〈◊〉 〈◊〉 〈◊〉 It is such Prophecy as is to be regulated by the Scripture it self which gives the Proportion of Faith. And there is not any thing in any or both of these Prophecy and Ministry but it belongs unto Office in the Church Neither is there any thing belonging unto Office in the Church but may be reduced unto one of these as they are all of them here by the Apostle 2. THE Gifts spoken of are in general referred unto all them who are intended Now these are either the whole Church and all the Members of it or all the Officers of the Church only Hence it is expressed in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we having that is all we that are concerned herein This cannot be all of the Church for all the Church have not received the Gifts of Prophecy and Ministry Nor can any distinction be made of who doth receive them and who doth not but with respect unto Office. And therefore 3. IN the Distribution which ensues of Prophecy into Exhorting and Teaching and of Ministry into Shewing Mercy Rule and Giving having stated these Gifts in general in the Officers in general making distinct Application of them unto distinct Officers he speaks in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Teacheth he that Exhorteth he that Ruleth 6. IT is then evident that Offices are intended and it is no less evident that distinct Offices are so which was to be proved in the Second place For 1. The distributive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the indicative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed unto each Office in particular do shew them distinct so far as Words can do it As by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they are distinguished in their nature whether they be of this or that kind so by the Article prefixed to each of them in exercise they are distinguished in their Subjects 2. The Operations Work and Effects ascribed unto these Gifts require distinct Offices and Functions in their exercise And if the Distribution be made unto all promiscuously without respect unto distinct Offices it were the only way to bring confusion into the Church whereas indeed here is an accurate Order in all Church Administrations represented to us And it is farther evident that distinct Offices are intended 1. From the comparison made unto the Members of the Body ver 4. All the Members have not the same Office the eye hath one the ear hath another 2. Each of the Duties mentioned and given in charge is sufficient for a distinct Officer as is declared Act. 6. 7. IN particular He that Ruleth is a distinct Officer An Officer because Rule is an Act of Office or Office-Power And he is expresly distinguished from all others But say some he that Ruleth is he that doth so be who he will that is the Pastor or Teacher the Teaching Elder But the contrary is evident 1. He that says He that Exhorteth and then adds He that Ruleth having distinguished before between Prophecy whereunto Exhortation doth belong and Ministry whereof Rule is a part and prefixing the Prepositive Indicative Article to each of them doth as plainly put a difference between them as can be done by Words 2. Rule is the principal Work of him that Ruleth For he is to attend unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Diligence that is such as is peculiar unto Rule in contradistinction unto what is principally required in other Administrations But Rule is not the principal Work of the Pastor requiring constant and continual attendance For his labour in the Word and Doctrine is ordinarily sufficient for the utmost of his Diligence and Abilities 8. WE have therefore in this Context the beautiful Order of things in and of the Church All the Duties of it with respect unto its Edification derived from distinct differing Spiritual Gifts exercised in and by distinct Officers unto their peculiar ends The distinction that is in the nature of those Gifts their use and end being provided for in distinct Subjects The mind of no One Man at least ordinarily is meet to be the seat and subject of all those differing Gifts in any eminent degree the Person of no Man being sufficient meet or able to exercise them in a way of Office towards the whole Church especially those who labour in the Word and Doctrine being obliged to give themselves wholly thereunto and those that Rule to attend thereto with diligence so many distinct Works Duties and Operations with the Qualifications required in their discharge being inconsistent in the same Subject all things are here distributed into their proper Order and Tendency unto the Edification of the Church Every distinct Gift required to be exercised in a peculiar manner unto the publick Edification of the Church is distributed unto peculiar Officers unto whom an especial Work is assigned to be discharged by virtue of the Gifts received unto the Edification of the whole Body No Man alive is able to fix on any thing which is necessary unto the Edification of the Church that is not contained in these Distributions under some of the Heads of them Nor can any Man find out any thing in these Assignations of distinct Duties unto distinct Offices that is superfluous redundant or not directly necessary unto the Edification of the whole with all the Parts and Members of it nor do I know any wise and sober Man who knows any thing how the Duties enjoined are to be performed with what Care Diligence Circumspection Prayer and Wisdom suited unto the nature ends and objects of them can ever imagine that they can all of them belong unto one and the same Office or be discharged by one and the same Person LET Men advance any other Church Order in the room of that here declared so suited unto the principles of Natural Light Operations and Duties of diverse natures being distributed and assigned to such distinct Gifts acted in distinct Offices as renders those unto whom they are prescribed meet and able for them so correspondent to all Institutions Rules and Examples of Church-Order in other places of Scripture so suited unto the Edification of the Church wherein nothing which is necessary thereunto is omitted nor any thing added above what is necessary and it shall be cheerfully embraced THE Truth is the ground of the different Interpretations and Applications of this Context of the Apostle ariseth meerly from the prejudicate Apprehensions that Men have concerning the State of the Church and its Rule For if the State of it be National or Diocesan if the Rule of it be by Arbitrary Rules and Canons from an Authority exerting it self in Courts Ecclesiastical Legal or Illegal the Order of things here described by the Apostle doth no way belong nor can be accommodated thereunto To suppose that we have a full Description and Account in these Words of all the Offices and Officers of the Church of their Duty and Authority of all they
And unless this Union be dissolved unless a Church be disunited from Christ it cannot be so from the Catholick Church nor any true Church of Christ in particular however it may be dealt withal by others in the World. FROM Christ as the Head and Spring of Union there proceedeth unto all particular Churches a bond of Vnion which is his Holy Spirit acting it self in them by Faith and Love in and by the ways and means and for the ends of his appointment THIS is the Kingly Royal Beautiful Vnion of the Church Christ as the only head of Influence and Rule bringing it into a Relation unto himself as his Body communicating of his Spirit unto it governing it by the Law of his Word enabling it unto all the Duties of Faith Love and Holiness FOR unto the compleating of this Vnion on the part of the Church these things are required 1. Faith in him or holding him as the Head in the sincere belief of all things concerning his Person Office and Doctrine in the Gospel with whatever belongs thereunto 2. Love unto him and all that is his 3. That especial Holiness whose foundation is Repentance and Effectual Vocation 4. The Observance of his Commands as unto all Duties of Divine Worship These things are essentially requisite unto this Union on the part of the Church The Reality and Power of them is the internal form of the Church and the profession of them is its external form 2. THERE concurreth hereunto an Vnion among themselves I mean all particular Churches throughout the World in whom the Church Catholick doth Act its Power and Duty And the Relation that is between these Churches is that which is termed Relatio aequiparentiae wherein neither of the Relata is the first foundation of it but they are equal It doth not arise from the Subordination of one unto another they being all equal as unto what concerns their Essence and Power And the bond hereof is that especial Love which Christ requireth among all his Disciples acting it self unto all the ends of the Edification of the whole Body TAKE in the whole and the Union of Churches consists in their Relation unto God as their Father and unto Christ as their only immediate Head of Influence and Rule with a participation of the same Spirit in the same Faith and Doctrine of Truth the same kind of Holiness the same Duties of Divine Worship especially the same Mysteries of Baptism and the Supper the observance of the same Rules or Commands of Christ in all Church-Order with mutual Love effectual unto all the ends of their Being and Constitution or the Edification of the Church Catholick THERE may be failures in them or some of them as unto sundry of these things there may be differences among them about them arising from the Infirmities Ignorance and Prejudices of them of whom they do consist the best knowing here but in part but whilst the substance of them is preserved the Union of all Churches and so of the Catholick Church is preserved THIS is that blessed oneness which the Lord Christ prayed for so earnestly for his Disciples that they might be one in the Father and the Son one among themselves and made perfect in one Joh. 17.20 21 22 23. without any respect unto that horrid Image of it which was set up in the latter days of the Church which all Men were compelled to bow down unto and Worship with the fire of Nebuchadnezzars Furnance Of any other Union there is not the least mention in the Scripture THIS Union of the Catholick Church in all particular Churches is always the same inviolable unchangeable comprehending all the Churches in the World at all times not confinable unto any State or Party not interruptible by any external form nor to be prevailed against by the Gates of Hell and all such Disputes about a Catholick Church and its Vnion as can be so much as questionable among them that profess to believe the Gospel are in direct opposition unto the Prayers and Promises of Jesus Christ. Whilst Evangelical Faith Holiness Obedience unto the Commands of Christ and Mutual Love abide in any on the Earth there is the Catholick Church and whilst they are professed that Catholick Church is visible other Catholick Church upon the Earth I believe none nor any that needs other things unto its Constitution THESE things being premised I proceed unto that which is our present Enquiry namely Wherein the Communion of particular Churches among themselves doth consist THE Communion of Churches is their joint actings in the same Gospel Duties towards God in Christ with their mutual actings towards each other with respect unto the end of their Institution and Being which is the Glory of Christ in the Edification of the whole Catholick Church AS unto the actings of the first sort the ground of them is Faith and therein is the first Act of the Communion of Churches And this Communion in Faith among all the Churches of Christ is two-fold 1. General in the belief of the same Doctrine of Truth which is according unto