his good pleasure If their ministery was true in some respects and false in others then the ministery is not absolutely false which in some respect is not pure as it ought and is to be desired then also it is no sin to communicate in a false ministery in some respect so farre to wit as it hath truth in it and doth carry the stamp of God The priests scribes and Pharisees were of the tribe of Levi which was set apart for the ministery yet might they be strangers thieves robbers murderers which the sheep of Christ will not heare that is follow or be led by them For the ministers whom our Saviour chargeth as thieves and murderers were of continuall succession of Levi and Aaron especially and it is to be understood of them who teach false doctrine and not of them who enter without a lawfull outward calling And to enter by Christ the doore teaching him alone to be the onely Saviour and Mediatour is the note of a good shepherd To heare them is not simply to communicate with them in the ordinances of God which the godly and faithfull among the Jews might not refuse to do with the Scribes and Pharisees who were thieves and robbers but to receive their doctrine and embrace their errours which was evermore unlawfull The thieves and murderers in the church of the Jews sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authority In the Christian church divers false teachers ravening wolves Antichrists rose up not from among the Heathen or Jews but in and from themselves whereof some went out from the church and separated themselves others were cast out by excommunication and delivered up unto Satan that they might learn not to blaspheme others were tolerated in the church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached fundamentall truths but of evil minds These in respect of outward order were lawfully chosen or called and yet false prophets discovered by their doctrine not by their calling and some of them continuing in the church the faithfull are warned to beware of their errours that they be not infected by them but not forbidden to partake at the ordinances of worship because they are present And if we look into the Scriptures of the old and new Testament we shall never find the prophets called true or false in respect of their outward calling but in respect of their doctrine A man may have a lawfull outward calling to the ministery and yet be a false prophet because he preacheth the lying visions of his own heart But we shall never find him called a false prophet who teacheth the truth as he hath received it of God because in some particular his calling might be excepted against And seeing he that speaketh the truth to edification exhortation rebuke and comfort of Gods people according to the command of God is a true prophet he that speaketh the dreams of his own heart is a false prophet It were good if they in whose mouthes the chalenge of false prophets is rifest would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings lest notwithstanding any outward church-state or calling as they pretend they be deeper wounded by the rebound of their accusations this way then their adversaries For whosoever will be pleased to trie and examine the matter unpartially shall find their quotations of scripture to be many impertinent forced wrested miserably abused without all fear or reverence Let no man therefore be dismayed at their great confidence big words multitude of scripture-proofs or pretended grounds from others whose principles they put in practice for if they be particularly examined they will either disclaim the cause or put weapons into thy hands truly to fight against and put them to flight But for the present I forbear to enter into particulars because I desire the satisfaction of the more moderate sort who though they scruple communion in some particulars above handled do yet dislike that totall Separation which others make and that bitternesse of spirit wherewith they prosecute their cause The Lord in tender mercy look down upon his church make up the breaches which sinne hath made remove the stumbling-blocks and occasions of offense recall such as are gone astray cause his truth to shine more and more in our hearts and teach them that fear his name to walk in love and by an holy unblamable conversation in all things to approve the soundnesse of their faith and sincerity of their religion before all men for the comfort of their souls the edification of others and the glory of his great name through Jesus Christ our Lord. FINIS The generall heads conteined in this Book CHAP. I. OF a stinted form of prayer pag. 1. CHAP. II. All things essentiall to prayer may be observed in a prescript form pag. 12. CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment pag. 23. CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit pag. 83. CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used pag. 97. CHAP. VII The churches of God have both used and approved a stinted Liturgie pag. 106. CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in Divine ordinances administred in a stinted Liturgie pag. 122. CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter pag. 157. CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament pag. 187. CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. pag. 216. CHAP. XII The community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a covenant are not the proper and immediate subject of power ecclesiasticall pag. 231. CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandment tending to Separation pag. 282. FINIS Octob. 9. 1639. Imprimatur Cantabrigiae Ra. Brownrigg Procan Psal 50. 15. 1. Tim. 2. 5. John 10. 23. Ephes 2. 18. Rom. 8. 26. 1 Cor. 14. 16 28. Orig. contra Celsum lib. 8. Ambr. in 1 Cor. 14. Hieron ad Heliodor Epitaph Nepotian August De Magist lib. 1 Idem De
