A Model of the Primitive Congregational Way, Chapter 3

A Model of the Primitive Congregational Way · Chapter 3

p. 62CHAP. III. That the ſeverall adminiſtrations of this Church-ſtate, eſpecially for Seales and Cenſures, are now in theſe dayes (ſince the death of the Apoſtles, and extraordinary Church-officers and governours) limited to, and bounded within every particular Church: the Officers of one Congregation, may not ordinarily & in common, (as the Apoſtles did) adminiſter the Seales and Cenſures, that belongs to another Congregation.

Now the truth of this I ſhall endeavour to make out, in theſe ten following Concluſions:

1. THat all Miniſteriall power for adminiſtration of Seales, and execution of Church cenſures, was firſt given in commiſſion to the Apoſtles only; as theſe Scriptures hold forth, Mat. 20.19. Joh. 20.21, 22, 23. 1 Cor. 11.23. And therefore we read oftentimes of Peters baptiſing Cornelius and others, Acts 10. and Pauls excommunicating of Alexander, 1 Tim. 1.20. and ſuch like acts of theirs, which they did by themſelves alone, as the firſt Subjects of this executive Church-power.

2. That theſe Apoſtles were immediately called, and extraordinarily gifted by Chriſt for this worke and employment of their Miniſtery, Joh. 20.21, 22. Gal. 1.1. Act. 2.4. 1 Cor. 12.

3. That theſe extraordinary officers were only Protempore, and ſo were the laſt, as well as the firſt ſubject of this power and authority; ſo that when they dyed, their extraordinary call and commiſſion, together with their extraordinary gifts for the diſcharge of it, dyed with them, as may be gathered from Asts 20.29. and experience hath manifeſted ſoon after their deceaſe.

4. That Jeſus Chriſt the Head and King of his Church, in admirable wiſdome, ordained ſuch to ſucceed them, which ſhould (though they were not ſo extraordinarily called and qualifyed) accompliſh and effect that great worke of gathering and perfecting the Saints, which are his body the Church, as is evident from Eph. 4.11, 12. 1 Cor. 12.28. Rom. 12.7, 8.

5. That theſe kind of ordinary officers, as Paſtors and Teachers, were (in the very times of the Apoſtles, and by the Apoſtles themſelves, p. 63with the conſent of the people) begunne to be choſen and ſetled in particular Churches and Congregations, as appeares from Act. 14.23. and 20.28. and appointed to be perpetuall, and continue in the Churches of Chriſt to his comming again, Epheſ. 4.13.

6. That theſe ordinary officers were charged by the Apoſtles to looke to their owne flocks, over which the holy Ghoſt had made them overſeers, as Act. 20.28. and 1 Pet. 5.2. and the People alſo to obey them, and ſubmit themſelves to them, as Heb 13.17. & that notable place, of 1 Theſ. 5.12. where he ſhewes how that Church ſhould know them that were over them in the Lord, and did labour amongſt them, and admoniſh them, and how highly they ſhould account of them for their workes ſake, ver. 13. In which Scripture he excellently and clearely holds forth the truth of the Propoſition in hand, by diſcovering that ſpeciall relation was between thoſe officers and the members of that Church, three times in one verſe, which labour foreign, amongſt you, foreign, are over you; and then againe, foreign, and admoniſh you: where we ſee the Apoſtle ſtill keepes himſelfe to the Pronoune Rolative, Vos, vos, you, you, not others, ſo much as you (viz.) members of that particular Church, to whom theſe Paſtors and Teachers were related.

7. That theſe Paſtors and Teachers, did obey for the moſt part this charge and command of the Apoſtles, as we ſee in the former inſtance; neither can we read that the officers of one particular Church did foreign, that is, play the Biſhops in other mens Dioceſſes: they did not adminiſter the Seales and cenſures out of their own Churches: they might preach and pray in other Churches beſide their own, but not adminiſter Seales and cenſures; the reaſon is, becauſe there is a greater liberty allowed by Chriſt in the one, then in the other.

8. That the office of a Paſtor and Teacher, is founded in the relation that is between the Church and the officer, or officers thereof: now the Church under the Goſpell, to which theſe officers doe belong, is not Univerſall, and Nationall, or Dioceſan (as we in the former Chapter made manifeſt) but congregationall only, (viz.) ſuch a company of believers as can meet together to worſhip God in one place: and therefore the execution of their office, cannot be univerſall, but limited to the congregation to which they belong, p. 64eſpecially, in the adminiſtration of the Seales and Cenſures.

