpel it felf that is the Power of God unto Salvation, by whomlbever it is Adminiftred, and it hath been effectual unto that end, even in the neceffary occafional teaching of Women. But it is fb frequently in the exercife of Spiritual Gifts, by them who are not fated Officers of the Church, i Cor. 14. 24, 25. Phil.i. 14, 15-, 18. 1 Pet.<\. 10, 11. But yet this hinders not, but that the Adminiftration of the Glorious Gofpel of the blefTed God, as unto all the ends of it, is com- mitted unto the Paftors of the Church. And the Firjl Objeti of the Preaching of the Gofpel, is the World, or the Men of it for their Converfion. And it is fb in the Preaching of all them unto whom that Work is committed by Chrift. The Work of the Apoftles and Evangelifts had this Order in it. Firft, they were to make Difciples of Men, by the Preaching of the Gofpel unto Converfion, and this was their principal Work, as P^/teftifieth, 1 Cor. 1. 17. And herein were they glorioufly inftrumental, in laying the foundation of the Kingdom of Chrift all the World over. The Second part of their Work, was, to teach them that were Converted, or made Difciples, to do, and obferve, all that he did command them. In the pur- fuit of this part of their Commiffion, they gathered the Difci- ples of Chrift into Churches, under ordinary Officers of their own. And although the Work of thefe Ordinary Officers, Paftors, and Teachers, be of the fame nature with theirs, yet the Method of it is changed in them. For their firft ordinary Work is to condud and teach all the Difciples of Chrift to do And The Duty of Pajlors of Churches. pp and obferve all things appointed by him ; that is to Preach unto and Watch over their particular Flocks , unto whom they do relate. But they are not hereby difcharged from an intereft in the other part of the Work in Preaching the Word unto the Convcrfion of Souls. They are not indeed bound unto the Method of the Apoft/es and Evangelifts ; yea, they are by virtue of their Office , ordinarily excluded from it. After a Man is called to be a Paftor of a particular Church, it is not his Duty to leave that Church, and go up and down to Preach for the *Converfion of Strangers. It is not, I fay, ordinarily <-fo, for many cafes may fall out wherein the Edffi- cation of any particular Church is to give way unto the glory of Chrift, with refpe£fc unto the calling of all the Members of the Church Catholick. But in thedifcharge of the Paftor al Office, there are many occafions of Preaching the Word unto the Converfion of Souls. As, (i.) When any that are Uncon- verted do come into the Affemblits of the Church, and are there wrought upon by the Power of the Word, whereof we have experience every day. To fuppofe that a Man at the fame time, and in the fame place Preaching unto one Congre- gation, fhould Preach to fbme of them, namely thofe that are of the Church whereunto he relates, as a Minifter with Minifterial Authority \ and to others only by virtue of a Spiri- tual Gift, which he hath received, is that which no Man can diftinguifh in his own Confcience, nor is there any colour of Rule or Reafbn for it. For though Paftors, with refpeft unto their whole Office, and all the Duties of it, whereof many can have the Church only for their Objeft, are Minifters in Office unto the Church, and fb Miniiters of the Church ; yet are they Minifters of Chrift alfo ; and by him it is, and not by the Church, that the Preaching of the Gofpel is committed unto them. And it is fb committed, as that by virtue of their Office they are to ufe it unto all its ends, in his way and me- thod, whereof the Converfion of Sinners is one. And for a Man to conceive of himfelf in a double capacity whilft he is Preaching to the fame Congregation, is that which no Mans experience can reach unto. (2.) In occasional Preaching in O 2 other ioo The Duty of Pajiors of Churches. other places, whereunto a P aft or of a Church may be called and dire&ed by Divine Providence. For, although we have no con- cernment in the figment of an indelible Character accompanying Sacred Orders ; yet we do not think that the Paftoral Office is fuch a thing as a Man muft leave behind him every time he goes from home ; or that it is in his own power, or in the power of all Men in the World, to deveft him of it, unlefs he be difmilTed or depofed from it by Chrift himfelf, through the Rule of his Word. Where-ever a true Minifter Preacheth, he Preacheth as a Minifter ; for, as fuch the Adminiftration of the Gofpel is committed unto him, as unto all the ends of it \. whereof, the chief as was faid, is the Converfion of Souls. Yea, of fuch weight is it, that the Conveniency and Edifica- tion of particular Churches, ought to give place unto it* When therefore there are great Opportunities, and providen- tial Calls for the Preaching of the Gofpel unto the Converfion of Souls, and the Harveft being great there are not Labourers fufficient for it; it is lawful, yea, it is the Duty of Paftors of particular Churches, to leave their conftant attendance on their Paftoral Charge in thofe Churches, at leaft for a Seafbn, to apply themfelves unto the more publick Preaching of the Word unto the Converfion of the Souls of Men. Nor will any particular Church be unwilling hereunto, which under- stands that even the whole end of particular Churches is but the Edification of the Church Catholick ; and that their good and advantage is to give place unto that of the Glory of Chrift in the whole. The good Shepherd will [leave the Ninety and Nine Sheep, to feek after one that wanders ; and we may certainly . leave a few for afeafon, to feek after a great multitude of wan- derers, when we are called thereunto by Divine Providence. And I could heartily wifh that we might have a trial of it "at this time. . THE Minifters who have been moft celebrated, and that defervedly in the laft Ages, in this and the neighbour Nations,, have been fuch as whofe Miniftry God made eminently fuc- cefsful unto the Converfion of Souls. To affirm that they did not do their work as Minifters and by virtue of their Minfterial Office, The Duty of Pajlors of Churcber. 1 j Office, is to caft away the Crown, and deftroy the principal glory of the Miniftry. For my own part, if I did not think my felf bound to Preach as a Minifter, and as a Mini ft er Autho* rized in all places, and on all occafions when I am called there* unto,. I think I fhould never Preach much more in this World. Nor do I know at. all what Rule they walk by, who continue publick conftant Preaching for many years, and yet neither de- fire nor defign to be called unto any Paftoral Office, in the Church. But I mull not here infift on the debate of thefe things. 6. IT belongs unto Men on the account of their Paftoral Office, to be ready, willing, and able, to comfort , relieve and refreJJj thole that are tempted, toffed, wearied with fears and grounds of difconfblation in times of trial and defertion. The Tongue of the Learned is required in them, that they fhould know how tofpeak a word in Seafon unto him that is. weary. One excellent qualification of our Lord Jefus Chrift, in the Difcharge of his Prieftly Office now in Heaven, is, That he is touched with afenfe of our Infirmities, and knows how to fuccour them that are tempted. His whole Flock in this World, area company of tempted ones. His own Life on the Earth , he calls the time of his Temptation. And thole who have the charge of his Flock under him, ought to have a fenfe of their Infirmities, and endeavour in an efpecial manner to fuccour them that are tempted. But amongft them, there are ibme always that are caft under darknefs and difconfolations in a peculiar manner ; fbme at the entrance of their Conversion unto God, whilft they have a deep fenfe of the t err our of the Lord, the - fharpnefs of Conviction, and the uncertainty of their Condition. Some are relapfed into Sin or omiffions of Duties ; fbme under great, fore and lading Affliftions ; fbme upon preffing, urgent, parti- cular Occafions ; fbme on Sovereign, Diviae Defertions ; fbme through the bufferings of Satan, and the inje&ions of blafphe- mous Thoughts into their Minds, with many other occafions of an alike nature. Now the Troubles, Difconfolations, Deje- ctions and Fears that arife in the Minds of Perfons in thefe Exercifes and Temptations, arc various, oftentimes urged and fortified { 2 'the Duty of Pajlors of Churches. fortified with fubtil arguing, and fair pretences , perplexing the Souls of Men almoft to Defpair and Death. It belongs unto the Office and Duty of Paftors. i. TO be able rightly to unurfiand the various cafes that will occurr of this kind, from fuch principles and grounds of Truth and Experience, as will bear a juft confidence in a pru- dent Application unto the Relief of them concerned. The Tongue of the Learned to know how to fpeak a Word in Seafon to him that is weary. It will not be done by a collection and de- termination of cafes, which yet is ufeful it its place. For hardly fhall we meet with two cafes of this kind, that will exa&ly be determined by the fame Rule ; all manner of Circumflances giving them variety. But a Skill, Underftanding and Expe- rience in the whole nature of the Work of the Spirit of God on the Souls of Men \ of the ConfliQ: that is between the Flefh and the Spirit ; of the Methods and Wiles of Satan, of the Wiles of Principalities and Powers or wicked Spirits in high places ; of the Nature, and Erfe£h and Ends of Divine De- fertions, with Wiidom to make Application out of fiich Princi- ples, of fit Medicines and Remedies unto every Sore and Di- ftemper, are required hereunto. Thefe things are by fbme defpifed y by fbme neglected, by fome looked after only in fiated cafes of Con fcience , in which Work it is known that fbme have horribly debauched their own Conferences and others, to the fcandal and ruine of Religion, fb far as they have prevailed. But not to difpute how far fuch helps as Books written of cafes of Confcience, may be uteful herein, which they may be greatly unto thofe who know how to ule them aright ; the proper ways whereby Pajlors and Teachers muft obtain this Skill and Underftanding, is, by diligent ftudy of the Scriptures, Medi- tation thereon, fervent Prayer, Experience of Spiritual Things, and Temptations in their own Souls, with a prudent obferva- tion of the manner of Gods dealing with others, and the ways of the oppofition made to the Work of his Grace in them. Without thefe things all pretences unto this Ability and Duty of the Pafloral Office are vain , whence it is, that the whole Work of it is much neglefted. 2. TO The Duty of Pajlors of Churches. 103 2. TO be ready and willing to attend, unto the efpecial cafes that may be brought unto them, and not to look on them as un- neceffary Diverfions; whereas a due Application unto them, is a principal part of their Office and Duty. To difcounte- nance, to difcourage any from feeking relief in perplexities of this nature, to carry it towards them with a feeming morofenefs and unconcernednefs, is to turn that which is Lame out of the way, to pujh the Difeafed, and not at rail to exprefs the care of Chrift towards his Flock, Ifa.^o. n. Yea, it is their Duty to hearken after them who. may be lb exercifed, to feek them out*, to give them their Counfel and Directions on all occafions. 3. TO bear patiently and tenderhy with the weaknefs, igno- rance , dulnefs y flownefi to believe and receive fatisfa£Hon, yea, it may be, Impertinencies in them that are fb tempted. Thefe things will abound amongft them , partly from their natural Infirmities, many being weak, and perhaps fro ward \ but efpecially from the nature of their Tempt at ions, which are fuited to difbrder and difquiet their Minds, to fill them with perplexed Thoughts, and to make them jealous of every thing wherein they are fpiritually concerned. And if much patience, meeknefs and condefcention, be not exercifed tov/ards them, they are quickly turned, out of the way* IN the difcharge of the whole Pajloral Office, there is not any Thing or Duty that is of more importance, nor wherein the Lord Jefus Chrift is more concerned, nor more eminently fuited unto the nature of the Office it felf, than this is* But, whereas it is a Work or Duty, which becaufe of the Reafbns menrioned, muft be accompanied with the exercife of Humi- lity, Patience, Self-denial and Spiritual Wifclom, with Expe- rience, with wearifbme Diverfions from other occafions , thofe who had got of old the conduct of the Souls of Men into their management, turned this whole part of their Office and Duty into an Engine they called Aricular Confeffion, whereby they wrefted the Conferences of Chriftians to the promotion of their own Eafe, Wealth, Authority, and oft-times to worfe ends* 7. A compaffionate fuffering, with all the Members of the Church in all their trials and troubles, whether internal, or a The Duty of P after s of Churches. or external, belongs unto them in the difcharge of their Office. Nor is there any thing that tenders them more: like unto Jefus Chrift, whom to reprefent unto the Church, is their principal Duty. The view and confideration by Faith of the Glory of Chrift in his compaf/ion with his fufering Members, is the principal fpring of Confolation unto the Church in all its Diftreffes. And the fame Spirit^ the fame Mind herein, ought, according to their meafure, to be in all that have the Paftoral Office committed unto them. So the Jfoftle expreffeth it in him- felf : Who is weak, and I am not weak ? Who is offended, and I hum not ? 2 Cor. 11. 29. And unlefs this companion and good- nefs do run through the difcharge of their whole Office, Men cannot be faid to be Evangelical Shepherds, nor the Sheep laid in any fenfe to be their own. For thofe who pretend unto the Paftoral Office, to live 5 it may be, in wealth and pleafure, re- gardlefs of the Sufferings and Temptations of their Flock, or of the poor of it ; or related unto fuch Churches, as wherein it is impoffible that they fhould fb much as be acquainted with the ft ate of the greateft part of them, is not anfwerable unto the inftitution of their Office, nor to the defign of Chrift therein. 8. CARE of the Poor, and vi fit at ion of the Sick , are parts of this Duty, commonly known , though commonly negle&ed. 9. THE principal care of the Rule of the Church is incum- bent on the Paftors of it. This is the fecond general head of the Power and Duty of this Office, whereunto many things in particular do belong. But becaufe I fhall treat afterwards of the Rule of the Church by it felf diftin&ly, I 'fhall not here infift upon it. 10. THERE is a Communion to he olferved among all the Churches of the fame Faith and Profffionxw any Nation. Wherein it doth confift,and what is required thereunto,fhall be afterwards declared. The principal care hereof, unto the Edification of the Churches, is incumbent on the Paftors of them. Whether it be exercifed by Letters of mutual advice, of congratulation or confblatioitypr in teftimony of Communion with thofe who arc 'the Duty of Pajlors of Churches. i o* are; ;called to Office in them y or whether it be by convening in Synods for confutation of their joint concernments, (which things made up a great part of the Primitive Ecclefiaftical Polity \ ) their Duty it is to attend unco it, and to take care of it. 11. THAT wherewith I fhall clofe thefe few inftances of the P aft oral Charge and Duty, is, that without which all the reft will neither be uleful unto Men, nor be accepted witli the great Shepherd Chrift Jefus. And that is an humble, holy y exemplary converfation in all Godlinefs and Honefty. The Rules and Precepts of the Scripture, the Examples of Chrift and his Apoftles, with that of the Bifhops or Paftors of the Primi- tive Churches, and the nature of the thing it felf, with the . Religion which we do profefs, do undeniably prove this Duty to be neceffary and indifpenfable in a Gofpel Miniftry. It were an eafie thing to fill up a Volume with ancient Examples unto this purpofe ; with Teftimonies of the Scripture and firft Writers among Christians, with Examples of publick and pri- vate mifcarriages herein , with evident demonstration , that the mine of Chriftian Religion in moft Nations where it hath been profeffed, and fb of the Nations themfelves, hath pro- ceeded from the Ambition, Pride, Luxury, Vmkannefs, Pro- fanenefs, and otherways vitious Conversions of thofe who have been called the Clergy. And in daily obfervation, it is a thing written with the Beams of the Sun, that whatever elfe be done in Churches, if the Paftors of them or thofe who are fb efteemed, are not Exemplary, in Gofpd Obedience and Holi- nefs, Religion will not be carried on and improved among the people. If Perfbns, light or prophane in their Habits, Garbs and Converfe, corrupt in their Communication,. Unfavoury and Barren as unto Spiritual Difcourfe ; if fuch as are Cove- tous, Qppreflire and Contentious; fiacli.as are negligent in holy Dimes Jn their own Families, and lb cinnot ftir up others unto diligence therein ; much more, if iiich as are openly fenfual, vitious and debauched, are admitted into this Office, we may take our leave oi" all the Glory aucf Power of Religion, among the people committed unto theic ciiarge. P TO ic6 The Duty of Faftors of Churches. TO handle this property or aijmii of the Paftoral Office,, it were neceffary diftin&ly to confider and explain all the Qua- lifications affigned by the Apoftle as neceffary unto Bifbops and Elders, evidenced as previoufly neceffary unto the orderly Call of them unto this Office, i Tim. 3. 2, 3,4, 5, 6, 7. Tit. 2. 6, 7, 8, 9. which is a Work not confident with my prefent defign to engage in. THESE are fome In fiances of the things wherein the Office- Duty of Paftors of the Church doth confift. They are but fome of them, and thole only propofed, not/wryWandpreffed with the confideration of all thofe particular Duties, with the manner of their performance, way of management, motives and enforcements, defeats and caules of them, which would require a large Difcourle. Thefe may fuffice unto our prefent purpofe ; and we may derive from them the enfuing brief confiderations. 1. A DUE meditation and view of thefe things, as pro- pofed in the Scripture, is enough to make the wifeift, the beft of Men, and the moft diligent in the difcharge of the Pa floral Office, to cry out with the Apoftle, and who is f efficient for thefe things? This will make them look well to their Call and En- trance into this Office, as that alone which will bear them out and juftify them in the fufception of it. Fornofenfeof in- efficiency can utterly difcourage any in the undertaking of a Work, which he is affured that the Lord Chrift calls him unto. For where he. calis to a Duty, he gives competent ftrength for the performance of it. And when we fay, Under a deep fenfe of our own weaknefs, who is fufficient for thefe things ; he doth lay, My Grace is fufficient for you. 2. ALTHOUGH all the things ment ; >ned, do- plainly, evidently and undeniably belong unto Cue difcharge ^f the Paftoral Office T yet in point of Fa£t we find b/ tlftP&iccefs, that they are very little confidered by the moft : i!h#1£ek after it. And the prefent Ruine of Religion, as unS^'iti 1 Power, Beauty and Glory an all places, arifeth principiffty-fro rh this caufe, that Multitude: of thofe who undertake c;:is bfiffie, are neither in any meafure fit for it, nor do ekh^r -fiOfifcientioufly attend The Duty of Pajiors of Churches. 1 07 attend unto, or diligently perform the Duties that belong unto it. It ever was, and every will be true in general ; like Prieft, like People. 3. WHEREAS the account which is to be given of this Office, and the difcharge of it at the laji day unto Jefus Chrifl,the confe- deration whereof had a mighty influence upon the^/>0/?/enhem- felves,and all the Primitive Pallors of the Churches,is frequently propoled unto us, and many warnings given us thereon in the Scripture; yet it is apparent they are but few who take it into due confideration. In the great day of Chrifts Visitation, he will proceed on fuch Articles as thole here laid down, and others expreffed in the Scripture, and not at all on thole which are now enquired upon in our EpifcopalVifitations. And if they may be minded of their true intereft and concern, whilft they pofTefs the places they hold in the Church, without offence, I would advife them to conform their Enquiries in their Fifi- tations, unto thofe, which they cannot but know the Lord Chriil will make in the great day of his Viftation, which doth approach : This I think but reafbnable. In the mean time, for thofe who defire to give up their account with joy and con- fidence, and not with grief and -confufion ', it is their Wifdom and Duty continually to bear in Mind what it is that the Lord Chriil requires of them in the difcharge of their Office. To take Benefices, to perform legal* Duties by themfelves or others, is not fully compliant with what Paftors of Churches are called unto. 4. IT is manifefl alio from hence, how inconfijlent it is with this Office, and the due difcharge of it, for any one Man to undertake the relation of a Pajlor unto more Churches than one, efpecially if far dillant from one another. An evil this is, like that of Mathematical Prognostications at Rome, always condemned And always retained. - $ut one view of the Duties incumbent on each Pallor, and of whote diligent performance he is to give an account at the laft day, will difcard this practice from all approbation in the Minds of thefli that arefober. However, it is as good to have Ten Churches atone*, as having but one, never to difcharge the Duty of a Faftor towards it. P a <>. ALL ■10 8 The Duty of Pajlors of Churches. 5. ALL Churches may do well to confider the might and burden that lies upon their Paftors and Teachers, in the diicharge of their Office, that they may be conftant in fervent Praytrs and Supplications for them ; as alfo to provide, what lies in that they may be without trouble and cares about the things of thu TJfe. ,6. THIZRE being fb many Duties neceflary unto the diP k. irge of tbeir Off: ;e, and thole of fuch various forts and kinds, as to require various Girts and Abilities unto their due per- formance, it feems very difficult to find a concurrence of them in any -S^^perion, in any coafiderable degree, fo as that it is hard to conceive how the Office it felf fhould be duly difcharged. I anfwer, (1.) The end both of the Office, and of the dis- charge of it, is the due Edification of the Church : This therefore gives them their meafure. Where that is attained, the Office is duly difcharged, though the Gifts whereby Men are enabled thereunto, be not eminent. (2.) Where a Man is called unto this Office, and applieth himfelf fincerely unto the due diicharge of it, if he be evidently defective with refpe£t to any efpecial Duty or Duties of it, that defetf is to be fupplied by calling any other unto his Affiftance in Office, who is qualified to make that fupply unto the Edification of the Church. And the like muft be laid concerning fuch Paftors, as through Age or Bodily weaknefs are difabled from attendance unto any part of their Duty ; for ftill the Edification of the Church is that, which in all thefe things, is in the firft place to be provided for. 7. IT may be enquired, what is the State of thofe Churches, and what Relation, with refpe£t unto Communion, we ought to have unto them whole Paftors are evidently defective in, or mgleclive of thefe things, fo as that they are not in any compe- tent meafure attended unto. And we may «in particular inftance in the/r/? and thelajl of the Paftoral Duties before infifted on. Suppofe a Man be no way able to Preach the Word unto the Edification of them that are pleaded to be his Flock ; or having any ability, yet doth not, will not give himfelf unto the Word and Prayer, ,or, not labour in the Word and Doctrine, unto the great The Duty of Pajlors of Cburcher. i O o great *f rejudice of Edification : And fuppofe the fame Perfbn be rpenly defective, as unto an exemplary Converfation, and on the contrary, layeth the ftumbling block of his own Sins and Follies before the eyes of. others; what fhall we judge of his Miniftry, and of the ftate of that Church whereof he is a conftituent part y as its Ruler? I Anfwer, i. I DO not believe it is in the power of any Church really to conrerr the Paftoral Office by virtue of any Ordination what-> ev;:iy, unto any who are openly and evidently deftitute of all thole previous Qualifications which the Scripture requireth in them who are to be called unto this Office. There isSndeed a Latitude to be allowed in judging of them in times of neceffity and great penury of able Teachers ; fb that Perfbns in holy Miniftry, defign the Glory of God and the. Edification of the Church, according to their Ability. But otherwife there is a nullity in the pretended Office. 2. WHERE any fuch are admitted throii^h ignorance or mifiake, or the Ufurpation of undue Power over Churches, in impofing Minifters on them, there is not an abfolute nullity in their Adminift rations, until they are difcovered and convi&ed by the Rule and Law of ChrifL But if on evidence hereof, the people will voluntarily adhere unto them, they are par- takers of their Sins, and do what in them lies to Vn-Churcb themfelves. 3. WHERE fuch Perfbns are by any means placed as Paftors in or over any Churches, and there is no way for the Removal or Reformation, it is Lawful unto, it is die Duty of every one who takes care of his own Edification and Salvation, to with- draw from the Communion of fuch Churches, and to join with fuch as wherein Edification is better provided for. For, whereas this is the fble end of Churches, of all their Offices, Officers and Adminiftrations ; it is the higheft folly to imagine that any Dilciple of Chrift, can be, or is obliged by his Authority to abide in the Communion of fiich Churches, without feek- ing Relief in the ways of his Appointment, wherein that end is utterly overthrown. 4. WHERE ! IO the Duty of Fajlors of Churvn his Office, and remain in a private Capacity ? TEflS alfo was judged inconvenient, if not unlawful, by the Firft Synod of Ephefus, in the cafe of Eufiathim. He was, as it appear?, .an Aged Man, one that loved his one peace and quietnefs, and who could not well bear the Oppositions and Reproaches which he met withal from the Church or fome in it ; and thereon, fblemnly upon his own judgment, without advice, laid down and renounced his Office in the Church, who, thereupon chofe a good Man in his room. Yet did the Synod condemn this praSice, and that not without weighty Reafbns, whereby they confirmed their judgment. BUT yet no general RUle can be eftablifhed in this cafe ; nor was the judgment or praftice of the Primitive Church precife herein. Clemens, in his Epiftle to the Church of Corinth, ex- prefly advifeth thofe on whole occafion there was difturbance and divifions in the Church, to lay down their Office and with- draw from it. Gregory Nazianzen did the fame at Conftanti- nople, and protefteth openly, That although lie were himfelf innocent and free from blame, as he truly was, and one of the greateft Men of his Age, yet he would depart or becaft out, rather The Duty of Paftors of Churches. 1 1 1 rather than they fhould not have peace among them ; he did accordingly, Or at. 52. & pit. iVaztan. And after a Synod dtConfidrttj*ofU under Pbctius, concluded, that in ic. cafes it is lawful, Csn. 5. Wherefore, 1. IT feems not to be lawful fo to do, meerlyon the ac- count of weaknefs of Work uni Lahour y though occasioned by Age, Sicknefs, or Bodily Diftempers. For no Man is any way obliged to do more than he is able, with the regular pre- fervation of his Life ; and the Church is obliged to be fatisfied with the confcientious diicharge of what Abilities a Pafxor hath ; otherwife providing for it felf in what is wanting. 2. IT is not lawfuh, meerly on a ivearinefs of, and defpcnztxcy under oppofition and reproaches ; which a Pa-tor is called a obliged to undergo for the Good and Edification of the Flock, ajad not to faint in the warfare wereto he is called, THESE two were the Reafons pf Euftathius at Perga, which were difaltowed in the Council at Evhefus : But, 3. IT is lawful in Rich an incur all- rf Alt- lities, as whereon a Man can difcharge no Duty of the _ : r/il Office unto the Edification of the Church. 4. IT is lawful, in cafe of incurable diiHftons in the Church conftantly obftructing its Edification, and which cannot be removed whilft fuch a one continues in his Office, though he be no way the caufe of them. This is the cafe wherein Gh* mens gives advice, and whereof Gregory gave an Example in his own practice. BUT this Cafe and its Determination, will hold only wh the Divifions are .; ways and means. For if thole who caufe fuch Divifions may be c f tk C or the Church iv. ;draw Core ?mj 0: there be D. in fixed Parties and Pri. . Opinions or Practices, they may feparate into I Coma ) in flich cafes this Rean . s laying \ his OrRce, is not to be made uie c: gs are to be done for Edification. : Churcl tin its Duty, and perfifts in that 1: nccaftei cation, in Q_2 provic: 1 1 6 Of the Office of 'teachers in the Church. providing, according to their Abilities, for the outward neceffity of their Paftor and his Family. But this Cafe cannot be determined without the confideration of many particular Circumftances. 