church have evermore been one advantage which the enemies of the truth have taken to speak reprochfully And if the credit of religion the glory of God and the souls of our brethren be dear unto us what can we do lesse then by a just and mild defense of the truth seek the reclaiming of such as are gone astray the establishing of them that be weak in judgement but zealously affected to the wayes of God stop the stream of seducing free the godly from unjust imputations and settle peace and unitie in the truth amongst brethren I heartily wish we had not so much experience to lesson us that when men have once begun to neglect the publick exercises of religion and to separate from the churches of Christ they have run from one errour into another after the fond imaginations of their own seduced hearts untill they have dashed themselves upon the rocks They that break off communion in the particulars mentioned have not proceeded to a totall Separation from our congregations and assemblies as no churches of Jesus Christ This rigid Separation they condemn as that which was never approved or blessed of God But they have gone further then the word of truth doth warrant them or they have the Lord Jesus for their guide whereas it is the duty and safety of Christians to follow after but not to go before their Lord and Captain The first entrance into an erroneous way is dangerous for in the track thereof there is no stop unlesse God of his infinite mercy do prevent Errours are lapped up together in a bundle and many times the least onely appear which yet serve to bring on and usher in the greater At once men fall not into strange and monstrous opinions no more then into outragious evils but by degrees they insensibly are drawn from bad to worse untill they come to a great height At the first sight many a mans conscience would have been affrighted with that errour which after some tampering he highly admireth and is bewitched withall How many of great hopes and excellent parts have been overthrown hereby is too evident by lamentable observation in all ages Rents and divisions are the disease Separation the wound of the church unto which of long time she hath been obnoxious but it is the sinne of them who either lay stumbling-blocks of offense before their brethren or separate rashly or unjustly being carried away rather with prejudice then strength of argument and commanded more by the examples of others then by the authority of the rule of righteousnesse There is but one body the Church and but one Lord or head of the body Christ And whosoever separateth from the body the Church separateth from Christ in that respect And if we withdraw our selves from Christ where he graciously inviteth us to feast with him may we not justly fear that he will withdraw himself from us and make us seek when we shall not find him Voluntary Separation from the Lords table and prayers of the congregation what is it but a willing excommunication of our selves from the visible tokens of the Lords presence and love And if it be a grievous sinne in church-governours to deprive any member of the church of all communion with the visible church upon light and unnecessary occasions is it not a greater sinne in the members to deprive themselves of the same communion upon the like or lesse occasions Zeal and tendernesse of conscience must be nourished by all good means but they are not to move alone without their guide that is the word of God Perhaps this kind of writing may occasion more disputes If so it is contrary to my hearts desire who intend onely the satisfaction of them that stagger the reclaiming of them that are gone too farre and the maintenance of peace truth and communion in the worship of God as it furthereth communion with Jesus Christ If I may obtein this end I have that which I beg of the Lord. Willingly I would not offend any that fear God but endeavour onely to remove the blocks at which I see some stumble and to further the more comfortable walking of others who desire to please God in all things but are kept under in the means of comfort with vain scruples And happy were it if doubtfull disputations laid aside we might joyn together with one heart and soul to advance religion worship the Lord purely edifie one another in our most holy faith and walk unblameably in the fear of God and comfort of the holy Ghost I take no pleasure in controversies of this kind and could heartily wish that these matters rightly composed we might give heed to that one thing which is necessary But if it seem good to any man to reply I earnestly beg that he would take the word of God truly understood for his warrant make proof of what he saith keep himself to the points in hand without impertinent digressions and proceed on in love and meeknesse as becometh them that professe the truth and desire to preserve the peace of a good conscience A good cause is no way advantaged by heat and passion We must so write and speak in controversies of religion as that we remember we must give account to God of that which we say And if passionate and distempered speeches in common talk be no light offense in matters of religion which are soberly to be debated as in the presence of God to give way to humane rashnesse and distemper is much more disgracefull God will not hold