A Plain and Familiar Christian Conference, Chapter 6
Chap. VI. Of Church Ordinances of Chriſts Inſtitution.
Chriſt.
THe inſtituted Ordinances of the Lord Jeſus Chriſt, are, 1. Preaching the Word. 2. Prayer and Praiſes. 3. The Seals of the New Teſtament. 4. The Keys, which are the Churches exerciſe of it's power. 1. In Election of Officers. 2. Admiſſion of Members. 3. Tranſlating Members to other Churches, Admonition, and Cenſures. 5. Contribution for the ſupport of Ordinances, Miniſtry, and neceſſity of the Saints. 6. I may add unto this, Holy Conference for mutual Edification. Theſe are given either as peculiar Priviledges to the Churches, ſuch as the Seals and Keys of Diſcipline, or primarily (though for the Converſion and in order to the Salvation of others) but for the ſake of the Churches, for their Multiplication, growth and Confirmation in Grace.
Phil.
Speak to theſe Goſpel Ordinances particularly, as to the diſtinct Nature, End and Uſe of them.
Chriſt.
1. The Preaching of the Word comprehends, 1. The reading of it frequently in the Church. 2. The opening and expounding of it. 3. The applying it unto the Conſciences of Saints and unbelieving Sinners, according to the true intent thereof, by Inſtruction, Reprehenſion, Exhortation, Direction, Conſolation, in the evidence and demonſtration of the Spirit. 4. By the inſtilling, and promoting the knowledge of God in the Myſteries of the Goſpel, by Catechizing Children & Youth, in ſuch a way and manner as may conduce moſt to the enlightning their underſtandings in, and bringing over their affections to, the things of God in their tender years.
Phil.
Sir, I doubt in the laſt thing mentioned, many if not moſt of your Churches have been too defective.
Chriſt.
I grant it, and fear the next Generation will have great cauſe to complain of us, for the Children of Church Members do manifeſtly grow up in Ignorance, carnality, and looſeneſs, little care is taken of moſt religious Parents, and leſs by the Churches, to educate them in the nurture and admonition of the Lord, all, or the chief of Parents care, is how to provide well for them in the World. Beſides, every way of Catechizing will not anſwer the end, to learn a Catechiſm meerly by rote, and a preaching upon it, will make no more impreſſion on their Ages, than other preaching, there muſt be care to inſtill in to their underſtandings by little and little, in a plain and familiar way of diſcourſe with them, as they are able to receive: if a great deal of Water be fluſht on upon a narrow-mouth'd Bottle very little or none will go in, but you may by a ſmall ſtream, and gradually, fill it. Ignorance in Religion, is deſtruction of Religion, it hath been the mother of all falſe Worſhip and Error in Doctrine, and it's evident it is the cauſe for the moſt part of the diſorders in, and among Churches.
Phil.
To what Officers doth the miniſtration of the word in Churches belong?
Chriſt.
To the Paſtor, and Teacher, if there be any, they being the Preaching Elders that labour in the Word and Doctrine. The Paſtors work in Preaching ſeems to lye moſt in dealing with the Conſciences and Affections of the hearers, whether for Converſion or Edification. The Teacher inſiſts moſt on the enlightning the underſtanding by doctrinal Truths, Catechiſing, Argumentation and Conviction of gainſayers. Rom. 12.7, 8. If one Officer according to the preſent circumſtances, can perform his Office to the full edification of the Church in all theſe things, it's well: if not then both are requiſite, as hath been ſpoken. And the word is to be ſo preached as hath been ſaid, 2 Tim. 4.2, 3. Eph. 4.12. Act. 2.42. the Apoſtles doctrine is the word that is to be Preached, and to be attended on by us.
Phil.
I look upon prayer and praiſes ab- be great Church Ordinances, as well as duties of a Univerſal nature to all and individual perſons in private and ſecret.
Chriſt.
It is a ſolemn Church Ordinance, expreſſed either way in publick prayers or in praiſes, not only in the Prayers of a ſingle perſon, the mouth of the Congregation: but in Pſalms and Hymns. That prayer is a Church ordinance, and a duty to be performed frequently in the Church ſervice, ſee Act. 1.14. Theſe continued with one accord in Prayer and Supplication, ſo Act. 2.42. no other Ordinance can be duly adminiſtred without it.
Phil.
I think there is no Chriſtians but hold that Prayer is a Church Ordinance: but I have heard ſome except againſt ſinging of Pſalm in Metre as we do.
Chriſt.
That ſinging Pſalms is an Ordinance of the Church, I think is plain. 1. That ſinging Praiſes to God, with an audible voice, was practiſed in the Apoſtles times by the Apoſtles, Act. 16.25. 2. That they are to be ſung in the Church, at the moſt ſolemn Ordinance of the Lords Supper is without diſpute, Mat. 26.30. Mark 14.26. 3. That ſinging with words of Pſalms and Hymns, at the ſame time making melody in the Heart is recommended to us, Eph. 5.19. ſo Col. 3.16. teaching and admoniſhing your ſelves [ſo foreign ſhould be rendred, and not one another, for thus Interpreters have rendred the ſame word your ſelves, Eph. 5.19.] in Pſalms and Hymns and Spiritual Odes in Grace, ſinging in your Heart to the Lord. From both which places ſinging Spiritual Pſalms and Hymns, for inſtructing and quickning a gracious Heart ſweetly and affectionately carried forth in them, is highly recommended to us by the Spirit of God. And that it's a duty to ſing in conjunction with others, appears by what was practiſed by our Saviour and his Diſciples at the inſtitution of the Lords Supper, that they Sang an Hymn. And by Paul and Silas in Priſon, but what the Holy Ghoſt ſayeth expreſly he expects of us, Rom. 15.6. that you may with one Mind and one Mouth, i.e. with ſameneſs of Words and Heart glorifie God.
