1. Because the Apostle Paul, and Barnabas his colleague, (called a

prophet and teacher, Acts xiii. 1, 2, and an apostle, Acts xiv. 14,)

were sent as members to this synod, by order and determination of the

church of Antioch, and they submitted themselves to that determination,

Acts xv. 2, 3; which they could not have submitted unto as apostles, but

as ordinary elders and members of the presbytery at Antioch: they that

send, being greater than those that are sent by them. Upon which ground

it is a good argument which is urged against Peter's primacy over the

rest of the apostles, because the college of apostles at Jerusalem sent

Peter and John to Samaria, having received the faith, Acts viii. 14.

2. Because the manner of proceeding in this synod convened, was not

extraordinary and apostolical, as when they acted by an immediate

infallible inspiration of the Spirit, in penning the Holy Scriptures,

(without all disputing, examining, or judging of the matter that they

wrote, so far as we can read,) 2 Tim. iii. 16,17; 2 Pet. i. 20, 21; but

ordinary, presbyterial, and synodal; by ordinary helps and means, (as

afterwards shall appear more fully;) stating the question, proving and

evidencing from Scripture what was _the good and acceptable will of God_

concerning the present controversy, and upon evidence of Scripture

concluding, _It seemed good to the Holy Ghost, and to us_, Acts xv. 28;

which words, any assembly, having like clear evidence of Scripture for

their determination, may without presumption use, as well as this synod

did.[114]

3. Because the elders and brethren (who are as authoritatively members

of the synod as the apostles) did in all points as authoritatively act

as the apostles themselves. For, 1. Certain other of the church of

Antioch, as well as _Paul_ and _Barnabas_, were sent as delegates from

the church of _Antioch_, Acts xv. 2. 2. They were all sent as well to

the _elders_, as to the _apostles_ at _Jerusalem_, about this matter,

ver. 2. 3. They were received at _Jerusalem_, as well by the _elders_,

as the _apostles_, and reported their case to them both, ver. 4. 4. The

_elders_, as well as the _apostles_, met together to consider thereof,

ver. 6. 5. The letters containing the synodal decrees and

determinations, were written in the name of the _elders and brethren_,

as well as in the name of the _apostles_, ver. 23. 6. The _elders and

brethren_, as well as the _apostles_, blame the false teachers for

troubling of the Church, _subverting of souls_; declaring, that they

gave the false teachers _no such commandment_ to preach any such

doctrine, ver. 24. 7. The _elders and brethren_, as well as the

_apostles_, say, "It seemed good to the Holy Ghost, and to us," ver. 28.

8. The _elders_ and _brethren_, as well as the _apostles_, did impose

upon the churches "no other burden than these necessary things," ver.

28. 9. The _elders_, as well as the _apostles_, being assembled,

"thought good to send chosen men of themselves," viz. _Judas_ and

_Silas_, with _Paul_ and _Barnabas_, to _Antioch_, to deliver the

synodal decrees to them, and to tell them the same things by mouth, ver.

22, 25, 27. 10. And the decrees are said to be ordained as well by the

_elders_, as by the _apostles at Jerusalem_, Acts xvi. 4. So that

through this whole synodal transaction, the elders are declared in the

text to go on in a full authoritative course of judgment with the

apostles, from point to point. And therefore in this synod, the apostles

acted as ordinary elders, not as extraordinary officers.

Fourthly. Here was the ordinary way and method of synodal proceedings by

the apostles, elders, and brethren, when they were convened unanimously,

ver. 25. For,

1. They proceeded deliberatively, by discourses and disputes,

deliberating about the true state of the question, and the remedy of the

scandal. This is laid down, 1. More generally, "and when there had been

much disputing," ver. 7. 2. More particularly, how they proceeded when

they drew towards a synodal determination, Peter speaks of the Gentiles'

conversion, and clears the doctrine of justification "by faith without

the works of the law," ver. 7-12. Then Barnabas and Paul confirm the

conversion of the Gentiles, "declaring the signs and wonders wrought by

them among the Gentiles," ver. 12. After them James speaks, approving

what Peter had spoken touching the conversion of the Gentiles,

confirming it by Scripture; and further adds (which Peter did but hint,

ver. 10, and Paul and Barnabas did not so much as touch upon) a remedy

against the present scandal, ver. 13-22. Here is now an ordinary way of

proceeding by debates, disputes, allegations of Scripture, and mutual

suffrages. What needed all this, if this had been a transcendent,

extraordinary, and not an ordinary synod?

2. They proceeded after all their deliberative inquiries and disputes

decisively to conclude and determine the matter, ver. 20-30. The result

of the synod (as there is evident) is threefold. 1. To set down in

writing their decrees and determinations. 2. To signify those decrees in

an epistle to the brethren at Antioch, Syria, and Cilicia. 3. To send

these letters by some from among themselves, viz. Judas and Silas,

together with Paul and Barnabas, to all the churches that were offended

or endangered, that both by written decrees and word of mouth, the

churches might be established in faith and peace.

Fifthly, Here were several authoritative and juridical acts of power,

put forth in this synod, according to the exigency of the present

distempers of the churches. This appears plainly,

1. By the proceedings of the synod in accommodating a suitable and

proportionable remedy to every malady at that time distempering the

Church, viz. a triple medicine for a threefold disease.

1. Against the heresy broached, viz. that they must be circumcised and

keep the ceremonial "law of Moses, or else they could not be saved,"

Acts xv. 2. The synod put forth a doctrinal power, in confutation of the

heresy, and clear vindication of the truth, about the great point of

"justification by faith without the works of the law," Acts xv. 7-23;

and (Independents themselves being judges) a doctrinal decision of

matters of faith by a lawful synod, far surpasseth the doctrinal

determination of any single teacher, or of the presbytery of any single

congregation; and is to be reverently received of the churches as a

binding ordinance of Christ.