him guiltlesse that telleth a lie for the glory of his name To bear false witnesse in civill contentions betwixt man and man is odious and abominable Therefore it behooveth us to fear and stand in aw lest being transported with misguided zeal we call evil good and good evil and misapply the scriptures when we speak of our selves Let us weigh all things and hold that which is good The Lord in mercy look down from heaven upon his poore church and people bring his truth to light more and more dispell the mists of ignorance remove all occasions of offense settle peace and truth prosper the means of grace build us forward in faith and holinesse and unite the hearts of his people in love that they may direct their course by one rule if they cannot be all of one mind in every thing and as one man may walk together in heaven-way untill they receive the end of their faith the salvation of their souls CHAP. I. Of a stinted form of Prayer PRayer is the sweet and familiar conference of a faithfull soul with the Lord his mercifull Father Or A calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others In it to let passe other matters not pertinent to this purpose foure things come to be considered the Subject recipient Authour Matter and Manner thereof The honour of invocation is due to God onely in
proved already Why may they not as lawfully command to preach by reading of Homilies as to pray by reading of the Liturgie both which are contrary to the institution of Christ and the holy scriptures The two feet upon which the dumb ministery standeth like Nebuchadnezzars image upon the feet of iron and clay are the book of Common prayer and of Homilies the reading of the former which is the right foot serving them for Prayer and the other for Preaching Which feet if they were smitten as were the other with the stone cut without hands the whole Idole-priesthood would fall and be broken a-pieces as that other image was This objection presupposeth that there is some great affinity betwixt a stinted Liturgie and an idle ministry which is a bare conjecture For in the Primitive church the abettours mainteiners and in part devisers of stinted Liturgies have and for ever shall be renowned in the church of God for their constant continuall and unwearied pains and industry in preaching the Gospel It is a thing notoriously known and confessed that Cyprian Ambrose Chrysostome and Augustine did all of them allow and approve and some of them devise stinted forms of Liturgies and yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared unto them Of their learning and zeal it is needlesse to say any thing For three of them there is plentifull testimony that they preached every day in the week and yeare at least once or twice without fail Ye heard yesterday Ye shall heare to morrow is common in their tractates and homilies Augustine even to the extremity of his sicknesse preached the word of God in his church cheerfully and boldly with a sound mind and judgement without any intermission at all The like diligence is noted in others who lived before and about those times in all which a stinted Liturgie was in use And generally the Fathers in the primitive church presse the knowledge of the scriptures residence upon his charge diligence in reading meditation prayer and instruction of the people as duties requisite and necessary and by no means to be neglected or omitted of the minister They also exhort the people not onely to heare the word of God but to learn it by heart to instruct and warn one another to sing psalmes conferre religiously begin and end their feasts with solemn prayer reade the scriptures in their houses and discourse thereof one with another for their mutuall profit and edification and to call their families children wives servants friends and neighbours together and to repeat the sermons they heare at church-together after the sermon ended Such exhortations are common and ordinary in them who approved stinted Liturgies Let one of you take in hand the holy book and by the heavenly words having called his neighbours about him let him water and refresh both their minte and his own Being at home we may both before and after meat take the holy books in hand and thereof receive great profit and minister spirituall food unto our souls Gregorie disalloweth that such should attend to singing and modulation of the voice who should apply themselves to the office of preaching Hierome cut short the lessons when whole books were read in order before that so there might he time for preaching Durantus himself misliketh the men that extra modum ordinem orationes multiplicant unde auditores sibi ingratos efficiunt populum Dei potiùs fastidio avertunt quà m alliciunt And Petrus de Aliaco counselleth quòd in Divino officio non tam â—nerosa prolixitas quà m devota integra brevitas servaretur A stinted Liturgie then in it self doth not abbridge nor hinder the liberty of preaching or prayer according to the speciall present occasions nor ought it so to do For when the minister of the Gospel is bound to be instant in season and out of season to teach exhort reprove with all long suffering and patience these necessary and wholesome functions of the holy ministery must not be trust out or hindred And it is not hard to shew the wisedome and moderation of the churches in their prescribed catechismes stinted prayers and exhortations in the administration of the sacraments c. to be such that they have allowed time convenient both for preaching and prayer according as God hath enabled his messengers In these