Phil.
Some may ſay this is to uſe forms.
Chriſt.
A. 1. Tho' it be to uſe a form in Singing, it's not an impoſed form, but freely taken and choſen, no more than the Miniſters Text is impoſed. 2. A form allowed or enjoyned by the Spirit of God may and ought to be uſed as the words of inſtitution in adminiſtration of the Seal of Baptiſm, or of the Elements in the Lords Supper. 3. The nature of the thing requireth that it be premeditated that the Singing be melodious, i. e. orderly, not with confuſion, and not in abſurd diſſonies.
Phil.
But ſome are againſt ſinging in mixt Congregations.
Chr.
They may as well be againſt publick Praying in mixt Congregations. Doth not he that Prayeth endeavour to uſe ſuch expreſſions, as moſt may joyn with him in? So he that propounds a Pſalm or Hymn, endeavours to ſuit it to the Congregation, where, and the time and occaſion when, it is to be ſung. It's due to God from all his creatures to praiſe him; it's his Saints only bleſs him, but it's not in our power to judge the heart of him that joyns in a publick duty, and if it be to be performed publickly, as Praying and Preaching, we are not to hinder any that will joyn with us; if they are not upright in one, or profited by the other, the ſin lyes on themſelves to anſwer for it.
Phil.
Which be the Seals of the New Teſtament, and why called ſo?
Chriſt.
They are Baptiſm and the Lords Supper. And they are called Sacraments becauſe ſacred and ſolemn ratifications of Gods Promiſe to us, and ours to him, they are ſigns, being ſignificant of Inviſible Grace and Bleſſing. They are called Seals, as Circumciſion and the Paſſover were, being for confirmation of the Covenant relation between God and Us.
Phil.
I pray ſpeak of Baptiſm; it hath been much controverted upon many accounts.
Chriſt.
I ſhall not detain you upon the moſt controverted points of it, but tell you now briefly what we believe and practiſe about it. 1. That it is an inſtituted ordinance by the Lord Jeſus Chriſt, to remain in the Goſpel Churches to the end of the world, as appears by Mat. 28.19. 2. That the Element or ſignificant ſign is Water. 3. That it being bleſſed by Prayer is to be applyed in the name of the Father, Son, and Holy Ghoſt. 4. That the thing ſignified is the waſhing in regeneration and renewing of the Holy Ghoſt, wherein the Lord Jeſus Chriſt his precious Blood is applied for Juſtification and Sanctification, and the perſon Baptized dedicated unto the Lord, remiſſion of Sin is eminently ſignified thereby, Act. 2.38. chap. 10.43.
Phil.
Then you think a perſon to be regenerated in Baptiſm.
Chriſt.
It is but a ſign of that which is, or ſhould be, in adult perſons it's requiſite there be credible ſigns or grounds to think they are regenerated, but many ſuch who are Baptized are not; and therefore it is evident none are regenerated meerly by partaking of that Ordinance, unleſs we allow falling away from effectual grace, and when it is adminiſtred to the Infant Seed of a Believer, it is a ſign of what is or may be, and is both deſired and prayed for.
Phil.
I ſee you are for the Baptiſm of Infants.
Christ.
We are for it, and do practiſe it. We doubt not of it, and upon good grounds, for we look upon Baptiſm to be the right of every Child of a Church Member. 1. As the Infant is a Church Member in the Parents right, the Parent having given himſelf and Children to be the Lords in Church Relation. 2. That it is a Priviledge the Parents challenge by vertue of the Promiſe which the Spirit of God ſaith, Act. 2. belongs to them and to their Children; the Promiſe made to Abraham, is transferred to all the Faithful, who are ſaid, Gal. 4.28. chap. 3.29. to be the Children of the Promiſe, as Iſaac was, and therefore have the Covenant and Seal of the Covenant belonging to them for themſelves and Children, as Iſaac had. And in the adminiſtration it is of uſe to the Parents. 1. For confirmation of their Faith in that extenſive Promiſe. 2. For a Solemn dedication of the Child unto the Lord. 3. For an obligation to bring it up in the nurture and admonition of the Lord.
Phil.
May not a profeſſed Believers Child be Baptized that is not actually a Member of any Church?
Christ.
He that is a Believer ought to claim his right to all Church Priviledges, and therefore to joyn himſelf to ſome particular Congregation, where he may enjoy all Ordinances according to the rule of the Goſpel. And whilſt he doth not, he evidently lives in a Sin of great Omiſſion, if Providence hath given him opportunity ſo to do. And I know not but a credible Believer, may as well deſire the Lords Supper without adding himſelf to a particular Congregation, as to deſire the Baptiſm of his Child without it: and therefore it renders his profeſſion very hardly credible, whilſt he lives in this great Sin of Omiſſion.
Phil.
Is there any juſt ground to believe that an Infant Baptized and Dying in his Infancy, is certainly Saved.
Christ.
By no means, if you underſtand all Infants of good and bad, as they are uſually now promiſcuouſly Baptized, for the Salvation of Infants is a Divine Secret.