Godliness the same Articles of Faith and the publick profession thereof so that every one of them is the Ground and Pillar of the same Truth This the Primitive Church provided for in Creeds and Symbols or Confessions of Faith as is known But as never any one of them was expresly owned by all Churches so in process of time they came to be abused as expressing the sence of the present Church whether true or false Hence we have as many Arian Creeds yet extant as those that are Orthodox But unto the Communion of all particular Churches in the World there is nothing required but a belief of the Scripture to be the Word of God with a professed assent unto all Divine Revelations therein contained provided that no Error be avowed that is contrary to the principal or fundamental Doctrines of it For although any Society of Men should profess the Scripture to be the Word of God and avow an Assent unto the Revelations made therein yet by the conceptions of their Minds and misunderstanding of the sence of the Holy Spirit therein they may embrace and adhere unto such Errors as may cut them off from all Communion with the Catholick Church in Faith. Such are the denial of the holy Trinity the Incarnation of the Son of God His Divine Person or Office the Redemption of the Church by his Blood the necessity of Regeneration by his Spirit and the like And they may also add that of their own unto their professed Belief as shall exclude them from Communion with the Catholick Church Such are the Assertion of Traditions as equal with the written Word of another Head of the Church besides the Lord Christ of another Sacrifice besides what he once offered for all and the like But where any are preserved from such Heresies on the one hand and the other there is no more required unto Communion with
to be fit Matter of a visible Church before he can challenge Church Privileges or they can be allowed him 3. It 's not many professing Believers that make a particular Church For though they are fit Matter for a Church yet they have not the Form of a Church without a mutual Agreement and Combination explicite or at least implicite whereby they become by vertue of Christs Charter a spiritual Corporation and are called a City Houshold House being united together by Joints and Bonds not only by internal Bonds of the Spirit but external the Bonds of Vnion must be visible as the House is by profession This is a Society that Christ hath given Power to to choose a Pastor and other Officers of Christ's Institution and enjoy all Ordinances The words Sacrament and Prayer as Christ hath appointed Hence a visible Church must needs be a separate Congregation Separation is a proper and inseparable adjunct thereof the Apostle speaks of Church Membership 2 Cor. vi 14 Be not unequally yoked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoked with those of another kind the Plowing with an Ox and Ass together being forbidden under the Law with Vnbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Visible Vnbelievers of any sort or kind for what participation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath Righteousness with Vnrighteousness what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Fellowship hath Light with Darkness Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what harmony hath Christ with Belial Men of corrupt Lives and Conversation or what part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Believer i. e. a visible Believer with an Vnbeliever it ought not to be rendred Infidel but it was done by our Translaters to put a blind upon this place as to its true intention and to countenance Parish Communion for why did they not here Vers. 14. and every where else render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what consistency hath the Temple of God i. e. the Gospel Church with Idols c. I take this place to be a full Proof of what is before spoken That a Gospel Church is a Company of Faithful professing People walking together by mutual Consent or Confederation to the Lord Jesus Christ and one to another in Subjection to and Practice of all his Gospel-Precepts and Commands whereby they are separate from all Persons and Things manifestly contrary or disagreeing thereunto Hence as it's separate from all such impurities that are without so Christ hath furnished it with sufficient Power and means to keep it self Pure and therefore hath provided Ordinances and Ministers for that end and purpose for the great end of Church-Edification cannot be obtained without Purity be also maintained in Doctrine and Fellowship Purity cannot be maintained without Order a disorderly Society will corrupt within it self for by Disorder it 's divided by divisions the joints and bands are broken not only of Love and Affection but of visible Conjunction so that roots of bitterness and sensual Separation arising many are defiled It 's true there may be a kind of Peace and Agreement in a Society that is a stranger to Gospel-Order when Men agree together to walk according to a false Rule or in a supine and negligent Observation of the True Rule There may be a common Connivance at each one to walk as he list but this is not Order but Disorder by Consent Besides a Church may for the most part walk in Order when there is Breaches and Divisions Some do agree to walk according to the Rule when others will deviate from it It 's orderly to endeavour to reduce those that walk not orderly though such just Vndertakings seem sometimes grounds of Disturbance and causes of Convulsion in the whole Body threatning even its breaking in pieces but yet this must be done to preserve the whole The Word Translated Order Colos. ij 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Military Word it 's the Order of Souldiers in a Band keeping Rank and File where every one keeps his place follows his Leader observes the Word of Command and his Right-hand Man. Hence the Apostle joys to see their close Order and Stedfastness in the Faith their Firmness Valour and Resolution in fighting the good Fight of Faith and the Order in so doing not only in watching as single Professors but in Marching Orderly together as an Army with Banners There is nothing more comly than a Church walking in Order when every one keeps his place knows and practiseth his Duty according to the Rule each submitting to the other in the performance of Duty When the Elders know their places and the People theirs Christ hath been more Faithful than Moses and therefore hath not left his Churches without sufficient Rules to walk by That Order may be in a Church of Christ the Rules of the Gospel must be known and that by Officers and People They that are altogether Ignorant of the Rule or negligent in attending it or doubtful and therefore always contending about it will never walk according to it Hence it 's the great Duty of Ministers to study Order well and acquaint the People with it It 's greatly to be bewailed that so few Divines bend their Studies that way They content themselves only with Studying and Preaching the Truths that concern Faith in the Lord Jesus and the meer Moral part of Holiness but as to Gospel-Churches or Instituted Worship they generally in their Doctrine and Practice let it alone and administer Sacraments as indefinitely as they Preach care not to stand related to one People more than another any further than Maintained by them Likewise many good People are as great Strangers to Gospel Churches and Order and as their Ministers have a great Adversness to both and look upon it as Schism and Faction and this is the great reason of the readiness of both to comply with Rules of Men for making Churches Canons established by humane Laws being carried away if they would speak the Truth by corrupt Erastian Principles That Christ hath left the Church to be altogether Guided and Governed by Laws of Magistratick Sanction Reformation from the gross Idolatrous part of Antichristianism was engaged in with some Heroick Courage and Resolution but the coldness and indifference of Protestants to any further progress almost ever since is not a little to be lamented Many think it enough that the Foundation of the House is laid in Purity of Doctrine and it 's well if that were not rather written in the Books than preached in Pulpits at this Day but how little do they care to set their Hands to Building the House Sure a great matter is from that Spiritual Sloathfulness that many are fallen under as likewise being ready to sink under the great Discouragements laid before them by the Adversaries of Judah when they find the Children of the Spiritual Captivity are about to Build a Gospel Church unto the Lord. And how long hath this great Work ceased
the estate of visible Regeneration doth depend is required of them Herein if they fail they lose all privilege and benefit by their Baptism So speaks the Apostle in the case of Circumcision under the Law Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision It is so in the case of Baptism Verily it profiteth if a Man stand unto the Terms of the Covenant which is tendered therein between God and his Soul for it will give him Right unto all the outward Privileges of a Regenerate State but if he do not as in the sight of God his Baptism is no Baptism as unto the real communication of Grace and acceptance with him so in the sight of the Church it is no Baptism as unto a participation of the external Rights and Privileges of a Regenerate State. 4. God alone is judge concerning this Regeneration as unto its internal real principle and state in the Souls of Men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend The Church is judge of its evidences and fruits in their external Demonstration as unto a participation of the outward Privileges of a Regenerate State and no farther And we shall hereon briefly declare what belongs unto the forming of a right judgment herein and who are to be esteemed fit Members of any Gospel Church-State or have a Right so to be 1. Such as from whom we are obliged to withdraw or withhold Communion can be no part of the matter constitūent of a Church or are not meet Members for the first constitution of it But such are all Habitual Sinners those who having prevalent habits and inclinations unto Sins of any kind unmortified do walk according unto them Such are profane Swearers Drunkards Fornicators Covetous Oppressors and the like who shall not inherit the Kingdom of God. 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thess. 