times of this reformation the pains of such whom God stirred up first to preach the Gospel and instruct the people in the wayes of salvation was almost miraculous and yet generally they approved and devised a publick stinted form of Liturgie As for Homilies they were first allowed in the church not to uphold or maintein an ignorant ministery or to supply his defect that should take pains but would not much lesse to shut out preaching but to supply the casuall defect of preaching through the weaknesse and infirmitie of the minister CHAP. V. A stinted form of prayer doth not quench the Spirit THe Spirit of Grace enableth us to pray and maketh requests for us but worketh by means It instructeth us what to ask not in what phrase of speech It stirreth up in us holy desires but giveth not abilitie suddenly and without help to expresse and lay open our hearts in fit method and words significant As the Spirit doth perswade and assure the heart that the scripture is the word of God not witnessing of the letters syllables and words but of the matter and saving truth therein conteined So the Spirit instructeth us to pray by opening our eyes to see our misery and inflaming our hearts with a longing desire of mercy and relief in the mediation of Jesus Christ but it giveth not abilitie evermore to utter and expresse these our desires in fit and decent phrase of speech Abilitie of speech is a common gift of the Spirit which the Lord bestoweth upon good and bad Yea many times gracelesse persons are herein preferred before the most sincere and upright and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order Let no man except that ministers have better abilities For when the Apostle saith the Spirit is given to help our infirmities who know not how to pray as we ought he speaketh of all beleevers as well others as ministers private prayers as well as publick And whosoever is enabled or provoked to lift up any one sigh or grone unto God or to make apologie for himself in the mediation of Christ in any manner it is by the holy Ghost These things considered I suppose all men will grant 1. That it is lawfull for a man before-hand to meditate on his own particular wants and the necessities of others and that he may more fully understand and more sensibly be affected with them to reade good books which unfold the
congregation simply because a stinted form is used is causelesse separation from the externall communion of the church Weigh all the reasons brought to prove it lawfull and they will be found too light If we look to our guide and captain Christ doth not goe before us therein Dare any man affirm that they be not met together in the name of Christ or that he is not present in the midst of them that joyn together in a stinted Liturgie Is there any duty publick or private which God requireth of people holding communion together in ordinances of worship which may not be performed of each to other when a stinted form of prayer is used without Separation But by that unwarrantable course of voluntary separation they make an unlawfull rent in the church deprive themselves of the comfort of Gods ordinances weaken the faith of many cause divisions among brethren and advantage the adversaries of true religion CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter ONe reason alledged to prove the lawfulnesse and necessity of Separation from our publick service in particular is this That the prayer-book in question is corrupt in many things which is thus amplified The matter of some petitions is such as we cannot say Amen to it in faith as in the collect on the XII sunday after Trinitie it is prayed that God would forgive us those things whereof our consciences are afraid and give unto us that our prayers dare not presume to ask c. To omit divers others the very â—itting of Collects to certain dayes for holy fasts and feasts not sanctified by God savour of superstition as speciall prayers for Lent serving to countenance the keeping of it as a religious fast c. the manner of praying vain repetitions as the often repeating of the Lords prayer and GLORY TO THE FATHER and LORD HAVE MERCY UPON US c. disorderly responsories the clerk taking part of the prayer out of the ministers mouth c. Moreover the book perverteth the right use of the scriptures dismembreth and misapplieth them for making of gospels epistles lessons and collects appointed for feasts of mens devising and derived from the Papists and it reteineth a corrupt translation of the psalmes and bringeth into the church Apocrypha writings and the errours conteined in them To them that look at all humane Liturgies as images forbidden by the second commandment this objection is of small force because the thing it self and not the corruption cleaving to the Liturgie is disallowed But lest this accusation should breed scruple in the minds of some not altogether disaffected to stinted forms of prayer or Liturgies I will examine not the qualitie of the exceptions whether justly or unjustly taken but the weight of the reason if the particulars should be granted For this objection it self doth free the Liturgie from grosse errours either fundamentall or such as border thereupon respecting faith or practice in the prayers themselves or that which concerneth the administration of the sacraments For the corruptions objected are Misapplication of some text si of scripture Frequent repetitions of the same things Disordered responsories and Breaking petitions asunder c. and these not dispersed throughout the whole book but in some passages onely