Phil.
But what comfort hath a Believing Parent in this caſe, any more than a profeſſed Unbeliever or Infidel? Is there no promiſe that he can take comfort from, upon this account? If not, then it's poſſible ſuch an affliction may befall a Child of God for which he hath no promiſe from the Word of God to ſupport him in, for without a promiſe Faith can take no hold of God, for Comfort.
Christ.
In caſe a Believers Child dieth in Infancy, and his trouble be about the Eternal ſtate of his Child: I know no Promiſe in the Word of God will reach forth Comfort to him, but this, I will be thy God, and the God of thy Seed. Seeing his Child lived not to make a perſonal and profeſſed Rejection of his Covenant Relation in adult years as Iſhmael and Eſau did. And thus a Believer by Faith in that Promiſe can take ſuch Comfort to himſelf in that Condition which no Unbeliever can. For there's not one Word in Scripture that ſpeaks of the Salvation of an Unbelievers Child dying in Non-age. What God hath reſerved in his ſecret Counſel is not for us to determine.
Phil.
Is not Baptiſm a converting Ordinance?
Chriſt.
If it be true as your Church ſaith, that he that is Baptized is certainly ſaved, it muſt needs be ſo moſt times. But although it's a ſign that referrs to Regeneration and Initiation thereby in the Covenant, yet it is a confirming Sacrament as the other is, it is always for Confirmation of Faith in the Promiſe, both in Parents and Children, neither is it improved by the baptized till he believe.
Phil.
Now I pray ſpeak ſomething of that other great Seal the Lords Supper.
Chriſt.
It is called, breaking of bread by a Synech. Act. 2.42. ch 20.7, 11. It is the Supper, John 13.2. ch. 21.20. The Lords Supper, 1 Cor. 11.20. Becauſe of peculiar Relation to the Remembrance of our Lords death, as the obſervation of the firſt day of the Week hath to his Reſurrection, therefore called the Lords day. Chriſt inſtituted this Ordinance for a ſolemn remembrance of his Death in the Churches till he come the ſecond time. And he did it the Night he was betrayed, after he had eat the Paſſover with his Diſciples, Mat. 26.26. The Elements Bread and Wine, the Sacramental Actions are Bleſſing the Elements diſtinctly. 2. Breaking the Bread and pouring out the Wine. 3. The delivery of each to the people with the words of Command appropriated by the appointment of Chriſt. 4. The Order. 1. The Bread bleſſed, then broken, then diſtributed. 2. The Wine poured out, bleſſed, delivered forth; after this a Pſalm or Hymn is Sung, as our Lord Jeſus Chriſt did, and that Ordinance is ended. Tho' moſt Churches conclude with a ſhort Prayer, wherein Gods name is further bleſſed, & particular Caſes of the Aſſembly ſpread before the Lord, before which Prayer is uſual a liberal Collection for the Poor, and ſupport of Ordinances.
Phil.
What is the great Uſe and Improvement a Communicant may and ſhould make of his participation of this Ordinance?
Chriſt.
1. That as the Bread broken and Wine poured out ſignifie the Body and Soul ſufferings of the Lord Chriſt: they are exhibited in this Ordinance in a lively manner, to our thankful remembrance of Gods and Chriſts love to us; therefore by the ancients called the Euchariſt. 2. Hereby our acts of Faith are renewed, and our Faith greatly ſtrengthned in the love of God to us, in the Redemption wrought by Jeſus Chriſt for us in his Death and Suffering, for our preſent Juſtification and Sanctification, and Future Glory. 3. It is a ſign and Seal of our Union to, and Communion with the Lord Jeſus Chriſt, and to one another; our Communion together by a common participation of Chriſt our Head in his perſonal Excellencies and myſtical Communications; as alſo our Communion in him one with another as a myſtical and viſible Politick Body. 4. It is a viſible Teſtimony and Profeſſion of our mutual love, and Obligations therein as members one of another. 5. There is a ſweet Communion in each others Gifts and Graces, in order to edification and growth in Grace.
Phil.
To what Church Officer doth the adminiſtration of this Ordinance appertain?
Chriſt.
It appertains to the Paſtoral teaching Office, for the Seals are teaching Ceremonies, by way of Inſtruction unto us, for increaſe in Faith and Love, and by way of Conſolation and Confirmation in our right to Covenant Benefits and Priviledges. And hence it belongs primarily to the Paſtor that is principally called to the whole Office of feeding the flock, for Chriſt the great Paſtor firſt adminiſtred it. And ſecondarily to the Teacher who is called to bear a ſhare with him in his Teaching work, which is feeding the flock with wholeſome Doctrine, and adminiſtring ſuch inſtituted ſigns and ſeals as tends to the Confirmation thereof unto their Souls and Conſciences, and therefore where there is actually Paſtor and Teacher, it may for the eaſe of the Paſtor [that part of this Labour may be born by the Teacher] as well as that of teaching. And in caſe of the Death of the Paſtor the whole paſtoral charge as to Teaching and Adminiſtring falls upon the Teacher, unleſs the Church think meet to chooſe another Paſtor.
Phil.
But I pray what do you think of the practice of our Miniſter, and if I miſtake not ſome Non-conformiſts uſe it ſtill, viz. for the Adminiſtrator or Adminiſtrators (for I have known ſeveral at the ſame time in one Congregation) to go about from Perſon to Perſon, and deliver the Bread and Wine into the hand of each, repeating as oft the Words of inſtitution, Take, eat, &c. Take, drink, &c.