3.6 2 Tim. 3.5 as a Man living and dying in any known Sin that is habitually without Repentance cannot be saved so a Man known to live in Sin cannot regularly be received into any Church To compose Churches of Habitual Sinners and that either as unto Sins of Commission or Sins of Omission is not to erect Temples of Christ but Chapels unto the Devil 2. Such as being in the fellowship of the Church are to be admonished of any scandalous Sin which if they repent not of they are to be cast out of the Church are not meet Members for the Original Constitution of a Church This is the state of them who abide Obstinate in any known Sin whereby they have given offence unto others without a professed Repentance thereof although they have not lived in it habitually 3. They are to be such as visibly answer the Description given of Gospel Churches in the Scripture so as the Titles assigned therein unto the Members of such Churches may on good grounds be appropriated unto them To compose Churches of such persons as do not visibly answer the character given of what they were of old and what they were always to be by virtue of the Law of Christ or Gospel-constitution is not Church Edification but Destruction And those who look on the things spoken of all Church Members of old as that they were Saints by calling lively stones in the house of God justified and sanctified separate from the World c. as those which were in them and did indeed belong unto them but even deride the necessity of the same things in present Church Members or the Application of them unto those who are so are themselves no small part of that woful Degeneracy which Christian Religion is fallen under Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God as unto their Typical Holiness with the Application of it unto Christian Churches in real Holiness 1 Pet. 2.5 9. with the Description given of them constantly in the Scripture as Faithful Holy Believing as the House of God as his Temple wherein he dwells by his Spirit as the Body of Christ united and compacted by the communication of the Spirit unto them as also what is said concerning their ways walkings and duties and it will be uncontrolably evident of what sort our Church Members ought to be nor are those of any other sort able to discharge the Duties which are incumbent on all Church Members nor to use the Privileges they are intrusted withal Wherefore I say to suppose Churches regularly to consist of such persons for the greater part of them as no way answer the Description given of Church Members in their Original Institution nor capable to discharge the Duties prescribed unto them but giving evidence of Habits and actions inconsistent therewithal is not only to disturb all Church Order but utterly to overthrow the Ends and Being of Churches Nor is there any thing more scandalous unto Christian Religion than what Bellarmine affirms to be the judgment of the Papists in opposition unto all others namely that no internal Vertue or Grace is required unto the Constitution of a Church in its Members Lib. 3. de Eccles. cap. 2. 4. They must be such as do make an open profession of the subjection of their Souls and Consciences unto the Authority of Christ in the Gospel and their readiness to yield Obedience unto all his Commands This I suppose will not be denied for not only doth the Scripture make this Profession necessary unto the participation of any benefit or privilege of the Gospel but the nature of the things themselves requires indispensably that so it should be For nothing can be more unreasonable than that Men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ without avowing or professing that Obedience Wherefore our Enquiry is only what is required unto such a Profession as may render Men meet to be Members of a Church and give them a Right thereunto For to suppose such a confession of Christian Religion to be compliant with the Gospel which is made by many who openly live in Sin being disobedient and unto every good work reprobate is to renounce the Gospel it self Christ is not the High-Priest of such a Profession I shall therefore declare briefly what is necessary unto this Profession that all may know what it is which is required unto the Entrance of any into our Churches wherein our Practice hath been sufficiently traduced 1. There is required unto it a competent knowledge of the Doctrines and Mystery of the Gospel especially concerning the Person and Offices of Christ. The Confession hereof was the ground whereon he granted the Keys of the Kingdom of Heaven or all Church Power unto Believers Matth. 16.17 18 19. The first Instruction which he gave unto his Apostles was That they should teach Men by the Preaching of the Gospel
all things as they see necessary which Church they are Wherefore if that will please them it shall be granted that in skill for the management of Ecclesiastical Affairs according to the Canon Law with such other Rules of the same kind as they have framed and in the legal proceedings of Ecclesiastical Courts as they are called there are none of the people that are equal unto them or will contend with them 2. IT hence also follows that those who are called unto Rule in the Church of Christ should diligently endeavour the attaining of and encreasing in this Wisdom giving evidence thereof on all occasions that the Church may safely acquiesce in their Rule But hereunto so many things do belong as cannot in this place be meetly treated of somewhat that appertains to them shall afterwards be considered CHAP. IV. The Officers of the Church THE Church is considered either as it is Essential with respect unto its Nature and Being or as it is Organical with respect unto its Order THE constituent causes and parts of the Church as unto its Essence and Being are its Institution Matter and Form whereof we have treated IT S Order as it is Organical is founded in that communication of Power unto it from Christ which was insisted on in the foregoing Chapter THE Organizing of a Church is the placing or implanting in it those Officers which the Lord Jesus Christ hath appointed to act and exercise his Authority therein FOR the Rule and Government of the Church are the exertion of the Authority of Christ in the hands of them unto whom it is committed that is the Officers of it not that all Officers are called to Rule but that none are called to Rule that are not so THE Officers of the Church in General are of two sorts Bishops and Deacons Phil. 1.1 And their Work is distributed into Prophecy and Ministry Rom. 12.6.7 THE Bishops or Elders are of two sorts 1. Such as have Authority to Teach and Administer the Sacraments which is commonly called the power of Order and also of Ruling which is called a Power of Jurisdiction corruptly And some have only Power for Rule of which sort there are some in all the Churches in the World. THOSE of the first sort are distinguished into Pastors and Teachers THE distinction between the Elders themselves is not like that between Elders and Deacons which is as unto the whole kind or nature of the Office but only with respect unto Work and Order whereof we shall treat distinctly THE first sort of Officers in the Church are Bishops or Elders concerning whom there have been mighty contentions in the late Ages of the Church The Principles we have hitherto proceeded on discharge us from any especial interest or concernment in this Controversy For if there be no Church of Divine or Apostolical constitution none in Being in the Second or Third Centuries but only a particular Congregation the foundation of that contest which is about Preheminence and Power in the same Person over many Churches falls to the ground INDEED strife about Power Superiority and Jurisdiction over one another amongst those who pretend to be Ministers of the Gospel is full of scandal It started early in the Church was extinguished by the Lord Christ in his Apostles rebuked by the Apostles in all others yet through the Pride Ambition and Avarice of Men hath grown to be the stain and shame of the Church in most Ages For neither the sense of the Authority of Christ forbidding such ambitious designings nor the proposal of his own example in this particular case nor the experience of their own insufficiency for the least part of the work of the Gospel-Ministry have been able to restrain the minds of Men from coveting after and contending for a prerogative in Church-Power over others For though this Ambition and all the fruits or rewards of it are laid under a severe interdict by our Lord Jesus Christ yet when Men like Achan saw the wedge of Gold and the goodly Babylonish Garment that they thought to be in Power Domination and Wealth they coveted them and took them to the great disturbance of the Church of God. IF Men would but a little seriously consider what there is in that care of Souls even of all them over whom they pretend Church-Power Rule or Jurisdiction and what it is to give an Account concerning them before the Judgment Seat of Christ it may be it would abate of their earnestness in contending for the enlargement of their Cures THE claim of Episcopacy as consisting in a rank of persons distinct from the Office of Presbyters is managed with great variety It is not agreed whether they are distinct in Order above them or only as unto a certain degree among them of the same Order It is not determined what doth constitute that pretended distinct Order nor wherein that degree of preheminence in the same Order doth consist nor what Basis it stands upon It is not agreed whether this Order of Bishops hath any Church-Power appropriated unto it so as to be acted singly by themselves alone without the concurrence of the Presbyters or how far that concurrence is necessary in all Acts of Church-Order or Power There are no Bounds or Limits of the Diocesses which they claim the Rule in and over as Churches whereunto they are peculiarly related derived either from Divine Institution or Tradition or general Rules of Reason respecting both or either of them or from the consideration of Gifts and Abilities or any thing else wherein Church-Order or Edification is concerned Those who plead for Diocesan Episcopacy will not proceed any farther but only that there is and ought to be a superiority in Bishops over Presbyters in Order or Degree But whether this must be over Presbyters in one Church only or in many distinct Churches whether it must be such as not only hinders them utterly from the discharge of any of the Duties of the Pastoral Office towards the most of them whom they esteem their Flocks and necessitates them unto a Rule by unscriptural Church-Officers Laws and Power they suppose doth not belong unto their Cause whereas indeed the weight and moment of it doth lie in and depend on these things Innumerable other uncertainties differences and variances there are about this singular Episcopacy which we are not at present concern'd to enquire into nor shall I insist on any of those which have been already mentioned BUT yet because it is necessary unto the clearing of the Evangelical Pastoral Office which is now under consideration unto what hath been pleaded before about the non institution of any Churches beyond particular Congregations which is utterly exclusive of all pretences of the present Episcopacy I shall briefly as in a diversion add the Arguments which undeniably prove That in the whole New Testament Bishops and Presbyters or Elders are every way the same Persons in the same Office have the same Function without distinction in