2. Against the schism, occasioned by the doctrine of the false teachers

that troubled the Church, Acts xv. 1, 2, the synod put forth a censuring

power, stigmatizing the false teachers with the infamous brands of

troubling the Church with words, subverting of souls, and (tacitly, as

some conceive from that expression, "Unto whom we gave no such

commandment," ver. 24) of belying the apostles and elders of Jerusalem,

as if they had sent them abroad to preach this doctrine.

_Object_. But the synod proceeded not properly to censure the false

teachers by any ecclesiastical admonition, or excommunication; therefore

the power exercised in the synod was only doctrinal, and not properly

juridical.

_Ans_. 1. They censured them in some degree, and that with a mark of

infamy, ver. 24, as was manifested. And this was not only a warning and

hint to the churches, to note such false teachers, avoid them, and

withdraw from them, compare Rom. xvi. 17, 18, with 1 Tim. vi. 3-5; but

also was a virtual admonition to the false teachers themselves, while

their doctrines and ways were so expressly condemned. 2. They proceeded

not to present excommunication, it is granted; nor was it at first dash

seasonable, prudent, or needful. But the synod knew well, that if these

false teachers, after this synodal mark of disgrace set upon them,

should still persist in their course, incurably and incorrigibly

obstinate, they might in due time be excommunicated by course; it being

a clear case in itself that such heretics or schismatics, as otherwise

cannot be reduced, are not to be suffered, but to be cast out of the

churches. "An heretic, after once or twice admonition, reject," Tit.

iii. 10, 11; see Rev. ii. 2, 14, 20.

3. Against the scandal of the weak Jews, and their heart-estrangement

from the Gentiles, who neglected their ceremonial observances, as also

against the scandal of the Gentiles, who were much troubled and offended

at the urging of circumcision, and the keeping of the law as necessary

to salvation, ver. 1, 2, 19, 24, the synod put forth an ordering or

regulating power, framing practical rules or constitutions for the

healing of the scandal, and for prevention of the spreading of it,

commanding the brethren of the several churches to abstain from divers

things that might any way occasion the same: "It seemed good to the Holy

Ghost, and to us, to impose" (or lay) "upon you no further burden than

these necessary things," Acts xv. 28, 29. Here is _burden_ and

_necessary things_, (so judged to be necessary for those times, and that

state of the Church,) and imposing of these upon the churches: will not

this amount to a plain ordering power and authority? Especially

considering that the word _to impose_, or _lay on_, when it is used of

the judgment, act, or sentence of an assembly, ordinarily signifies an

authoritative judgment, or decree, as, "Why tempt ye God, to lay, or

impose, a yoke upon the neck of the disciples?" Acts xv. 10. Thus some in

the synod endeavored to carry the synod with themselves, authoritatively

to have imposed the ceremonies upon the churches; whom Peter thus

withstands. So, "They bind heavy burdens, and hard to be borne, and

impose them upon men's shoulders," Matt, xxiii. 4: and this laying on of

burdens by the Pharisees, was not by a bare doctrinal declaring, but by

an authoritative commanding, as seems by that, "teaching for doctrines

the commandments of men," Matt. xv. 9.

2. By the title or denomination given to the synodal results contained

in their letters sent to the brethren. They are styled, "The decrees

ordained, or judged," Acts xvi. 4. Here are plainly juridical

authoritative constitutions. For it is very observable,

That wheresoever the words translated _decree_ or _decrees_ are found in

the New Testament, thereby are denoted, laws, statutes, or decrees: as

"Decrees of Cæsar," Acts xvii. 7: "A decree from Cæsar," Luke ii. 1:

Moses' ceremonial law, "The hand-writing to ordinances," Col. ii. 14:

"The law of commandments in ordinances," Eph. ii. 15: and this word is

found used only in these five places in the whole New Testament: and the

Septuagint interpreters often use the word in the Old Testament to this

purpose; for _laws_, Dan. vi. 8; for _decrees_, Dan. ii. 13, and iii.

10, 29, and iv. 3, and vi. 9.

And the other word translated _ordained_, when applied to an assembly by

the Septuagint, is used for a judgment of authority, as, "And what was

decreed against her," Esth. ii. 1; and so a word derived from it,

signifies a _decree_, Dan. iv. 14, 21.

In this sense also the word is sometimes used in the New Testament, when

applied to assemblies; as, "Take ye him, and judge him according to your

law," John xviii. 31; "Whom we laid hold upon, and would have judged

according to our law," Acts xxiv. 6.

Now, if there be so much power and authority engraven upon these two

words severally, how strongly do they hold forth authority, when they

are applied to any thing jointly, as here to the synodal decisions!

3. By the consequent of these synodal proceedings, viz. the cheerful

submission of the churches thereunto. This appears both in the church of

Antioch, where the troubles first were raised by the false teachers;

where, "when the epistle" of the synod "was read, they rejoiced for the

consolation," Acts xv. 30, 31; and Judas and Silas exhorted and

confirmed the brethren by word of mouth, according to the synod's

direction, ver. 32; and in other churches, to which Paul and Timothy

delivered the "decrees ordained by the apostles and elders which were at

Jerusalem; and so were the churches confirmed in the faith, and abounded

in number daily," Acts xvi. 4, 5; whence we have these evidences of the

churches' submission to the synodal decrees: 1. The decrees are counted

by the churches a consolation. 2. They were so welcome to them, that

they _rejoiced for the consolation_. 3. They were hereby notably

_confirmed in the faith_, against the false doctrines broached among

them. 4. The churches _abounded in number daily_, the scandal and

stumbling-blocks that troubled the Church being removed out of the way.

How should such effects so quickly have followed upon the publication of

the synodal decrees, in the several churches, had not the churches

looked upon that synod as vested with juridical power and authority for

composing and imposing of these their determinations?

ASSERTION II.

