The Power of Congregational Churches, Part 2

The Power of Congregational Churches · Part 2

p. 73The Second Part.

CHAP. VI. Concerning the power given of Chriſt unto ſuch a Church, as the firſt and proper ſubject of it.

THe ſecond branch or part of the Charter, is, concerning the Power given by Chriſt unto ſuch Churches, to have and uſe all the means appointed by him for their eſtabliſhment againſt the the gates of Hell, Mat. 16.19. And I will give unto thee the Keys of the Kingdom of Heaven; and whatſoever thou ſhalt bind on Earth, ſhall be bound in Heaven; and whatſoever thou ſhalt looſe on Earth, ſhall be looſed in Heaven. Theſe words contain, 1. A grant of Power. 2. A ratification of that Grant. We ſhall ſpeak to them diſtinctly. 1. To Chriſt his grant of Power; and therein, 1. Explicate the terms, by ſhewing, what is meant, 1 by the Kingdom of Heaven; 2. by the Keys of it. 3 What this appropriation, p. 74or application of them imports, To thee I will give.

1. By the Kingdom of Heaven] is meant, both the Kingdom of Grace & Glory; and that the Kingdom of Glory is alſo meant, the following words ſhew, when he ſaith, What you bind on Earth, is bound in Heaven, &c. 2. By the Keys (which are a ſign of Power, and are put, by a Metonimy, for the Subject, the Power it ſelf) is meant, Church-power; which is either Supreme, and Soveraign, in Chriſt only, as Lord and Head of his Church, who alone hath the Key of David, which openeth, and no man ſhutteth, and ſhutteth and no man openeth; in Rev. 3.7. or ſubordinate and delegate, ſuch as is in Chriſt's Stewards. This is noted, by Keys, in the Plural number, in this place, which ſignifie all power delegated from Chriſt, to diſpenſe and adminiſter all the holy things of his Houſe, according to Chriſt's will, and in the order preſcribed by him to that end. For all power, wherewith the Lord Jeſus betruſteth his Church, aims at this which is here expreſſed, to open, and ſhut, to bind, and looſe. 3. To thee I will give] The Application of this Grant is to Peter, in the name of the Church, which Chriſt promiſed to build upon himſelf, believed p. 75on, and publickly profeſſed, as Peter did before him, and his fellow-Diſciples in Chriſts School, at this time. And the promiſe is more fitly given to Peter, in the name of the Church, than to the Church by name, becauſe it was not the Church that made this confeſſion, but Peter in the name of the Church. But here we muſt make a little ſtand, to examine the ſundry claims which have been made to this Right, upon ſeveral pretences from this Text. 1. Some, looking at Peter, as repreſenting the Catholick viſible-Church, conceive that a general Council (which, they ſay, is the Catholick Church, repreſentatively) is the Church here meant, to which Chriſt gives the Keys of the Kingdom of Heaven. But that cannot be. For particular viſible Churches, in the Apoſtles dayes, had, and exerciſed, the Keyes compleatly within themſelves; yet was there no general Council, till the time of Conſtantine, which was three hundred years after Chriſt. 2. Others look at this Grant, as peculiar to Peter, conſidered, as the Prince and chief of the Apoſtles, and to the Popes of Rome, as his ſucceſſors. But this Papal uſurpation, the Councils of Conſtance and Baſil ſtrongly and juſtly oppoſed, ſhewing, that the Keys, which p. 76are here given to Peter, are, in Joh. 20.21, 22, 23. given to all the Apoſtles, and that Peter himſelf is enjoyned in Mat. 18. to tell the Church. 3. Others think, that the Catholick Church, conſidered, not repreſentatively, but in it ſelf, is the firſt ſubject of the Keys: Yet theſe differ among themſelves. For ſome affirm it of the inviſible, others of the viſible Catholick Church. As for the terms; we know, that viſible & inviſible, do not note diſtinct ſpecies or kindes of Churches, but are only ſeveral adjuncts of the ſame Church, which is called inviſible, in reſpect of the inward and inviſible union, which Members have with Chriſt the Head, by the Spirit and Faith; and viſible, in reſpect of their outward Profeſſion of their Faith, which is viſible to men. But in neither of theſe ſenſes, is the Catholick Church the firſt ſubject of the Keys. 1. Not as inviſible; for that is not built by a viſible profeſſion, ſuch as Peter's was; nor are the Ordinances diſpenſed or adminiſtred viſibly in it, to, or by men in viſible fellowſhip. Add hereunto, that the Keys here given to Peter, can ſhut out of the Kingdom of Heaven, even the ſame perſons, to whom they have opened the door before; which cannot befal Believers in the viſible Church.

p. 772. Not as viſible. For the Scripture doth not acknowledge a Catholick viſible Church. The Catholick Church is not viſible, as a Church, and the Church that is viſible is not Catholick. Though the Catholick Church may be viſible in its ſingular Members; yet ſo, they are not a Church: or, though it may be viſible in particular Congregations;See Mr. Cott. Defence of the way of Congreg. Churches, par. 2. p. 56 yet none of them is Catholick: or, though all of them, if they could meet together, may be called a Catholick Church, or general Aſſembly; yet ſo, it cannot be the firſt ſubject of the Keys, i. e. of all Eccleſiaſtical power: for ſuch Aſſemblies,See Mr. Hooker'… Survey, part 1. ch. 14 & 15. if poſſible, are extraordinary: and extraordinary Aſſemblies are not fit Judicatories, to hear and cenſure ordinary offences, or to adminiſter the ordinary acts of Church-power. 2. If the viſible Catholick Church be conſidered, as totum integrale, which is ſuch a whole as ariſeth out of the aggregation of all particular Churches (as an Army is made up of all the ſeveral Regiments and Troops, or a Kingdom of all the Cities and Counties within it) it cannot be the firſt ſubject of the Keyes, i. e. of all Church-power. For, 1. particular Churches are the Members, which give the eſſential cauſes, whence the integrity of this whole is made up; and p. 78therefore, in nature, before it, as the cauſe is before its effect. 2. Church-Officers, with their Offices, are ſet ordinarily, by Chriſts Inſtitution, only in ſuch a Church, where they are called the Choſen; but that is a particular Church; Act. 14.23. Tit. 1.5. For that choice and calling is the foundation of the relation between Paſtors and People, and of the duties both of the Rulers, and of the Ruled, mutually, Act. 20.28. 1 Pet. 5.2. Heb. 13.17. 3. If a Catholick integral Church ariſeth from all particular Churches, as Members of it, joyned together; then it muſt be diſtinct from them all, as the whole Body is a thing diſtinct from its ſeveral Members, then alſo there muſt be ſome Officer, and Ordinance, and Act belonging to it, which doth not appertain to particular Churches; as there is a General over an Army, beſides the Captains and Officers of the ſeveral Regiments; and a Supreme Monarch in a Kingdom, beſides the Governors in the ſeveral Corporations, and Counties: But no ſuch Catholick-Church, diſtinct from all particular Churches, can be ſhewen, nor Officers, or acts of it, beſides thoſe which are exerciſed in particular Churches. 4. Dioceſan Biſhops look at theſe words, as giving the Keys to them, as the p. 79Succeſſors of the Apoſtles, whence they aſſume the power of Ordinathon and Juriſdiction, as belonging to them, jure divino. A claim, which King James, whether out of his policy (which he called his King-craft) or out of his inſight into the Scripture, would not ſuffer them to pretend, in his time. Nor indeed is there any warrant for it in Scripture, as it hath been abundantly proved by ſundry witneſſes againſt that uſurpation. We read of Biſhops in the New-Teſtament, but what? Not one Biſhop over many Churches, but many Biſhops over one Church; not Dioceſan, but Congregational Biſhops. Phil. 1.1. Thoſe whom Luke calls Elders, in Act. 20.17. Paul calleth Biſhops, in v. 28. The Biſhops which the Apoſtles acknowledge to be Chriſts Ordinance, to continue in the Chriſtian Church, are Congregational Elders, 1 Tim. 3.1-8. Tit. 1.5, 7. 1 Pet. 5.1, 2. and all the Teaching-Elders are foreign, fellow-Elders, coequal in authority, above whom Paul acknowledgeth no Rulers in the Church, but rather ſets theſe above all, 1 Tim. 5.17.Euſeb. Eccleſ. hiſt. l. 6. c. 43. Cypr. Ep. l. 3. Ep. 10 & l. 1. ep. 3. And, when, after the Apoſtles time, one of the Paſtors was called Biſhop, by way of eminency, for orders ſake; yet, for many years, he did no act of power, but, 1. with p. 80conſent of the Presbytery; 2. with conſent,Dr. Cudw. on the Poſtſcript to Galat. and in the preſence, of the People. What is pleaded from Titus his ordaining, Tit. 1.5. helps not their cauſe: for he did it, as an Evangeliſt, not as a Dioceſan Prelate; and the Office of Evangeliſts, together with the Apoſtles, ceaſeth. The Poſtſcript of the ſecond Epiſtle to Timothy, where he is called, the firſt Biſhop of the Church of the Epheſians; and of that to Titus, where he is called, the firſt Biſhop of the Church of the Cretians, are Apocryphal (as the reſt are) and the firſt conſiſteth not with 2 Tim. 4.5. where Timothy is called an Evangeliſt, and therefore, not tyed to perſonal reſidence, to abide in one place (as Biſhops and Paſtors are) but the Evangeliſts were to go from place to place, to ſet things in order, and confirm the Churches planted by the Apoſtles. The ſame may be ſaid of Titus. Nor is the Poſtſcript of that Epiſtle of more credit than the former, where the Scribe ſaith, it was written from Nicopolis. Hiperius juſtly diſliketh the ground of that opinion in the Scribe, which, he ſaith, was from Tit. 3.12. Becauſe Paul bade Titus come to him to Nicopolis, for he determined to winter there: whereas, if he were there at that time, he would have ſaid, I purpoſe to p. 81winter here, not there; as Beza noteth.

5. Others conclude from this Text, that the power of the Keys. i. e. the power of Ordination and Eccleſiaſtical Juriſdiction, is given in Peter, to Church-Officers only, eſpecially to Paſtors and Teachers. And that ſuch only, or principally, are meant in this Grant, they endeavour to prove by five reaſons, eſpecially. We will examine them ſeverally, and briefly.

1. Reaſ. Becauſe the Keys are given to Stewards by Office. 1 Cor. 4.1. 2 Cor. 4.5. 1 Tim. 3.15. Iſa. 22.12.]

Anſw. 1. The three former Texts ſpeak of the Apoſtles and Evangeliſts Office, and in them, of Paſtors and Teachers, not of Ruling-Elders. But, I ſuppoſe they will not deny the Ruling-Elders to have a Key of Office alſo. The laſt Text proveth only, that the Key ſometimes ſignifies Office-power given to a Steward, which none deny. But this toucheth not this Text, Mat. 16. which means not only Office-Power, but all Power, which ſerves to ſhut and open the Houſe or City of God; not power of the Steward only, but the power of the Spouſe and Wife of this great King, to whom the Lord Chriſt, as her Husband, being gone into a far Country, p. 82even to Heaven, hath given power to admit into the Family, and reject, as occaſion ſhall require, and for thoſe ends, to judge alſo; becauſe ſuch acts require judgment, and to call the Steward to his place, and to put him into it, and to put a Key of Office, by Election, into his hand: and therfore, though all power be not formally in her, yet it cometh originally from her.

Reaſ. 2. Becauſe, Chriſt here giveth the Keys only to thoſe, to whom he giveth Official Warrant and Authority, for the actual exerciſe thereof, in opening and ſhutting, binding and looſing, i. e. only to Teachers and Elders.] Anſw. 1. Though it is true, that Official Warrant and Authority is given only to Teachers & Elders, only Teaching and Ruling Elders have that formally; Yet, 2. The power of the Keys is far larger than Office-power, viz. to admit, reject, &c. 3. They have their Office from the Church, and their Office-power, by the Church, originally: Therefore there was power in the Church, before Office-power, which did communicate and conveigh Office-power to its Officers.

3. Reaſ. To bind and looſe, are acts of the Office-power of Paſtors, Rulers, Feeders by publick and paſtoral preaching, which doth not belong to Believers.]

p. 83Anſw. Binding and looſing, taken in the largeſt ſenſe, as in this Text, comprehend the exerciſe of all the acts of the Keys, or Church-power: and theſe acts are not only by publick and paſtoral preaching (for then, the Ruling-Elder ſhould have no Key to bind or looſe); but alſo by Admonitions, Excommunications, Admiſſions, which iſſue from a power of judging, not proper to the Paſtors only, but common to the People with them. 2. Though the Keys be given to the Church; yet ſhe may not exerciſe any act proper to Office-Power, without Officers, whom ſhe doth and muſt call to that end, and ſubmit to them in the due exerciſe thereof.