6. WHERE all or many of thefe caufes concurr, fb as that a Man cannot cheerfully and comfortably go on in the di£ charge of his Office, efpecially, if he be prefTed in point of Conscience through the Churches non-compliance with their Duty, with refpeft unto any of the Inftitutions of Chrift : And if the Edification of the Church, which is at prefent obftru&ed, may be provided for in their own judgment after a due manner; there is no fuch grievous* yoke laid by the Lord Chrift on the necks of any of his Servants, but that fuch a Perfbn may peaceably lay down his Office in fuch a Church, and either abide in a private ftation, or take the care of another Church, wherein he may difcharge his Office (being yet of Ability) unto his own Comfort, and their Edification. G H A P. VI. Of the Office of Teachers in the Churchy or an Enquiry into the State, Condition y and Wor\of thofe called Teachers in the Scripture. TH E Lord Chrift hath given unto his Church Paffors and Teachers, Ephef. 4. 1 1. He hath fet in the Church >, Firff 9 Jpofiles, Secondarily, Prophets, 'Thirdly, Teacher s> 1 Cor. 12.28. In the Church that was at Antioch there were Prophets and Teachers, Jet. 1 J. i. And their Work is both de- fcribed and afligned unto them, as we fhall fee afterwards. BUT the thoughts of learned Men, about thofe who in the Scripture are called Teachers, are very various ; nor is the De- termination of their State and Condition eafie or obvious, as v/q fhall find in our Enquiry. IF Of the Office of Teachers in the Church. \ \ IF there were originally a diftinft Office of Teachers in the Church, it was loft for many Ages : But yet there was always a Shadow or Appearance of it retained, Firft in publick Catechifts, and then in Doctors or Profeffors of Theology in the Schools be- longing unto any Church. But this, as unto the Title of Doctor or Teacher, is but a late Invention. For the occafion of it rofe about the year of Chrift, 1 1 35-. Lotharius the Emperor having found in Italy a Copy of the Roman Civil Latv y and being greatly taken with it, he Ordained that it fhould be publickly Taught and Expounded in the Schools. This he began by the direction of Imerius, his Chancellor at Bononia ; and to give encourage- ment unto this Employment, they Ordained, that thofe who were the publick Profeffors of it fhould be fblemnly created Doctors, of whom Bulgarus Hugolinus t with others, were the Firft. Not long after, this Rite of creating Doctors was bor- rowed of the Lawyers by Divines, who publickly taught Divinity in their Schools. And this imitation firft took place in Bononia, Paris and Oxford. But this Name is fince grown a Title of Honour 10 fundry forts of Perfbns, whether unto any good ufe or purpofe, or no, I know not ; but it is in ufe, and not worth contending about, efpecially, if as unto fbme of them, it be fairly reconcileable unto that of our Saviour, Matth.2-}. 8. BUT the cuftom of having in the Church Teachers, that did publickly explain and vindicate the principles of Religion, is far more Ancient,and of known ufage in the Primitive Churches. Such was the Pra£Uce of the Church of Alexandria in their School, wherein the famous PanUnus, Origen and Clemens were Teachers ; an imitation whereof was continued in all Ages of the Church. AND indeed, the continuation of fuch a peculiar Work and Employment, to be difcharged in manner of an Office, is an evidence, that Originally there was fuch a difiinct Office in the Giurch. For, although in the Roman Church they had infti- tuted fundry Orders of Sacred Officers, borrowed from the Jews or Gentiles, which have no refemblancs unto any thing mentioned in the Scripture ; yet fundry things abated and corrupted 1 1 8 Of the Office of 'teachers in the Church. corrupted by them in Church-Officers, took their occafiona! rife from what is fb mentioned. THERE are Four Opinions concerning thole who are called by this Name in the New Teftament. i. SOME fay, that no Office at all is denoted by it ; it being only a general Appellation of tllofe t\\a.t taught others, whether constantly or occasionally. Such were the Prophets in the Church of Corinth, that fpake occafionally and in their turns, i Cor. 14. Which is that which all might do who had ability for it, v. 5. 24, 25. 2. SOME fay, it is only another name for the fame Office with that of a Pafior, and fb not to denote arty diftinft Office ; of which mind Hierom feems to be, Ephef. 4. 3. OTHERS allow, that it was a difiinff Office , where- unto fome we're called and fet apart in the Church, but it was only to Teach (and that in a peculiar manner) the Principles of Religion^ but had no Intereft in the Rule of the Church, or the Adminiftration of the Sacred Myfteries ; fo the Pafior m the Church was to Rule and Teach, and Jtdminifter the Sacred Myfieries : The Teacher to Teach or InftruQ: only, but not to Rule, nor Difpenfe the Sacraments ; and the Ruling Elder to Rule only, and neither to Preach nor Adminifter Sacraments ; which hath the appearance of Order , both ufeful and beautiful. 4. SOME judge,that it was a difiinci Office,but of the fame na- ture and kind with that of the Pafior ,endowed with all the fame Powers, but differenced from it with refpeft unto Gifts, and a peculiar kind of Work allotted unto it : But this Opinion hath • this feeming difadvantage,that the difference between them is fb [matt, as not to be fufficient to give a diftinct denomination of Officers, or to conftitute a diftinft Office. And it may be, ■fuch a diftinfHon in Gifts will feldom appear, as that the Church may be guided thereby in their choice of meet Perlbns unto diftinct Offices. But Scripture-Teftimony and Rule mufl take place ; and I fhall briefly examine all thete Opinions. 1. THE Firft is, That this is not the name of any Officer, nor is a Teacher, as fuch, any Officer in the Church ; but it is uled Of the Office of Teachers in the Church. \ \ p uied drily as a general Name for any that Teach on any account theDoEtrinc of the Gofpslr. I do not indeed know of any who have in particular contended for this Opinion ; but lob- ferve that very many Expositors take no farther notice of them, . but as fuch. This fiems to me to be mod remote from the Truth. IT is true, that in the Firft Churches, not only foime, but all who had received Spiritual Light in the Gifts of knowledge and utterance, did teach and inftruQ: others as they had op- portunity, i Ptt. 5. 8, 9, i o, ii. Hence, the Heathen Philo- ibphers, as Celfus in particular, objected to the Chriftians of old, that they fuffered Sutlers, and Weavers, and Cohltrs to teach among then^ which, they who knew that PWhimfelf, their great Apoftle, wrought at a Trade not much better, were not offended at. Of this fort were the Difciples men- tioned, All. 8.4. So was Aqaila, Act. 18. 26. and the many Prophets in the Church of Corinth, 2 Epifi. Chap. 1 . 14. But, 1. THE Name ^iSda^Xos, is not uled in the New Tefta- flient but for a Teacher with Authority. The Apoftle John tells us, tliat J>M and the fame Office were intended. And the difcretive Particle in the clofe of fuch an enumeration of things diftinQ:, as that in this place, is of the fame force with the 1 other notes of di- ftin&ion before ufed. 2. AFTER he hath named Paftors he nameth Teachers with a note of diftin&ion. This muft contain either the addition of a New Office, or be an interpretation of what went before \ as if he had faid Pajlors, that is, Teachers. If it be the latter, then the name of Teachers muft be added, as that which was better known than that of Paftors, and more expreffive of the Office intended. It is declared who are meant by Paftors in calling them Teachers ; or elfe the addition of the word is meerly fuperfluous. But this is quite otherwife ; the name of Paftor being more known as unto the Indigitation of Office- Power and Care, and more appropriated thereunto than that of Teacher ; which is both a common name, not abfolutely appro- priated unto Office, and refpe£tive of one part of the Paftoral Office and Duty only. 3. NO inftance can be given in any place where there is an enumeration of Church-Officers , either by their Names y as i Cor. 12. 25. or by their Work, as Rom. 12. 5, 6, 7. or by the: Offices themfelves, as Phil. 1 . 1 . of the fame Officer, at the fame time to be exprefled under various names, which indeed; muft needs introduce confufion into fuch an enumeration. It is true^ the fame Officers are in the Serif-: ure called by fever d Names, as Paflors, Bijhops, Presbyters, but if it had been faid any where r that there were- in die Church Btflhps and Presbyters^ it Of the Office of 1 eachert in we Church. 123 k muft be acknowledged that they were diftinff Officers, as Bifhops and Deacons are, Phil. 1. 1. 4. THE words in their Firft notion, are not Synonymous ; for all Paftors are Teachers, but all Teachers are not Paftors ; and therefore the latter cannot be exegeticaloi the former. ^dly. AS thefe Teachers are fo called and named in contra- diftin&ion unto Paftors in the fame place, fo they have Aiftintt Office-Works and Duties affigned unto them in the fame place alfb ; Rom. 1 2. 1 8. He that teacheth on teaching ; he that exhort eth on exhort at ion. If they have efpecialWorks to attend unto diftin£t- ly, by virtue of their Offices, then are their Offices diftin&ly alfb ; for from one there is an efpecial obligation unto one fort of Duties, and to another fort from the other. qthly. THESE Teachers are fet in the Church as in a di- ftinft Office from that of n'ophets ; Secondarily , Prophets, Thirdly, Teachers, 1 Cor. 12. 28. And fb they are mentioned diftin£tly in the Church of Antioch, Aft. 1 j. 1. There were in the Church at Antioch Prophets and Teachers. But in both places Paftors are comprized under the name of Prophets ; Exhorta* tion being an efpecial branch of Prophecy, Rom. 12. 6, 7, 8. 5. THERE is a peculiar inftitut ion of Maintenance for thefe Teachers, which argues a diflinH Office, Gal. 6. 6. FROM all thefe confiderations, it appears, that the Teachers mentioned in the Scripture, were Officers in the Church diftin£t from Paftors. For they are diftinguifhed from them, (1.) By their Name, declarative of the efpecial nature of their Office. (2.) By their peculiar Work, which they are to attend unto, in Teaching by Virtue of Office, (j.) By the dtfiintt placing in the Church as peculiar Officers in it, diftinft from Prophets or Paftors* (4,) J3y the efpecial conftitution of their neceiTary Maintenance. (5.) By the necejfity of their Work to be diftin&Iy carried on in the Church. Which may fuffice for the removal of the Second Opinion. THE Third is , that Teachers are a diftin5l Office in the Church, but fuch whofe Office, Work and Power, is confined unto Teaching only, fb as that they have no intereft in Rule or the Adminiftration of the Sacraments. And, R z 1. I la^ Of fix Office of Teachers in the Chnrch. i. I ACKNOWLEDGE that this feems to have been the way and pra&ice of the Churches after the Apoftles. For they had ordinary Qatechifls and Teachers in Affemblies like Schools, that were not called unto the whole Work of the Miniftry. 2. THE name of a Teacher, neither in its native fignifica- tion, nor in its ordinary application, as expreffive of the Work of this 0//^, doth extend it felf beyond, or fignifie any thing but themeer Power and Duty of Teaching. It is otherwife as unto the names of Paflors, Bifhops or Overfeers, Elders, which as unto the two former, their conftant ufe in Scripture fuited unto their fignification, includes the whole Work of the Mi- niftry ; and the latter is a name of Dignity and Rule. Upon the propofal of Church-Officers jjnder thefe names, the whole of Office-Power and Duty is apprehended as included in them. But the name of a Teacher, efpecially, as fignificant of that of Rabbi among the Jews, carries along with it a confinement unto an efpecial Work or Duty. 3. I DO judge it lawful for any Church, from the nature of the thing it felf, Scripture, general Rules and Direftions, to choofe, call and fet apart meet Perfbns unto the Office, Work and Duty of Teachers, without an intereft in the*Ruleofthe Church, or the Administration of the Holy Ordinances of Worfhip. The fame thing is pra&ifed by many for the fub- france of it, though not in due order. And, it may be, the practice hereof duly obferved, would lead us unto the Original Inftitution of this Office. But, 4. WHEREAS a Teacher, meerly as fuch, hath no right unto Rule or the Adminiftration of Ordinances, no more than the Doctors among the Jews had right to Offer Sacrifices in the Temple ; yet he who is called to be a Teacher, may alio at the fame time be called to be an Elder ; and a Teaching Elder hath the power of all holy Adminiftrations committed to him. 5. BUT ha that is called to be a Teacher in a peculiar manner, although he be an Elder alio, is to attend pecu- liarly unto that- part of his Work from whence hereceiveth his Denomination. Aad fo I fhall arprefent difinifs this ^ Third Of the Office of Teachers in the Church. Third Opinion unto farther confideration, if there be any occa- /ion for it. THE Fourth Opinion I rather embrace than any of the other, namely, upon a fuppofition that a Teacher is a diftin£t Officer in the Church, his Office is of 'the fame kind with that of the Paftor, though diftinguifhed from it as unto degrees, both materially and formally : For, i. THEY are joined with Pafiors in the fame Order as their Affociates in Office, Ephef. 4. 1. So they are with Prophets, and ftt in the Church as they are, 1 Cor* 1 2. 28. AcJ.ij. 1. (2.) They have a peculiar Work of the fame general nature with that of Paftors affigned unto -them, Rom. 12. 7. Being to Teach or Preach the Gofpel by virtue of Office, they have the fame Office for fubftance with the Paftors. (3.) They are faid teil*synotLi in the Church, Aff. ij. 1. which comprizeth all Sacred Adminiflrations. WHEREFORE, upon the confideration of all that is fpoken in the Scripture concerning Church-Teachers, with the various cbnje£tures of all forts of Writers about them, I fhall conclude my own Thoughts in fome few obfervations, and then enquire into the fate of the Chr.rch^ with reference unto thefe Pafiors and Teachers. And I fay, 1. THERE may be Teachers in a Church called only unto the Work of Teaching, without any farther intereft in Rule or Right unto the Adminiftration of the Sacraments. Such they feem to be who are mentioned, Gal. 6. 6. They are there called peculiarly ^x^s*, Catechijts; and ^c/k^/, 1 Cor. 4. 1 5. Inflruclors of thofe that are young in the Rudiments of Religion. And fueh there were in the Primitive Churches ; fbme whereof were eminent, famous and ufeful. And this was very neceflary in thofe days when the Churches were great and numerous. For, whereas the whole Rule of the Church,, and the Adminiftration of all Ordinances in it, is originally committed unto the Paftor, as belonging entirely unto his Office \ the difcharge of it in all its parts, unto the Edification of the Church, efpecially when it is numerous, being impoffi • ble for any one Man, or it may be moie : in the fame Office Of the Office of 'teachers in the Church. where all are obliged unto an efpecial attendance on one part of it, namely, the Word And Prayer , it pleafed the Lord Chrift to appoint fuch as in diftinft Offices ihould be affociated with them, for the difcharge of fundry parts of their Duty. So were Deacons Ordained to take care of the poor, and the out- ward concerns of the Church, without any intereft in Rule or Right to Teach, So were, as we lhall prove, Elders' Ordained to affift and help in Rule, without any call to Preach or Admi- nifter- the Sacraments. And fb were Teachers appointed to inftruft the Church and others in the Truth, who have no Right to Rule,ov the Adminiftration of other Ordinances. And thus, -although the whole Duty of the Edification of the Church be ftill ^incumbent on the Paftors, yet being fupplied with affiftance to all the parts of it,it may be comfortably dilcharg-% ed by them. And if this Order were obferved in all Churches, not only many inconveniences would be prevented, but the Order and Edification of the Church greatly promoted. 2. HE who is peculiarly called to be a Teacher, with reference unto a diftin£tion from a P Aft or, may yet at the fame time be called to be an Elder alfo, that is to be a Teaching Elder. And where there is in any Officer a concurrence of both the&,& Right unto Rule as an Elder, and power to Teach, or Preach the Gofpel, there is the fame Office and Office-Power, for the fubftance of it, as there is in the P aft or. 3. ON the foregoing fuppofition there yet remains a di~ Jlinftion between the Office of a Pa ft or and Teacher ; which, as far as light may be taken from their Names and diftinQ: Aflcri- ptions unto them, confifts materially in the different Gifts which thofe to be called unto Office have received, which the Church in their call ought to have refpe£fc unto ; and formally in the peculiar exercife of thofe Gifts in the difcharge of their Office, according unto the Affignatfon of their efpecial Work unto them, which themfelves are to attend unto. UPON what hath been before difcourfed concerning the Office of Paftors and Teachers, it may be enquired, Whether there may be many of them in a -particular Church, or whether there ought only to be one of each fort 1 And I fay, 1. TAKE Of the Office of teachers in thethnrcb. 127 r. TAKE Teachers in the Third Seme, for thofe, who are only fb, and have no farther intereft in Office-Power, and there is no doubt, but that there may be as many of them in any Church as are neceflary unto its Edification \ and ought fb to be. And a dueobfervation of this inftitution, would prevent the inconvenience of Mens Preaching conftantly, who are in no Office in the Church. For although I do grant, that thole who have once been regularly or folemnly let Apart or Ordained unto the Miniftry, have the Right of conflant V re aching inherent in tl^m, and the Duty of it incumbent on them, though they may be feparated from thofe Churches , wherein and unto whom they were peculiarly Ordained ; yet for Men to give themfelves up conftantly unto the Work of Teaching by Preach- ing the Gofpel, who never were let apart by the Church there- unto, I know not that it can be juftified.. 2. If there be but one fort of Elders mentioned in the Scri- pture,it is out of all queftion, that there may be many Paftors in the fame Church. For there were many ^ Elders in every^ Church ; Ait. 14. 22. Aft. 20. 28.- Phil, 1. 1. Tit. 1. 5-. But if there wzfundry forts of Elders mentioned in the Scripture, as Paflors, who peculiarly feed the Flock, thofe Teaching Elders of whom we have fpoken , and thofe Butlers concerning whom we fhall treat in the next place ; then no determination of this enquiry can be taken from the multiplication of them in any Church. 3. It is certain, that the Order very early obferved in the Church was omPa.fi or, Ivtfen, Prade what the Scripture direQ;s uuto herein : And, P. THERE is -z'Workmd DutyofMiJeintht Chiircb, 6di- fKn& from the W^rlrantl Duty of P aft oral Teeming, by th£ Preaching of the Word and Adminiftration of the Sacraments: Ail agree, . her ein, lirilefs it be Eraftus ;#¥^«*£ ;6f the'CliuttW So they grant the' general can deny it? oiily. i'c?qu^ed t;hereuntfe mth #l», c : fer Ac --pWfft^ofi of ' ftace y-f uritjr S 2 and *32 Of the Rule of the Church 5 or, of Ruling Elders. and Order in. the Churchy few of that opinion deny ; at leaft it is not, that, which they do oppofe. For to deny all Rule and Difcipline id the Church, with all Adminiftration of Cenfures in the ^e&ercife o£ a Spiritual P^wer internally inherent in, the Church, is to deny the Churph to be a Spiritual Political Society, overthrow its Nature, and fruflrate its Inftitution in direQ: op- position unto the Scripture. That there is fuch a Rule in the Chriftian Church, fee Acl. 20. 28'. Rom. 12. 8. 1 Cor. 12. 28. 1 X/w, 9. 5. Chap; y; 17. HeL.ij. 7, 17. Revel. 2. 3. 2. DIFFERENT and diftinff Gifts are required unto the difcharge,;of thefe diflinci Works and Duties* This belongs unto the Harmony of the difpenfation of the Gofpel. Gifts are "bellowed to anfwer all Duties prefcribed. ' Hence they are the Firft Foundation of all Power, Work and Duty in the Church, Unto every one of us is given » Grace according to the meafiire of ih Gift ^fd^^^l^hM^^^^ f° r Du ty? according to ■jthe meafure.'wherein Cl^rift i&ptaaijeqso grant k ; Ephef 4. 7. There are diversities, of Gifts*) but the fame fpirit ; and the mani- feflation of the fpirit is given to every. \ Man to profit, withal, 1 Cor, I2»4, 7, 8, 9, 10. Having then Gifts differing according to the Grace given unto us, Zzzy Rom. 12.6, 7^8. Wherefore, as every Man hath receiv&d the \Gift,\ for are they to minifl'er the- fame, as good Stewards of the manifold Grace of God, 1 Eet ? 4. 10. Hence are they called the Powers of 'the World \ to. come, Heb. 6. 4, 5. Wherefore differing Gifts, are the firft foundation of differing Offices and Duties. 3 . THAT differing Gifts are required unto the different Works of Pajloral Teaching on the one hand, and practical Rule on the other, is .evident, (1.) From the Light of Reafon, and the nature of the Works themfelves being fo different. And, <:!,) Frem experience) Some Men are fitted by Gifts, for the Difpeafation of the Word and Do&rine in away of Pajloral Feeding, who have no ufeful Ability m the Work of Rule', And fome are fitted fpr Rule, who have no Gifts for the difcharge of the Paftoral Work in Preaching. Yea, jt is very feldom that both thefe forts of Gifts T clo concyrr in any eminency in the .fame Perfons, or without iome notable defeft. Thofe who Of the Rule of the Church ; or, of Ruling Elders. i^y who are ready to aflume all things unto themfelves, are for the mo'ft part fit for nothing at all. And hence it is, that moft of thofe who efteem both thefe Works to belong principally unto them, do almoft totally decline the one, or that of P aft oral Preaching, under a pretence of attending unto the other, that is. Rule , in a very prepofterous way ; for they omit that which is incomparably the greater and more worthy, for that which is lefs and inferior unto it, although it fhould be attended unto in a due manner. BUT this, and fundry other things of the like nature, proceed from the corruption of thztTraditional notion, which is true in it (elf and- continued among all forts of Chriftians ; namely, that there ought to be fome on whom the Rule of the Church is in an efpecial manner incumbent, and whole principal Work it is to attend thereunto. For the great depravations of all Church Government, proceed from the Corruption and Abufe of this notion, which in it felf, and its original,, is true and facred. Herein alio, Malum habitat- in alieno fundo. There is no corruption in Church-Order or Rule , but is corruptly derived from, or is lei- up as an- Image of fome Divine Infti- . tution. 4. THE Work' of Rule, as diftin£t from Teaching, is in general to watch ovtr the walking or converfation of the Members of the Church with Authority , Exhorting , Comforting ,' Admo- nishing, Reproving, Incouraging, DirefKng of them, as oc- cafion fhall require. The Gifts neceffary hereunto, are Dili- gence, Wifdom, Courage and Gravity, as we fhall fee after- wards. The P aft oral Work, is principally to reveal the whole Cr«nfel of God, to divide the Word aright, or to labour in the Word and Doctrine, both as unto the general Difpenfation, and particular Application of it, in all feafbns, and on all occafions. HEREUNTO Spiritual Wifdom,Kjiowledge,Sound Judgment, Experience and Utterance are required, all to be improved by continual ftudy of the Word and Prayer. But this diffe- rence of Gifts , unto thefe diftinft Works , doth not of it felf conftitute diftincl Offices, becaufe the fame Perfons may be meetly furnifhed with thofe of both forts/ <;. YET 1 34 Of the Rule of the Church ; or, of Ruling Elders. 5. YET diftincl Works and Duties, though fbme were fur- nifhed with Gifts for both, was a ground in the Wifdom of the Holy Ghoft, for diftin£t Offices in the Church, where one fort of them were as much as thofe of one Office could ordina- rily attend unto, Act. 6. 2, 3,4. Mini fir at ion unto the poor of the Church, for the fupply of their Temporal Neceffities, is an Ordinance of Chrift. The Adminiftration hereof, the Apo- ftles were furniflied for with Gifts and Wifclom above all others : But yet, becaufe there was another part of their Work and Duty fuperior hereunto, and of greater neceflity unto the Pro- pagation of the Gofpel and Edification of the Church, namely, a diligent attendance unto the Word and Prayer, the Wifdom of the Holy Ghoft in them thought meet to ereQ: a New Office in the Church, for the difcharge of that part of the Minifterial Duty which was to be attended unto \ yet, not fo as to be any obftru&ion unto the other. I do not obfer-ve this, as if it were lawful for any others after them to do the fame ; namely, upon a fuppofition of an efpecial Work, to ere£t an efpecial Office. Only I would demonftrate from hence, the equity and rea- fonable ground of that Inftitution, which we fhall afterwards evince. 6. THE Work of the Miniftry in Prayer, and Preaching of the Word, or labour in the Word and Do&rine , whereunto the Adminiftration of the Seals of the Covenant is annexed, with all the Duties that belong unto the efpecial Application of thefe things before infifted on, unto the Flock ;- are ordinarily fuffi- cient to take up the whole Man, and the utmoft of their endow- ments who are called unto the Pafloral Office in the Church. The very nature of the Work in it felf is fuch, as that the Apoftle giving a fhort defcription of it, adds as an intimation of its greatnefs and excellency, Who is f efficient for theft things ? 2 Cor. 2. 16. And the manner of its performance adds unto its weight. For not to mention that intenfion of Mind in the exercife of Faith/ Love, Zeal and Companion, which is re- quired of them in the difcharge of their whole Office ; the diligent confideration of the ftate of the Flock, fo as to provide Spiritual Food Convenient for them; with a conftant at- tendance Of the Rule of the Church ; or, of Ruling Elders. 12Z tendance unto the iiTues and effe&s of the Word in the Confci- ences and lives of Men ; is enough for the moft part to take up their whole time and ftrength. IT is grofs ignorance or negligence that occafioneth any to be otherwife minded. As the Work of the Miniftry is generally difcharged, as confiding only in a Weekly frovifion of Sermons, and the performance of fbme ftated Offices by Reading, Men may have time and liberty enough to attend unto other occa- fions. But in fuch Per tons we are not at prefent concerned. Our Rule is plain, i Tim. 4. 12, 13, 14, 15-, 16. 7. IT doth not hence follow, that thofe who are called unto the Miniftry of the Word, as Pafiors and Teachers, who are Elders alio, are devefted of the Right of Rule in the Church, or difcharged from the exercife of it, becaufe others not called unto their Office, are appointed to be afliftant unto them ; that is, Help in the Government. For the Right and Duty of Rule is infeparable from the Office of Elders which all Bifhops or Paflors are. The Right is ftill in them, and the exercife of it confiftent with their more excellent Work, is required of them'. . So was it in the Firft Inftitution of the Sanhedrim in the Church of Ifrael ; Exod. 18. 17, 18, 19, 20, 21, 22, 23, Mofes had before the fble Rule and Government of the People, In the addition that was made of an Elder/hip for his afliftance, there was no diminution of his Right, or the exercife of it according to his precedent power. And the Apoftles, in the conftitution of Elders in every Church, derogated nothing from their own Authority, nor difcharged themfelves of their care. So when they appointed Deacons to take care of Sup- plies for the Poor, they did not forgo their own Right, nor the exercife of their Duty as their other Work would permit them, Gal. 2. 9, 10. And in particular, the Apoftle fWmani* fefted his concernment herein, in the care he took about Col- lection for the Poor in all Churches. 8. AS we obferved at the entrance of tfiis Chapter, the whole Work of the Church, as unto Authoritative Teaching and Rule, is committed unto the Elders. For Authoritative Teaching and Ruling, is Teaching and Ruling by virtue of Office ; 1 3 6 Of the Rule of the Church ; or, of Ruling Elders. Office: And this Office whereunto they do belong, is that of Elders, as it is undeniably attefted, Acl. 20. 17, crc. All that belongs unto the Care, Infpe&ion, Overfight, Rule and In- ftru&ion of the Church, is committed unto the Elders of it ex- prefly. For Elders is a Name derived from the Jews, denoting them that have Authority in the Church. The Firfl: fignifica- tion of the Word in all Languages refpe&s Age. Elders are OU Men, well ftricken in years ; unto whom refped and re- verence is due by the Law of Nature and Scripture Com- mand ; unlefs they forfeit their Privilege by levity or wicked- nefs, which they often do. Now Ancient Men were originally judged, if not only, yet the moft meet for Rule, and were before others conftantly called thereunto. Hence, the Name of Elders was appropriated unto them, who did Prefide and Rule over others in any kind. ONLY it may be obferved, that there is in the Scripture no mention df Rulers that are called Elders, but fuch as are in a fubordinate Power and Authority only. Thofe who were in flipream abfblute power, as Kjngs and Princes, are never called Elders. But Elders by Office, were fuch only as had a Mini ft e- rid Power under others. Wherefore, the higheft Officers in the Christian Church being called Elders, even the Apoftles them- felves, and Peter in particular,- 1 Epift. Chap. 5. v. 1.2. it is evident , that they have only a Minifterial Power \ and to it is declared >ver. 4. The Pope would now fcarce take it well to be efteemed only an Elder of the Church of Rome ; unleis it be in the fame fence wherein the Turkifo Monarch is called the Grand Signior. But thofe who would be in the Church above Elders, have no Office in it, whatever ufurpa- tion they may make over it* 9. TO the com pleat constitution of any particular Church, or the perfe&ion of its Organical State, it is required that there be many Elders irf it ; at leaft more than one. In this propo- fition lies the ne« foundation of the Truth which we plead for, and therefore it muft be diftin&ly confidered. i do not determine what their number ought to be ; nor is it determinable, as unto all Churches. For the Light of Nature fufficiently dire&s, Of the Rule of the Church 5 or, of Ruling Elders. 