To which end their first care must be to give no just cause by corrupting of Doctrine Worship or Discipline to any to withdraw and not to impose any unnecessary thing as necessary to Communion but to unite in things necessary and to give liberty in things unnecessary A means approved in all Ages by Peacemakers And to guide the Church by the paternal Government of Reason and Love and not by Tyranny to make themselves hateful And to be much in preaching Love and Concord that the people may know the sin and danger of Factions and Divisions and to avoid all Factiousness and Contentiousness themselves And their next care must be to labour after a laudable if they cannot reach an eminent degree of ability in teaching and exemplariness in a holy and charitable Life that they may win the esteem and love of the Flock and may give them no occasion to think that the necessity of their Souls requireth them to seek for better helps But if differing though tolerable Opinions do so possess any of the peoples minds that no means can satisfie them to continue in the same Assemblies and their presence will be more hurtful than their absence or if the Pastor or Church be so over-rigid as not to tolerate their dissent the next thing to be done is to permit them to Worship in other Assemblies though their withdrawing may not be justifiable and to take care that Love and Peace be maintained with them as with Neighbour Churches though perhaps weak and faulty which bringeth us up to the next Question Q. 3. What are the Terms on which Neighbour Churches may hold Communion with one another A. What these particular Churches in the question are is shewed before The Communion in question consisteth 1. In holding the same Faith 2. In the same Worship of God in the necessary parts 3. In the same profession of Obedience to God 4. In a professed estimation of each other as Brethren and as true Churches of Christ. 5. And in a professed Love to one another as such 6. And in such Communion and mutual Assistance as tend to the preservation of the Church Universal and the benefit of each other The Terms therefore and means must be these following 1. They must publickly profess the same Christian Religion in all the Essential parts which is no more but That we continue our consent to our Baptismal Covenant with God the Father Son and Holy Ghost renouncing the Devil the World and the Flesh Particularly professing to believe all the Articles of the Ancient Creed and to Desire all that is contained in the Lords Prayer and sincerely to endeavour to live towards God and Men according to the Ten Commandments Believing also the Sacred Canonical Scriptures to be true and taking them for the intire Rule of our Divine Belief and Worship and Obedience And we renounce so far as we can know them all Heresies Errors and Practices contrary hereto This is all the Profession that is to be required of any person in order to the Catholick Communion of Christians as such or of the Members of a particular Church besides their consent to their particular Church relation or of Neighbour Churches for their Communion with each other Except when any scandal obligeth us to clear our selves whether it be suspected Heresie or wickedness of Life by a just Purgation or Repentance And the requiring of larger unnecessary Professions hath been the grand Engine of Church Divisions through many Generations 2. Yet as there are Christians of divers degrees of knowledge and soundness in the same Church so there are Churches also as different And though we must own them all as Christian Churches which are such indeed yet must we not judge them equally sound or pure but must disown the gross corruptions of Doctrine Worship or Discipline which are proved to be in any of them and must specially honour those that are more faithful pure and entire 3. No one particular single Church must claim or usurp a Right of Dominion or Government over other Churches as given them by God seeing that all such true Churches are as Cities or Corporations in one Kingdom which are all governed by one King but are none of them rightful Rulers of the rest Nor must any Men of their own heads set up such Forms of Government as of Humane right in Conformity to the Secular Governments of the World and this as Spiritual in the Exercise of the Keys which Christ committed to his Ministers tho' one eminent Minister may instruct and admonish many others and have some care of many Churches contrary to or inconsistent with the Orders setled by Christ or his Apostles who were commissioned by him for the setling of all Universally necessarily Church Government and infallibly guided therein by the Holy Ghost Much less may the Unity and Peace of the Church be laid upon such invented policies as it is by the Papists who make their forged Head Pope or Council a constitutive essential part of the Catholick Church and seign all the Christian World to be Schismaticks who will not be his Subjects 4. But Love and Concord and Peace must be maintained among the equal parts of the Catholick Church Seeing it is the strength of the Churches and their Beauty and the Exercise and help of the Life and Holiness of all the parts Therefore such correspondencies must be maintained among them as tend to a right understanding of each other and to a just furtherance of these happy ends And as in particular Churches the determinations of useful circumstances according to Gods general Rules is no sinful addition to Gods Word or Ordinances so neither is it here to be so judged if Magistrates by Laws or Churches by consent do determine of useful undetermined circumstances for the ordering of these Correspondencies and preventing Contentions Factions and Divisions 5. The ordinary means of these correspondencies are Messengers and Synods or Councils and Letters Testimonial or Certificates If one Church be offended with another upon suspicion of Heresie or scandalous Practices they may by Messengers admonish them and these may by Messengers make their Purgation or Confession As also if they desire Advice or Help from one another but if in common and weighty cases there be need of more common and judicious consultations or significations of Consent and Concord Synods are the means thereto And if one Member Travel into other parts or remove his dwelling or be to be received by other Churches especially in Suspicious Times and Cases Communicatory Letters and Certificates are the means that Hereticks and Deceivers abuse not the Churches 6. Whether these Synods shall be held at certain stated times or variously as occasions vary And whether they shall have a President And whether he shall be mutable or fixed And of how many Churches they shall be composed And how oft they shall meet and how long they shall sit with such like are circumstances left to Humane Prudence
God the Father Son and Holy Ghost Let us therefore take up with this Description in our future Agreements and in the practice the Prudent and Charitable will not presume to censure any Mans Profession as Incredible coram Ecclesiâ without proof Let us therefore unanimously set up Confirmation or if you dislike the Name the Tryal and Approbation of the Profession of all that are entered among the Adult Church Members And if any are too loose on one side or too rigid on the other in the practical part the judging and accepting or refusing of the tryed let the Matter be debated at the Synods of the Consociate Pastors if there be any Accusatio◠put in 2. We are Agreed that Consent is necessary to Church-Membership And that it must be a signified consent And that the most express consent is best to the well being of the Church caeteris paribus but yet that a darker way of signifying may serve to the Being of the Church Let us therefore thank God that we live in days of Liberty wherein we may all use the most edifying way and accordingly let us Agree to call our people to an express consent But if any deny this let them not be thereupon disowned but forborn so be it they will perform the whole work of their Ministry faithfully towards all that they take for their Charge 3. We are Agreed that it 's lawful for a particular Church to consist of no more than can meet in one place And yet that it is not necessary to its Being that actually they do all meet in a place Let us therefore resolve to confine our particular Churches ordinarily to a Parish Unless it be where Parishes are so small or fit persons so few that it is fit to lay divers of them together as to Church ends Yet so that if any refuse this Agreement and will needs take four or five Parishes for distinct worshipping Churches and yet but one Governing Church in the Officers we bear with them and allow them the liberty of their way so be it they will faithfully perform the work both of Worship and Discipline to them all 4. We are Agreed that it is lawful and meet that Neighbour Pastors be advisers and helpers in the Ordinations of Presbyters and yet that they are truly Presbyters if they be Ordained but by the Presbyters of a particular Church And in cases of Necessity if unordained Let us therefore Agree in practice that Ordinations be ordinarily performed by the Advice and Assistance of the Synod of the Associated Pastors or some deputed Members of it The case of Ordination by Bishops I handle elsewhere and not here And if any refuse this let them be forborn so be it they be Ordained by Lawful Presbyters of their own Church or any other with whom we be not bound to avoid Communion And if any Congregation through Error have no true Officers in the judgment of the Synod for want of true Ordination yet let us hold such Communion with that Congregation if other things correspond as is due to a Neighbour Community of Christians though not as is due to a Political Society 5. We are Agreed that the Pastors are by Commission from Christ appointed to be the Rulors of the Churches and the people commanded to obey them And that it is they that are the Authorized Teachers of the Flocks and are to Administer the Sacraments and Ministerially to bind or loose And yet that the people are to be Governed as Freemen and are not to obey apparently unrighteous censures and therefore are by an Obediential Judgment to discern what is fit to be obeyed and what not Let us therefore practise according to this Agreement and let the Pastors Rule and let the people Obey but not Obey against Gods Word And therefore let the people have so far cognizance of the Cause and their conse be required as is necessary to their free discerning safe Obedience and to the Churches Peace And if any Pastors will make more use of the peoples consent and others less let us forbear each other till some ill consequents produce an accusation at the Synod and then let the case be heard and judg'd 6. We are Agreed that a Pastor of one Church may Exercise divers acts of the Pastoral Office in another if he be called to such Exercise pro tempore We need not therefore mention this in our further Forms of Concord but leave each Man to his Liberty If any Pastor think he may not Exercise his Pastoral Office abroad let him stay at home But let them have Liberty that are otherwise minded 7. We are Agreed that a particular Church that hath a Presbytery may Exercise all Acts of Worship and Government within it self that are appertaining only to it self And that Synods should be used for Communion of Churches where things that concern the Churches in common or their Communion with one another should be heard and judged Let us therefore give way to particular Churches to enjoy their Liberty and let all the Churches be link'd together and the Pastors associate and meet in Synods for such Communion Yet so that if any one in weakness shall refuse to Associate or be an Ordinary Member of such Synods being caetera sanus we shall not therefore withdraw our Brotherly Love nor that distant sort of Communion of which he is capable Though we must disown his way lest others be tempted to the like Division 8. We are Agreed that no Men should bury their Talents and that the Gifts of our people that are suited to the profiting of others should be used to as publick benefit as may be so it be orderly regularly in their Callings in a due subordination to the Ministry and under their direction for the helping and not the hindering of their Work according to the forementioned limitations There is no Difference therefore among us here that is needful to be taken notice of in our Form of Concord it being between particular persons and not parties that the difference lyeth And actual miscarriages are to be enquired after as other Crimes in the several Churches and Associations 9. We are Agreed that all Parishes that have in them a people professing Christianity and consent to live as particular Churches in Communion for Gods Worship are true Churches as that word doth signifie a Community of Christians And if they have true Pastors they are true Churches as the word Church doth signifie a Political Society of Christians capable of the ordinary actual worshipping of God in the publick use of all Church Ordinances But because it is not to be expected that we should all be acquainted with the qualifications consent or practice of the people in all the Parishes of the Land nor of the Ministers call it is not therefore to be expected that we be made Judges of the state of all Parishes nor that we put our judgment of all or any of them by Name into our Form of Concord
such as expect the very Syllables of the Assertions in the proofs Therefore for brevity I take it to be the better way â—â— this time to offer here a full sufficient proof of any one of these Assertions which shall be questioned to such as shall soberly demand it A Servant of Christ for his Churches Unity and Peace Richard Baxter Acton Nov. 2â— 1688. Q. SEeing you have oft affirmed publickly that the Terms of Concord among Christians are easie to be known if their unwillingness to practise them were not the hinderance you are desired to answer these Questions following 1. What are the necessary Terms of Catholick Communion of Christians as Members of the Church Universal 2. What are the necessary Terms of the Communion of Christians personally in a particular Church 3. What are the Terms on which Neighbour Churches may hold Communion with one another 4. What are the Terms of Communion between the Churches of several Kingdoms 5. What is the Magistrates Power and Duty about Religion and the Churches and Ministers of Christ I. It is to be understood that the Universal Church is considered as Spiritual or as Visible As Spiritual it is the Universality of true Spiritual or Regenerate Believers as Headed by Jesus Christ. As Visible it is the Universality of the Baptized or Professors of true Faith as Headed by Christ the Author and Object of that Faith And accordingly Christians are to be distinguished And that the Question is of the Visible Church and Christians 2. This being supposed I answer that Catholick Visible Communion consisteth 1. Fundamentally in being all Baptized or entered into the same Covenant of Grace with God the Father the Son and the Holy Ghost and so being joyned to the same Head and entered into the same Universal Body and professing the same Faith and Love and Obedience contained in that Covenant and not falling away from that Profession or any Essential part thereof 2. And consequently that we all acknowledge the extraordinary Ministry of the Prophets and Apostles and receive their Testimony and Doctrine recorded in the Sacred Scriptures At least the foresaid Essentials of the Covenant and so much more as we understand and are convinced to be Canonical Scriptures or written by the Inspiration of the Holy Ghost 3. And also that we acknowledge a stated ordinary Ministry in the Church appointed by Christ to Disciple and Baptize the Nations of the World and then to teach them to observe all his Commands And that we profess our willingness to join in Christian Assemblies under the conduct of such Ministers for the worshipping of God and furthering our own and others Salvation if we have opportunity so to do And that we do accordingly II. Q. 1. We speak only of Visible Christians in this second Question also of Church Communion 2. A Particular Church signifieth either 1. A Community of Christians agreed to live under Pastoraâ— Guidance before they have a Pastor or have practised that agreement This is not the Church here meanâ— 2. Or a Political Society of Christian Pastor and People professedly associated for Personal Communion Exercise of these Relations as such in the publick worshipping of God and for the furtherance of Love and Obedience in each other The Ends difference it from all Civil Societies of Christians and from the associations of many Churches for Communion by delegates The necessary Terms of this Church Communion are these 1. The Pastor whether one or more must have all things essential to his Office 1. As to his Qualifications that is 1. That he understand at least the Essential Points of Christianity and Church Communion 2. That he be able to teach them to others in some competent degree 3. That he be willing to do it and this for Gods Honour the Churches Good and Mens Salvation 2. As to his Call that he have a true notification of the will of God that he should undertake this Office which is ordinarily done 1. By the Ordination that is the Approbation and Investiture of Bishops or Pastors 2. And in this case of his relation to a particular Church by the peoples consent All this in truth is needful before God and in Appearance and Profession before the Church 2. The People must be Baptized persons Sacramentally engaged into Covenant with God the Father Son and Holy Ghost and such as have not professedly deserted that Covenant by Apostasie nor are proved before a lawful Judicature to be deserters of any Essential part thereof Whether open professed Covenanting may not serve without Baptism in cases of Necessity where Baptism cannot be had is a case so extraordinary that we need not here meddle with it 3. He that was Baptized in Infancy and yet having opportunity at full age doth make no Profession of Christianity nor own his Baptismal Covenant openly by word or deed is to be numbered with Deserters 4. Though the most plain and open profession is usually best where it may be â—ad yet a profession less explicite may serve to the being of Church-members such as is their actual joyning with those Churches who purposely assemble to make publick profession of the Christian Religion Faith Love and Obedience 5. There must be also a signification of consent to their particular Church-Relation either more express and plain or at least by such actions which may be reasonably presumed to signifie it As ordinary joining in Church-worship with that particular Church and submitting to the necessary guidance of the Pastors 6. He that thus consenteth to his Relation to the Pastor and that Church is a Member though he consent not to the Membership or Presence of many particular Members thereof Because they are but Integral and not Essential parts of the Church 7. But if a usual mixture in the Assemblies of Hereticks or Strangers which are not Members of that Church or any other confounding cause do give the Pastors sufficient reason to call all or part of the people to an express signification of their consent to their Relation to put it out of doubt they that causelesly refuse such signification do seem to deny their consent and allow the Pastor and Church to judge of them accordingly 8. The office of the Bishops or Pastors is subordinate to the Teaching and Interceeding and Ruling office of Christ And their work is to Teach the people the Word of God to be their Mouth and Guide in publick Worship in Prayer and in Thanksgiving and Praise to God and to administer his holy Sacraments and to exercise that Power of the Keys which Christ hath committed to their trust in the Prudent and cautelous use of Church-Discipline And all this according to the Laws of Christ recorded in the holy Scriptures These therefore must be the Works and Ends for which these Churches must professedly assemble Especially on the Lord's Days which are separated to these holy Uses 9. The General Command in Nature and Scripture that all be done to Edification decently and