9. That no ſuch Officer, as Paſtor, &c. can require from any other Church or Congregation beſides his own to which he belongs, and over which the holy Ghoſt hath made him overſeer, that reſpect, maintenance, and obedience, which is due from people to officers, as appeares fromforeign Heb. 13.17. 1 Theſ. 5.12, 13. Neither ſtand they charged with giving account for the ſoules of any other, then thoſe are committed to them in that particular Church where they are called; nor can any other then thoſe of their particular Church, challenge from them the watching over their ſoules, and diſpenſing to them the Ordinances of Chriſt: This is cleare and evident in nature, and civill government of States and Families: one State cannot be charged with the government of another, nor one maſter of a Family with the rule of another: but as nature hath ordained one to one, Ariſt.ſo Chriſt hath ordained in his Church, to each congregation their proper Paſtors and overſeers, and they that know what belongs to the worke, will not complain they have not enough to go through, and anſwer for, as I noted before.

10. That no ſuch Paſtor and Teacher (lawfully called to a particular Church and charge of ſoules) may eaſily tranſlate himſelfe from ſuch a Church to another; but attend on that office and worke he is called unto, notwithſtanding many hardſhips he meets with: the reaſon is, becauſe ev…ry man, in every place and calling, is to ſtrive to continue and abide with God in it, and to attend that work God hath called him unto; and not out of covetuouſnes or diſtruſtfullnes (as it is with many) get more worke into their hands, then they can with a good conſcience diſcharge.

And though the teſtimony of the learned doth not in the leaſt adde any worth or weight to the Scripture, yet becauſe many men think nothing is authenticall, that hath not evidence from learned men, I will adde the judgement of two, among many famous writers, M. Calvin of Geneva, and M. Baines of England.

1. M. Calvin, I ſhall only quote that in his Inſtitutions lib. 4. cap. 3. ſect. 7. The words tranſlated are theſe; he having ſpoken of what helps a Miniſter of one Church may afford to another, by way of councell in any darke and difficult matter; he preſently addes, But for as much as for the keeping of the Peace of the Church, p. 65this politie is neceſſary, that there be ſet forth to every man, what he ſhould doe, leſt all be confuſedly diſ-ordered, runne about without calling, or raſhly runne all together into one place; and leſt ſuch as are more carefull for their own commodity, then for the edification of the Church, ſhould at their own will leave their churches vacant: this ordering ought commonly to be kept ſo neer as may be, that every man contented with his own bounds, ſhould not breake into another mans charge: And this is no invention of man, but the ordinance of God himſelfe. For we read (ſaith he) that Paul and Barnabas made Presbyters or Miniſters in all the churches of Lyſtra, Iconium, and Antioch, Act. 14.22, 33. and Paul commands Tytus that he ordain Elders in every towne, Tit. 1.5. elſewhere he mentioneth the Biſhops which were at Philippi, Phil. 1.1. and Archippus the Biſhop of Coloſſ. Col. 4.17. and there remaineth a famous Sermon of his which he made to the Elders of the Church of Epheſus, Act. 20.28. whoſoever therefore ſhall take upon him (ſaith he) the government and charge of the Church, let him know that he is bound to this law of Gods calling: And ſo goes on in his diſcourſe to this purpoſe.

2. M. Baines in his expoſition of the Epiſtle to the Epheſians, Cap. 3. ver. 2. p. 350, 351, 352. where he is large to this purpoſe. I ſhall give you but a taſte of what is more fully to be ſeen in the Booke on this place: His point is this; That as the Lord doth give a calling and grace, ſo a people towards whom it is eſpecially bleſſed with Gods calling and grace: there are a people deſigned, towards whom it is eſpecially bleſſed: It is true, the Apoſtle had a more large flock, the care of all Churches was upon him; but whereſoever God giveth a calling, there he giveth a People of whom the Miniſter may ſay, toward you Grace is given me of God, Act. 20.28. 1 Pet. 5.2. God hath aſſigned every ordinary Miniſter a portion of his people: For this is the difference between extraordinary, as the Apoſtles, Evangeliſts, the ſeventy Diſciples, and our ordinary Paſtors: The Apoſtles had an univerſall Commiſſion, and the Evangeliſts were Delegates of the Apoſtles, Durante beneplacito, that is, as long as they pleaſed: The ſeventy, if not Evangeliſts (which ſome of the Antients incline to) yet they were illimited helpers and fellow-labourers in the worke of the Lord: But ordinary Miniſters, the Lord commanded to faſten them to certain places, Tit. 1.5, ordaine Elders, City by City: and p. 66in the Councel of Chalcedon,foreign, Ne …icatur men…icat in Palae…tra, infelix Clericus. Grec. Scoliaſt. the 6. Chap. Let none be ordained at large, leſt he prove a wandering Jonathan: Every Miniſter muſt be 1. Separated. 2. Authorized. 3. Have allotted to him a certaine portion of people, which may be inſtructed by him, which the Diminutive foreign, not foreign, may ſeeme to inſinuate: Now as God doth give every Paſtor his ſeverall flocke, ſo he will that we travell in leading of them; we muſt not foreign, be B. B. in other mens Dioceſes, leſt God ſay who required this at your hands? When the Lord lighteth candles, he doth find candleſticks on which to ſet them; when he giveth a calling, he giveth a people amongst whom this function ſhould be exerciſed, in whoſe conſciences he doth give his Miniſters a ſpeciall report, &c. And thus we ſee the judgement of both theſe reverend Divines, full up to the buſines in hand: There remaineth only one objection to be anſwered, and then I ſhall give in the ſeverall inferences from what hath beene laid downe.