That this juridical synod is for a rule to the churches of Christ in all

succeeding ages, there need no new considerations for proof hereof;

only let the reader please to look back to Position iv. of the last

chapter, where the substance of those considerations which urge the

pattern of presbyteries and presbyterial government for a rule to

succeeding churches, is applicable (by change of terms) to the pattern

of juridical synods.[115]

CHAPTER XV.

_Of the subordination of particular churches to greater assemblies for

their authoritative and judicial determination of causes ecclesiastical,

and the divine right thereof._

The divine right of ecclesiastical assemblies, congregational,

classical, and synodal, and of their power for church government, being

thus evidenced by the Scriptures, now in the last place take a few words

briefly touching the subordination of the lesser to the greater

assemblies, and the divine warrant thereof. In asserting the

subordination of particular churches to higher assemblies, whether

classical or synodal,

1. It is not denied, but particular churches have within themselves

power of discipline entirely, so far as any cause in debate particularly

and peculiarly concerneth themselves, and not others.

2. It is granted, that where there is no consociation, or neighborhood

of single churches, whereby they may mutually aid one another, there a

single congregation must not be denied entire jurisdiction; but this

falls not within the compass of ordinary rules of church government left

us by Christ. If there be but one congregation in a kingdom or province,

that particular congregation may do much by itself alone, which it ought

not to do where there are neighboring and adjacent churches that might

associate therewith for mutual assistance.

3. It is granted, that every single congregation hath equal power, one

as much as another, and that there is no subordination of one to

another; according to that common and known axiom, An equal hath no

power or rule over an equal. Subordination prelatical, which is of one

or more parishes to the prelate and his cathedral, is denied; all

particular churches being collateral, and of the same authority.

4. It is granted, that classical or synodal authority cannot be by

Scripture introduced over a particular church in a privative or

destructive way to that power which God hath bestowed upon it; but

contrarily it is affirmed, that all the power of assemblies, which are

above particular congregations, is cumulative and perfective to the

power of those inferior congregations.

5. It is granted, that the highest ecclesiastical assembly in the world

cannot require from the lowest a subordination absolute, and at their

own mere will and pleasure, but only in some respect; subordination

absolute being only to the law of God laid down in Scripture. We detest

popish tyranny, which claims a power of giving their will for a law.

'Tis subjection in the Lord that is pleaded for: the straightest rule in

the world, unless the holy Scripture, we affirm to be a rule to be

regulated; peace being only in walking according to Scripture canon,

Gal. vi. ver. 16.

6. Nor is it the question whether friendly, consultative, fraternal,

Christian advice or direction, be either to be desired or bestowed by

neighboring churches, either apart or in their synodal meetings, for the

mutual benefit of one another, by reason of that holy profession in

which they are all conjoined and knit together: for this will be granted

on all hands, though when it is obtained, it will not amount to a

sufficient remedy in many cases.

But this is that which we maintain, viz. that the law of God holdeth

forth a subordination of a particular church to greater assemblies,

consisting of divers choice members, taken out of several single

congregations: which assemblies have authoritative power and

ecclesiastical jurisdiction over that particular church, by way of

giving sentence in and deciding of causes ecclesiastical. For

confirmation of this assertion, thus:

_Argum_. I. The light of nature may be alleged to prove, that there

ought to be this subordination: this is warranted not only by God's

positive law, but even by nature's law. The church is a company of

people who are not outlawed by nature. The visible church being an

ecclesiastical polity, and the perfection of all polity, doth comprehend

in it whatsoever is excellent in all other bodies political. The church

must resemble the commonwealth's government in things common to both,

and which have the same use in both. The law of nature directs unto

diversities of courts in the commonwealth, and the greater to have

authority over the lesser. The church is not only to be considered as

employed in holy services, or as having assemblies exercised in

spiritual things, and after a spiritual manner, but it is also to be

considered as consisting of companies and societies of men to be

regularly ordered, and so far nature agreeth to it, that it should have

divers sorts of assemblies, and the lower subordinate to the higher.

That particular parts should be subject to the whole for the good of the

whole, is found necessary both in bodies natural and politic. Is the

foot to be lanced? though it have a particular use of its own, and a

peculiar employment, yet it is to be ordered by the eye, the hand, and

the rest. Kingdoms have their several cities and towns, which all have

their governments apart by themselves; yet for the preservation of the

whole, all join together in the Parliament. Armies and navies have their

several companies and ships, yet in any danger every particular company

and ship is ordered by the counsels and directions of the officers and

guides of the whole army or navy. The Church is spiritual, but yet a

kingdom, a body, an army, &c. D. Ames himself affirms that the light of

nature requires that particular churches ought to combine in synods for

things of greater moment. The God of nature and reason hath not left in

his word a government against the light of nature and right reason.

Appeals are of divine and natural right, and certainly very necessary in

every society, because of the iniquity and ignorance of judges. That

they are so, the practices of all ages and nations sufficiently testify.

_Argum_. II. The Jewish church government affords a second argument. If

in that they had synagogues in every city, which were subordinate to the

supreme ecclesiastical court at Jerusalem, then there ought to be a

subordination of particular churches among us to higher assemblies; but

so it was among them: therefore,

That the subordination was among them of the particular synagogues to

the assembly at Jerusalem, is clear--Deut. xvii. 8, 12; 2 Chron. xix. 8,

11; Exod. xviii. 22, 26.

That therefore it ought to be so among us, is as plain: for the dangers

and difficulties that they were involved in without a government, and

for which God caused that government to be set up among them, are as

great if not greater among us, and therefore why should we want the same

means of prevention and cure? Are not we in greater danger of heresies

now in the time of the New Testament, the churches therein being thereby

to be exercised by way of trial, as the apostle foretells, 1 Cor. xi.

19? Doth not ungodliness in these last times abound, according to the

same apostle's prediction? Is there not now a more free and permitted

intercourse of society with infidels than in those times?