in order do require the Church with Prudence to determine of such undetermined Circumstances Modes and Orders as fall under those Generals As what Translation of the Scriptures to use what Metre of the Psalms what Tunes whether to divide the Scriptures into Chapters and Verses what Chapters to read what Psalms to Sing and when and how many what particular Method to use in Preaching and what words what helps for Memory whether written Notes in length or briefly At what Hour to begin How long to Preach and Pray In what words to Pray In what decent habit and in what gesture to Preach or Sing God's Praises c. what Utensils to use as Pulpit Font Table Cloth Cups c. In what Place c. In all which the Pastors are the Guides by Office and in many the Agents And it is no sinful Will-worship or adding to the Word of God to determine in such cases And they that will not stand to such Determinations cannot be Members of their Flocks As if any will not meet at that time or place where the Church doth meet or will not use the same Psalms or Translations or hear the Pastor in such a Method or with such Notes c. he thereby refuseth the Communion of that Church which must have some determinate time and place c. But yet the Pastors Power being for Edification and not for Destruction he must take the Peoples consent in all so far as the Churches good requireth it to their Edification and Peace and guide them as a Father by Love and in Humility as the Servant of all and not as Lording it over the Flock And if his Determination should be so perverse as to be destructive of the Church or of the Worship of God the people must seek the due Remedy of which more anon 10. As the Keys of the Church are committed by Christ to the Pastors for intromission Guidance and Sentential Excommunication that is for the Government of the Church so the People must not usurp any part of their office They are not obliged to try the Faith or Holiness of such as are to be Baptized or such as are to be received into their Publick Communion but may rest in the Pastors Judgment whose office it is to try them supposing still that they have their due remedy in case of corrupting or destructive Male administration And that their needful assistance in their Places should be used 11. If any Member of the Church do live in any Heresie or other great Sin contrary to his Covenant with God those who are acquainted with it must admonish him and seek to bring him to Repentance in the order appointed by Christ And if he repent not they must tell the Church And if being duely admonished by the Pastors he yet repent not the Pastors as the Church Guides must pronounce him unfit for the Communion of the Church and require him to forbear it and the people to avoid him which the people must obey Yet so as that if the people have sufficient cause to doubt whether a censure be not contrary to the Word of God they may enquire into the cause And if they find it contrary indeed they must not execute that Sentence by any of those private Acts of alienation which are in their own Power And they may seek due reparation of the publick breach 12. If one Pastor of a Church where there are many do perniciously and notably corrupt the Faith or the Worship or the Discipline of the Church the other Pastors must admonish him and both they and the people disown him if after a first and second Admonition he repent not And the same must the people do by all the Pastors if all be guilty in the same kind and must trust their Souls with more faithful Pastors But this must not be done mistakingly headily or rashly nor as an Act of Government over the Pastors or the Church but as an Act of Obedience to God for the preservation of their Souls and of the interest of Christ Nor must it be done without such consultation with and assistance of the Neighbour Churches or the Magistrates as their case shall make necessary or profitable to their right Ends. Nor by a violation of any lawful Orders of the Magistrates 13. If a Pastor preach some unsound Doctrines or faultily perform the publick Worship or neglect just Discipline and receive the unworthy to the Communion of the Church or reject the worthy the presence of the innocent Members who make not the fault their own by consent or by neglecting their Duties to reform it maketh none of this to be their Sin nor is to be taken for a sign of their consent Nor will the presence of the unworthy deprive the Godly of the Blessing or Comfort of God's Ordinance Nor are they bound to separate from that Church because of these Corruptions unless they are so great as to unchurch that Church or make their Worship and Communion such as God himself rejecteth and will not accept or unless by imposing Sin upon them or some other way the Church expel them or they have accidentally some other reason to remove 14. The Members of the same Church must live so near to one another as that they may be capable of the Communion and Duties of their relation But whether Parish-bounds shall be Church-bounds and whether there shall be one Church only or more in the same Parish is a thing which God hath not directly determined but only by general Rules to direct our Prudence as cases are by Circumstances varied Where the Magistrates Laws thus bound the Churches and the conveniences of Numbers Maintenance Place and common Expectation require it And where it is commonly taken for scandalous Disobedience or Disorder or Schism to do otherwise Prudence forbiddeth us to violate these Bounds and Orders without true necessity Not taking all for Church-Members who are Parishioners but taking none but Parishioners into that Church nor setting up other Churches in that Parish But when there are no such Laws and Reasons for it and where there are plainly greater Reasons or necessity to do otherwise we should not make such a Law to our selves 15. When true sound Churches are first settled all unneoessary and causeless Separation from them or setting up of new Churches in the same Towns or Parishes by way of disclaiming them or in opposition to them should be avoided by all Christians Because 1. We find not in Scripture times that any one City had many such Churches approved of God The numbers of Christians being but enow for one 2. Because it taketh up more Ministers than the interest of the Universal Church can allow to so few 3. Because it proceedeth from a sinful want of Love and Unity and tendeth to the further decrease of both Long and sad Experlence having shewed that each of those Churches think it to be their Duty to stablish their several perswasions and oppose the contrary
be cast out Norton Resp. P. 28. â—3 De Veritate talis Ecclesiae to nomine dubitare peccatum ducimus Q. 3. Quale saedus sufficit ad formam Ecclesiae R. Faedus implicitum sufficit ad esse faedus explicitam ad magis ordinatum esse desideratur Rutherford Plea Pag. 85 86. An explicite Vocal Covenant whereby we bind our selves by entring in a new Relation to such a Pastor and to such a Flock we deny not as if the thing were unlawful Nor deny we that at the Election of a Pastor the Pastor and People tye themselves by reciprocation of Oaths to each other the one to fulfil faithfully the Ministry he hath received of the Lord the other to submit to his Ministry in the Lord 5. Any Professor removing from one Congregation to another and so coming under a new Relation to such a Church or such a Ministry is in a tacite and virtual Covenant to discharge himself in all the Duties of a Member of that Congregation Norton Illius Ecclâ—siae constitutio quae uno in loco ordinario ad eultum Dei celebrandum convenire requeat ob suam multitudinem est illegitimâ— â— non tamen quoad â—jus Essentiam sed quoad adjunctum numerositatis Rutherford Due Right Pag. 301 302. 1. The ordinary Power of Jurisdiction because of nearest Vicinity and Contignity of Members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called A Congregation is a Church wanting nothing of the Being and Essence of a Church Yet is it in compleat Lond. Minist Ius Div. Minist Part 2. P. 82. These Angels were Congregational not Diocesane Ib The Asian Angels were not Diocesane Bishops but Congregational Presbyters seated each of them iâ— One Church not any of them in more than One. See Mr. Hooker's Concession of many Meetings in one Church in Mr. Cawdrey's Review P. 148. Norton Resp. P. 99. Toti multitudini Ecclesiae competit examen Pastorum per mannuum impositionem eorundem ordinatio in Ecclâ—sia homogenea sed non in officium Ecclesiasticum quia officium Ecclesiasticum recipitur invocatione non ordinatione idque à Christo immediatè non à totâ multitudine Id. p. 100. Vicinis insuper ordinariè consultis in Ecclesia homogenea competit fraternitati auxilio Consilio Presbyterorum viciâ—orum prudentum aliarum Ecclesiarum P. 101. Populus in judicando dirigi potest ac ordinarie debet à judicio aliorum Pastorum Electionem vel praeâ—unte vel concomitante Requiritur Conâ—ilium aliorum Presbyterorum Prudentum propter insufficientiam in Ecclesia infirmiori Propter salatem in amplitudinâ— Consiliarii in Ecclesia instructiori in omnibus propter Communionem Ecclesiarum P. 103. Propositio illa Bâ—llarmini Non sunt veri Pastores qui non sunt à veris Pâ—storibus ordinati vera est ordinariè seâ— extra ordinâ—m minimè necessaria Juâ— Ib. p. 105. Quam vis in Ecclesia bene constituta non debet aliis quà m Presbyteris Ordinandi munus mandari in defectu tâ—â—eâ— idoneorum Presbyterorum potest non-Presbyteris mandari Ames In Ecclesia constituta actum ipsum ordinandi ad Presbyteros pertinere ultro concedimus P. 106. Toti multitudini Ecclesiae 〈◊〉 competit collatio potestatis claviuâ— in Ministrâ—s aut tota illa potestas quâ— Ministriâ— Officium Ecclesiasticum tribuit Against the peoples Power of the Keys Rutherford Peaceable Plea and in his Due Right of Presbyteries and many more have written at large and unanswerably taking the Keys for Government or Pastoral Administrations Rutherford's Plea p. 6. The Power of the Keys is given to the Church of Believers as to the end for the Edifying of the Body of Christ Eph. 4. * * Mr. Norton p. 45. Sin per Ecclesiam Representtaivam intelligitur Ecclesia talis proprie dicta h. e. Ecclesia virtualis vicâ—-Ecclesia Ecclesiam repraesentatam subjectivè repraesentans atque adâ—o vi delegationis habens potestatem â—arum negotia exâ—quendi jure Dâ—i hoc sensu simpliciter negamus Ecclesiam repraesentativam P. 4. Their Power of Chusing is a Power about the Keys but not of the Keys And it is common to all Believers who are not to take Pastors as the Market goeth upon a blind hearsay c. It 's commonly granted them that the people regularly should chuse their Officers where some unfitness of their own doth not forbid it but that necessarily they must consent to his Relation or else he cannot Exercise his Office on them And it is granted them commonly according to Cyprian's words that the people also have a great hand in the Rejection of unworthy Pastors and that in case they prove intolerable and they have no more regular way to depose them after sufficient patience and warning they must forsake them But none of these are Acts of Church Government no more than for a Corporation to chuse the Major or for the Servant while he is Free to chuse his Master or a Scholar his School-master or a Patient his Physicion or for the Soldiers to forsake a Traiterous Commander that would deliver up their lives unto the Enemy It 's one thing to be a Church Governor and another thing to chuse or refuse a Church Governor Dr. Owen was at last against all Governing Power in the people and for the Pastors Government only * * See Dr. Taylor 's 2d Disswasive very well on the Text Dic Ecclesiae Mr. T. Goodwin and Mr. Nye Pref. to Mr. Cotton's Keys p. 5. It 's no contemptible case that Mr. Cawdrey puts Review p. 151. Are not a company of Women with the Pastors a true Church having all things Essential to it And have they the Ordaining Admitting Governing power by Vote or not If not then is it not in a Church of Saints as such but in the true Governours by Office or in none ††Ibid p. 4. I must profess that Scripture and Reason speak so plainly that Pastors are Gods Officers to Rule Rulers must Rule and the Ruled obey that I admire that wise and good Men can find a temptation to err in so plain a case A Church in a Prince's or Noblemans House will consist of perhaps a Lord and Lady and their Children and a hundred or two hundred Servants Now can any Man think it agreeable to Gods Word that the Servants because they are the Major Vote and the Children aâ— Age with them shall question examine and censure by Excommunication their Parents and Rulers It 's a true and weighty Speech of Mr. Cawdrey ib. p. 155. These destructive courses of Levelling Church and State proceed from the placing of all Power Originally in the people It hath been made a Controversie whether Bishops or Pastors may Excommuâ—…te a Prince But if his own Family 〈◊〉 just and meet should be a Church â—…ave him Examined and Excommuâ—…ed by his own Servants out of that Family-Church methinks should seem a â—aâ—der case {inverted †} {inverted †} Jid. ibid p. 7. Coâ—ton Keys ' p. 33. The Brethren of the Church are the first Subject of Church Liberty and the Elders thereof of Church Authority And both together of all Church Power needful to be exercised within themselves * * Jid. ib. p. 3. Norton pag. 74 75. * * Iudicium de coercendo poenis corporalibus est Magistratus Iudicium de actionibus Pastoralibus praestandis an non est Pastoâ—um Iudicium de obediendo vel non obediendo est subditorum Dâ— Propriis actionibus unusquisque praejudicat officium discernendo See Mr. Norton at large proving that a Minister of a particular Church may not only by virtue of his Gifts and the common bond of Christian Charity but also by virtue of his Calling exercise in another Church the acts of his Office Charitativè non Authoritativè p. 76. c. 6. Of this see my Disput. of Ordination and 3d of Episcopacy * * Nort. P. 45. Si Ecclesia Representativa sumitur pro mutua consultatione consotiatione confoederatione Ecclesiarum particularium in Synodis per Legatos nova Ecclesiae forma non addita libertate Ecclesiâ— salvâ rem agnoscimus
that we found most Parishes in was Antichurches or Separatists that in great Towns and where they found Entertainment did gather Congregations out of the Parochial Congregations which being gathered on pretence that the Communion of our Churches was unlawful employed so much of their Preaching and converse in labouring to prove it so and in magnifying their own Opinions and ways and vilifying others as made many Towns become places of meer strife that I say not of almost hostility § 5. These separating Antichurches were of divers sorts But of these it was two Parties that most hindred our Concord and Success The Laudian Prelatists and the rigid Independents The former set up mostly in Great mens Houses that had been against the Parliament with whom they had the great advantage of the prejudice and exasperation of Minds that had suffered with and for them and of their Power over the People that as Tenants or Servants depended on them and the Countenances of their greatness and a comfortable and honourable entertainment with them These told the People that the Parish Ministers were Schismaticks and but Lay men except the old ones that were ordained by Diocesans The other sort pretended sometimes faultiness in our Churches as not so pure as they and sometime Liberty to gather the willing into Churches of their Conduct because Parish Bounds were not of Divine Right The Anabaptists also made us no small trouble But the Quakers that made the loudest noise by railing at us in our Assemblies and Markets did little harm being contemned because of the grossness of their Behaviour especially when we had admitted them to publick Disputes and shamed them before all the People § 6. Our care was therefore to offer Love and Peace to the Laudians and the rigid Independents To the first sort we offered to consine our Ministration to that which they had nothing against though we could not do all that they thought best we constantly used to read the Psalms and Scripture Lessons some Hymns the Creed Lord's Prayer Decalogue c. and offered them the Sacrament Kneeling that were capable and willing And some of us permitted and maintained the bare Reading Curates that in Chapels read the Liturgy to them And Petitioned that all intolerable Priests of what side soever might be removed for better but that no man might be ejected for being for the King But we spake to the Deaf and sought peace of the unpeaceable We would have had them to set up tolerated Bishops over all Volunteers that desired it But that they were utterly against as thinking that the Party that would constitute their Churches would but shame them by their ignorance and vice such a Leaden Sword did they take their Discipline to be laying all on the force of the Magistrates Sword when yet the Keys which they durst not bear without the Sword as it was done Three hundred Years must have the Honour and Name § 7. And as to the other Separatists we treated with their chief Leaders for Union and Concord and that occasioned the Writing of this Book But we little prevailed with the Old Conductors or the Young self-conceited sort of Novices I will not dishonour the Dead so far as to name them that I treated with and the terms offered to them and the pretences on which they by tergiversation refused it Their Confidence in the Soldiery that failed and shamed them I think was it that hardened them into that Errour And had not the Sword for a time upheld them all these Sects had quickly come to nothing as indeed most of them did by the Parts Interest and Concord of the United Ministry For my own part I had little hinderance nor any Antichurch nor striving Party § 8. The present Conformists I know will take occasion to call our Congregations such Antichurches now as I wrote against then And some on the other side will say What need was there now to publish your old Disswasives from Separation I will speak briefly to both these § 9. I. I know none now that are so much against Schism and sinful Separation as the moderate Nonconformists nor any more guilty of it than those Papists and Tories that most fiercely talk against it Had we not been greatly against Schism we had never done and suffered so much as we have done to have prevented or healed it and to have kept the Church from tearing Laws and Canons that have battered Peace and Concord we had never written and stoopt and humbly beg'd for Unity and Peace of malicious ambitious revengeful men that made all our Endeavours fuel to increase the flames of their Cruelty We foresaw what the Legion was like to do to make the Church and Land like the man among the Tombes that ragingly cut and tore himself But the cure is too hard for us Is it lawful and good to shut the Churches Doors against us and throw Stones at us to drive us away and banish us five Miles from all the Churches of the Cities and Corporations of the Land and all places where of long time we had Preached and to order the Iailers to keep us from the Churches and Informers to accuse us if we come there and then to call us Schismaticks for not coming And is it Schism for men thus used to worship God elsewhere Is there no Separation that is a Duty because some Separation is a Sin Is it Schism to separate from Heathens or Infidels or from the Papal Church or from Arrians The Case was not then as it hath been since The separating Party had nothing imposed upon them that they could themselves say was against the Word of God They had no Canons that excommunicated them ipso facto if they should call the Churches Practice sinful They were not cast out for not declaring Assent and Consent to all things contained in and prescribed by Three Books of fallible Imposers They were not forced to Covenant never to endeavour any alteration that is Amendment of the present Church Government Nor to subscribe that if a King should Commission a French or Irish Army to invade the Land to deliver it to a Foreign Prelate it is unlawful for the Land to resist such an Army The Corporations of England were not then constituted by means of an Oath that neither King Lords or any Person have any Obligation to be against Schism Popery or Prophaneness or to repent of Sin by Swearing and Vowing it if that Oath hath a Confederacy also against the English Prelacy and was imposed and taken against Law The Separatists that were against Bishops Liturgies and Ceremonies were then at liberty to forbear them and to disown them And what pretence had they then for Separation § 10. II. But to the other side I answer 1. The Loud Accusations of Schism or Separation published against us by such as then did separate themselves from the Publick Churches require us to undeceive those that are deceived by them by making them know