Obj. The objection is this, That from what hath been delivered it will follow, that the word of God ſhould be bound, if every Miniſter ſhould be tyed within the compaſſe of his own Congregation.

Sol. I Anſwer, it doth not follow, my reaſon is, becauſe as I noted before, there is a greater liberty allowed by Chriſt in the preaching of the Word, then there is in the adminiſtration of the Seales and Cenſures: the one cannot be done, but Virtute officii, the other may be done only**vid. A little but learned Treatiſe of late ſet forth, concerning preaching by thoſe that are not ordaind minſters. Virtute donorum; one that is not in the number of Wiſdomes maidens, by vertue of office, yet may be one of Wiſdoms children; whom God may ſo bleſſe in the exerciſe of the gifts and graces of the Spirit, to be an inſtrument of turning many to righteouſnes, Dan. 12.3. As for thoſe that are in office, and called to particular Churches, doubtleſſe they are not ſo tyed to their own Congregations, but that they may preach in other Churches beſides their own, as M. Baines hath well obſerved out of Clemens, lib. 2. conſtit. cap. 48. and not only in other churches of the ſame conſtitution, or with their own according to the Goſpell, but in ſuch aſſemblies and meetings of people, that are not yet converted to the faith of Chriſt, if they may be permitted and have liberty given them, eſpecially if they be deſired and entreated, as we find the ſervants of Chriſt have done in former times, as in Act. 14.7. In which Cities of Lyconia, and the inhabitants were for the time Idolaters, as p. 67in ver. 11, 12, 13. of that chapter, ſo Act. 17.22. where we find that Paul in Mars Hill, a place that was conſecrated to Idolatrous worſhip, takes occaſion to preach the Goſpell to thoſe heathens: and doubtleſſe ſo may the Miniſters of Chriſt, that are in office, if they may have liberty given them, take occ…ſion to exerciſe their gifts in preaching Jeſus Chriſt to the Congregations of men and women, yet uncalled, and in an Idolatrous, and Antichriſtian State.