which concern not the main grounds and chief heads of Christian religion but are such faults or slips as may peaceably be tolerated amongst brethren Therefore not to insist upon any particulars mentioned I lay down this proposition That a Christian may lawfully and with good conscience be present at such service and prayers which are read out of a book though somethings therein are or may be supposed to be faultie for form or matter in things not fundamentall nor bordering thereupon not pernicious or noxious but such as may be tolerated amongst brethren these not dispersed through the whole body of the book but in some passages onely It is one thing to allow corruption another to be present at the service of God where something is done corruptly For the Lord chargeth us to keep our selves free from all pollution but alloweth not to separate from abuses unlesse he be pleased to go before and as he goeth before us It is one thing to approve of abuses in a Liturgie another to tolerate what we cannot reform For a Liturgie should be framed so not that things may be construed well but that they cannot be construed amisse But many things may be suffered which are not so well ordained when it is not in our power to redresse them The Lord needeth not mans lie neither doth he allow us to do evil that good may come thereof and therefore I must not subscribe to an errour against conscience though never so innocent nor professe approbation of that which in conscience I cannot allow though never so small to the intent I might enjoy externall communion with the church of God in the ordinances of worship But I must tolerate many things for the maintenance of peace and unitie and the preservation of Gods worship For if there be not mutuall toleration and forbearance but each man will rigidly stand upon his own opinion and presse others to be of his mind and follow his practice in all things and every tittle of necessitie all things must fall into confusion and the church be rent almost into as many pieces as there be men The proposition is proved first Because they that alledge the foresaid faults or corruptions against communicating with us in our publick Liturgie or stinted prayers do themselves put small strength or none at all in this reason For suppose a chapter be somewhat unfitly divided and break off in the midst of the matter or now and then separate verses which should go together or a verse be ill distinguished or the preacher misalledge a text of scripture or something be found amisse in his prayer when he exerciseth his own gifts must I of necessitie separate from that ordinance of God or reject the good for that which is amisse Hereunto this answer is returned When the minister exerciseth his own gift Gods ordinance is observed wherewith I may communicate in praying as well as preaching notwithstanding his infirmities in either which are but personall and in such cases the rule warranteth men to trie all things and to hold that which is good 1. Thess 5. 21. But when the Liturgie is read an ordinance which is not of God but of man is introduced into Gods worship contrary to the second commandment and therefore I must reject it and have no communion with it Is not this in plain terms to grant that the corruptions alledged can be no cause of Separation but this onely Because it is the devise of man The corruptions alledged are not the cause because they may be found in translations the distinction of chapters and verses the preaching
primitive church after the apostles the discipline of the church was in some cases very severe partly to prevent the abuse of Gods ordinances partly to maintein the dignitie and authority of the censures neverthelesse the godly were compelled to tolerate many disorders which they could not redresse not in doctrine and worship but in manners and conversation For as soon as Christians began a little to breathe from the fear of bloudy persecution they fell into dissolute idlenesse and began to nourish debate strife hatred emulation pride c. to heap sinne upon sinne as might be proved at large by the complaints of the Fathers made of the sinnes of the times in all sorts ministers and people men and women But it was and ever hath been the judgement of them who did so grievously complain of the sinnes of their times that the godly did not communicate with others in their sinnes although they did continue with them in the communion of the sacraments If a church depart from the Lord by any transgression and therein remain irrepentant after due conviction and will not be reclaimed it manifesteth unto us that God also hath left it and that as the church by her sinne hath separated from and broken covenant with God so God by leaving her in hardnesse of heart without repentance hath on his part broken and dissolved the covenant also The Lord Jesus threatneth the churches for leaving their first love and for their lukewarmnesse that he will come against them speedily and remove their candlestick that is dischurch them except they repent and spue them as lothsome out of his mouth It is true the Apostles mention corruptions in the churches with utter dislike severe reproof and strait charge of reformation and the Lord Jesus threatneth the churches for lukewarmnesse and leaving their first love But neither Christ nor his Apostles did ever blame the faithfull for holding communion in those churches in the ordinances of worship or give them charge to depart if disorders and abuses were not forthwith corrected and amended Not to enquire what is due conviction Not