of the lawful Pastors Q. 12. Why would you chuse Pastors that be not wiâ—â—r to govern than your selves Q. 13. Do you not imitate those Diocesanâ— that take on them the sole Government of more Churches than they can govern And do not you also undertake what you cannot do Q. 14. Do you think it is not lawful for a great Lord like Abraham that hath a hundred or many hundred Servants to make a Church of his Family And do you think his Children and Servants should rule it by Vote and try their Lord and Ladies graces Q. 15. Do you not know that Baptism entereth into the Universal Church as such and not into any particular Church without a further contract And who made you Rulers of the Church Universal why you rather than another Church Did the People try and judge by Vote the Baptizing of the three thousand Act. 3. and of Cornelius and the Eâ—much and the Iailor or the Samaritans or any one person Prove it if you can and defie not God's Word Q. 16. What if the Minister that must Baptize and give the Lord's Supper be unsatisfied in your Iudgment Must he go against his Conscience in obedience to you Q. 17. Is one abused Text Tell and hear the Church ignorantly repeated enough to blind you against all this Evidence If the King send to the City of London to cast out an ill Member doth it follow that all the People must do it by equal Power or Vote or some as Rulers and others as obedient Consenters your freedom and your choice of Rulers is not a Power to Rule Papists and all Sects abuse this Text. § 13. Is not your Liberty to be governed only as consenting Volunteers enough for you unless being many Masters you receive the greater condemnation Jam. 3. 1. I would you would read the Third Chapter of James and the Fourth to the Ephesians and the Second to the Philippians on your Knees begging of God to cause the Scales to fall from your Eyes and to give you his Eye salve that you may see that you are poor and miserable and blind and naked When the greatest Millenaries say This is spoken of the new Jerusalem in another World in Paradise do not repine that I apply it to you § 14. And that you may not be proud of your Church Liberty it self not to be forced to Sacraments and Communion Let me tell you what it is It is a Liberty to be sinful disorderly and unhappy resulting from that Necessity which God in Nature and Scripture hath founded in that he will make no one happy without his voluntary consent If you will you may renounce your Baptism and your Childrens Church-Membership and your own you may after a first and second Admonition Excommunicate and condemn your selves and renounce Communion with the Universal Church and with Christ himself you have liberty to forsake the Assemblies and Communion of the Church and the help and conduct of true Pastors you have liberty to forsake God and to be damned O woful liberty God will not pardon or save you against your wills And Kings and Bishops should not force you to take a sealed Pardon or any of the Childrens peculiar part without your voluntary consent As much as you blindly cry down Freewill I think you deny not but men have a will free and able to Sin and to choose Destruction till Grace cure that freedom And verily I think to such ignorant proud Dividers as you it is but such a freedom to choose your own Teachers where Christian Magistrates have more Wisdom to choose for you Not much more than for Boys to choose their own Schoolmasters or Tutors or Servants in a Great mans Family-Church yea or Sons to choose their Pastor Your most desireable Liberty is to have wiser Governours and Choosers and to have Wit Humility and Grace to obey them But yet to be the discerning Iudges of your Duty and to do nothing against God's Law Q. 18. I would know why you do not also your selves Baptize and Administer the Lord's Supper Do you not know that the Ministerial Power of the Keys lyeth more in judging decisively who should receive these Sacraments than in the actual delivering them Do you not as the Lay Chancellours do by the Parish Ministers make them but the Executioners of their Decrees You must Iudge and your Pastors Execute or as Cryers proclaim your Iudgments Q. 19. When all the Church must try the Repentance or Conversion of a Sinner must he open his Sin before you all If not you will take him I doubt for no true Penitent If yea then by what right can you make his secret Sins to be openly known Auricular Confession is better than such And if an aged Person for want of use be uncapable of handsom Expressions about Religion must he be put to shame before you all And as Mr. Noyes saith Shall Lads thus uncover their Father's nakedness Q. 20. Are you sure that upon a wiser Examination than yours most of this masterly Party would not be cast out themselves In many things we offend all And he that sheweth not his religious Wisdom out of a good Conversation by works of Meekness but hath bitter envying and strifes his glorying is a lying against the truth Such Wisdom is not from above but is earthly sensual and devilish For where envying and strife is there is confusion and every evil work I would advise the Pastors of such masterly People to try and examine these Tryers I have given them a Catalogue of Questions for them at the end of my Reformed Pastor Try whether they can tell you whether Christ hath one or two or three Natures Whether he was Man before the World In what Nature he made all things How the Godhead and Manhood are one Person Whether each be a part of Christ's Person What the Soul is How they will prove against an Infidel that Christ is the Son of God and that Scripture is true What the definition of Faith is and of Iustification and of Regeneration And the Covenant of Grace whether it be the substance of the Holy Ghost that is given in to the Faithful or only his Effects An hundred such Questions I doubt you will find them ignorant Answerers of It 's a sad case to have those try mens regeneration that know not what regeneration is If you will abuse the Letter of the Text the Women must Govern Are not they of the Church You 'l say They are forbid to speak Ans. That 's as Teachers but what 's that to Iudging And are not you forbid to Rule when you are commanded to OBEY The Church that must be Heard is it that must be Told and Iudge But it is the Pastors that must be Heard For if all the People be the speaking Reprovers it will be a clamorous Church And how without such clamour can the multitude be heard And must not all Dissenters have leave to enter their Dissent
against the Major Vote What if Twenty be of one Mind and Twenty one of another Will one Voice satisfie the Consciences of the rest to acquiesce Q. 21. You build all this on the foundation of Rebellion against God and Governours as if the People were the first receivers of ruling Power and were by Nature made the Rulers or Law-makers by a Majority over the Minor part which is so false that as People they have no Ruling Power to Use or Give All Power is of God and none have it but by his Gift And he never gave Power to the Children and Servants to Rule the Master of the Family nor to the People to rule the Pastor or Church nor to the People to Rule the Iustices or Iudges c. God made Governours so early as prevented the Peoples making them in the essential part of the office It 's enough that they choose him in Cases not Natural that shall receive it from God But I wonder not that Brownists and ignorant Sectaries receive this false Principle of the Bodies Ruling Power by a Major Vote when even Archbishop Laud and Dr. Beveridge yea and judicious Richard Hooker yea and many Papist and Protestant Authors of Politicks and some Lawyers have published it to the deceiving of the undistinguishing Ignorant and the confounding of Societies Civil and Ecclesiastical and the robbing God of his Prerogative and feigning all Government as a Mushroom to spring out of the Earth which cometh down from Heaven Power is by descent from above Q. 22. I will ask you but this Question more Whether now the Brethren called Congregational the most Able and Zealous have consented to a form of Concord which excludeth the Peoples Government can your Consciences chuse but accuse you as proud and Enemies of Concord if as wiser than all these you be so foolish as to continue the Divisions And also when it 's known that it was men of your Principles and Tempers that caused our former Confusions and pull'd down after the King the Parliaments of all sorts the Protector and one another till they set up their Quarters over the Gates and pluckt up the Floodgates that have these Thirty years overwhelmed us and hazarded all the Reformation Is there after all this any excuse for Dividers or any pretence to extenuate their Sin A Sin that hath cost England Holland Germany Poland and many other Nations dear Yea a Sin that tore the very Apostolick Churches and grieved the hearts of the Apostles and caused them to record their vehement obtestations against it If there be any consolation in Christ if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded having the same love being of one accord and of one mind Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem others better than themselves Look not every man on his own things but every man also on the things of others Had you not been ignorant of Church History but known what the Churches from the Apostles days till now have suffered by an hundred sort of Sects and Heresies and what the woful effects of them have been and what a Scandal they proved to the beholders and how shamefully they all ended you would have feared the very appearance of so direful an evil and would not have cherished a worm of so many feet in your bowels even that IGNORANT PRIDE which hath caused all this What is there in this odious Sin and this contentions Church State that should make men professing Godliness love it and make the cure of it so hard Is Ruling a work of ease Is there nothing but Honour in it Is it not dreadful to be accountable for the ill managing of it Do you not reproach Pastors as dumb Dogs and treacherous that neglect their Duty Yea and Kings and Magistrates if they miscarry And are not you afraid of your account of a usurped mis-performed Government Can you judge whether your Pastors understand the Gospel in the Language that the Holy Ghost hath given it in and whether they rightly expound a thousand difficult Texts and whether they decide Doctrinal Controversies truly or erroneously Or do you not rather cry up men that are of your Opinion be it right or wrong and love those that are sick of your Disease and tempt such ignorant Teachers to speak and do that which pleaseth the People for fear of incurring their censure â—â—â—â—â— losing their maintenance It grieveth me â—o hear that some are drawn so far to concur in the Peoples guilt that they will reject from their Communion all that will communicate with the most Godly Conformists And make Adversaries say that the Question between us is Whether Bishops or Women or at least ignorant Voters should govern the Church They say The publick Churches have Faults and Forms And have you no Faults Had the Iews Church no Forms Is not the whole Bible a form of words for Instruction and Prayer and Praise Obj. But they are God's Words Ans. Then God was for Forms But your Bibles are all Man's words Do you think that Moses the Prophets or Christ were Englishmen Or was any of the Scripture written or spoken in English by them or by the Apostles Do you not take every word in your Bibles on trust from English Conformists or such men It was Conformists all save one that made the Translation of the Bible which you use The Papists say It is a false Translation How will you confute them and prove that you have any Gospel or Word of God And is not taking all your Bible as to the words on Trust from Conformists a greater degree of Communion with them than receiving the Sacrament at their hands in form I advise all sober Persons to be no Members of any such Church as will engage them to have no Communion with any others but to be as guilty of Separation aâ— they are themselves I mean that you make not or perform any such wicked Covenant or Condition of Communion with them though their Leader should seem the most Zealous and Devout To renounce Communion with all the Church of Christ save such à Schismatical Sect yea or with all that have not purer Worship than our Liturgy or that are not purer Churches is a Sin so heinous as should deter you from it Though better be to be preferred renounce not Communion with all that have not better lest yours prove worse Had not the Publick Church-men been guilty of Schismatical Separation calling men from all Churches and Worship save their own and appropriating all Church Title and Communion to themselves they had been more blameless than they are But while some silence and others separate Concord is banished more and more And if the Imposing Party well consider this late Agreement they will find that there is nothing in it that may make them think that the same men will be averse to any just terms
of a further Agreement with those that have been their Ejecters They have agreed to take no Members out of any of your true Pastoral consenting Churches without a just hearing and satisfactory Reasons to them But I hope you take not all your Parishioners even Atheists Papists and Infidels for your Church Members Noâ— yet all your Auditors and Catechumens but only your Communicants And is it not better that they be Members of Nonconformists Churches than of none I have elsewhere cited you the Canons of a Council decreeing That if the Bishop of the place convert not any Heathens or Unbelievers and another convert them they shall be his Flock that did convert them in my Hist. of Councils Would they but first admit the Excluded to Publick Lectures where the Incumbent consenteth it would prepare the way for further Concord The Great Reconciler will in due time reconcile and closely Unite his own Amen Apr. 11. 1691. Ri. Baxter To the UNITED Protestant Nonconformists IN LONDON THough I was by the Confinement of decrepit Age and Pain hindred from having any part in the Form or Contract of your Agreement I think it my Duty to signifie my Sence of what you have done and by the Publication of my old Endeavours of that Kind to promote the Execution I greatly rejoyce in your very Attempt That God exciteth you to a practical desire of speedy healing our pernicious shameful Strifes Much more that you have so Skilfully made the present Plaister for the Wound No man doth any thing so well but it might be better done You must look that it should be assaulted by Cavil and Reproach Those that these Thirty Years have denied you Brotherly Communion with them will be loth you should be thought to have any Union among your selves And the Potent Schismaticks that to divert the Infamy from themselves have Stigmatized you with their own Name will be loth that your Concord should confute them while you offer your Reasons to prove that what they make necessary terms of Ministration and Communion would be to you if obeyed not medling with them no less than deliberate Covenanted Perjury or Lying and renunciation of repentance and amendment of Church-Corruptions and of the Law of Nature and Nations and the Kingdoms Self-defence they must stretch their Wits and gift of Tongue to make all this seem but a melancholy or feigned Fear and that it is but things indifferent that you refuse As they call me Antiepiscopal and against the Church because I would have more Bishops over a Thousand or many Hundred Churches than One and would have as many hands to do the work at least as are necessary to the Hundredth part of it and would have more Churches in a Diocess than one and would have Incumbents to be Pastors and Rectors But dreaming Men that build Cities or Travel in their Sleep can build more or go further in an hour specially if they lye soft in a University or a Great man's House than a waking Man can do in a Year or in his Life My own Judgment of Episcopacy and Church Constitution I have oft Published and you may see it in Lascitius and Commenius Books of the Bohemian Waldenses Church-Government Brethren I hope you fix not your Bounds of Pacification in the words or limits of this Form of Concord with a ne plus ultra Either when I am dead the Publick Church Doors will be unlock'd to your lawful Communion or not If yea it will be so great a Mercy that the Prospect of a Possibility of it will justifie my Publishing my old Reasons against unnecessary Antichurches or Militant contentious Gatherings But if God have not so much Mercy for this Land but that the Doors be lock'd up against desired Concord or Venient Romani our Foreign Jurisdiction men will prevail to deliver up the Land to a pretended Universal Foreign Power and make all believe that it is Treason to resist either a French or Irish Army if they be but Commissioned to perform it Then your Concord with such as are not Enemies to Peace will be a comfortable help to your patient Sufferings and may keep up some sparks of the Reformed Religion from being utterly extinguished And while you dwell in the Secret of the most High you may lodge under the shadow of the Almighty And may enter into your Chambers and shut the Doors on you for a little moment till the indignation be over-past and God be known by the Judgments which he executeth when the wicked are insnared in the work of their own hands Thus praying God to save you from violating the Concord you consent to and from being perverted by the ignorant Dividing sort of Teachers or People and that you will study Mr. Meade's Reasons against Division well and seasonably urged I bid you Farewel Your Quondam Fellow-Labourer Ri. Baxter London April 23. 1691. The Contents of the First Part. Chap. I. THe Necessity of Concord and Mischief of unnecessary Separations manifested in Twenty of the ill Effects Pag. 1. Ch. II. What is Incumbent on the Pastors for the Prevention and Cure hereof p. 13. Ch. III. The first Difference with the Independents Reconciled viz. Of the necessary qualification of Church Members p. 15. Ch. IV. The second Difference reconciled Of a Church Covenant p. 19. Ch. V. The third Difference reconciled Of the extent of a particular Church p. 21. Ch. VI. The fourth Difference reconciled whether a particular Church hath Power in it self to Ordain and impose hands on their chosen Pastors p. 23. Ch. VII The fifth Difference reconciled Of the first subject of the Power of the Keys Or of Right to Govern and Censure p. 25. Ch. VIII The sixth Difference reconciled Whether a Pastor of one Church may do the work of a Pastor in other Churches for that time being called to it p. 32. Ch. IX The seventh Difference reconciled Whether each particular Church hath Power to exercise all Government and Church Ordinances within it self without subjection to Synods or any other Clergy Governours as over them p. 33. Ch. X. The eighth Difference reconciled Whether Lay-men may Preach in the Church or as sent to gather Churches p. 38. Ch. XI The ninth Difference reconciled Whether the Parish Churches are true Churches p. 41. Ch. XII The tenth Difference reconciled Of taking Members out of other Churches and of Gathering Churches in other mens Parishes p. 42. Ch. XIII The sum of this Agreement reduced to Practice p. 55. The Contents of the Second Part. Q. 1. VVHat are the necessary terms of Communion of Christians as Members of the Universal Church p 62. Q. 2. What are the necessary terms of the Communion of Christians personally in a particular Church Q. 3. What are the terms on which Neighbour Churches may hold Communion with one another Q. 4. What are the terms of Communion between the Churches of several Kingdoms Foreign Iurisdiction is confuted in another Book Q. 5. What is the Magistrates
committed on these occasions if all the envious slanderous censorious and other uncharitable words were open to our view that many that profess the fear of God are frequently guilty of It is a sad condition that tempteth Christians to so much Sin and quieteth their Consciences in it as if their horrid iniquity were their piety and that bringeth too many separated Churches under some such reputation as Alehouses are faln into I speak it not in contempt but lamentation which are taken to be lawful but places where so much Sin is committed that it is a suspicious sign for a Mâ—n to be oft seen in them especially near home As Swearing and Excess of Drink are the ordinary sins of Alehouses so Church dividing Censorious Envious words with more that I shall anon mention are the too common Sins of these Dividing Congregations And then as Love so Unity and Concord is importunately urged on us in the holy Scriptures and the contrary condemned O read and study that prayer of Christ that his Servants may be One Iohn 17. 11 21 22 23. how high he drives it and how much he insisteth on it His Church was then most spiritual and pure when it had the greatest Unity Act. 2. 1. They were all with One accord in One place when the Holy Ghost did fall upon them Act. 2 42. They continued stedfast in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer verse 44. All that believed were together yea and by the power of Love though not by Levelling destruction of Propriety had all things common Vers. 46. They continued daily with one accord in the Temple Act. 4. 31 32. They were together praying when the place was shaken and they were all filled with the Holy Ghost And the multitudâ— of them that believed were of one heart and soul. So Act. 5. 12. Many great faults we find had tainted the Church of the Corinthians the Galatians and too many more when yet we find not that any Separated Churches were gathered by the godly for the avoiding these corruptions nor that I remember on any other occasion No where do I read in the same Precincts or Cities of any Churches separated from the first Churches but only the Societies of Hereticks that are so much reprehended and branded with Infamy by the Spirit of God Not one that ever I could find of the true Believers did take this to be his duty Name any Church that was separated from a former Church in Scripture and held divided Assemblies in the same Precincts and was approved by the Lord. I find Divisions in the Churches too many some saying I am of Paul and some I am of Apollo but I find none but those condemned of Heresie that divided from the Churches Separation from the World was the practice of the Churches but separation from the Churches was the practice of Hereticks only as far as I remember or those that are charged with Schism at least though I remember not that meer Schism then rose so high They that had the Apostles among them could not easily fall to such a Crime till they fell from the Apostles And far were the Apostles when they reprehended the Corruptions of the Churches from perswading Men to separate from them Though it's possible for such a case to be when that may be a Duty yet all those faults enumerated by Paul did not make it so But contrarily they charge them not to forsake the Assembling of themselves together as the manner of some the Hereticks was Heb. 10. 25. and beseech them by the Name of the Lord Jesus Christ to speak all the same thing and that there be no Divisions among them but that they be perfectly joined together in the same Mind and in the same Judgment I Cor. 1. 10. 11. That they be all of one Mind having Compassion one of another loving as Brethren being pitiful and courteous not rendring evil for evil or railing for railing but contrariwise blessing c. 1 Pet. 3. 8 9. O how constant and how earnest were the Apostles in these Exhortations and in answerable Prayers to God Phil. 2. 1 2 3 4. If there be therefore any Consolation in Christ if any Comfort of Love if any Fellowship of the Spirit if any Bowels and Mercies fulfil ye my Joy and what was Paul's so much desired Joy That ye be like minded having the same Love being of one Accord of one mind Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem other better than themselves Look not every one on his own things but every Man also on the things of others Rom. 15. 5 6. Now the God of Patience and Consolation grant you to be like minded one towards another according to Christ Jesus that you may with one Mind and one Mouth glorifie God Rom. 16. 17. Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned and avoid them For they that are such serve not the Lord Jesus but their own Bellies and by good words and fair speeches deceive the Hearts of the simple So 1 Thes. 5. 12 13. Study Iam. 3. throughout Abundance of such passages are before us in the Word which tell us that this Great and Necessary command of Love and Unity is not to be dispensed with nor Divisions among Christians to be accounted small things And shall men professing the fear of God go against such a stream of Holy Precepts And be sensible of a Swearers or a Drunkards Sin and not of so great a course of Sin of their own 3. The Nature of Gods Graces in his Servants Souls is contrary to a way of Separation and Division As Fire would to Fire and Water to Water so would Christian to Christian Grace is sociable and abhors Division as well as Nature Wounding is not its Delight Love is an Essential part of the New Man The living Members rejoyce together and suffer together and be not easily set against each other but it 's hurt to all that 's hurt to one 4. Divided Churches are the Seminaries of Private dividing Principles As they proceed from such Principles so do they cherish and increase them They espouse an Interest that 's contrary to Catholicism and Christian Concord and therefore we find that they make it much of their Business to propagate it Whatever Opinion drew from the Communion of the Church must be there pleaded for against the Peace of the Church And to have a Mutineer in the Army of our Lord is bad but to have Schools and Nurseries of Mutineers dispersed through the Land and favoured by Godly Men is far worse 5. And certainly so far to forsake the Catholick Principles and Interest and be so void of a Catholick Spirit and Love as to set a part against the whole or a smaller part against the Profit of the main part of Christ's Body is a thing much unlike the