137 dire&s, that it is to be proportioned unto the Work-and End defigned. Where a Church is numerous, there is a neceffity of encreafing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name ; And at the fame time, there were a great many in the Church of Rome under Cornelius. Where the Churches are fmall, the number of Elders may be fb alfb. For no Office is appointed in the Church for pomp or Jboiv, but for labour only. And fb many are necelfary in each Office as are able to difcharge the Work which is allotted unto them. But that Church, be it fmall or great, is not compleat in its ftatc, is defective, which hath not more Elders than one) who have not fo many as are fufficient for their Work. 10. THE Government of the Church, in the judgment and pra£tice of fbme, is abfolutely Democraticd or Popular. They judge that all Church-Power or Authority, is feated and fetled in the Community of the Brethren or Body of the People. And they look on Elders or Minifters, only as Servants of the Church ; not only materially in the Duties they perform, and finally for their Edification, ferving for the good of the Church, in the things of the Church ; but formally alfo, as a£ting the Autho- rity of the Church by a meer delegation, and not any of their own received dire&ly from Chrift, by virtue of his Law and Inftitution. Hence , they do occasionally appoint Perfons among themfelves not called unto, not vefted with any Office, to Adminifter the Supper of the Lord, or any other fblemn Offi- ces of Worflhip. On this principle and fuppofition, I fee no neceffity of any Elders at all^ though ufually they doconferr this Office on fbme with folemnity.But as among t em, there is no dircfit neceffity of any Elders for Rule, ib we treat not at prefent concerning them. 11. SOME place the Government of many particular. Churches in a Diocefan Bifljop, with thole thrffc aft under him, andby his Authority, according unto the Rule of the Canon Law, and the civil conftitutionof the Land. Theft are io far from judging it neceffary that there flaould be many Elders for Rule T ' in 138 Of the Rule of the Church \ or^ of Ruling Elders. in every particular Church, 'as that they allow no Rule in them at all, but only affert a Rule over them. But a Church, v^here there is no Rule in it felf, to be exercifed m the Name of Chrift by its own Rulers, Officers, Guides, immediately prefiding in it, is unknown to Scripture and Antiquity. Wherefore, with thefe we deal not in this Difcourfe ; nor have any apprehenfion, that the power of prefcnting Men, for. any pretended Diforder, unto the Bijhops or Chancellors Court, is any part of Church- Power or Rule. 12. OTHERS place the Rule of particular Churches, efpe- cially in cafes of greateft moment, in an Affociation, Conjunction or Combination of all the Elders of them in one Society, which is commonly called a Claffis. So in all A£ls of Rule, there will be a conjunct a&ing of many Elders. And, no doubt it is the beft provifion that can be made on a fuppofition of the continuance of the prefent Parochial Dijirihution. But thofe alfo of this judgment, who have mod weighed and confidered the nature of thefe things , do affert the neceflky of many Elders in every particular Church , which is the common judgment and practice of the Reformed Churches in all places. 13. AND foms there are, who begin to maintain, That ' there is no need of any more but One Pa/lor, Btjhop, or Elder y in a particular Church, which hath its Rule in its felf ; other Elders for Rule being unneceilary. This is a Novel Opinion, contradictory to the fence and practice of the Church in all Ages. And I fliall prove the contrary. 1. THE pattern of the Firft Churches conftituted by the Apoftles, which it is our Duty to imitate and follow as our Rule, conftantly expreffeth and declares, That many Elders were ap- pointed by them in every Church, Jtf. 11. 30. Chap. 14. 23. Chap. 15-. 2, 4, 6, 22. Chap. 16.4. Chap. 20. 17, &c. 1 Tim* 5. 17. Phil. 1. 1. Tit. 1. 5-. 1 Pet. 5. 1. There is no mention- in the Scripture, no mention in Antiquity, of any Church wherein there \teis not more Elders than One, nor doth that Church anfwer the Original Pattern, where it is otherwift. 2. WHERE there is but one Elder in a Church, there can- not be an Elder/hip or Presbytery ; as there cannot be a Senate where Of the Rule of the Church ; or, of Ruling Elders. 139 \vhere there is but one Senator; which is contrary unto 1 Tim. 4. 14. 3. THE continuation of every Church in its original State and Conftitution, is, fince the ceafingof extraordinary Offices and Powers, committed to the Care and Power of the Church it felf. Hereunto the Calling and Ordaining of ordinary Officers, Paftors, Rulers, Elders, Teachers, doth belong. And therein, as we have proved, both the Election of the People, fubmitting themlelves unto them in the Lord, and the folemn letting of them apart by Impofition of Hands, do concurr. But if there be but One Elder only in a Churth, upon his Death or Removal, this Impofition of Hands muft either be left unto the People, or be fupplied by Elders of other Churches , or be wholly omitted, all which are irregular. And that Church- Order is defective, which wants the Symbol of Authoritative Ordination. 4. IT is difficult, if not impoflible, on a fuppofition of One Elder only in a Church, to preferve the Rule of the Chuich from being Prelatical or Popular. There is nothing more fre- quently objected unto thofe who diffent from Dioctfan Bijhops, than that they would every one be Bijhops in their own Parches, and unto their own People. All fuch pretences are excluded on our principles, of the Liberty of the People, of the neceffity of many Elders in the fame Church in an equality of Power, and the Communion of other Churches in Aflociation :• But praftically where there is but One Elder, one of the extreams can be hardly avoided. If he Rule by htmfdf, without the previous Advice in Ibrne cafes, as well zsthe fabfeqient confent _ of the Church, it hath an eye of unwarrantable Prelacy in it : If every thing be to be Originally Tranfafted, Difpofed, Or- dered by the whole Society % the Authority of the Eldtr will quickly be infignificant, and he will be little more in point of Rule, than any other Brother of the Society. But all thefe In- conveniencies are prevented by the fixing of $*n1 Elders in each Church, which may maintain the Authority of the Presbytery ', and free the Church from the Defpotical Rule of any Divtr phes. But in cafe there be but one in any Church, unlefs he have T 2 Wifdom J40 Of the Rule of the Church i or, of Ruling Elders. Wifdom to maintain the Authority of the Elder/bip in his own Perfbn and Actings, there is no Rule but Confufion. 5. THE nature of the Work whereunto they are called, requires, that in every Church confuting in any confiderable number of Members, there ft ould be more Eldtrs than One. When God firft appointed Rule in the Church under the Old Teftament, he affigned unto every Ten Per fens, or Families, a diflincl Ruler, Dent. i. 15. For the Elders are to take care of the Walk or Converfation of all the Members of the Church, that it be according unto the Rule of the . Gofpel. This Rule is eminent as unto the holinefs that it requires, above all other Rules of moral Convention whatever. And there is in all the Members of the Church great Accuracy and Circumfpeftion required in their walking after it and according unto it- The Ordtr alfo and Decency which is required in all Church-Aflem- blies, {lands in need of exatt care and infpection. That all thefe things can be attended unto, and dilcharged in a due manner in any Church by One Elder, is for them only to fup- pofe who know nothing of them. And, although there, may be an appearance for a feafon of all thefe things in fuch Churches, yet there being not therein a due compliance with the Wifdom and Inftitution of Chrift, they have no prefent Beauty, nor will be of any long continuance. THESE confiderations, as alfo thoie that follow, may feem jejune and contemptibkr unto fuch as have another frame of Church-Rule and Order drawn in their Minds and Interefts. A Government veiled in fbme few Perfons, with Titles of Pre- heminence and Legal Power, exercifed in Courts with Co- ercive Jurifdi&ion, by the Methods and Procelles of Canons of their own framing, is that which they fuppofe doth better become the Grandeur of Church-Rulers, and the State of the Church, than thefe Creeping Elders with their Congregations. But, whereas our prefent enquiry after thefe things, is only in and out of the Scripture, wherein there is neither fhadow nor appearance of any of thefe practices, I beg their pardon, if at prefent I confider them not. 10. WE Of the Rule of the Church •, or y of Ruling Elders. \a\ io. WE fhall now make Application of thefe things unto our prefent purpofe. I fay then, (i.) Whereas there is ^Work of Rule in the Church, diitindt from that of P aft oral Feeding. (2.) Whereas this Work is to be attended unto with diligence, which includes the whole Duty of him that attends unto it. And, (5.) That the Mini ft ry of the Word and Prayer, with all thole Duties that accompany it, is a full Employment for any Man, and fd confequently his principal and proper Work, which it is unlawful for him to be remifs in by attending oil another with Diligence. And, (4.) Whereas there ought to be many Elders in eveiy Church, that both the Works of Teaching and Riding may be constantly attended unto. (5.) That in the Wifdom of the Holy Ghoft, diftintt Works did require diftintt Offices for their difcharge ; all which we have proved already ; our enquiry hereon is, Whether the fame Holy Spirit, hath not diftinguijhed this Office of Elders into thofe two forts, namely, thofe who are called unto Teaching and Rule alfo', and thofe who are called unto Rule only, which we Affirm, - THE Teftimonies whereby the Truth of this Aflertion is confirmed, are generally known and pleaded ; I fhall infift on fbme of them only, beginning with that which is of uncon* troulable evidence, if it had any thing to conflict withal but prejudices and intereft; and this is 1 Tim. 5*. 17. wv'et ov Koycc ^ fo£bLtf xm^p, Thofe Elders. Qui hem pr&funt t/L2 Of the Rule of the Churclj *, or, of Ruling Elders. pr&funt Presbyteri; VuL Lat. Senior i che Governano bene \ Ital. All agree that it is the Governour s and the Government of the Church in general that is here intended. MaA**a is the Word moft controverted. All Tranflators efteem it diftinclive, Heb. rnjfl, Eminently ; Syr. n'^fff^ Chiefly, Principally ; Maximt. qI Tfjjfoiftvkfi ■ D'yJiun, who labour painfully, labour to wearinefs-j travail in the Word and Do&rine. THE Elders or Presbyters in Office, Elders of the Church that Rule well, or difcharge their Presidency for Rule in due manner, are worthy, or ought to be reputed worthy of double honour ; efpecially thole of them who labour, or are ingaged in the great labour snd travail of 'the Word and Do&rine. AND forrie things may be obferved in general concerning thefe words* i. THIS Teftimony relates dire&ly unto the Rules and Principles before laid down, directing unto the pradtice of them. According unto the Analogy of thole Principles, thefe Words are to be interpreted. And unlets they are overthrown, it is to no purpofe to put in exceptions againft the fence of this or that Word ; the Interpretation of them is to be fuited unto the Ana- logy of the things which they relate unto. If we confider not what is fpoken here inxonfent with other Scriptures treating of the fame matter, we depart from all fbber Rules of Inter- pretation. 2. ON this fuppofition, the Words of the Text have a plain and obvious fignific at ion, which at firft view prefents it felf unto the common fence and underftanding of all Men. And where there is nothing contrary unto any other Divine Teftimony, or Evident Reafon, fuch a fence is conftantly to be embraced. There is nothing here of any Spiritual Myftery ; but only a direction concerning outward Order in the Church. In fuch cafes the literal fence of the Words rationally apprehended, is all that we are concerned in. But on the firft Fropofal of this Text, That the Elders that Rule well, are worthy of double honottr, efpecially thofe who labour in the Word and Doctrine ; a rational Man Of the Rule of the Church ; or^ of Ruling Elchrs. 143 Man who is unprejudiced, who never heard of the Controverfy about Ruling Elders, can hardly avoid an Apprchenfion that there are two fort of Elder s 9 fbme that labour in the Word and Doctrine, and fbme who do not fo do. The Truth is, it was Intereft and Prejudice that firft cauied fbme learned Men to ftrain their wits to find out evafions from the evidence of this Testimony : Being lb found outcome others of meaner Abilities have been entangled by them. For there is not one new Argu- ment advanced in this caufe, not one exception given in unto the fence of the place which we plead for, but what was long fince coined by Papifs and Prelattfis, and managed with better Colours than fbme now are able to lay on them, who pretend unto the fame judgment. 3. THIS is the fubftance of the Truth in the Text. There are Elders m the Church ; there are or ought to be fo in every Church. With theft Elders the whole Rule of the Church is in- truded ; all thefe, and only they, do Rule in it. Of thefe Elders there are twoJorts y for a description is given of one fort diftinctive from the other, and comparative with it. The Firft fort doth Rule, and alfo labour in the Word and Doctrine. That thefe Works are diftinQ: and different was before declared. Yet, as diftind Works, they are not incompatible,but are committed unto the fame Perfbn. They are fb unto them, who are not Elders only, but moreover Paftors or Teachers. Unto Paftors and Teachers, as fuch, there belongs no Rule ; although, by the inftitution of Chrift, the Right of Rule be infeparable from their Office. For all that are rightfully called thereunto are Elders alfb, which gives them an Intereft in Rule. They are Elders with the Addition of Paftoral or Teaching Authority. But t ere are Elders which are not Paftors or Teachers. For there are fbme who Rule well, but labour not in the Word and Doctrine ; that is, who are not Paftors or Teachers. EJLDER5 that Rule '< //, but labour not in the Wprd and Doctrine, are Ruling Elar/s only , and fuch are in the Text. THE mod learned of our Protefii?? Jfik r M in this cafe, are Erajl^s, Bilfon , ^arravia, Dow. '^ GroSiHSy 44 Of the Rule of the Church \ or, of Ruling TLlders. Grotius, Hxmond; who agree not at all among themfelves about the fence of the Words : For, i. THEIR whole defign and endeavour is to put in Exce- ptions againft the obvious fence and interpretation of the Words, not fixing on any determinate expofition of it themfelves, fuch as they will abide b) in opposition unto any other fence of the place. Now this is a molt fophiftical way of arguing upon Te- stimonies, and fuited only to make Controversies endlefs. Whofe Wit is fb barren, as not to be able to raife one exception or other againft the plaineft and moft evident Teftimony ? So the Socinians deal with us, in all the Teftimonies we produce to prove the Deity or Satisfaction of Chrift. They fuppofe it enough to evade their force, if they can but pretend that the Words are capable of another fence ; although they will not abide by it, that this or that is their fence. For if they would do fb, when that is overthrown the Truth would be eftablifhed. But every Teftimony of the Scripture hath one determinate fence. When this is contended about, it is equal that thofe at difference do exprefs their Apprehenfions of the mind of the Holy Spirit in the Word which they will* abide by. When this is done, let it be examined and tried, whether of the two fences pretended unto, doth beft comply with thefgnification and ufe of the Words, the .context or fcope of the place, other Scripture Teftimonies, and the Analogy of Faith. No fuch Rule is attended unto in this cafe by our Adverfaries. They think it enough to oppofe our fence of the Words, . but will not fix upon any of their own, which if it be difproved, ours ought to take place. And hence, 2. THEY do not in the leaft agree among themfelves, fcarce any Two of them, on what is the moft probable fence of the Words, nor are any of them fingly, well refblved what Appli- cation to make of them, nor unto what perfons; but only propofe things as their conjecture. But of very many opinions or conje£tures that are advanced in this cafe, all of them but of one, are accompanied with the modefty of granting that divers forts of Elders are here intended, which, without more than ordinary confidence, cannot be deuied ;. But, SOME Of the Rule of the Churchy or, of Ruling Elders. ia4 SOME by Elders that Rule we//, do underftand Bifbops that are Dioccfans ', and by thok that labour in the Word and Do- Brine, ordinary Preaching Presbyters ; which plainly gives them, the advantage of Preheminence, Reverence and Mainte- nance above the other. SOME'by ' Elders that Rule well, underftand ordinary Bifbops and Presbyters ; and by thofe that labour in the Word and Do- ctrine, Evavgelifls ; ib carrying the Text out of the prefent concernment of the Church, Deacons are efteemed by fome to have an Interell in the Rule of the Church, and fo to be in- tended in the firft place ', and Preaching Mimjltrs in the latter. SOME fpeak of two forts of Elders, both of the fame Ordcr$ or Minifters ; fome that Preach the Word and Administer the Sacraments ; and others that are Imployed about in f nor Offices, as Reading, and the like, which is the conceit of Scultetus. Mr. MEDE weighs mod of thefe conjectures, and at length prefers one of his own before them all ; namely, that by Elders that Rule well, Civil Magi(lrates are intended ', and by thole that labour in the Word and Dothine, the Mini(te v s of the GofpeL 'BUT fome difcerning the weaknefs and improbability of all thefe Conjectures ; and how eafily they may be difproved, be- take themfelves unto a direct denial of that which feems to be plainly afferted in the Text ; namely, that there are two forts of Elders here intended and defcribed, which they countenance themfelves in, by exception unto the application of fome Terms in the Text, which we fhall immediately coafider, GROTIuS, *as was before intiofated, Difputes againft the Divine Institution of fuch Temporary Lay- Elders as are made ufe of in fundry of the Reformed Churches. But when he hath done, he affirms, That it is highly necelfary that fuch conjunct AiTocLites in Rule from among the people, fhould be in every Church ; which he proves by iundry Arguments. And thefe he would have either nominated by the Magistrate, prchofea by the People. WHEREFORE, omitting all contefts about the forcmen- tioned conceits, or any other of the like nature, I fhall propofe U One \fifi Of the Rule of the Chirch ; or, of Ruling Elderr. One Argument from thefe Words, and vindicate it from the exceptions of thofe of the latter fort* P R EA C HIN G Elders, although they Rule well, are not wor- thy of double Honour, unltfs they labour in the Word and Doftrim. BVT there are Elders who Rule well that are worthy of double Honour, though they do not labour in the M r ord and Dodrine. THEREFORE, there are Elders that Rule ne/l, who ere, not Teaching or Preaching Elders, that is who are Ruling Eldt rs only*. THE Proportion is evident in its own Vght from the very Terms of it. For to Preach, is to labour in the Word and Do* ctrine : Preaching or Teaching Elders, that do not labour in the Word and Do&rine, are Preaching or Teaching Elders that do not Preach or Teach. And to fay that Preachers^ whofe Office and Duty is to Preach, are worthy of that double honour which is due on the account of Preaching, though they do not Preach , is uncouth and irrational. It is contrary to the Scripture, and the Light of Nature, as implying a contradi&ion, that a Man whole Office it is to Teach and Preach, fbould be efteemed worthy of double honour on the account of his Office, who doth not as an Officer Teach or Preach. THE Ajfumption confifts upon the matter, in the very Words of the Apoftle. For he who fays, The Elders who Rule well, are worthy of double Honour, efpecially they who labour in the Word and DoEtrine, faith there are, or maybeJElders who Rule well, who do not labour in the Word and Do fir ine, that is, who are not obliged fb to do. THE Argument from thefe Words may be otherwife framed, but this contains the plain fence of this Teftimony. SUM DRY things are excepted unto this Teftimony and our .Application of it. Thofe which are of any weight confift in a conteft about Two Words in the Text, (mIkis* and xmw*V7«* \ fome place their confidence of Evafion in one of them, and fbme in mother \ the Argument from both being inconfiftent. If that fence of one of thefe Words which is pleaded as a Relief again ft this Of the Rule of the Church ; or^ of Ruling Elders. 1 47 this Teftimony be embraced, that which unto the fame pur- pose is pretended to be the fence of the other, muft be reject- ed. Such fhifts doth aa oppofition unto the Truth, put Men to. 1. SOME fay that ^'A^, efpecially, is not Difii native } but Defcriptive only; that is, it doth not diftinguiih one fort of Elders from another ; but only defcribes that fingle fort of them by an adjun£t of their Office , whereof the Apoftle fpeaks. The meaning of it, they fay, is as much as, feting that. The Elders that Rule, well , are worthy of double Honour ; feeing that they alfo labour ', or efpecially considering that they Labour, &c. THAT this is the fence of the word, that it is riius to be inter- preted, muft be proved from the Authority of Ancient Tran- flations, or the ufe of it in other places of the New Teftament, or from its precife Signification and Application in other Authors learned in this Language ; or that it is inforced from the Con- text, or Matter treated of. BUT noneofthefe can be pretended. 1. THE rendring of the word in old Tranjlations we have before coniidered. They agree in maxirne illi qui \ which is diflinStive. 2. THE ufe of it in other places of the New Teftament is conftantly dtflwEtive, whether applied to Things or Perfons y Act. 10. 39. oSwLco}j$y.-oi y uJ.Ki^ol B3t Ty Xoyoo, Sorrowing chiefly at the word, of lecing his face no more. Their fbrrow herein was d'ftincf from all their other trouble, Gal. 6. 10. Let us do good unto all ; fjJ.Ais }ja[jl6 pyivas , efpecially the Parchments ; not becaufe they. are Parchments; but among the Books, the Parchments in particular, and in an efpecial man- ner. 2 Pet. 2. 9, 10. T/?e Lord knows how to referve the Wicked, to the Day of Judgment to be punijhed ; v&X\ vjjeJcf, who laboured much in the Lord. So wide from Truth is it, that this word lhould fignifie a Labour peculiar to fome forts of Minifters, which all are not in common obliged unto. 3. IF the labour of Evangelifls, or of them who travelled up and down to Preacn the Word be intended, then it is fb, either becaufe this is the proper fignifcation of the word, or be- caufe it is conftanily ufed eliewhere to exprefs that kind of Labour, But the contrary unto both of thele is evident from all places wherein it is ufed. So is it exprefly applied to fixed Elders, 1 The ff, 5.12. PVe exhort you, Brethren, to know, ths v^-m- oaiffiti ca (jJlv y them that labour among you^ who are the Rulers and Inftrufters. IT Of the Rule of the Church ; or, of Ruling Elders. IT is therefore evident, that this Word expreffeth no more but what is the ordinary Indifpenfable Duty of every Teaching Elder, Paftor or Minifter. And it it be fo, then thofe Elders, that is Paftors or Teachers, that do not perform and difcharge it, are not worthy of double Honour* Nor would the Apoftlc give any countenance uiko them, who were any way remifs or negligent, in companion of others, in the difcharge of their Duty ; ice 1 Tbejf, y. 12. THERE are therefore Two forts of Duties confeffedly here mentioned and commanded ; the Eirit is Ruling wtll, die other Labouring in the Word and Doctrine. Suppofe that both thefe, Ruling, and Teaching, are committed to one fort of Per fons only, having one and the fame Office abfblutely, then are feme commended who do not difcharge their whole Duty, at leaft not comparatively unto others ', which is a vain imagination. That both of them are committed unto one fort of Eldc;;:^ and one of them only unto another, each difcharging its Duty with refpeft unto its Work, and fb both worthy of Honour, is the mind of the Apoftle. THAT which is objefted from the following verfe, namely, that maintenance belongs unto this double Honour, and fo, confequently, that if there- be Elders that are employed in the Work of Rule only, that maintenance is due unto them from the Church ', I anfwer, It is fb no doubt ; if, (1.) The Church be. able to make them an Allowance. (2.) If their Work be fuch as to take up the whole or the great eft fart of their induftry ; and,, (j.) If they ft and in need of it : Without which Confiderations ? it may be difpenfed withal ; not only in them, but in Teach- ing Elders alfb. OUR next Teftimony is from the fame Apoftle, Rom. 12, 6, 7 . 8. HAVING then Gifts differing according unto the Grace given unto us, whether Prophecy, let us Prophe/y according to the proportion of Faith ', or Mwiftry, let us wait on our Miniftry ; or he that Teacheth on Teaching ; or he that Exhorts on Exhortation, he that giveth let him do it with fimplicity, he that Riikth with, diligence, he that (bcmth mercy with cheer fulntfs . OUR 1 2 .Of the Rule of the Church ; or y of Ruling Elders. OUR Argument from hence is this ; There is in the Church o TTpdifpsLyfy©* one that Ruleth ;. ^poi^^u is to Rde with Authority by virtue of Office , whence is s^W, and TiyoiVa/-^©^ one that Prefides over others with Authority. For the discharge of their Office, tliere is yx&ay.cc Sixtpopov, x. differing feet liar Gift be- /lowed on fbme ; I^tfs yct^xxlx SxcLyoesL, ver. 7, and there is the effecial manner preicribed for the difcharge of this efpecial Office, by virtue of that efpecial Gift ; £* m^, it is to be done v/ith peculiar diligence. And this Ruler is diftinguiihed from him that Exhorteth, and him that Teacheth, with whofe efpecial Work, as fach, he hath nothing to. do; even as they are di- ftinguifhed irom thofe who give and ftjew mercy. That is, there is an Elder by Office in the Church, whofe Work and Duty it is to Rule,, not to Exhort or 'Teach Ministerially, which is our Ruling Elder. IT is Anfwered, that the Apaftle doth not treat in this place of Offices, Eunftions, or diflinff Officers \ but of differing Gifts, in all the Members of thq Church, which they are to exercife according as their different nature doth require. SUNDRY things I (hall return hereunto, which will both explain the Context, and vindicate our Argument. 1. THOSE with whom we .have to do principally, allow no exercife of Spiritual Gifts in the Church, but by virtue of Office. Wherefore, a didintt exercife of them is here placed in diftind Officers ; one, . as we lhall fee, being expreily di- ftinguifhed from another. 2. GIVE fuch a probable enumeration of the di ft 7 'net '• Offices in the Church,which they aiTert,nacnely,of Avch-Bifhops, Bifbops % Presbyters, and Chancellors, he. and we iluii yield thecaufe. . 3. GIFTS alone do no more, give no other Warranty nor Au- . thority, but only render Men meet for their exercife, as they are called, and as occafion doth require. \f a Man hath re- ceived a Gift of Teaching, but is not called to Office, he is not obliged nor warranted thereby, to aitcnd on pnblick Teaching, nor is it required of him in a way ot Duty, nor given in charge unto him, as here it is, 4. THERE Of the Rule of the Church ; or, of Ruling Elders. . 153 4. THERE is in One, Rule required with diligence. He is -^i^/4'j©., a /?///er ; and it is required of him that he attend unto his Work with diligence. And there are but two things required unto the confirmation of our Thefts. (1.) That this Rule is an A& of Office-Power. (2.) That lie unto whom it is afcribed, is difiinguifoed from them unto whom the Pa- fiord and other Offices in the Church are committed. FOR the Firft, it is evident that Rule is an Act of Office or of Office- Power: For it requires, (1.) An efpecial Relation \ there is fb between him that Ruleth, and them that are j^ Ruled; and this is the Relation of Office, or all confufion will/O y J enlue. (2.) Efpecial Rrelation.