Indeed thoſe of the rigid Separation do deny the Miniſters of thoſe they call Independant Churches, this liberty,A digreſſion touching the rigid Separatiſts, that will not allow any to preach, or hear in the meeting places, commonly known by the name o… Churches, becauſe they wer… at firſt dedicated to Idolatrous & ſuperſtitious uſes. ſaying that Paul was forced to that place of Mars Hill, when he preacht the knowledge of God in Chriſt, to the Athenian Idolaters; but I anſwer, though it ſhould be granted, that by violence he was carried by the Athenians to that Idolatrous place, which the words will not yeeld to them, ver. 19. but ſuppoſe it, yet it ſeemes when he came there, he was not forced to preach, but what he did, he did voluntarily, ver. 22. as one that had a fit opportunity put into his hands to do good; it ſeemes that the former words of their taking him, & bringing him to that place, was no other but their bringing him to a place of greater conveniency to deliver and make known the truth, then the market place was. And without queſtion the Apoſtle knew under the Goſpell, all places were alike to hold forth the truths of Chriſt: none holy, nor uncleane, but one as lawfull to preach Chriſt in, as another, all things being pure, to thoſe that are pure, Tit. 1.15. and for that place of 1 Cor. 8.10. where the Apoſtle forbids believers to ſit at meate in the Idols Temple, it is manifeſt that it was in caſe of ſcandal & offence to them that were weake, not that the thing was ſimply in it ſelfe an evill, as we may ſee ver 9. and Rom. 14.14.15. now as for thoſe places wherein the mixt multitude do meet here in England ordinarily, commonly called Pariſh churches, though many of them were dedicated to Saints and ſuperſtitious uſes by the Papiſts, and the ignorant people have formerly put holines in them; yet now theſe abuſes being removed, and ignorant people may be better informed in this point if they pleaſe, as is evident by the late Ordinance of the honourable houſe of Commons, for the removing of all ſcandalous and offenſive Pictures, and Monuments of Idolatry, and theſe places lookt upon as only ſuch, where for more conveniency, the worſhip of p. 68God may be performed. I ſee no reaſon why Miniſters and other gifted men may not preach, and the Saints comfortably, and without ſinne, come to heare and enjoy the ordinances of Chriſt in them, ſo they be performed according to the order of the Goſpell,**And this was …he judgement …f M. Robinſon, …e his Apolo…y, p. 49. As for that place of Jeremy, 15.19. where the Lord ſaith, they ſhould returne to him, but not he to them, doubtleſſe the Lord doth not ſpeake it of the Miniſtry of the word, for that he continued afterwards to thoſe rebellious Jewes; but in reſpect of more ſpeciall ordinances, wherein the Lord prohibits his Miniſters and Saints to have communion with Idolaters: but eſpecially I take it to be underſtood of the Lords forbidding the Prophet to conforme himſelf in his life and converſation, to their wicked wayes; but that he ſhould be ſuch an example and pattern of holines and righteous walking before them, that they might the better be convinced of the evill of their wayes, and ſo returne to the Lord from whom they had departed: not in the leaſt, that he ſhould ceaſe declaring the mind and will of God to them. Now this objection being anſwered, I come to the inferences.

Now the truth of the former Propoſition being thus cleared and confirmed, theſe things will then unavoidably follow.

Inference …om the for…er Propoſiti….1. That thoſe particular inſtances which are produced by diverſe reverend Divines, of the Eunuch, Centurions and Jailors baptiſme, though not belonging to any particular Church, againſt what we have laid downe, are of little force and validity, in regard that what was done to thoſe perſons, was by the hands of extraordinary officers, that were not tyed to particular Churches, as ordinary Paſtors & teachers were then, & ſtill are: & of like inſufficiency, is that inſtance of circumciſion which is brought by ſome (of high accompliſhment in learning and pyety) to warrant their practiſe againſt what hath been delivered, for it is well known that to the adminiſtration of circumciſion, there was not required a Church-Officer: but God left it undetermined, and as a thing indifferent in reſpect of the adminiſtrator, whether the Prieſt, or the Father, or the Mother, ſo the thing be done, as we ſee in Moſes child, whereas tis otherwiſe in the adminiſtrations of the Church under the New Teſtament, as wee have ſhewed before: and though we cannot read of any baptiſmall adminiſtrations in gathered Churches, in the dayes of the Apoſtles, yet I ſuppoſe we are not to deny it, p. 69unleſſe we will deny that children which were members of Churches, (as appears, Eph. 6.1, 2, 3. Col. 3.20.) were not baptized at all, either they muſt be baptized before the Churches were gathered, or after, not before, for doubtleſſe many of thoſe children were not then born, therefore after, and then without all controverſie there muſt of neceſſity be baptiſmall adminiſtrations, when and where the Churches did meet; though the holy Ghoſt (for reaſons beſt known to himſelfe) is pleaſed to conceale them.

2. That thoſe are juſtly blame worthy, that very frequently and ordinarily in theſe dayes of the Goſpell in which we live, goe from place to place to baptize ſuch as are not of their own, nor ſcarce of any other particular Church of Chriſt: I ſhall crave leave to propoſe theſe few things to them.

1. Whether they do not hereby introduce an univerſall or Nationall church viſible, with officers, and ordinances ſutable thereunto, taking for granted, …hat their Pariſh member-ſhip being a branch of the other, is ſufficient to inſtate them in church priviledges? the inſufficiency of which, I have already ſhewed.

2. Whether they do not by this their practiſe, not only confound thoſe offices which Jeſus Chriſt, the King of his church hath diſtinguiſhed, Epheſ. 4.11. but alſo hereby hold forth to the world, 1. That the extraordinary offices of Apoſtles and Evangeliſts are not to this day ceaſed, whoſe commiſſion did extend it ſelfe to all Churches? 2. That they preſume to have the ſame Call, Warrant, and Commiſſion for what they do, which the Apoſtles had at firſt from Jeſus Chriſt?