Christian Nature and unbeseeming a sensible Member of Christ. With what hearts do such dividing Brethren read all those passages of Scripture that speak of the Unity of the Catholick Church We have all one End one Hope one Law There is one Body and one Spirit even as we are called in one Hope of our Calling one Lord one Faith one Baptism one Baptismal Coveanting with God Eph. 4. 4 5 6. one God and Father of all who is above all through all and in us all therefore must we endeavour to keep the Unity of the Spirit in the bond of Peace v. 3. For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ For by one Spirit are we all baptized into one Body 1 Cor. 12. 12 13. And the Spirit and Ministry are given to this one Body for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come in the Unity of the Faith and of the knowledge of the Son of God unto a perfect Man unto the measure of the stature of the fulness of Christ that we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the fleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in Love may grow up in him in all things which is the Head even Christ from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body to the edifying of it self in Love Eph. 4. 12 13 14 15. Note here the Unity of the Catholick Body and who is the Center of the Church and in what way it prospereth to perfection and all will tell you of Unity in Christ and Communion of the several parts in Love God hath tempered the Body together having given more abundant honour to that part that locked that there should be no Schism in the Body but that the Members should have the same care one for â—nother and whether one Member suffer all the Members suffer with it or one Member be honoured all the Members rejoyce with it Now ye are the Body of Christ and Members in particular 1 Cor. 12 24 25 26 27. O how much the Nature and Unity of the Church Universal even the Body of Christ is forgotten by most men that withdraw into separated Assemblies upon those grounds and terms as condemn or cost off most of the Universal Church of Christ. And how do they look upon the face of the World if indeed they know what state it is in and hath been in when they can find in their hearts to keep up our Divisions of which more anon 6. Moreover our Divisions and Separations do much destroy the Power of Godliness partly as is said by destroying Love and all the Operations of Love wherein it principally consisteth and partly by diverting Professors of Religion from Practical Doctrine Conference and Meditation and filling them with Fancies and Opinions and Passions So that when once in a Town there is Church against Church and Pastor against Pastor almost all or too much of their time is taken up in wrangling and contending and making their Cause good against each other and they strive not to overcome each other by Meekness Patience and Love It is the raising of an Ecclesiastick War through all the Quarters of the Land And few thrive by these Wars above any Wars Mark whether Holiness Love and Heavenliness appear as much in their Families and Lives where this War is raised and Fire kindled as it did before 7. Moreover it keepeth out too often a Saving work of Grace and turns off many that were coming on and crusheth fair hopes too often in the bud Many a Minister hath rejoyced in the Hopes of a Conversion which seemed to be begun on the younger sort especially of his Hearers And when they have seemed to be somewhat humbled changed resolved for a Holy Life suddenly some Divider or other layeth hold on them and turneth the stream of their Thoughts and Zâ—al upon Opinions and barren Controversies and spoileth our hopes of the work of Grace and formeth them up into Contentious Hypocrites And alas how apt are such separated Assemblies to â—empt men to this miserable case even as Ale houses are to make men Drunk Sober men may be there but there 's the Nursery of Opinionative Religion 8. But there is no effect so grievous to my thoughts as the common hardening of the ungodly Who sees not how it makes them think unbelievingly or contemptuously of all Religion when they see so many Churches and ways and hear them so condemn each other they think they may warrantably condemn them all and say as bad by them or speak as contemptuously of them as they do of each other They think they are as well already as turning to such a divided People can make them And when they think of turning the Tempter asketh them as the Papists use to do Which Party will you turn to Why rather to this than all the rest What a readiness did I see to entertain the way of Godliness presently after the Wars in many places that had before been under the Power that most reproacht it Till they saw us by the Ears among our selves and see us fall into so many Parties and then they turned their reverence into contempt Let no man fly to God's Decrees here and say that Offences must be and Heresies must arise that the approved may be manifested and that the Elect cannot be deceived to Perdition For Sin is Sin and Misery for all this They may on those Grounds as well let Physicions have leave to give men Poison or any mâ—n to set our Towns on fire because nothing can be done against God's Decrees It is as true among the Indians and Turks that the Elect cannot be deceived to Perdition and that God knoweth who are his as here and yet I hope all Christians will lament the Sin and Misery of the World of Infidels and Idolaters and pray and endeavour as far as they can their recovery by the Gospel We must fetch no such Conclusions from any Decrees of God as shall hinder from praying that his Name may be Hallowed his Kingdom come and his Will be done in the Earth as it is in Heaven Such as may encourage us to dig Pits for the Blind and cast such stumbling blocks in their way and be Servants to the Tempter and Enemy of Souls in hindering them from Salvation And what can we to hinder them more than to bring the Churches and Holy Worship and Ways of God into doubt or contempt among them 9. Our Divisions make us and the Cause of God to be our Adversaries Reproach and his Name is evil spoken of among them through
the quality of their offence He that hath a Conscience to Subscribe to all the Scriptures and yet contradict them by his Heresie may do so by any Form that you can impose on him that hath any appearance of fitness to be so imposed We must not make new Laws every time the old ones are misinterpreted or broken Our great danger in England is of Popery above any thing except Impiety it self And the strength and upshot of all the Papists arguings is Where was your Religion and Church before Luther which by their Exposition is Where was your Thirty Nine Articles or your Assemblies Confession or any Church that Successively from the Apostles held them This is their all which indeed is nothing LET US OWN AS THE RULE OF OUR RELIGION BUT THE HOLY SCRIPTURES AND EXPRESS OUR BELIEF IN SCRIPTURE PHRASE without distorting it to look towards any Heretical or Erroneous Sense AND THEN WE MAY EASILY TELL A PAPIST WHERE OUR RELIGION AND CHURCH WAS BEFORE LUTHER yea the simplest Women that understand but what Christianity is may thus be able to defend their Religion against the Cavils of these Learned Adversaries Let us not therefore give away so great an advantage and withal divide the Church of God by departing from the sufficiency of the Scripture when it is the principal point wherein a Protestant differeth from a Papist and that wherein we unanimously oppose them II. If we would avoid Separations we must keep up holy Discipline and not leave the Churches so polluted by the abundance of impenitent impious Persons as may frighten tender Consciences from us Discipline that is pleaded for must be faithfully practised We must not step out of the way of God by unjâ—st rigor to please any Men nor to avoid their offence but we must cast out those that should not be in the Church the rather lest those withdraw that should be in And herein a principal part of our Care must be to set Godly people a-work upon their own Duty in a loving humble admonishing of Offenders that we may convince them how sinful a course it is to expect that Men should be cast out before they have been dealt with on the Terms and by the degrees that Christ hath appointed and to run away from the Church because they will not do their Duties III. To this end that our Churches may be capable of Discipline the Duty of Confirmation must be so far restored and faithfully practised that none may be admitted into the Number of Adult Members for the Communion proper to such till they have made a credible Profession of their Faith and Repentance and renewed their Baptismal Covenant consenting to the State and Duty of Church Members if they are stated in a particular Church and so are Approved by the Pastors of the Church Without this Discipline cannot be exercised as I have shewed in a Treatise for Confirmation IV. Lastly if we will prevent Antichurches and Separations Ministers must be studious that they may be able to confound Gainsayers and then they must be holy harmless humble self-denying charitable manifesting tender Love to all that they deal with prudent and very vigilant and industrious thinking no cost or pains too great for their so great ends Because we have neglected these four necessary things Separations have afflicted us Chap. III. Difference I. THE third part of my task is to state the Controversies that occasion our present Divisions in England There are besides intolerable Hereticks as Seekers Quakers c. but three Parties that I remember that trouble us much with unjust Separations and Antichurches The first is that new Prelatical Party that unchurch our Churches and nullifie our Ministry and Ministerial Performances and draw into private Meetings supposing that only Laymen or Schismaticks with whom they must not Communicate because they are not Ordained by English Prelates have possession of the publick Churches To these I have spoken in my Disputation of Church Government and therefore shall say nothing here The Second Sort of Separatists are those called Anabaptists that deny Communion with our Churches supposing us to be unbaptized To these I shall speak by themselves in the Offer of an Agreement The Difference is sufficiently made known The Third Sort are those that of old were peculiarly named Separatists together with some of those that are now called Congregational or Independents who withdraw upon some Differences in Points of Discipline which Differences it shall now be my work to state And because I would be brief I will annex the Accommodations to the Differences I. The first Point of Difference which I think is no Difference and yet is it that indeed makes almost all the Difference is about the necessary Qualification of Church Members That this makes almost all our Difference except what disowned neglects of Discipline and other such faults among us occasion is known to us by experience who hear the Members of the private Churches alledge this as the principal Point of Difference for our accusation and their own justification that we take those for Godly that they take not for such That Doctrinally here is no difference between the Parties but what is between the Persons in the same Parties is in their words apparent The Independents say that the Members of the Church must be visible Saints The Presbyterians deny it not The Presbyterians say that Sincerity or real Sanctity is not of Necessity to Visible Church Members The Independents say so to and no wonder for else the Visible Church would not be Visible nor could any Man be known to be a Member because we know not their Sincerity or real Holiness Master Norton Resp. ad Apollon p. 7. 11 12. thus fully openeth their mind that All and only those Competentes that are Ecclesiastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers and walk orderly are the next matter of a Visible Church and to be admitted By Ecclesiastically Believers he tells us that he meaneth such as are faithful in the judgment of the Church or such as towards whom whether they are positively faithful or not we are bound to carry our selves in common Church Duties as if they were faithful To this he takes these four things necessary 1. A Confession of the Fundamentals and other points of Religion which are of necessity to avoid a scandalous Life 2. Such a declaration of the Experimental work of Faith which contains the substance of Conversion though it may be counterfeit 3. A Conversation not scandalous 4. A testified Subjection to the Gospel of Christ and his Government There is nothing in all this but what the Presbyterians consent to with these Explications which we doubt not but will be allowed 1. That this excludeth not the Infants of Believers from being Infant Members of the Church without these Qualifications in their Persons 2. That if Infant Members grow up and claim a place among the Adult it will then be meet that
all this be done by them 3. But yet that it 's one thing to admit them into the number of the Adult Members of the Church Universal as the Eunuch Acts 8. and others were by Baptism and another thing to admit them into a particular Church also And that the consent to Christianity is it that is necessary to the first and the consent to the Duty of a particular Member in that Church is necessary only to the Second which supposeth also the First 4. That there is great difference between a Baptized Person that needs but Confirmation or Repentance and a Converted â—nfidel that 's to be Baptized It is meet to have some Testimony of the Life of the former because he is in Covenant already But the Life of the latter is not to be supposed to be upright but ungodly and therefore we may not require of him a Testimony of his upright Life but a Confession and Lamentation of his ungodly Life with a Consent and Resolution for new Obedience Upon this much the Apostles Baptized their Converts without delay to try their Lives 5. And there 's difference to be put between what is necessary ad esse ad bene esse Necessitate medii praecepti And the Profession of Christianity that is of present Faith and Repentance and this by any tolerable intimation or signification is all that is necessary to the Being of such Adult Members And that the Testimony of his good life is only necessary when it may be sought to the performance of our Duty and the purity of the Church If we admit a Man of another Countrey without Testimony or Tryal upon his meer profession or if we do so through haste or negligence or multitude of Persons that we have to deal with in populous places this doth not nullifie his Membership Nor yet if we admit him upon a dark and less express Confession And 6. It is a Mans Profession that is his Title condition to Visible Membership and his Life is but a Confirmation of that and where there is not opportunity of enquiring after Mens Lives it is sufficient even in point of Duty that we receive his Profession if no Man will bring witness of a Life so vicious as may invalidate that Profession 7. And I think we may take it for granted that Mr. Norton's Second demand of a Declaration of the Experimental work of Faith or substance of Conversion is satisfied in the Profession of Faith and Repentance or in our renewing our Baptismal Covenant For doubtless all the substance of Conversion is contained in these He that professeth that he believeth in God the Father Son and Holy Ghost renouncing the Flesh the World and the Devil or that he believeth and repenteth and is willing to live a holy Life doth profess Conversion The Sum of all is this which we are agreed in A Credible Profession of Christianity that is of Faith and Repentance or of Holiness is that which is the Title-condition to our Membership in the Church Universal and its Priviledges And A Credible profession of Consent to be a Member of this particular Church added to the former is the condition of our Right to admittance into such a Church And a careful Pastor will and should consider how Mens lives do answer their profession But if nothing be brought from the Life to invalidate it the profession it self must be accepted And therefore if no such Omissions or Commissions are proved against the person that desireth our Communion as are of sufficient weight to prove that the persons profession is Incredible it is to be received because every Man is supposed to be better acquainted with his own Heart than the Church is or can be And every Man is to be supposed Credible till he can be proved Incredible by Evidences that in foro Ecclesiae are satisfactory Especially when Men have to do with a Heart-searching God and their Everlasting Life or Death lyeth at the stake and when the holy Life that they engage themselves to live is so contrary to Flesh and Blood and seldom are there times so good in which it is not reproached at least by the ungodly we have reason fide humand to believe Mens profession in such a case And as God will have Mens Salvation or Damnation lye more upon their own choice than upon any other Mans so is it his wise and gracious Order that their Church Mercies or Judgments their standing in the Church or being out of it shall lye more upon their own Chusing or Refusing than on the Churches or any others And therefore if Men dissemble in their profession the Church is blameless and it is themselves that bear the blame and suffering And so if they keep out themselves or force the Church by their Impenitency to cast them out But if the Church should keep out Men that would come in that do not wilfully refuse Gods Terms these persons would lay the blame on the Church and say Lord I would fain have entred but could not be received Let any Man read Mr. Norton and such others and he will allow me to conclude that de lege in this point we are agreed even in two words that A Credible Profession is the Condition or Qualification requisite in the Adult Yea and we are agreed also what are the Qualifications that must make a profession Credible Viz. that it be or seem to us to be tolerably Understanding Deliberate Free or Voluntary Serious and not Invalidate by contradictory words or practice sufficiently proved And for the matter of it we are agreed that it must be a profession of all the Essentials of Christianity and that it must be a Consent to present and not only to a distant future holiness Even as a promise to become a Husband or Wife to another a Month hence is not Marriage but a promise of Marriage We are agreed also that Extremes in the Execution of this Rule must be cautelously avoided As on one side that we do not take that to be a profession that is none and that we take not that for Credible that is Incredible and that we take not that for Understood that is not tolerably understood or that for deliberate voluntary or serious that is not so or appeareth not so And that we be not careless when it may be done in inquiring how Men have kept their Baptismal Covenant and what their Lives are before we Confirm them or Approve them for the Communion of the Adult And that we refuse not to hear what just exceptions can be brought against them Lest we frustrate Church Order and Ordinances and nullifie Discipline and pollute the Church And on the other side we are in the Doctrine agreed that Hypocrites will be in the Visible Church and that we must not refuse those that have the least knowledge of the Essentials though they are not able in the Congregation to express it nor privately in any but broken and unhandsom