discharge of this Office. Many have been the contests about these things occasioned by the ignorance and disorderly affections of some Persons I shall briefly represent the Truth herein with the Grounds of it and proceed to the consideration of the call it self which is so necessary 1. CHRIST himself in his own Person and by his own Authority was the Author of this Office. He gave it appointed it erected it in the Church by virtue of his Sovereign Power and Authority Ephes. 4.11 12. 1 Cor. 12.28 As he gave appointed ordained an extraordinary Office of Apostleship so he ordained appointed and gave the ordinary Office of Pastorship or Teaching They have both the same Divine Original 2. HE appointed this Office for continuance or to abide in the Church unto the consummation of all things Ephes. 4.13 Matth. 28.19 And therefore he took order by his Apostles that for the continuation of this Office Pastors Elders or Bishops should be called and ordained unto the care and discharge of it in all Churches which was done by them accordingly Act. 14.22 23. Chap. 20.28 1 Tim. 3.1 2. Tit. 1.5 Wherein he gave Rule unto all Churches unto the end of the World and prescribed them their Duty 3. ON this Office and the discharge of it he hath laid the whole weight of the Order Rule and Edification of his Church in his Name and by virtue of his Authority Act. 20.28 Col. 4.17 1 Tim. 3.15 1 Pet. 5.1 2 3 4 5 6. Rev. 2.1 2 3 4 5 c. Hereon a double necessity of the continuation of this Office doth depend First that which ariseth from the precept or command of it which made it necessary to the Church on the account of the obedience which it owes to Christ and Secondly of its being the principal ordinary means of all the ends of Christ in and towards his Church Wherefore although he can himself feed his Church in the Wilderness where it is deprived of all outward instituted means of Edification yet where this Office fails through its neglect there is nothing but disorder confusion and destruction that will ensue thereon no promise of Feeding or Edification 4. THE Lord Christ hath given Commands unto the Church for Obedience unto those who enjoy and exercise this Office among them Now all these Commands are needless and superfluous nor can any obedience be yielded unto the Lord Christ in their observance unless there be a continuation of this Office. And the Church loseth as much in Grace and privilege as it loseth in Commands For in obedience unto the Commands of Christ doth Grace in its exercise consist 1 Tim. 5.17 Heb. 13.7 17. 5. THIS Office is accompanied with Power and Authority which none can take or assume to themselves All Power and Authority whether in things Spiritual or Temporal which is not either founded in the law of Nature or collated by Divine Ordination is Usurpation and Tyranny No Man can of himself take either Sword. To invade an Office which includes Power and Authority over others is to disturb all Right Natural Divine and Civil That such an Authority is included in this Office is evident 1. From the names ascribed unto them in whom it is vested as Pastors Bishops Elders Rulers all of them requiring of it 2. From the Work prescribed unto them which is feeding by Rule and Teaching 3. From the execution of Church-Power in Discipline or the exercise of the Keys of the Kingdom of Heaven committed unto them 4. From the Commands given for Obedience unto them which respect Authority 5. From their appointment to be the means and instruments of exerting the Authority of Christ in the Church which can be done no other way 6. CHRIST hath appointed a standing Rule of the calling of Men unto this Office as we shall see immediately But if Men may enter upon it and discharge it without any such Call that Rule with the way of the Call prescribed are altogether in vain And there can be no greater affront unto the Authority of Christ in his Church than to act in it in neglect of or opposition unto the Rule that he hath appointed for the exercise of Power in it 7. THERE is an accountable Trust committed unto those who undertake this Office. The whole Flock the Ministry it self the Truths of the Gospel as to the preservation of them all are committed to them Col. 4.17 1 Tim. 6.20 2 Tim. 2.2 16 23. Act. 20.28 1 Pet. 5.1 2 3 4 5. Heb. 13.17 They who must give an account Nothing can be more wicked or foolish than for a Man to intrude himself into a Trust which is not committed unto him They are branded as profligately wicked who attempt any such thing among Men which cannot be done without impudent falsification And what shall he be esteemed who intrudes himself into the highest Trust that any Creature is capable off in the Name of Christ and take upon him to give an account of its discharge at the last day without any divine call or warranty 8. THERE are unto the discharge of this Office especial promises granted and annexed of present Assistances and future eternal Rewards Matth. 28.19 1 Pet. 5.4 Either these promises belong unto them who take this Office on themselves without any Call or they do not If they do not then have they neither any especial assistance in their Work nor can expect any Reward of their Labours If it be said they have an interest in them then the worst of Men may obtain the benefit of divine promises without any divine designation 9. THE general force of the Rule Heb. 5.4 includes a prohibition of undertaking any sacred Office without a divine Call and so the instances of such prohibitions under the Old Testament as unto the Duties annexed unto an Office as in the case of Vzziah invading the Priesthood or of taking a Ministerial Office without Call or Mission as Jerem. 27.9 14 15. having respect unto the order of Gods Institutions may be pleaded in this case 10. WHOEVER therefore takes upon him the Pastoral Office without a lawful outward Call doth take unto himself Power and Authority without any divine Warranty which is a foundation of all disorder and confusion interests himself in an accountable Trust no way committed unto him hath no promise of Assistance in or Reward for his Work but ingageth in that which is destructive of all Church-Order and consequently of the very Being of the Church it self 11. YET there are three things that are to be annexed unto this Assertion by way of Limitation As 1. Many things performed by virtue of Office in a way of Authority may be performed by others not called to Office in a way of Charity Such are the moral Duties of Exhorting Admonishing Comforting Instructing and Praying with and for one another 2. Spiritual Gifts may be exercised unto the Edification of others without Office-Power where order and opportunity do require it But the constant exercise of
mention of any ordinary Elders distinct from the Apostles ordained in that Church For all the Apostles themselves yet abiding there for the most part of this time making only some occasional Excursions unto other places were able to take care of the Rule of the Church and the Preaching of the Word They are indeed mentioned as those who were well known in the Church not long afterwards Chap. 11.30 But the first instance of the Call or Ordinary Teaching-Elders or Pastors is not recorded That of Deacons is so by reason of the occasion of it And we may observe concerning it unto our purpose 1. THAT the institution of the Office it self was of Apostolical Authority and that fulness of Church-Power wherewith they were furnished by Jesus Christ. 2. THAT they did not exert that Authority but upon such Reasons of it as were satisfactory to the Church which they declare v. 2. 3. THAT the action is ascribed to the Twelve in general without naming any person who spake for the rest which renders the pretence of the Romanists from the former place where Peter is said to have spoken unto the Disciples whereon they would have the Actings of the Church which ensued thereon to have been by his concession and grant not of their own right altogether vain For the rest of the Apostles were as much interested and concerned in what was then spoken by Peter as they were at this time when the whole is ascribed unto the Twelve 4. THAT the Church was greatly multiplied that time on the account of the Conversion unto the Faith recorded in the foregoing Chapter It is probable indeed that many yea the most of them were returned unto their own Habitations for the next year there were Churches in all Judea Galilee and Samaria Chap. 9.31 And Peter went about throughout all Quarters to visit the Saints that dwelt in them ver 32. of whose Conversion we read nothing but that which fell out at Jerusalem at Pentecost but a great multitude they were v. 1 2. 5. THIS whole multitude of the Church that is the Brethren v. 3. assembled in one place being congregated by the Apostles v. 2. who would not ordain any thing wherein they were concerned without their own consent 6. THEY judged on the whole matter proposed unto them and gave their approbation thereof before they entred upon the practice of it v. 5. The saying pleased the whole Multitude 7. THE Qualifications of the Persons to be chosen unto the Office intended are declared by the Apostles v. 3. of honest report full of the Holy Ghost and Wisdom 8. THESE Qualities the multitude were to judge upon and so absolutely of the meetness of any for this Office. 9. THE choice is wholly committed and left unto them by the Apostles as that which of Right did belong unto them look you out among you which they made use off choosing them unto the Office by their common suffrage v. 5. 10. HAVING thus chosen them they presented them as their chosen Officers unto the Apostles to be by them set apart unto the exercise of their Office by Prayer and Imposition of hands v. 6. IT is impossible there should be a more evident convincing instance and example of the free choice of Ecclesiastical Officers by the multitude or fraternity of the Church than is given us herein Nor was there any Ground or Reason why this Order and Process should be observed why the Apostles would not themselves nominate and appoint Persons whom they saw and knew meet for this Office to receive it but that it was the Right and Liberty of the People according to the mind of Christ to choose their own Officers which they would not abbridge nor infringe SO was it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the place and so it ought now to be but the usage began then to decline It were well if some would consider how the Apostles at that time treated that multitude of the people which is so much now despised and utterly excluded from all concern in Church Affairs but what consist in servile subjection But they have in this pattern and president for the future ordering of the calling of meet Persons to Office in the Church their Interest Power and Privilege secured unto them so as that they can never justly be deprived of it And if there were nothing herein but only a Record of the Wisdom of the Apostles in managing Church Affairs it is marvellous to me that any who would be thought to succeed them in any part of their Trust and Office should dare to depart from the example set before them by the Holy Ghost in them preferring their own ways and inventions above it I shall ever judge that there is more safety in a strict adherence unto this Apostolical Practice and Example than in a compliance with all the Canons of Councils or Churches afterwards THE only Objection usually insisted on that is by Bellarmine and those that follow him is That this being the Election of Deacons to manage the Alms of the Church that is somewhat of their Temporals nothing can thence be concluded unto the right or way of Calling Bishops Pastors or Elders who are to take care of the Souls of the People They may indeed be able to judge of the fitness of them who are to be entrusted with their Purses or what they are willing to give out of them but it doth not thence follow that they are able to judge of the fitness of those who are to be their Spiritual Pastors nor to have the choice of them NOTHING can be weaker than this pretence or evasion For 1. The Question is concerning the Calling of Persons unto Office in the Church in general whereof we have here a Rule whereunto no exception is any way entred 2. This cannot be fairly pleaded by them who appoint Deacons to Preach Baptize and Officiate publickly in all holy things excepting only the Administration of the Eucharist 3. If the people are meet and able to judge of them who are of honest report and full of the Holy Ghost and Wisdom which is here required of them they are able to judge who are meet to be their Pastors 4. The Argument holds strongly on the other side namely that if it be right and equal if it be of divine appointment and Apostolical practice that the people should choose those who were to Collect and Distribute their Charitable Benevolence because of their concernment therein much more are they to enjoy the same Liberty Right and Privilege in the choice of their Pastors unto whom they commit the care of their Souls and submit themselves unto their Authority in the Lord. 3. ACCORDINGLY they did use the same liberty in the choice of their Elders Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is say Erasmus Vatablus Beza all our old English Translations appointing ordaining creating Elders by Election or the suffrage of the Disciples having prayed with Fastings The whole