to enquire what is due conviction or when a church is to be deemed obstinately impenitent it is most untrue that the toleration of disorders or maintenance of corruptions of some kind by some yea by many in the church is to us a manifest token that God hath left it The history of the church from the very first plantation thereof unto this very day doth evidence that many and foul abuses disorders and corruptions have continued in the churches of God when yet the Lord did not utterly take from them all tokens of his visible presence This is confessed of the church of the Jews And if they continued the church of God when they had broken covenant for their part so long as the Lord continued the signes of his visible presence among them how dare any man think or say that God hath utterly left or forsaken that people amongst whom he dwelleth plentifully by the means of grace and unto whom he imparteth the graces of his Spirit though for their sinnes they deserve to be cast off The Lord is God and not man therefore the sonnes of Jacob are not confounded The Jews at first were chosen to be the people of God not for their righteousnesse but of the rich grace and mercy of God They continue to be his church not for their righteousnesse but according to his free and gracious promise And so long as Christ doth of his mere grace and love bear with the manners of his church and giveth her not a bill of divorce it is not for men to say or judge that he hath utterly left and forsaken her And seeing the faithfull must follow Christ dwell with Christ and abide with him so long as Christ doth dwell in the assembly by his presence and plentifull means of grace it is not lawfull for them voluntarily to depart and break off communion CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. VVHosoever neglecteth Christs rule in proceeding with his minister or others of the church both partaketh in their sin and sinneth against Christs command Matth. 18. If he be ignorant of Christs rule and order yet he sinneth but if he know it and do it not then his sin remaineth Now the rule prescribed by Christ is That one brother offended should warn any member of the same church whereof he is a member if he offend him yea though it be his minister And if he reform not he must proceed to warn him more solemnly taking two or three with him doing it in the name of Christ If this admonition take not effect for reformation he must tell the church If the church then will not do their duty he must clear himself protesting against their neglect therein Hos 2. 12. The brief and plain meaning of this objection is That every Christian is bound to perform all those offices mentioned to every delinquent brother in society or communion and that it is not lawfull to abide in society or communion where a man cannot perform all those duties without defiling or undoing himself And therein is implyed that seeing the Jews had no such order for excommunication established amongst them therefore they might hold communion not withstanding the corruptions that were found amongst them To trie the strength of this argument let it be granted that our Saviour speaketh not of private managing of civil affairs and private injuries whereby we might recover what we lost by the injurie of our brother for that is an indulgence or benefit no commandment of rule and duty yea sometimes it is a fault not to suffer wrong but of church-admonitions and censures and that order which he hath set for the winning or punishment of offenders But then by a delinquent brother we must not understand onely one of the same particular society or fellowship but any one of what countrey or condition soever with whom we have religious fellowship If thy brother If any man that is called a brother thy brother that is a Christian For our Lord hath appointed no such course to be taken with them that are out of the church Suppose Christians of distinct societies living remote one from another do trespasse one against the other is not the innocent party bound to hold the course here prescribed with the delinquent brother The rule of our Saviour is not That one brother offended should admonish any member of the same church whereof he is a member that is an addition which the text will not acknowledge but If thy brother trespasse against thee Christ speaketh here unto his Apostles but not unto them simply as Apostles but as disciples Christians and followers of Christ because the things here commanded are common to all
that agreeth to the whole community and not to the officers alone Moreover the power of excommunication is an essentiall property one of the keyes of the kingdome and as necessary as the power to receive in members without which a church cannot be gathered or consist Every society consisting of two or three believers met together to pray is not that church which hath power to excommunicate for then in many Christian congregations and in divers families there should be many churches invested with this authority No one example can be alledged out of scripture or ecclesiasticall story of the ancient church in which the multitude of the faithfull no guides or officers moderating the action did lawfully excommunicate or judge as the Apostle speaketh any member of the society No promise can be shewed in holy writ wherein any such authority is bequeathed to two or three private believers disciples or brethren The sentence of excommunication is to be concluded and denounced by men met together in the name of Christ that is by the commandment and authority