Chap. V. Difference III. Of the Extent of a particular Church THE third Point wherein they seem to differ is about the Extent of a particular Political Church viz. Whether it be a single Congregation or divers Congregations Whether the Ecclesia Prima or a particular Church of the first Generation as distinct from a Combination of Churches should be no more than can meet in One place and hold personal Communion in the Worship of God Here is an appearance of some difference but really none that will find a Reconciler work Some Presbyterians distinguish indeed between a Worshipping Church and a Governed Church and they would have a single Congregation to be one Worshipping Church but many conjoyned in their Pastors to be the first or lowest Governing Church But that is but in cases of necessity when there are not Elders enough in the single Worshipping Church So that really both Parties are agreed 1. That a particular Church may consist of One single Congregation if it be but furnished with more than one Elder for the work of Government Though for my own part I am quite out of doubt that where one man only is the Pastor or Governour of a Church that man only may Govern that Church and do the work of a Pastor to that Church 2. And they are agreed that a Church that doth not or cannot ordinarily meet in one place may yet be a true particular Church In times of Persecution when the Church dare not publickly appear or hath no capacious Rooms to meet in but are forced to meet dispersedly in Houses it may not only be lawful but most convenient for some that meet in one House and some in another and some in a third a fourth a fifth to be all united in the same Pastors that shall visit them severally as they see cause and have opportunity and rule them all And in a well ordered Church there is none denyeth but that in less Publick Meetings the Church may be distributed into several Houses and that the Aged Sick or Lame or any that by distance cannot frequently come to the same most Publick Meeting may yet have Chappels of Ease or be allowed to meet in Houses rather than not at all This all agree in And I think few Presbyterians if any will deny that it is most convenient regular and suitable to the Ends of a particular Church which is Personal Communion in Worship and Holy Order that where it can be procured the whole Church except the Sick or Lame or necessarilyhindered may frequently if not most usually meet in one Assembly So that either here is no work for a Reconciler or a very easie work For the Presbyterians say that a particular Church May consist of one Congregation and I believe they will say that ordinarily it is most fit and the Independents say It Must consist but of one Congregation or as many as May meet together for Personal Communion in Worship if they have Liberty but that this is not Essential to the Church Either then here is no Difference or if there be it is thus reconciled in a word The Presbyterians May be shall yield to the Independents Must be The Licet to the Oportet Secure them but of more than one Elder in a Church and I dare warrant you that all the sober Moderate Presbyterians shall readily and heartily yield to this They have no conceit that there Must needs go many Congregations to make a particular Political Church If any Presbyterians refuse to condescend so far for Reconciliation another easie remedy is at hand Let each have Liberty to hold that Church which in the extent is suited to their Judgment Let them that needs must have a Church of many Congregations hold it if the people do consent as few will so they will faithfully do the Pastoral work If they will joyn three or four Parishes together as the lowest Governed Church let them have their Liberty exercising just Discipline in them But let others also have their Liberty that think it meeter if not necessary that the Church be but of one Congregation The distance and quality of people may very much alter the case in this point In places where four Parishes at great distance would afford but enough for one particular Church if any such Parishes be it may be the more tolerable to have ordinary Meetings in the several Parishes for Worship and Discipline administred and sometime the Lord's Supper in a fuller meeting of all the Church But I hope we are in no necessity that this should be an ordinary case But Liberty in these cases may well be granted Chap. VI. Difference IV. THE fourth Point of Difference is Whether a particular Church hath Power in it self to Ordain and Impose hands on their chosen Pastors This Difference is easily Reconciled For 1. The Presbyterians hold that regularly it is fittest that the Pastors of divers Churches conjunct do Ordain because of the Interest and Relation which they suppose each Minister hath to the Church Catholick yet withal they deny not but he hath a true Ordination that is ordained by more than one Pastor of the same Church 2. Though they deny and justly that Imposition of hands in Ordination belongeth to the People yet they judge not an irregularity in that Ceremony of force to nullifie the calling of the Pastor 3. If a man that is duely elected and qualified be in Possession of the Ministry without a Regular just Ordination as if it were but by Ruling Elders or by one such with the people though such an Ordination is not to be it self approved of yet being upon a Doctrinal mistake we may well hold Communion with such Churches leaving the guilt of their Errour on themselves when we cannot remedy it 4. The Congregational Brethren hold that in case they have no Officers in that Church the Counsel and Help of other Pastors may and ordinarily ought to be made use of and that ordinarily they are not to be held true Pastors that be not Ordained by true Pastors and that in a constituted Church the Act of Ordination belongeth to the Presbyters and that the multitude confer not the Power of the Keys but Christ immediately And that the counsel of Neighbour Pastors is requisite not only to a weak Church because of their insufficiency to Judge but also for the safety of a well furnished Church by the Amplitude of Advice and in all Churches for the Communion of Churches And I think they grant it Lawful though not Necessary that these Neighbor Pastors lay on hands as well as counsel This much being Doctrinally agreed on our Practical Agreement is easie thus 1. Let the Doctrinal point of the Necessity of more Pastors to Ordain be let alone and left to each Mans Liberty it being no Article of our Creed nor a Credendum of absolute necessity and seeing the Congregational party hold that more from Neighbour Churches May
Church that is to be told The Major seems plain because else the Equivocation in the word Church would make the matter not intelligible The Minor they prove because the whole Congregation cannot speak and be heard without confusion Nor are the Representers of the people in speaking If they be then here 's a word for a Ministerial Representative Church 2. But yet for my part I shall yield that it is this whole Congregation that is here meant that must be told But my answer then is the same as the last to the last objected Text It is the same Church that hath Officers and People the same Body that hath Eyes and Ears and Hands But it doth not follow that the Ears and Eyes and Hands are the same Members Or if the Man have a command to Hear See and Work that he is therefore commanded to do all these by the same Parts The Church may first Hear by her Officers and lastly Hear by the Congregated people and Execute by them and yet not Censure or Admonish or Absolve by them All the Church must hear at last and each part do its proper work in casting out Arg. 2. If God have made the Pastors the Stewards Overseers and Rulers of the Churches commanding them to Rule well and the people to Obey them as their Rulers then is it not the people that God hath made the Rulers But the Antecedent is express 1 Cor. 4. 12. Heb. 13. 7 17 24. Acts 20. 28. 1 Thes. 5. 12 13. 1 Tim. 5. 17. and 3. 1 5. 1 Pet. 5. 1 2 3 5. It is intolerable abuse of Scripture to suppose that it is so self-contradictory as to make the same persons the Rulers and the Ruled and to command them to obey others as their Rulers whom it would have to Rule them and be obeyed and to command them to Rule well whom it would have to be subject Arg. 3. To be briefer in the rest This Doctrine of popular Rule destroyeth the very Essence of a Political Church For as in a Civil Political Body the Pars Imperans and Pars Subdita are Essential to it so are the Ruling and Ruled part in a Political Church So that the Being is gone and the Body dissolved into a Community or ungoverned Company if the Governing part be taken down As here it is For the people are made Governours whom God never made so and so indeed are none And the Officers being a few to the people are supposed to be subject Arg. 4. And this course introduceth having destroyed that of Gods Institution a New Species of a Church Arg. 5. And it setteth the people on a Work that they are uncapable of Their parts allow them not to judge some cases but secondarily as obedient to their Guides as some Heresies against the Original Text c. Their Callings and Necessities allow them not time for all that work that to a faithful Government is required it being such as taketh up with Ministers a great part of their time Arg. 6. And it setteth up an hundred and one to be Governours of â—nâ—…ty nine without any Scripture command or president if not to the oppresâ—… or dividing of the Church Where did Men go to Voting in Scripture for Acts of Government And where find we that the lesser part are to be Ruled by the greater What if the lesser part be the wiser or in the right and say as God saith in judging of a Heretick or such like and the greater part be more ignorant and partial and contradict God and cast out an Orthodox Man as an Heretick By what Word of God are the smaller number bound to take them for their Rulers that can but get the casting Voice But yet though some do thus differ from us in the Essentials of Church Policy we are here in no danger I think of a continued distance from the Congregational party but may quickly be Reconciled if indeed there be any real difference among us For 1. The Brethren that we have to do with do expresly reject and write against this Doctrine as Brownism it is their own word which say they doth in effect put the chief if not the whole of the Rule and Government into the hands of the people and drowns the Elders Votes which are but few in the Major Vote of theirs And they give unto the Elders or Presbytery a binding power of Rule and Authority proper and peculiar to them 2. It is usually confessed by the most Learned of them that the Elders are the Rulers of the Church for the express Scripture cannot be denied and that say they two or three or more select persons should be put into an Office and be trusted with an intire interest of Power for a multitude to which that multitude ought by a command from Christ to be subject and obedient as â—o an Ordinance to guide them in their consent and in whose sentence the ultimate formal Ministerial Act of binding or loosing should consist This power must needs be esteemed and acknowledged in these few to have the proper Notion and Character of Authority in comparison of that Power which must yet concur with theirs that is in a whole Body or multitude of Men which have a greater and nearer interest in those Affairs over which these few are set as Rulers And as long as they confess that the Pastors are the Rulers and the people must obey I think in sense we are agreed 3. And though many of them say that the Power of the Keys are in the Church or people yet they usually tell us that it is but Priviledge and Liberty which they mean by Power and by Keys and that as distinct from Authority So that it is but a misuse of Terms and a false Exposition of a Text that they are guilty of rather than an Error in the thing it self 4. And they confess also that this power of the Pastors they have immediately from Christ in respect of a mediation of delegation or dependance on each other and are the first Subjects of the power allotted them They say that the Office of Rectors is received immediately from Christ and to be exercised in the Name of Christ and that it is the Designation of the person that is from the Church but the Application of the Office from Christ. Mr. Noxton addeth p. 75. Distinguâ—ndum accurate inter officium ipsum conjunctionem personae cum officio Officium est à Christo conjunctio talis personae cum tali officio est ab Ecclesia Christus confert authoritatem illi personae quam eligit ad hec munus quasi praesentat Christo Ecclesia that this is the very truth supposing Ordination also to have its place I have manifested Disput of Ordinat The truth is the people have not the least degree of Governing Power but each man of Self-government and Parents and Masters of Family-government It is Christ
but bound in lawful things to consent for Unity and Communion And Mr. Cotton granteth for ought I see as much if not more than this comes to and Mr. T. Goodwin and Mr. Nye I think as much in their Preface to his Book saith Mr. Cotton p. 53. A fourth Corollary touching the Independency of Churches is That a Church fallen into any offence whether it be the whole Church or a strong Party in it is not Independent in the exercise of Church Power but is subject both to the admonition of any other Church and to the Determination and Iudicial Sentence of a Synod for Direction into a way of Truth and Peace For saith he Ecclesia litigans non ligat that is if Christ hath not given to a particular Church a Promise to bind and loose in Heaven what they bind and loose on Earth unless they agree together and agree in his Name then such a Church is not Independent in their Proceedings as do fail in either For all the Independency that can be claimed is founded upon that Promise What ye bind on Earth shall be bound in Heaven c. The fifth Corollary affirmeth that Though the Church of a particular Congregation consisting of Elders and Brethren and walking with a right foot in the Truth and Peace of the Gospel be the first subject of all Church Power needful to be exercised within it self and consequently be Independent from any other Church or Synod in the use of it Yet it is a safe and wholesom and holy Ordinance of Christ for such particular Churches to joyn together in holy Covenant or Communion and Consolation Consociation or Consultation it should be amongst themselves to administer all their Church Affairs which are of weighty and difficult and common concernment not without common Consultation and Consent of other Churches about them Now Church Affairs of weighty and difficult and common concernment we account to be the Election and Ordination of Elders Excommunication of an Elder or any person of Publick Note and Employment the translation of an Elder from one Church to another or the like In which case we conceive it safe and wholesom and an Holy Ordinance to proceed with common consultation and consent And so he proceedeth distinctly to prove this 1. Safe 2. Wholsom 3. An Ordinance adding this Caution which we accept To see that this Consociation of Churches be not perverted either to the oppression or diminution of the just Liberty and Authority of each particular Church within it self who being well supplied 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the Edification of all Christ's Churches according 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 hanâ—… of fellowship when they see a particular Church to use their Liberty anâ—… Power aright But let them not put forth the Power of their Communityâ—… either to take such Church Acts out of their hands or to hinder them in theâ—… lawful course unless they see them through ignorance or weakness to abuâ—… their Liberty or Authority in the Gospel They may indeed prevent the abuâ—… of their Liberties and direct in the lawful use of them but not take theâ—… away though themselves should be willing So also before Pag. 47. he saiâ—… 4th Propos. In case a particular Church be disturbed with Errour or Scandaâ—… and the same maintained by a Faction amongst them Now a Synod 〈◊〉 Churches or of their Messengers is the first Subject of that Power and Aâ—thority whereby Errour is judicially convinced and condemned the trutâ—… searched out and determined and the way of Truth and Peace declared anâ—… Imposed upon the Churches which he proceeds to prove And Dr. Goodwin and Mr. Nye in their Preface approving of this sayinâ—… that these Synods have a due measure of Power committed to them suite and proportioned to those and are furnished not only with ability to givâ—… counsel and advice but further upon such occasions with a Ministerial Powâ—… and Authority to determine declare and enjoyn such things as may tend to thâ—… reducing such Congregations to right order and peace And whereas they put it in as a caution that yet Synods may not Excoâ—municate I answer that as long as they grant that they may renounce Communion with such a Church and Doctrinally apply to them their Portion anâ—… Doctrinally enjoyn the people to avoid the impenitent Offenders by applyinâ—… the Scriptures to them that enjoyn it we have no mind to disagree witâ—… them about the rest I conclude therefore that we are Dogmatically agreed in this great Poinâ—… as far as is necessary to our Loving Communion Let us in our Consociationâ—… either keep our Principles to our selves of the degree of a Synods Power 〈◊〉 else let all have Liberty to write them down in the Register Book of the Synoâ—… and so to proceed in Concordant Practice Perhaps some may be found thâ—… think Synods are the proper Superiour Governours of the Pastors of particulâ—… Churches yea and their Ordinary Governours Others may think that theâ—… are not necessary nor any Ordinance of God but yet a lawful thing that maâ— for Peace be used And others that I think are in the truth may think thâ—… Synods are not the direct Governours of the particular Pastors but are Godâ—… Ordinance for the Communion of Churches and so indirectly bind in lawfâ—… Agreements both as our own Consents oblige us and as God's general Coâ—mand of doing all things in Unity and Peace and Concord doth animate theâ—… Agreements Let us impose none of our Principles here on others but Agrâ—… to hold Communion in Synods for mutual Edification and Corroboration aâ—… such like ends of Communion as Mr. Cotton mentioneth and to be accouâ—… table to the Brethren in cases of offence so far as to tender them due satisfactioâ— and hear their Brotherly Admonitions In a word let us but maintain thâ— necessary Communion of Churches which the Ends and Nature of the Church require and we shall press no more Obj. But being free why should we desire to be bound in Associations Answ. You are not free from brotherly Charity the Communion of Saints and the Concordant doing the Works of God of common Concernment Nor do we desire you to bind your selves to any thing but what is antecedently your Duty and you 're already bound to by God Object But perhaps if we associate with you you will be rigid for your own ways and be the Major part and then if we displease you our Communion shall be rejected to our disgrace Ans. 1. The Churches can pass as disgraceful a Sentence on you if you come not near them as if you joyned
with them Yea and they will no doubt take it to be their Duty if they have proof of the Heresies or Scandals of any Neighbour Minister aggravated by the shunning of their Brethrens Communion to disown them and warn their people of the danger If you joyn with us you are more like to escape such Censures or injurious Reflections than by keeping from us For familiarity kindleth Love and your presence may awe many and your words satisfie those that could not be so well satisfied if they had not heard you speaking for your selves 2. Moreover you have opportunity to prevent such abuse as you fear in your terms of entring the Association 3. Surely Brethren that so earnestly desire your Communion for the Churches Peace will not be hasty to renounce Communion with you 4. By their Accepting you they are engaged not to Reject you for any Opinion or Practice which they knew you guilty of when they Accepted you For if it were not of weight to hinder your Reception it may not be of weight to cause your Rejection Obj. But under the Name of a Communion of Churches you seem to set up a Provincial Church with a Discipline of taking in and casting out Ans. Is it the Name of a Church that you fear or the Thing Not the Name for we use it not nor do you charge this on us If the Thing tells us what you mean by a Church If such a thing as you use to define it to be we deny that we set up such a Church But if you will call the Officers and Delegates of the Churches met for Communion by the Name of a Church you may use your Liberty we hold this Communion for no higher ends than your own forecited words allow and therefore it is but such an Assembly as you may allow Take Mr. Norton's yet larger Concessions Pag. 110 c. Ecclesiae particulares mutuam Communionem inter se inire possunt in eis causae Communes omnium Ecclesiarum i. e. talis res quae omnibus Ecclesiis particularibus Communes sunt quamvis immediatè unam tantum Ecclesiam tangunt ut sunt Pastorum vocationes Membrorum excommunicationes c. Vel etiam tales res quae immediatè omnes Ecclesias ex aequo tangunt communiter Communi consensu Ecclesiarum dijudicentur discernantur Pag. 111. Solummodò inde Colligimus ei potestatem supremam decidendi quaestiones fidei debitam quod promptè damus Pag. 112. De necessitate Synodorum Tametsi Concilia non sint ita absolutè necessaria ut Ecclesia sine illis nunquam bene esse possit tamen in tantâ hominum malitia temporum perversitate non tantum insigniter sunt utilia sed etiam quodammodo necessaria ita ut Ecclesia salutari hoc remedio non possit carere sine insigni veritatis pietatis Concordiae Christianae detrimento Nemo inquit Parkerus quod sciam Ecclesiae alicujus reformatae alumnus ante Hugonem Grotium negavit Synodos esse necessarias quibus nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libenter profitemur sequentibus freti rationibus 1. A Natura duce Cujus dictamine in Controversiis difficilioribus grandioribus à judicio inferiori ad praecellentius confugimus Hinc jus appellationum in causis gravioribus ab inferiori ad superiorem sententiam Parker Cum in causis Personis Ecclesiasticis multae lites oriantur jus appellationum necessariò concedendum quis neget Appellationes sunt juris Divini naturalis in omni societate admodum necessariae propter multorum judicum iniquitatem ignorantiam 2. A fine Concilii 3. Ab exemplo c. 4. A Praecellentia Concilii c. 5. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiarum quam valde tuetur unio sententiarum in Synodis unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suavissima diuturna cum doctrina mores probantur ad invicem sin autem singulis Ecclesiis particularibus juxta sententias proprias incedere licet nulla habita vicinarum ratione quam facilè in partes dissidia abiturae sunt 6. A fructu administrationum quae si caeteris Ecclesiis consentientibus fiant spes est etiam fore efficaces sin dissentientibus timendum ne inefficaces sint E. g. in casu excommunicationis vicinis comprobantibus excommunicatus argutus ab omnibus dijudicatus ab omnibus procidens c. Pag. 118. Quatenus particulares Ecclesiae sâ—se subjicere debent sententiae Synodi R. Legitimis Synodi decretis ab omnibus Ecclesiis h. e. à majori parte Ecclesiarum receptis à Magistratu Christiano approbatis tenentur particulares Ecclesiae acquiescere 1. Sub periculo reatus ordinis publici turbati 2. Sub poena non Communionis cum aliis Ecclesiis 3. Sub poena correctionis per poenas civiles à Magistratu Then he comes to the Q. What if the Synod conclude against the Truth and the Church stand for it And answereth 1. That it 's not easily to be supposed in reformed times And 2. Uti in Civilibus est Veritas absoluta Iudicialis sententia supremi judicis vera est quoad homines licet non sit vera absolutè Ita in Ecclesiasticis Veritas est absoluta Synodalis Synodus autem cum sit supremus judex quaestionis sententiâ— Synodalis licet non sit vera absolutè est tamen vera Ecclesiasticè Si in foro exteriore Pag. 119. Statuendum est ordinem publicum praeâ—erendum esse praesenti obedientiae ergo praeceptum affirmativum non fundamentale Hîc obtinet illud Ames Gravissima in commoda facâ—unt aliquando ut praeceptum affirmativum desinat obligare quod alià s non possit non observari sine peccato Ordini igitur taliâ— Ecclesia in hoc casu sese subjicere potest debet sed tamen sine peccato Is not here enough for our Agreement in this Point I should have feared Censures if I had said as much But I hope you deny not the Power of Christian Kings nor that a Christian Soveraign and Christian Subjects are a Christian Kingdom and de nomine may be called a National Church And Moses David Solomon Iosiah had a Governing Power over the Priests though not to change the species of their Office And if I and others think that Apostles and Evangelists have Successors to the End of the World in the ordinary parts of their Office and in Superiority you may with Peace hold your Opinion and leave us to ours Of which elsewhere Chap. X. Difference VIII THE Eighth supposed Difference is about Private mens Preaching and it hath two Parts 1. Whether Private men may Preach in the Church 2. Whether the Church may send them out as private men unordained to Preach in the Parishes of England or to the Heathens or Unbelievers The Presbyterians deny not but Private men may Preach in some cases None that fear God do desire any to bury their Talent nor would hinder men from doing the