Nor are the exceptions against this argument of any strength: as, 1.

That arguments for the form of church government must yet be fetched

from the Jewish Church; the government of the Jews was ceremonial and

typical, and Christians must not Judaize, nor use that Judaical compound

of subordination of churches: the Mosaical polity is abrogated now under

the New Testament. Not to tell those that make this exception, 1. That

none argue so much from the Jewish government as themselves for the

power of congregations, both in ordination and excommunication, because

the people of Israel laid hands on the Levites, and all Israel were to

remove the unclean; 2. We answer, the laws of the Jewish church, whether

ceremonial or judicial, so far are in force, even at this day, as they

were grounded upon common equity, the principles of reason and nature,

and were serving to the maintenance of the moral law. 'Tis of especial

right, that the party unjustly aggrieved should have redress, that the

adverse party should not be sole judge and party too, that judgment

ought not to be rashly or partially passed upon any. The Jewish polity

is only abrogated in regard of what was in it of particular right, not

of common right: so far as there was in their laws either a typicalness

proper to their church, or a peculiarness of respect to their state in

that land of promise given unto them. Whatsoever was in their laws of

moral concernment or general equity, is still obliging; whatsoever the

Jewish Church had not as Jewish, but as it was a political church, or an

ecclesiastical republic, (among which is the subordination of

ecclesiastical courts to be reckoned,) doth belong to the Christian

Church: that all judgments were to be determined by an high-priest, was

typical of Christ's supremacy in judicature; but that there were gradual

judicatories for the ease of an oppressed or grieved party, there can be

no ceremony or type in this. This was not learned by Moses in the

pattern of the Mount, but was taught by the light of nature to Jethro,

Exod. xviii. 22, and by him given in advice to Moses. This did not

belong unto the peculiar dispensation of the Jews, but unto the good

order of the church.

To conclude our answer to this exception, if the benefit of appeals be

not as free to us as to the Jews, the yoke of the gospel should be more

intolerable than the yoke of the law; the poor afflicted Christian might

groan and cry under an unjust and tyrannical eldership, and no

ecclesiastical judicatory to relieve him; whereas the poor oppressed Jew

might appeal to the Sanhedrin: certainly this is contrary to that

prophecy of Christ, Psal. lxxii. 12, 14.

_Argum_. III. A third argument to prove the subordination of particular

congregations, is taken from the institution of our Saviour Christ, of

gradual appeals, Matt, xviii. 17, 18, where our Saviour hath appointed a

particular member of a church (if scandalous) to be gradually dealt

withal; first to be reproved in private, then to be admonished before

two or three witnesses, and last of all to be complained of to the

church: whence we thus argue:

If Christ hath instituted that the offence of an obstinate brother

should be complained of to the church; then much more is it intended

that the obstinacy of a great number, suppose of a whole church, should

be brought before a higher assembly: but the former is true, therefore

the latter. The consequence, wherein the strength of the argument lies,

is proved several ways.

1. From the rule of proportion: by what proportion one or two are

subject to a particular church, by the same proportion is that church

subject to a provincial or a national assembly; and by the same

proportion that one congregation is governed by the particular eldership

representing it, by the same proportion are ten or twelve congregations

governed by a classical presbytery representing them all.

2. From the sufficiency of that remedy that Christ here prescribes for

those emergent exigencies under which the Church may lie; since,

therefore, offences may as well arise between two persons in the same

congregation, Christ hath appointed that particular congregations, as

well as members, shall have liberty to complain and appeal to a more

general judgment for redress: the salve here prescribed by Christ is

equal to the sore; if the sore of scandal may overspread whole churches,

as well as particular persons, then certainly the salve of appeals and

subordination is here also appointed. If a man be scandalized by the

neighbor-church, to whom shall he complain? The church offending must

not be both judge and party.

3. From that ecclesiastical communion that is between churches and

churches in one and the same province or nation, whereby churches are

joined and united together in doctrine and discipline into one body, as

well as divers particular persons in a particular congregation; since,

therefore, scandals may be committed among them that are in that holy

communion one with another, most unworthy of and destructive to that

sacred league, certainly those scandals should be redressed by a

superior judicatory, as well as offences between brother and brother.

4. He that careth for a part of a church must much more care for the

whole; he whose love extends itself to regard the conversion of one, is

certainly very careful of the spiritual welfare of many, the edification

of a whole church; the influence of Christ's love being poured upon the

whole body, bride and spouse, by order of nature, before it redound to

the benefit of a finger or toe, viz. some one single person or other.

Nor are the exceptions against this institution of gradual appeals of

any moment.

The grand one, and that makes directly against our position is, that our

Saviour would have the controversy between brother and brother to be

terminated in a peculiar church, and that its judgment should be

ultimately requested, he saith, _Tell the church_, not churches. The

subordination here appointed by Christ is of fewer to more, but still

within the same church, not without it. To which we answer, our Saviour

means not by church only one single particular congregation, but also

several, combined in their officers, as appears by these following

reasons.

1. A particular church in sundry cases cannot decide the difference, or

heal the distemper our Saviour prescribes against; as when a particular

church is divided into two parts, both in opposition one to the other;

or when one church is at variance with another; if Christ here limits

only to a particular church, how shall such distempers be remedied?