Cyprian speaks See Matth. 7.17 Joh. â—5 39 Gal. 11.9 1 Thess. 5.19 20 21. 1 Joh. 4.1 2 Joh. 10.11 WHAT is objected hereunto from the unfitness and disability of the people to make a right judgment concerning them who are to be their Pastors and Rulers labours with a three-fold weakness For 1. It reflects dishonour upon the Wisdom of Christ in Commanding them the observance and discharge of such Duties as they are no way meet for 2. It proceeds upon a supposition of that degenerate state of Churches in their Members as to Light Knowledge Wisdom and Holiness which they are for the most part fallen into which must not be allowed to have the force of Argument in it when it is to be lamented and ought to be reformed 3. It supposeth that there is no supply of Assistance provided for the people in the discharge of their Duty to guide and direct them therein which is otherwise seeing the Elders of the Church wherein any such Election is made and those of other Churches in Communion with that Church are by the common advice and declaration of their judgment to be Assistant unto them THIRDLY The Church is a voluntary Society Persons otherwise absolutely free as unto all the Rules Laws and Ends of such a Society do of their own Wills and free Choice coalesce into it This is the Original of all Churches as hath been declared They gave their own selves to the Lord and unto us by the Will of God 2 Cor. 8.5 Herein neither by Prescription nor Tradition nor Succession hath any one more Power or Authority than another but they are all equal It is gathered into this Society meerly by the Authority of Christ and where it is so Collected it hath neither Right Power Privilege Rules nor Bonds as such but what are given prescribed and limited by the Institution and Laws of Christ. Moreover it abides and continues on the same Grounds and Principles as whereon it was Collected namely the Wills of the Members of it subjected unto the Commands of Christ. This is as necessary unto its present continuance in all its Members as it was in its first Plantation It is not like the Political Societies of the World which being first established by force or consent bring a necessity on all that are born in them and under them to comply with their Rule and Laws For Men may and in many cases ought to submit unto the disposal of temporal things in a way it may be not convenient for them which they judge not well off and which in many things is not unto their advantage And this may be just and equal because the special good which every one would aim at being not absolutely so may be out-balanced by a general good nor alterable but by the prejudice of that which is good in particular But with reference unto things Spiritual and Eternal it is not so No Man can by any previous Law be concluded as unto his interest in such things nor is there any General Good to be attained by the loss of any of them None therefore can coalesce in such a Society or adhere unto it or be any way belonging unto it but by his own free choice and consent And it is enquired how it is possible that any Rule Authority Power or Office should arise or be erected in such a Society We speak of that which is ordinary for he by whom this Church-State is erected and appointed may and did appoint in it and over it extraordinary Officers for a season And we do suppose that as he hath by his Divine Authority instituted and appointed that such Societies shall be that he hath made grant of Privileges and Powers to them proper and sufficient for this end as also that he hath given Laws and Rules by the observance whereof they may be made partakers of those Privileges and Powers with a Right unto their Exercise ON these suppositions in a Society absolutely voluntary among those who in their conjunction into it by their own consent are every way equal There can but three things be required unto the actual constitution of Rule and Office among them And the First is That there be some among them that are fitted and qualified for the Discharge of such an Office in a peculiar manner above others This is previous unto all Government beyond that which is purely natural and necessary Principio rerum gentium nationumque imperium penes Reges erat quos ad fastigium hujus Majestatis non popularis Ambitio sed spectata inter bonos moderatio provehebat Just. So it was in the World so it was in the Church Praesident probati quique seniores honorem istum non pretio sed testimonio adepti Tertull. This preparation and furniture of some Persons with Abilities and meet Qualifications for Office and Work in the Church the Lord Christ hath taken on himself and doth and will effect it in all Generations Without this there can be neither Office nor Rule nor Order in the Church 2. WHEREAS there is a new Relation to be made or created between a Pastor Bishop or Elder and the Church which was not before between them a Bishop and a Church a Pastor and a Flock are Relata's it must be introduced at the same time by the mutual voluntary acts of one another or of each party For one of the Relata can as such have no being or existence without the other Now this can no otherwise be but by the consent and voluntary subjection of the Church unto persons so antecedently qualified for Office according to the Law and Will of Christ. For it cannot be done by the Delegation of Power and Authority from any other Superiour or Equal unto them that do receive it Neither the nature of this Power which is uncapable of such a Delegation nor the Relation unto Christ of all those who are Pastors of the Church will admit of an Interposition of Authority by way of Delegation of Power from themselves in other Men which would make them their Ministers and not Christs nor is it consistent with the nature of such a voluntary Society This therefore can no way be done but by free Choice Election Consent or Approbation It cannot I say be so regularly How far an Irregularity herein may vitiate the whole Call of a Minister we do not now enquire NOW this Choice or Election doth not communicate a Power from them that choose unto them that are chosen as though such a Power as that whereunto they are called should be formally inherent in the choosers antecedent unto such choice For this would make those that are chosen to be their Minister only and to act all things in their Name and by virtue of Authority derived from them It is only an Instrumental Ministerial means to enstate them in that Power and Authority which is given unto such Officers by the Constitution and Laws of Christ whose Ministers thereon they
depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
as that by virtue of their Office they are to use it unto all its ends in his way and method whereof the Conversion of Sinners is one And for a Man to conceive of himself in a double capacity whilst he is Preaching to the same Congregation is that which no Mans experience can reach unto 2. In occasional Preaching in other places whereunto a Pastor of a Church may be called and directed by Divine Providence For although we have no concernment in the figment of an indelible Character accompanying Sacred Orders yet we do not think that the Pastoral Office is such a thing as a Man must leave behind him every time he goes from home or that it is in his own power or in the power of all Men in the World to devest him of it unless he be dismissed or deposed from it by Christ himself through the Rule of his Word Where-ever a true Minister Preacheth he Preacheth as a Minister for as such the Administration of the Gospel is committed unto him as unto all the ends of it whereof the chief as was said is the Conversion of Souls Yea of such weight is it that the Conveniency and Edification of particular Churches ought to give place unto it When therefore there are great Opportunities and providential Calls for the Preaching of the Gospel unto the Conversion of Souls and the Harvest being great there are not Labourers sufficient for it it is lawful yea it is the Duty of Pastors of particular Churches to leave their constant attendance on their Pastoral Charge in those Churches at least for a Season to apply themselves unto the more publick Preaching of the Word unto the Conversion of the Souls of Men. Nor will any particular Church be unwilling hereunto which understands that even the whole end of particular Churches is but the Edification of the Church Catholick and that their good and advantage is to give place unto that of the Glory of Christ in the whole The good Shepherd will leave the Ninety and Nine Sheep to seek after one that wanders and we may certainly leave a few for a season to seek after a great multitude of wanderers when we are called thereunto by Divine Providence And I could heartily wish that we might have a trial of it at this time THE Ministers who have been most celebrated and that deservedly in the last Ages in this and the neighbour Nations have been such as whose Ministry God made eminently successful unto the Conversion of Souls To affirm that they did not do their work as Ministers and by virtue of their Minsterial Office is to cast away the Crown and destroy the principal glory of the Ministry For my own part if I did not think my self bound to Preach as a Minister and as a Minister Authorized in all places and on all occasions when I am called thereunto I think I should never Preach much more in this World. Nor do I know at all what Rule they walk by who continue publick constant Preaching for many years and yet neither desire nor design to be called unto any Pastoral Office in the Church But I must not here insist on the debate of these things 6. IT belongs unto Men on the account of their Pastoral Office to be ready willing and able to comfort relieve and refresh those that are tempted tossed wearied with fears and grounds of disconsolation in times of trial and desertion The Tongue of the Learned is required in them that they should know how to speak a word in Season unto him that is weary One excellent qualification of our Lord Jesus Christ in the Discharge of his Priestly Office now in Heaven is That he is touched with a sense of our Infirmities and knows how to succour them that are tempted His whole Flock in this World are a company of tempted ones His own Life on the Earth he calls the time of his Temptation And those who have the charge of his Flock under him ought to have a sense of their Infirmities and endeavour in an especial manner to succour them that are tempted But amongst them there are some always that are cast under darkness and disconsolations in a peculiar manner some at the entrance of their Conversion unto God whilst they have a deep sense of the terrour of the Lord the sharpness of Conviction and the uncertainty of their Condition Some are relapsed into Sin or omissions of Duties some under great sore and lasting Afflictions some upon pressing urgent particular Occasions some on Sovereign Divine Desertions some through the buffetings of Satan and the injections of blasphemous Thoughts into their Minds with many other occasions of an alike nature Now the Troubles Disconsolations Dejections and Fears that arise in the Minds of Persons in these Exercises and Temptations are various oftentimes urged and fortified with subtil arguing and fair pretences perplexing the Souls of Men almost to Despair and Death It belongs unto the Office and Duty of Pastors 1. TO be able rightly to understand the various cases that will occurr of this kind from such principles and grounds of Truth and Experience as will bear a just confidence in a prudent Application unto the Relief of them concerned The Tongue of the Learned to know how to speak a Word in Season to him that is weary It will not be done by a collection and determination of cases which yet is useful it its place For hardly shall we meet with two cases of this kind that will exactly be determined by the same Rule all manner of Circumstances giving them variety But a Skill Understanding and Experience in the whole nature of the Work of the Spirit of God on the Souls of Men of the Conflict that is between the Flesh and the Spirit of the Methods and Wiles of Satan of the Wiles of Principalities and Powers or wicked Spirits in high places of the Nature and Effects and Ends of Divine Desertions with Wisdom to make Application out of such Principles of fit Medicines and Remedies unto every Sore and Distemper are required hereunto These things are by some despised by some neglected by some looked after only in stated cases of Conscience in which Work it is known that some have horribly debauched their own Consciences and others to the scandal and ruine of Religion so far as they have prevailed But not to dispute how far such helps as Books written of cases of Conscience may be useful herein which they may be greatly unto those who know how to use them aright the proper ways whereby Pastors and Teachers must obtain this Skill and Understanding is by diligent study of the Scriptures Meditation thereon fervent Prayer Experience of Spiritual Things and Temptations in their own Souls with a prudent observation of the manner of Gods dealing with others and the ways of the opposition made to the Work of his Grace in them Without these things all pretences unto this Ability and Duty of the Pastoral