4. Reaſ. If this place give not warrant and authority to Officers, what warrant have they for their Office-Power?]

Anſw. 1. This place gives warrant for the People to chooſe their Officers, according to Chriſt's appointment, and the Church doth accordingly call them to that place, and inveſt them with Office, with voluntary profeſſed ſubjection to them, in the right exerciſe of that power of Office, which belongs unto them in the Lord. 2. The ſeveral acts of Office-power to be exerciſed by them, are abundantly p. 84warranted in other places of Scripture.

5. Reaſ. They to whom the Keys are here given, doe authoritatively forgive and retain ſins, and their Acts are valid in Heaven: but the Church of Believers, wanting Officers, cannot by any warrant of Scripture, authoritatively forgive and retain ſins.]

Anſw. The word, Authority, ſometimes is taken more generally, for Power, ſometimes more ſtrictly and properly, for Ruling and Office-Power. In the firſt ſenſe, the Church hath power to foregive judicially, in 2 Cor. 2.10. in reference to their former cenſure. The Officers forgive authoritatively, in the ſecond ſenſe. We proceed to the laſt interpretation.

6. Others look at the Keys as given to Peter here, in the name of a particular viſible Church, indefinitely taken; not of this or that particular definite Church, that all other Churches ſhould receive the Keys from them, or be ſubject to the power of the Keyes in their hands: For that will not ſtand with the parity of Churches among themſelves: for, par in parem non habet imperium. Therefore the Church, here intended, muſt be taken generally, and indefinitely, as comprehending in it any particular viſible Church, one as well p. 85as another, or the general Church as exiſting its particulars. If it be objected againſt this, that Peter was not a Member of ſuch a Chriſtian Congregation, when Chriſt ſpake theſe words unto him. I anſwer, It is true: for no ſuch Church was then conſtituted. No more was there a Presbytery then conſtituted, when Chriſt directed Peter and the reſt, in caſe of private offence obſtinatly perſiſted in, after proceeding in the firſt and ſecond ſtep, to tell the Church, in Mat. 18. which yet they hold, but not truly, to be the Presbytery, as we ſhall evince hereafter, with the aſſiſtance of Chriſt. But, in the mean time, all grant that that Rule ſerveth to order Members, how to proceed in ſuch caſes, when particular Churches ſhould be conſtituted. And the ſame reaſon is of force in this Text alſo. Some have thought that Chriſt giveth the Keys in this Text, not to the Church of Believers, of which he ſpake in the former verſe, but to the Elders; becauſe he altereth the form of his ſpeech: for, having ſpoken, in the former verſe, of the Church, in the third perſon, ſaying, Ʋpon this Rock I will build my Church, and the Gates of Hell ſhall not prevail againſt it; he ſaith not, in this verſe, and I will give unto it the Keys, but p. 86varying the perſon, he turneth his ſpeech to Peter, ſaying, and unto thee I will give the Keyes of the Kingdom of Heaven: but this is a miſtake. Here is no changing of perſon, nor turning of ſpeech, in Chriſt's giving the promiſe of the Keys; but, as Chriſt began, ſo he continueth his ſpeech to Peter, upon occaſion of his confeſſion. In v. 17. Chriſt pronounceth Peter bleſſed, from the cauſe of his confeſſion. In v. 18. he giveth a promiſe of reward to Peters confeſſion, that, upon this, as upon a Rock, he will build his Church, and eſtabliſh it, as impregnable againſt the gates of Hell. In v. 19. he giveth unto Peter, upon occaſion of his publick confeſſion in the name of the Church, a promiſe of the Keys of the Kingdom of Heaven. Therefore this promiſe is given to the Church, in Peter, in ſuch ſort, as, though the uſe of the Keys be various, according to the variety of callings in the Church, yet the power it ſelf of the Keys, is here originally and primarily cōmitted to the**Toti Eccleſiae dedit Chriſtus claves, ſed ita, ut in Eccleſiâ certi eſſent qui clavibus utantur ad ſalutem Eccleſiae, honoremque Dei. Zanc. in praec. 4. quaeſt. 3. Vid. Park. de Polit. Eccleſ. l. 3 c. 3.Sir 50:3 Church in general, exiſting in particular Churches. I might produce ſundry Writers, both ancient and modern, of other Countries, and our own, if need required, to confirm this Expoſition (yea, of the Authors quoted by Mr. P. not a few conſenting herein;) but I ſhall only p. 87mention Cyprian and Auguſtine, who, in ſundry places, ſpeak the ſame with us. And theſe two I the rather name, becauſe I find in approved Hiſtories, that ſundry Martyrs, being confirmed in this Truth, by their Teſtimonies, have ſealed it with their blood. Hieronimus Savanarola, a Godly learned Preacher in Florence, a man endued with a Prophetical Spirit,Illyr. Catal. Teſt. verit. cont. Papam. p. 565. was there burnt, for denying the primacy of the Pope, teaching, that the Keys were given, Eccleſiae toti, non uni Petro, to the whole Church; and that the Communion ſhould be adminiſtred ſub utrâque ſpecie, and againſt humane Traditions, and the Popes indulgencies, and the wicked lives of the Cardinals and Prieſts; and for preaching free Juſtification by Faith in Chriſt, and that the Pope is Antichriſt. This was about the year, 1499. In our own Land, John Lambert, in the year,Fox Martyrol. i'th Reign of Hen. 8th. 1538, was burnt to death, by the ſentence of King Henry the 8th, himſelf ſitting in judgement upon him, with all his Nobles and Biſhops, by the wicked counſel of Stephen Gardiner, upon 45 Articles, whereof this was the 43^d Article, Whether he believed the Pope was Chriſts Vicar, and had power on earth to bind and looſe? He denyed that the Pope was p. 88Chriſts Vicar, and affirmed, that the Keys were given to Peter, not for himſelf alone, but in the name of the Church, and proved it out of Cyprian, Idem, ibid.de ſimplicitate Clericorum, and Aug. de Agone Chriſtiano. Alſo Sir John Borthwick, a Scottiſh Knight, in the year 1540, was condemned by the Arch Biſhop of St. Andrews, then Cardinal of Scotland, and the Popes Legate, with ſundry Popiſh Biſhops, upon ten Articles, of which this was the firſt, touching the Popes Supremacy, grounded upon Mat. 16. To thee will I give the Keys: which he, from that place, confuted, affirming that the Keys were given to the Church in Peter, which name was given him upon his confeſſion of Chriſt, in the name of the whole Church; and confirmed his aſſertion, out of Cyprian and Auguſtine. So that this is no new, nor ſingular expoſition of theſe words, or practice taken up by ſome few of late. Not new; for Cyprian wrote about the year 250 after Chriſt; and Auguſtine, about the year 410; the laſt of them about 1200 years ſince, and the firſt above 1400 years paſt. I ſhall add hereunto, that, before Cyprian, Tertullian, about the year 200, ſhews us, that Church-cenſures were then performed by one particular Church within it p. 89ſelf, and not in any combination of Churches; Tertull. Apolog. Cap. 39. Nor ſingular; for ſundry ſorts of Writers, in ſeveral Ages and Countries, have conſented therein. I will not enter into that queſtion, (about which there ſeems to be ſome difference in apprehenſions between ſome Godly learned Brethren) Whether the Keys are given to Peter under ſeveral conſiderations, as an Apoſtle, and as an Elder, and as a profeſſing Believer, all being taken joyntly together? or to a ſingle Society, or condition of men, under ſome ſpecial Relation, which ſhare alike in the equality of this Power promiſed unto them? For in the ſubſtance of the matter they agree, 1. That the Keys are promiſed to Peter, in the name of a Congregational-Church. 2. That this power of the Keys cannot be given to one ſingle Society formally, in all the kinds of it; becauſe it requires ſeveral ſorts of ſubjects formally different, viz. ſome Ruling, ſome Ruled, ſome Teaching, &c. 3. That, til a Congregational-Church be organized, and compleated with all its Officers, it cannot compleatly exerciſe the Keys commited to it. 4. That, nevertheleſs, before it be compleated, it hath power of the Keys, and is the firſt ſubject of them, p. 90either formally, or virtually, whereby all the Ordinances are adminiſtred, or adminiſtrable among them. I ſhall iſſue this point into one Doctrinal Concluſion.

6. Concl.The ſubordinate ordinary Power of acting Church-affairs, in the Order appointed by Jeſus Chriſt, for attainment of the ends of Church-Communion, is given by Chriſt to a viſible Congregation of confederate Believers, as the firſt and proper ſubject of it.

In the handling of this point, I ſhall note ſomethings, 1. For Explication. 2. Confirmation of it. 3. Draw ſome Conſectaries.

1. For explication of it, I ſhall endeavour to clear five particulars.

1. What I mean by Subordinate Power.] Subordinate Power is that which wholly dependeth on Chriſts Ordinance and Inſtitution, who is the Supreme and only Monarch and Head of the Church; and therefore his revealed Will muſt be attended in all Church-Adminiſtations, as the only Rule, from which they may not ſwerve to the right hand, or to the left, for any humane policies, or pretences whatſoever, by adding ought thereto, or taking any thing therefrom. To this Chriſt limited his Apoſtles, who were the p. 91higheſt Officers in the Church, Mat. 28.18, 19, 20. And, accordingly, Paul ſtrictly charged Timothy, and, in him, all the Churches and Church-Officers, to keep this Commandment, without ſpot, unrebukable, until the appearing of our Lord Jeſus Chriſt, &c. 1 Tim. 6.13, 14, 15. They muſt aſſume to themſelves only that power, which he hath allotted them, and not exerciſe it any otherwiſe than he hath allowed them.

2. Why I add ordinary, to ſubordinate.] It is added, to difference that Power, which reſideth in the Church for continual uſe in ordinary diſpenſations, from that which was in the Apoſtles for a time, by the gift of Chriſt. Both Apoſtolical-Power, and Church-Power agree in this, that they are received immediately from Chriſt. For, as he ſaid to the Apoſtles, whoſe ſins ye remit, they are remitted, &c. Joh. 20.23. So he ſaid to the Church, both here, in Peter, and in Mat. 18.18. Whatſoever ye ſhall bind, or looſe on earth, &c. So that, neither did the Apoſtles receive their Power from the Church, nor doth the Church receive its power from the Apoſtles, but both immediatly from Chriſt: and therefore, as the Apoſtles had their Power, before viſible Chriſtian-Churches were conſtituted; ſo ſuch Churches p. 92have and hold their Power, when Apoſtles ceaſe to be on earth. But herein theſe two Powers differ; 1. That Apoſtolical Power was centred in one ſingle Perſon, and extended it ſelf to the circumference of all Churches. Each Apoſtle had the Power of the whole Church, and of all the Officers of the Church; when he was abſent from the Churches, he could adminiſter Seals and Cenſures, as if he had the preſence and concurrence of the Church: and, if he was preſent in any Church that wanted Officers, an Apoſtle had power to execute every Office, for the Church. And this their Power extended it ſelf as much to all Churches, as to any one. Their Line went out into all the World, Pſal. 19.4. with Rom. 10.18. Mat. 28.19. For as the Father ſent Chriſt the Mediator, with fulneſs of Soveragin Power; ſo Chriſt ſent his Apoſtles with fulneſs of Miniſterial Power, Joh. 20.21. But Church-Power is not in one man, but in a Society, and to be exerciſed variouſly by ſeveral perſons in that ſociety, according to variety of callings. Are all Teachers? 1 Cor. 12.29. Hence, 2. That was extraordinary, and to laſt but for a time: but this is ordinary, and to continue to the end. Rev. 4.1.

p. 933. What the Church-Affairs are, and what the acting them imports.] The Church-affairs are the Ordinances of Chriſt, called here the Keys, in a large-ſenſe, the word of the Covenant, and the ſeals of the Covenant, and the Cenſures. Theſe the Church may be ſaid to act, by opening and ſhutting. 1. They open the doors of the Church ſubordinately, when they admit only ſuch, and all ſuch, to fellowſhip, whom Chriſt receiveth, Rom. 14.1, 3. 2. The doors of office in the Church they do open in the Church ſubordinately, when they elect and ordain ſuch unto Offices, as Chriſt hath prepared and called thereunto, according to the rule in 1 Tim. 3.1-14. and then only to ſuch Offices as Chriſt hath ſet in his Church: which are only four, Rev. 4.6, 7, 8. For Widows are included in Deacons. Theſe are reduced to two general heads, in Phil. 1.1. and ſo are their functions, in Rom. 12.6, 7. and yeeld unto them all, and only that power which Chriſt hath annexed to their Office, and particularly unto Teaching and Ruling Officers, that ſubjection and honour which the word calls for, Heb. 13.17. 1 Tim. 5.17, 18. 3. They ſhut the Doores of the Church, and binde men from Church—Ordinances, p. 94and Priviledges; 1. By not admitting thoſe to Church-fellowſhip, againſt whom they have juſt exceptions, Act. 9.26. 2. By judging and cenſuring ſcandlaous members, whether Brethren or Officers, according to Chriſts Rules, Mat. 18.17, 18. and 1 Cor. 5. 3. By holding them under cenſure, without releaſe, till their repentance be to ſatisfaction, according to Chriſt's Rules, 2 Cor. 2.6, 7.