Error 3. They do not pretend to sorce themselves into our Parish Churches ordinarily against his will that is the allowed Teacher there 4. While they do in Name disclaim Ordaining them they actually Ordain them For they set them apart to the Office of the Ministry and it is Pastors that do it And this is the substance of Ordination Imposition of Hands is but the Investing Ceremony And if they say that A stated Preacher is no Officer that makes him not to be none And if they say that they Ordain him not when they Approve and Appoint him by an Instrument to that Office that makes it not to be no Ordaining no more than if they should Appoint Men to a Pastoral Charge in one of their own Churches and say It is no Office or Ordination 5. And when the peoples consent is afterward added the Man is more fully separated to the Work 6. But however as long as they allow us our liberty of Ordination and thrust none upon our Communion as Pastors that are no Pastors we have no pretence to make this a stop to our Communion Let us close together and pass this by and God will further inform us and dispel our darkness when we walk together in holy Love and Peace Chap. XI Difference IX THE Ninth seeming Difference is about our Parishes in England whether they are true Churches of Christ or not But here is little or no difference that is stood to whatever any particular persons may think it is not a difference between the parties For 1. It is not desired of them to grant that a Parish as a Parish that is the people yea the Christians inhabiting such a space of ground is a Church It 's possible they may be of many Churches or of none but the Universal 2. Nor is it desired that they take every Member of the Parish no nor every Hearer for a Member of the Church Men of several Churches or of no Church may live in the Parish and hear together 3. Nor are they desired to take any Parish for a true Political Church that hath not a true Pastor with a competent number of professed Christians joined together for personal Communion in Gods Worship But that our ordinary Parishes in England that have true Ministers are true Churches is so familiarly granted by the Congregational party that to recite their words seems needless And therefore they utterly disclaim separating from us as no true Churches 1. That our want of a Church Covenant nullifieth not these Churches I told you before they grant because our consent is our Covenant And our ordinary practice tolerably signifieth that consent Saith Mr Norton p. 21. Siuna externa fidei professione veritatis sanctitatis praxi eodem baptismate uniantur eundem publicum cultum uno in loco frequentent iisdem inspectoribus Ecclesiae subsint c. See the place where he acknowledgeth this a Church without an Explicit Covenant 2. And that the impiety of our Parishes or other incapacity of the Members is not such as to nullifie our Churches they confess Because a good Church may have some bad Members And where the greater number are bad the Pastor and the better smaller part may denominate the Church and it may be true though polluted What Doctrinal and Practical Corruptions were in the Churches of Corinth Galatia and divers of the Asian Churches Rev. 2. and 3. is so plain and hath been so often mentioned that it 's needless to recite the Texts Saith Mr. Norton 28 29. Immo tantum abest ut ob defectum foederis expliciti salva vel ungulae religione in rebus Iesu Christi ullas Congregationes ex Ecclesiarum albo expungamus ut Caetus multò graviora passos essentialibus Dei gratia adhuc in tuto positis tanquam non Ecclesias judicare salvâ conscientiâ nullos posse sanctè testemur Distinguendum inter Ecclesiam puram impuram impurissimam nullam Fundamentalia sive Essentialia sunt materia forma Ecclesiae particularis Materia sunt homines profitentes Doctrinam salutaris fidei Forma est mutuus consensus politicus ad incedendum in illa fide vel verbis vel factis modo aliquo visibiliter significatus Adeo ut non sufficit subitanea aliqua conjunctio sanctae communionis exercitium ad Ecclesiam constituendam nisi constantia illa accedat saltem quoad intentionem quae statum adfert Corporis Membrorum in spirituali quadam politia Qualem consensum nos foedus vocare jam toties diximus As this proveth our Parishes true Churches so that greater corruptions than the Vices of some even Fundamental Errors in the Church it self doth not presently destroy the Church is his Opinion and Parker's cited by him Ibid. saith he Neque tamen Ecclesiam errores fundamentales statim destruunt donec eis addatur contumacia in foro exteriori Ecclesia in fundamento aberrans tamdiu manet Ecclesia quamdiu non est pertinax Certainly here is as large a judgment of Charity as we can reasonably expect and so large as without some distinction will be liable to controversie We easily confess that most of our Churches need much Reformation and that all in our Parishes are not Church Members But yet I may well suppose that we are Agreed that those of them that have true Pastors are true Churches and that this is the case of our Parishes ordinarily or very many at least yea some such Dissenters think that they may be true Churches without Pastors so that here between the parties there is no disagreement whatever particular persons hold Many are more afraid lest a great many Parishes should be Made no true Churches in a Political sense by setting over them such as are no true Ministers than be proved none before they are made None But I see no danger of this while we have liberty of Election and Ordination Chap. XII Difference X. THE Tenth Controversie is about 1. Taking Members out of other Churches 2. And separating from the Parish Churches by gathering out of them a select number to be a distinct Church And here there is a Practical Difference to our woe But in order to Reconcilement I should hope that I might suppose our Agreement in all the other points of Difference to be sufficient and that being satisfied in those the Brethren that have been for withdrawing from our Churches will be satisfied to join with us for their Reformation and not do as they have some of them done For we have therefore come as near them as we can in the rest that they might have no just occasion to depart from us And if that yet they will depart when the offence is removed then it would be as if they should say We are against Concord and Unity as such And our judgment for Division as such that is for Dividing without cause When we have answered all that our Brethren alledge for their withdrawing we may expect that
they should return to an Orderly Communion This Controversie is de fine and seeing we grant them much in the rest for this therefore we cannot grant them this If in War we grant all that is desired for Peace it is supposed that we will not grant the continuance of the War nor in reason must that be one of the demands I speak all this but of unjust Separations For there is a Separation which we are all agreed to be lawful as far as I know as 1. We all agree that where Christians live in the midst of Infidels they must come out from among them by Faith and Repentance and be separated by the Baptismal Engagement first and the Communion of Saints after and not touch the unclean thing The Church must be separated from the World or it is no Church 2. We are agreed that when a true Church Visibly ceaseth to be a true Church by loss of its Essentials statedly it is our Duty to judge it to be no true Church that is but to judge it as it is and forsake it accordingly 3. When we cannot hold local Communion with a true Church without committing some sin which they would force upon us and which we may escape by leaving them we ought to withdraw from the local Communion of that Church for we must not wilfully sin nor do evil that good may come by it Yet so as that still we must hold Internal and also External distant Communion by owning them as a true Church and corresponding with them as a Neighbour Church 4. If a true Church in the corruption of the Materials become uncapable of its Ends and we have with sufficient patience tryed the means of its Reformation without success it is ordinarily unless some greater matter hinder accidentally our Duty to forsake it Yea and to esteem it no more a true Church if it be the Principal Ends that it 's become uncapable of As if the Body were fallen into an Opinion against Communion and Publick Worship and yet should think they might hold their Relations This were a contradiction If they would in Publick worship God with a Worship false in the Essentials and which is no Church-worship but Impiety or Deceit And though I will not now determine how far Discipline is necessary to a Church more than to say that the Power is Essential to the Pastors Office yet I may boldly conclude that in point of Duty if a Church be so corrupted by Heresie or Impiety that Discipline cannot be exercised in it because the greater part do own the Heresie or Sin or the Sinners in their Sin and this be not in one or a few Acts but they are against the course of Discipline in the main and Vote for Wickedness or against Piety or the publick Censures of the Church or refuse to execute them and if after sufficient patience I cannot reform them I shall take it to be my Duty to take with me the better part of the Church and forsake the rest as to local Communion and perhaps first to cast them out from us as to their Relation though we are the lesser part Unless in some cases where Publick Good requireth a delay and suspendeth my Duty for the time 5. If a Pastor be despised by the Church and refused or if they desire his stay and yet wilfully disobey him and his Labours are unprofitable among them that are like to be profitable elsewhere we doubt not but he may remove as being rejected and forsaken first by them 6. If a Pastor and some choice Members with him have a Call to a far more Eminent Service of God conducing much more to the publick Good we doubt not but they may remove though the rest dissent God is the Master of his Ministers and people more than Men are 7. If the Necessities of a Mans Family Ministers or people require him to remove his Habitation I doubt not but he may remove though the Church dissent unless in some Cases where by accident his removal may more dishonour God or hinder publick Good than his Estate or the preservation of his Family can countervail The Church hath not power to tye Men to Ruine their Families nor to continue with them during Life nor during their pleasure Nor is it implied in the consent of Membership which is to be no more but that I will hold Communion with this Church as a Member while I here Cohabit or I have no call from God to remove It is so in Civil Corporations Cohabitation is an antecedent part of our Aptitude for Church Communion and many just Causes may deprive us of that Aptitude and make the persons to be materia indisposita incapax and so destroy his Relation of it self 8. If persons that have a weak Pastor or a corrupt Society can to the great advantage of their Souls remove they may do it whether the Church will consent or not in case their removal do not accidentally do more hurt against the honour of God and the publick Good than their profit can countervail And still supposing that the Churches consent be first orderly sought 9. The same I say of them that have Pastors that will not exercise any competent Discipline though with sufficient patience importuned thereunto In one word in no case is a Man bound to stay with any Church to the certain prejudice or danger of his Soul or the Souls of his Family unless in the foresaid case if such a case there be when the publick Good and the Cause of God will receive more detriment by our removal than our benefit will countervail 10. Lastly If we be unjustly cast out of any Church and persecuted by them and have no just redress at home no doubt but we may joyn with another Church As if a Pastor that is for Rebaptizing would take none but who will be Rebaptized or having taken some in will cast them out Or if a Pastor be set over us of an uncharitable Spirit that will take in none for Godly but those of his Opinion or some few of a higher Form and denieth Communion to all the rest in this case it is he that doth the wrong and they are necessitated to join with another Church that will receive them and another Church may justly receive them if first they cannot prevail for their reception at home All this we grant for a removal from a Church without the guilt of Schism or sinful Separation But on the other side we must needs desire 1. That Men will not rashly and self-conceitedly judge any of these Cases to be where they are not And therefore that they will take the advice of the next unanimous peaceable faithful Pastors And for this saith Mr. Norton p. 167. But when this or that Congregation is to be taken for No Church let the judgment be in the hands of a Council or in an Ordinate state of the Churches 2. We desire that whole Churches may not be taken
for no Churches without proof nor before they are heard speak for themselves And that those that have possession of the publick Maintenance and Temples I know no fitter Name for them will not gather a part of the people into a new Church as if there were none before till it be proved upon equal hearing Nor that they would not Dissolve the old Church instead of Reforming it nor withdraw from them instead of casting out the unfit in an orderly way of Discipline unless where Discipline and Reformation cannot be had If we propose the exercise of Discipline to a Parish and the most will rather disown or refuse to own their Relations as Members than live under Discipline and so Separate themselves from us or profess that they never took themselves for Members then the blame will lye on them and they are the Separatists But if they Own their Relations and offer to live as Christians under Discipline in holy Communion surely they must be cast out upon proved accusations Man by Man in Christs way Matth. 18. or not at all I confess by drawing out a few from the rest we may scape a great deal of labour trouble and ill will of those that should be cast out But the selfish easie way is not like to be the way of God 3. We desire that Pastors that preach the Faith may not be the lowest in Charity nor uncharitably censure all those as ungodly and unfit for Church Communion that want but distinct Conceptions and fit Expressions through the lowness or neglect of their Education or that are not able to be the mouth of a Family in Prayer while they are willing to perform the Duty if they could and to learn that they may perform it And that the weak in Faith may be received and the little ones suffered to come to Christ even all that are willing to give up themselves to him and of those that so come to him none may in any wise be rejected or cast out till they turn from Christ and the Holy Covenant That the Lambs may be carried in our Arms and the bruised Reed may not be broken and that the tenderness of Christ to the least of his Members may be remembred and the price of Souls and our own former weakness and also how much more grievous it should be to us to keep or cast out one of our weak Brethren that Christ would have received than to let in many intruding Hypocrites who shall be made serviceable to the Church and their Masks shall be our just excuse though not their own And specially remember that it is Christ that is the Lord of the Family and we are but Servants and therefore we must take all our directions from him and shut out none but those that we are sure he would have shut out And remember that in doubtful cases we are allowed to incline to the more charitable side Force not Men unjustly by refusing them to seek acceptance in other Churches Though I intended at first more brevity than will consist with long citatiâ—ons I shall recite a few words of Judicious Mr. Noyes of New-England Temple measured p. 63 64. saith he No Wheat must be pulled up with the Tares the Tares must rather be tolerated that Rule which requireth more than is necessary in the weakest Believer must needs exclude the called of God And that Rule which necessarily or absolutely requireth unnecessary Experiences savoriness of Speech suitableness of Spirit to our tempers persuasion of sound Conversion c. such a Rule I say requires much more than is necessary or competible to the weakest Believer To require a persuasion in our Hearts of the Conversion of all that are admitted is too much unless we can meet with a Rule that will admit all Saints and also afford such a persuasion It will contradict the Rule of our admission to make our apprehensions part of the Rule Our fancies are a leaden Rule and if we are severe and have no certain Rule to regulate us we shall exclude the weak more often than we shall receive them 4. The lowest degree of absolute probability that a person is converted should be satisfactory The weakest Christians are to be received Rom. 14. 1. and the weakest can hold forth no more than the least degree of an absolute probability the strongest can hold forth no more than the highest degree of probability Again either the highest or the lowest or some middle degree of probability is requisite The highest is not And what rule is there for some middle degree If it be not in our power to require a Years experience for more degrees of probability why a Months experience I have elsewhere proved that the true condition which Mr. N. here calls the Rule is nothing but A CREDIBLE PROFESSION and that it being to be received upon a Humane Belief that hath a fallible object IT IS TO BE TAKEN FOR A CREDIBLE PROFESSION WHICH CANNOT BE PROVED FALSE OR INCREDIBLE This is the Scripture-way and this is the ancient way of the Churches And if you will needs on either hand forsake these Terms I presume to Prognosticate you shall but wrong your Brethren and your Souls and the Church and Christ and bewilder your selves and make work for Repentance With confidence after long consideration and disputing the point I speak it But I return to Mr. Noyes Page 64. The Practise of the Apostles Acts 2 c. must confine our prudence They were better directed and instructed than we are And they expected no Testimony nor a days experience They could not in so short a time make any Inquisitions or hear any perswasive relations The youngest Converts must be instantly imbraced Therefore some days of Experience or Testimonies are not necessary Some are ignorant and of an arid Constitution and Expression Therefore an explicit savour of Language is not equally requisite in all The Apostolical Rule was large It suffered many corrupt Members to creep in None as far as we read were put by Yet Converts were many young ignorant rude and Conversions were sudden and passionate If ample relations of the work of Grace be necessary then either for satisfaction or for edification Not for satisfaction as hath been proved Not for edification For 1. Would it not be as profitable for all Members to come about again at certain seasons 2. Such relations do uncover the nakedness of Brethren and Fathers 3. They slander such as are not Gifted such as cannot express themselves in good language 4. Pride is set on the stage in the House of God 5. Hypocrites are provoked to paint and act themselves 6. Such relations are known to afflict the afflicted who came to us and with us in love and we here hide our Faces from them 7. The eloquent and such as have Athletick constitutions carry away undeserved respect from Countrey Christians Materiam superabat opus Hence issue comparisons Nay we foster instead of preventing suspicious partiality 8.