3. Whether they do not take that to them, and upon them, by this their practiſe, which the Apoſtles themſelves by all their authority, did never give to the officers and Elders of particular churches? for we never read that ever the Apoſtles did give in command, that the Elders and Miniſters of particular churches, ſhould extend the exerciſe of the office, eſpecially the adminiſtration of the Seals and cenſures (which is the point we ſpeake to) beyond the bounds of their own congregation?

4. Laſtly, whether hereby they do not only by this their example, occaſion from and by others, the pollutions & prophanation of the holy things of Gods Houſe, but alſo lay ſtumbling blocks in the way of many precious and godly ſoules, that would come off from p. 70their old wayes of confuſion, did they not diſcerne ſuch practiſes in thoſe that take upon them to be guides and leaders of others: for are we not ordinarily upbraided with theſe and the like words, Do you not ſee, how ſuch and ſuch godly men, reverend Miniſters, and learned Divines, make no ſcruple at all of adminiſtring the Seales, eſpecially that of Baptiſme, to thoſe that are not of their own congregation? and thus according to the old ſaying, Plus proſunt exempla, quam praecepta, multitudes are kept from comming to the enjoyment of the pure ordinances of Chriſt, in the right order of the Goſpell.

3. It will follow alſo from hence unavoidably, that thoſe many Chriſtians (the truth of whoſe grace and union with the head and foundation we queſtion not) which of late dayes (calling into queſtion the truth and lawfullnes of their firſt baptiſme) have fallen upon the practiſe of rebaptizing, and taking up the Ordinance of baptiſme, De novo, are utterly void, and altogether to ſeeke of a true and a juſt ground from the Scripture for their practiſe herein, and ſo this latter baptiſme of theirs, will be found as unlawfull upon the ſame ground they held their firſt unlawfull: (becauſe) unlawfully adminiſtred. For if the adminiſtration of the Seales be now tyed to ordinary officers, and theſe to a particular Church, ſince the Apoſtles times, that give them their lawfull and right call to adminiſter the ordinances, then it will follow that there is no lawfull baptiſme, but by him that is an officer of ſome particular Church, and he that is an officer of ſome particular church, muſt have a lawfull calling from the Church to which he is an officer, for all extraordinary officers that had their call and commiſſion immediately from heaven, are ceaſed: now thoſe which rebaptize, cannot prove the taking up of that ordinance again after this manner, but are enforced to hold, that a Diſciple in common, that by the exerciſe of his gifts, doth convert a ſinner from the evill of his wayes, may alſo baptize him; which if true, then firſt of all, what need of Chriſts ordaining officers in a Church for theſe purpoſes? Secondly, then why may not a godly woman (by her good exhortations and chaſte converſation, converting her husband) baptize him alſo, which I ſuppoſe they are farre from maintaining, and yet it neceſſarily followes, the ground they build their practiſe upon: wherefore three things I ſhall here propoſe (in the ſpirit of p. 71love and meekneſſe) to be ſeriouſly and conſcienciouſly conſidered by them.

1. Whether there be any lawfull baptiſme, where the adminiſtrator hath no lawfull calling thereunto.

2. Whether the lawfull call to the diſpenſing of that ordinance of baptiſme be not now, (in theſe dayes of the Goſpell) from or by that particular Church, and ſociety of Saints, to which that adminiſtrator or officer doth belong.

3. Whether a perſons entring on ſuch an action of ſo high a nature, by his own meer private motion, or ſuppoſition of an extraordinary and immediate call from heaven, wanting the ordinary inſtituted way of Chriſt in the Goſpell, be not a ſtrong deluſion, and an occaſion of leading them into dangerous errors, as we find by wofull experience, to wit, univerſall grace, free-will, denying originall ſinne, and the decrees af God to be abſolute. And of late there is a ſmall Pamphlet that goes under M: Francis Cornwals name, (a great pleader for rebaptizing, and champion againſt Paedobaptiſme) that hath diverſe unſound things in it, deceiving the ſimple, and among other theſe two that follow.

The firſt is, that thoſe that are not able to make out a confeſſion of their beliefe in Jeſus the Chriſt, are therefore not born of God, 1 Joh. 5.1. Then it muſt follow, that there is no ſalvation where there is no actuall profeſſion, and confeſſion of faith; Nay, that there is no worke of inherent and habituall ſanctification and regeneration, where there is not ability and power to hold it forth, which how falſe, and againſt the very letter of the word, thoſe that have but halfe an eye may diſcerne.