Chriſt.
I take it to be an unſcriptural uſage, for Luke 22.17. Chriſt ſaid, Take this and divide it among your ſelves. And if it be ſaid that is ſpoken of the Paſſover Cup, it makes not againſt us, for in the ſame manner as that Cup went about, did alſo the Bread and Wine that followed. And we have no ground to ſuppoſe that he delivered the Bread with the Words, This is my Body, take eat, nor the Wine, &c. any more than once. Again it's plain, that this practice came from Rome, from that blaſphemous Hereſie of theirs, that the Bread is the very Body of Chriſt after Conſecration of the Prieſt; and therefore not to be touched by the Communicant, but put into his Mouth by the ſuppoſed ſacred Hands of the Prieſt. Therefore it hath the ſame Idolatrous Original as Kneeling in receiving hath, nouriſheth much vain Superſtition in the people, makes the Ordinance moſt tedious and troubleſome, if not too Comical.
Phil.
You mention Kneeling; methinks that ſeems to be a comely geſture enough in ſo ſolemn and ſacred an Ordinance, though I confeſs I am not for impoſing of it.
Chriſt.
I need not tell you the reaſon and ground of that Innovation, viz. From the Idolatrous worſhiping the Bread. And I need not tell you that the poſture in receiving was not ſo from the beginning, but after the eaſtern manner of ſitting at a Feaſt. It is not proper or comely to kneel at a Feaſt which is for a ſociable rejoycing. Kneeling is a poſture of proſtration in Prayer, but this is a diſtinct Ordinance from Prayer, though it be bleſſed by Prayer. The Prayer is over when the Element is diſtributed and then our buſineſs is not to pray, but to feed in a Feaſting Sacramental and Spiritual manner. Neither is the practice of ſome Communicants to be commended, who after the Element is bleſſed by the Prayers of the Congregation betake themſelves to their particular private prayers before they eat or drink; it's a new Conſecration, as if the Element were not ſufficiently conſecrated. Or as if they were to receive in an act of Prayer. Whereas now they are to receive their ſpiritual food to the ſatisfaction of their hungring and thirſting Souls, with rejoycing and gladneſs of Heart, making it the Bread of Conſolation and cup of Salvation; praiſing the Name of the Lord. The Nature of receiving clearly appears from this, that it is a Feaſt of Remembrance, and therein for ſpiritual Repaſt, Nouriſhment and Conſolation, and it appears in that the diſtribution of the laſt Element ends with a Pſalm or Hymn of praiſe before we ariſe from the Table, and therefore to be performed in the ſame poſture we were in, when we received the Cup, and we uſe not a kneeling poſture in ſinging.
Phil.
I have read many conſiderable Arguments indeed againſt this poſture in receiving, which gives ground to ſuſpect there is too much of Superſtition in it; and that it was derived from Rome, but I have not before conſidered what you ſay of its great diſagreement to the very Nature of the Ordinance, the Act of receiving being a diſtinct duty from praying, and therefore I believe many that profeſs to more Knowledge in theſe things than I do, do they know not what, in betaking themſelves to private Prayers, when they ſhould be exerciſed after another manner, and ſo do unduly mix one Ordinance with another, or thruſt out one ſpiritual duty by another. I am glad you mention it to me. I hope it will be matter of good inſtruction to me in my practice for the future.
Chriſt.
I am glad to find your Heart ſo moulded, by the Grace of God that you are ready to receive the impreſſion of Truth. It was otherwiſe not long ago.
Phil.
I think the next Head of Church Ordinances, which you mentioned, were the Keys; I pray ſpeak to them.
Christ.
By Keys I mean Church power of opening and ſhutting. It is a Scripture Word, but Metaphorical. A Key is uſed in reſpect of ſpiritual Knowledge, or in reſpect of Power. In reſpect of Knowledge, Luke 11.52. In this reſpect Peter had the Key of the Kingdom of Heaven committed to him as an Apoſtle, as is ſpoken by our Saviour, Mat. 16.19. Being the firſt Apoſtle inſtructed by God to open the door for preaching the Goſpel unto the Gentiles, Act. 10. But this Key, tho' firſt turned in exerciſe by Peter, was given to the reſt of the Apoſtles at the ſame time, and with them to all faithful Miniſters. There is another Key of the Kingdom of Heaven, which is in the Church of the Goſpel, viz. The Key of Power, which is either of Supream Church-power, and is the Power of the Lord Jeſus Chriſt which is Soveraign, Abſolute, Legiſlative, and therefore called the Key of David, which he alone hath, Rev. 3.7. And there is the Key of ſubordinate Power which is delegated by Chriſt unto his Church, and therefore given by Chriſt unto Peter, and the reſt of the Diſciples, as his aſſociated Church on Earth; to which he himſelf was Paſtor, and to which he adminiſtred as ſuch the Lords Supper. The twelve Apoſtles had this Key given them as ſuch, in that for their time they had all Church Power committed unto to them, did exerciſe it as occaſion required, as to Conſtitution of Officers, receiving, diſmiſſing or excommunicating members. But there being none in Succeſſion unto them, this Key of Power can be found no where lodged but in a particular Congregation built on the Faith which Peter in the Name of the reſt profeſſed, Mat. 16.19.
Phil.
But the great Queſtion is where the Power of the Keys lyes in a particular Congregation, whether in the Fraternity, or in the Elderſhip.