^He that Rules, is over, is above yvVoryt' them that are Ruled ; Obey them that are over you in the Lord: This in the Church cannot be in any, but by virtue of Office. (3.) Efpecial Authority. All lawful Rule is an Aft of Autho- rity ; and there is no Authority in the Church, but by virtue of Office. Secondly, That this Officer is diftinft from all others in the Church, we ftiall immediately demonftrate, when we have a little further cleared the Context. Wherefore, 5. IT is confeiTed that refpefl: is had unto Gifts; having different Gifts, ver. 6, 7. As all Office-Power in the Church is founded in them, Ephef. 4. 7, 8, 9, 1 r, 1.2. But Gifts, abfblutely with reference unto common ufe, are not intended,, as in fbme other places. But they are fpoken of with refpetft unto Offices or FuncJio'ns, and the communication of them unto Officers, for the difcharge of their Office. This is evident from the Text and Context, with the whole defign of the place : For, 1. THE Analyfts of the place directs unto this Interpreta- tion. Three forts of Duties are prefcribed unto the Church in this Chapter. (1 .) Such as are Vniverfal, belonging abfolutely unto all, and every one that appertains unto it ', which are de- clared ver. 1. 2. (2.) Such as are peculiar unto tome, by virtue of that efpecial place which they have in the Church, ver. 3, 4, 5, 6,7,8. This can be nothing but Office. (3.) Such as are gencrJf or common, with reipect unto occafibns, from ver. 8. to the end of the Chapter. Hence the fame Duty is doubly pre- scribed; to fome in way of efpecial Office, to others in the X way i 54 Of the R u I e °f &e Church \ or^ of Ruling Elders, way of a Gracious Duty in general. So here, He that gives, let him do it with fimplicity, VeiT. 8. is the fame Duty or Work for die fubftance of it, with Difiributhg unto the necefi (ity of the Saints, Verf. i j. And the Apoftle doth not repeat his Charge of the fame Duty in ib few words, as required in the fame manner, and of the J awe perfons. But in the firft place, he fpeaks of the manner of its Performance, by virtue of Office ; and in the latter of its difcharge as to the Subftance '. of it, as a Grace in all Believers. The Defign of the Apo-tle lies plain in the Analyfis of this Difcourfe. 2. THE Context makes the fame Truth evident. For, i. THE whole ordinary Pub lick work of the Church, is di- ftributed into 7rf>oty$&cc, and SJ&'wlci ; Prophecy and Mimfiry. For the extraordinary Gift of Prophecy is not here intended • but only that of the Interpretation of the Scripture, whole Rule is the Analogy of Faith \ em ^o^eW, ;{p wv d V a,Koyixv $ +7n?eM. It is fuch Prophecy as is to be regulated by the Scri- pture it felf ; which gives the Proportion of Faith. And there is not any thing, in any, or both of thefe, Prophecy and Mi- niftry, but it belongs unto Office in the Church. Neither is there any thing belonging unto Office in the Church, but may be reduced unto one of thefe, as they are all of them here, by the Apoftle. 2. THE Gifts fpoken of, are in general, referred unto all them who are intended. Now thefe are either the whole Church, and all the- Members of it, or all the Officers of the Church only. Hence it is expreffed in the Plural number, e%vft$ %l- €/.(tu$cl, we having ; that is, all we that are concerned here- in. This cannot be all of the Church ; for all the Church have not received the Gifts of Prophecy and Mini fry. Nor can any diftinftion be made of who doth receive them, and who doth not, but with refpeft unto Office. And therefore, }. IN the Diftribution which enfues of Prophecy, into Ex- horting and 'Teaching', and of Mimfiry into Shoving, Jdercy, Rule, and Giving ; having ftated thefe Gifts in general, in the Officers in general, mating diftinft Application of them unto diftinct Officers 9 he fpeaks in the Singular number , Of the Rule of the Church } or, of Killing Elders. 155 6 SidbL'Txav? (Gffegw&htov, 7rpo'i&yfyj(&. He that Teacheth, be thit Exhorteth, he that Ruleth. 6. IT is then evident that Offices are imended ; and it is no left evident, that diftinU Offices are fo, which was to be proved in the Second place. For, (1.) The diftributiw Parti- cle em, and the indicative Article /, prefixed unto each Office in particular, do fhew them diftinft, fo far as Words can do it. As by the Particle ern, whether, they are diftiflguiflhed in their nature ; whether they be of this or that kind ; lb by the Arti- cle prefixed to each of them in exercifc, they are diftinguifhed in their Subjects. (2.) The Operations, Work, and Eriects afcribed unto thefe Gifts, require diftinft Office s and Functions in their exercife. And if the Diftriburion be made unto all promifcuoufly without refpeft unto diftindt Offices, it were the only way to bring confufwn into the Church, whereas, indeed here is an accurate Order in all Church Adminiftrations repre- lented to us. And it is farther evident that diftinft Offices are intended. (1.) From the companion made unto the Mem- bers of the Body, ver. 4. All the Members have not the fame Office ; the eye hath one, the ear hath another. (2.) Each of the Duties mentioned and given in charge, is fufficient for a diftin£t Offi- cer, as is declared Aft. 6. 7. IN particular, He that Ruletb, is a diftin£t Officer. Aa Officer, becaufe Rule is an A£t of Office, or Office- Power. And he is expreily diftinguifhed from all others. But, fay fome, he that Rt the Paffionsy the Temptations of Men, the mutual Provocations and Exafperations that are apt to fall out even among the beft, the influence that Earthly occafions are apL to have upon their Minds, the frowardnejs fometimes of Mens natural Tempers \ the attendance unto this one Duty or part of Rule, requires the utmoft diligence of them that are called unto it. And it is meerly either the want of Acquaintance with the nature of that Law and its Fruits, which the Lord Chrift requires among his Difciples,. or an un- dervaluation of the Worth and Glory of it in the Church r or in- advertency unto the caufes of hsdecays, and of bretches made in it; or ignorance of the Care and Duties that areTnecefTary unto its prefervation, that induce Men to judge that the Work of an efpecial Office is not required hereunto. j. THEIR Duty is to warn all the Members of the Church of their efpecial Church-Duties, that they be not found negligent or wanting in them. There are efpecial Duties required refpe- £tively of all Church-Members , according unto the diftincl Talents, whether in things Spiritual or Temporal, which they have received. Some are Rich, and fbme are Poor ; fome are Old, and fbme are Touxg \ fome in Peace, fbme in Trouble ; fome' have received. more fpiritud Gifts than others, and have more of port unities for their Exercife. It belongs unto the Rule of the Church, that all be Admonifhed, Inftrudted, and Exhorted to attend unto their refpeftive Duties ; not only publickly in the preaching of the Word, but personally as occafion doth re- T quire, according to the observation which thofe in Rule do make of their Forwardnefs or RemifTnefs in them. In parti- • cular, and in the way pf inftance, Men are to be warned that they contribute unto the Neceflities of the ( Poor, and o- ther occafions of the Church according unto the Ability that God in his Providence hath intrufted them withal \ and to ad- monifh them that are defective herein, in order to their Reco- very unto the difcharge'bf this Duty, in fuch a meafure asthere may be an Equality in the Church,' 2. Cor. S. 14. , And all other f j a The Nature of Church-Polity or Rule j other Duties of an a-like nature are they to attend unto. 4. THEY are to watch againft the beginnings of any Church* Disorders, fuch as thole that infefted the Church of Corinth, or any of the like fort; with remiffnefs as unto the Affemblies of the Church and the Duties of them, which lome are fubjeft unto, as the Apoftle intimates, Htb. 10. 25 . On the Conftan- cy and Diligence of the Elders in this part of their Work and Duty, the very Being and Order of the Church do greatly de- pend. The want hereof hath opened a door unto all th Trou- bles, Divifions and Schifms, that in all Ages have invaded and perplexed the Churches of Chrift from within memfelves. And from thence alio have Decays in Faith, Love and Order in fenfibly prevailed in many, to the difhonour of Chrift, and the danger of their own Souls. Firft one grows remifs in attending unto the AfTemblies of the Church, and then ano- ther ; firft to one degree, then to another, until the whole Lump be infefted. A diligent watch over thefc tilings as to the beginnings of them in all the members of the Church will either heal and recover them that offend, or it will warn othtrs 9 and keep the Church from being either corrupted or defiled, Heb. J. Chap. 12. 5. IT belongs unto them alfo to vifit the Sick, efpecially fuch as whole inward or outward conditions do expofe them unto more than ordinary trials in their Sicknefs ; that is the Poor, the Affliffed, the Tempted in any kind. This in general is a moral Duty, a Work of Mercy ; but it is moreover a peculiar Church-Duty by virtue of Institution. And one end of the Infiitntion of Churches, is, that the Diiciples of Chrift may have all that Spiritual and Temporal Relief which is needful for them, and ufeful to them in their Troubles and Dili :refles. And if this Duty were diligently attended unto by the Officers of the Church, it.would add much unto the Glory and Beauty of our Order ,anc be an abiding referve with Relief in the Minds of them whofe outward condition expofeth them to ftraits and for s/- vvs in fuch a feafbn. ADD hereunto as a Duty of the fame nature, the vifita- ■ >/ tbo[e..nho [tiffer miio Rejlrkint and Imprisonment upon the with the Duty of Elders. \j<* the account of their Profeffion, adherence unto Church- AfTem- blies, or the Difcharge of any Paftoral or Office-Duties in them. This is a cafe wherewith we are not unacquainted, nor are like fb to be. Some look on this as the Duty of all the Members of the Church, who yet enjoy their Liberty ; and fb it is, as their Opportunities and Abilities will allow them , provided their difcharge of it be uleful unto thole whom they vifit, and in- offenfive unto others. But this Duty diligently attended unto by the Elders, repreferaing therein the care and love of the whole Church, yea, of Chrift himfelf unto his Pr if oners, is a great Spring of Relief and Comfort unto them. And by the Elders may the Church be acquainted what ytt is required of them in a way of Duty on their account. The care of the Primitive Churches herein was moft eminent. 6. IT belongs unto them and their Office, to advife with and give direction unto the Deacons of the Church, as unto the making Provifion and Diftribution of the Charity ©f the* Church for the Relief of the Poor. The Office of the Dea- cons is principally Executive, as we fhall fee at ;rwards. In- quifition into the ftate of the Poor, with all their cneumffono with the warning of all the , Members of the Church Unto Liberality for their Supply, belongs unto the Elders. 7. WHEN the State of the Church is fuch, through Suffe- ring, Perflcution and Affliction , that the Poor be mtdtip; among them, fb as that the Church it felf is not able to provide for their Relief in a due manner, if any Supply be fent unto them from the love and bounty of other Churches, it is to be . depofited with thefe Elders, and difpeied according to their ad- vice, with that of the Teachers of the Church, Jet. 11. jo • 8. IT is aifb their Duty,, according to the advantage wm they have by their peculiar infpe&ion of all the Members of the Church, their ways and their walking, to acquaint the Paftors or Teaching-Elders of the Church, with the State of the Hock, which may be of lingular ufe unto them for their Dire&ion in- the prefent Work of the Miniftry. He who makes it doc his bufinefs to know the State of the Church which he miniil. *••-. bfftd in the Word and Dotfrine, as to their Knowledge, their judg- ment rj6 The Nature of Church-Polity or Kale ; ment and Underftanding , their Temptations and Occafions, and applies not himfelf in «his- Miniftry to fearch out what is neceffary and trfefui unto their Edification ; he fights uncertainly in his whole Work, as a Man hating the Air. "But, whereas their obligation to attend unto the Word and Prayer, confines them much unto a retirement for the greateft part of their time, they cannot by themfelves obtain that Acquaintance with the whole Flock, . but that others may greatly aflift therein from their daily Infpe&ion, Converfe and Obfervation. 9. AND it is their Duty to meet andconfult with theTeaching- Elders, about fiich things of importance, as are to be propofed in and unto the Church, for its content and compliance. Hence, nothing crude or indigefted, nothing unfuited to the fence and Duty of the Church, will at any time be propofed therein, fb to give occafion unto contefts or janglings, difputes contrary unto Order or Decency ; but all things may be pre* ferved in a due regard unto the Gravity and Authority of the Rulers. 10. TO take care of the due Liberties of the Church, that they be not impofed on by any Diotreyhes in Office, or with- out it, 1 1. IT is incumbent on them in times of Difficulties and Per- fection, to confult together with the other Elders concerning all thofe things which concern the prefent Duty of the Church, from time to time, and their prefervation from violence, ac- cording unto the will of Chrift. 1 2. WHEREAS, there may be, and oft-times is but One Teaching-Elder, Paflor or Teacher in a Church, upon 'lis Death or Removal, it is the Work and Duty of the fe Elders, to pre- ferve the Church in Peace and Unity ; to take care of the con- tinuation of its AfTemblies ; to prevent Irregularities in any Per- ibns or Parties among them ; to go before, to direft and guide the Church in the Call and Choice of ibnc other meet Perfbn or Perfbns in the room of the deceafed or removed. THESE few inflames have I given of the Work and Duty * of Ruling Elders. They are all of them fuch as delerve a greater enlargement in their Declaration and Confirmation, than with the Duty of Elders. 1 77 than I can here afford unto them. And fundry things of the like nature, efpecially with refpeft unto Communion with other Churches and Synods : But what hath been fpoken is fuffici- ent unto my prefent purpofe. And to manifeft that ic is fb, I fhall add the enfuing Obfervations. 1. ALL the things infifted on, do undoubtedly and unquefti- onably belong unto the Rule and Order appointed by Chrift in hisChurch. There is no one of them, that is liable unto any juft Exception from them by whom all Church Order is not difpifed. Wherefore where there is a Defe£t in them or any of them, the Church it felf is defe&ive as unto its own Edifica- tion. And where this Defeat is great, in many of them, there can be no Beauty, no Glory, no Order in any Church, but.on- ly an outward flhew and appearance of them. And tbat'all thefe things do belong unto the Duty of thefe Elders, there needs no other Proof nor Confirmation, but that they all un- doubtedly and unqueftionably belong unto that Rule and Or- der, which the Lord Chrift hath appointed in his Church, and which the Scripture teftifieth unto, both in general ^nd particular. For all the things which belong unto the Rule of the Church, are committed to the care of the Rulers of the Church. 2. IT is a vain Apprehenfion to fiippofe that one or two Teaching Officers in a Church, who are obliged to give them- felves unto the Word and Prayer, to labour with all their might in the Word and DocJrine, to preach in and out of feafon ; that is, at all times, on all opportunities as they are able, to Con- vince Gain-fayers by Word and Writing, pleading for the Truth ; to aflift and guide the Conferences of all, under their Tem- ptations and Defertions, with fundry other Duties, in part fpoken to before, fhould be able to take Care of, and attend with Diligence unto all thefe things, that do evidently belong unto the Rule of the Church. And hence it is, that Churches at this day do live on the Preaching of the Word x the ■ proper work of their Paftor, which they greatly value,' and are very little fenfibie of the Wifdom, Goodnefs, Love and Care of Chrift in the Inftitution of this Rule in the Church, nor are A a par- 178 the Nature of Church-F olity or Rule, Sec. partakers of the Benefits of it unto their Edification. And the fupply which many have made hitherto herein, by perfons ei- ther unacquainted with their Duty, or infenfible of their own Authority, or cold if not negligent in their Work, doth not anfwer the end of their InfKtution. And hence it is that the Authority of Government and the Benefit of it, are ready to be loft in molt Churches. And it is both vainly and prefumptu- oully pleaded, to give countenance unto a neglefl: of their Or- der, that fbme Churches do walk in Love and Peace, and are Edified without it ; fupplying fome defe&s by the frudent Aid of fbme Members of them. For it is nothing but a prefe- rence of our own Wifdom unto the Wifdom and Authority of Qhrift ) or at beft an unwillingnefs to make a venture on the* warranty of his Rule, for fear of fbme difad vantages that may enfue thereon. 3. WHEREAS fundry of the Duties before-mentioned, are, as unto the fubftance of them, required of the Members of the Churchy in their feveral ftations, without any efpecial Obligation to attend unto them with Diligence, to look after them, or power to Exercife any Authority in the difcharge of them, to leave them from under the Office-Care of the El- ders, is to let in Confuflbn and Difbrder into the Church, and gradually to remove the whole advantage of the Difci* flint of Chrift , as it is come to pafs in many Churches al- ready. IT is therefore Evident, that neither the Purity y nor the Order, nor the Beauty or Glory of the Churches of Chrifi, nor the Reprefentation of his own Majejly and Authority in the Government of them, can be long .preferved without a Mul- tiplication , of Elders in them, according to the proporti- on of their refpe&ive Members, for their Rule and Gui- dance. And! for want hereof have Churches of old and of late, either degenerated into Anarchy and Confufion^ their felf Rule being -managed with vain Dilputes and Janglings,. unto their Divilion and Ruine ; or elfc given up themfelves unto the Domination of fbme Prelatical Teachers , to Rule diem at their pleafure, which proved the bane and poifbn of Of Deacons. i jp of all the Primitive Churches; and they will and mud do fo in the negleft of this Order for the Future. CHAP. IX. Of DEACONS. TH E Original Inftitution, Nature and Vfe of the Office of Deacons in the Church, are fb well known, as that we need not much infift upon them. Nor fhall I treat of the Name which is common unto any kind of Mini- stry Civil or Sacred ; but fpeak of it as it is appropriated un- to that efpecial Work for which this Office was ordained. The remote foundation of it Jieth in that of our Saviour, The poor you have always with you, Joh. 12. 8. He doth not only foretel, That fuch there fhould be in the Church, but recommends the care of them who fhould he fo, unto the Church. For he maketh ufe of the words of the Law, Deut. 15. 11. For the poor {hall never ceafe out of the Land ; therefore I com- mand thee, faying, Thou (halt, open thy hand wide unto thy Bro- ther, to thy poor, and to thy needy. This Legal Institution, founded in the Law of Nature, doth the Lord Chrift by his Authority transferr and tranflate unto the ufe of Gofpel Churches among his Difciples. AND it may be obferved, that at the fame inftant Hypocrifie and Avarice began to attempt their Advantage on the £onfi- deration of this Provifion for the Poor, which they afterwards effefted unto their fafety. For on the pretence hereof, Judas immediately condemned an eminent Duty towards the per/on of Christ, as containing a coft in it, which might have been better laid out in Provifion for the Poor: The Ointment pour- ed on our Saviour he thought might have been fold for+Three hundred pence (it may be about Forty or Fifty Pound) and given to the Poor, But this he [aid, not that he cared for the A a 2 Poor, 180 Of Deacons. Poor but becaufe he was a Thief, and had the Bag ; out of which he could have made a good prey unto himfelf, Job. 1 2. 6. And it may be obferved, that although Judas malitioufly began this murmuring ; yet at laft fbme of the other Difciples were too credulous of his infinuation, feeing the other Evangelifts, afcribe it to them alfb. But the fame pretence, on the fame grounds, in following Ages was turned unto the greateft advantage of Hypocrify and^ Covttoufnefs that ever was in the World. For under this pretence of providing for the Poor, the Thieves who had got the Bag, that is the Ruling part of the Clergy, with the P v iefls, Friars and Monks who ferved them, allowed Men in the negle£t of the greateft and moft important Duties of Reli- gion towards Chrift himfelf, fb as that they would give all that they had to the Poor ; not that they cared for the Poor, but becaufe they were Thieves, and had the Bag ; by which means they pofTefled themfelves of the greateft part of the Wealth of the Nations profefling Chriftian Religion. This was their com- pliance with the Command of Chrift ; which they equally made ufe of in other things. THIS Foundation of their Office was farther raifed by the Preaching of the Gofpel among the Poor. Many of them who firft received it, were of that ftate and condition as the Scri- pture every where teftifieth. The Poor are Evangelized, Matth. 11. 5. God hath chofen the Poor, Jam. 2. 5. And fb it was in the Firft Ages of the Church ; where the Pro vi (Ion for them, was one of the moft eminent Graces and Duties of the Church in thofe days. And this way became the O/- ginal Propagation of the Gofpel. For it was made manifeft thereby, that the Doctrine and Profeffion of it was not a matter of Worldly Deftgn or Advantage ; God alio declared therein of how little efteem with him the Riches of this World are ; and alfbProvifion was made for the exercife of the Grace of the Rich in their Supply, the only way whereby they may Glorify God with their Subftance. And it were well if all Churches, and all the Members of them would wifely confider how emi- nent is this Grace, how excellent is this Duty, of making Pro* vifionfor the Poor y how much the Glory of Chrift and Honour of Of Deacons. 181 of the Gofpel are concerned herein. For, whereas for the mod part it is looked on as an ordinary Work to be performed tranfi- ently and curioully, fcarce deferving any of the time which is allotted unto the Churches publick Service and Duties, it is indeed one of the moft eminent Duties of Chriftian Societies, wherein the principal exercife of the Second Evangelical Grace, namely Love, doth confift. THE care of making Provifion for the Poor being made in die Church an Inftitution of Chrift, was naturally incumbent on them who were the Fir ft only Officer s of the Church, that is,, the Jpoftles. This is plain from the occa/ion of the Inftitution of the Office of the Deacons , Act. 6. The w T hole Work and Care of the Church being in their hands, it was impoffible that they fhould attend unto the whole and all the parts of it in any manner. Whereas therefore they gave themfelves, ac- cording to their Duty, moftly unto thole parts of their Work r which were incomparably more excellent and neceffary than the other, namely Preaching of the Word and Prayer ; there was fuch a defect in this other part of miniftration unto the Poor, as muft unavoidably accompany* the aftings of humane nature, not able to apply it felf conftantly unto things of diverfe natures at the fame time. And hereon thofe who were concerned quickly, as the manner of all is, exprefled their re^ fentment of a neglttf in fbmewhat an undue Order ; there was a murmuring ahout it, Ver. i. The Apoftles hereon declared that the principal part of the Work of the Miniftry in the Church, namely the Word and Prayer, was fufficient for them conftantly to attend unto. Afterwards indeed Men began to think that they could do all in the Church themfelves, but it was when they began to do nothing in a due manner. And whereas the Apoftles chofe, as their Duty, the Work of Prayer and Preaching, as that which they would and ought entirely give up themfelves unto, and for the fake of that Work would depofite the care of other things on other hands ; they are a ftrange kind of SuccefTors unto them, who lay afide that Wort which they determined to belong unto them principally and in the.firft place, to apply themlelves unto any thing elie whatever. YET i§2 Of Deacons. YET did not the Apofiles hereon utterly forgo the care of providing for the Poor which being originally commute d unto them by Jefus Chrift, they would not divefi themfelvts wholly of it. But by the Direction of the Holy Ghoft chey provided fuch affiftance in the Work, as that for the future it might re- quire no more of their time or pains but what they fhould fpare from their principal Employment. And the fame care is ftill incumbent on the ordinary Pafiors and Elders of the Churches, fb far as the execution of it doth not interfere with their prin- cipal Work and Duty, from which thofe who understand it aright, can fpare but little of their time and ftrength. HEREON the Apoftles, by the Authority of Chrift and direction of the Holy Spirit, under whole Infallible Guidance they were in all .the general concernments of the Church, In- ftituted the Office of Deacons^ for the difcharge of this neceffary and important Duty in the Church, which they could not at- tend unto themfelves. And whereas the Lord Chrift had in an efpecial manner committed the care of the Poor unto the Difciples, there was now a declaration of his Mind and Will, in what way and by what means he would have them provided for. AND it was the Inflttution of a new Office, and not a prefent fupply in a Work or Bufinefs which they defigned. For the li- mitation of an efpecial hcclefiaftical Work, with the Defigna- tion of Perfbns unto that Work, with Authority for the dis- charge of it, (fet over thh buftnefs) with a feparation unto it, do compleatly conftkute^ Office, nor is there any thing more required thereunto. BUT whereas there are three things that concurr and are required unto the mimftration unto the Poor of the Church. (i.) The Love, Charity, Bounty and Benevolence of the Members of the Church, in contribution unto that miniftration. (2.) The care and overfight of the difcharge of ir. And, (3.) The attual Exercife and Application of it; the laft only belongs unto the Office of the Deacons, and neither of the iirft are difcharged by the Inftitution of it. For thefiril is both a Duty of the Light and Law of Nature, and in its moral part enforced Of Deacons. i§q enforced by many efpecial Commands of Chrift ; *fb as that nothing can ablblve Men from their obligation thereunto. The Office and Work of the Dt teens is to excite, dire£t and help them in the exercife of that Grace, and difcharge of the Duty therein incumbent on them. Nor is any Man, by the en- trufting a due proportion of his good things in the hands of the Deacons for its distribution, abfblved thereby from his own per fond difcharge of it alfb. . For it being a moral Duty, re- quired in the Law of Nature, it receiveth peculiar obligations unto a prefent exercife by fuch Circumftances as Nature and Providence do fuggeft : The care alfa of the whole Work is as was laid , ftill incumbent on the Pafiors and Elders of the Church ', only the ordinary Execution is committed unto the Deacons. NOR was this a Temporary Inflitution for that feafbn, and {b the Officers appointed Extraordinary ; but was to abide in the Church throughout all Generations. For, (i.) The Work it f elf, as a dirtinQ: wofk of Miniftry in the Church, was ne- ver to ceafe, it was to abide for ever ; The Poor you fa all h#vt always with you. (2.) The Reafon of its Inflitution is perpecu* al ; namely, that the Paftors of the Churches are- not iuffici- ent in themfelves to attend unto the whole work of Praying, Preaching, and this Minifiration. (3.) They are afterwards not only in this Church at Jerufalem, but in all the Churches of the Gentiles reckoned among the fixed Officers of the Church, Phil. 1. 1. And, (4.) Direction is given for their Continu- ation in all Churches, with a prefcription of the Qualifications of the perfbn to be Chofen and called into this Office, 1 Tim, 3. 8, 10, 11. (v) The way of their Call is dire&ed, and an Office committed unto them, Let them be fir/} proved, then let them ufe the Office of a Deacon. (6.) A Promife of Accept- ance is annexed unto the diligent difcharge oi this Office,, Verf. 13. HENCE thofe who afterward utterly perverted all Church Order, taking out of the hands and care of the Deacons, that work which was committed to them by the Holy Ghoii in the Apoiiles, and for which End alone, their Office was In- ftitutcd gj. Of Deacons. ftituted in the Church , affigning other Work unto them ] whereunto they are not called nor appointed ; yet thought meet to continue the Name and the pretence of fuch an Office, becaufe of the evident Inftitution of it, unto a Continuation. And whereas when all things were fwelling with Pride and Ambition in the Church, no fort of its Officers contenting themfelves. with their Primitive Inftitution ; but ftriving by various degrees to fbme- what in 'Name and Thing, that was high and a-loft, there arofe from the Name of this Office the Meteor of an Archdeacon, with ftrange Power and Authority, never heard of in the Church for many Ages : But this be- longs unto the Myftery of Iniquity ; whereunto neither the Scripture nor the Praftice of the Primitive Churches do give the leaft countenance. But ibme think it not inconvenient even to (port themfelves in matter of Church Order and Con- ftitutions. THIS Office of Deacons, is an Office of fervice, which gives not any Authority or Power in the Rule of the Church. But being an Office, it gives Authority with refpeft unto the fpecial Work of it under a general notion of Authority ; that is, a Right to attend unto it in a peculiar manner, and to perform the things that belong thereunto. But this Right is confined unto the particular Church whereunto they do belong. Of the s Members of that Church are they to make their Colle&ions, and unto the Members of that Church are they to Adminifter. Extraordinary Collections from, or for other Churches, are to be made and difpofed by the Elders, Acts 1 1. 