Young Men exalt themselves over the Faith of their Ancients 9. Some are sent to their Graves frustrate of their hopes we being in a way to admit no more in many years than were admitted by the Apostles in one day 10. To grieve such as ought to be comforted to defame such as deserve honour to judge one another for infirmities is unjust Rom. 14. The Apostle thought it just to think well of all Phil. 1. 17 c. The Apostles were diligent and faithful in directing and exhorting and rebuking And why are they then so silent in point of admission Yea when the Churches were corrupted and pestered with corrupt Members such as made their Bellies their Gods Phil. 3. Jude 4. 1 Cor. 15. and 13. Surely admission hath never been deemed in the Churches so momentous as with us And yet we commit it to the dissident and multiformons fancies of Members without a Rule The Apostles were never acquainted with those Questions How when where and whereby and by whom Conversion was wrought The Church is a tender Mother Cant. 7. and speedily embraceth her Infant by admission into her Arms and layeth it to her Breasts of consolations Experience telleth us that a Man will not easily make Protestations before God and subject himself to Discipline unless it be resolved with him If it be resolved he shall be saved Happy is he that is resolved to slee from the wrath to come to the Ark to Zâ—ar to the Cities of Refuge And open we the Gate readily without many expostulations to rescue him from the avenger of Blood Yea the way is to be made easie to encourage him to come We must not have such a Rule of admission as may in an ordinary way disinherit Saints of their Right and Priviledges in the Kingdom of God So far Mr. Noyes 3. We crave and expect our Brethrens consent that we may not have the Gospel hindered through the Land by unnecessary sinful private Antichurches That every Town or City where are Men professing Godliness may not be as a pitcht Field and holy Exercises turned into Contendings nor Christian Assemblies turned into Schools of War or scolding places Let us not be many Masters lest we receive the greater condemnation The wisdom from above is first pure then peaceable gentle easie to be intreated c. where envying and strife is there is confusion and every evil work This wisdom descendeth not from above but is earthly sensual devilish Iam. 3. Let us agree then to do what lyeth in our power that the Churches may be reduced to the Primitive patterns that met all in One place and there were of one Heart and Soul Where find you in all the Scriptures that there were two distinct Churches especially distinguished or divided by differences in one City and that when for the number they might have joyned in one Where find you that the worst Church had any good men that separated from it into a distinct Church in that place Is Scripture our common Rule I beseech you then be able well to resolve these Questions before you venture in your practice to contradict the word If we drive you from our Churches causelessly the Shame be on us But if you causelessly depart into Antichurches the blame shall lye on you Do not stagger and confound our poor People by shewing them in each Town Minister against Minister and Church against Church and entice not young Novices into an opinionative Religiousness and draw not the Nation from the Power of Godliness and Practice of Charity into doting about Questions 4. For order sake let Parishes be the ordinary bounds of Churches not so as if all in the Parish are therefore of the Church but so as that ordinarily we take none out of others Parishes Let us not do it without just cause nor do it when it will tend more to publick hurt than any persons good can compensate If you could prove Parishes no Churches yet they that Preach to them for their Conversion caeteris paribus are fittest to be their Guides when they are converted Tell us if you can wherever you found one instance in Scripture or the Primitive times of one Soul that forsook the Church that was Congregated in the City of his Habitation and was a Member of any other Church in a place where he dwelt not Except the Hereticks that Iude saith did separate themselves being sensual having not the spirit whose manner it was to forsake the Assemblies Heb. 10. 25. Cohabitation is requisite to the Ends of Churches even the exercise of Communion and the offices of Members one towards another How can we watch over men that live out of our reach How know we what their conversation is But especially when a Parish hath a faithful Minister that undertaketh to prove the Members that you receive to be part of his Pastoral Charge or Church it will no more warrant any man irregularly to receive them because he affirms that it is no Church or they no Members than such an Affirmation concerning your own Churches or Members will warrant others to receive your Members 5. And that justice may be exercised and order observed let no Member remove till he have sought the Consent of the Church where he is or heard them give their Reasons against it And let none be received from another Church or Parish but either upon Communicatory Letters or Certificates or else after a just discussion of the Cause with the Church or Teachers from whom they do withdraw 6. And as it is agreeable to our several Principles and the great thing that is now desired that we may all correspond in Brotherly Associations and have Synods at fit Seasons for the Communion of the Churches that are link'd together let us there be Responsible not as to our Governours but as to Associated Brethren and Churches for our Actions that are of Publick offence or of which we shall be there accused and in particular for this of taking Members out of other Churches that the Cause may have an equal hearing 7. Or if any of you shall refuse to meet in constant Synods yet do this much at least Let your Churches and ours be so far Consociate as to Own each other for true Churches though we take the Liberty to disown any notable Distemper that we may see each other guilty of and let Communicatory Letters be necessary for any that be received from one Church to another unless in special cases And deny not to appear at least on such an extraordinary occasion at a Synod to satisfie the Churches when you are accused 8. And let us agree on such Rules for the peaceable management of our remaining Differences as are necessary to the Security of the common Truths and the common cause of Christianity and Piety which we own that we hinder not God's Work and harden not the Ungodly and weaken not each others hands and prove not at last the unwise Destroyers of the Church
ungodliness of the Pharisees nor the dissolute licentiousness of the rest of the peoples lives could drive them from Communion with the rest of the people in holy things And why Because the Lord and the Apostles well knew that the Consciences of the Godly are not defiled with the Society of the wicked if with a pure Conscience they Communicate in the same holy things Next he proveth the 4th Branch that he that joyneth to such a Church doth not therefore Sin nor is defiled with other mens Impurities p. 163 164. Then p. 164 165. he prâ—… the 5th Branch that a Believer that hath joyned himself to such a Church must not therefore depart that iâ—s separate from such a Church and that under this danger of guilt but it is too long to recite all It is not men of such Principleâ— and Practices as these that we account Separatists What do Presbyterians say more than this eminent Independent Brother in a Writing purposely written in Latin by the perswasion of others in New England to Vindicate their Churches against Apollonius and commended to us by Mr. T. Goodwin Mr. P. Nye and Mr. S. Simpson Yet lest any think him too loose I will add his last leaf of Rules How in a less pure Church Communion must be continued with a safe Conscience Answ. 1. We must still aim and endeavour according to our Places that the Church may be purifieâ—â— according to Christ's Mind Not without seasonable and due warning the Church of its Defects The Defects are to be lamented with holy sighs and sorrows In no way approving but prudently and patiently tolerating Defects in that Church which we câ—n neither cure nor depart from without a greater Evil. When singular Evils cannot be cured without a greater publick Evil that must be born which cannot be amended In the Churches Reformation this Doctrine must be observed Paraeus in Matth. 13. that those that press for too much exactness or strictness do more hurt the Church than profit it The Spirit of our Lord Iesus Christ is a Spirit of Truth Peace and Communion so loving Peace that he commandeth Communion with a true Church though impure and so loving Truth that he forbiddeth impurity in every Church We reject the Separatists that distinguish not between a Church and the Impurities of a Church Schism is a grievous Crime We reject the Formalists not sufficiently distinguishing a Church from no Church not separating the pretious from the vile what is this but Confusion Confusion and Schism are the Scylla and Charybdis Peace and Truth are the Jachin and Boaz of the Christian Cause the obtaining of which must be endeavoured under him and implored and expected from him who is Peace Way and Truth alone able among so many and alas too hot Contentions and differing opinions of the Learned and Godly to reach us the mete-wand and direct his Servants into Concord and into the perfect measure of the Temple Altar and Worshippers Preserving us Men Brethren searching after truth in Love both from the left hand of Confusion and the right hand of Separation So far Mr. Norton and so ends his Book And thus I have shewed the Nearness of both Parties and easiness of Reconciliation as to their Principles and that there is nothing among them owned by either Party that should hinder a loving Consociation Correspondency and Communion of the Churches for their mutual strengthening and the healing of the Mischiefs that Divisions Emulations and Contentions have long caused among us Nothing remains then to be feared but lest mens Minds are further distant than their Principles and that Charity doth not effectually dispose them to Agree in Communion as far as their professed Principles will permit them But though Experience make this undeniable yet their Piety and their Professions do put us in hope that there are such Habitual Principles of Charity as better Encouragements and Opportunities will undoubtedly revive to our Reconciliation The Congregational men profess their desire of Reconciliation Read but Mr. Cotton's Preface to Mr. Norton and Mr. Norton's Epistle to Apollonius But especially the Practice of such moderate men as Mr. Firmin and divers that of late hence Associated with the Presbyterians doth give us a more certain Demonstration of their readiness for Peace And if many are otherwise minded it should be no prejudice to the peaceable And for the Presbyterians readiness to the Works of Peace besides the many motions that they have made and the joyning of some in Associations with their Brethren I shall now add but the affectionate Profession which they make of their desire of Reconcilement both with the Congregational and Moderate Episcopal Party in the Epistle to their Ius Divinum Minist 1. Concerning them of the Congregational way they say That this disagreement shall not hinder us from any Christian accord with them in affection That we can willingly write upon our Study Doors that Motto which Mr. Jeremiah Burroughes who a little before his Death did ambitiously endeavour after Union amongst Brethren as some of us can testifie perswades all Scholars unto Opinionum varietas opinantium Unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we shall be willing to entertain any sincere motion as we have also formerly declared in cur Printed Vindication that shall further a happy accommodation between us Then speaking of the Godly moderate Episcopal men they add Though herein we differ from them yet we are far from thinking that this Difference should hinder a happy Union between them and us Nay we crave leave to profess to the World that it will never as we humbly conceive be well with England till there be an Union endeavoured and effected between all those that are Orthodox in Doctrine though differing among themselves in some Circumstances about Church Government And the Lord hath strangely made way for this long desired Union by the bitter woful and unutterable fruits of our Divisions which have almost destroyed not only the Ministry but even the very heart and life of Religion and Godliness Read there the rest You see then that we are all resolv'd for Peace and Concord and devoted to it and intent upon it And you see how small a matter will do it yea that it is done already except the actual execution of our Doctrinal Agreements What then is wanting but that we be up and doing and practice as we profess and that Magistrates and especially the Protector and Parliament now Assembled that have so fair an opportunity and from whom it is commonly expected do call them to the work and help to remove the hinderances and further them by the Countenance and Assistance of their Authority The Sum of our Agreement reduced to Practice 1. WE are Agreed that Adult Church Members must be such as make A Credible Profession of Faith and Repentance and so of Holy Resolved Obedience Or such as personally own and accept the Covenant of Grace and give up themselves to
but in words or very narrow seem more material wide and dangerous than they are and shall hereupon proclaim their Brethren to be heretical or blasphemous and use to revile them and renounce Communion with them and would silence the Pastors if it were in their Power These under the Name of the Ministers of Christ do powerfully militate for the Devil against the Love and Peace of Christians and are the pernicious Incendiaries in the Churches of Christ. Q. 5. What is the Magistrates Power and Duty about Religion and the Churches and Ministers of Christ Answ. I shall say more as to their Power than as to their Duty because I know not how it will be endured or how that counsel will be taken or followed which is not desired It more concerneth us to consider of our own duty to them 1. All the forcing Power about matters Ecclesiastical whether by corporal Penalties or forced Mulcts belongeth only to the Magistrate Besides what Parents and Masters may do And if any Pastors use it it must be as Magistrates receiving it from the Soveraign And the Sword is so unseemly in a Pastors hand and so ill taken by the people and so adverse to the persuasive Loving Government which he must exercise and hath ever been of such unhappy effects to the World that it were to be wished that Princes would keep their Sword from the Clergy to themselves and commit it to such Officers as have not so much other work to do and are not so likely to abuse it 2. If any Pastors will declare that Princes are bound to punish men meerly as Excommunicated by them without any tryal of the Cause before themselves or Officers and will Excommunicate Magistrates for not Imprisoning Banishing or Burning or otherwise afflicting those whom the Clergy have Excommunicated or judged to be so used Much more if any will teach and declare that Excommunicate Kings are no Kings yea though a Foreigner that hath no Power over them Excommunicate them or that they may be kill'd as Tyrants or that the Pope or any other have Power to depose them and dispose of their Dominions see the Council at Lateran under Innocent 3d. Can. 3. and the Council at Rome under Gregor 7. If such be Subjects they are injurious to the Civil Power If they are Foreigners they are open declared Enemies 3. The Office and Power of Kings and other Magistrates is from God and their lawful Commands are to be obeyed for Conscience sake and not to avoid their Punishments only 4. Their Office is to promote Obedience to God and to his Laws by making Subordinate Laws of their own and to be a terrour to Evil-doers and a Praise and Encouragement to them that do well 5. The Clergy as well as others must be subject to Kings and Magistrates Nor is it tolerable Doctrine which would exempt their Persons or Estates except it be by the King's consent 6. Princes must not only promote natural Obedience to the true God but also the special Faith and Obedience of the Gospel by means which are suitable thereunto 7. Princes may make Laws forbidding the Publication of all pernicious Damning Doctrines and the Practice of Idolatry and of all great and notable Crimes against the Law of God and may Correct the Offenders by convenient Penalties with Prudence and Moderation 8. If heretical covetous or lazy Pastors corrupt God's Word and Worship notoriously or neglect their certain Duty to the betraying or endangering of the Flocks or are persons uncapable of the Office the Magistrate may drive them on to their Duties and moderately and prudently punish them for their negligence and unfaithfulness and may forbid the uncapable to exercise that Office 9. Such Circumstances of Worship and Orders of Assemblies before instanced as are fit for Common Determination and Agreement in all the Churches being such whose Determination is not proper to the Pastors Office may on moderate terms and by religious advice be determined of by Magistrates And all their lawful Determinations must be obeyed 10. There needeth not the device of Popes or Patriarchs to call Councils or to keep Peace among the Pastors of the Church For the Magistrate must do it as a great part of the work of his Office Every Soveraign may call such Pastors unto Councils as are his Subjects And several Princes by agreement may call their respective Subjects together when there is Cause And proper Universal Councils as is shewed are things which never were known nor are not to be expected And it must be a very extraordinary necessity which must warrant the Pastors of several Kingdoms to hold Councils together when they are forbidden by their Kings Princes also may correct Church-Tyrants and Usurpers and Destroyers of Faith or Piety or Peace They ought to restrain such Pastors as would raise Seditions or Rebellions or Persecutions of the Innocent or that pretend Religion for the open and obstinate revilings of their Brethren and are proved to be unquiet Firebrands to kindle Dissentions and destroy Mens Love to one another or arbitrarily to oppress the Flocks 11. When any question Who must be Iudge in cases of Heresie Infidelity or Idolatry as divulged or practised the true answer is obvious and easie 1. In regard of publick Ecclesiastical judgment and the Sentence of Excommunication or Absolution the Pastors of the Church are the proper Judges by virtue of the power of the Keys 2. In regard of publick civil judgment in order to corporal forcible punishment or impunity as there is just cause the Magistrate is the only publick Judge 3. In regard of that private judgment of discerning by which every rational person must know his own Duty both to God and Man and discern when and how far to obey Man without disobeying God every such rational person is a Iudge that is a Discerner of what he ought to do And Christ always the final Judge 12. Yet may not the Magistrate invade the Pastoral Office it self nor Ordain or Dâ—grade Ministerâ— in that Spiritual Sense as it is committed to Church-Guides nor Administer the Sacraments nor exercise the proper power of the Church Keys which Christ committed to Church Officers by such Excommunications or Absolutions as are proper to that power nor may they hinder the â—astors from the due performance of their Office in matter or manner Nor forbid the necessary Preaching of the Gospel or publick worshipping of God by all or any of his Ministers But are bound to promote it with studious diligence as Patrons of the Church 13. But if they should forbid us the necessary Preaching of God's Word or necessary assembling for God's publick Worship as we must not account those seasons and circumstances necessary which are unnecessary so that which is necessary indeed we must not desert till we are disabled to perform it seeing it is greater Sacrilege if we alienate a person consecrated to God in so sacred an Office than if we should alienate conseorated Goods