Chriſt.
I call the deciſive Church Power the Key, and ſay it lyes in the Majority, as in all Societies that ariſe by mutual Conſent or Agreement. But I diſtinguiſh between the Keys and the management of them, for a Key is dead, and opens no door if there be not a hand to make uſe of it. So that in an Organized Church, the orderly managing and making uſe of the Churches Power lyeth in the Elders. But if the Church be not Organized, they are guided by a common rule of ſelf-preſervation, and uſing all means to procure their well being, they act by common conſent, as they came together in the Name of Chriſt, till they be duely Organized with Officers. And therefore they admit members or excommunicate, if neceſſity require, as they may before they have Officers. But having choſen Officers the orderly way of proceeding is, by the authoritative Power of the Officers in management of this Key, which is the deciſive Power. Hence I diſtinguiſh between a Churches acting pro neceſſitate, and pro regula ordinis.
Phil.
What part have the ruling Elders, viz. the Paſtor if there be no more, or if there be, the ruling Presbyters that take part with him, as aſſiſtants in admitting of a Member.
Chriſt.
The Elder or Elders work is, 1. To ſpeak with the party that deſires admiſſion, propound him to the Church, and upon mature deliberation cauſe the deciſive Vote of the Church to paſs upon him. Whereby he is received or rejected. If received, the Elder declares the ſence of the Church, and doth ſolemnly in the Name of the Lord Jeſus Chriſt, and the Church, enter into a mutual obligation with the ſaid Member, ſaying; You are here now to give up your ſelf, and Children, (if he hath any,) to the Lord, and this Congregation, promiſing (as Chriſt ſhall help you) to walk and abide in, and with this Church in all Goſpel Converſation, according to the rules of Faith and order of the Goſpel, ſubmitting your ſelf to the watch of the ſame, and promiſe to bring your Children to the Ordinances of the Church, educating them in the nurture and admonition of the Lord. Likewiſe adds, I do in the Name of Chriſt and this Congregation, give you the right hand of fellowſhip, and receive you in the Lord, promiſing to perform all the duties toward you that are required of us in order to your Edification, as Chriſt ſhall enable us.
Phil.
Hath an Elder no more part in the deciſive Power by Vote than an ordinary Brother?
Chriſt.
Though the Elders Judgment is uſually hearkened to, and ſways many times much with the Congregation, giving light unto them from the Word, yet when a matter comes by Vote to be determined, his Vote is but ſingle as another Brothers, and therefore we ſay this Key of deciſive power is in the Fraternity, though the orderly management thereof, and authoritative declaration thereof in the Name of Chriſt belongeth to the Elder.
Phil.
In what other Caſes is this Key made uſe of?
Chriſt.
In letting, ſhutting out, and turning out of Members. 1. In Letting out, or tranſlating Members from one Church to another, when upon good reaſons a Church Member deſires to change his or her Communion, and asketh a Diſmiſſion, it is granted by the ſuffrage of the Church approving his reaſons for it.
Phil.
Is there any Scripture ground for a Diſmiſſion? may not a Church Member not chargeable with any ſcandalous Sin go away to another Church without a Diſmiſſion?
Chriſt.
No! For it will cauſe Confuſion in the Churches, and God is the God of Order, and not Confuſion, as in all the Churches of the Saints. Beſides, it's contrary to the Nature of ſuch Societies, and the obligation by which the Members ſtand mutually bound together in one Body. And Chriſt hath provided as well the orderly departure as ſtay of Church Members. The word foreign uſed, Rom. 16.1. ſhould be rendred ſtatuo, conſtituo in coetu vobiſcum, I diſmiſs to you, for tho' our tranſlators render it, I recommend, yet it ſhould more rightly be rendred, I diſmiſs or place in Church fellowſhip with you; and ſo all the Apoſtle ſpeaks afterward, are terms of a diſmiſſion. Theſe Paul needs not he being an Apoſtle, and having had a Seal of his Apoſtleſhip among them, foreign, are commendatory Letters with Diſmiſſion, 2 Cor. 3.2.
Phil.
What then are your Letters of Recommendation?
Chriſt.
A Letter of Recommendation is but a Certificate under the hand of an Officer, that this or that Brother or Siſter is a Member of ſuch a Congregation, walking blameleſly, and as becomes the Goſpel, that when any Brother or Siſter comes to other Churches in their travels, they may make no ſcruple to receive them to occaſional or tranſient Communion, but transfers not any as Members to another Congregation.
Phil.
How is the Key uſed for Excluſion of a Member?
Chriſt.
A Church Member is excluded or put out of Communion by Himſelf or by the Church, and either amounts to Excommunication, for Excommunication is the putting one out of the Communion of a particular Congregation; which is done when a Member doth diſorderly withdraw and divide himſelf from the Church Communion, obſtinately refuſing to be reduced to his place and duty in the ſaid Church. This is an uſurpation of the Key of Power, and ſeparating of himſelf; and I call it Indirect Excommunication, becauſe he divides himſelf violently and ſchiſmatically; upon which the Church is to reaſſume the Key and ſhut the door of Communion upon him, either by a direct Excommunication which is the regular way, and may be juſtified from expreſs places of Scripture, ſuch as Rom. 16.17, 18. Or elſe if this way of Diſcipline will not be born, Judicially to remark by the deciſive Power of the Church, and declare that ſuch an one hath ſinfully or diſorderly withdrawn and divided himſelf from the Communion of the Church, whereby he muſt immediately be looked upon as Eccleſiaſtically felo de ſe, and one cut off from the Communion of the Churches of Chriſt; being ſeparated from that Congregation to which he did belong. For he that challengeth Communion with other Churches, can do it but as a Member of one particular Church, from which being divided by his act, having diſclaimed it, and ſecluded, thereupon by the act of the Church, he is doubly excommunicate, and hath no ground to claim right of Communion any where: but is as a dead branch cut off, a Tree twice dead (in reſpect of his viſible Church-ſtanding) and plucked up by the roots.