2. When Christ bids _tell the church_, he speaks in allusion to the

Jewish Church, which was represented not only by parts in the single

synagogue or congregation, but wholly in their sanhedrin, consisting of

select persons, appointed by God, for deciding controversies incident to

their particular congregations, and their members. So that we may thus

reason: the subordination here established by Christ is so far to be

extended in the Christian Church, as in the Church of the Jews, for

Christ alludeth to the Jewish practice; but in the Jewish Church there

was a subordination of fewer to more, not only within the same synagogue

or congregation, but within the whole nation, for all synagogues were

under the great council at Jerusalem. Now that Christ gives here the

same rule that was of old given to the Jews for church government, is

clear, 1. From the censure of the obstinate, who was to be reputed a

heathen and a publican; wherein is a manifest allusion to the present

estate of the Church of the Jews; and, 2. From the familiarity and

plainness of Christ's speech, _Tell the church_, which church could not

have been understood by the disciples had not Christ spoken of the

Jewish judicatory; besides which they knew none for such offences as

Christ spake of to them, there being no particular church which had

given its name to Christ: as also, 3. From his citing the words of that

text, Deut. xix. 15, where the witnesses and offenders were, by way of

further appeal, to stand before the Lord, before the priests for

judgment, ver. 17.

3. It is plain that our Saviour intended a liberty of going beyond a

particular congregation for determining cases of controversy, from the

reason of that subordination which Christ enjoins, of one to two or

three, and of them to the church. The reason of that gradual progress

there set down, was because in the increase of numbers and greatness of

assemblies, more wisdom, judgment, and gravity is supposed to be, than

in the admonitions of a few and smaller number; now, then, this power of

right admonition increaseth with the number of admonishers, as well

without as within the same congregation; if ten go beyond two in wisdom

and gravity, forty will go beyond ten, and be more likely to win upon

the offender, and regain him.

_Argum_. IV. A fourth argument is taken from the pattern of the

apostolical churches, Acts xv.

The church of Antioch (though presbyterial, as was proved Chapter XIII.,

Position II.) was subordinate to the synod at Jerusalem; therefore a

particular church is subordinate to higher assemblies, &c.

If a synodal decree did bind them in those times, then may it bind

particular churches now, and these ought even still to be subject to

synods.

The consequence is undeniable, unless we hold that what the synod there

imposed was unjust, or that we have now less need of those remedies than

they had; nay, since the apostles (who were assisted with an

extraordinary spirit of inspiration) would nevertheless in a doubtful

business have synodal conventions for determining of controversies, much

more ought we to do so whose gifts are far inferior to theirs; and

unless it had been in their determination to leave us their example of a

synodal way of church government for our pattern, they had not wanted

the meeting together of so many with them for decision of the doubt,

whose doctrine was infallible, and of itself, without an assembly, to be

believed.

The exceptions against this pattern of church polity are of no validity,

e.g.

1. This was no synod. First, that it was no synod appears, in that we

read of no word of a synod. Secondly, no commissioners from Syria and

Cilicia, which churches should have sent their delegates, had they been

a synod, and had their decrees been to have bound in a synodal way.

Thirdly, all the believers had voices here.

2. If it were a synod, yet it is no pattern for us, in regard it was

consisting of members guided by an infallible and apostolical spirit.

We answer, 1. Here is the thing synod, though not the word, which is a

meeting consisting of the deputies of many single churches.

2. That Jerusalem and Antioch had their commissioners there, is evident;

and by consequence many single churches had their commissioners, for

there were many single congregations at Jerusalem and Antioch, as hath

been proved, Chapter XIII., Position II.; that these met together, the

word used, verse 6, _they came together_, evidenceth, and verse 25. For

the churches of Syria and Cilicia not sending their commissioners, it

follows not that because _they are not named_, therefore _they were not

there_; and if _they were not there_, therefore _they ought not to have

been_: but it is rather thought Syria and Cilicia had commissioners

there, in regard the synodal decrees are directed to them as well as

others, and the decrees bound them, which they could not do as formal

Scripture; for the words, _it seemeth good to us_, and their submitting

the matter to disputation, argue the contrary; therefore as synodal

decrees, which inasmuch as they bound those churches, they either were

present, or were obliged to be present by their commissioners.

3. To that exception, that the multitude of believers had voices there,

and therefore it is not one of our synods, ver. 22--

We answer, it can nowise be proved that every particular believer had a

suffrage in the assembly.

Eminent divines[116] understand by _multitude_ and _church_, the

multitude and whole church of apostles and elders, who are said to be

_gathered together_, verse 6, _to consider of the matter_; besides which

no other multitude is said to be gathered together, while the matter was

in debate; yet we shall not deny even to other members the liberty of

their consent and approbation, and freedom to examine all determinations

by the rule of God's word: but the ordaining and forming those decrees

is here evinced to be by the apostles and elders, when as they are

called _their decrees_, Acts xvi. 4,6.

3. Those only had definitive votes, who met together synodically to

consider of the question; but they were only the apostles and elders,

Acts xv. 6. That the epistle is sent in the name of all, is granted;

because it was sent by common consent, and withal thereby was added some

more weight to the message.

4. Further, if the believers of Jerusalem voted in that assembly, by

what authority was it? How could they _impose a burden_ upon, and

command decrees unto the churches of Syria and Cilicia, and other

churches, who, according to our brethren's opinion, were not only absent

in their commissioners, but independent in their power?

To the exception, that other synods may not pretend to the privileges of

that, since its decrees were indited by the Holy Ghost; and therefore no

pattern for our imitation--

_Ans_. The decrees of this assembly did oblige, as synodal decrees, not

as apostolical and canonical Scripture: this appears several ways:

1. The apostles, in framing these canons, did proceed in a way synodal

and ecclesiastical, and far different from that which they used in

dictating of Scripture, and publishing divine truths; their decrees were

brought forth by much disputation, human disquisition, but divine

oracles are published without human reasonings, from the immediate

inditing of the Spirit, 2 Pet. i. 2.

2. Besides the apostles, there were here commissioned elders and other

brethren, men of ordinary rank, not divinely and infallibly inspired.

The apostles in the penning of Scripture consult not with elders and

brethren, (as our opposites here say they did:) our brethren make

mandates of ordinary believers divine and canonical Scripture.

3. Divine writ is published only in the name of the Lord; but these in

the name of man also, "It seemed good to the Holy Ghost and to us," Acts

xv. 28.