50. WHEREAS, the Reafon of the Inftitution of this Office was in general to free the Paftors of the Churches who labour in the Word and Do&rine from Avocations by outward things, > liich as wherein the Church is concerned ; it belongs unto the Lkacons not only to take care of and provide for the Poor, but to manage all other Affairs of the Church of the fame kind j fuch as are providing for the place of the Church* Affemblies, of the Elements for the Sacraments, of Keeping, Collecting and Difpofing of the Stock of the Church , for the maintenance of its Officers, and incidences, efpecially in the time of Trouble or Perfection. Of Deacons. 185 Perfection. Hereon are they obliged to attend the Elders on al] occafions, to perform the Duty of the Church towards them, and receive dire&ions from them. This was the conftant prattice of the Church in the Primitive Times, until the Ava- rice and Ambition of the Superior Clergy enclofed all Alms and Donations unto themfelves ', the Beginning and Yrogrefs whereof is excellently defcribed and traced by Paulus Sharp fas, in his Treat ife of ma tters Beneficiary. THAT maintenance of the Poor which they are to diftri- bute, is to be collected by the voluntary Contributions of the Church, to be made ordinarily every, fir ft Day of the Week, and as occafion fhall require in an extraordinary manner, 1 Cor. 16. 1, 2. And this Contribution of the Church ought to be, (1.) In a way of Bounty, not fparingly, 2 Cor. 9. 5, 6, 7. (2.) In a way of Equality, as unto Mens Abilities, 2 Cor. 8. 1 h M- ($•) With refpe£t unto prefent Succeffes and Thriving in Affairs, whereof a Portion is due to God ; as God hath pro- ffered him, 1 Cor. 16. 2. (4.) With m lit ngnefs and freedom, 2 Cor. 8.12. Chap. 7. Wherefore it belongs unto the Deacons in the Difcharge of their Office, (1.) To acquaint the Church with the prefent neceffity of the Poor. ( _.) To itir up the par- ticular Members of it unto a free Contribution according unto their Ability. (3.) To admonifh thofe that are negligent herein, who give not according to their proportion ', and to acquaint the Elders of the Church with thofe who perfift in a negleft of their Duty. THE confideratio.i of the State of the Poor unto whom the Contributions of the Church are to be miniftred, belongs unto the difcharge of this Office. As, ( J That they are Poor indeed, and do not pretend themfelves fb to be, for advan- tage. (2.) What are the Degrees of their Poverty, with refpect unto their Relations and Circumftances, that they may have fuitable Supplies. (3.) That in other things they walk according unto Rule. (4.) In particular that they Work and Labour ac- cording to their Ability ; for he that will not labour mud not eat at the publick Charge. (5.) To Comfort, Counfeland Exhort them unto Patience, Submiflion, Contentment with B b their x%g Of Deacons. their Condition, and Thankfulnefs ; all which might be en- larged and confirmed, but that they are obvious. THE Qualifications of Perfbns to be called unto this Office, are diftinftly laid down by the Apoftle, 1 Tim. 3. 8,9, io, 11, 12,^5. Upon the Trial, Knowledge and Approbation of them, with refpe£t unto thefe Qualifications, their Call to this Office confifts. (1.) In the choice of the Church. (2.) In zfeparation unto it by Prayer and Imposition of Hands, Jff. 6. 5, 5,6. And the Adjun&s of their miniftration are, (i.)A/er- cy to reprefent the tendernefs of Chrifl towards the Poor of the Flock, Rom. 12. 8. (2.) Cheer -f "ulnt [s to relieve the Spirits of them that receive againft thoughts of being troublefome and burdenfbme to others. (5.) Diligence and Faithfulnefs by which they fur chafe to them [elves a good Degree, and great boUnefs in the Faith which is in thrift Je/us. IT remains only that we enquire into fbme few things rela- ting unto this Office, and thofe that are called unto it. As, 1 . WHAT is the meaning of the Apoftle, where he affirms, that the Deacons in the Difcharge of their Office, a&^uov kcwVu whhv meATnfivl&s, 1 Tim. J. 1 3. Do fur chafe or procure unto them- [elves a good Degree. b&Quq; is a Step, a Degree, a Seat a little Exalted, and Metaphorically it is applied to denote Dignity and Authority. This good Degree, which Deacons may obtain, is in the judgment of moft the Office of Presbytery. This they fhall be promoted unto in the Church. From Deacons they fhall be made Presbyters. I cannot comply with this Interpretation of the Words. For, (1.) The Office of Presbytery is called wkIv %%y>v, a good Work, no where y&hh M^V, a good Degree. (2.) The difference between a Deacon and a Presbyter is not in Degree, but in Order. A Deacon made a Presbyter is not ad- vanced unto a further Degree in his own Order ; but leaves it for another. (-$.) The diligent difcharge of the Work of a Deacon, # is not a due preparation for the Office of the Pre- Jbytery , but an hinderance of it; for it lies wholly in the providing and difpofal of Earthly things, in a ferving of the Tables of the Church , and- thofe private of the Poor : But preparation -for the Mini ft ry confifts in a Mans giving himfelf unto Study, Prayer and Meditation. I SHALL I SHALL only give my conje£hire on the Words, the Apo- ftle feems to me to have refpefl: unto Church-Order, ^vith Decency therein, in both thefe Expreffions, /ball purchafeto them/elves a good Degree, and great confidence in the Faith : B*0^ is of the fame fignification with Ba0^\, which is a Seat railed in an AfTembly to hear or fpeak.So faith thtSchoL on Sophoc.Oed. o 70-zy©- hQct » iKXAma, ijivtTO) p&QfMaiv %v xmkKu c/ta/uj^ucteV©-, ithXcus ear 1 &K>juf * Met o\ ovwJfovles tpLv\*<; y&QriwiVot AVi^L^oSi V«K m&cov]o <7» \9cx4uiv* h ftittf. The- place where the Affembly (or Church) met, was divided round about with Seats in Degrees, fome above other s, where all that met might without trouble hear him that flood in the midfl as they fate. And countenance is given hereunto by what is obferved concerning the cuftom of fitting in the Jew/Jb Synagogues. So Ambrofe ; Traditio eft Synagogue, ut fedentes difputarent, Siniores dignitate in Cathedris, fubftquentes in fubfelliis, novijjimi in pavi- mento ; It is the Tradition or Order of the Synogogue', that the Elders in Dignity (or Office) jhould difcourfe fitting in Chairs f*the next Order vn Forms or Benches,and the lafl on the Floor. So fpeaks Philo before him j &s H^s ctipmvi^ivoi Tints qgff yiKixasm Iv Ta^ioiv vsro <3Jpe or Minifterial Power in thefe things. The limitation of their Office, Work and Power, is fb exprefsy as will not admit of any debate. (1.) Perfbnsonce called unto thisOffice, might of old in an extraordinary manner, may at prefent in an ordinary way, be i^o Of Excommunication. be called unto the preaching of the Word ; but they were not then, they cannot be now authorized thereunto by vrtue of this Office. ($.) If a new Office be ere&ed under the name of Deacons j it is in the will of them by whom it is ere&ed, to Affign what Power unto it they pleafe. , CHAP. . X. Of EXCOMMUNICATION. i) IH E Power of the Church towards its Members ( for it hath nothing to do with them that are without ) may be referred unto Three Heads, (i.) The Admiffion of Members into its Sqciety. (2.) The Rule and Edification of them that belong unto it. (3.) The Exclufion out of its Society of fuch as obfttnattly refufe to live and walk according unto the Laws &nd Rules of it. And thefe things belong efTen- tially and infeparably unto every free Society, and are compre- hensive of all ChurcfvPower whatever. THE Second of thefe hath been treated of in the Difcourfe concerning Church Offices and Rule. And all that belongs unto the firft of them, is fully declared in the Chapters of the Effen- tial Conftituent parts of Gofpel Churches , namely their Matter and Form. The Third mxm be now fpoken, unto which is the Tower of Excommunication. THERE is nothing in Chriftian Religion, about which the conteft of Opinions hath beetrmore fierce tto&n-tiiis of Excom- munication, moftof them proceeding evidently from falfe Pre- fumptions and iqcalar Ii^jerefts. And no greater inftance can be given of what the Serpentine wits oi Men ingaged by the defire of Domination and Wealth, and diluted by opportuni- ties may attain unto. For whereas, as we fhall fee immedi- ately, there is nothing more plain, fimplc, and moreexpofed unto the comrtron underilanding of all Chriflians, yea of all Man- Of Excommunication. \$\ Mankind, than is this Institution of Chrift ; both as unto its Nature, Form and Manner of Administration, nothing more rvholejome nor ufeful unto the Souls of Men ; nothing more remote from giving the leaft disturbance or prejudice to Civil Society, to Magistrates or Rulers, unto the Perfonal or Poli- tical Rights or Concernments of any one individual in the World : It hath been Metamorphofed into an hideous Monfter ; an Engine of Prieftly Domination and Tyranny, for the Deposi- tion or AlfafTination of Kings and Princes, the Wafiing of Na- tions with bloody Wars, the Terror of the. Souls of Men, and the deStru£Hon of their Lives, with all their Earthly Concerns, unto the Ere&ion of a Tyrannical Empire, no left pernicious unto the Christian World, than thofe of the Saracens or the Turks. He is a Stranger unto all that hath palled in the World for near a Thoufand Tears, who knows not the Truth of thefe things. And to this very day the greateft part of them that are called Chriftians are fo fupinely Ignorant and Doating, or fo infatuated and blinded by their Prejudices and Corrupt In- terests, as to fuppofe, or. to fay, That if the Pope of Rome do Excommunicate Kjngs or Princes, they may be lawfully de- pofed from their Rule, and in Some cafes killed ; and that o- ther perfbns being rightly Excommunicated according unto cer- tain Laws , Rules , and ProceSTes, that Some have framed, ought to be Fined, Punijhed, Imprifoned, and fo Deftroyed. And about thefe things there are many Difputes and Cqi> teSts; when if Men were awaknedout of their Lethargy they would be laughed at, as the moft ridiculous and contemptible Mormos that ever appeared in the World ; though they are no laughing matter at prefent, unto them that are concerned in them. SUPPOSING then, Ecclefiajlical Excommunication (as I at prefent (uppofe, andfhall immediately prove it) to be an ap- pointment of our Lord Jefus Chrift ; thefe things are plain and evident concerning it>not capable of any modeft Contradi&ion, ( i.) That there is no Divine Evangelical Inflitution, that is more fuited unto the Light of Nature, the Rules of common Equity, and Principles of unfeared Consciences, as unto the Na- ture, i $2 Of ^Excommunication. * ture, Efficacy and Rule of it, than this is. (2.) That the way of the Adminiftration and Exereife of the Power and A&s of it, is fb determined, defcrihed and limited in the Scripture, and the Light of Nature, as that there can be no grofs error or miftake about it, but what proceeds from Secular Interests, Pride, Ambition, Covetoufnefs, or other vitious Habits and In- clinations of the minds'of Men. ($ J That the whole Authority of it, its Sentence, Power and Efficacy, are meerty Spiritual, with refpeft unto the Souls and Confciences of Men only ; and that to extend -it din illy or indirectly ', immediately or by confequences, unto the temporal hurt, evil or damage of any in their Lives, Liberties, Eftates, Natural or Legal Privileges, is oppofite unto, and deftru&ive of the whole Government of Chrift in and over his Church. All tbefe things wilfully ap- pear in the account which we fhall give of it. IT is therefore evident, as was intimated, that nothing in Chriftian Prattice hath been, or is more abufed, corrupted or perverted, than this of Excommunication hath been and is. The Refidence of the Supream Power of it to be exerciled towards and over all Chriftians, Rulers and Subjects, in the Pope of Rome, or in other Jingle Perfons abfblutely,* over left or greater Distributions of them ; the Adminiftration of it by Citations, Procejfes, Pleadings and Contentions in wrangling Law Courts according unto Arbitrary Canons and Constitutions, whole Original is either known, or unknown ; the Application of it unto the Hurt, Damage, Evil or Lofs of Men in their Temporal Concerns, are utterly and openly foreign unto the Gofpel, and exprefly contrary unto what the Lord Chrift hath appointed therein. It would require a whole Volume to declare the horrible abufes that both in point of Right, and in matter of FaEl, with the pernicious confequences that havcenfued thereon,which the corruption of this Divine Inftitution hath produced : But to make a Declaration hereof, doth not belong to my prefent de- fign ', befides, it hath in fbme good meafure been done by others. In brief, it is fb come to pafs that it is made a meer Po- litical Engine, oft. an external forcible Government ■, of the Perfons of Men, unto the ends of the Interefls of fbma, who have got a pretence uf tLxcommumcation. 192 a pretence of its Power, adminiftred by fuch ways aad means, as wherein the Confciences of Men, neither of thofe by whom it is Adminiftred, nor of thofe unto whom it is Applied, are any way concerned, with refpect unto the Authority, or any Infti- tution of Jefus Chrift. FROM an obfervation hereof, and a defire to vindicate as well Chriftian Religion from fuch a fcandalous Abufe as Man- kind from Bondage, to fuch a monftrous fiftion as is the prefent power and exercife of it, fbme have fallen into another extream, denying that there is any fuch thing as Excommunication, ap- pointed or approved by the Gofpel. But this neither is, nor ever will be a way to reduce Religion nor any thing in it, unto its Primitive Order and Purity. To deny the Being of any thing becaufe it hath been abufed, when there could have been no abufe of it, but upon a fuppofition of "its Being, is not a ra- tional way to reprove and convince that abufe. And when thofe who have corrupted this Injlitution, find the infufficiency of the Arguments produced to prove that there never was any fuch Institution, it makes them fecure in the praftice of their own Abufes of it. For they imagine that there is nothing in- cumbent on them to juftify their prefent poffeffion and exercife of the Power of Excommunication ; but that Excommunication it felf is appointed in the Church by Chrift^whereas the truecon- fideration of this Appointment, is the only means to divert them of their power and pra&ice. For the moft elfe&ual courfe to difcharge and difprove all corruptions in the Agtnda or Practi- cal of Religion, as the Sacraments, publick Worjhip, Rule and the like, is to propofe and declare the things themlelves in their Original fimplicity, and purity, as appointed by Chrift, and recorded in the Scriptures. A real view of them in fuch a Pro- pofal, will diveft the minds of Men, not corrupted and har- dened by Prejudice and Intereft, of thofe erroneous conceptions of them, that from fbme kind of Tradition they have been pre* poffeifed withal. And this I fhall now attempt in this particu- lar of Excommunication. THERE hath been great enquiry about the nature and exer- cife of this Ordinance, under the Old Tejtarnent, with the Ac- C c count ioa Of Excommunication. count given of it by the latter Jews. For. the Right and Power of it in general, belongs unto a Church as fuck, every Church, and not that which is purely Evangelical only. Thislfhall not enquire into ; it hath been fifted to the bran already, and intermixed with many Rabbinical conje&ures and miftakes. In general, there is nothing more certain, than that there was a double Removal of Perfbns by Church- Authority, from the com- munion of the whole Congregation in Divine Worfhip. The one for a Seafon, the other/^r Ever ; whereof I have given In- ftances elfewhere. But I intend only the confideration of what belongs unto Churches under the New Teflament. And to this end we may obferve, i. THAT all lawful Societies, conftituted fuch by voluntary confederation, according unto peculiar Laws and Rules of their own choice, unto efpecial Duties and Ends, have a 7?/^- and Power by the Light of Nature, to receive into their Society thofe that are willing and meet, ingaging themfelves to obferve the Rules, Laws and Ends of the Society ; and to Expel them out of it who wilfully deviate from thofe Rules. This is the life and form of every lawful Society or Community of Men in the World, without which they can neither coalefce nor fub/ifh But it is required hereunto , i. THAT thofe thority given by Chrift unto the Church, under the .Name of the Kjys of the Kjngdom of Heaven. For the Power exprelTed therein is not meerly .Doffrinal and Declarative as is the peach- ing of the Gofpel, the confequent whereof upon* the Faith or Unbelief of them that, hea.r it, is the Remitting or Retaining of their Sin in Heaven -^ncl Earth; but it is Difciplinary alfb, as Of Excommunication. 1 2 $ as it is appropriated unto the Houfe whole Ksys are com- mitted unto the Stewards of it. And feeing the defign of Chrift was to have his Church Holy, Unblamable and without offence in the World , that therein he might make a Representation of his own Holinefs, and the Holinefs of his Rule; and whereas thofe of whom it is conftituted, are liable and fubje£t unto Bins fcandalous and often five, reflect- ing dishonour on himfelf and the Church, in being the occafion of finning unto others ; that defign would not have been ac- complished, had he not given this Authority unto his Church to call out and feparate from it f elf all that do by their Sins fb give offence. And the neglect of the exercife of this Authority in a due manner , was the principal means whereby the Glory, Honour, and ufefulnefs of the Churches in the World, were at length utterly loft, (z.) It hath a direft Inftitution, Matth. 18. 15, 16, 17, 18, 19, 20. If thy Brother {hall Trefpafs, &c ttll it unto the Church ; but if he nt gleet to hear the Churchy let him be unto thee as an Heathen Man and a Publican. Verily I fay unto yotty whatfoever ye {hall bind on Earth (hall be bound in Heaven y and whatfoever ye (hall loofe on Earth y (hall be loo fed in Heaveny &c. After all the Learned and Unlearned Contefts that have been abput this place, the fence of it is plain and ob- vious, unto fuch as whole Minds are not clouded with preju- dices about Tuch Churches and ftich Excommunications as are utterly foreign unto the Scripture. But that by Trefpajfes in this place, Sins againft God -giving fcandal or offence, are intended, hath been proved before ; as alfo, that by a Church, a particular Christian Congregation is intended. This Church hath the cognizance of the fcandalous offences of its Members committed unto it, when brought, before it in the due Order defcribed. Hereon it makes a Determination, defigning in the nrft place the Recovery of the Perfbn offending , from his Sin, by his hearing of its Counfel and Advice. But in cafe of Qbftinacy, it is to remove him from its Communion, leaving him in the outward condition of an Heathen and a Publican. So is he to be efteenjed by them that were offended with his Sin, and that becaufe of the Authority of the Church binding him Dd in 202, - Of 'Excommunication. in Heaven and Earth unto the punifhment due unto his Sin, un- lets he doth Repent. The Rejection of an offending Brother out of the Society of the Church, leaving him asunto/t^^e Privileges of the Church, in the State of an Heathen, declaring him liable unto the Difpleafure of Chrift, and Everlafting Punifhment without Repentance, is the Excommunication we plead for ; and the Power of it, with its Exercife, is plainly here granted by Chrift and Ordained in the Church. (3.) Ac- cording unto this Institution was the praftice of the Apoftles, whereof we have leveral Inftances. I might infill upon the Excommunication of Simon the Magician, a baptized pro- feffor, by Peter, who declared him 'to have neither fart or lot in the Church upon the difcovery of his wick'ednefs, Jet. 8. 1 J, 20, 21, 22, 23. Yet becaufe it wasthefingle AQ: ofonejpo- file, and fo may be efteemed extraordinary, I fhall omit it. However, that fad of the Apoftle is fufficiently declarative of what is to be done in the Church in like cafes, and which if it be not done, it cannot be preferved in its purity according unto the mind of Chrift. But that which was direfted by the Apoftle Paul in the Church of Corinth towards the inceftuous Perfon, is exprefs, 1 Cor. 5. if 2, 5, 6, 7. (1.) He declares the Sin whereof the Perfbn charged was guilty, with the Ignominy and Scandal of it, Ver. 1. (2.) He blames the Church that they had not been,affe£fced with the Guilt and Scandal* of it, ib as to have proceeded to his Removal or Expulfion out of the Church, that he might be taken away or cut off from them, Ver. 2. (}.) He declares his own judgment in the cafe, that he ought to be fb taken away or removed, which yet was not actu- ally effe&ed by that Judgment and Sentence of his, Verffr. (4.) He declares the caufes of this Excifion. (1.) TheSupream effi- • cient caufe of it, is the Power or Authority of the Lord Jefus Chrift instituting this Ordinance in his Church, giving Right and Power unto it for its adminiftration, In the Name of our Lord Jefus Chrift, and with his Power.. (2.) The declarative caufe of the Equity of this Sentence, which was the Spirit of the Apoftle, or the Authoritative Declaration of his judgment in the cafe, with my Sprit, (3.) The J nftr amenta! Mini- fterial Of Excommunication. 203 fUrial caufe of it, which is the Church ; do it in jhe Name of the Lord Jefiis Chrift, when you are gathered together, Ver. 4. and thereby furge out the old Leaven , that you may be a new Lump, Ver. 7. whence the punishment of this Sentence is (aid to be infixed by many, 2 Cor. 2. 6. that is, all thofe who on his Repentance were obliged to forgive and comfort him, that is the whole Church, Ver. 7. (f .) The nature of the Sentence is the delivering of fuch an one to Sat an for the deft ruction of the Flejb, that the Spirit may be faved in the day of the Lord Jefus, Ver.5.Notthedeftru£Hon of his Body by Death,but the through mortification of the Flefh, whereby he was fhortly afterwards recovered and reftored into his former condition. The whole of what we plead for, is here exemplified ; as, (1.) The caufe of Excommunication, which is a icandalous Sin unrepented of. (2.) The preparation for its execution, which is the Churches fence of the Sin and Scandal, with Humiliation for it. (3.) The warranty of it, which is the Inftitution of Cjirift, wherein his Authority is engaged. (4.) The manner and formofit, by an A£t of Authority with the confent of the whole Church. (5.) The effttt of it in a total ieparation from the Privileges of the Church. (6.) The end of it. (1.) With refpeft unto the Church, its purging and vindication. (2.) With refpe&unto the Perfbn Excommunicated ; his Repentance, Reformation and Salvation. IT is ufually replied hereunto, that this was an extraordinary act of Apoftolical Power, and fb not to be drawn by us into Ex- ample. For he himfelf both determines the cafe, and at fcrteth his prefence in Spirit, that is by his Authority to be neceffary unto what was done. Befides, it was a delivery of the Man to Satan, that is, into his power to be afflicted and cruciated by him, to be terrified in his Mind , and pu- nifhed in his Body to the deftruftion of the FJefh, that is un- to Death. Such was the Delivery of a Man to Satan by the A- poftle mentioned here, and 1 Tim. 1. 9, 20. in the judgment of many of the Ancients. But there is no fuch Power in any Church at prefent to deliver an offender unto Satan, nor any appearing effe&s of fuch a pretence. Wherefore, Dd 2 this 2 04 Of Excommunication. ~ this is a flatter ' which belongs not unto Churches at prefent. I ANSWER, (i.) What the Apoftles did in any Church, whether prefent or abfent, by their own Authority, did not prejudice the Right of the Churches themfelves, nor .their Power afted in Subordination unto them and their guidance. So it is evident in this place, that notwithftanding the exerting of any Apftolical Power intimated ,. the Church it felf is charged with its Duty, and directed to exercife its Authority . in the Rejeftion of the Offender. (2.) There is nothing ex- traordinary in the cafe. (1.) It is not fb that a Member of a Church fhould fall into a fcandalous Sin, unto the difhonour of Chrift and the Church, giving offence unto Perfbns of all forts. (2.) It is an ordinary Rule, founded in the Light of Kature, confirmed here and elfewhere by exprefs Divine Commands , that fuch an one be rejected from the Society and Communion of the Church, until he give fatisfa&ion by Repentance and Reformation. (3.) It is that without which the Church cannot be preferved mits purity, nor its being be continued, as both Reafbn and Experience do manifeft. (4.) The judgment both of the -Fact and Right was left unto the Church it felf, whence it was afterwards highly com- mended by the Apoftle for the diligent difcharge of its Duty herein, 2 Cor. 2. In brief, it is fuch a Divine Order that is here prefcribed, as without the obfervance~ whereof, no Church can long fubfift. (5.) There is no difficulty in the other part of the Objection, about the Delivery unto Satan. For, (i.)It . cannot be proved, that hereon the Offender was delivered/? into the pwer of Satan to be cruciated, agitated, and at length killed, as fbme imagine; -nor can any inftance of any fuch thing, be given in the Scripture or Antiquity ; though there be many of them, who upon their rejection out of the Church, were enraged unto an oppofition againftit, as it was with S won Magus, Martian, and others. (2.) Yea, it is evi- dent that there was no fuch thing, included in their delivery unto Satan, as is pretended. For the defi i*n and end of it was the M*n§ Humiliation, Recovery anv Salvation, asisexr prelly Of Excommunication. 205 pvefly affirmed in the Text ; and this effe£t it a&ually had, for the Man was healed and reftored. Wherefore, this De- livery unto Satan , is an Ordinance of Chfiift for the exciting of Saving Grace in the Souls of Men, adapted unto the cafe of falling by fcandalous Sins, peculiarly effeftual above anyother Gofpel Ordinance. Now this cannot be fuch a Delivery unto Satan, as that pretended, . which can have no other end but Deflruftion and Death. (3.) This Delivery unto Sat an is no more but the carting of a "Man out of the vifible Kingdom of Chrift, ib giving him up as unto his outward condition into the ftate of Heathens and Publicans which belonged unto the Kingdom of Satan. For he, who by the* Authority of Chrift himfelf, according unto his Law and Inftitution, is not only debarred from a participation of all the privileges of the Gofpel, but alio vifibly and regularly devefted of all prefent Right to them and Intereft in them, he belongs unto the vifible Kingdom of Satan. The gathering of Men by Converfion into the Church, is the turning of them from the Po.ver of Satan unto God, Aft. 26. 18. a delivery from the Power of Darknefs, that is, the Kingdom of Satan, and a tranfiation unto the Kingdom of Chrift, Col. 1. 1 3. Wherefore, after a Man hath by Faith, and his conjunction unto a vifible Church, been- transla- ted into the Kingdom of Chrift, his juil reje&ipn .out of it, is the Redelivery of him into the vifible Kingdom of Satan, which is all that is here intended. And this is an a£t fuited # unto the end whereunto it is defigned. For a Man hereby is not taken out of his own Power and the coiiduft of his own Mind, not aded or agitated by the Devil, but is left unto the fedate consideration of his prefent ftate and condition. And thi9, if there be any fpark of ingenuous Grace left in ' hijn, will bh effectually operative, 'by fhame, grief and fear, unto his Humiliation, especially underftandiag that the defign of Chrift and his Church herein, is only his Repentance and Reftauration. HERE is therefore, in his inftance, an Ever Lifting Rule given unto the Church in all Ages, the ordinary Occurrences of the like ; cafes requiring an ordinary Power for Relief in them* io£ Of TLxtoHmnmc&ion* ,rhem, wit&out which the Church cannot be preferred. That i: is the Duty of the Church enioined unto it by the Lord Jefus Chrift* anchthat neceflary unto its Glory, its own Ho- nour^ and Edification to reject fcandalous Offenders out of its Communion, is evidently declared in this place : And to :pofe that to be the Daty of the Church, which it hath no Power or Authority to Silcharge, (feeing without them it cannot be difcbarged) is a wild imagination. 