4. What the order is, wherein Chriſt will have theſe Church-affairs to be acted?] The order is this. Firſt, a company of Believers, being ſatisfied concerning the ſpiritual ſtate of one another, and their fitneſs for Church-fellowſhip, and thereupon confederating together, to walk together in all the Ordinances of Chriſt, with mutual watchfulneſs and ſubmiſſion one to another in the Lord, become a Congregational-Church. They have now the eſſentials of a Church. 2. Being ſuch, they muſt look out from among themſelves for ſuch Officers as Chriſt hath given to his Church; theſe they muſt chuſe and ordain, profeſſing their voluntary ſubmiſſion to their Office-Rule, and Authority, in the Lord. Till this be done, they cannot compleatly act all Church-affairs, in due order. Till they have Teaching-Elders, p. 95though there be gifted-Brethren among them that may Propheſie, 1 Cor. 14. yet they have none to give themſelves continually to Prayer (according to the neceſſities and occaſions of the Church) and to the Miniſtry of the Word, Act. 6.4. Such attendance being proper to Officers; Rom. 12.7. Nor, 3. to preach the word with authority, as an Officer muſt. Tit. 2.15. Nor, 4. to adminiſter the Seals, which Chriſt hath annexed to the official preaching of the Word, Mat. 28.19, 20. Without Ruling-Elders, who ſhall call the Church together, as the Apoſtles did, on ſpeciall weighty occaſions, Act. 6.2? Who ſhall prepare matters for the Church, 1. By examining Officers or Members, before they be received of the Church, Rev. 2.2. 2. By ſtating and clearing the queſtion and proofs, and trying, whether matters have been carried according to Rule, privatly, in the firſt and ſecond ſtep, before any offence be preſented to the Church, which was ſecret at firſt, according to Mat. 18.17. 3. By directing thoſe that are to give ſatisfaction to the Church, in caſe of offence conceiv'd againſt them, how to carry themſelves, according to rule, to remove it, as the Apoſtles and Elders, being met at the Houſe of p. 96James, did to Paul, Act. 21.18. To theſe heads, other like caſes are to be referred. Who ſhall moderate debates in the Church Aſſembly, and order ſpeaking and ſilence in the Church, according to Rules of order, and edification? 1 Cor. 14.26, 40. Who ſhall hold forth light from the Rule, to guide the apprehenſions and judgment of the Brethren, in difficult caſes? according to Ezek. 44.23, 24. Laſtly, who ſhall diſmiſs the Church Authoritatively, with a Bleſſing, in the name of the Lord? Numb. 6.23-26. and Heb. 7.7. And who ſhall take care of the humane affairs of the Church, if Deacons be not choſen and ordained? This Office-Power the Church indeed hath not formally in it ſelf; yet it hath it virtually, and originally. As the ſtock of a Tree hath not immediate power to bring forth fruit, yet it hath power to produce branches which do bring forth fruit; ſo the Church of Believers, though it hath not immediate power to act an Office, in the things proper thereunto, yet it hath power to make ſuch Officers as may perform the ſame in Chriſt's order.

5. Why this Power is ſaid to be given to a viſible Congregation of confederate Believers, as the firſt and proper ſubject p. 97of it?] This expreſſion ſerveth to ſhew three particulars. 1. That I ſpeak of a Congregational-Church, indefinitely, or the Church in its general nature, as it exiſts in particular Congregations, to each of which it communicates its whole nature, and with it all its priviledges and power to them all, being ſpecies of it, firſtly and equally; ſo that each particular Church hath all Church-Power, that is ſeated in the general nature of the Church, as compleatly conveyed to it, as any other: as this particular man, John, or Peter, or James hath all the nature of man equally communicated to them, and can put forth the operations of that nature, fully of themſelves, and without the help of any other. 2. That this Power is given to the Church to be acted, in Admiſſions, Elections, and Cenſures, only by ſuch in whoſe name Peter made this confeſſion, viz. a Community of Diſciples walking in the profeſſion of the Faith, with conſent; that is, to a Society of believing men: for Women, though Believers, are excepted by the Rule, 1 Tim. 2.12-14. 2. Profeſſing Believers; therefore Children and diſtracted perſons are not capable of this power, being unfit to judge, 1 Cor. 5.12. and ſo are they that are Deaf and p. 98Dumb. 3. Such as walk in the profeſſion of the Faith, with conſent. Therefore ſuch as are under publick cenſure for ſcandals in Life or Doctrine, are diſabled, as having, for the time, loſt their priviledge and power. Laſtly, if the Church it ſelf be generally corrupted or divided among themſelves, as it were into two equal parts, it cannot act this power, nor claim an intereſt in this promiſe, which is given to a Church aſſembly in Chriſts Name, with competent agreement among themſelves. Mat. 18.17, 18, 19, 20. 3. That this Power is given to ſuch a Church, not only objectively for their good, but ſubjectively and firſtly, ſo that the Church is the firſt recipient ſubject of it. For Officers are given to the Church, Epheſ. 4.8, 11. not as meer adjuncts are given to a ſubject, but as integral parts, for compleating the integrity and perfection of the whole body of the Church: and, if they be ſo given to the Church, the Church is the recipient ſubject of them: and though the Church cannot by it ſelf exerciſe the Teaching and Ruling-Elders Office; yet they may by their Officers; as the body, though it cannot ſee by it ſelf, yet it may by the eyes which are given to it for that end.

p. 992. The Confirmation, or proof, that ſuch a Church is the firſt and proper ſubject of this power; ſhall be double. 1. By Scripture. 2. By Reaſons.

1. By Scripture, it may be proved from ſundry Texts. 1. This in hand clearly confirmeth it, if that good ancient rule of expounding Scripture be received, Dictorum intelligentia ex cauſis dictorum ſumenda eſt. For Chriſt's queſtion to the Diſciples, which was the cauſe of Peter's confeſſion here, was only concerning the Faith common to the Church. Whom ſay ye that I am? Hereupon Peter, in the name of the Diſciples, made this confeſſion of Faith.Quia Chriſtus Petra, Petrus populus Chriſtianus. Auguſt. in Matth. de verbis Domini, Ser. 13. Chriſt teſtified his approbation of it, by calling him Peter, not ſo much in reſpect of his Office, as of his Faith thus publickly profeſſed, whence alſo viſible Believers are called lively ſtones, 1 Pet. 2.4, 5. and Chriſt added to this praiſe of Peter a twofold promiſe. 1. Of edifying and ſtabliſhing the Church, upon this Rock. 2. Of affording it ſufficient means for the attainment of thoſe ends, viz. the Keys of the Kingdom of Heaven, &c. Where the Kingdom of Heaven, or viſible Church of Chriſt on earth, is compared to a City, or Houſe, the Door or Gate whereof is Chriſt; the Keys are all inſtituted means, p. 100whereby an entrance into Chriſt and his Kingdom, viſibly, is opened and ſhut, the ſubordinate power whereof is here given to the Church immediately.

The ſecond Text is in Mat. 18.17, 18. Tell the Church, &, if he hear not the Church, let him be as an Heathen and a Publican. For what you ſhall bind on Earth, ſhall be bound in Heaven, &c. This cannot be meant of Elders aſſembling together, and acting apart from the Brethren. For no ſuch aſſembly is called the Church, in the New Teſtament, much leſs is this power given to them: for, in caſe of ſcandal given by them, they are under the power of the whole Church, as well as other Members, to be cenſured by them; though, when they keep the Rule, they are as Elders, Rulers in the Church. It muſt therefore be meant of a Congregational-Church. The third Text is in 1 Cor. 5. where Paul exhorted the Church at Corinth, to exerciſe this their power, which he calls the power of the Lord Jeſus, v. 4. whereby they were to deliver unto Satan that inceſtuous perſon; v. 5. and were to purge out the old leaven; v. 7. and were to judge thoſe that are within; v. 12. and to put away that wicked perſon from among them; v. 13. and this Paul calls a puniſhment p. 101inflicted by many, 2 Cor. 2.6. Thus he eſtabliſheth their power to bind, and teacheth them how to uſe it; and, in like manner, he exhorteth them, upon the mans repentance, to turn the Key, and to open the Door of Chriſtian liberties to him, and to looſe him from the former cenſure, by forgiving him, in a legal or judicial ſenſe, 2 Cor. 2.7, 10. And that this Church at Corinth was a meer Congregational-Church, it may be evinced from hence, that the whole Church was no larger, then was wont to meet together in one place, 1 Cor. 14.23. for the ordinary worſhip of God.

2. By Reaſons.

1. Becauſe in ſuch a Congregational-Church are all the cauſes of this power. 1. Efficient; the Inſtitution and Ordinance of Chriſt, who delegateth this ſubordinate power, to whom it pleaſeth him, by his own appointment. 2. The material cauſe; viſible Believers. 3. The formal cauſe; Covenanting together to walk in all the Ordinances of Chriſt, and to ſubmit mutually one to another in the Lord; to be reclaimed, if they err from the rules; or to be cenſured by the power of the whole, if they be found obſtinate.

p. 1022. Becauſe there is no former ſubject of this power, from whence a Congregational-Church might derive it, but it is communicated, by means of the Church, to all that partake of it, and it remaineth in the Church, when others are removed. They chooſe their own Elders: therefore they had this power virtually in them before they had Elders, and ſo could not derive it from them. 2. All particular Churches are of equal power within themſelves, not one of them ſubordinate to another. Therefore they derive it not from other particular Churches. 3. Synods, both leſſer and larger, are made up of the Elders and Meſſengers ſent from particular Churches, and have their being from them; nor do they ſend them to them, to borrow any Church-power, but only light from them; as the Church at Antioch did from the Church at Jeruſalem, Acts 15. Therefore they derive no Church-power from them. Again, when the Elders of particular Churches are dead, or cenſured, or rejected by the power of the whole for obſtinacy in ſcandalous evils, the Church ſtill retaineth its power to chooſe others; as a Corporation hath its full power ſtill, though the Magiſtrates be dead, or caſt p. 103out. The ſame holds in Churches in Iſlands, by their own confeſſion, when they cannot have the help of Synods. Thus we prove Fire to be the firſt ſubject of heat, becauſe, if it be in other things, as in Water, or Wood; it is there by the means of Fire, and, when they are removed, yet ſtill it remains in Fire. The like reaſon holds in this, as you ſee, to prove ſuch a Church, as this of which we ſpeak, to be the firſt ſubject of Church-Power, or of the Keys.

3. Becauſe all the acts done immediatly by the Church, in opening and ſhutting, in binding and looſing, flow from this power of the Keys given them by Chriſt, and hold it forth.

1. Their admitting Members is an act of this Power, and holds it forth: for, till the Brethren be ſatisfied, and approve ones fitneſs, he cannot be received into their fellowſhip; Act. 9.26. and 10.47.

2. Their chooſing Officers is an act of this Power, which the Apoſtles would not violate, in adding Deacons, Act. 6.3, 5. and Ruling-Elders to the Church, Act. 14.23. and the ſame holds much more concerning Paſtors and Teachers. This power Cyprian acknowledged to be in the p. 104**Plebs obſequens praeceptis Dominicis & Deum metuens, ipſa maximè habet poteſtatem vel eligendi dignos ſacerdotes vel indignos recuſandi. Quod & ipſum videmus de Divinâ authoritate deſcendere. Cypr. l. 1. ep. 4.People principally, to accept or refuſe Miniſters, as they judged them worthy or unworthy.

3. Their Ordination of Officers, by deputing ſome choſen out of their own Body thereunto (in the want of Officers) is an act of this Power of the Keys reſiding in them. For, though the Offices of Elders in general, and the Authority of their Office, as they are Rulers, is from Chriſt immediately; yet the inveſting of this or that elect perſon with this Office & Authority, in relation to this or that Church, by application of it to him in particular, rather than to another, this is by the Church.

Ubi eſt vera Eccleſia, ibi eſſe neceſſe eſt jus eligendi, et ordi…ndi Miniſtros. Melanct. de poteſt. Epiſcop. Arg. 2.4. Their Expoſtulating with any Member, in caſe of ſuppoſed offence, is an act of this Power, whereunto Peter ſubmitted, though an Apoſtle, in the Church at Jeruſalem. Act. 11.2, 3, 4.

5. Their publick Admoniſhing offenders, is an act of this Power, whether they be offending Brethren, or offending Officers, Mat. 18.18. Col. 4.17. Let him hear the Church, &c. Say to Archippus, Fulfil, &c.

6. Their Excommunicating obſtinate and ſcandalous ſinners, whether a Brother, Mat. 18.18. 1 Cor. 5.4, 5. or an Officer, Gal. 5.12▪ p. 105is an act of this power in the Church.