4. Canonical and apostolical writing of new Scripture shall not continue

till Christ's coming, because the canon is complete, Rev. xxii. 18, 19,

&c.; but thus to decree through the assistance of the Holy Ghost, who

remaineth with the Church to the end, and to be directed by Scripture,

shall still continue. Therefore this decreeing is not as the inditing of

the Holy Scripture. The minor is clear both from Christ's promise,

"Where two or three are met together," Matt. xvii. 18-20; Matt. viii.

20; as also by the Spirit's inspiring those councils of Nice of old, and

Dort of late: Therefore the apostles here laid aside their apostolical

extraordinary power, descending to the places of ordinary pastors, to

give them examples in future ages.

To conclude, it is plain, that all the essentials in this assembly were

synodal, as whether we consider: 1. The occasion of the meeting, a

controversy; 2. The deputation of commissioners from particular

churches, for the deciding of that controversy; or 3. The convention of

those that were deputed; or 4. The discussion of the question, they

being so convened; or 5. The determination of the question so discussed;

or 6. The imposition of the thing so determined; or 7. The subjection to

the thing so imposed.

1 Tim. i. 17

TO THE IMMORTAL GOD ALONE BE GLORY FOR EVER AND EVER.

FOOTNOTES:

[Footnote 1: This truth, that Jesus Christ is a king, and hath a kingdom

and government in his Church distinct from the kingdoms of this world,

and from the civil government, hath this commendation and character

above all other truths, that Christ himself suffered to the death for

it, and sealed it with his blood. For it may he observed from the story

of his passion, this was the only point of his accusation, which was

confessed and avouched by himself, Luke xxiii. 3; John xviii. 33, 36,

37; was most aggravated, prosecuted, and driven home by the Jews, Luke

xxiii. 2; John xix. 22, 23; was prevalent with Pilate as the cause of

condemning him to die, John xix. 12, 13, and was mentioned also in his

superscription upon his cross, John xix. 19; and although in reference

to God, and in respect of satisfaction to the Divine justice for our

sins, his death was [Greek: lytron] a price of redemption; yet in

reference to men who did persecute, accuse, and condemn him, his death

was [Greek: martyrion] a martyr's testimony to seal such a truth.--Mr.

_G. Gillespie, in his Aaron's Rod Blossoming, &c., Epist. to the

Reader_.]

[Footnote 2: _Cent. I. lib. 2, cap._ 7, _p._ 407 _ad_ 418, _Edit. Basil.

An._ 1624. De rebus ad Gubernationem Ecclesiae pertinentibus, Apostoli

certos quosdam, Canones tradiderunt: quos ordine subjiciemus, &c.]

[Footnote 3: Directions of the Lords and Commons, &c. Aug. 19, 1645, p.

10]

[Footnote 4: (1) The ancient discipline of the Bohemian Brethren,

published in Latin, in octavo, _Anno_ 1633, pages 99, 100.

(2) The discipline of Geneva, _Anno_ 1576, in _Art._ 1, 22, 57, 86, and

87.

(3) The discipline of the French church at Frankfort, _Edit._ 2, in

octavo, _Anno_ 1555, _in cap. de Disciplina et Excom.,_ p. 75, and the

Ecclesiast. Discipline of the reformed churches of France, printed at

London, _Anno_ 1642, _Art._ 15, 16, and 24, p. 44. (1) The Synodal

Constitution of the Dutch churches in England, chap. 4, _Art._ 13, and

_Tit._ 1, _Art._ 2; and the Dutch churches in Belgia, (see _Harmonia

Synodorum Belgicarum_,) _cap._ 14, _Art._ 7, 11, and 15, p. 160. (5) The

reformed churches at Nassau, in Germany, as _Zeoper_ testifies, _De

Politei Eccles.,_ printed _Herborne, Anno_ 1607, in octavo, _Tit. de

Censuris Ecclesiast., Part_ 4, _Art._ 64, p. 813. (6) The discipline in

the churches constituted by the labor of _Joannes â Lasco_, entitled

_Forma ac ratio tota Ecclesiastici Miniterii, &c._, _author Joannes â

Lasco Poloniae Barone, Anno_ 1555, p. 291. (7) The discipline agreed

upon by the English exiles that fled from the _Marian_ persecution to

Frankfort, thence to Geneva, allowed by _Calvin_; entitled _Ratio ac

forma publicè orandi Deum, &c., Genevae_, 1556, _Tit. de Disciplina_, p.

68. (8) The Order of Excommunication and Public Repentance used in the

Church of Scotland, _Anno_ 1571, _Tit._ The offences that deserve public

repentance, &c., pp. 87, 88.]

[Footnote 5: See more in chap. 10, sect. 1.]

[Footnote 6: R. Park, de Polit. Eccl. 1. 2, cap. 42.]

[Footnote 7: Malcolm. Com. in loco.]

[Footnote 8: Calvin in loco.]

[Footnote 9: Chrys. wisheth--"But, O that there had not wanted one that

would have delivered diligently unto us the history of the apostles, not

only what they wrote, or what they spake, but how they behaved

themselves throughout their whole life, both what they did eat, and when

they did eat, when they sat, and whither they went, and what they did

every day, in what parts they lived, and into what house they entered,

and whither they sailed, and that would accurately have expounded all

things; so full of manifold utility are all things of theirs."--Chrys.,

Argum. in Epist. ad Philem. And elsewhere he affirmeth,--"Nor hath the

grace of the Holy Ghost without cause left unto us these histories

written, but that he may stir us up to the imitation and emulation of

such unspeakable men. For when we hear of this man's patience, of that

man's soberness, of another man's readiness to entertain strangers, and

the manifold virtue of every one, and how every one of them did shine

and become illustrious, we are stirred up to the like zeal." Chrys. in

Gen. xxx. 25. Homil. 57, in initio.]