even the Word Command and Direction of Christ himself alone the Acts and Exercise of it in binding and loosing in remitting and retaining Sin in opening and shutting the Kingdom of Heaven are all Spiritual meerly and only Neither can there be an Instance given of any thing belonging unto the Rule of the Church that is of another nature Yea it is sufficient eternally to exclude any Power or Exercise of it any Act of Rule or Government from any Interest in Church-Affairs that it can be proved to be Carnal Political Despotical of external Operaration or not entirely Spiritual 5. THE Change of this Government of the Church fell out and was introduced gradually upon an advantage taken from the unmeetness of the People to be lead under this Spiritual Rule For the greatest part of them that made up Christian Churches being become ignorant and carnal that Rule which consists in a spiritual influence on the Consciences of Men was no way able to retain them within the bounds of outward obedience which was at last only aimed at There was therefore another kind of Rule and Government judged necessary to retain them in any Order or Decorum And it must be acknowledged that where the Members of the Church are not in some degree Spiritual a Rule that is meerly Spiritual will be of no great use unto them But principally this change was introduced by those that were in possession of the Rule it self and that on two grounds 1. Their unskilfulness in the management of this Spiritual Rule or weariness of the Duties which are required thereunto This made them willing to desert it with that perpetual labour and exercise of all sorts of Graces which are required in it and to embrace another more easie and more suited unto their Inclinations 2. A desire of the Secular advantages of Profit Honour and Veneration which tendered themselves unto them in another kind of Rule By these means was the Original Government of the Church which was of Divine Institution utterly lost and a Worldly Domination introduced in the room thereof But the brief delineation given of it before with what shall now be added will demonstrate sufficiently that all these Disputes and Contests which are in the World between the Church of Rome and others about Church-Power and Rule are utterly foreign unto Christian Religion 6. I SHALL therefore briefly enquire into these three things 1. What is the Skill and Polity that is required unto the Exercise or Administration of the Government of the Church 2. What is the sole Law and Rule of it 3. What are the Acts and Duties of it What it is conversant about especially those wherein the Office of Ruling Elders doth take place 1. THE Polity of Church-Government subjectively considered is generally supported to consist 1. In a skill learning or understanding in the Civil and especially the Canon Law with the additional Canons accomodating that Law unto the present state of things of the Nation to be interpreted according unto the general Rules of it 2. Knowledge of and Acquaintance with the Constitution Power Jurisdiction and Practice of some Law Courts which being in their original grant of Power manner of Proceeding Pleas and Censures meerly Secular are yet called Ecclesiastical or Spiritual 3. A good Discretion to understand a-right the extent of their Power with the bounds and limits of it that on the one hand they let none escape whom they can reach by the discipline of their Courts and on the other not entrench so far on the Civil-Power and the Jurisdiction of other Courts according to the Law of the Land as to bring themselves into charge or trouble 4. An acquaintance with the Table of Fees that they may neither lose their own profit nor give advantage unto others to question them for taking more than their due But in these things we are not at present concerned 8. THE skill then of the Officers of the Church for the Government of it is a spiritual Wisdom and Vnderstanding in the Law of Christ for that end with an Ability to make application of it in all requisite Instances unto the Edification of the whole Church and all its Members through a ministerial Exercise of the Authority of Christ himself and a due Representation of his Holiness Love Care Compassion and Tenderness toward his Church 1. THE sole Rule and Measure of the Government of the Church being the Law of Christ that is the Intimation and Declaration of his Mind and Will in his Institutions Commands Prohibitions and Promises an Vnderstanding herein with Wisdom from that Understanding is and must be the whole of the Skill enquired after How this Wisdom is bestowed as a spiritual Gift how it is to be acquired in a way of Duty by Prayer Meditation and study of the Word hath been intimated before and shall fully be declared in our Discourse of spiritual Gifts All Decrees and Decretals Canons and Glosses come properly in this matter under one Title of them namely Extravagant The utmost Knowledge of them and Skill in them will contribute nothing unto this Wisdom Neither are any sort of Men more strangers unto it or unacquainted with it than they are for the most part who are eminently cunning in such Laws and the Jurisdiction of Ecclesiastical Courts But Wisdom in the knowledge of the Will of Christ as revealed in the Scripture is that alone which is of use in the Government of the Church 2. A PART of this Wisdom consisteth in an Ability of Mind to make Application of the Law of Christ in all requisite Instances unto the Edification of the Church in general and all the Members of it respectively This Wisdom is not notional only but practical It consists not in a speculative comprehension of the sence of the Rule or of the Mind of Christ therein only though that be required in the first place but in an Ability of Mind to make Application of it whereunto Diligence Care Watchfulness and spiritual Courage are required Some are to be Admonished some to be Rebuked sharply some to be cut off in which and the like cases a spirit of Government acting it self in Diligence Boldness and Courage is necessary And this is one reason why the Lord Christ hath appointed many Elders in each Church and those of several sorts For it is seldom that any one Man is qualified for the whole work of Rule Some may have a good understanding in the Law of the Churches Government yet through a natural Tenderness and an insuperable kind of Modesty not be so ready and prompt for that part of this Discipline which consists in Reproofs and Severity of Censures Some may not have so great an Ability for the Indagation of the sence of the Law as others have who yet upon the knowledge of it being discovered unto them have readiness and boldness in Christ to apply it as occasion doth require All Elders therefore in their variety of Gifts are to be
shall wilfully and obstinately transgress in any of these things it is the Right and Duty and in the Power of the Church to remove him from its Society BUT this is not the entire nor the next immediate Ground Reason or Warranty of Ecclesiastical Excommunication For this natural Equity will not extend it self unto cases that are in things Spiritual and Supernatural nor will the actings of the Church thereon reach unto the Consciences of Men for the proper ends of Excommunication Wherefore it was necessary that it should have a peculiar Institution in the Church by the Authority of Jesus Christ. For 1. THE Church is such a Society as no Men have Right or Power either to enter into themselves or to exclude others from but by virtue of the Authority of Christ. No warranty from the Light of nature or from the Laws of Men or their own voluntary confederation can enable any to constitute a Church-Society unless they do all things expresly in obedience unto the Authority of Christ. For his Church is his Kingdom his House which none can constitute or build but himself Wherefore it is necessary that the power of Admission into and Exclusion from the Church do arise from his Grant and Institution Nor is it in the power of any Men in the World to admit into or exclude from this Society but by virtue thereof 2. EXCOMMVNICATION is an act of Authority as we shall see afterwards But no Authority can be exercised in the Church towards any person whatever but by virtue of the Institution of Christ. For the Authority it self however ministerially exercised by others is his alone and he exerts it not but in the ways of his own appointment So in particular the Apostle directs that Excommunication be exerted in the Name of our Lord Jesus Christ that is in and by his Authority 1 Cor. 5.4 3. THE Privileges from which Men are excluded by Excommunication are not such as they have any Natural or Civil Right unto as hath been proved but meerly such as are granted unto the Church by Jesus Christ and Men cannot by virtue of any Agreement among themselves without a Warranty from him by his Institution Expel others from the Privileges which are meerly of his Grant and Donation He alone therefore hath given and granted this Power unto the Church namely of Excluding any by the Rules and Ways of his Appointment from the Privileges of his Grant which is the peculiar Power of Excommunication inquired after 4. THERE is such an Efficacy assigned unto Excommunication in binding the Consciences of Men in retaining their Sins in the Destruction or Mortification of the Flesh in the Healing and Recovery of Sinners as nothing but the Authority of a Divine Institution can give unto it By virtue of natural Light and mutual Consent Men may free themselves from the Company and Society of those who will not walk with them according to Rules of Communion agreed upon among them but they cannot reach the Minds and Consciences of others with any of these Effects 5. THAT Excommunication is an express Ordinance of our Lord Jesus Christ in his Churches is fully declared in the Scripture For 1. The power of it is contained in the Authority given by Christ unto the Church under the Name of the Keys of the Kingdom of Heaven For the Power expressed therein is not meerly Doctrinal and Declarative as is the preaching of the Gospel the consequent whereof upon the Faith or Unbelief of them that hear it is the Remitting or Retaining of their Sin in Heaven and Earth but it is Disciplinary also as it is appropriated unto the House whose Keys are committed unto the Stewards of it And seeing the design of Christ was to have his Church Holy Vnblamable and without offence in the World that therein he might make a Representation of his own Holiness and the Holiness of his Rule and whereas those of whom it is constituted are liable and subject unto Sins scandalous and offensive reflecting dishonour on himself and the Church in being the occasion of sinning unto others that design would not have been accomplished had he not given this Authority unto his Church to cast out and separate from it self all that do by their Sins so give offence And the neglect of the exercise of this Authority in a due manner was the principal means whereby the Glory Honour and usefulness of the Churches in the World were at length utterly lost 2. It hath a direct Institution Matth. 