Phil.
I am glad to underſtand that in the way of Church diſcipline you do profeſs to, there is a regular way of proceeding to curb ſuch kind of diſturbers of Churches, for it's eaſier to correct thoſe who are chargeable with ſcandal. For ſuch make parties, divide Churches, and depart from their Communion bidding defiance to all Rule and Government, and that out of a pretence of Conſcience. Now the way you ſpeak of, would tend much to the humbling ſuch proud and prejudiced profeſſors, who under pretence of ſerving Chriſt, ſerve not the Lord Jeſus, but their own Luſts, which to gratifie, they regard not the defaming and breaking the beſt Churches on Earth. But other Churches and Elders will countenance, abett and receive them, as I have known ſome do.
Chriſt.
I muſt acknowledge it, to our great ſorrow and ſhame, that is, of ſome Elders and Churches, that will be ſtill taking part with the offenders, and cenſured Members of other Churches, and have no Conſcience of the violation of the Communion of Churches, but there is not many of them. It cannot be expected, but as among a great many Churches ſome will be diſorderly and unruly; ſo among many Churches ſome will be of that nature, and become Commonſhores for Mammon ſake, to all lawleſs ungovernable Members of other Congregations. But a little more of this when we come to ſpeak of the Communion of Churches.
Phil.
What is that which you call direct Excommunication?
Chriſt.
It is when the Church by its deciſive power adjudgeth a perſon an impenitent obſtinate offender, or groſly ſcandalous, layeth him under a ſentence of Excommunication.
Phil.
What Rules are there to proceed by, in that caſe?
Chriſt.
There are two ſorts of Offences to be proceeded upon, and accordingly are the Rules of proceeding. 1. Caſes of leſs hainous nature, and privately committed, as one Brother's ſinning againſt another in lying, defrauding, purloining, &c. and ſo ſins not publickly known, not being ſo criminal and hainous. In this kind of offences Chriſt hath laid us down the degrees of proceeding, and if at laſt he is not convinced of his ſin, when the Church adjudgeth there is abundant ground of conviction laid before him, it is to proceed to cenſure, and he is to be looked upon as a Heathen or Publican, that hath no right to Church-priviledges. 2. There are ſome ſins hainous, more criminal, publickly committed and known to the World, ſuch as Blaſphemy, Drunkenneſs, Whoredom, Perjury, &c. Theſe ſins are not to be dallied with in a gradual way of proceeding, for they go before the ſinner to Judgment, and ſuch are immediately to be proceeded againſt to Excommunication. 1. Becauſe it was ſo practiſed in the caſe of the inceſtuous perſon by the command of the Apoſtle, 1 Cor. 5.2. It is requiſite it ſhould be ſo for the vindication of the honour of Chriſt and his Church before the World. 3. That whatever pretences there are of preſent remorſe, it is not meet ſuch a perſon ſhould be permitted to abide an actual Church Member under the reproach of ſuch a Sin, without ſuffering the utmoſt cenſure, ſo long time as is requiſite to ſatisfie the Church of the dueneſs of his remorſe and truth of his repentance. The dealing with the inceſtuous perſon after Excommunication, is a rule to Churches to walk by in the like caſes.
Phil.
The receiving in, of an Excommunicated perſon upon due Repentance, is alſo by the deciſive power of the Church.
Chriſt.
It is ſo, for it is the ſame Key that opens to caſt out and ſhut the Door, and therefore muſt open it again, to let in the Penitent Sinner upon his Repentance.
Phil.
For what Sins is a perſon to be Excommunicated? Some of your perſuaſion ſay not for any but hainous crimes, ſuch as the light of Nature condemns, as Murther, Adultery, Theft, Blaſphemy. And the Acts of thoſe ſins muſt be clearly proved too, any ſcandalous actions leading to theſe ſins, will not bear the dreadful ſentence of Excommunication: As for example, words of threatning and revenge, and actions manifeſtly ſuch, laſcivious carriages, keeping ill and wicked company, purloyning, overreaching, cheating, equivocating, lying; theſe are not ſins with them to be excommunicated for, nor any ſins of omiſſion. As for example, never to pray in a family, or read the Word, &c. nor for great errours.
Chriſt.
I muſt confeſs I have much wondred upon what grounds ſome men ſpeak and write in this caſe. But I find it moſtly was thoſe that prudentially made this plea an evaſion to excuſe themſelves from the exerciſing of any cenſure upon any Church-Member, eſpecially from queſtioning and dealing with any rich and honourable for any ſin. For Paſtors are hereby pretty well ſecured upon this account from this trouble, ſo long as there is none to be excommunicated, but ſuch as are burnt in the Hand at the Old Baily, or whipt at the Carts Tail, or condemn'd to be Hang'd at Tiburn. But we have not this limitation from the Spirit of God, but from corrupt man, for there is no ſin ſpecified, Mat. 18. yea any manifeſt ſin is ſuppoſed by that text to be cauſe enough of Excommunication, if a manifeſt impenitency be found in the offender, and he be not by any due means to be reduced and brought to a ſight and ſenſe of the ſin he is charged with, and there is ſufficient proof of it. As for ſins of ordinary infirmity they are watched againſt to be corrected by the brotherly admonitions of others and frequently bewail'd by our ſelves, but not made the cauſes of Church cenſures.