2. That thoſe that refuſe and deny to be baptized, (that is, after that manner he there ſpeaks of all along, by making a confeſſion of their faith, and going into the water to be dipt) have no promiſe to receive the gifts of the Spirit, but rather ſhall be given up to ſtrong deluſions to believe a lye, 2 Theſ. 2.11. Now whether this poore man be not given up to ſtrong deluſions in writing as he doth in in this manner, let any underſtanding man judge: for either he meanes the extraordinary gifts of the Spirit, as the gifts of Miracles, that ſuch as are not ſo baptized, have no promiſe to receive; or elſe he underſtands the ordinary and uſuall ſanctifying gifts of the Spirit, that all the elect have in their regeneration, and converſion p. 72to God: Now let him take either of theſe, or both, and he ſhall find how he is deluded: For as for the firſt ſort of gifts, wee have a cleare inſtance that they were powred out upon Cornelius, and thoſe that heard the word with him, from the mouth of Peter, before ever they were baptized, or came neare the water, or the water them, as we find Act. 14.44, 45, 46. So that it ſeems the gifts of the Spirit did precede baptiſme, not follow it: And if it ſhould be demanded of him, whether ſince his rebaptizing, and other of his way, they have received thoſe gifts of ſpeaking tongues, and healing all manner of diſeaſes, and caſting out of Devils; I feare they would be to ſeeke of anſwering affirmatively: and why then do men ſpeake ſo confidently of that they have no warrant for, nor experience of? And then for the ſecond ſort of gifts, thoſe which are proper only to the Elect, as Faith, Repentance, and the like; its as cleare as the Sunne in the firmament, that they are in the hearts, and put forth many times in the lives of elect perſons, before ever they were baptized; as we ſee in the new converts, and the Eunuch, Jaylor, Paul himſelfe, and others: and experience ſhewes it abundantly to this day, in thoſe that were never baptized by way of dipping. But to make the vanity of this doctine to appeare fully, is it not evident from Chriſts own mouth, that the promiſe of the Spirit is to believing ſimply without the leaſt mention of baptiſme? as in Joh. 7.38, 39. Which they that believe on him ſhould receive, not they that are baptized.

4. It will unavoidably follow from hence, that the power of Miniſters in a Claſſis or Synod, exerciſing authority and jurisdiction in the name of Chriſt, over more Congregations and Churches then their own to which they belong, is altogether unwarrantable, and not from Scripture: for if the adminiſtration of the Seales, and execution of Church cenſures, that officers are intruſted with, be appropriated to their own Congregations, then it muſt needs follow, when they take upon them the government, ordering and cenſuring of other Churches, they violate thoſe ſacred bonds which Jeſus Chriſt hath tyed them to.

And for this M. Burroughs in his Treatiſe of Heart Diviſions, is very cleare, 6.22. p. 157. where having laid down the chiefe controverſie now on foot, he gives two conſiderations to helpe us in our thoughts about it,

p. 731. That the extent of power of jurisdiction, muſt be by inſtitution, aſwell as the power it ſelfe; all juridicall power whatſoever, either in State or Church, receives limits or extent, from the ſame authority it firſt had its riſe: this is impoſſible to be denyed. If a man by a Charter be made a Major of a towne, he cannot therefore challenge the power of a Major whereſoever he comes, except the authority that firſt gave him his power ſhall alſo extend it: now the Charter by which any Church officer is inveſted with power is the word, and therefore we cannot ſtraiten or enlarge the power of a Miniſter, otherwiſe then we find it in the word, &c.

2. That a man naturally, is of nothing more impatient, then to have jurisdiction challenged over him, except he ſees the claime to be right: & in the point of ſpirituall jurisdiction, man is the moſt tender of all, becauſe in that men come in the name of Chriſt to him, challenging authority to exerciſe the power of Chriſt over him, not over the outward man, ſo much as over his ſoule, to deliver it up to Sathan; ſurely there had need be ſhewn a cleare and full charter, that any men have, that gives them ſuch a power as this, that men in conſcience ſhould be bound to ſubmit to.

Obj. You will ſay, what helpe or remedy can there be, if the officers of a Church, or a whole Church ſhould erre, as its poſſible?

Anſ. See what the ſame M. Burroughs ſaith in his anſwer to M. Edwards, p. 31. where he hath this very queſtion.

The Church (ſaith he) is a ſpirituall ſociety, gathered for ſpirituall ends; it hath within it ſelfe no helpe againſt ſpirituall evils, but ſpirituall, and theſe can only prevaile with men, ſo farre as they are ſpirituall & conſciencious. If the declaring the mind of Chriſt by other churches, if the proteſting againſt erring Elders or churches, and withdrawing communion from them, will not ſtrike upon conſcience, what ſhall? Can the adding of an act of formall jurisdiction, whoſe divine inſtitution few ſee, (and I may adde, which the Presbyterians themſelves have no precept from Chriſt, nor example in all the primitive Churches to ſhew for) and is doubted of by thoſe, with whom it ſhould prevaile: can that do it? The former meanes will remedy evils if men be conſciencious, the latter will not do it, if men be not conſciencious.