18.15 16 17 18 19 20. If thy Brother shall Trespass c. tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican Verily I say unto you whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven c. After all the Learned and Unlearned Contests that have been about this place the sence of it is plain and obvious unto such as whose Minds are not clouded with prejudices about such Churches and such Excommunications as are utterly foreign unto the Scripture But that by Trespasses in this place Sins against God giving scandal or offence are intended hath been proved before as also that by a Church a particular Christian Congregation is intended This Church hath the cognizance of the scandalous offences of its Members committed unto it when brought before it in the due Order described Hereon it makes a Determination designing in the first place the Recovery of the Person offending from his Sin by his hearing of its Counsel and Advice But in case of Obstinacy it is to remove him from its Communion leaving him in the outward condition of an Heathen and a Publican So is he to be esteemed by them that were offended with his Sin and that because of the Authority of the Church binding him in Heaven and Earth unto the punishment due unto his Sin unless he doth Repent The Rejection of an offending Brother out of the Society of the Church leaving him as unto all the Privileges of the Church in the State of an Heathen declaring him liable unto the Displeasure of Christ and Everlasting Punishment without Repentance is the Excommunication we plead for and the Power of it with its Exercise is plainly here granted by Christ and Ordained in the Church 3. According unto this Institution was the practice of the Apostles whereof we have several Instances I might insist upon the Excommunication of Simon the Magician a baptized professor by Peter who declared him to have neither part or lot in the Church upon the discovery of his wickedness Act. 8.13 20 21 22 23. Yet because it was the single Act of one Apostle and so may be esteemed extraordinary I shall omit it However that fact of the Apostle is sufficiently declarative of what is to be done in the Church in like cases and which if it be not done it cannot be
The present offence and scandal may be provided against by an Act of Rectoral Prudence in causing the offending Person to abstain from the Lords Table for a Season V. IT is Enquired Fifthly Whether such as voluntarily causlesly and disorderly do leave the Communion of any Church whereof they are Members though not guilty of any scandalous immoralities maâ— and ought to be Excommunicated Answ. 1. WHERE Persons are esteemed Members of Churches by external causes without their own consent or by Parochial cohabitation they may remove from one Church unto another by the Removal of their Habitation according unto their own Discretion For such cohabitation being the only formal Cause of any Relation to such a Church in particular upon the ceasing of that cause the Relation ceaseth of its own accord 2. WHERE Persons are Members of Churches by mutual confederation or express personal consent causless departure from them is an evil liable unto many Aggrevations 3. BUT whereas the principal end of all particular Churches is Edification there may be many just and sufficient Reasons why a Person may remove himself from the constant Communion of one Church unto that of another And of these Reasons he himself is judge on whom it is incumbent to take care of his own Edification above all other things Nor ought the Church to deny unto any such Persons their Liberty desired peaceably and according unto Order 4. IT was declared before that where any Persons guilty of and under Admonition for any scandalous Sin do withdraw from the Communion of any Church their so doing is no impediment unto a farther procedure against them 5. WHEREAS there are amongst us Churches or those who are so esteemed in the Consciences of Men so far differing in Principles and Practices as that they have not entire Communion with one another in all parts of Divine Worship it may be Enquired Whether if a Man leave a Church of one sort to join with one of another as suppose he leave a select Congregation to join in a Parochial Church constantly and totally he may be justly Excommunicated for so doing without the consent of the Church whereunto he did belong Answ. 1. IT is certain on the one hand that if any Man leave the Communion of Parochial Assemblies to join himself unto a Select Congregation those who have Power over those Parishes will make no question whether they shall Excommunicate him or no in their way But 2. SUPPOSING Persons so departing from particular Congregations 1. To be free from scandalous Sins 2. That they depart quietly without attempting Disorder or Confusion in the Church 3. That they do actually join themselves unto the Communion of some Church whose Constitution Principles and Worship they do approve whereby their visible Profession is preserved the Church may not justly proceed unto their Excommunication It may suffice to declare that such Persons have on their own accord forsaken the Communion of the Church are no more under its Watch or Care neither is the Church further obliged towards them but as unto Christian Duties in general 6. AS for those whose departure is as voluntary and causless so accompanied with other evils such as are Revilings Reproaches and false Accusations as is usual in such Cases they may be proceeded against as obstinate Offenders VI. THE Sixth Enquiry is What Time is to be given after solemn Admonition before actual Excommunication Answ. 1. THE manner of some to run over the Words I Admonish you a First Second and Third time so immediately to make way for the Sentence of Excommunication is that wherein Men are greatly to be pitied for their Ignorance of the nature of those things which they take on themselves to Act Order and Dispose of that we ascribe it not unto worse and more evil Causes 2. THE nature of the thing it self requires a considerable Season or space of Time between solemn Admonition and Excommunication For the end and design of the former is the Repentance and Recovery of the Offender Nor doth its Efficacy thereunto depend on or consist in the actual giving of it but as other moral Causes which may Work gradually upon occasional Advantages Want of Light some present Exasperation and Temptation may seem to frustrate a present Admonition when they do but suspend its present Efficacy which it may afterwards obtain on the Conscience of the Offender 3. IT being a Church Admonition that is intended it is the Duty of the Church to abide in Prayer and waiting for the Fruit of it according to the appointment of Christ. And herein the case may possibly require some long time to be spent 4. NO present appearance of Obstinacy or impenitence under Admonition which is usually pleaded should cause an immediate proceedure unto Excommunication For 1. It is contrary unto the distinct Institution of the one and the other wherein the former is to be allowed its proper Season for its Use and Efficacy 2. It doth not represent the patience and forbearance of Christ towards his Church and all the Members of it 3. It is not suited unto the Rule of that Love which hopeth all things beareth all things c. 4. All grounds of hope for the Recovery of Sinners by Repentance are to be attended unto so as to deferr the ultimate Sentence Nulla unquam de morte hominis cunctatio longa est 5. IF new Sins are added of the same or any other kind unto former scandals whilst Persons are under Admonition it is an Indication of the necessity of a proceedure VII IT may be farther Enquired Whether a Man may be Excommunicated for Errors in matters of Faith or false Opinions about them Answ. 1. THE Case is so plainly and positively stated Rev. 2.2 6 15 16 20. 1 Tim. 1.19 20. Tit. 3.10 11. and other places that it needs no farther Determination Wherefore 2. IF the Errors intended are about or against the Fundamental Truths of the Gospel so as that they that hold them cannot hold the Head but really make Shipwrack of the Faith no pretended usefulness of such Persons no peaceableness as unto outward deportment which Men guilty of such Abominations will frequently cover themselves withal can countenance the Church in forbearing after due Admonition to cut them off from their Communion The nature of the evil the danger that is from it unto the whole Church as from a Gangrene in any Member unto the Body the Indignation of Christ expressed against such pernicious Doctrines the opposition of them to the building of the Church on the Rock which in most of them is opposed to render a Church altogether inexcusable who omit their Duty herein 3. FALSE Opinions in lesser things when the foundation of Faith and Christian Practice are not immediately concerned may be tolerated in a Church and sundry Rules are given unto this end in the Scripture as Rom. 14.1 2 3 c. Phil. 3.15 16. Howbeit in that low ebb of Grace Love and Prudence which we