[Footnote 10: "For this cause, therefore, the conversation of these most

excellent men is accurately related, that by imitation of them our life

may be rightly led on to that which is good."--Greg. Nyssen, lib. de

Vita Mosis, tom. i. p. 170, vid. tot. lib.]

[Footnote 11: Perkins on Matth. vi. 16. See him also on Heb. xi. 6, p.

28, in fol. col. 2, B, C, &c., and on Heb. xi. 22, p. 131, col. 2, D,

and notably on Heb. xii. 1, p. 200, col. 2, C, D, &c., and on Rev. ii.

19, p. 313, col. 1, B, and his Art of Prophesying, p. 663, col. 1 and 2.

Vide Pet. Martyr in lib. Jud. p. 2, col. 1, and in Rom. iv. 23, 24. And

Calvin in Heb. xii. 1; and in Rom. iv. 23, 24, and in 1. Pet. i. 21,

&c.]

[Footnote 12: Park. de Pol. Eccl. 1. 2, c. 42.]

[Footnote 13: 2 Cor. x. 8, and xiii. 10.]

[Footnote 14: Matt. xvi. 19, and xviii. 15-18; 1 Cor. v. 4, 5; 2 Cor. x.

8, and xiii. 10.]

[Footnote 15: 2 Tim. iii. 16, 17; 1 Tim. iii. 14, 15, with all places

that mention any thing of government.]

[Footnote 16: Eph. iv. 8, 11, 12; 1 Cor. xii. 28; Matt. xxviii. 18-20;

John xx. 21-23; Matt. xvi. 19; 2 Cor. x. 8.]

[Footnote 17: Matt. xvi. 19, and xxviii. 19; John xx. 21, 23; 2 Cor. x.

8, and xiii. 10.]

[Footnote 18: Matt, xxviii. 18-20; Acts vi. 4; 2 Tim. iv. 2.]

[Footnote 19: Matt, xxviii. 18-20; 1 Cor. xi. 24.]

[Footnote 20: Matt, xviii. 15-17; Tit. iii. 19; 1 Tim. v. 20; 1 Cor. v.

4, 5, 13; 2 Cor. ii. 6: 1 Tim. i. 20; 2 Cor. ii 7, 8, &c.]

[Footnote 21: 1 Cor. iv. 1.]

[Footnote 22: 2 Cor. x. 8, and xiii. 10.]

[Footnote 23: [Greek: Ekklaesia], Acts xix. 32, 39, 40; Eph. v. 23; 1

Cor. xii. 98.]

[Footnote 24: Cameron. Praelect de Eccles. in fol. pp. 296-298.]

[Footnote 25: Who in relating such things can refrain from weeping?]

[Footnote 26: See Mr. Edwards's Antapologia, page 201, printed in anno

1644, proving this out of their own books. Especially see a little book

in 12mo. printed in anno 1646, styled a collection of certain matters,

which almost in every page pleads for Independency and Independents by

name: from which most of the Independent principles seem to be derived.]

[Footnote 27: Let not any man put off this Scripture, saying, This is in

the Old Testament, but we find no such thing in the gospel; for we find

the same thing, almost the same words used in a prophecy of the times of

the gospel, Zech. xiii. 3. In the latter end of the xii. chapter, it is

prophesied that those who pierced Christ, should _look upon him and

mourn_, &c., having a _spirit of grace and supplication_ poured upon

them, chap. xiii. 1. "There shall now be opened a fountain for sin, and

for uncleanness," ver. 3. "It shall come to pass that he that takes upon

him to prophesy, that his father and mother that begat him, shall say

unto him, Thou shalt not live, for thou speakest lies in the name of the

Lord: and his father and his mother that begat him, shall thrust him

through, when he prophesieth." You must understand this by that in

Deuteronomy. The meaning is not that his father or mother should

presently run a knife into him, but that though they begat him, yet they

should be the means to bring him to condign punishment, even the taking

away his life; these who were the instruments of his life, should now be

the instruments of his death.--Mr. Jer. Burroughs in ills Irenicum,

chap. v., Pages 19, 20, printed 1646.]

[Footnote 28: But schismatics and heretics are called evil-workers,

Phil. iii. 2; and heresy is classed among the works of the flesh, Gal.

v. 20.]

[Footnote 29: Mr. Burroughs in his _Irenicum_, c.v. page 25; printed

1646.]

[Footnote 30: See this evidenced upon divers grounds in _Appollon. jus

Majest._, pp. 25, 26.]

[Footnote 31: See M.S. to A.S., pages 55-60.]

[Footnote 32: The civil magistrate is no proper church officer, as was

intimated, Part 1 c. 1., and will be further evidenced in this chapter.]

[Footnote 33: That the civil magistrate is not the vicar of Christ our

Mediator, see abundantly proved by Mr. S. Rutherford, in his Divine

Right of Church Government, &c., Ch. 27, Quest. 23, pages 595 to 647.]

[Footnote 34: The formal difference or distinction betwixt these two

powers, is fully and clearly asserted by that learned bishop, Usher, in

these words: "God, for the better settling of piety and honesty among

men, and the repressing of profaneness and other vices, hath established

two distinct powers upon earth: the one of the keys, committed to the

Church; the other of the sword, committed to the civil magistrate. That

of the keys, is ordained to work upon the inward man; having immediate

relation to the remitting or retaining of sins, John xx. 23. That of the

sword is appointed to work upon the outward man; yielding protection to

the obedient, and inflicting external punishment upon the rebellious and

disobedient. By the former, the spiritual officers of the Church of

Christ are inclinable to govern well, 1 Tim. v. 17. To _speak_, and

_exhort_, and _rebuke_ with all _authority_, Tit. ii. 15. To loose such

as are penitent, Matt. xvi. 19, and xviii. 18. To commit others to the

Lord's prison, until their amendment, or to bind them over to the

judgment of the great day, if they shall persist in their wilfulness and

obstinacy. By the other, princes have an imperious power assigned by God

unto them, for the defence of such as do well, and executing revenge and

wrath, Rom. xiii. 4, upon such as do evil, whether by death, or

banishment, or confiscation of goods, or imprisonment, Ezra vii. 26,

according to the quality of the offence.