7. Their receiving again, or releaſing from cenſure, thoſe that have been under cenſure, upon their repentance, according to the Rule, 2 Cor. 2.7, 10. is an act of this …ower. This alſo Cyprian acknowledged to be in the**Vix plebi perſuadeo, imò extorqueo, ut tales patiantur admitti. Et juſtior factus eſt fraternitatis dolor, exeo, quod unus atque alius, obnitente plebe & contradicente, meâ tamen facilitate ſuſcepti, priores extiterunt, quàm priùs fuerant, nec fidem poenitentiae ſervare potuerunt, quia nec cum verâ poenitentiâ venerant. Cypr. l. 1. ep. 3. People, or fraternity, who, though they gladly received ſuch as returned with repentance, yet he could hardly perſwade them, yea, extort it from them, to receive ſuch, in whom pride and obſtinacy appeared, and he juſtified them herein, blaming himſelf for too much facility.

1. Corollarie.

Then the Church is before its Officers, that is, it is a true Church, eſſentially, and hath all Church-Power, either formally, or virtually, before it hath Officers, and when the Officers are removed from it, by Death or Cenſure. For, 1. as a man is a true man, who is a living creature endued with a reaſonable ſoul, becauſe the definition of a man agreeth to him, though he wanteth ſome bodily Members; ſo a Church is a true Church, which conſiſts of a Soc… of viſible Believers confederated p. 106together in one Congregation, to walk together in all the Ordinances of Chriſt, with mutual ſubmiſſion one to another, in the Lord; becauſe the definition of a Church agreeth to it, though it wants Officers. 2. Such a Church can call their Officers, and thereby make them Officers to themſelves: Therefore it muſt be before them, as the cauſe is before its effect. A Corporation hath its being and power of a Corporation within it ſelf, before it hath Magiſtrates; becauſe it can chuſe Magiſtrates, and, when they are dead, or put out, can put others into their ſtead and place. So it is with the Church.

2. Corollary.

Then though the Church hath its eſſential being and power, without Officers; yet it is defective two wayes. 1. In reſpect of Members, it hath not its compleat integrity of Members, without them. Bartimeus was a true man, without his eyes, but not perfect, with the integrity of his parts and members: ſo is the Church defective and mained without Officers. 2. As it is defective in its members, ſo alſo, in its operations, if it want Officers. For ſome Ordinances cannot be at all adminiſtred in the Churches, without Paſtors or Teachers as the outward p. 107Seals, or Sacraments, which are annexed, by the Ordinance of Chriſt, to the Word of the Covenant, and the adminiſtration of them is by him limited unto Preachers of the Word by Office, Mat. 28.19. and ſome acts of Rule, as, in ordering ſpeech in publick, in Church-debates, according to rules of order and edification, and the like, cannot be done without Ruling-Elders. The ſame may be ſaid of Official watching, to prevent or remove private diſorders in converſation among the Members. 3. Some cannot be ſo done by others, as by Officers. 1. Not with that attendance to them, as the need and good of the Church requireth. He that hath an Office is bound to wait on it, Rom. 12.7. to give himſelf to the duties of it continually, Act. 6.4. to be in it, 1 Tim. 4.15. and therefore muſt be freed by the Church from other diſtracting cares, which would diſable him to it, 1 Tim. 5.17, 18. 2. Not with Authority, which belongeth to Ruling Officers in the Church, as in preaching the Word with Authority, Heb. 13.17. ſo in other acts, which be properly Official and Authoritative. Hence ariſeth a difference between Officers and private Members, in their ſeve… manner of acting in things common p. 108to both. A Church wanting Officers, may appoint ſome of their Members to declare the mind of the Church, touching the admiſſion of ſuch into the fellowſhip of the Covenant, and Memberſhip with the Church, in whoſe fitneſs thereunto the Church is ſatisfied; and in ordaining Officers, choſen by the Church, by impoſition of hands and Prayer; and in gathering the ſuffrages of the fraternity; and in declaring the judgment of the Church in Cenſures: but theſe things they do, only at the appointment of the Church, pro hâc vel illâ vice. The ſame things are done by Teaching and Ruling-Elders in another manner, viz. by virtue of their Office, without particular leave of the Church: for, it belongs to them, as Officers, to attend unto their Work, not only to hold forth the Covenant, and to receive into Fellowſhip, in the name of the Church, thoſe whom the Church approveth, but alſo to try the fitneſs of thoſe that offer themſelves unto Fellowſhip, before they propound them to the Church. The ſame holds in Officers to be called; and when the Church hath choſen them, and agreed to ordain them, the Elderſhip impoſe hands upon them, in the preſence of the Church, by virtue of the… Office. p. 109When offences are brought to the Church in the third ſtep, as the Elders do propound the caſe, ſo it muſt firſt be notified to them, that they may try whether the Rule hath been attended in the two former ſteps, and that they may clear all difficulties, and then propound the caſe, when it is found to be fit for publick cognizance, according to Rule. And being ſo, if they neglect to bring it to the Church, or aſſume any undue power to themſelves, they that are offended may complain to the Church; and, as need may require, they are to hold forth light from Scripture, to guide the Church in judging: and, in the cloſe, to propound the ſentence (wherein the Church conſenteth, and they concur with them) authoritatively.

3. Corollary.

Then the proper acts of Church-power, and of ordinary Office-power, are limited, by the Ordinance of Chriſt, to be put forth by the Church, and Officers reſpectively, within that Body, or particular Congregation, to which they have a particular memberly or official Relation. The members of one Church cannot act in admitting the Members, chooſing the Officers, nor cenſuring Offenders of another Churc… ▪ Nor may the Officers of one p. 110Church, adminiſter the Seals, or ordain Officers, or perform other proper Acts of official Authority, out of their own body, in another Church. The Church may, by communion of Churches, upon orderly, recommendation, receive the members of other Churches unto fellowſhip of ſuch Ordinances, as are for the comfort and ſtrengthning of the Saints, as the Seals are, and the Officers may adminiſter them to ſuch, being accepted by the body: for we have a warrant for ſo much, from the Rule, Rom. 16.1. 3 Joh. 9. but not to act in judgement. For, the Church hath this priviledge proper to be judged by, and to judg, only thoſe that are within, 1 Cor. 5.12. whereas I alledged this Text againſt Mr. Paget, to prove, that Church-Ordinances belong only to the Members of ſome particular Church, Mr. Rutterf. meeting with that expreſſion, ſaith, Mr. D. will have Paſtors ſo far ſtrangers to all Congregations, ſave their own, that (he ſaith) other Churches are without, and have nothing to do to judge them, and alledgeth for this, 1 Cor. 5.12. But by thoſe that are without, Paul meaneth, not thoſe that were not of the Congregation, but he meaneth Infidels and Heathen, as in other Scriptures. p. 111For Paul judged and excommunicated Hymeneus and Alexander, 1 Tim. 1.20. who were without the Church at Corinth.] Had Mr. Rutt. been pleaſed to caſt his eye upon my own defence of that paſſage,In my Apolog. Reply, pag. 312, 313. printed ſundry years before he put pen to paper in theſe diſputes about Church affairs, he might have found that written by me, touching the ſenſe, and my application of that Text, which might have prevented his exagitating that matter. Nor doth he with any congruity argue from Pauls Excommunicating Hymeneus and Alexander, who, he ſaith, were without the Church at Corinth, to prove that Paſtors have any thing to do, to judge judicially, or excommunicate the members of other Congregations. For Paul was an Apoſtle, an extraordinary Officer, had an illimited commiſſion, and a fulneſs of delegated power both in every Church, and to adminiſter Church-Ordinances, without the fellowſhip of a particular Church, when it could not be had; and to execute all Offices in any Church, where Officers were wanting: But Paſtors are ordinary Officers, have a limited commiſſion, to do only the acts of the Paſtoral Office, and thoſe only to that particular Church by which they are called unto p. 112Office; Act. 20.28. 1 Pet. 5.2. Therefore, though Paul might excommunicate one that was not of that particular Church at Corinth, yet the Paſtor to the Church at Corinth might not. Yet Paul could not excommunicate one that was no member of any Church, but without, as Infidels and Heathen are: For that implies a contradiction. To conclude. The Apoſtle doth ſo appropriate Church-judgment, to thoſe that are within that particular Church, 1 Cor. 5.12. Ye judge them that are within; that he exempts from it in a due proportion, all that are not members of that Congregation; though there are degrees of being without, ſome being totally without all Church-communion, as Infidels and Heathen: others, though in Church-communion elſe-where, yet not in communion of memberſhip of that Church, to whom he wrote to put away from them; not one that was a member of another Church, but him that was a member of that Church. And, in this ſenſe, Mr. Rutt. ſaith, Hymeneus and Alexander were without the Church at Corinth, though members of ſome other Church: for which cauſe, the Church at Corinth could not excommunicate them, yet Paul might, and did, by his Apoſtolical Power Thus, p. 113by his own confeſſion, ſome are without a particular Church, who yet are not Heathen or Infidels. To conclude, one may be ſaid to be without this or that particular Church, two ways. 1. Simply and abſolutely; ſo, Infidels and Heathen that are of no Church. 2. Comparatively, ſo the Members of other Churches, compared with thoſe that are of this Body.

4. Corollary.

Then Churches gathered, and Officers ordained, in theſe days, without Apoſtles, are true Churches, and true Church-Officers, according to Chriſt; and Churches thus Organized, according to the Rules of the Word, are true, and intire Churches, and the firſt ſubject of all Church-power, as well as thoſe Primitive Churches planted by the Apoſtles. For the concurrence of the Apoſtles is not put into this Charter, whereof we ſpeak, as a conditional Clauſe; which might not have been omitted, if Chriſt had intended, that it ſhould be always neceſſary. He doth not ſay, upon this Rock my Apoſtles ſhall build my Church, and to my Church built by them I will give the Keys of the Kingdom; but, upon this Rock I will build my Church (viz. by ſuch Inſtruments as Chriſt will raiſe, p. 114and uſe, and bleſs in that work, in every Age;) and to this Church, thus built, he gives the Keys of the Kingdom of Heaven. Object. But Chriſt gave the Commiſſion of gathering Churches to his Apoſtles, in Matth. 28.18, 19. And, when he aſcended up on high, he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, and for the edifying of the Body of Chriſt, Epheſ. 4.8, 11, 12. Anſw. Thoſe and the like Texts of Scripture do indeed ſhew, that God uſed Apoſtles principally in this work, but not only: For as to Teach and Baptize is common to other Teaching-Officers, as well as Apoſtles; ſo the gathering of Churches, by making men Diſciples of Chriſt, was done by others, beſides Apoſtles, even in the Apoſtles days, Act. 11.20, 21. The diſperſed Diſciples planted the Church at Antioch, the Members whereof were firſt called Chriſtians, a Church whoſe planting Barnabas approved, ver. 23. 2. They ſhew, that God would uſe Apoſtles herein, for a time, but not alwayes; which I prove, 1. From the proper work committed, to them, which was to make the firſt Models and Patterns of planting and p. 115gathering Churches, which ordinary Inſtrumentts are bound to attend in the gathering and conſtituting of Churches, 1 Cor. 3.6, 10. and, in that ſenſe, their work continues to the end of the World, though their manner of working. viz. from an immediate Call, Inſpiration, and Infallible aſſiſtance, proper to Apoſtles, in making thoſe Patterns, was extraordinary, and ended with their Office, in the firſt Age, ſince when, there never have been Apoſtles in the World. For, though Matthias ſucceeded in the place of Judas, by Gods Election, Act. 1.26. yet after James was beheaded, no Apoſtle was choſen to ſucceed him, though the Apoſtles lived long after. 2. The Apoſtle John, who lived longeſt of the Apoſtles, deſcribeth, by Revelation from Chriſt, all the Officers that ſhould be, by Gods Ordinance, in Chriſtian Churches, after that Age, under four ſorts of living Creatures, which note the four ſorts of ordinary Officers to continue in the Church after that Age, viz. Paſtors, Teachers, Ruling-Elders, and Deacons, Revel. 4.1, 6, 7.

p. 116Verſ. 19. And whatſoever thou ſhalt bind on Earth, ſhall be bound in Heaven: Whatſoever thou ſhalt looſe on Earth, ſhall be looſed in Heaven.