words and that withal make the most imperfect Credible Profession of Faith and Repentance and Resolution for Obedience And that we must not break the bruised Reed nor reject the least of the Lambs of Christ but receive them that are weak in the Faith and not of our own Heads reject any persons Profession as Incredible without sufficient Reasons for such a judgment of it Indeed there is abundance of difference in these points but 1. It is in the Iudgment of particular Persons and Cases and not in the Law or Rule of our Proceedings And 2. It is a difference between Persons and not between Parties Some of the Congregational way are more rigid than many of the Presbyterians in Iudging who are Credible Professors and who not Some will hear the Reports of a change when most Presbyterians will be satisfied with the profession of Holiness though it have grown up with the person from his Infancy and he knew of no change Some look for such Evidence from a Holy Life as may it self directly suffice to ingenerate in the Church a persuasion that the person hath Saving Grace and so they make the Life to be Testimonium primarium vel primario aequale When most Presbyterians take the Profession for the Primary Testimony or condition of Right and so receive it directly as Credible by such a Humane Faith as one Man Credits another by in all Civil Transactions in the World And they look at the Life but as a Secondary Testimony which may Confirm or Invalidate the former Though after Church entrance the Life is directly looked after in the Discipline of the Church But this difference is between Men of the same parties Independents differ from Independents and Presbyterians from Presbyterians and perhaps a hundred Men of the same Congregational way may most of them gradually differ from each other in the strictness or laxness of their Executions as one is more or less Charitable than another or more or less Tender Compassionate Strict or Rigid Censorious or Remiss c. which may occasion difference I conclude therefore that about the great disturbing point viz. The Matter of the Church or Qualification necessary to Members Presbyterians and Independents differ not Doctrinally though practically persons of each party differ among themselves and therefore that here is No Need of a Reconciliation Chap. IV. Difference II. THE second Point supposed to be a Difference is about the Necessity of a Church Covenant Here is no Difference at all between the Learned of each Party that I am able to discover We are Agreed 1. That our consent to the Covenant of Grace is it that makes us Christians and so Members of the Universal Church and the Profession of that Consent which regularly is to be done in Baptism Parents professing their Consent for their Infants benefit and the Adult professing their own Consent doth instate them in their Visible Membership 1. The baptized Person being Offered to God and so solemnizing his own Covenant Act and God by his Minister accepting him into his Church 2. And we are Agreed that a signified Consent is necessary to Membership in a particular Church that is A Consent to the Relation of a Member which includeth a Consent to the necessary Duties of that Relation and an acceptance of the Benefits 3. And we are Agreed that any tolerable signification of this Consent is all that is absolutely necessary And that an express Church Covenant is not necessary to the Being of a Church or Member but that one that by actual Submission and Communion hath signified his Consent may be truly a Member 4. And yet we are Agreed because Ignorantis non est Consensus and for many other weighty Reasons expressed in my Book of Confirmation that where we can require and procure it without a greater accidental Detriment to the Church it is needful ad bene esse to the Churches Reformation and to the Persons firmer engagement to the satisfaction of others and the due execution of Discipline c. that the Consent be as open and express as may be As nothing is more necessary excellent honourable reasonable than a Holy Life and nothing that less feareth the light than the Cause of God so he would have his Cause to be openly owned and managed above board and would be confessed before men and have all men know what they do that take him for their Master It is an honour to God and the Gospel and an excellent advantage to the ordering of the Church and the saving of the People to have all brought to as serious and solemn an Engagement to the Living God as conveniently can be procured I doubt not but the Presbyterians would joyn with their Brethren to Petition the Soveraign Rulers that all our People may be brought to this Let no man think so uncharitably of them as if they desired that Christ should be but darkly and implicitely owned by the Churches and as if they would not have Church Members know what they do Doubtless they cannot but be sensible how much it would further their Ministry with the People if Magistracy would but assist them herein against the stubborness of ignorant and wilful men that men might be compelled to submit to Instruction and Approbation and make a credible Profession of Christianity owning their Baptismal Covenant and by this engage themselves to submit to the Officers Discipline and Ordinances of Christ in the Churches where they desire Communion The thing that the Presbyterians have stood upon is no more but to vindicate the Truth of our Churches against Separatists that have denyed them to be true Churches because they had not an explicite Covenant They deny not that such a Covenant may conduce much to the well-being of the Church especially if we have the Magistrates help to take off the Peoples prejudice Note here also that by a Covenant we mean nothing but exprest Consent and that exprest Consent is indeed a Covenant And that by an Implicite Covenant we mean but a Consent that is less express and not that is not exprest at all For Consent cannot be known to the Church without some Expression I conclude therefore that whatever some particular persons may be guilty of there is no real difference between the Presbyterians and Independents in the Point of a Church Covenant and therefore here is no work for a Reconciler God forbid that any faithful Ministers of Christ should fight against that much which is profitable to the well being of the Church meerly because without it the Church may have a Being Then must we Plead for hunger and want and calamitous Diseases that leave us but the being of men Nature and the Scripture Presidents in the Old Testament and the Doctrine of the Apostles and ancient Practice of the Churches do satisfie us of the usefulness of Holy Covenants prudently seasonably and seriously made Of this I have said more in my Treatise of Confirmation
join in Ordaining and the Presbyterians hold that they Must in point of Duty in all reason the May be should yield to the Must And therefore let the Congregational de facto on their own Principles admit of Neighbour Presbyters herein If they will not yield in a thing by themselves confessed Lawful for the Reconciliation and Communion of the Churches the guilt of unpeaceableness will be theirs Especially while they have the Election of their Offices and no detriment is like to arise by it to their Churches 2. But if any of them have not so much love to Peace and Communion of Churches as to yield to this the Presbyterians can in consistency with their Principles hold Communion with them for all this as Churches though deficient having first disowned their disorder And therefore their Pastors may join with us in our Assemblies and we may as Brethren hold a loving correspondency though we own not their defects Other differences Doctrinally not the least there are among us 1. Whether a Man may not be Ordained a Minister sine titulo without Relation to a particular Church but to the World and the Church Universal And so 2. Whether such may not be Ordained without popular Election And 3. Whether therefore a Man be not sometime in time A Minister of Christ before he be The Pastor of this particular Church 4. And so whether the peoples Election be not only to make him Their Pastor and not A Minister of Christ in general 5. And whether such an Unfixed General Minister may not Preach Baptize and also pro tempore administer the Lords Supper yea and Govern a particular Church that pro tempore calleth him thereto the peoples call or consent being necessary for the Exercise but not alway to the Being of the Office or Intrinsick power As a Physicion licensed to practise in general must have Mens personal consent before he be Their Physicion But 1. These I cannot call properly differences between the parties because I think the Congregational are not themselves agreed about them 2. If they were yet they are such whose practice our Reconciliation is not much concerned in Let every Man in these Opinions be left to his liberty and it need not hinder our Agreement or Communion For my own Opinion about most of them I have expressed it Disput. of Church Government 1. and 2. and about some more of this nature Chap. VII Difference V. THE Fifth point of Difference is about the first subject of the power of the Keys Or more plainly and limitedly of the Right of Church Government and in particular of Censures And here the difference seemeth greater than in any of the rest And with some it is so Some have made the Congregation by a Major Vote the Governours of the Church Against this as intolerable we have much to say 1. There is no power but of God But the power of Church Governing is not given to the people by God therefore it is none The Minor is good till a power be proved and the peoples Commission produced which never yet hath been attempted with any considerable appearance of Truth Obj. The Keys were given to the Church in Peter Mat. 16. Ans. 1. The most learned and moderate of these Brethren say that There is no such thing as a Lawful Representative Church therefore Peter was none 2. It lyeth on them to prove that Peter represented the Major Vote of a Congregation in receiving the Keys Till they have proved it we take them to have said nothing It sufficeth us for a disproof 1. That no such thing is spoken 2. That the Keys of the Kingdom are in Scripture phrase significant of Stewardly Government which is in Scripture assigned to the Pastors over the people 3. That Peter was not a private Member himself much less a Congregation but a Pastor and a single Pastor Bishop or Apostle 4. That the same power is elsewhere given to all the Apostles Iohn 20. 21. but not to private Members or to Congregations of such 5. That Iohn 20 21 22. the power is described to be a power of Remitting and Retaining Sins annext to their Ministerial Mission and therefore such as belongeth not to private Men. Obj. 1. Cor. 5 4 13. The Church is commanded to deliver the Incestuous person to Satan and to put away the wicked person from among them Ans. 1. That was but Executively Paul having himself most solemnly past the Sentence v. 3 4. For I verily as absent in Body but present in Spirit have judged already as though I were present concerning him that hath so done this deed Paul you see doth judge And that in the Name of our Lord Jesus Christ when ye are gathered together and my Spirit What then doth he decree to do with the power of our Lord Jesus Christ to deliver such an one to Satan c. which with the Excommunication it is most probable contained a Corporal miraculous penalty as Elimas was struck blind and Ananias and Saphira dead c. so that to deliver is the act that Paul himself resolved to perform at their meeting The Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not I have judged concerning him but I have judged him even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to deliver such a one But if any will rather take delivering here to be the Churches act than Pauls yet it is plain that it is after his Judgment or Sentence or Condemnation as the Syriack hath it and therefore that it is but 1. The solemn declaration 2. And Execution of the sentence already past 2. But if Paul had left the Work to them he wrote to there would have been no proof that the Censure had been committed to the people Here are two works to be done The Sentence and the Execution that is avoiding Communion c. and accordingly two parts of the Church to do it the Pastors to Censure and the people to Execute it by actual avoiding or putting away Now if Paul write to an Organized Governed Society to deliver to Satan and put away no Man can hence prove that he committeth the same parts of the work equally to all the parts of the Society No more than he can prove if the Prince write to this Burrough to cast out a turbulent Member that he intendeth to equal the people with the Magistrates in the work or to commit the same part of the work to one as to another But rather it plainly importeth and no more that every Man in his place obey the command Obj. Matth. 18. Tell the Church authorizâ—th the people Ans. 1. It is incumbent on the affirmers to prove that it is the whole Body of the people that is there meant And some think this Argument disproveth it That Church which must be heard must be told If he hear not the Church But the whole Congregation is not the Church that is to be Heard therefore it is not the
Work of God But they would have bona bene God's Work done in God's Order On these Conditions we allow Private men to Preach 1. If they do it but ex Charitate and pretend not to the Ministerial Office 2. And if they do it occasionally and not as men separated to that work as their Calling for then they become Ministers indeed while they disclaim it in Name 3. If they do it not needlesly to a proud ostentation of their parts but only when Abler Men or Ministers are not to be had or else on some urgent weighty cause 4. If they make not themselves the Judges of their own fitness but expect the Approbation of the judicious faithful concordant Ministers that know them 5. If they undertake no more than they can perform and suppose not themselves fitter than they are and so run not beyond their Knowledge nor dishonour not the Work of God 6. If they thrust not themselves into any Church to Preach without a Call nor ordinarily without the Pastors consent 7. If they do it not unseasonably when by offending they are likely to do more hurt than good 8. If in the manner season and continuance they submit to the Guidance of the Pastors of the Church if it be more than ordinary Teaching and not such as every able Master of a Family may there do With these Cautions we grant that Private men may Preach Many Episcopal Divines grant it And the Presbyterians ordinarily permit it in their Expectants that are trained up for the Ministery A Maid begun the Conversion of the Iberians by Conference And interlocutory Preaching is truly Preaching Edesius and Frumentius converted the Indians Alexander Bishop of Ierusalem and Theoctistus of Caesaria maintained Origene's Teaching while he was a Private man and that in the Church before the Bishops And when Demetrius of Alexandria reprehended them affirming it to be an unknown case that a Layman should preach in the presence of a Bishop they gainsay him and produce the Examples of Neon a Bishop that required Evelpius to teach and of Celsus that set Paulinus to preach at Iconium and of Aâ—â—icus that set Theodorus to teach at Synnadorum And saith Dr. Fulke Demetrius himself doth seem to allow that when no Bishop was present a Layman might preach Euseb. Hist. li. 6. c. 20. But that every proud unworthy Man and every seducing Heretick should preach yea and thrust himself into other Mens Charges or that any should preach besides the forementioned Rules this we deny and take it for a dangerous Usurpation But are we not agreed in this Hear and Judge Mr. Cotton so downright denieth ordinary private Men to Prophesie interpreting 1 Cor. 14. 31. of extraordinarily Gifted Prophets of which see his Keys pag. 20 21. that Mr. Goodwin and Mr. Nye thought meet to signifie some Dissent Pref. p. 6. And yet they grant that this must be performed by private Men 1. Only Occasionally not in an ordinary Course 2. By Men of such Abilities as are fit for Office 3. And not assuming this of themselves but judged such by those that have the power and so allowed and designed to it And 4. So as their Doctrine be subjected for the judging of it in an especial manner to the Teaching Elders of that Church And I think that this is enough to signifie that here we shall have no cause of a breach with them Mr. Norton speaks to the same purpose pag. 123 124 125. and joins with Mr. Cotton in denying Prophesie to private Men and expounding 1 Cor. 14. of extraordinarily Gifted Prophets only In this therefore Doctrinally we agree 2. But the second seemeth the more dangerous difference That their Churches should presume to send abroad Preachers not in Office for the Conversion of Souls by setting them apart to that work and directing or allowing them to be stated Ordinary Teachers Their excuses are that Pastors are proper to particular Churches and it is not into Churches but Parishes that they send them not to Rule or Teach a Church but to Convert Souls and gather Churches Ans. But 1. It is not your calling Parishes no Churches that makes or proves them none You are not the Judges when they profess themselves Churches If others send Men to preach in your Churches it will not excuse them with you if they face you down that they are no Churches and therefore they may preach in them 2. But suppose they were all Heathens you have never yet proved that to be a stated Preacher for their Conversion is not to be a proper Ministerial Officer Contrarily 1. In the days of the Apostles and all their helpers it was part of the Office of a Minister yea and of the chief Ministers to be stated Preachers for the Conversion of unbelievers and gathering Souls to Christ But the Office of the Ministry is now the same as then Therefore 2. To go and Teach and Disciple the Nations is as true a part of the Ministers Commission as to teach the Church Matth. 28. 19. Therefore it is not common to private Mâ—n 3. Ordinary Baptizing is no work for private Men Therefore not preaching The reason of the consequence is 1. Because they are conjoyned in the Minsterial Commission Matth. 28. 19. 2. Because if Pastors go not abroad the World with these private Men to preach to Infidels then when they have converted any they must be unbaptized till Pastors can come to them Which is contrary to all Scripture example that Baptism should be so long delayed after Conversion ordinarily 4. To be separated to the Gospel of God is a chief part of the description of a Minister by Office Rom. 1. 1. But these private Preachers are by the Churches separated to the Gospel of God by right or by wrong therefore they are made Ministers by Office Indeed the first object of the true Ministerial Office in order of nature is the uncalled World and the calling of them is as Eminent a part of their Office as preaching to a Church This is the most Eminent Evangelizing to declare the Glad-tydings of Salvation to the World And this is the preaching that requireth sending Rom. 10. On this work were the Twelve and the Seventy sent on this work specially did the Apostles lay out themselves And not only they but Apollo Luke Mark Timothy Titus Silas and abundance of the chiefest Ministers of Christ. But yet we have no matter to excuse a Division or Alienation from this Difference For 1. I cannot prove it a Difference between the Parties For I know not that the Congregational Party have owned and espoused the Opinion which I here oppose though some particular persons do And therefore I do not charge it on them 2. If they did yet Infidels are so far from us that irregular endeavours to Convert them will be no matter of a breach And were we nearer them we might leave others to practise according to their Judgments as long as we are not guilty of the
under the general Laws of Christ. But the use of Synods is so ordinary and great that in sound and peaceable Countreys where Heresie or Church-Tyranny doth not turn them against their proper ends and where State-Iealousies cause not Rulers to forbid them the statedness and frequency of them will be of very great advantage to the Churches But in the contrary cases it may be quite contrary 7. Though no one of these Bishops or Pastors in Councils nor many conjunct be by Divine Right the proper Governour over the rest and therefore as to one another their Canons are Agreements for Union rather than the Laws of Superior Governours yet do they not by their Assembling lose their Governing Power over their Several Flocks but meet to exercise it with the greater consideration and force And therefore their lawful Determinations and Agreements may be truely obligatory to their several Flocks 8. The largeness of these Councils should be suited to the occasion and necessity As the Scandals Heresies Schisms or Contentions do require But to make proper Universal Councils to be the ordinary Supreme Governing Law-givers to a Body Politick called the Universal Church is a device of those who would do Christs work in their own mistaking way and for the preserving of the Churches Unity will desperately divide corrupt and injure it There is no necessity of it Christs Universal Laws being sufficient with the Civil Government of Princes and the Circumstantial Determinations of the particular Churches And it is pernicious if not impossible The many thousand Miles distance of the Churches the paucity of the Pastors and necessity of their presence in many Churches the many years that must be spent in Travel the opposition of Heathen and Infidel Princes whose Subjects they are or through whose Countreys they must Travel the Wars and Jealousies of Princes the probability of the death of the ablest Pastors in such a Voyage they being usually aged Men and weak their diversity of Tongues and unintelligibleness to one another their long continuance in such Councils their incapacity to meet and hear together in any one Room the probability that the numerousness of the nearest Bishops and paucity of the remote will make a Faction go for the Council the improbability that ever they will return to bring home the Decrees the unsatisfiedness of the Churches in their Decrees when a thousand or an hundred Pastors who chuse one single Delegate know not whether he will speak their sense or not with many such Reasons make it as pernicious as unnecessary Nor have the Christian Churches ever had such Councils the meetings of the Twelve Apostles being nothing to this purpose But as all Men know that the Roman Emperors had no power to Summon the Pastors who were the Subjects of other Princes so the recorded Suffrages of all the Councils certifie us that they were none such but the Subjects only of the Roman Empire or those that had been such with a very inconsiderable number of some adjacent Bishops and that but very seldom So that those Councils were Universal only as to the Empire of Rome and that but very rarely if ever but never as to the Christian World 9. If a plurality of Hereticks Schismaticks or ungodly Bishops or Pastors should by the advantage of their Councils oppress the Churches or the Truth the Sound and Faithful Pastors must hold on in the way of Duty and not forsake the Truth or the Flocks in Obedience to such Councils 10. If any Church or Pastor be accused or defamed to the Neighbour Churches of any Heresie Schism Scandal or Injury either to any Person of that Church or to any Neighbour Church or Person the general Precepts of Christian Charity Concord Humility Submission c. do oblige such accused Persons to tender to their offended Brethren especially if it be many Churches due satisfaction and to hear their Reasons and Admonitions and to acknowledge their own faults and amend if they have erred and in lawful things to yield to others for Peace and Concord and to avoid offence where greater accidents make it not then unlawful so to do 11. If any Pastors or Neighbour Churches remain impenitent under such proved Heresie Impiety or Crimes as are inconsistent with the true profession of Godliness the Synods or Neighbour Churches after due Admonition and Pationce should openly disown their sins and if they be inconsistent with the Essentials of Christian Communion should also disclaim Communion with them and should send to the innocent part to exhort them to save themselves by Separation from the rest or to forsake such Heretical and Impenitent Pastors And should motion them to better Pastors and send some to instruct them in the mean time if they be accepted But none of this must be done in case of tolerable infirmities or failings 12. A truely Ordained Minister of Christ being called or accepted by a Church for the present time to teach them and guide them in publick Worship and Sacramental Communion in the Sickness or Absence of their stated Pastors or in a vacancy ought to assist them and is to be esteemed as a Minister of Christ in those Administrations And when a Church is destitute of Pastors it is ordinarily the peoples Duty to desire the Faithful Neighbour Pastors to assist them for supply especially in the tryal of such parts of Pastoral sufficiency which they are unable to try themselves and to Ordain by Approbation and Solemn Investiture such a Person to the Ministry as they Consent to if he be not before Ordained or if he be yet by Prayer to desire God to Bless him in that special Charge Q. 4. What are the terms of Communion between the Churches of several Kingdoms A. This needs no more addition to the former Answer but this 1. That their Communion in the main must be the same in Faith and Love and Obedience to God as if they were under the same Civil Government 2. But they must not busie themselves needlesly with the distant and unknown cases and business of others Nor 3. Must they violate the lawful restraints of their civil Governours nor disturb the Peace of Kingdoms upon pretences of the Churches Privileges or Interest 4. And if they are offended at the Doctrine Worship or Practice of other Churches they should send to them for satisfaction and those Churches should send them the forementioned Confession of the Christian Religion and either purge themselves from the Crimes of which they are accused or confess them and forsake them But when the Pastors which in several Countries have drunk in differing Opinions shall expect that all others should speak as they do in all controverted Points of tolerable difference and by their odious imagined consequences shall slander other Churches or Pastors as holding that which they disclaim or as denying that which in their publick Confessions they profess as their very Religion and by their passions unskilfulness and uncharitableness shall make all differences though