4. THE Duty of the Church herein, withfuch other parti- cular Duties as fuppofe the Inftitution hereof, are in many pla- ces dire£ted and enjoined. It is fb in that infused on, 1 Cor. 5. The foundation of the whole Difcourfe and practice of the Apoftle the^e Recorded lies in this, That Churches ought to cut off from amexg them fcxndilous Offenders ; and that to the End they may preierve thcmfelves pure ; and that this they ought to do in the Name of Chrift, and by virtue of his Authority, Verf. 2,4, 7. And this is the whole of that Excommunicati- on which we plead for. The manner of its Adminiftration we fhall confider afterwards, 2 Cor. Chap. 2. 6, 7, 8. The Apoftle commends the Church for what they had done in the Excommunication of the Incestous per/on, calling it a Punijb- ment, inflicted on J.vm by them, Verf. 6. He gives alfb an account oftheEfte&of this Sentence againft him, which was his Hu- miliation and, Repentance, Verf. 7. And hereon gives direction 1 for his Reftauraticn, by an A£t of the Church forgiving him, and confirming their Lozt unto him. Men may fanfie to them- felves ftrange Notions of Excommunication , with reference unto its Power, the Refidence of that Power, its Effe&s, Ex- tent and Ends ; and fb either on the one hand ereft it into an Engine of Arbitrary Domination over the Church and all the Members of it ; or deny on the other," that there is any fueh Inftitution of Chrift in force in his Churches. But we can be taught nothing more plainly of the Mind of Chrift, than that he hath given Power unto his Church to caft out of their Com- munion obftinate fcandalous Offenders, and to reftore them again upon their Repentance, enjoining it unto them as their Duty. And it is an Evidence of a wolul degeneracy in Churches, from Of Excommunication. from their Primitive Inftitution, when this fentence is lb ad- mifliftred, as that it hath an effect, by virtue of Humart Lj&?s y or the outward concerns of Men, but no infuznuon their Con- ferences unto Humiliation and Repentance, which is the^rin- cipal End of its appointment. The Apoftie treats of the fame matter, Gal. 5. 7,8, 9, 10, n, 12. He fpeaks of thofe falie Teachers who oppofed and overthrew what lay in them, the Fundamental Dcclrine of the G off el. Tnefe at that time were in great Power and Reputation in the Churches of the Galatums whom they had corrupted with their falie Opinions \ fb as that the Apoftie doth not direSly enjoin their h \Pt Excifwn\ yet he declares what they did deferve, and what was the Duty of the Church towards them, when freed from their Delu- iions, Verf. 12. I would tiny were evfp est off that trouble you. Men have exercifed their Minds in carious conjectures about the fence of thefe Words, altogether in vain and needlefly. The curiolity of fbme of the belt of the Ancients, applying it unto a forcible Eunuchifm is extreamly fond. No other Ex- cifion is intended, but that which was from the Church, and to be done by the Church in obedience unto the Truth. Neither the Subiect Matter treated of, the nature of the Crime con* demned, ntr the ftate of the Church, or defigp of the Apo- ftie, will admit of any other Expofition, z ThtjfaL 3. 7. The Apoftie gives command unto the Brethren of the Church, and that in the Name of our Lord Jefus Chrift, to withdraw from t; other that- What it is to n>*Zit difordcrly he declares immediately, namely, to live in an open difobedience unto any of*he commands of Chrift, not After t Tradition which he ; \ :f us, that isj the Do&rine of the Gofpel which he had delivered unto them. This withdrawing is as unto Church-Communion , which cannot be done but upon fome a£l of the Church, depriving them of the Rights of it. For if every Member of the Church fhould be left unto his own mdgment and practice herein, it would bring all things into confufion. And therefore, Verf. 14. he requi: that a note be fet on fuch a Perfbn by the Church, thft is, a Sen- tence be denounced againft him, before the Duty of with- drawing 207 p 08 Qf ExcontMHtmation. drawing from him by the Brethren be incumbent on them, See to the fajne purpofe Tiu 3.10, 11. 1 Tjm. 5. 20. Revel. 2. 2, 145 M> 2 °> 2I - IT is therefore evident that this Cenfure, Judgment, [Spiritual punishment, is an Institution ofChrift, for whofe Adminiftra- tion he hath given Authority -unto his Church, as that which is neceffary unto its Edification, with its prefervation in Honour, Purity and Order. THERE have been many Difputes about it, as unto its Order and KJnds. Some fuppofe that there ate two forts of Excom- munication; -the one they call the lejfer , and the otter the greater : Some three forts, as it is fuppofed there were among the Jews. There is no mention in the Scripture of any more forts, but one, or of ar\y Degrees therein. Afegregation from all part ici 'pat ion in Church-Order y W or foip and Privileges, is the only Excommunication fpoken of in the Scripture. But whereas an offending Perfbn may caufe great dilbrder in a Church, and give great fcandal unto the Members of it, be- fore he can be regularly cut off or expelled the Society ; fbme do judge that there fhould a Sufpenfion of him from the Lords Table at leaf, precede total or compleat Excommunication in cafe t)f Impenitency.- And it ought in fbme cafes fb to be. But this Sufpenfion is not properly an efpecial Inftitution ; but only an afl; of prudence in Church-Rule to avoid offence and icandal. And no Men queftion but that this is lawful unto, yea, the Duty of the Rulers of the Church, to require any one to forbear for . a feafbn from the ufe of their Privilege in the participation of the Supper of the Lort, in cafe of (candal and offence which would be taken at it, and enfue thereon. And if any Perfbn fhall refufe a Submiflion unto them in this Act of Ride, the Church hath no way for its Relief, but to proceed unto the total Removal of fuch a Perfbn from their whole Communion. For the Edification of the whole Church mull not be obftru£ted by the Refra&orinefs of any one among them. THIS Excommunication^ as w T e have proved before, is an act of Church-Authority , exerted in the Name of our Lord Jefiis Of Excommunication. 209 Jefus Chrift. And if fb, then it is an ad of the Officers of the Church, namely, fb far as it is Authoritative ; for there is no Authority in the Church properly fo called, but what refides in the Officers of it. There is an Office in the Church, which is meerly Mimfttrial without any formal Authority, that is of the Dt aeons. But there is no Authority in exercife, but what is in the Eldtrs and Rultrs of the Church. And there are two Reafons, which prove that the power of Excommunication, as to the Authoritative Exercife of it , is in the Elders of the Church. (1.) Becaufe the Apoftles, by virtue of their Office- Power in every Church, did join in the Authoritative Excom- municatton y as is plain in the cafe infilled on, 1 Cor. 5. And there is no Office-Power now remaining , but what is in the Elders of the Church. (2.) It is an Ac! of Rule. But all Rule j properly fb called, is in the hands of Rulers only. We may add hereunto, that the care of the prefervation of the Church in its purity, of the Vindication of its Honour, of the Edification of all its Members, of the Correction and Salvation of Oifenders, is principally incumbent on them, or committed unto them as we have declared ; as alfb, that they are btft able to judge when and for what this Sentence ought to be denoun- ced a^ainil any, which requires their beft skill in the Wifdom of Spiritual Rule. And therefore the omiffion of the exercife of it, when it was neceflkry, -is charged as a negledt on the Angels or Rultrs of the Churches, as the due execution of it is commenced in them. And therefore unto them it doth belong with refpect unto their Office, and. is thereon an Office- Aft, or an Adfc of Authority. HO WBEIT, it cannot be denied , but that the Intereft, yea, the power of the whole Church in the Fraternity of it, is greatly to be confidered herein. For indeed, where-ever the Apo:iIe Treats of it, he doth not any where recommend it unto the Officers of the Church in a peculiar manner, but unto the whole Church and the Brethren therein, This is evident in the places before quoted. Wherefore the whole Church is concern- ed herein, both in point of Duty, Intereft,and Power. (1.) In point of Duty ; for by virtue of the mutual watch of all the E e Members 210 0f\ Exwmmnnication. Members rof >tli6 Church over each Qther, and of the care in- cumbent on etvery -one of them, for the Good, the Honour, the Reputation and Edification of the whole, it is their Duty jointly and feverally to endeavour the purging oat from among them of every thing that is contrary unto thole ends. And they who are not < concerned imithefe things, are dead and ufelefs Mem- bers .of the Chiirch. {2.) In Inter? ft, they have alfo a con- cernment therein. They are to look that no root of bttternefs (pring up among ft them Jeft themfehes are at length defiled thereby. It is ufuahy laid, that the good are not defiled by holding Communion with them that are wicked in a participation or holy Ordinances. And there is fome Truth in what is (aid, with reference unto wicked undilcovered Hypocrites ; 01 , fuch as are not (candaloufly flagitious: But to promote fehk Perfwa/on, lb as to beget an opinion in Church- Members, that they : are no way concerned in the fcandalous Sins and Lhseis of thofe with whom they walk in all Duties of Spiritual Com- munion, openly avowing themfelves Members of the lame Body with them, is a Diabolical Engine invented to counte- nance Churches in horrible -fecurity unto their mine. But yet -beiides. that defilement, which may be contra&ed in a joint (participation of the fame Ordinances with fuch Perfbns ; there are other ways almoft innumerable, whereby their Example, if paffed by without An imadverfion, maybe pernicious unto their Faith, Love and Obedience. Wherefore they are obliged in point of Spiritual Intereft, as they take care of their own Souls, to concurr in the ejection out of the Church, of obflinate Offenders. (3.) In point of Power.* For the Execution of this Sentence is committed unto and. refts in the Body of the Church. According as they concurr and praftife, fb it is put in -Execution or Sufp^nded ; for it is they who muft withdraw Communion from them, or the Sentence is of no ufeor vali- dity ; this puniObment muft beinflifted by the many, who alio are -to reftore him who is fo rebuked. Wherefore, Ex- communication, without the confent of the Church, is a meer nullity. BUT if any one fhall fay,that Excommunication is not an Aft of Of Excommunication. 2 1 1 of Authority nor of Office, but of Power refiding in the commu- nity reful ting from their common fuffrage, guided and directed by the Officers or Elders of the Church, I lltall again take up this Enquiry immediately, and fpeak unto k more diftinftly ; left what is here fpoken fhould not be fuffictent unto the fa tit fa&ion of any. OUR next Enquiry is concerning theobjetf of this Church Cm- fure , or who they are that ought to be Excommunicated. And, 1. THEY muft be Members of that Churchy by which the Sentence is to be denounced againft them. And this, as we have proved before, they cannot be without their own x confent. One Church cannot Excommunicate the. Members of another. They are unto them as unto this matter without , and they l^ave no power to judge them. The foundation of the Right to pro- ceed againft any herein, is in their own voluntary engagement to obferve and keep the Rules and Laws of the Society whereunto they are admitted. The offence is given unto that Church in the fir ft place, if not only. And it is an A3: of the Church for its own Edification. And there is a nullity in the Sentence which is ordained, decreed or denounced by any who are not Officers of that Church in particular, wherein the Sin is committed. 2. THESE ChurclvMembers that may be juftly Excom- municated, are of Two forts. 1. SUCH as continue obftinate in the pra&ice of anyyW- dalous Sin, after private and publick admonition. The procefi from the firft Oifence in Admonition, is ib ftated in ordinary cafes, Matth. 18. that there is no need farther to declare it* The Time that is to be allotted unto the feveral Degrees of it, thall be fpoken unto afterwards. And unto a right judgment M obftinacy in any fcandalQUs Sin, it is required, (1.) ThAt the Sin confidered in it felfbefuch, as is owned to be J uch, hy all, without doubting, difpute or limitation. It muft be fbme Sin that is judged and condemned in the Light of Nature, or in the exprefs Teftimony of Scripture *, yea, fiich as the Holy Ghoitwitneflfeth,that continued in without Repentance, k is incon- flftent with Salvation. I If the thing it felt, to be Animadverted Ee 2 on, ii2 Of Excommunication. on, be dubious or difputable whether it be a Sin or no, efpe- cially fuch a Sin, either from the Nature of the Fa£t, or the Qualifications of the Perfbn offending, or from other Circum- ftances, fb as that the guilty Perfbn is not f elf -condemned, nor are others fully fatisfied in their Minds about the nature of it, there is no room for Excommunication in fuch cafes. And if it be once allowed to be applied towards any Sins, but fuch as are evident to befo (as the Apoftle fays, the Works of the Flejh are mmifefl) in the Light of Nature, and Exprefs Teilimony of Scripture, not only will the Administration of it be made difficult, a matter of difpute, unfit for the Determination of the Body of the Church, but it will leave it unto the wills of Men- to proftitute unto litigious brawls, quarrels and diiferences, wherein Intereft and Partiality may take place ; which is to profane this Divine Inftitution, But confine it as it ought to be, unto fuch Sins as are condemned in the- Light of Nature, or by Exprefs Teftimony of Scripture, as inconfiftent with Salvation by Jefus Chrift, if perfifted in, and all things that belong unto the Adminiftration of it, will be plain and eafie. FROM the negle& of this Rule proceeded that horrible confufion and difbrder in Excommunication and the Administra- tion of it, which for fundry Ages prevailed in the World. For as it was moftly applied unto things holy, jufl, and good, or the performance of fuch Goffel Duties as Men owed to Chrift,and their own Souls ;fb being exercifed with refped unto irregularities, {hat are made fuch meerly by the Arbitrary Con- ftitutions and Laws of Men, and that in cafes frivolous, trifling,, and of no importance, it was found neceffary to be managed in and by fucti Courts, fuch Proctjfes, fuch forms of Law, fuch "Pleadings and intricacies of Craft, fuch a burden of Coft and, Charge, as is uncertain, whether it ought to be more bewailed, or derided. 2. IT is required hereunto, that the matter of Bail, as onto the Relation of the Sin unto the particular Oilender, be tonfejfed, or not denied, or clearly proved. How far this is to extend , and what ground of procedure there may be in Reports or Of Excommunication. 2 1 3 or Fame concurring with leading Circumftances, we fhall" en- quire afterwards. 'And although in fuch cafes of publick Fame, a good Teflimony from thofe of Credit and Repute in the Church given unto the fuppofed guilty Perfbn, is of ufe and fufficient ip fbme cafes, fingly tooppole unto publick Reports ; yet to require a Man to purge htmfelf by others, from any feigned fcandalous imputation, is an unwarrantable Tyranny. 3. IT is alfo required, that the previous procefs in and by private and publick Admonition, and that repeated with pati- tnt exiting for the fuccefs of each of them, be duly premifed. Whether this extend it felf unto all caufes of Excommunication, fhall be afterwards enquired into. Ordinarily it is fbneceflary unto the Conviftion of the Mind and Conscience of the Offender ', and to leave him without either provocation from the Church, or excufe in himfelf, lb fluted to be expreffive of the Grace and Patience of Chrift toward Sinners, fb requifite unto the fatisfa- £tion of the Church it felf in their proceedure, as that the omijfion of it will probably render the Sentence ufelefs and in- effectual. A crying out, I admomjb a Firjl, a Second, a Third time, and fo to Excommunication, is a very abfurd obfervation of a Divine Institution. 4. IT is required, that the cafe of the Perfbn to be cenfured as unto his profeffion of Repentance on the one hand, or ob- ftinacy on the other, be judged and determined by the whole Church in love and compallion. There are few who are fo pro- fligarely wicked, but that, when the Sin wherewith they are charged, is evidently fuch in the Light of Nature and Scri- pture, and when it is juftly proved agxinfl them, they will make lbme profeffion of Sorrow and Repentance. Whether this be fufficient, as in moft cafes it is, to fulpend the prefent procee- ding of the Church, or quite to lay it afide, is left unto the judgment of the Church it felf, upon confideration of prefent Circumitances, and whit is neceflary unto its own Edification. Only this Rule mull: b^ continually obferved, that the leaft appearance of hzfle or undue precipitation herein, is to be avoided in all thele cafes, as the bane of Church-Rule and Order. AGAIN, 2i^ Of TLxcomnmmcaiion. AGAIN, The manner of its Adminiftration, according to the mind of Chrift, may beconfidered. And hereunto are re- quired, (i.) Prayer, without which it can no way be admini- ftred in the Name of our Lord Jefus Chrift. The Admini- ftration of any fblemn Ordinance of the Gofpel , without Prayer, ii an horrible profanation of it. And the negled or coritempt hereof, in any who take upon them to Excommuni- cate otiiers, is an open Proclamation of the-nullity of their A£fc and Sentence. And the obfervation of the Administration of it without any due Reverence of God, without folemn invoca- tion of the Name of Chrift, thereby ingaging his Prefence and Authority in what they do, is that principally which hath fet the Conferences of all mankind at liberty from any concern- ment in this Ecclefiaftical Cenfure ; and whence thole that Adminifter it expeft: no other fuccefs of what they do, but what they can give it by outward force. And where this fails, Excommu n ication is quickly laid afide. As it was when the Pope threatned the Cantons of the Swijfers, that if they com- plied not with fbme of his Impofitions, he would Excommu- nicate them ; whereon they lent him word they would not be Ex- communicated, which ended the matter. Wherefore, when our Lord Jefus Chrift gives unto his Church the power of binding and loofing, directing them in the exercife of that power, he directs them to ask afliftance by Prayer, when they are gathered together, Matth. 18. 18, 19, 20. And the 8. Yea, the b**f**, or infii&ion of the Sentence, is afcribed unto them, Ver. 5. All thefe things do fuppofe a Right and Duty thereon to Aft according to their Intereft in Excommunication, to re- fide in the whole Church : Wherefore, 5. THERE are fome Acts belonging hereunto , that the Church it felf in the Body of the Fraternity, cannot be ex- cluded from without deftroy ing the nature of the Sentence it felf, and rendring it ineffectual. Such are the previous cognizance oftheCaufc, without which they cannot be blamed for any negle£t about it ; preparatory Duties unto its Execution, in Prayer, Mourning and Admonition, which are exprefly pre- fetched unto them ; and a Teftification of their content unto it, by their common Suffrage. Without thefe things, Excom- munication is but a Name with a noifc ; it belongs not unto the Order appointed by Chrift in his Church. 6. HENCE arife the Duties of the Church towards an Excommunicated Perfbn, that are consequential unto his ex- clufion from among them. Such are Praying for him, as one noted by the Church, and under the Difcipline of Chrift; avoiding Communion with him in publick and private, that he may be afhamed, and the like ; all which arife from their own voluntary aftings in his exclufion ; and fuch, as without a judgment of the caufe,they cannot be obliged unto. 7. YET on the other fide , unto the formal compleat- nefs of this Sjntence, an Authoritative Act of Office-Power is required. For, (1.) There is in it fuch an Aft of Rule, as is in the hands of the Elders only. (2.) The Executive Power of the Keys in binding and loofing, fofar as it com- prizeth Of Excommunication. 2ip prizeth Authority to be aded in the Name of Chrift, is en- trufted with them only. 8. WHEREFORE I fhall fay no more in anfwer unto this Enquiry ; but that Excommunication is an act of Church- Power in its Officers and Brethren, a£ting according unto their refpeftive Rights, Interefts, and Duties particularly prefcribed unto them- The Officers of the Church aft in it as Officers with Authority, the Brethren or the Body of the Church with Power ; yet fo, as that the Officers are no way excluded from their Power, Content and Suffrage in the afting of the Church, but have the fame Intereft therein with all other Members of the Church ; but the Community of the Churcli have no Intereft in thofe Authoritative a£tings of the Officers which are pecu- liar unto them. Where either of thefe is wanting, the whole Duty is viiiated, and the fence of the Sentence rendred in efFe£tual. I. IT is Enquired, Whether Excommunication, jufily deferved, may and ought to be omitted in cafe of trouble, or danger that may enfue unto the Church therein. IT is ufually granted that lb it may and ought to be ; which feems in general to have been the judgment of Auflin. THE Troubles and Dangers intended , are three-fold. ([.) From the Thing it felf. (2.) From the Perfons to be Excommunicated. (3.) From the Church. 1. TROUBLE mayarife from the Thing it felf. For there being an exercife of Authority or Jurifdiftion in it over the Perfons of Men, not granted from the Civil Magiflr ate by the Law of the Land, thofe that execute it may be liable unto Penal- ties ordained in fuch cafes. 2. THE Perfons to be Excommunicated may be Great, and of great Intereft in the World, fb as that if they receive a provo- cation hereby, t K ey may. occafion or ftir up Perfection againft the Church, as it hath often fallen out. 3 . THE Church it felf may be divided on thefe confi- derations, fo as that lafting differences may be otcafioned Ff 2 among ry\ 20 Of 'Excommunication. among them, which the omiffion of the Sentence might prevent. FOR Anfwer hereunto, fbme things muft be prsmifcd/ As> i. HERE is no fuppofition of any thing finful or morally evil in the Church, its Officers, or any of its Members, by refufing to omit the pronouncing of this Sentence. Whether there be any Sin in giving occafion unto xh& troubles mentioned, to be avoided by an omiffion of Duty, is now to be enquired into. 2. WE mud fuppofe, (i.) That the caufe of Excommuni- cation be clear and evident,both as unto the merit of the Fa£t,and the due Application of it unto the Perfbn concerned ; fo as that no Rational indifferent Man fhall be able to fay, that it is meet that fuch an one fliould be continued a. Member of fuch a So- ciety ; as it ought to be, where-ever Excommunication is ad- miniftred. (2.) That [efficient Time and fpace of Repentance, and for giving fatisfattion unto the Church (whereof after- wards) hath been allowed unto the Perfbn after Admonition. (3.) That the Church doth really fuffer in Honour and Repu- tation by tolerating fuch a fcandalous Offender among them. I ANSWER, On thefe fuppofitions I fee no juft Reafbn to countenance the omiffion of the Execution of this Sentence, or to acquit the Church from the guilt of Sin ia.fb. doing. For, 1. THE firft pretence of Danger is vain. There is not the leaft (hadow of Jurifdiclion in this A£l of the Church. There is nothing in it that toucheth any thing which is under the Proteftion and Confervation of Humane Laws. It reacheth not the Rerfons of Men in their Lives, or Liberties ; nor their Eftates or the leaft Secular Privileges that they dc enjoy \ it doth not. expofe- them to the Rower or Cenfures of others, nor pre- judge them as unto Office or Advantage of Life. There is therefore no concernment of the Law of the Land herein, no more than in a Parents difenheriting a Rebellious Child. 2. AS unto danger of Perfecution,by the means of the Perfbn. provoked-, I fay, (1.) The fame may be pleaded as unto all other Duties of obedience unto Jefus Chrift wherewith the World is provoked ; and fo the whole profeffion of the Church. fliould Of Excontmuuication. 221 ihould give place to the fear of Perfection. To tefiify againfi Sin in the way of Chrifts appointment, is a cafe of Confeifion. (2.) The Apoftles were not deterred by this consideration from the Excommunication of Simon Magus , the [educing Jews, Hymeneus and Alexander, with others. (3.) The Lord Chrift commandeth and reproveth his Churches, according as they were/r/V? in the obfcrvation of this Duty, or negle&ive of it, notwithftanding the /ear of Perfecution thereon, Revel. 2. 5. And, (4.) He will take that care of his Church in all their obedience unto him, as fhall turn all the confequents thereof unto their advantage. 3. AS unto danger of Differences in the Church, there is no- thing to be laid ; but that if Rule, Order, Love and Duty will not prevent fuch DiTerjnces,there is no way appointed of Chrift for that end : And if they are fufficient for it, (as they are abundantly) they muft bear their own blame whooccafion fuch Differences. II. BUT it may belaid, What if fuch an Offender aj juftly deftrves to be Excommunicated, and is tinder admonition in order thereunto in cafe of Impenitency,fljould voluntarily withdraw him- felf from, and leave the Communion of the Church, is there any ntceffity to proceed again ft him by Excommunication ? Anfv. 1. SOME fay it is enough, if it be declared in the Church that fuch an one hath cut off himfelf from the Church, and is therefore no longer under their watch or care, but is left unto himfelf and the World. And this is fufficient with them who own no A£t of Office-Power or Authority in Excommuni* cation, but efteem it only a noted celfation of Communion, which deftroys a principal Branch of the Power of the Keys. Wherefore, 2. WHERE the offence is plain, open, fcandalous, perfifted in; where Admonition is defpifed or not complied with, it is the Duty pf the Church to denounce the Sentence of Excom- munication againft fuch a Perfon, notwithftanding bis volun- tary departure : For, 1. NO 2-2 2 Of Excommunication. i # NO Man is to make an Advantage unto himfelf, or to be •freed from any D if "advantage, Cenfure or Spiritual Penalty, -by his own Sin ; fuch as is the voluntary Relinqui(hment of the Church, .by a Perfon under admonition for fcandalous Offences. 2. IT is necefTary unto the Church, both as unto the Dis- charge of its Duty, and the vindication of its Honour ; as alio from the Benefit and Edification it will receive by thofe Duties of Humiliation, Mourning and Prayer, which are necefTary unto the Execution of this Sentence. 3. IT is necefTary for the good and benefit of him who fb de- ferves to be Excommunicated. For, (1.) The end of the Infii- tution of the Ordinance, is his Correction, not his Deftruftion, and may be effe&ual unto his Repentance and Recovery. (2.) It is to be followed with (h'arp Admonition and 'Prayer, which in due time, may reach the moft profligate Sinner. 4. IT becomes not the Wifdo:n and Order of any Society en- trusted with Authority for its Ovvn prefervation, as the Church is by Chrift himfelf^ to luflfer Perfbns obnoxious unto Cenfure by the fundamental Rules of that Society,' to call off all refpeft unto it, to break their Order and Relation, without Animad- verting thereon, according to the Authority wherewith they are intruded. To do otherwife is to expofe their Order unto contempt, and Proclaim a Diffidence in their own Authority, for the Spiritual punifhment of Offenders. 5. ONE end of the Appointment of the Power and Sentence of Excommunication in the Church, is to give Teftimony unto the future final judgment of Chrift againfi: impenitent Sin- ners; which none of them can run away from, nor efcape. III. A THIRD Enquiry may be, Whether in cafe of any grtat and fcandalous Sin, the Church may proceed unto Excommu- Mcztwn, without any' previous Admonition. ''.,■■'■ ■ Anfiv. 1, PERSONS may U falfy accufd of; 2fid charged wittogresfc ^Sins, the'greateir bf Sins,' as well as thole of a ■Ieffer Degree , arid that both by particular Tcftimonies and publick Of Excommunication. 225 publick Reports, as it was with the Lord Chrift himlelf ; which daily Experience confirms. Wherefore, all hafte and precipitation like that of David in judging the Cafe of Me- fhibojheth , is carefully to be avoided, though they are preiTed Under the pretences of the greatnefs and notoriety of the Sin. 2. THERE is no individual actual Sin, but it is capable of great Aggravation or Alleviation from its Circurnftances : Thefe the Church is to enquire into, and to obtain a full knowledge of them, that all things being duly weighed, they may be affefted with the Sin in a due manner, or after a goodly fort ; which is effential unto the right adminiftration of this Ordinance. 