THeſe words hold forth the Ratification of Chriſt's grant of the Keys unto a Congregational-Church, with the chiefty of power, under Chriſt, to manage the ſame within themſelves, for the attainment of the ends of Church-Communion; And that this is ſpoken to Peter, in the name of ſuch a Church, and, that Chriſt intended to eſtabliſh, by this promiſe, the compleat exerciſe of this power in ſuch a Church, being compleated with all it… Officers, is clear from Matth. 18.18. where the ſame promiſe is given, by name to ſuch a Church. The words therefore, in ſumme, hold forth a grant from Chriſt to his Church of an indiſpenſable power of Church-cenſures, within themſelves: which may be thus evinced. The cenſure that is eſtabliſhed in Heaven cannot be diſpenſed with, nor reverſed by any power on Earth: But the cenſure, that is adminiſtred by a Congregational-Church, is eſtabliſhed in Heaven: Therefore it cannot be diſpenſed withall, nor reverſed by any p. 117power on Earth. The Propoſition, a man would think might paſs without oppoſition, but I find this Objection made againſt it. Obj. The ſentence of an inferiour Judge or Court proceeding rightly, is eſtabliſhed in Heaven; yet we may appeal from it; Why will not the ſame hold in Church-cenſures alſo? Anſw. 1. Becauſe the promiſe of binding in Heaven, is not given by Chriſt to the cenſures of Civil Courts: For it is not a Civil, but a Spiritual binding that is here meant. 2. Becauſe there is not par ratio between them. The reaſon why appeals may be made from the ſentence of inferiour Civil Courts and Judges, is, becauſe there is a Supreme Court in being, to which the appeal may be brought, and there proſecuted, and thereby determined (as the inferiour Courts in Iſrael ſtood under the higheſt Synedrion;) but there is no ſuch Supreme Court ordained by Chriſt over particular Churches. The Aſſumption, That the cenſure that is adminiſtred by a Congregational-Church is eſtabliſhed in Heaven, is expreſly in the Text, as it hath been expounded. True, ſay ſome, what a particular Church binds on Earth, clave non errante, is bound in Heaven, but the Church may err in Judgement, therefore p. 118appeal may be made, and then their binding power is gone. Anſw. 1. If poſſibility of erring in Judgment be a warrantable ground of appealing from particular Churches; then the appeal muſt be made to ſuch a Tribunal and Judge, as cannot err, which is to be found only in Heaven. 2. On this ground, the univerſal Church repreſented in a general Council (much more, inferiour Synods and Claſſes) ſhould not have power to bind, without appeals. For a general Council may err, and hath erred; not ſeldom, but often; not in ſmall matters only, but in thoſe of the greateſt moment; yea they may be as much inclined to err, as particular Churches: For the greateſt part of viſible Churches in the World are for the moſt part corrupt. If it be ſaid, There are more eyes, & plus vident oculi quam oculus? I anſwer; True, caeteris paribus, viz. if they are equally near the mark; but their ſight is hindred more than particular Churches are in their proper concernments, as they are further from the mark, in ſuch caſes, than particular Churches. And if particular Churches have not full power of Excommunication, becauſe they may err, be corrupt, be partial, be divided; upon the ſame p. 119ground, neither Claſſical, National, not Oecumenical Aſſemblies have any ſuch power; for they may err, be corrupt, be partial, be divided alſo. 3. Chriſt, who well knew what is in man, and what is beſt for the good of his people, hath given unto his particular Churches, notwithſtanding their poſſibility of erring, an indiſpenſable power of judgment, in their own matters, within themſelves. The Doctrinal Concluſion to be inſiſted upon, is this:

A Congregational Church of Chriſt,7. Conclu. being compleated with Officers, hath, by the gift of Chriſt, within it ſelf, compleat ſubordinate Church-power in all Church-affairs proper to it ſelf. When I ſay, 1. It hath compleat, or ſufficient Church-power] Thereby I mean, 1. That it needeth not the influence of the Eccleſiaſtical Juriſdiction of any other Church or Churches, or Claſſes, or Synods, to ſupply unto it any power that it wanteth, in its own matters; and 2. That it ſtandeth not in ſubjection under any other Superior Eccleſiaſtical Judicatory, ſo as that thereby the judicial Acts of a particular Church may be hindered, or made void. In a word, Poteſtas uniuſcujuſ que particularis Eccleſiae, in re propria, ſumma eſt. The p. 120power of ſuch a Church is Chief, in things proper to it ſelf. 2. I add, that this chiefty of power, in a particular Church, is ſubordinate] To ſhew, that the abſolute Supremacy of power is in Chriſt; that which the Church hath, is only delegated from Chriſt. When a particular Church is compleated with all its Officers, the Government of it, in reſpect of Chriſt the Head, is perfectly Monarchical; in reſpect of the Elders, acting their Authoririty, or Office-power, it is Ariſtocratical; and in reſpect of the Fraternity, acting its Chuch-power in Judgment, it is Democratical; and, in the concurrence of all the Members, both Officers and Brethren, acting according to their ſeveral intereſts, it is Ariſtocratico-Democratical; above which, Chriſt hath not ſet any higher Eccleſiaſtical Judicatory on Earth, ſubjecting particular Churches thereunto, in re propriâ. A clear proof of ſuch power, as that which hath been deſcribed, you may ſee in the Church at Corinth excommunicating that inceſtuous perſon, in 1 Cor. 5.1-5. Say not, as ſome do, That was not an act of Judicial power in that Church, but of ſubjection to the Apoſtle who decreed it, and judged him before, and committed no more to the Church, p. 121but the publiſhing of the ſentence; for,foreign, 1 Cor. 5.3.1 Cor 5:3 though Paul, as an Apoſtle, judged that he ſhould be excommunicated, yet he ſo judged only dogmatically, by teaching the Church what they ought to do in that caſe, not judicially, by his own ſentence, delivering him to Sathan; and ac…ordingly the Church caſt him out, by their own ſufficiency of Church-power, within themſelves, though in a way of ſubjection to the command of Chriſt delivered by Paul. For, 1. They delivered him to Satan, in the Name, and with the Power of the Lord Jeſus, v. 4. and that is the higheſt Power. 2. The end and uſe of it was, for the deſtruction of the fleſh, that his Spirit might be ſaved in the day of the Lord Jeſus, v. 5. which argueth, that it proceedeth from a power of binding in Heaven, as well as on Earth. 3. When God bleſſed this ſentence, by making it effectual to work Repentance in him, Paul exhorteth the whole Church to releaſe and forgive him, 2 Cor. 2.6-10. and doth not claim the Power over them of a Superiour Judge, to abſolve him by his own ſentence, without them: Nor did he write to the Elders of ſundry Churches, but only to that particular Church, both Elders and Brethren, and thereby acknowledgeth p. 122the Power of Eccleſiaſtical Judgment to be ſo fully in them, that, As their not putting it into act retarded the ſentence before, and their putting of it into act was a Judicial Act in them all, ye judge them that are within, 1 Cor. 5.12. So, their forgiving him would be a Legal and Judicial acquitting him from tha… ſentence, 2 Cor. 2. This Church is our pattern, and its practice in this is preſidential to all particular Churches of Chriſt.

Reaſ. 1 From the guilt which lyeth upon every ſuch Church, when any ſcandal given by their Members remaineth uncenſured and unremoved. Therefore Paul applyed this Reproof to the whole Church, Brethren as well as Officers, for their ſlowneſs to excommunicate that man, 1 Cor. 5.2. And in like manner, Chriſt reproveth the Angel, and Church, both of Pergamus, Rev. 2.14, 15. and of Thyatira, ver. 20. If theſe Churches had not ſufficient power within themſelves to purge out ſuch Leaven, why are they blamed for tolerating the ſame? And why are not other Churches, or the Claſſes, blamed for neglect of exerciſing their power of Eccleſiaſtical Judicature over them, if they ſtood under any ſuch? And what the Spirit ſpeaketh to p. 123them, he ſaith to other Churches alſo, to beware of the like Remiſneſs. Which Admonition all particular Churches are bound to attend; leſt elſe the gates of Hell prevail againſt them, through their neglect of exerciſing that power which Chriſt hath given them, ſeverally, and reſpectively, to preſerve their Members and whole fellowſhip in Spiritual purity and ſafety, Heb. 12.15.

Reaſ. 2 From the Analogy and agreement that is between the Spiritual power of a Congregational Church of Chriſt, and the civil power of the moſt free and perfect Cities, which Thucidides ſaith have three priviledges, viz. to uſe, 1. Their own Laws. 2. Magiſtrates. 3. Judgments, (whence he cals every ſuch City, foreign) other Cities were not accounted intire and perfect Cities of themſelves, but leſs worthy Members of thoſe great and perfect Cities,Grot. de jure bel & pac. l. 1. c. 3. p. 4, 5, 7. under whoſe Juriſdiction they were. The ſumma poteſtas of thoſe great and perfect Cities, is that, cujus actus alterius juri non ſubſunt, ita ut alterius voluntatis humanae arbitrio irriti poſſunt reddi. Now every particular Church of Chriſt, being compleated with its Officers, is a moſt perfect and free City, the City of God, Pſal. 48.1. The City of the great King, p. 124ver. 2. the viſible Kingdom of the bleſſed and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15. and therefore it muſt neceſſarily have ſufficient and compleat power within it ſelf to manage the Keys, without dependence on Claſſes, &c. in its own concernments. Yet herein is a difference between ſuch perfect Cities and the Churches of Chriſt, That ſuch Cities may part with their Liberty, in ſome caſes,Liv. Dec. 1. l. 1. Idem. Ibid. l. 7. Populum Campanum, urbem que delubra Deûm, divina, humana que omnia in veſtrā, P.C. ditio…em dedimus. as being overmatched by a Potent Enemy. In this caſe, the Collatives yielded up themſelves, and their City and Liberties to Tarquinius Priſcus King of the Romans; or when they are in extream danger by an Enemy, whom they would not have to rule over them, and cannot defend themſelves by any other means, which was the caſe of Campani diſtreſſed by the Samnites, which forced them to yield up themſelves, and all they had, with all their Liberties, unto the Romans; which when they had done, they were ſaid to be facti alienae poteſtatis. Yet it was preſuppoſed that they had power in themſelves thus to do, as appears by that queſtion, Eſtne populus Collatinus in ſuâ poteſtate? But Churches have not power to alienate from themſelves their Church-Liberties, which Chriſt hath purchaſed p. 125for them with his Blood, and commanded them to ſtand faſt in them, Gal. 5.1. and, to whom they muſt give an account, how they have kept and managed the ſame, Luke 16.2.

Reaſ. 3 From the Conceſſion of thoſe that oppoſe this Truth.The power of Claſſes, and Syn. p. 33. ad Calcem. Mr. Pag. acknowledgeth that if a particular Church of God ſhould ſojourn among the Indians, or among Hereticks, where it could not obtain fellowſhip with other Churches out of it ſelf: Or, if by violence, or other unavoidable inconveniences, any Church ſhould be hindred from enjoying this benefit of combination with other Churches in Claſſical Government, yet notwithſtanding this want, this Church ſhould ſubſiſt ſtill, and be reputed a true Church.] Others ſay the ſame of a Church in an Iſland, and add,Mr. Herle Indep. p. 2 that, in ſuch caſes a ſingle Congregation muſt not be denyed intireneſs of Juriſdiction. Mr. Rutterf. adds, that when Churches cannot injoy the ſociety of neighbouring Churches with that comfort and conveniency as their occaſions may require, among them Ordination, and ſo Excommunication, may be performed by the Congregation.] From this Conceſſion it will follow, that,

p. 1261. A Congregational Church of Chriſt, quà talis, hath a lawful right in an intireneſs of Church-Government, within it ſelf, by the gift of Chriſt, yea, that the Church-power, Natively and Naturally, lyes in the Congregation, for ſuch caſes are ordinary; and the firſt Synod, which is looked at as preſidential to all Synods, was a concurrence of two Churches, which were two hundred miles diſtant.

2. The other Churches, or Claſſes, or Synods, have no right to take away this power from it. For none may put aſunder what God hath joyned, as well in this caſe, as in that noted in Mat. 19.7. God hath joyned intireneſs of Juriſdiction, in re propriâ, to a particular Church, who then ſhall ſunder it from ſuch a Church, to place it in Claſſes, as Superior Judicatories, where God never put it?

3. If the firſt Church in a Continent had this compleat power within it ſelf, before other Churches were gathered, and the riſing up of other Churches there long after, ſhould deprive them of it, by ſetting up a Claſſis, as a Superior Judicatory, over them; then the neighbourhood of Churches ſhould not be a benefit, but a diſadvantage to them, and would p. 127give them cauſe to complain unto God, Thou haſt multiplyed the Nation,Pow. of Claſſ. & Syn. p. 33. Idem. p 34. but not increaſed our joy. But they hold, that every Church is bound to ſeek this dependency and union with other Churches, as God ſhall give opportunity and means, and cannot, without ſin, neglect the ſame. And, leſt we ſhould think it but a matter Arbitrary, at beſt; they tell us, it is of the ſame neceſſity, for a Church to combine unto Claſſe…, and Synods, for their Spiritual Government, if they have opportunity, as to joyn a mans ſelf, as a Member, to a particular Church, if he hath means and opportunity to do it; and conclude, all that neglect to do it, ſin againſt the Communion of Saints, and walk not as becometh the Body of Chriſt, Rom. 12.5. 1 Cor. 12.15. Epheſ. 4.16.