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the mind of God designing the person to be called by such Qualifications as may render him meet and able for the discharge of his Office and Work. For ordinary vocation is not a collation of Gracious Spiritual Abilities suiting and making Men meet for the Pastoral Office But it is the communication of Right and Power for the regular use and exercise of Gifts and Abilities received antecedently unto that call unto the Edification of the Church wherein the Office it self doth consist And if we would know what these Qualifications and Endowments are for the substance of them we may learn them in their great example and pattern our Lord Jesus Christ himself Our Lord Jesus Christ being the good Shepherd whose the Sheep are the Shepherd and Bishop of our Souls the chief Shepherd did design in the undertaking and exercise of his Pastoral Office to give a Type and Example unto all those who are to be called unto the same Office under him And if there be not a conformity unto him herein no Man can assure his own Conscience or the Church of God that he is or can be lawfully called unto this Office. THE Qualifications of Christ unto and the gracious Qualities of his Mind and Soul in the discharge of his Pastoral Office may be referred unto Four Heads 1. THAT furniture with spiritual Gifts and Abilities by the communication of the Holy Ghost unto him in an unmeasurable fulness whereby he was fitted for the discharge of his Office. This is expressed with respect unto his undertaking of it Isa. 11.2 3. Chap. 61.1 2 3. Luk. 4.14 Herein was he anointed with the oyl of gladness above his fellows Heb. 1.9 But this unction of the Spirit is in a certain measure required in all who are called or to be called unto the Pastoral Office Ephes. 4.1 That there are Spiritual Powers Gifts and Abilities required unto the Gospel Ministry I have at large declared in another Treatise as also what they are And where there are none of these Spiritual Abilities which are necessary unto the Edification of the Church in the Administration of Gospel Ordinances as in Prayer Preaching and the like no outward Call or Order can constitute any Man an Evangelical Pastor As unto particular Persons I will not contend as unto an absolute nullity in the Office by reason of their deficiency in Spiritual Gifts unless it be gross and such as renders them utterly useless unto the Edification of the Church I only say that no Man can in an orderly way and manner be called or set apart unto this Office in whom there are not some Indications of Gods designation of him thereunto by his furniture with Spiritual Gifts of Knowledge Wisdom Understanding and utterance for Prayer and Preaching with other Ministerial Duties in some competent measure 2. COMPASSION and love to the Flock were gloriously eminent in this great Shepherd of the Sheep After other evidences hereof he gave them that signal confirmation in laying down his Life for them This Testimony of his love he insists upon himself Joh. 10. And herein also his example ought to lie continually before the eyes of them who are called unto the Pastoral Office. Their entrance should be accompanied with love to the Souls of Men and if the discharge of their Office be not animated with love unto their Flocks Wolves or Hirelings or Thieves they may be but Shepherds they are not Neither is the glory of the Gospel-Ministry more lost or defaced in any thing or by any means than by the evidence that is given among the most of an inconformity unto Jesus Christ in their love unto the Flock Alas it is scarce once thought of amongst the most of them who in various degrees take upon them the Pastoral Office where are the fruits of it what evidence is given of it in any kind It is well if some instead of laying down their own lives for them do not by innumerable ways destroy their Souls 3. THERE is and was in this great Shepherd a continual watchfulness over the whole Flock to keep it to preserve it to feed to lead and cherish it to purify and cleanse it until it be presented unspotted unto God. He doth never slumber nor sleep he watereth his Vineyard every moment keeps it Night and Day that none may hurt it looseth nothing of what is committed to him see Is. 40.11 I speak not distinctly of previous Qualifications unto an outward call only but with a mixture of those Qualities and Duties which are required in the discharge of this Office. And herein also is the Lord Christ to be our example And hereunto do belong 1 Constant Prayer for the Flock 2. Diligence in the dispensation of the Word with Wisdom as unto Times Seasons the state of the Flock in general their light Knowledge Ways Walking Ignorance Temptations Trials Defections Weaknesses of all sorts Growth and Decays c. 3. Personal Admonition Exhortation Consolation Instruction as their particular cases do require 4. All with a design to keep them from evil and to present them without blame before Christ Jesus at the great day But these and things of the like nature presenting themselves with some earnestness unto my mind I shall at present discharge my self of the thoughts of them hoping a more convenient place and season to give them a larger Treat and somewhat yet farther shall be spoken of them in the next Chapter 4. ZEAL for the Glory of God in his whole Ministry and in all the ends of it had its continual residence in the holy Soul of the great Shepherd Hence it is declared in an expression intimating that it was inexpressible The zeal of thy House hath eaten me up This also must accompany the discharge of the Pastoral Office or it will find no acceptance with him And the want of it is one of those things which hath filled the World with a dead faithless fruitless Ministry 5. AS he was absolutely in himself Holy Harmless Vndefiled separate from Sinners so a conformity unto him in these things and that in some degree of eminency above others is required in them who are called unto this Office. AGAIN none can or may take this Office upon him or discharge the Duties of it which are peculiarly its own with Authority but he who is called and set apart thereunto according to the mind of Jesus Christ. The continuation of all Church-Order and Power of the regular Administration of all sacred Ordinances yea of the very Being of the Church as it is Organical depends on this Assertion Some deny the continuation of the Office it self and of those Duties which are peculiar unto it as the Administration of the Sacraments Some judge that Persons neither called nor set apart unto this Office may discharge all the Duties and the whole Work of it some that a temporary delegation of Power unto any by the Church is all the warranty is necessary for the undertaking and
all Natural and Humane Right in the World. De facto Men are now compelled whether they will or no to be esteemed to be of this or that Church and to be dealt withal accordingly But if they had not been divested of their natural Liberty they know not how without their own consent and should be taught that by entering into a Church they must come under a new Tenure of their Lives Liberties and Estates at the Will of the Lords of the Society according to the Customs of their Courts there would not be so many Wise Men in Churches as now there are thought to be BUT this is the true State of things in the Church of Rome and among others also Christians are esteemed to be of them and belong unto them whether they will or no. Immediately hereon all the Rights Liberties Privileges Possessions which they enjoy by the Law of God and Nature and by the just Laws and Constitutions of Men in Civil Governments under which they live come to depend upon and be subject unto the especial Laws and Rules of the Society which they are adjudged to belong unto For upon expulsion out of that Society by Excommunication according unto the Laws and Rules which it hath framed unto it self all their Rights and Titles and Liberties and Enjoyments are forfeited and exposed to Ruine Some indeed do earnestly and learnedly contend that the Pope of Rome hath not Power to Excommunicate Sovereign Kings and Princes and that if he do they make no forfeiture of Life or Dignity thereby And there are good Reasons why they do so But in the mean time they deal with other poor Men after the same manner For if a poor Man be Excommunicated immediately he loseth the free Tenure of his Life Liberty and Goods by the Law of the Church and the Land and is Committed to the Gaol without Bail or Mainprize So that by this Artifice all Men hold their Natural and Civil Rights by the Rules of the Church Society whereto they are supposed to belong And as this utterly overthrows the foundation of all that Property according to the Laws of the Land which is so much talked of and valued so indeed it would be destructive of all Order and Liberty but that the Church is wise enough not to employ this Engine unto Great Men and Men in Power who may yet deserve Excommunication as well as some of their poor Neighbours if the Gospel be thought to give the Rule of it But those that are poor helpless and friendless shall in the pursuit of this Excommunication be driven from their Houses cast into Prisons and kept there until they and their Families starve and perish And it is apparent that we are beholding unto the Greatness Authority and Wealth of many whom the Ecclesiastical Courts care not to conflict withal that the whole Nation is not actually brought under this new Tenure of their Lives Liberties and Estates which on this presumption they are obnoxious unto AND all this evil ariseth from the neglect and contempt of this fundamental Rule of all Societies apparent unto all in the Light of Nature it self namely that they have no Power in or over any Thing Right Privilege or Advantage but what Men are made Partakers of by virtue of such Societies their Rule and Laws whereunto they are obliged But of this sort are not the Lives the Liberties the Houses and Possessions of Men with respect unto the Church They receive them not from the Church and a Man would certainly think that the Church could not take them away YEA we live and subsist in Order upon the good Nature and Wisdom of Men who judge it best neither to exert their Power nor act their Principles in this matter For whereas they esteem all the Inhabitants of the Land to belong unto their Church if they should in the first place Excommunicate all that ought to be Excommunicated by the Rule and Law of the Gospel and then all that ought to be so according to their own Laws and Canons both which a Man would think they were obliged in point of Conscience unto and in pursuit of their Sentence send out the Capias for them all I very much question whether any of them would go to Prison or no and then in what a fine case would this Government be and if they should all go to Gaol I am perswaded the King would be in an ill State to defend his Realms against his Enemies 3. EVERY Society hath this Power towards those who are incorporated in it by their own consent and not towards others For whence should they have such a Power or who should commit it unto them Nor can any be cast out from those Privileges which they never had an Interest in nor a Right unto The Apostles Rule holds in this case especially with respect unto Churches What have we to do to judge them that are without And as unto the exercise of this Power they are all to be esteemed to be without who are not rightly incorporated into that particular Church by which they may be ejected out of it A Power of Excommunication at Random towards all that those who exercise it can extend force unto hath no foundation either in the Light of Nature or Authority of the Scripture And it would be ridiculous in any Corporation to disfranchise such as never belonged unto it who were never Members of it 4. THE only Reason or Cause for the expulsion of any Person out of such a Society is a wilful deviation from the Rules and Laws of the Society whose observance he had engaged unto upon his entrance into it Nothing else can be required unto the Preservation of a Mans Interest in any Right or Privilege but what he took upon himself to perform in his Admittance into it And if the great Rule of every Church-Society be That Men observe and do whatsoever the Lord Christ hath commanded none can be justly ejected out of that Society but upon a wilful disobedience unto his Commands And therefore the casting of Men out of Church Communion on light and trivial occasions or for any Reasons or Causes whatever but such as essentially belong unto the Rules and Laws whereon the Church doth originally coalesce into a Society is contrary unto Natural Light and the Reason of the Things themselves THUS far I say is every lawful confederate Society enabled and warranted by the Light of Nature to remove from its Communion and from a participation in its Rights and Privileges any of its number who will not walk according to the Rules and Principles of its Coalescency and Constitution Whereas therefore the Rule of the Constitution of the Church is That Men walk together in holy Obedience unto the Commands of Christ and the observance of all his Institutions without giving Offence unto one another or those that are without by any sinful miscarriage and do abide in the Profession of the Truth if any one