3. THIS cannot be done, without Perfonal Conference with the Offender, who is to be allowed to {peak for himfelf. This Conference , in cafe guilt be difcovered, cannot but have in it the nature of an Admonition, whereon the Church is to proceed, as in cafe of previous fblemn admonition, m the Order, and according to the Rule which lhall be immediately declared. IV. FOURTHLY, Whether on the fir ft knowledge of an Offence or fcandalous Sin, if it be known unto the Church, that the offending Party is penitent, and willing to declare his Humilia- tion and Repentance for the fatisfaclion of the Church, may the Church proceed unto his Excommunication, in cafe the Sin be great and notorious ? Jnfv. 1. IT is certain, that in an orderly Progrefs, as unto more private Sins, a compliance by Repentance with the Firft or Second Admonition, doth put a tfop unto all further Eccltfiaflical proceed Lire. 2. BUT whereas the Enquiry is made concerning Sins, either in their own Nature or in their Circurnftances, great and of difreputation unto the Church : I Anfwer, IF Repentance be evidenced unto the Conlciences of the Rulers of the Church to be fincere, and proportionable unto the Offence in its outward Demonftration, according unto the Rule 2^4 ®f ExcoMnmnhatioft. Rule of the Gofpel, fb as that they are obliged to judge in Charity, that the Perfon finning is pardoned and accepted with Chrift , as all fmcerely penitent -Sinners are undoubtedly, the Church cannot proceed unto the Excommunication of fuch an O.fender. For, i. IT would be publickly to reject them whom they ac- knowledge that Chrift doth receive. This nothing can warrant them to do ; yea, fb to do is to let up themlelves againft Chrift, or at leaft to make u(e of his Authority againft his Mind and Will. Yea, fuch a Sentence would deftroy it lelf ; for it is a Declaration that-Chrift doth difepprove them, whom he doth approve. 2. THEIR fo doing would make a mifreprefentation of the Gofpel, and of the Lord Chrift therein. For, whereas the principal defign of the Gofpel, and of the Repreientation that is made therein of Chrift Jefas, is to evidence that all fmcerely Penitent Sinners, that Repent according unto the Rule of it, are and (hall be Pardoned and Accepted ; by the Rejection of fuch a Perfbn in the face of his fincere Repentance,, there is an open con tradition thereunto. Efpecially it would give an undue fence of the Heart, Mind, and Will of Chrift towards Re- penting Sinners ; fuch as may be dangerous unto the Faith of believers, fb far as the Execution of this Sentence is Do&rinal : For fuch it is, and declarative of the Mind of Chrift according unto the judgment of the Church. The Image therefore of thi§' Excommunication , which is let up in fbme Churches, wherein the Sentence of it is denounced without any regard unto the Mind of Chrift, as unto his Acceptance or Disap- probation of thofe whom they Excommunicate, is a Teacher of Lyes. ■ 3. SUCH a proceedure is contrary unto the nature and end of this Sentence. For it is Corrective and InftrucJive, not pro- perly punifhing and vindi&ivc. The fble end of it, with re- ibeel whereunro it hath its Efficacy from Divine Inftitntion, is the Humiliation, Repentance and Recovery of the Sinner. And if this be attained before, the inflict ion of thk Sentence is contrary to the nature and end of iu oh •'. IT Of Excommunication. 22$ IT will befaid, that it hath another end alfo; namely, the pr-efervation of the purity of the Church, and the vindication of its Honour and Reputation, wherein it fuffers by the fcxndalous offences of any of its Members. W hereunto, I fay, (1.) No Church is or can be made impure by them whom Chriii hath purged ; as he doth all thofe who are truly penitent* (2.) It is no Dishonour unto any Church to have Sinners in it, who have evidenced fincere Repentance. (3.) The prefent offence and fcandal may be provided againft by an Aft of Rector al Prudence, in caufing the offending Perlbn to abftain from the Lords Table for a Seafbn. V. IT is Enquired, (Fifthly ) Whether fuch as voluntarily, canfefly and diforderly, do leave the Communion of any Church whereof they are Members , though not guilty of any jcandalous immoralities, ma and ought to be Excommunicated ? Anfw. 1. WHERE Perlbns are efteemed Members of Churches by external caufes without their own confent, or by Parochial cohabitation, they may remove from one Church unto another by the Removal of their Habitation, according unto their own Difcretion. For fuch cohabitation being the only formal Cauje of any Relation to fuch a Church in particu- lar, upon the ceafing of that caufe, the Relation ceafeth of its own accord. 2. WHERE Perfbns are Members of Churches by mutual confederation, or exprefs perfbnal confent, cauflefs departure from them is an evil liable unto many Aggrevations. 3. BUT whereas the principal end of all particular Churches is Edifc.it ion, there may be many juft and fufficient Reafons why a Perlbn may remove himfelf from the conflant Communion of one Church unco that of another. And of theft Reafons he himfelf is judge, on whom it is incumbent to take care of his own Edification above all other things. Nor ought the Church to deny unto any fuch' Perfbns their Liberty delired peaceably and according unto Order. 4. IT was declared before, that where any Perlbns guilty G g o\\ 2 2 6 Of Excommunication. of, and under Adtoonition for 'any fcandalous Sin, do with- draw from the Communion of any Church, their fb doing, . is no impediment unto a farther procedure againft them. 5. WHEREAS there are amongft us Churches, or thofe who are lb efteemed in the Confciences of Men, fb far differing in Principles and Practices, as that they have not entire Communion with one another in all parts of Divine Worfhip, it may be Enquired, Whether if a Man leave a Church of one fort to join with one of another; as fuppofe he leave afeleff Congregation to join in a Parochial Church conflantlj and totally, he may be juftly Excommunicated for Jo doing, without the confent of the Church rvhereunto he did belong. . Anfv. i. IT is certain on the one hand, that if any Man leave the Communion of Parochial AfTemblies to join himfelf unto a Seled Congregation, thofe who have Power over thofe ParijheSy will make no queftion whether they fhall Excommuni- cate him or no in their way. But, 2. SUPPOSING Perfons to departing from particular Con- gregations, (i.) To be free. from fca ndalousSins. (2.) That they depart quiet Ij without attempting Diforderor Confufion in the Church. (3.) That they do actually join themf elves unto the Communion of fome Church, whofe Conititution, Princi- ples and Worfhip they do approve, whereby* their vifible Profeffion is preferved \. the Church may not juftly proceed unto their Excommunication : It may fuffice to declare, that fuch Perfons have on their own accord forfsken the Communion of the Church, are no more under its Watch or Care ; neither is the Church further obliged towards £&*#», but as unto Chriftian Duties in general. 6. AS for thofe whofe departure is as voluntary and cauflefs fb. accompanied with other evils, fitch as are Revilings, Re- proaches and falfe Accufations, as is ufual in fuch Cafes, they may be proceeded againft as obftinate Offenders. VI. THE Sixth Enquiry is, What Time is to be g : : ■? after folemn .Admonition before attual Excommunication ? Anfw. I. Of Excommunication . 227 Jnfv. 1. THE manner of fome to run over the Words, / Jdmoniflj you a Firft, Second^ and Third time, Co imti^diately to make way for the Sentence of Excommunication, is that - wherein Men are greatly to be pitied for their Ignorance of the nature of thofe things which they take on themfelves to A£t, Order, and Difpole of, that we afcribe it not unto worfe and more evil Caufes. 2. THE nature of the thing it felf, requires aconfiderable Sea(6n or /pace of Time , between Iblemn Admonition and Ex- communication. For the end and defign of the former is the Repentance and Recovery of the Offender. Nor doth its Efficacy thereunto depend on, or confift in the actual giving of it \ but as other motel Caufes which may Work gra- dually, upon occafional Advantages. Want of Light, fome prefent Exaiperation andTemptation,may feernto fruftrate a prefent^- monition, when they do but fufpend its prefent Efficacy, which k may afterwards obtain on the Confidence of the Offender. 3 . IT being a Church Admonition that is intended ; it is the Duty of the Church to abide in Prayer and Waiting for the Fruitr of it according to the appointment of Chrift. And herein the cafe may poflibly require fome long time to be fpent. • 4» NO prefent Abearance of Obftinacy or impenitence under Admonition, (which is ufually pleaded) fhould caufe an im- mediate proceedure unto Excommunication. For, (1.) It is contrary unto the diftincl Institution of the one, and the other ; wherein the former is to be allowed its proper Seafbn for its Ufe and Efficacy. (2.) It doth not reprefent fat patience and for- bearance of Chrift towards his Church and all the Members of it. (3.) It is not fuited unto the Rule of that Love which hopah all things, beareth all things, Sec (4.) All grounds of hope for the Recovery of Sinners by Repentance, are to be attended unto, fb as to deferr the ultimate Sentence. Nulla nnqtiam de ?norte hominis cunciatio longaeft. * 5, IF new' Sins are added of the fxme^ or an jr other kitid,-.untQ Gg 2 former 228 Of 'Excommunication. former jcandals, whilft Perlbns are under Admonition, it is an Indication of the neceflity of a proceed ure. VII. IT may be farther Enquired, Whether a' Man may be Excommunicated for Errors in matters of Faith, orfa/fe Opinions about them ? Anfrv. i. THE Cafe is fb plainly and pofitively ftated, Rev. 2. 2, 6, 15, 16, 20. 1 Tim. 1. 19, 20. Tit. 3. 10, 11. and other places, that it needs no farther Determination. Wherefore, 2. IF the Errors intended, are about or againft the Funda- mental Truths of the Gofpel, fo as that they that hold them, cannot hold the Head, but really make Shipwrack of the Faith, no pretended ufefulnefs of fuch Perfons , no peaceablenefs as unto outward deportment, which, Men guilty of fuch Abominations, will frequently cover themfelves withal , can countenance the Church in forbearing after due Admonition, to cut them off from their Communion. The nature of the evil, the danger that is from it unto the whole Church, as from a Gangrene in any Member, unto the Body, the Indignation of Chrift expreffed againft fuch pernicious Do- ftrines, the oppofition of them to the building of the Church on the Rock, which in moft of them is oppoled, to render a Church altogether inexcufable, who omit their Duty herein. 5. FA LS E Opinions in leiTer things, when the foundation of Faith and Chriftian Pra&ice are not immediately concerned, may be tolerated in a Churchy and fundry Rules are given unto this end in the Scripture, as, Rom. 14. 1, 2, 3, &c. Phil. 3. 15-, 16. Howbeit, in that low ebb of Grace, Love and Prudence, which we are come unto, it is beft for Edification, that all Perfons peaceably difpofe themfelves into thofe Societies with whom they moft agree in Principles and Opinions ; efpecially fuch as relate or lead untopracticeinany Duties of Worfhip.But, 4. WITH refpeft unto fuch Opinions, if Men will, as is ufual, wrangle and contend to the difturbance of the peace of the Church, or hinder it in any Duty, with refpe£t unto its own Edification, and will neither peaceably abide in the Church, nor Of Excommunication. 22% nor peaceably depart from it, they may and ought to be pro- ceeded againft with Cenfures of the Church. VIII. WHET HE R perfons Excommunicated out of any Church may bt admitted unto the hearing of the Word in the Ajfemblies of that Church ? Anfw. 1. THEY may be jo\ as alfb to be prefent at all Duties of Moral Worfhip ; for fo may Heathens and Unbeliev- er s y 1 Cor. 14. 2 j, 24. 2. WHEN perfons are under this Sentence, the Church is in a ftate of expecting of their Recovery and Return ; and therefore are not to prohibit them any Means thereof, fuch as is preaching of the Word. IX. HO W far extends the Rule of the Jpofile towards per- fons rejeffed of the Churchy 1 Cor. 5. n. With fuch an one no not to Eat ; as that alfb, Note that Man and have no company . with him j that he maybe ajbawed? 2 ThefT. 5. 14. 1. TO Eat comprizeth all ordinary Converfe in things of this Life ; Give us our daily Bread. (2.) To Note, is either the aft of the Church, letting the Mark of its Cenjure and Difapprobation on him ; or the Duty of the Members of the Church, to take notice of him, as unto the End of not keep- ing company with him. Wherefore, 2. HEREIN all ordinary Converfe of Choice, not made ne- ceiTary by previous occafions, is forbidden. The Rule, I fay, forbids, (1.) All ordinary Converfe of Choice ; not that which is occasional. (2.) Converfe about Earthly fecular Things , not that which is Spiritual ; for fuch an one may, and ought ilill to be admonifhed, whilft he will hear the word of Ad- monition. (3.) It is fuch Converfe as is not made previonfly necejfary y by Mens mutual Engagement in Trade and the like. For that is founded on fuch Rules of Right and Equity, with fuch Obligations in point of Truth, as Excommunication can- not DiiTolve. }.. NO 2 2 Of Excommunication. j. NO fufpenfwn of Duties antecedently neceffary by vir« tue of natural ov^moral Relation, is allowed or countenanced by this Rule. Such are thofe of Husband and Wife, Parents and Children, Magijtrates and Subjects, -Maficrs and Servants, Neighbours, Relations in propinquity of Blood. No Duties ariiing from or belonging unto any of thefe Relations, are re- leafed, or the Obligation unto them weakned by Excommu- nication. Husbands may not hereon forfake their Wives if they are Excommunicated, nor Wives their Husbands', Magi- fir ates may not withdraw their Protection from any of their Snbje&s ; becaufe they are Excommunicate; much lefs may Subjects withhold their Obedience on any pretence of the Ex- communication of their Magiftrates, as fuch. And the lame is true as unto all other natural or moral Relations. 4. THE Ends of this prohibition are, (1.) To teftifie our Condemnation of the Sin, and difapprobation of the perion guilty of it, who is Excommunicated. (2.) The Pre [ervat ion ■ of out felves from all kinds of participation in his Sin. (3.) To make him ajhamed of himfelf, that if he be not utterly profli- gate and given up unto total" Apoftafie, it may occafion in him thoughts of returning. X. HOW ought perfons Excommunicated to be received into the Church upon their Repentance? Anfw. 1. AS unto the internal manner ; with all readinefs and chearfulnefi; with, (i.) Meeknefs, to take from them all Difcouragement and difconfolation, Gal. 6.1. (2.) With Com- pafion, and all means of- Relief and Confblation, 2 Cor. 2.7. (3.) With Love in all the demonftrations of it, Verf. 8. (4.) With Joy , to reprefent the Heart of Chrift towards Re- penting Sinners. 2. THE outward manner of the Reftauration of fuch a perfbn confifts, in, (1.) His Tefltjication of his Repentance unto the fatisfaction of the Church. (2.) The expre/s Confent of the Church unto his Reception. (}.) His renewed Ingagement in the Covenant of the Church, whereby he is re-inflated, or jointed Of Excommunication. 251 jointed again in the Body, in his own proper place. In all which the Elders, by their Authority, are to go before the Church. ALL forts of perfons do now condemn the Opinions of the NovatUns, in refufing the Re-admiffion of iapfed Sinners into the Church upon Repentance. But there may be an Evil ob- ferved amongli fbme, leading that way, or unto what is worfe : And this is, that they leek not after the Recovery of thofe that are Excommunicated , by Prayer , Admonition , Exhortation in a fpirit of Meeknefs and Tendernefs ; but are well fatisfied that they have quitted themfelves of their Society. It is better never to Excommunicate any, than ib to carry it towards them when they are Excommunicated.. But there is a fort of Men, unto whom if a Man be once an Offender, he Ihall be fb for ever. XL OUR laft Enquiry fhall be, Whether Excommunication may be regular and valid, where the matter of Right u dubious and dif put able? As many fuch cafes may fall out, efpecially with refpefl: unto the occafions of Life, and mutual Con- verfe ; or when the matter of Fa£t is nfct duly proved by pofi- tive Witneiles, on the one hand, and is denied on the other. Anfv. t. THE foundation of the Efficacy of Excommuni- cation, next and under its Divine Inftitution, lies in the Light? and Convi&ion of the Conferences of them that are to be Ex- 4 communicated. Ifthefe are not affefted with a lenfe of Guilt, as in dubious cafes they may not be, the fentence will be of no Force nor Efficacy. 2. A CASE wherein there is a difference in the judgment of good and wife Men about it, is to be efteemed fuch a du- bious Cafe as is exempted from this Cenfiire. Nothing is to be admitted here to take place, but what is reprovable by natural Light, and the concurrent Judgment of them that fear God. 3. IF the cafe be about fuch a Right or Wrong, in pre- tended Fraud, Over-reaching, or the like, as is determinable by Civil- nyi uf Lxcommnmcation. Civil-Laws, the Church is no judge in fuch Cafes; urilefi it be by way of Arbitration, i Cor. 6.. 4. IF the Queftion be about Doctrines that are not in Points fundamental, lo as thofe who diifent 'from the Church do car- ry it peaceably and orderly, there can be no proceedure unto Ecclefiaftical Cenfures : But if Men will do at on their own Opini- ons, wrangling, contending, and breaking the Peace of the Church about them, there are other Rules given in that cafe. £, IF the matter of F^tcJ be to be determined and ftated by Witnefs, it is abfoluteiy necefTary.- by virtue of Divine In- ftitution, that there be Two or Three concurrent Testimonies ; one Witnefs is not to be regarded. See Dent. 19. 15. Numb. 35. jo. Matth. 18. i6 f &c. Wherefore the en filing Rules or Dire&ions are to be observed in the matter of Excommu- nication. 1. NO Excommunication^ is to be allowed in cafes Dubious and Difputable, wherein Right and Wrong are not eafily determinable unto all unprejudiced perfbns, that know the Will of God in fuch things. Nor is it to be admitted when the matter of Faft (lands in need of Teftimony, and is not proved by Two Wit neffes at the leaft. 2. ALL Prejudices, all Partiality, all Provocations, all Hafte and Precipitation , are moft carefully to be avoided in this Ad- miniftration ; for the Judgment is the Lords. Wherefore, 3. WE are continually, in all things that tend unto this Sentence, and eminently in the Sentence it felf, to charge our Conferences with the Mind of Chrift, and what he would do himfelf in the cafe; confidering his Love, ' Grace, Mercy and Patience ; with inftances of his Condefcenfion which he gave us in this World. 4. THBRE is alio required of us herein, a conftant Re- membrance, that we alfo are in the FkfJj, and liable to Tem- ptation, which may rcftrain and keep in awe that forwardnefs and confidence which ibme are apt to manifeit in fuch cafes. In all thefe things, a watchful Eye is to be kept over the wet hods of Satan ; who by all means feeks to pervert this Ordinance unto the Deftru&ion of Men, which is appointed for their Edification ; Of 'Excommunication . 233 Edification ; and too often prevails in that Defign. And if by the Negligence of a Church in the management and purfuit of this Ordinance, he gets advantage to pervert it, unto the Ruine of any, it is the fault of that Church , in that they have not been careful of the Honour of Chrift , therein. Wherefore, i . AS Excommunication by a cur fed Noife and Clamor with Belt \ Book and Candle (fuch as we have inftances of in fbme Papal Councils) is an horrible Anti-chriftian Abomination. So, 2. IT is an undue Reprefentation of Chrift and his Autho- rity, for perfbns openly guilty of profanenefs in finning, to Excommunicate them who are blamelefs in all Chriftian Obe- dience. 3. ALL Excommunication is Evangelically null where thSre is wanting an Evangelical frame of fpirit in thofe by -whom it is Adminiftred ; and there is preient an Anti-evangelical Or- der in its Adminiftration. 4. IT is fufficiently evident , that after all the Contefts and Difputes about this Excommunication that have been in me World, the Noife that it hath made, the horrible Abufes that it hath been put unto, the wrefting of all Church-Order and Rule to give countenance unto a corrupt Adminiftration of it, with the needlefs Oppofitions that have been made againft its Inftitution; there is nothing in it, nothing belongs unto it, nothing required unto its Adminiftration, wherein Mens out- ward Interefts are at all concerned, and which the fmalleft number of fincere Chriftians in any Church-Society, may not perform and difcharge unto the Glory* of Chrift, and their own Edification. IT is the Myftery of Iniquity that hath traverfed thefe things into fuch a ftate and pofture, as is unintelligible unto fpiritual Wifdom, unpra&icable in the Obedience of Faith, and ruinous unto all Evangelical Order and Difcipline. Hli CHAP. 2 34 CHAP. XI. Of the Communion of Churches. CHURCHES fb appointed, and eftablifhed inOrdei;as hath been declared, ought, to hold Communion among themf elves fix: with each other,as unto all the ends of their Inftitution and Order : For thefe are the fame in all. Yea, the general end of them, is in Order of Nature confidered antece- dently unto their Inftitution in particular. This end is the Edi- f cation of the Body of Chrift in general., or the Church Catholick. The promotion hereof is committed jointly and federally unto all particular Churches. Wherefore , with refpe£t hereunto, they are obliged unto mutual Communion among themfelves, which is their confent, endeavour and conjunction in and for the promotion of the Edification of the Catholick Churchy and therin their own, as they are Parts and Members of it. THIS Communion is incumbent on every Church, with refpeQ; unto all other Churches of Chrift in the World equally. And the Duties and Ads of it in all of them, are of the fame Jdnd and nature. For there is no fuch difparity between them, or fuhordination among them, as fhould make a difference be- tween the A£ts of their mutual Communion ; fo as that the A&s of fbme fhould be Afts of Authority , and thofe of others A£ts of obedience or fubje&ion. Where ever there is a Church, whether it be at Rome or Egubium, in a City ova. Village, the Communion of them all is mutual, the Acts of it of the fame kind ; however one Church may have more Ad- vantages to be ufeful and helpful therein than another. And the abufe of thofe Advantages was that which wrought effectu- ally in the beginning of that diforder, which at lenph deftroyed the Catholick Church, with all Church-Communion whatever. For fome Churches, efpecially that of Rome, having many Advantages, Of the Communion of Churches. 235 Advantages, in Gifts, Abilities, ISfumbers and Reputation above many, above molt Churches for ufefulnefs in their mutual Communion ; the Guides of it inlenfibly turned and perverted the Addrejfes juiade unto them,the Advifes and Affiitances defi- red of them in way of Communion, or their pretences of fuch Addrejfes and Defires, into an Ufurpation, firft of a primacy of Honour y then of Order, then of Supremacy and Jurifdifrion, unto the utter overthrow of all Church-Order and Com- munion, and at length of the whole nature of the Catholick Church, as ftated and fubfifting in particular Churches, as we fball fee. ALL Churches on their firft inftitution,quickly found them- felves indigent and wanting, though not as unto their Being, Power and Order ; yet as unto their well-king, with their pre- fervation in Truth and Order, upon extraordinary Occurrences, as alfb with ' refpeft unto their ufefulnefs and ferviceablenefs, unto the general end of furthering the Edification of the Church Catholick. The care hereof, and the making provifion for this defeft, was committed by our Lord Jefus Chrift unto the Apo~ files during their Lives, which Paul calls /j^'ety^* maup ray vhkMoioov, 2 Cor. 11. 28. The care of all the Churches. For what was only zpreffing care and burden unto them, was after- ward contended tor by others, as a matter of Dignity and Power ; the pretence of it in one efpecially being, turned into a cur fed Domination, under the Stile and Title of Servus Servorum Dei. BUT if a Thoufand pretences fhould be made of fupplying Churches defefts after the deceafe of the Apoftles, by any other Order, Way or Means, befides this of the equal Com- munion of Churches among themfelves, they will be all found deftitute of any Countenance from the Scripture, Primitive Antiquity, the nature, uie, and end of Churches , yea, of Chriltian Religion it felf. Yet the pretence hereof is the fble foundation of all that difpofal of Churches into federal ftories of Subordination, with an Authority and Jurildi&ion over one another, which now prevails in the World. But there is no place for fuch Imaginations, until it be proved, either that H h 2 our 226 Of the CoMMHrtion of Churches. our Lord Jefus Chrift hatfi not appointed the mutual Com- munion of Churches among t hem fe Ives by their own confent ; or that it is not fufficient for the prefer vation of the Vnion, and furtherance of the Edification of the Church Cathglick, where- unto it is defigned. WHEREFORE, our Lord Jefus Chrift, in his infinite Wifdom, hath conftituted his Churches in fuch a State and Order, as wherein none of them are able of themfelves, always and in all inftances, to attain all the ends for which they are appointed, with refpeft unto the Edification of the Church Ca- tho/zck. And he did it for this end, that whereas the whole Catholick Church is animated by cm [fir it, which is the bond of Union between all particular Churches, (as we fhall fee) every one of them may A£t the Gifts and Graces of it unto the Pre- fervation and Edification of the whole, HEREIN then, we acknowledge, lieth the great difference which we have with others about the ftate of the Church of Chrift in this World; we do believe that the mutual Com- munion of particular Churches amongft themfelves, in an equality of Power and Order, though not of Gifts and Ufefulnefs, is the only way appointed by our Lord Jefus Chrift after the Death of the Apoitles, for the attaining the general end of all particular Churches, which is the Edification of the Church Ca- tholick, in Faith, Love and Peace. Other ways and means have been found out in the World for this end , which wc muft fpeak unto immediately. Wherefore, it behoveth us to ufe fome 'Diligence in the confideration of the Caufes, Nature and Vfe of this Communion of Churches. BUT it muft be moreover premifed, that whereas this Communion of Churches is Radically and EJfentia/ly the fame among all Churches in the World, yet, as unto the ordinary attual exercife of the Duties of it, it is confined and limited by Divine Providence, unto fuch Churches, as the natural means of the difcharge of fuch Duties may extend unto. That is unto thofe which are planted within fuch Lints of Communica- tion, fuch precinds or boundaries of Places and Countries, as may not render the mutual performance of fuch Duties miu- perablv Of the Communion of Churches. 237 perably difficult. Yet is not the World it felf Co wide, but that all places being made pervious by Navigation, this Communion of Churches may be vifibly profejfed, and in fome inftances praftiCed among all Churches, from the rJjing of the Sun even unto the going- down of the fame, where the Name of Chrijl is known Among the Gentiles ; wherein the true nature of the Catholick Church and its Union doth confilf , which is utterly overthrown by the mod vehement pretences that are made unto it, as thofe in the Church of" Rome. WHEREFORE fuch a Communion of Churches is to be en- quired after, as from which no true Church of Chrift is or can be excluded ; in whole aftual exercife they may and ought all to live, and whereby the general end of all Churches in the Edification of the Catholick Church may be attained. This is the true and only Catholicifm of the Church, which whoever departs from, or fubfxitutes any thing elfe in the room of it.jun- der that Name, deftroys its whole nature, and difturbs the whole Ecclefiaflical Harmony, that is, of Chrifts Iniritution. HOWEVER therefore we plead for the Rights opparticular ^Churches, yet our real Controverfy with moft in the World, is for the Being, Union and Communion of the Church Catholick, which are varioufly perverted by many, and feparating it into Parties, and confining it to Rules, Mea Cures and Canons of their own finding out and Ellablifhment. For fuch things as thefe, belong neither to the internal nor external Form of that Catho- lick Church, whole Being in the World we believe, and whole Union we are obliged to preJerve. And whoever gives any Delcription of, or Limitation to the Catholick Church, befides what confift in the Communion of particular Churches intended , doth utterly overthrow it, and therein an Article of our Faith. BUT this Communion of Churches cannot be duly apprehend- ed, unlefs we enquire and determine wherein their Union doth CQpfift. For Communion is an Aft of Union, that receives both its Nature and Power from it, or by virtue of it. For of what Nature Coever the. Union of things diftinft in themlelves be, of the fame is the Communion that they have among themlelves. INT 2 i 8 0/ ^ Communion of Churches. IN the Church of /^/^e, the Perfon of the Pope, as he & Ptf/>e, is the Head and Center of all Church Union. Nor is there allowed any Union of particular Churches with Chrift or among themfelves, but in and through him. An Univerfai fubjedtion unto him and his Authority, is tne original fpring of all Church U:>?ion among them. And if any one Soul fail herein, if as unto things of Faith and Divine Worfhip, he do not depend on the Pope, and live in fubjc&ion unto him, he is reputed a Stranger and Foreigner unto the Catholick Church. Yea, they affirm, that be a Man never lb willing for, and de- firous of an Interefi in Chrijl, he cannot have it but by the Pope. THE Communion of Churches congenial and fuited unto this Union, proceeding from it, and exercifed by virtue of it, arifeth from a various contignation of Order, or the ereftion of one ftory of Church Interelt upon another ,until we come to the Idol placed on the top of this Babel. So is this Communion carried on from the obedience and fubjeftion of the loweft rubbifh of EccleflKlical Order, unto Diocefans, of them to Metropolitans , of them to Patriarchs or Cardinals, of them to the Pope ;' or an alcent is made from Diocefan Synods, by Provincial and National, to thofe that are called Oecumenical, whole Head is the Pope. YET Two things muft be- farther oblerved to clear this Communion of the Roman Catholick Church; as, (i.) That there is no afcent of Church-Order or Power by a vital Aft of Com- munion from the lower Degrees, Orders or Confociations, and by them to the Pope, as though he (hould receive any thing of Church-Power from them ; but all the plenitude of it being originally veiled in him, by thefe feveral Orders anADegrees, he communicates of it unto all Churches, as the Life of their Coniun&ion and Communion. (2.) That no Man is (b jointed in this Order, lb compacted in this Body, but that he is alio peribnally and immediately fubjeft to the Pope, and depends on him as unto his whole profetlion of Religion. AND thisls that which constitutes him formally to be what lie is, that is Antichnft * and the Church-State arifing from its Union Of the Communion of Churches. 