Anſw. 1. The Proofs alleadged do ſhew, that the Communion of Saints ought to be preſerved and exerciſed in Church-Communion by Believers, joyning to a particular Congregation, and walking in a Memberlike affection and fellowſhip with their Brethren, unto mutual edification; but they ſpeak nothing for the ſubjection of particular Churches to Claſſes and Synods, in re p. 128propriâ, but rather intimate the contrary: For the Apoſtle, by comparing a Congregational-Church compleated with its Officers, unto the Body of a man intire in all its Members, ſheweth, that as the Body of a man, being intire and ſound, hath compleat power within it ſelf, for all bodily actions; ſo a particular Church, being organized, and governed by Chriſt, the Head, from whom the whole Body fitly joyned and compacted together, by Joynts of ſupply, according to the effectual working in the meaſure of every part, maketh increaſe of the body, unto the edifying of it ſelf in love, Epheſ. 4.15, 16. without the influence of any Juriſdiction out of it ſelf, to ſupply a Superior Church-power, which was wanting in this Body of Chiriſt, a Congregational-Church; and as the Body Natural, being ſound and of a good conſtitution, hath ſufficient ability in it ſelf, to purge out of it ſelf Malignant Humors; ſo ſuch a Church hath ſufficient power in it ſelf, to caſt out vicious and hurtful Members, without the intervention of Claſſical Juriſdiction over them.

2. It is a ſin againſt the ſecond Commandment in ſuch, as having means and opportunity, neglect to joyn, as Members p. 129in a particular Congregation, becauſe it is God's Ordinance, and revealed Will, 2 Cor. 8.5. But Claſſical Juriſdiction over particular Churches, and their ſubjection thereunto, is no Ordinance of Chriſt, and therefore it is ſo far from being neceſſary, that it is not lawful; but againſt the ſecond Commandment, which forbiddeth mens inventions in God's worſhip, that it may eſtabliſh only God's Ordinances therein. Others argue thus: As, though a Town or Family, being alone, may govern, as a compleat Body; yet, when it ſtands in a Common-wealth, it may not be ſo independent, but muſt ſubmit to Combinations: So, though when a particular Congregation is alone, it may govern as compleat, yet not ſo, when it is among other Churches.

Anſw. 1. There is not a like reaſon of Churches, and of Towns or Families in this reſpect. For civil Societies are more left to Rules of Humane prudence, by the great Ru… of the World, than Churches are. Therefore civil Societies may be of ſeveral conſtitutions, have different Laws and Priviledges, and admit various forms of Government; provided that they be not againſt Moral Rules and the good of the People. But in this Spiritual p. 130Kingdom of Chriſt, men may not alter the kind or Form of Church, which Chriſt hath Inſtituted, but muſt preſerve inviolate the Laws, Adminiſtrations, Priviledges, and Church-Government ordained by him, without Addition, Diminution, or alteration. Hence a particular Church may not alienate from it ſelf, in whole, or part, any Right, Power or Priviledge given it by Chriſt.

2. If ſuch a Town or Family hath compleat power and Officers within it ſelf, it is not bound to ſubmit to ſuch Combinations in a Common-wealth, except it be under a Superiour Power that can command the ſame. Abraham, having a compleat Family, was not bound to combine with the Governments he dwelt amongſt, nor did he; though he joyned in a League of amity, and for mutual help, with Aner, Eſchol, and Mamre, yet not to ſubmit to their Government: So neither is a particular Organical Church bound to ſubmit to ſuch Claſſical Combinations, till it can be proved by Scripture, that a Superior Power of other Churches can command the ſame.

3. Though ſeveral Families, not having compleat Government within themſelves, p. 131muſt combine in a Common-wealth, yet not to yield up their Family-Government over their Wives, Children, and Servants, reſpectively, to rule them in common with other Maſters of Families. Much leſs may ſeveral Congregational-Churches give up the Government of themſelves to Paſtors of ſundry Churches, combined in a Claſſis, to govern them in their proper Affairs, ſuch as Admiſſion of Members, Election and Ordination of Officers, Adminiſtration of Seals and Cenſures.

1. Corollary.

Then the cenſure of Excommunication is not a light matter, but to be looked at, as very weighty and formidable. You ſee,

1. That it is the Soveraign Remedy preſcribde by Chriſt againſt the many Diſeaſes, whereunto the Body is ſubject; the great preſervative of the Churches peace, and ſafety againſt the gates of Hell.

2. That it is ſuch a Power given by Chriſt to his Church, as proveth Church-Societies to be the viſible Suburbs of Heaven, yea, the Kingdom of Heaven begun on Earth, ſeeing ſuch an Heavenly Power is committed to them. This is a greater work than Elijah did, when he p. 132ſhut up Heaven, that it rained not, Jam. 5.17. For that was but an outward and temporal Judgment, for three years and ſix moneths: But this is Spiritual, and for ever, upon impenitent perſons. It is greater than Earthly Kings and Magiſtrates can do; they can bind a Malefactor hand and foot, and deliver him to the Jaylor, and ſentence him to baniſhment out of their Dominions: but this Cenſure binds the Soul and Conſcience, delivers them to Satan, and excludes obſtinate impenitent ſinners from the Kingdom of God; that when this Cenſure is applyed by the Church according to Scripture-Rules, Jeſus Chriſt is with them, to ratifie his Cenſure according to this Promiſe, What you ſhall bind on Earth, ſhall be bound in Heaven; and to bleſs it to the attainment of its end, the deſtruction of the fleſh, that the Spirit may be ſaved. This is a ſingular Priviledge of Church-Members. If they that are out of Church-fellowſhip, bleſs themſelves in their Liberty, becauſe they cannot be touched with Church-cenſures, they ſhew their extream folly therein; for they are left to the Sword of the Magiſtrate, or to the immediate judgment of God, as forlorn Creatures, excluded from Spiritual helps p. 133ſuitable to their needs. They are as Sheep whom no man taketh up, or careth for, in a Spiritual way, Iſa. 3.13, 14. It is therefore a ſpecial priviledge of Church-Members, and much for the furtherance of their eternal Salvation, if they improve it aright, to the mortifying of thoſe corruptions in them which could not be purged out and healed by eaſier means. And this is the proper end of it, that, ſeeing themſelves, as Adam, driven from the Tree of Life, by the flaming Sword of a Cherubim; or, as Cain, caſt out from Gods face; or, as the Leper, ſhut out from the fellowſhip of God's people; or, as that Inceſtuous Corinthian, delivered up to Satan, they may be aſhamed, humbled, and effectually brought to Repentance, and to hold it forth according to God's Rules. If it work not this effect, the fault is their own: Yet it will not be without effect. For as the Goſpel is the ſavour of Death unto Death, when it is not the ſavour of Life unto Life; ſo this Goſpel-Ordinance ſhall not be in vain, but ſhall work, one way, or t'other, either the deſtruction of the impenitent, or the ſalvation of thoſe that repent. That therefore it may be effectual for their eternal good, it is their duty, when the p. 134ſentence proceeds, either according to the eighteenth of Matthew, upon their not hearing the Church, in leſs hainous offences; or, according to 1 Cor. 5. and Rev. 22.15. upon the hainous nature of ſcandals given by them againſt common light, to humble themſelves under the mighty hand of God, that he may exalt them in due time, 1 Pet. 5.6. and to cry mightily to him, to add efficacy to his Ordinance, by his Spirit, that their ſpirits may be duly and truly humbled, their corruptions powerfully mortified, and their ſouls eternally ſaved. Be ſure, that you take not part with your ſin againſt the Ordinance, but take part with the Ordinance againſt your ſin; and account it your honour, to honour God, and exalt his Rules; and let others learn hereby to fear, not joyning with the Church, but perſiſting obſtinately in ſin.

2. Corollary.

Then a Congregational Church (ſuch as hath been deſcribed) is the higheſt Eccleſiaſtical Tribunal, under Chriſt, in its own matters. This was revealed to John, as that frame of Church-Government which ſhould continue, from the Apoſtles time, unto the end of the World; when he ſaw a Throne ſet in Heaven, the Trinity p. 135ſitting upon it, and the four living Creatures between it, and the four and twenty Elders who ſate round about the Throne, Rev. 4.1,-9. Thither appeals muſt be made according to Chriſt his Ordinance, by an offended Brother, after the firſt and ſecond ſtep; or by any Member that finds himſelf over-rigorouſly deal… with by his Brethren in theſe ſteps; Matth. 18.17, 18. that there the Cauſe may be ſcanned, and Sentence proceed according to Chriſt. If the Church want ſufficient light, or conſent, for the ſentence, they are to ſeek help from others by their Light and Counſel, but ſtill preſerving the power of Cenſure intirely in the Church, where Chriſt hath placed it. The wiſdom of Chriſt, the good of the Church, and of every Member, and the nature of the thing require, that there be ſome chief Tribunal in the exerci… of Church-Government, unto which Appeals muſt be laſt made, Juridically, and from which no Appeal may be granted and expected. 2. That this chief Tribunal muſt have no Eccleſiaſtical Power above it; and 3. That it may not be judially cenſured by any Power of the ſame kind. All the queſtion is, which is the chief Tribunal? That, ſay ſome, muſt be p. 136the Claſſes, under which ſuch Churches ſtand, and the Synods under which the Claſſes are ſubordinate; and they give this Reaſon: Becauſe the end, for which the Keys are given to the Church, is, that all offences may be removed, Mat. 18.15, 16, &c. Which, they ſay, cannot be done, if you put the chief Power of Judgment into a Congregational Church. For, what if an Elder? what if the whole Ederſhip? yea, what if the whole Church offend? The Church cannot cenſure their Elders; for that were to rule their Rulers, and to judge their Judges; nor will they cenſure themſelves. But a Claſſis or Synod of many Elders may, and will, reform all, by judicially cenſuring all.

Anſw. 1. This Argument is built upon a miſtake or error in the foundation of it. For the Rule preſcribed in Matth. 18. is …t for removal of all offences, but of ſuch private and leſs hainous offences as grow publick and notorious, only by the obſtinacy of the Delinquent. For, if offences be publick and heinous in themſelves, the Apoſtle doth not direct Churches to proceed by thoſe ſteps, 1 Cor. 5.11. Rev. 22.15.

2. Nor doth it make the People Rulers of their Rulers, or Judges of their Judges, p. 137when we ſay, that the Church hath a power over them, in caſe of Delinquency. For Excommunication is not an act of the higheſt Rule, or Authority, but of the higheſt Judgment; and therefore the Power of it may well be in the whole Church, as their Priviledge, without any intrenchment upon the Rule and Authority of Elders, wherein, as Officers, they are above the Brethren, whilſt they act according to Rule: But, if they become Delinquents, then as Members, they are under the Power of the whole. The Church muſt ſubmit to them, as Rulers, whil'ſt they rightly exerciſe the Authority of their Office, in Preaching, Adminiſtring the Seals, holding forth light from Scripture to guide them in cenſure, ordering Speech and Silence according to Rules of Order and Edification, and in other Official Acts: But they muſt ſubmit to the Church, queſtioning, or proceeding to cenſure them with good advice of Neighbour-Churches and Elders; (who as they concurred in giving them the right hand of fellowſhip in their Ordination, ſo they ſhould concur in approving this Cenſure, as juſtly inflicted by the Church, from parity of reaſon.) The Mayor in a free City, or Corporation, is, in the right Adminiſtration p. 138of his Office, above the Court, none but he can perform the Acts peculiar to his place; yet, if he corrupt the People, pervert Juſtice, or be, any way, groſly and ſcandalouſly delinquent, the Court can cenſure and deſpoſe him. For the whole hath Power over any Member, to preſerve its purity, and peace, and ſafety againſt any in the Body, that would corrupt, diſturb or deſtroy the ſame. And the Covenant binds every Member, to be ſubject to the Power of the whole, either to be reformed, or removed from communion of it thereby.

3. Their Plaiſter is not ſuitable to heal the Sores of the Church, but it is either too broad, when offences of Brethren may be healed by Church-cenſure, within themſelves, or, it is too narrow.

For, 1. Thoſe Aſſemblies are too ſeldom, and cannot ſit together long enough to remove the many offences that fall out frequently in Churches.

2. Non can they Excommunicate a Church, nor any Officer or Member of a particular Chuch by warrant from Chriſt.

3. Claſſes, and Synods, and general Councils may be under juſt offences, as well as Churches; and who ſhall cenſure them?

p. 1394. This Plaiſter hinders the healing of the Sores of Churches. For,Appellatio eſt jus, per quod prima ſententia tantiſper extinguitur, donec de cauſae cognitione ad ſuperiorem devolutâ, fuerit pronunciatum. if a Delinquent, diſliking the Churches proceeding, appeals from the ſentence of the Church to the Claſſis, and, for the ſame reaſon, from the ſentence of the Claſſis to a Provincial Synod, then, to a National Synod, then to an Oecumenical Council, which may not aſſemble in an Age; while the Appeal depends, he ſhall ſtand as uncenſured. For this is the Law of Appeals. Now, how can that heal which is croſs to the preſcription of our Lord Jeſus Chriſt, the only wiſe Phyſician? He ſaith, Tell the Church; and if he neglect to hear the Church, let him be unto thee as an Heathen & Publican. But he who appeals from the Church, doth not hear the Church. Therefore he that ſo doth, deſerves to be cut off, by the ſentence of Chriſt, which this Tradition of Appeals from Churches, in re propriâ, to Superiour Eccleſiaſtical Judicatories, contradicteth, and ſo, maketh the Commandment of Chriſt void, and of none effect. It remaineth therefore, that the Church of a particular Congregation is the higheſt Tribunal under Chriſt, in ſuch things as are proper to it ſelf.

p. 1403. Corollary.