Obj. But the Magiſtrate muſt come in and helpe.

Anſ. Then in Church helpe there is little difference between the p. 74Presbyters and the Independents, whatſoever they pretend to the contrary, in the point of church power.

2. If you intereſſe the Magiſtrates power, he muſt then either by himſelfe, or by ſome commiſſion, take cognizance of the jus and fact wherein his power is to be exerciſed, he muſt not act upon an implicite beliefe, that the acts of the church are right.

3. Will you call in his power in all matters of difference, wherein your ſelves cannot agree, or will you only deſire his power to helpe, when either the hainouſneſſe of the matter, or the turbulency of the carriage manifeſts ſtubbornneſſe? If in the former caſe, then you make the Magiſtrate the Iudge of all controverſies in Religion, which I believe you are not willing to do: If in the latter only, wee are agreed. Why then is there ſuch a ſtirre, ſuch an out-cry, againſt that which is called the Independent way? as if there muſt needs be a confuſion of all things, if liberty in it be granted. The Lord judge between us and our bretheren in this thing, to him wee referre our names, and our cauſe. Thus that eminent and famous ſervant of Chriſt in the concluſion of his Vindication againſt M. Edwards. And if any deſire further ſatisfaction touching the undue power of the claſſicall way, he may read at large M. Damports Reply to M. Paget, ſect 27. p. 226, to 231. and 254, 255.

5. The next inference from the former poſition, is this. That thoſe of the Congregationall way, commonly known by the nickname of Independents; do not walke without a rule for what they do, in appropriating the adminiſtrations of Seales and Cenſures, to their own particular Congregations; nor ſinne againſt Chriſt, in refuſing to adminiſter the Seales to ſuch, as are not in fellowſhip with them, nor any other true viſible Church of Chriſt. I know it is layd to the charge of ſuch, as if they were proud and ſcornfull, but it is no other then an aſperſion: for if this be the revealed will of Chriſt, that the adminiſtration of the Seales is limited to Paſtors and Teachers, and they to their owne particular charge, then if they had all the humility in the world, that is in the hearts of the Saints, yet that would not allow them to go againſt the leaſt part of the revealed will and mind of Chriſt, which they ſhould do, if they ſhould adminiſter Church ordinances, to ſuch as are of no Church, and refuſe alſo to ſit downe in fellowſhip with them. For as M. Burroughs in his Heart Diviſions, p. 166. hath well and rightly obſerved, p. 75In all worſhip that belongs to Saints, as Saints, they joyfully joyn with them, that is (as I conceive) in prayer, hearing of the word, holy conference, and duties of ſuch like nature, that concerne chriſtian communion: but as for that worſhip that belongs to Saints as gathered into a ſociety under officers, ſo they judge it unreaſonable that any ſhould have the benefit of the priviledges of the Church, and yet be under no power nor diſcipline of any Church, but live at liberty, and pick & chooſe ordinances where they pleaſe, & if they walk diſorderly, have no Church to call them to an account. And therfore hence forward let not men cenſure us as they have done, for the diſcharge of our duty to Jeſus Chriſt.

Indeed if it were meere will and not conſcience, that did lead & guide us, it were another matter, but when (through riches of mercy) we can upon good grounds appeale to the Lord, that it is meer conſcience and not will that leads and ſwayes us, let them take heed how they paſſe ſuch unrighteous judgement on their bretheren, leſt that of our Saviour light on them, Mat. 7.1, 2. Iudge not that ye be not judged, for with what judgement ye judge, ye ſhall be judged; and with what meaſure ye mete, it ſhall be meaſured to you again. I would only deſire to know this one thing, of ſuch raſh and bitter cenſurers of their brethren, what profit & advantage it can be to us, to expoſe our names to reproach, our perſons to contempt, and all we have to hazard, if wee were not perſwaded of the truth of what wee practiſe, and that we ſhould ſinne againſt God, if wee ſhould (to pleaſe men) do the contrary. Beſides, is it not wel known that we ſtrive to go ſo farre as we may poſſibly, with a good conſcience, for the ſatisfying of thoſe that are contrary minded? what would men have yet further of us, unleſſe it be to ſin againſt the light of truth God hath revealed to us? let but a few things be duely conſidered, & then ſee whether we are guilty of thoſe abominable and foule crimes that are laid to our charge.