Phil.
In caſe one come under the cenſure of Excommunication, in what form and manner is it uſually denounced in your Churches?
Chriſt.
In the very Words, which the Apoſtle Paul commanded the Corinthians to Excommunicate the Inceſtuous Perſon, 1 Cor. 5.
Phil.
Is not that a dreadful curſe to deliver one to Satan for the Deſtruction of the fleſh, &c. I pray what doth theſe words import?
Chriſt.
The Sentence is very terrible and awful, but it's for a good and deſirable end, viz. The recovery of a Sinner from Sin, and ſaving his Soul, the words which you mention are of marvellous ſpiritual ſignification. To deliver over to Satan is as much as our Saviour (by whoſe Spirit the Apoſtle enjoyns the uſe of this word) expreſſeth, Mat. 18. that ſuch an one ſhould be accounted as an excommunicate Perſon was by the Church of the Jews, or as one out of that Churches Communion, viz. An Heathen, or Publican, for ſuch the Jews would not eat with, and condemned our Saviour for ſo doing. There are but two Kingdoms in the World; Chriſts, and Satans, who is called the Prince of the World, that ruleth in the Children of diſobedience, i. e. the Sons of Belial, men that will not come under the yoke of Chriſts Government; and with ſuch Chriſt can have no concord in his Church, 2 Cor. 6.15. And therefore to be put out of the Viſible Church as a Child of Diſobedience, an incorrigible perſon, hardened in ſin, and to be returned into the World as one that hath no right to the Childrens Bread: And this is to be a means to humble him, and bring him to ſhame and godly ſorrow, ſo that his fleſh (a Goſpel expreſſion for ſin, which is corrupt affections and luſts) may be deſtroyed, and that his Soul may be ſaved in the day of Chriſt. And the conſequent behaviour required towards ſuch an one abundantly ſhews it, that intimacy of familiarity is not to be kept with him, 1 Cor. 5.11. And that ſuch a Perſon is to be put away from Communion in this manner, as to all ſacred things peculiar to the Church, ver. 13. And what doth the Apoſtle intend, 2 Theſ. 3.14. but the Excommunication of one that is unruly, that he may be aſhamed; for it is ſetting a mark upon him that others may withdraw from him to his great ſhame, but yet ver. 15. to take all opportunities to admoniſh him in order to his recovery.
Phil.
What rules are to be obſerved in the Denunciation of this ſolemn Sentence?
Chriſt.
All the rules of Chriſt according to the Nature of the offence being private, or publick, ought to be obſerved, that all due deliberation be uſed, and tenderneſs towards the offending Brother, before the caſe be put to the ſuffrage of the Church. That being paſſed, and the Offender convict as guilty, and ripe for cenſure, the ſin is to be laid open with all the aggravations thereof. Then the nature of the Sentence, and the true end and intent thereof ſhewed. Solemn Prayer is to be made by way of Humiliation to the Church, and Supplication, for the Conviction, Repentance, and Humiliation of the Sinner, that the Ordinance may obtain it's true and beſt effect upon him. Laſtly, The Sentence is to be denounced ſolemnly in the Name of Chriſt, by a ruling Elder, if any, if none, by the Paſtor; and then the Ordinance is to be concluded with Prayer of Gods bleſſing of it unto the Sinner, for his return, and for the Church, that God would preſerve it from Impurities, Apoſtacies and Decays in Grace, and that the fall of this Brother may be a warning Example, that He that ſtands do take heed lest he fall.
Phil.
Is there not a leſſer Excommunication, which an offending Brother may be tryed with before you proceed to this great and tremendous one?
Chriſt.
There is with ſome, that which they call Suſpenſion, but I know no ground for it from the word, for a man that is an adult Member hath right to all Ordinances, or not, and right he hath ſtill, till he be duely convict, and ſentence paſſed upon him. And I know no Power that any Church or Officer hath to debar him from any Ordinance of Church Communion, till he be excluded judicially in the Name of Chriſt.
Phil.
You are ready to receive an Excommunicate Perſon again upon credible manifeſtation of his Repentance.
Chriſt.
There ought to be great readineſs to receive a repenting and returning Sinner with all Tenderneſs, Compaſſion, and Commiſeration, but with a due regard to the Honour of Chriſt, his Church and Ordinance, to endeavour to get as much ſatisfaction as may be, concerning the Truth and Sincerity of his profeſſed Repentance, not only by manifeſted remorſe, but in ſome Caſes by experienced Reformation.
Phil.
You were ſaying that one that is an unjuſt divider from the Communion of the Church, ought to be excommunicated by a direct Excommunication.
Chriſt.