Then intireneſs of Church-Government, in a particular Church compleated with its Officers, in re propriâ, will well conſiſt with that communion of Churches which the Scripture eſtabliſheth. The reaſon is, becauſe both are the Ordinances of Chriſt, and Chriſts Ordinances do not interfere. As the Communion of Neighbour-Families doth not croſs the compleat Government of ſeveral Families within themſelves, reſpectively, in things properly Domeſtical. And as communion among Kingdoms and Commonwealths, hindreth not the intireneſs of Juriſdiction in each Kingdom and Commonwealth within it ſelf, in its proper concernments; So it is in the communion of Churches. Therefore Church-communion muſt be only, in a way of Brotherly aſſociation, for mutual helpfulneſs, in matters of this nature, but not in way of ſubordination, or ſubjection of one Church to the Eccleſiaſtical Government, whether of another Church, or of the Elders of ſeveral Churches aſſembled in Claſſes or Synods. The Communion of Churches, in the former way, is exerciſed according to Rule, in ſundry caſes, as p. 1411. In mutual care. 2. In recommendation of Members. 3. In participation of ſuch Ordinances as are for comfort and ſtrengthning the Members of other Churches occaſionally. 4. In relieving and ſuccouring one another. 5. In countenancing, by giving the right hand of fellowſhip unto a Church in its firſt gathering, and unto Elders at their Ordination. 6. In conſulting one with another, when we have occaſion to require the Judgment and Counſel of other Churches, concerning any Perſon or Cauſe,See theſe particulars proved, in the Platform of Church-Diſcipline publiſhed-by the Synod at Cambridge in New-England, Anno. 1649. the eighth monethmonth, Chap. 15. & 16. wherewith they may be better acquainted than our ſelves. 7. In admoniſhing one another, in caſe of publick ſcandal. All theſe (and if withdrawing fellowſhip upon juſt cauſes, be added to them) are no more than one Apoſtle may do to another, without exerciſing Church-Government over them. Communion of Churches in the latter way, of ſubordination or ſubjection to other Churches or Synods, in re propriâ, the Scripture no where approveth. Not of one Church to another; for there is a parity among Churches, and par in parem non habet imperium. Nor of one Church to a Synod made up of the Elders of ſundry Neighbour-Churches. The Aſſembly in Act. 15. Is a pattern p. 142they ſay of ſuch a Synod. Let us ſee how their Claſſical Aſſemblies anſwer it.

1. That was no ſet meeting, monethly, or quarterly, but meerly occaſional, Act. 15.1, 2.

2. If was not an Aſſembly of Elders meeting apart from the Brethren of the Church where they aſſembled, Verſ. 22, 23.

3. It was but a meeting of two Churches, that of Antioch ſending their Meſſengers, with Paul and Barnabas, and that at Jeruſalem, the Apoſtles (whoſe reſidence, for the preſent, was there) joyning with them, Verſ. 4, 6.

4. That aſſembly gave their judgment, both of the Doctrine taught at Antioch, & of the perſons that taught it, as troubleſome and ſubverters, Verſ. 24. but did neither Excommunicate them, nor command the Church to Excommunicate them.

5. They directed and charged the Church from the Word, what they ſhould do, Verſ. 28, 29. but they did not do their Acts of Power for them.

6. Nor did this Aſſembly exerciſe Church-government over that Church at Antioch, or any other Church or Churches, in admiſſion of their Members, or p. 143in Ordination of their Officers, or in Adminiſtration of the Seals, or in Excommunicating, or in reverſing or nullifying the cenſure inflicted by the Church. For theſe were res propria to every particular Church within it ſelf. Yet, becauſe I ſtudy peace, and conſent with godly Brethren, ſo far as it may ſtand with Truth, I willingly grant, that other Churches, and Synods rightly gathered and ordered, have ſo much Power and Authority, even in theſe matters, as I can find any warrant for in Scripture; being willing alſo to yield further if it can be cleared from Scripture, that more is due unto them. There are two Caſes, wherein the res propria of a particular Church, may fall under the cognizance and determination of other Churches or Synods.

1. When they want ſufficient light, or competent conſent among themſelves, which was the caſe of the Church at Antioch; provided, that they have liberty to chooſe ſuch a Church or Churches, for this purpoſe, as themſelves approve to be fitteſt for attainment of their end, in ſeeking light, as the Church at Antioch agreed to ſend to that at Jeruſalem, though two hundred miles diſtant from them. But, if they have ſufficient light within themſelves, p. 144and hold it forth convictingly from Scripture, the Elders and Principal Members of the Church, and major part of the Brethren by far conſenting therein, no Rule requireth or alloweth, that, for the wilfulneſs of a Delinquent, who will not hear the Church, or of two or three Brethren, who ſide with him, and refuſe to joyn with the Church in cenſuring him, the Church ſhould be hindred from proceeding, till other Churches or Elders have been conſulted. For if this be granted, 1. It will diſturb all Church-Proceedings. 2. And if it be brought to a Claſſis, it muſt iſſue there by the Vote of the major part, if as many Elders in that Aſſembly diſſent, as Brethren did before in the Church-meeting, ſo that nothing is gained thereby. And if the Delinquent, for the ſame reaſon, appeal to a Synod, there may be the ſame iſſue, and ſo appeals may be drawn further, till a Delinquent wreſt himſelf at laſt from all power of cenſure. The ſecond Caſe is, when that which is res propria, in the thing done, ſimply conſidered, becomes res communis in the Cauſe or ground of proceeding. For though receiving of Members, Election, and Ordination of Officers, and Adminiſtration of p. 145Seals and Cenſures, be Acts of the power given by Chriſt to particular Churches; yet it never was the mind of Chriſt, to eſtabliſh, by that Grant, an abſolute power in ſuch Churches, to corrupt the Faith and Worſhip of God, in themſelves, and in other Churches. If therefore a Church, that was planted a noble Vine, wholly a a right Seed, ſhall turn into the degenerate Plants of a ſtrange Vine unto God, and become Heretical, or Schiſmatical, or ſcandalouſly corrupt, and therefore receive into their fellowſhip known Hereticks, and Schiſmaticks, and chooſe ſuch into Office, and refuſe to admit into fellowſhip or Office, ſuch as are ſound in the Faith, becauſe they are ſound in the Faith and Order of the Goſpel, and caſt out from their fellowſhip ſuch as teſtifie, according to Rule, againſt theſe evils, and refuſe to conſent with them therein; &c. the Neighbour Church, or Churches, or Elders, and Brethren Aſſembled in a Synod (if the evil ſpread to the diſturbing, corrupting, or ſcandalizing of many Churches) have power, and it is their duty, 1. To conſider of this Matter, Act. 15.6. 2. To argue, debate, and determine according to the Word, Verſ. 7.-23. 3. To publiſh the ſame to p. 146the Church or Churches whom it concerneth, verſ. 23. to bear witneſs againſt their corruptions in Doctrine or Manners, and to give directions from the Word, for the Reformation thereof, verſ. 24, 28, 29. 4. Such Determinations, and Directions being found conſonant to the Word of God in Scripture, the Church to whom they are ſent, are to receive them with due reverence and ſubmiſſion, as to the Ordinance of God. Or, 5. In caſe of obſtinate perſiſtance of ſuch a Church or Churches in their ſcandalous evils againſt light convictingly held forth, the Churches ſo offended, or ſcandalized by them, are to withdraw from them the right hand of fellowſhip and Church-Communion, till they repent and reform. This follows, in proportion, from the contrary, Gal. 2.9. and à pari, 2 Theſ. 3.6, 14. there being a like reaſon of Churches and Perſons, in this reſpect. Yet ſuch offended Churches and Synods, are not to exerciſe Church-cenſures, in way of Diſcipline, nor any other Act of Church-Government, as neither did that Aſſembly, in Act. 15.29.

Here I ſhall crave leave to joyn with my Brethren in adding ſome caution touching the Communion and Conſociation p. 147of Churches, To ſee that this Conſociation of Churches be not perverted,Mr. Cotton of the Keys, p. 57. either to the oppreſſion, or diminution of the juſt Liberty and Authority of each particular Church within it ſelf, who being well ſupplyed with a faithful and expert Presbytery of their own, do walk in their integrity, according to the Truth and Peace of the Goſpel. Let Synods have their juſt Authority in all Churches, how pure ſoever, in determining ſuch foreign, as are requiſite for the edification of all Churches, acording to God: but in the Election and Ordination of Officers, and cenſure of offenders, let it ſuffice the Churches Conſociate to aſſiſt one another with their Counſel, and right hand of fellowſhip, when they ſee a particular Church to uſe their Liberty and Power aright. But let them not put forth the Power of their Community, either to take ſuch Church Acts out of their hands, or to hinder them in their lawful courſe, unleſs they ſee them thro… ignorance or weakneſs, to abuſe their Liberty and Authority in the Goſpel. All the Liberties of the Churches were purchaſed to them by the precious Blood of the Lord Jeſus, and therefore may p. 148not the Churches give them away, nor many Churches take them out of the hands of one.Mr. Shepheard's & Mr. Allen's Defenſe of the 9 Poſitions, in anſw. to Mr. Ball.

Others expreſs their apprehenſions, in way of Caution, touching this matter, thus.

Aſſociation of divers particular Churches, we hold needful, as well as the combination of Members into one Church; yet ſo, as there be no Schiſm of one from another, nor uſurpation of one over another; that either one ſhould deprive the reſt of peace, by Schiſm, or many ſhould deprive any one of its power by uſurpation. Hence a Fraternal Conſociation we acknowledge. Conſociation; for mutual Counſel and help, to prevent, or remove, Sin, or Schiſm: Yet Fraternal only, to to preſerve each others Power. Conſociation of Churches we would have cumulativè (not in words, but in deed) to ſtrengthen the power of particular Churches: Not privativè, to take away any power, which they had from the gift of Chriſt before. For, as on the one ſide, it may ſeem ſtrange, that one Church offending ſhould have no means of Cure by the conceived power of many; ſo, on the other ſide, the danger may p. 149appear as great, and frequently falls out, that, when many Churches are ſcandalous, one innocent Church may be hurt by the Uſurpation of all. And hence we ſee not, but that Fraternal Conſociation is the beſt Medicine to heal the Wounds of both.

Hereunto I ſhall add, that, as theſe godly Learned Brethren ſpeak nothing for the Claſſical Power of Elders, for which the Presbyterians contend, tanquam pro aris & focis; ſo in that Communion of Churches, which I with them look at as the Ordinance of Chriſt, due moderation muſt be exerciſed by Neighbour Churches, that their exerciſing brotherly Communion in teſtifying againſt ſuch Acts in a particular Church, as they conceive to be aberrations from the Rule, be according to Scripture-Light, with Humility; and that,

1. Held forth by them, they looking at themſelves, though as Elders, yet not as Apoſtles, nor as infallibly aſſiſted, or carried by the Spirit, above all poſſibility of erring, in their Determinations and Counſels, and therefore do not in a Maſterly way impoſe their Determinations and Counſels upon others, but propound them in the fear of God, to be examined p. 150by the Scripture, and received only ſo far, as they ſhall be found to agree therewith. And, if that Church hold forth Reaſons of their contrary apprehenſions, let them be duly weighed, and anſwered convictingly; or let that Church be left at liberty, to walk according to their own light, in re propriâ, without offenſe, or diſturbance.

2. Godly Wiſdom is to be exerciſed in ſuch proceedings, in making difference between Cauſe and Cauſe; which will not ſuffer Churches to connive at groſſer ſcandals, nor to withdraw the righthand of fellowſhip from any Church upon ſmall differences in Judgement or Practice, much leſs, for Cenſuring, and holding under Cenſure impenitent perſons, when the ſcandalous obſtinacy of delinquents is res propriâ to that Church, though ſome other Churches (being miſ-led by their Guides, who poſſibly may ſide, more than they ought, with the delinquent, out of ſome ſecret grutch againſt the Elders of that Church) declare it to be their Judgment, that the party ſhould not have been layed under that Cenſure, or ſhould now be releaſed from it. To withdraw the right-hand of fellowſhip from a Church for ſuch a cauſe, p. 151is contrary to Rules of true Wiſdom. If a Church be found in the Faith and Order of the Goſpel, greater matters than this will cauſe no breach of Communion between Churches, where brotherly Communion is exerciſed with true Humility and godly Wiſdom. See the moderation of that Affrican Synod, whereof Cyprian wrote thus to Stephanus. Caeterum ſcimus quoſdam, quod ſemel imbiberint, Cypr. l. 2. Ep. 1.nolle deponere, nec propoſitum ſuum facilè mutare, ſed ſalvo inter collegas pacis & concordiae vinculo, quaedam propria, quae apud ſe ſemel ſint uſurpata, retinere. Quâ in re, nec nos cuiquam facimus aut legem damus, cum habeat in Eccleſiae adminiſtratione voluntatis ſuae arbitrium liberum unuſquiſ que praepoſitus, rationem actus ſui Domino redditurus. Yet theſe proper practices of ſome Churches, differed from the Decree of that Synod, which was eſtabliſhed, as he ſaith, Conſenſu & authoritate communi. Nor will there ever be end of breaches among Churches, unleſs due moderation, in ſuch Caſes, be exerciſed, that love among Churches may be maintained.