239 Union unto him, holding him as its Head, fubfifting in a Com- munion by virtue of power received through various Orders and Confutations from him , to be Anti-drnfiian. For he and it, are let up in the room of, and in direft oppofition unto the Lord Chrift, as the Head of the Catholick Church, and the Church date thereon depending. This we have de- fcribed, Ephef. 4. 15, i<5. Speaking the Truth in Love, may grow up , 8cc. As alio, Cot. 2. 19. Where there is a Rejeftion of them who belong not unto the Church Catholick, taken from its Relation unto Chrift, and the nature of its deper^dance on him ; not holding the Head, 8tc. WHEN Men fliall ceafe to be wilfully blind, or when the powers of thefirong Delufion that begin to abate fhall expire., they will eafily fee the direffc Oppofition that is between thefe two Heads and two Churches, namely Chrift and the Pope, the Catholick Church and that of Rome. I KNOW well enough all the Evafions and D'iftinftions that are invented to countenance this Anti-chriftianifm. As that there is a double Head, one .of internal influence of Grace which Chrift is, and the Pope is not ; the other. of Rule and Authority, which the Pope is. But this alio is two-fold; Su- pream and Remote ; or Immediate and Subordinate ; the firft is Chrift, the latter is the Pope. And there is yet farther a two- fold Head of the Church, the one invifible which is Chrift ; the other vifible which is the Pope. NOT to infift on thefe grofs and horrible Figments of a twofold Head of the Catholick Church in any fence, which are foreign to the Scripture, foreign to Antiquity, whereof ne- ver one word was heard in the* Church for Six hundred Years after Chrift, deforming the beautiful Spoufe of Chrift into a Monfter ; we will allow at prefent, that the Pope is only the immediate, vifible, fubordinate Head of all Rule and Authority to their Church, which is what they plead for. Then I fay that the Church whereof he is the Head is his Body \ that it holds him as its Head; that it is comp ailed together by the Of- ficers and Orders that depend on him, and receive all their influence of Church-Power and Order from him , which though 2 ao Of the Communion of Churches. though he communicates not by an internal influence of Grace and Gifts (alas poor wretch) yet he doth it by Officers, Of flees, Orders and Laws ; fo giving Union and Communion unto the whole Body by the effeftnat .-/orking of every joint and part of the Hierarchy under him, for its Union, Communion and Edification. This, I fay, is the Axti-chriB y and the Anti- cbriftian Church-State, as 1 fliall be at any time ready to main- tain. LET any Man take a due profpeft of this Head, and this Body as related and united by the Bond of their own Rules, Conftitutions and Laws, acting in worldly Pomp, Splendor and Power with horrid bloody Cruelties againft all that oppofe it, and he will not fail of an opsin view of all the Scriptural Li- neaments of the Apoflate Anti-chriflian State of the Church. I SAY again, This affigning of the original of all Church Order, Union and Communion unto the Pope of Rome, in- verting him therewith as an Article of Faith, conftituting him thereby the Head of the Church ; and the Church thereon His Body, as it muft be if he be its Head; fb as that from him all power of Order, and for all Adts of Communion, fhould be derived, returning all in Obedience and Subjection unto him, doth fet up a vifible, confpicuous Anti-chriflian Church State, in oppofition unto Chrift and the Catholick Church. But with this fort of Men we deal not at prefent. THERE is a pretence unto an Union of Churches not de- rived from the P^/Headfhip. And this confifts in the Ca- nonical fubjetfion of particular Churches unto a Diocefan Bifjop ; and of fuch Bifljops to Metropolitans ; which though de faffo it be at prefent terminated and ftated within the bounds of a Nation ; yet de pre it ought to be extended unto the whole Catholick Church. ACCORDING unto this Principle, tHieVm 'on of 'the Catho- lick Church confifts in that Order, whereby particular Churches are diftributed into Deanaries, Arch-Deaconries, Exempt Pecu- liars, under Officials ; Dioafjes, Prbvihcps ,under Metropolitans, and lb by or without Patriarchs to avoid the Rock of the Pa- pacy y iiTuing in a General Council, as I fuppofe. But, i. TO Of the Communion of Churches. 241 1. TO confine the Vnion and, Communion of the Catholick Church hereunto, is at prefent abfolutely deftruftive both of the Church and its Communion. For all particular Churches, when they are by a coalefcency extended untothofc, which are Provincial or National, have both Politically and Ecclefiaflicafly liich bounds fixed unto them, as they cannot pals to carry on Communion unto, and with the Church as Catholick, by any A&s and Duties belonging unto their Order : And hereby the Union and Communion of the Church is utterly loft. For the Union of the Catholick Church, as fuch, doth always equally exift, and the Communion of it is always equally in exercife, and can confift in nothing but what doth fb exift and is lb exercifed. Where-ever is the Catholick Church, there is the Communion of Saints. But nothing of this can be obtained by virtue of this Order. 2. WE enquire at prefent after fuch an Union as gives particular Churches Communion among themfelves ; which this Order doth not, but abfolutely overthrows it ; leaving nothing unto them but fubje£Hon to Officers let over them, who are not of them, according to Rules and Laws of their ap- pointment ; which is foreign to the Scripture and Antiquity. y. THIS. Order it felf, the only bond of the pretended Union having no Divine Infiitution , efpecially as to its extent unto the whole Catholick Church, nor any intimation in the Scripture, and being utterly impoffible to be put in execu- tion or a&ual exercife, no Man can declare what is the Ori- ginal or Center of it, whence it is deduced, and wherein it m refts. • HAVING removed thefe pretences out of our way, we may eafily difoern wherein the Vnion, and confequently the Communion of all particular Churches doth confift, and in the due obfervation whereof, all that Church-Order which the Lord Chrift hath appointed and doth accept, is pteferved. I SAY then, that the true and only Vnion of all particular Churches, confifts in that which gives Form, Life and Being unto the Church Catholick, with the Addition of what belongs unto them as they are particular. And this is, that they have Ii all Of the Communion of Churches. all one and the fame God and Father , one Lord Jefus Chrifl, one Faith and one Doctrine of Faith, one hope of their calling or the promifed Inheritance, one Regeneration, one Baptifm, or.e Bread and Wine ; united unto God and Chriji in one Spirit, through the bond of Faith and Love. THIS Defcription, with what is fuited thereunto, and ex- planatory of it, is all the account which is given us in the Scri- pture of the conftituting form of the Catholick Church, and of the Vnion of particular Churches among themfelves. What Church loever fails in the effential parts of this Defcription, or any of them, it is feparated from the Catholick Church, nor hath either Union or Communion with any true Churches of Chrift. TWO things concur r unto the com pleating of this Vnion of Churches, (i.) Their Vnion or Relation unto Chrift. (2.) That which they have among themfelves. 1. THE Lord Chrift himfelf is the Original and Spring of this Vnion, and every particular Church is united unto him as its Head, befides which, with or under which, it hath none. This Relation of the Church unto Chrift as its Head, the Apo- ftle exprefly affirms to be the foundation and caufe of its Uni- on, Ephef. 4.15, 16. Col. 2.19. the places before quoted. Hereby it is alio in God the Father, 2 Thef. 1 . 1 . Or hath God as its Father. And unlefs this Union bediffolved, unlefs a Church be di [united from Chrift, it cannot be fo from the Ca- tholick Church, nor any true Church of Chrift in particular ; however, it may be dealt withal by others in the World. FROM Chrift, as the Head and Spring of Union, there proceedeth unto all particular Churches, a bond of Vnion,- which is his Holy Spirit, afting it felf in them by Faith and Love, in and by the ways and means, and for the ends of his appointment. THIS is the Kjngly, Royal, Beautiful Vnion of the Church. Chrift, as the only head of Influence and Rule bringing it into a Relation unto himfelf as his Body, communicating of his Spirit unto it, governing it by the Law of his Word, ena- bling it unto all the Duties of Faith, Love and Holinefi. FOR Of t]ye Communion of Churches. 24 FOR unto the comp leafing of this Vnion on the part of the Church, thefe things are required. (1.) Faith in him, or holding him as the Head, in the fincere belief of all things con- cerning his Perlbn, Office and Do&rine in the Gofpel, with whatever belongs thereunto. (2.) Love unto him and all that is his. (3.) That efpecial Holinefs, whole foundation is Re- pentance and Effe&ual Vocation. C\.) The Obfervance of his Commands, as unto all Duties of Divine Worfhip. Thefe things are effentially requifite unto this Union on the part of the Church." The Reality and Power of them, is the internal form of the Church ; and the profeflion of them is its ex- ternal form. 2. THERE concurred! hereunto an Vnion among themfelves, I mean all particular Churches throughout the World, in whom the Church Cat ho lick doth Aft its. Power and Duty. And the Relation that is between thefe Churches, is that which is termed Relatio aquiparenti*, wherein neither of the Relata is the firft foundation of it ; but they are equal. It doth not arife from the Subordination of one unto another, they be- ing all equal as unto what concerns their Effence and Power. And the bond hereof is that efpecial Love which Chrift requi- red! among all his Difciples, a£ting it felf unto all the ends of the Edification of the whole Body. TAKE in the whole, and the Union of Churches confirts in their Relation unto God as their Father, and unto Chrifi as their only immediate Head of Influence and Rule, with a participa- tion of the fame Spirit, in the fame Faith and Doctrine of Truth, the fame kind of Holinefs, the fame Duties of Divine Worfhip, efpecially the fame Myflerus of Baptifm and the Supper, the ob- jervance of the fame Rules or Commands of Chrifi in all Church- Order , with mutual Love, effectual unto all the ends of their Being and Confiitution, or the Edification of the Church Catholick. THERE may be failures in them or fbmeof them, as unto fundry of thefe things; there may be differences among them about them, arifing from the Infirmities, Ignorance and Pre- judices of them of Xvhom they do confift, the beft knowing here but in part; but whilft thefubflance of them is preferved, Ii 2 the 2 44 Of f k e Communion of Churches. the Union of all Churches, and fo of the Catholick Church is preferved. THIS is that blefled onenefs which die Lord Chrift prayed for fo earneftly for his Difciples, that they might be one in the Father and the Son , one among t hem f elves, and made f erf eel in one , Joh. 17. 20, 21, 21, 23. without any *refpe£t unto that horrid Image of it, which was fet up in the latter days of the Church, which all Men were compelled to bow down unto, and Wor- fhip, with the fire of Nebuchadnezzars Furnance. Of any other Union there is not the leaft mention in the Scripture. THIS Union of the Catholick Church in all particular Churches, is always the fame, inviolable, unchangeable, com- prehending all the Churches in the World at all times ; not confinable unto any State or Party, not interruptible by any external form, nor to be prevailed againft by the Gates of Hell ; and all fuch Difputes about a Catholick Church, and its Union, as can be fo much as queftionable among them that profefi to believe the Golpel, are in direft oppofition unto the Prayers and Promiles of Jefus Chrift. Whilft Evangelical Faith, Holi- nefs, Obedience unto the Commands of Chrift, and Mutual Love abide in any on the Earth, there is the Catholick Church ; and whilft they are profeffed, that Catholick Church is vifible ; other Catholick Church upon the Earth I believe none ; nor any that needs other things unto its Constitution. THESE things being premifed r I proceed unto that which is our pretest Enquiry, namely, Wherein the Com- munion of particular Churches among themf elves doth confift. THE Communion of Churches, is their joint atfings in the fame Gofpel Duties towards God in Chrift, with thtir mutual actings towards each other, with reffeci unto the end of their In- ftitution and Being, which is the Glory of Chrift in the Edification of the whole Catholick Church. AS unto die a&ings of the firftfort, the ground of them is Faith, and therein is, the frft Aft of the Communion of Churches. And this Communion in Faith among all the Churches of Chrift is two-fold. (1.) General in the belief of the lame Do&rine of Truth, which is according unto Godlinefs, Of the Communion of Churches. 245 Godlinefs, the fame Articles of Faith, and the publick pro- feflion thereof; fb that every one of them is the Ground and Pillar of the fame Truth. .This the Primitive Church pro- vided for in Creeds and Symbols, or Confeflions of Faith, as is known. But as never any one of them was exprefly owned by all Churches ; fo in procefs of time they came to be abufed, as exprefling the fence of the prefent Church, whether true or falfe. Hence we have as many Arian Creeds yet extant, as thofe that are Orthodox. But unto the Communion of all par- ticular Churches in the World, there is nothing required but a belief of the Scripture to be the Word of 'God, with a profeffed affent unto all Divine Revelations therein contained; pro- vided that no Error be avowed that is contrary to the princi- pal or fundamental Doclrines of it. For although any Society of Men fhould profefs the Scripture to be the Word of God, and avow an Affent unto the Revelations made therein, yet by the conceptions of their Minds, and mifunderftanding of the fence of the Holy Spirit therein, they may embrace and adhere unto fuch Errors, as may cut them off from all Com- munion with the Catholick Church in Faith. Such are the denial of the holy Trinity, the Incarnation of the Son'of God, His Divine Per [on or Office, the Redemption of the Church by his Blood ; the necefjity of Regeneration by his Sprit, and the like. And they may alfb add that of their own unto their profeffed Belief, as fhall exclude them from Communion with the Catholick Church. Such are the Affertion of Traditions as equal with the written Word ', of anotkr Head of the Church befides the Lord Chrift ; of another Sacrifice befides what he once offered for all ; and the like. But where any are preferved from fuch Herefies on the one hand and the other, there is no more required unto Communion with the whole Church, as unto Faith in general, but only the Belief before defcribed. 2. THIS Communion in Faith refpe£ts the Church it felf as its material Objeff. For it is required hereunto, that we believe that the Lord Chrift hath had in all Ages, andefpeci- ally hath in that wherein we live, a Church on the Earth, con fined ;±6 Of the Communion of Churches. fined nnto no Places nor Parties of Men, no Empires nor Do* mtnions* or capable of any confinements alfbthat this Church is 'Redeemed fi \illed,S 'anciifieclby him ; that r: is his kingdom, his In- terest, his concernment in the World ; that thereunto, and all the Members of it, all the Prom/ft s of God do belong and are con- fined ; that this Church he willyWe.preferve and deliver from all oppofitions, lo as that the Gates of Hdl fhall not prevail againft it; and after Death wifl raife it up and glorify it. at the laft day. This is the Faith of the. Catholick Church concerning it felf\ which is an Ancient fundamental Article of our Religion. And if any one deny that there is fuch a Church called out of the World, feparated from it, unto which alone, and all the Members of it, all the Promifs of God do appertain, incon- tradiftin&ion unto all others, or confines it unto a Party, unto whom thefe things are not appropriate, he cuts himfelf off from the Communion of the Church of Chrift. IN the Faith hereof, all the true Churches of Chrift throughout the World, have a comforting refreshing Com- munion, which is the fpring of many Duties in them con- tinually. 3. THIS Communion of Churches in Faith, COnfifts much in the principal Fruit of it; namely, Prayer. So is it ftated, Ephef. 2. 18. For through Chrift we have an Accefs by one Spirit unto the Father. And that therein the Communion of the Catho- lick Church doth confift, the Apoftle declares in the following Verfes ; 19, 20, 21, 22. Now therefore, 8cc. For Prayer in all Churches having one object , which is God even the Father, God as the Father, proceeding in all from one and the fame Spirit, given unto them as a Spirit of Grace and Supplica- tions to make IntercelTion for them, and all of them continu- ally offered unto God by the fame High-Priejt, who adds unto it the Incenle of his own Interceffion, and by whom they have all an accefs unto the fame Throne of Grace, they have all a bit (fed 'Communion herein continually. And this Communion is the more exprefs in that the Prayers of all are for all\ lb as that there is no particular Church of Chrift in the World, not any one Member of any of them, but they have the Prayers *f Of the Communion of Churches* a 47 of all the Churches in the World , and of all the Members of them every day. And however this Communion be invifible unto the eyes of Flcfh, yet is it glorious and confpicuous uuto the eye of Faith ; and is a part of the glory of Chrift the Me- diatour in Heaven. This Prayer proceeding from, or wrought by one and the fame Spirit in them all, equally beftowed on them all, by virtue of the Promife of Chrift ; . having the fame object, even God as a Father, anc* offered unto him by the fame High-Priefi, together with his own Interceflion, gives unto all Churches a Communion, far more glorious than what confifts in fome outward Rites and Orders of Mois deviling. BUT now if there be any other Perfons or Churches, who have any other Object of their Prayers, but God even the Fa- ther, and as our Father in Chrift ; or have any other Media- tors or Intercejfors , by whom to convey or prefent then- Prayers unto God, but Chrift alone, the only High.Prieft of the Church ; or do renounce the Aid and Affiftwce of the Holy Spirit, as a Spirit of Grace and Supplications, they cut them- felves off from all Communion with the Catholick. Church herein. 4. THE Vnity of Faith in all Churches, affeð Com- munion among them, in the Adminiflration of the fame Sacra* ments of Baptifm and the Supper of the Lord. Thefe are the fame in, unto, and amongft them all. Neither do fome, va- riations in the outward manner of their Adminiflration, inter- rupt that Communion. But, where-ever the continuation of thefe Ordinances is denied, or their nature or ufe is perverted, or Idolatrous Worfhip is annexed unto their Adminiflration, there Communion with the Catholick Church is renounced. 5. THEY have ^[b by Faith Communion herein, in that all Churches do profefra fubjection unto the Authority of Chrift in all things, and an obligation upon them to do and obferve all whatfbever he hath Commanded. OTHER inftances of the like nature might be given \ but thefe are flifficient to manifeft how unfcriptural the Notion is, That there is no proper Communion with or among Churches but what confifts in a compliance with certain Powers, Orders and Of tfx Communion of Churches. , the preffing whereof under the Name of Vm~ :s of real, Evangelical Chi: C ! nto Obli SECONDLY, C -5 Ordained and Conftituted in the w v oner, md for the Ends declared in our former Di- - :.. : S rci, and by virtue of their Union unto C..:..: and among \ es, living conftantly in all places . World in the actual exercife of that Communion, which confil:: : : nformanceof the fame Church-Duties towards God in Chrift, unto their own Continuation,Encreafe,and Edi- E alfb an efptcial Union among tke&fehes, and a mi- ;. ; : .'Ttfng. THE Bond, of this "Cnlon is Love ; not the common regula- ted Affection of Humane nature fo called ; not meerly that Pc which is engraven on the Hearts of Men, by the Law of Creation, t: ill of the fame kind and blood with therr. . . . but ar. i of the Holy Spirit^ act- ing in the Church as the r ■ and Bond of its Union un- to its felf: whence the command of it is called aAw Com- mandmtnt . because in it felf, as unto the only Example of it in the Pcrfoa of Chrifr, the Caufesand Motives unto it, with its pec : En::s and proper t -s abfblutely New ; the Iron joints an. of hu- mane Lmws 9 edifying it fell . - ■ >/, foreign unto the Scripture, acting with Wtifonsti Spiritual, but Carnal, and mighty through him whole W01 it is to call the Members of the Church of Chrill into Prifon, as unto an outward Conformity, is to forlake the Scri and follow our own Imagination. THE outward Acts of Communion among Churches ceeding from this love, and the 0] ;n that htm to promote their mutual Edification, may be referred unco: Two Heads of Advice and Affift* ... CHURCHES have Communion unto their mutual tion, by Advice in Symods ox Councils^ which mull in this be conlidered. STXODS are: : ' n i s of grsor D. . toconj. mm of monconc Cam m. Kk 1. : 2 e^o Of the CoMMumon of Cbnwhes. i. THE necefflty and warranty of fuch Synods, arifeth, ( r .) From the Light of Nature. For all Societies which have the fame Original, the fame Rule, the lame Intereft, the fame Ends, and which are in themfelves mutually concerned in the good or evil of each other, are obliged by the power and con- duct of Reafbn, to advife in common for their own good, on all Emergencies that ftand in need thereof. CHURCHES are fuch Societies \ they have all one and the fame Authoritative Infiitution, one and the fame Rule of Order and Worfhip, the fame ends as we have declared ; and their entire Intereft is one and the fame. When therefore any thing occurs amongft them, that is attended with fuch Difficulties as cannot be removed or taken away by any one of them feverally, or in whofe Determination all of them are equally concerned, not to make ufe herein of common Advice and Counfel, is to forfake that natural Light which they are bound to attend unto in all Duties of Obedience unto God. 2. THE Union of all Churches , before defcribed in one Head, by one Spirit, through one Faith and Worfhip, unto the fame ends, doth fb compact them into one Body myftical, as that none of them is or can be compleat abfblutely without a joint a&ing with other Members of the fame Body unto the com- mon good of the whole, as occafion doth require. And this joint afting with dthers in any Church, can be no otherwife, but by common Advice and Counfel, which natural Circum- ftances render impoffible by any means but their convention in Synods, by their Meffengers and Delegates. For although there may be fome ufe of Letters rniffive, and was fb eminently in the Primitive Churches, to ask the Advice of one another in difficult Cafes, (as the firft inftance we have of the Communion- of Churches after the days of the Apoftles, is in the Letter of the Church of Corinth unto that of Rome, defiring their Advice about the compofing of a difference among them, and. the Anfwer of the Church of Rome thereunto;) yet many Cafes may fall out among them, which cannot be Reconciled or De- termined but by prefent Conference, fuch as that was Recorded, Act. 1 5. No Church therefore is fb Independent, as that it can always- Of tht Commnion of Churches. 1 5 always, and in all Cafes, obferve the Duties it owes unto the Lord Chrift and the Church Catholick, by all thofe Powers which it is able to a<3: in it felf diftinftly, without conjun&ion with others. And the Church that confines its Duty unto the Ac7s of its own AJfemblies, cuts it felf off from the external ■ Communion of the Church Catholick ; nor will it be fafe for any Man to commit the Condud of his Soul to fuch a Church . Wherefore, 3. THIS acting in Synods is an Inftitution of Jefus Chrift ; not in an exprefs Command, but in the nature of the thing k lelf fortified with Apoflolical Example. For having erefted fuch a Church-State, and difpofed all his Churches into that Order and # mutual Relation unto one another, as that none of them can be compleat, or difcharge their whole Duty without mutual Advice and Counftl ; he hath thereby ordained this way of their Communion in Synods, no other being poffible unto that end. And hereby fuch Conventions are interefted in the protaife of his prefence ', namely, that where Two or Three are gathered together in his Name, there he will be in the midfi of them. For thefe Aifemblies being the neceffary effe£t of his own constitution in the nature and ufe of his Churches, are or may be in his Name, and fb enjoy his prefence. 4. THE end of all particular Churches is the Edification of the Church Catholick unto the Glory of God in Chrift. And it is evident, that in many Inftances this cannot be attained, yea, that it muft hzfinfully neglected, unlets this way for the prefer- vation and carrying of it on be attended unto. Truth, Peace and Love may be loft among Churches, and fb the Union of the Catholick Church in them be diffolved, unlefs this means for their Prefervation and Reparation be made ufe of. And that particular Church which extends not its Duty e fuch by ad- vice^ s ty 6 Of the Communion of Churches. vicc,as may be by any Diotrefhes undulv caft out of the Church. \VHAT are the eW^ whereuntocney b:ive beenufed, may be feen in the Volumes written concerning them, and the number- lefs^Laws en^fted in them, whereof very little belongs unto the Difcipline of the Go/pel, or real Communion of Churches. 3. THE meafure or extent of pi tepi aiifeth from concernment and convenience. All unprcjuuiced Perfbns do now acknow- ledge, that the pretence of Oecumenical Councils, wherein the whole Church of Chrift on the Earth, or all particular Churches fhould be reprefented, and fb obliged to acquiefce in their Determinations, is a fond Imagination. And it were eafie to demonftrate in ^particular, how every one of them which hath in vulgar efleem obtained that Title, were openly remote from fb being. Such Councils never were, and, ask is improbable, never will nor can be, nor are any way needful unto the Edification of the Church. TH£IIl due meafure and bounds, as was faid before, are given them by concernment and convenience ; wherein refpeQ: alfb may be had unto the Ability %f fome Churches to promote Edification above others. Such Churches as are in the fame inftances concerned in the caufes of them before declared, and may be helpful unto the ends mentioned, are to' convene in fiich " Synods. And this concernment may be ek ler fromibmt of thofe caufes in themfelves. or from that Duty which they owe unto other Churches which are immediately concerned. So it was in .the Affiftance given by the Church at Jernfuem, in thai; cafe which was peculiar to the Church of Antioch. WITH this intereft oi corner, mat, there mu ft be a concur- rence of natural, moral und*politieal Conveyances. Some Churches are planted at fuch diitances from others^ that it is .naturally imfcffible that they fhould ever meet together to advife by their MeflQj .nd fome at fiicl] as -that they cannot ;a(Temble but wkhiuch.difHcuiULs.jnd hazzardsas exempt them from the Duty of it. And w:.ereas they are placed under diffe- rent Civil Governments, and thofe* oft-times engaged in mutual enmities, and always jealous of the actings of their own Sub* je£b in conjun&ion with them that arc not io, they cannot fb convene Of the Comymnion of Churches. 2 by the event of War and Coun- fels thereon emergent. Unto each of thefe it is fuppofed there is a Church-State accommodated ; as the Church of England,, the Church of Scotland, the Church of France, and the like ; whole Original and Being depends on the Firft event of War in that Diffolution, Of the Communion of Churches. 2'. ftate. p. 27 I 2 r. believers be p. 31. /. 11. r. Mar. 20. p. 40. /. 23. r. iffo, be. p. .41. /. 25 • r. we enquire not. p. 47. /. w/r.