of Christ and with the power of Christ but it will never be proved that Christ hath authorized two or three Christian people without officers or guides to meet in his name and by his power to denounce that grave and fearfull sentence The church to whom this power perteineth is an assembly gathered in the name and by the power of Christ for such a purpose which agreeth to them onely who have received power from Christ to do that service and not to every society nor to every one in any complete society of believers And thus the words of our Saviour must be expounded if they have such reference to the precedent matter But they may contein a reason drawn from the lesse to the greater thus If Christ be present with two or three gathered together in his name to ask things agreeable to his will he will much more confirm in heaven whatsoever his officers and servants assembled in his name shall determine and conclude and what sentence they shall denounce upon mature deliberation according to his will If we speak of complete churches such as the Apostles planted it hath power of excommunication which is one part of the power of the keyes but the execution of that power is not essentiall to the church either constitutively or consecutively It is neither the matter nor form of the church nor that which doth necessarily flow from them as an inseparable property The moderate use of excommunication is necessary to the well-being of a church but there may be a true church where there is no discipline of excommunication and where that censure is not put in practice He may be a good physitian who never used section a good chirurgian who hath no saw and the body sound which never suffered the cutting off of a member The conclusion is That all spirituall power is immediately derived from Christ to be exercised by his direction and appointment for the good and benefit of the whole church The power of preaching the word authoritatively and administration of the sacraments perteineth to the Pastours and Teachers onely which power they have received from Christ must exercise for the edification of the flock The power of excommunication formaliter exsecutivè is proper to the company or assembly of guides and rulers in the church derived from Christ to be exercised as Christ shall go before them but with the notice of and due regard had unto the whole society CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandement tending to Separation TO know the true sense and meaning the just scope and purpose of the second commandment is of continuall and necessary use and rightly conceived might be a means of unity and peace amongst brethren in matters of worship In this regard M r Jacob as he saith compiled a brief exposition of that commandment and with a mind desirous to maintein and keep the people of God within the bounds of truth and peace I purpose a brief plain and modest examination of his exposition in some particulars concerning the speciall object of the commandment and positions taken by some to be just grounds of Separation By the second commandment we stand bound to embrace all the instituted holy doctrines means and ordinances both inward and outward appointed of God to bring us life to believe that we have to bring us to eternall life a Mediatour and Saviour given us and that he is a Priest Prophet and King These things are not in the first but in the second commandment although they be inward actions of the mind and inward worship This is a private conceit affirmed without ground or reason to support it crosse to the commandment and M r Jacob himself Contrary to the commandment for the first commandment enjoyneth us to take the true Jehovah to be our God as in covenant he hath bound himself unto his Israel But God is not our God in covenant but in and through a Mediatour And therefore the first commandment bindeth us to take the true God in and through a Mediatour that is Jesus Christ to be our God M r Jacob holdeth the tables of the law to be the Lords testimony and convenant wherein all duties whatsoever even the Evangelicall as faith hope and repentance are commanded But in the covenant of grace in what commandment the Lord hath bound us to know believe hope or call upon him in the same he hath obliged us to know him in Christ to believe in him through Christ and to call upon him in and through a Mediatour For God in Christ or God and Christ is the object of Christian religion and since the fall of Adam there is no throne erected unto which man can come no way prepared no liberty granted for man to come no good successe to be expected but in the name of a Mediatour It is impossible to conceive how Christians should believe that God is or that he is a rewarder of them that seek him diligently but according to his covenant of mercy how they should believe in his free grace and mercy for the remission of sinnes but in and through Jesus Christ our onely Saviour The selfsame precept which bindeth Christians to take the true God to be their God King Father Judge and Saviour bindeth them also to take Jesus Christ to be their sole Mediatour Redeemer Saviour King and Priest and Prophet Not to believe in or worship Jesus Christ is a breach of the first commandment so the profession of Turcisme is against the first commandment To believe in or pray unto Angels or Saints departed as mediatours is a breach of the first commandment All honour and service whatsoever inward or outward which is due unto God by virtue of the first commandment it must be done unto God in and through Jesus Christ