3. Unto theſe let it be added, that as the Foundation of the Communion of Churches is brotherly love, ſo all the p. 152Churches ſhould ſhew to any one Church, and before other Churches, the proof of their love, in not eaſily receiving ſuggeſtions againſt the proceedings of it, though from ſome Elder or Paſtor, or Teacher of another Church, who may poſſibly ſpeak againſt them out of envy, or ill will; much more, in not countenancing a cenſured Delinquent, complaining againſt the Church and Elders, by whom he was cenſured, in a diſorderly tumultuous manner, as deſirous to beget reproach and trouble to that Church, and Contentions and Diviſions among the Churches and Elders,Cyprian. lib. 1. Ep. 3. from an evil ſpirit of revenge. The Affrican Paſtors were careful hereof, as Cyprian notes. Cum ſtatutum ſit omnibus nobis, & aequum ſit pariter ac juſtum, ut uniuſcujuſ que cauſa illic audiatur, ubi eſt crimen admiſſum, & ſingulis paſtoribus portio egregis ſit aſcripta; quam regat unuſquiſ que & gubernet, rationem ſui actus Domino rediturus, oportet uti que eos quibus praeſumus, non circumcurdare, nec Epiſcoporum concordiam cohaerentem ſuâ ſubdolâ & fallaci temeritate, collidere, ſed agere illic cauſam ſuam, ubi, & accuſatores habere, & teſtes ſui criminis, poſſint.

Laſtly, If the Elders and Meſſengers of Churches aſſembled in a Synod, ſhall p. 153determine any thing contrary to the Rule, and prejudicial to the intireneſs of the Churches Power, within it ſelf, the Church may, and ought, to refuſe ſuch Sanctions, as not being ſancited by the Lord. The Communion of Churches being rightly ordered, according to what hath been ſaid, is a ſufficient Spiritual Remedy againſt all thoſe inconveniences, which ſome think cannot be redreſſed, unleſs Eccleſiaſtical Juriſdiction over particular Churches be eſtabliſhed in Claſſes and Synods: As, if a Church fall into two Factions & Oppoſitions within it ſelf, or, if there be ſcandalous contention between two Churches, or between the Elderſhip and Brother-hood of the ſame Church; or, if a whole Church be under ſcandalous Delinquencies: I ſay, theſe and the like inconveniencies will be better redreſſed, in this way, than in that of Claſſical Government. For, this way is grounded upon Divine Inſtitution, ſo is not that: And the bleſſing of Chriſt follows and accompanies his own Inſtitutions, not mens devices. If Ʋzzah put forth his hand to ſtay the Ark, his good intention could not juſtifie his action, but his not acting according to Gods order was his death. The Prelates had as plauſible p. 154a plea for their Juriſdiction over Churches, and taking the Keyes out of their hands, viz. for Unity, Peace, and Conformity; yet the vanity of it is now manifeſted unto all men. Laſtly, The ſame inconveniences may befall Claſſical and Synodal Aſſemblies, yea, and Oecumenical Councils, and what remedy is there for them? Not ſo much, as this way of Communion of Churches affordeth to particular Churches.

Corollary 4.

Then intireneſs of Church-Government in a particular Congregation, in re propriâ, ought to be thankfully received, rightly improved, and faithfully preſerved, without violation of it, both by the Members of particular Churches, and by other Churches, and their Officers.

1. It muſt be thankfully received, as a bleſſing promiſed of God unto his people, whoſe hearts are ingaged to approach unto him, Jer. 30.21. The grant by Charter, of intireneſs of Government within themſelves, unto Cities and Corporations, hath ever been highly eſteemed, as an Act of ſpecial grace from the Soveraign Power. It was for the injoyment of this Priviledge, with the conſequents of it, that the chief Captain, in Acts 22.25, p. 15526, 28. purchaſed his freedom in Rome with a great ſumme of money. This grant to particular Churches is advantagious to the Members of them, ſundry wayes. 1. For their eaſe, in having their Cauſes heard, examined and iſſued, at home, without chargeable, tireſome journeys to the Claſſical or Synodal Aſſembly, to have their matters determined there. 2. For incouragement and liberty of the ſpirit and ſpeech of him that is to anſwer before his Brethen and the Elders, who have a Member-like and Paſtoral care and reſpect of him, whereas the preſence of ſundry ſtrange faces of perſons of ſuperiour Rank and Quality, would not a little daunt him, which might occaſion his falling in his Cauſe. 3. For their ſatiſfaction concerning the Churches proceeding, where, as all circumſtances can be beſt cleared, ſo more moderation may rationally be expected from their own Officers and Brethren, than from ſtrangers, comparatively, and from ſuch as are ſubject to the ſame cenſures, and the ſame either hath been, or may be, their own caſe, they know not how ſoon, (which are ſtrong inducements to moderation, Exod. 23.9. Gal. 6.1.) than from a Judicatory of conſtant Judges, who think p. 156themſelves out of that danger. 4. For common edification in the Congregational way, all may hear and be edified by their preſence in Church-proceedings, Acts 5.11. This they looſe, in the Presbyterial way, Claſſicall Aſſemblies conſiſting only of Elders meeting and acting apart.

2. It muſt be rightly improved, which is then done, when Church-proceedings are orderly carried according to Chriſts Rules, both by the Elderſhip and Fraternity, acting the Power which Chriſt hath delegated to them, reſpectively, according to their ſeveral intereſts, in the due order, and with mutual conſent, according to God.

3. It muſt be faithfully preſerved without violation. 1. By the Members of particular Churches, ſubmitting to the Ordinance of Chriſt, whereby the Church, acting according to Rule, is made under Chriſt, the higheſt Eccleſiaſtical Tribunal, in its own matters, 2 Cor. 8.5. without appealing to other Eccleſiaſtical Judicatories, who have no power from Chriſt to diſpenſe Church-cenſures, or to releaſe men from them, Matth. 18.18.

Object. What if the Brother be not ſatisfied in the equity of the Churches proceeding? p. 157Anſ. The Elders having declared the mind of Chriſt from Scripture to guide their proceedings, and the Brethren ether foreign, or the major part, by far, judging accordingly, let him ſuſpect his own apprehenſions, fearing that Satans temptations, and his own corruptions, Pride, and ſelf-flattery may darken and harden him, Prov. 28.14. 2. Let him attend ſeriouſly to the light held forth from Scripture, for his conviction, 2 Cor. 2.6. praying the Lord to make it effectual in him. 3. Let him thankfully cloſe with the light that doth ſhine unto him, and anſwerably judge and condemn in himſelf the evil, which that light reproveth, and follow on to know the whole mind of Chriſt concerning the nature and compaſs of his guilt, ſeeking unto the Elders for further help, with a ſelf-denying ſpirit, that he may come up fully to the Rule. 4. If he cannot ſhew convictingly to the Church ſome errours in the Elders expounding or applying the Rule to the Caſe, whereupon the Cenſure proceeded, let him fall under the Rule, or look at it as his great ſin, and violation of his Covenant, which bound him to ſubmit unto the judgement of the Church, if he finde that, through p. 158ſinful prejudice, he cannot receive the light held forth, when he hath no objection of weight againſt it.

2. Other Churches and the Elders of them ought to preſerve the intireneſs of Power of every particular Church, in re propriâ, inviolate. The Law of Love and Righteouſneſs binds every man hereunto. One Corporation muſt uphold the juſt Rights, Liberties, and Power of another. If a man ſee his brothers Ox or Sheep go aſtray, he muſt in any caſe bring them again unto his brother, Deut. 22.1. much more if he ſee a Sheep of Chriſt go aſtray by ſinful prejudice againſt the Church, he muſt in any caſe convince him of his errour, and bring him again to the Church, as the Angel returned Hagar to Sarah her Miſtreſs, Gen. 16.8, 9. For this purpoſe, 1. They muſt not receive an accuſation againſt an Elder (much leſs, againſt the Church and Elderſhip) under two or three witneſſes, 1 Tim. 5.19. therefore much leſs, from a Delinquent under publick cenſure, and that in his one cauſe. 2. If more joyn with him atteſting what he ſaith; they muſt ſee, 1 Whether they do it, in a way of faction, ſiding with a cenſured Delinquent againſt the Church, or no. If yea; they p. 159muſt teſtifie againſt their way, as contrary to Rule, and avoid them, as diſturbers of the peace of the Church, Rom. 16.17. If not; they muſt inquire, 1, whether they have pleaded with the Church it ſelf, Hoſ. 2.2. in ſuch manner as becometh ſuch as would approve themſelves to love the Truth and Peace, Zach. 8.21. before they become accuſers of the Brethren unto others. 2 Whether they proceed peaceably, or tumultuouſly? and tumultuoſly they do act, if they ſeek nor Light in the uſe of Means, firſt, at home, but refuſe help that way, when it is offered them, that they may make trouble and diſturbance to the Church, by ſpreading their complaints abroad, and thoſe, not to ſome one Church, without whoſe help the queſtion cannot be ended, as the Church at Antioch ſent to the Church at Jeruſalem, but to eight or nine Churches, ſome nearer, ſome far diſtant from the Church, ſome 40, 50, 100, 150 miles off, and that without giving notice of their purpoſe to the Church, or having their conſent thereunto, or ſo much as to the ſtating of the queſtion. If ſo, they may clearly ſee an evil ſpirit working in the buſineſs, with which, others ſhould have no fellowſhip, 2 Cor. 12.20. 3 Whether p. 160they do poſitively juſtifie the Delinquent in that, for which he was cenſured, and upon what grounds; or only declare their good Opinion of the Delinquent in ſome reſpects, and that they are not clear concerning the equity of the cenſure. If the latter, it is the duty of thoſe to whom they thus ſpeak, to convince them of the error of their way. 4 Whether they come only in a back-biting way, or are willing to ſpeak the ſame things publickly before the Church, which they accuſe privately. If not, they muſt be convinced of their ſinning againſt common equity, Act. 25.16. 5 What the end is which they propound unto themſelves in taking this courſe? whether it be for light only? or, for the nullifying of the cenſure by the power of others? If the former; they cannot ſafely conclude any thing, alterâ parte inauditâ, remembring what Solomon ſaith, Prov. 18.17. If the latter, they muſt profeſs, that they have no ſuch Power, but all that they can do, is, to inform themſelves from the Church, whether their report be true, or not, and to give ſuch adviſe from Scripture, as the caſe requires, according to their judgement, exhorting them in the mean ſpace, to attend p. 177the Rule in Memberlike ſubmiſſion to the Power of their Church, according to God.

Queſt. But ſuppoſe that the party cenſured think he can prove that he is wronged; is there no courſe to be taken for the freeing of him from a ſentence that is unjuſt in his apprehenſion?

Anſw. If he hath held forth convincing light (as he conceiveth) to the Church, to prove that he is wronged, and hath waited patiently for redreſs, but can find none, and therefore deſireth to joyn with ſome other Church; he may remove his dwelling, if no other Church be in the ſame place, or, without that, if there be, and he may offer himſelf to their fellowſhip, making known to them his caſe. If, in other reſpects, they approve him, as one, whoſe fellowſhip with them would be helpful, or comfortable to them; they will acquaint the Church, whence he came, with his deſire, and crave their advice, which will draw from that Church a full Narrative of his Caſe: Upon examination whereof theſe, who deſire his fellowſhip, will labour with him, to further his repentance, and his holding it forth to the p. 178ſatisfaction of that offended Church, according to Rule; which being done, the Church that was offended will be reconciled to him, and forgive him, and confirm their love to him, in the Lord, and recommend him to that fellowſhip where he deſires to ſettle. But, if they will not; the Church that hath thus far laboured in the buſineſs, will acquaint other neighbour-Churches with the matter, and crave their advice, who finding, either that the Church did err in judgement, or that the Delinquent hath ſatisfied the Rule of Repentance, will ſignifie their apprehenſions to both the Churches, and accordingly the party is, either releaſed by the one, or received by the other, each of them preſerving its Church-power in re propriâ, according to their light, maintaining ſtill Church-Communion, notwithſtanding their different apprehenſions touching this matter.

2. If the caſe be reducible to what is noted in the third Corollary, there you may find a ſufficient Remedy preſcribed, according to Congregational Principles, without his remove.

3. In ſome Caſes, a miſchief is to be p. 179choſen, before an inconvenience, as Lawyers ſpeak. Better it is that the Church want a Remedy for a Caſe that may not happen in a mans life, than to be under the continual droppings of Claſſical Juriſdiction over them in all Caſes.

4. We have formerly proved, that Claſſical Juriſdiction is ſo far from being helpful to Churches, that it fruſtrates Chriſts grant of Power to particular Churches in re propriâ.

FINIS.

End of the text · John Davenport, The Power of Congregational Churches (1672)