1. Thoſe of the Congregationall way, are content to receive ſuch into communion and church fellowſhip, upon their proffering themſelves, that differ from them in their judgement, in things of leſſer conſequence and moment, ſo long as they have good evidence and teſtimony of their upright converſation, and find them willing to ſit down with them, and ſubmit themſelves to the churches proceedings, as farre as God ſhall give them light.

p. 762. They are ſtudious of taking notice of the leaſt breathings of Chriſt, in thoſe that offer themſelves to joyn with them in Church communion, whether poore or rich, condiſcending to the meaneſt worke of grace, where they have any the leaſt hintes of truth and ſincerity, being aſſured that Chriſt hath appointed his green Paſtures for his weake Lambes, as well as for his grown ſheep.

3. They are willing to give liberty to any ſuch poore ſoules to manifeſt what God hath done for them in uniting them to Chriſt the foundation, (not to make a confeſſion of their ſinnes, as many report) for the ſatisfying of thoſe that ſhall have communion with them in the holy things of God, (which is no more then reaſon requires) either before the whole Church publiquely, or elſe if they are weake and baſhfull (as many are) to the**And thus much the Presbyterians themſelves practiſe in their admiſſion of men and women to the Sacrament. Paſtor in private, with one or two more of the Church, and they to tranſmit it to the Church.

4. If they meet with broken language, and bad and low expreſſions (as oftentimes it falles out) yet they make not that a ground of refuſall, ſo there be ſufficient teſtimony of the holines of the life, viz. ſuch a profeſſion as carries with it no palpable contradiction in mens walking, but is accompanied with the power of Religion and godlines.

5. They bind not any to a formall and expreſſe written covenant at their comming in (as they are commonly ſlandered with) but only, after ſatisfaction is given, demand their willingnes to give up themſelves to the Lord, & his Church, & to walke together in the mutuall diſcharge of thoſe duties that concerneth ſuch a Church-ſtate, and Goſpell relation, upon the manifeſtation whereof, they are admitted to fellowſhip and uſe of the ordinances.

6. If any are not found fit upon tryall, they are only deſired to wait a while, till God ſhall bring them into a further capacity. Some Spirits I confeſſe when they ſee they cannot obtaine their ends, fly out, and leave walking with thoſe they would have joyned, ſpeaking evill of the way of Chriſt and his ſervants that walke in it, and for no other cauſe, that is truly diſcovered, but this, that they cannot have their own wils, though it be made (upon good grounds) evident, that they are not fit for ſuch a condition. Now what ſhall be done in ſuch a caſe? Either thoſe of the Congregationall way muſt act ſo as to pleaſe Chriſt, or the creature; now if p. 77they ſtrive to do the firſt, then they incurre the diſpleaſure of the laſt, and if they ſhould in a ſinfull way ſeeke to the pleaſing of the creature, then they diſpleaſe Chriſt; but this will be their comfort, ſo long as Chriſt helpes them to diſcharge their conſciences towards him, they need not regard how the creature deales with them: In the world we muſt have tribulation, but in Chriſt wee ſhall have peace, Joh. 16. ult. And as our tribulations abound for him, ſo our conſolations ſhall abound alſo in and by him, 2 Cor. 1.5.

O…j. But they will not come into publique.

Anſ. 1. Jeſus Chriſt ſaith, whereſoever two or three are met together in his name, there he will be preſent with them, Mat. 18.…Matt 18he will owne them, and bleſſe them: he hath taken away all difference betweene places under the Goſpell, there is not one more holy then another, but all alike now, & Jeſus Chriſt & his Apoſtles indifferently ſhewed their practiſe this way in the Synagogue, Temple, Field, Chamber, and doubtleſſe where ever the Church meets to worſhip, there is a publique, not private Aſſembly.

2. They ſhut not the doors where they meet, for the moſt part, but ſeave them open for all to come & behold their wayes, unleſſe they come to make diſturbance.

3. Some Churches are in publique (as you call it) and others have been, but have been forced back againe, and all would be more publique then they are, (in that ſence as you cal publique) if they might enjoy their liberty, and not endanger their peace or purity: let but Authority allow us that liberty they do the Presbyterians, (as in conſcience they ſtand bound, we walking peaceably) to diſpenſe the ordinances of Chriſt without moleſtation, and then ſee whether we would refuſe it. Alas! alas! that ever men ſhould find fault with us for that we cannot remedy but count our affliction.