I do verily believe it's the mind and will of Chriſt, and though our Churches, that are now but in a declining ſtate as to matters of Order, will not receive it, yet Churches have practiſed it; and whenever the Churches flouriſh they will practiſe it. My Reaſons are briefly, 1. That it is Schiſm of the higheſt nature, being the actual dividing of a particular Congregation; and there is no other Schiſm ſpoken of in Scripture; that in the Church of Corinth was but Factions tending to this Diviſion, elſe the Apoſtle would have given command to excommunicate the cauſers thereof, as well as the inceſtuous Perſon. For the contentions and factions that had a tendency thereto they were highly rebuked, 1 Cor. 1.11, 12. ch. 3.3. 1 Cor. 11.18. 2. What way is for marking and withdrawing from a Perſon, but the Sentence of Excommunication? Rom. 16.17. 1 Theſ. 5.14. 2 Theſ. 3.14. 3. It's a moſt ſcandalous Sin to Jew, Gentile, and Church of Chriſt; nothing ſtains the Honour of Chriſt more in the Congregation. 4. It's a root of bitterneſs that infects many, and ought to be plucked up by cenſure, if it cannot be cured, Heb. 12.15. 5. To excommunicate ſuch a perſon is no wrong, becauſe he hath excommunicated himſelf, he hath but what he ſought after, and hath done. 6. It's fit ſuch an one ſhould be excommunicated judicially, becauſe he hath by uſurpation excommunicated himſelf and the Church. 7. It's plain it's a ſin and ſuch an one wherein he heareth not the Church, and therefore to be made as an Heathen and Publican. 8. It's a groſs breach of his Covenant at entrance into Church Communion.
Phil.
Speak ſomething now of the fifth Head of Ordinances, which is Contribution to the ſupport of Ordinances, Miniſtry, and the neceſſity of the Saints.
Chriſt.
Contribution on theſe accounts are manifeſtly the Office charge of the Deacons, to call the Church to it's Duty in this kind, and to take care for the faithful diſtribution of all Collections of this Nature, and to give account thereof to the Church. They are herein the Churches Stewards, it's fully manifeſt from the firſt inſtitution of that Office, Acts 6. and by their neceſſary qualifications ſpoken of, 1 Tim. 3.8. Now the reaſon of this Office and Ordinance, is not only the Goſpel Inſtitution, which from the places forementioned are without diſpute, but from the Nature of the Church Society it ſelf No Societies, if but civil, can be ſupported according to their Nature without charge, and there are many charges neceſſarily required to ſupport a Church Society, for a Miniſtry muſt be maintained, 1 Cor. 9.9, 10, 11, 12. 1 Tim. 5.17, 18. Gal. 6.6. Luke 10.4. Likewiſe there is charges as to places for the Church to aſſemble and meet in. The Primitive Churches aſſembled in upper rooms of ordinary Houſes, Act. 1.13. foreign, they went up into an upper room. And Paul preached in his own hired houſe, Act. 28.30, 31. The Churches were at the charge of hiring places to meet in, and ſo have been ever ſince the Profeſſion of Chriſtian Religion, they are built, or hired. There are Elements for the Lords Table, which are matter of charge. There are the Poor to be ſupported and relieved. And that it was the practice of the Churches to have frequent Collections, for theſe ends and purpoſes is beyond all diſpute, 2 Cor. 9.1. 1 Cor. 16.1, 2. The time and manner for making theſe Collections ſeems to be left to the prudent Conſideration of each Church, as may be moſt agreeable to it's circumſtances, though Paul ſeems to intimate to the Corinthians that the firſt day of the week, when the Church aſſembleth, is a ſuitable and meet time for it. As for the adminiſtration of other Ordinances of Chriſt, and the proportion that every one is bound in Conſcience to give to all ſuch occaſions of Contribution, is from time to time, as God hath proſpered him, and the manner ſpecified: He that giveth, with ſimplicity, he that ſheweth Mercy with chearfulneſs, Rom. 12.8.
Phil.
You ſeem to add one thing more to be obſerved and practiſed in Churches, as an Ordinance of Chriſt for Edification, the frequent aſſembling of the Church for Prayer, and Conference.
Chriſt.
Whatever may have a manifeſt tendency to Edification is undoubtedly required, and is to be practiſed in a Church of Chriſt. This aſſembling of the Church all together, or in parts, or neighbourhoods doth undoubtedly do ſo; and if there were no other place of Scripture to be pleaded for it, that is enough to encourage it, Mal. 3.16, 17. But the Apoſtle ſeems, Heb. 10.24, 25. to lay frequent aſſemblings in this kind, as a great charge upon the Churches of Chriſt. And we find that there was a practice of this nature frequent in the Primitive Churches, when Brethren ſpake by way of Exhortation in Conference one with another, and it was called propheſying, 1 Cor. 14.3, 4, 5. And it's plain that it was but ſpeaking and praying in this manner of the Brethren, for the edifying of the Church; and to this practice doth the Apoſtles diſcourſe, 1 Cor. 11.2, 3, 4, &c. ſeem plainly to look.
Phil.
How were thoſe meetings for Conference or mutual Edification managed?
Chriſt.
It was by Brethrens ſpeaking one after another (not ſeveral talking of ſpiritual matters in the ſame roomin divers Companies, as it was before that the Apoſtle corrected that diſorder, 1 Cor. 14.29.) But the regular way of carrying it on is that one ſpeak at once, and the reſt judge, viz. That a practical queſtion be propounded, and two or three or more ſpeak briefly in anſwer thereto one after another; & if that an Officer ſhould be there, or one appointed in chief to Judge, & to review the Conſonancy to Truth of what is ſpoken then. Let others ſubmit thereto according to the light brought, 1 Cor. 14.30.