"When St. Peter, that had the keys committed unto him, made bold to draw

the sword, he was commanded to put it up, Matt. xxvi. 52, as a weapon

that he had no authority to meddle withal. And on the other side, when

Uzziah the king would venture upon the execution of the priest's office,

it was said unto him, 'It pertaineth not unto thee, Uzziah, to burn

incense unto the Lord, but to the priests, the sons of Aaron, that are

consecrated to burn incense,' 2 Chron. xxvi. 18. Let this therefore be

our second conclusion: That the power of the sword, and of the keys, are

two distinct ordinances of God; and that the prince hath no more

authority to enter upon the execution of any part of the priest's

function, than the priest hath to intrude upon any part of the office of

the prince." In his speech delivered in the Castle-chamber at Dublin,

&c., concerning the oath of supremacy, pages 3, 4, 5. Further

differences betwixt these two powers, see in Gillespie's Aaron's Rod,

Book 2, Chap. 4.]

[Footnote 35: See this proposition for substance fully and clearly

asserted by that acute and pious author, Mr. P. Bains, in his Diocesan's

Trial, quest. 3, pages 83, 84, conclus. 3.]

[Footnote 36: See Cotton's Keys, &c., pp. 31-33, and Mr. Thomas Goodwin,

and Mr. Philip Nye, in their epistle prefixed thereunto, do own this

book as being for substance their own judgment.]

[Footnote 37: See that judicious treatise, Vindiciae Clavium, chap. III.

IV. V., pp. 33-52.]

[Footnote 38: John Cameron, Praelect. in Matt, xviii. 15, p. 149-151, in

fol, and Baine's Diocesan's Trial, the third quest, pp. 79, 80, and D.

Parcus in Matt. xviii. 15. This is fully discussed and proved by Mr.

Rutherford in his Peaceable Plea, Chap. viii. p. 85, &c.]

[Footnote 39: A difference arose betwixt two gentlemen in that church

about singing of hymns: the second gentleman was complained of to the

church by the first, and upon hearing of the whole business, and all the

words that passed between them, this second gentleman was censured by

the church, and Mr. Nye _charged sin upon him_ (that was the phrase) in

many particulars, and still at the end of every charge Mr. Nye repeated,

"this was your sin." After this censure, so solemnly done, the gentleman

censured brings in accusations against Mr. Nye, in several articles,

charging him with pride, want of charity, &c., in the manner of the

censure; and this being brought before the church, continued in debate

about half a year, three or four days in a week, and sometimes more,

before all the congregation. Divers of the members having callings to

follow, they desired to have leave to be absent. Mr. Goodwin oft

professed publicly upon these differences, If this were their church

fellowship, he would lay down his eldership; and nothing was more

commonly spoke among the members, than that certainly for matter of

discipline they were not in the right way, for that there was no way of

bringing things to an end. At last, after more than half a year's

debate, not being able to bring these differences to an end, and being

come into England, they had their last meeting about it, to agree not to

publish it abroad when they came into England, &c. Mr. Edwards's

Antapolog., pp. 36, 37.]

[Footnote 40: Mr. J. Cotton, in his Way of the Churches of Christ in New

England, chap, ii. sect. 7, p. 43.]

[Footnote 41: Were the power in the church, the church should not only

call them, but make them out of virtue and power received into herself;

then should the church have a true lordlike power in regard of her

ministers. Besides, there are many in the community of Christians

incapable of this power regularly, as women and children. Mr. P. Bain in

his Diocesan's Trial, quest. 3, conclus. 3, page 84, printed 1621.]

[Footnote 42: If spiritual and ecclesiastical power be in the church or

community of the faithful, the church doth not only call, but make

officers out of virtue and power received into herself, and then should

the church have a true lordlike power in regard of her ministers. For,

as he that will derive authority to the church, maketh himself lord of

the church, so, if the church derive authority to the ministers of

Christ, she maketh herself lady or mistress over them, in the exercise

of that lordlike authority; for, as all men know, it is the property of

the lord and master to impart authority. Did the church give power to

the pastors and teachers, she might make the sacrament and preaching

which one doth in order, no sacrament, no preaching; for it is the order

instituted of God that giveth being and efficacy to these ordinances;

and if the power of ruling, feeding, and dispensing the holy things of

God do reside in the faithful, the word and sacrament, in respect of

dispensation and efficacy, shall depend upon the order and institution

of the society. If the power of the keys be derived from the community

of the faithful, then are all officers immediately and formally servants

to the church, and must do every thing in the name of the church, rule,

feed, bind, loose, remit, and retain sins, preach and administer the

sacraments; then they must perform their office according to the

direction of the church, more or less, seldom or frequent, remiss or

diligent; for from whom are they to receive direction how to carry

themselves in their offices, but from him or them of whom they receive

their office, whose work they are to do, and from whom they must expect

reward? If their office and power be of God immediately, they must do

the duties of their place according to his designment, and unto him they

must give account; but if their power and function be from the church,

the church must give account to God, and the officers to the church,

whom she doth take to be her helpers, &c. Mr. John Ball, in his Trial of

the grounds tending to separation, chap. xii. pages 252, 253, &c.]

[Footnote 43: See Vindiciae Clavium, judiciously unmasking these new

notions.]

[Footnote 44: Here understand by this phrase, (_over you in the Lord_,)

viz: Not only in the fear of the Lord, nor only in those things that

appertain to God's worship, but also according to the will, and by the

authority of the Lord Christ derived to them.]

[Footnote 45: See the Apologetical narration by the five Independents,

page 8; and Mr. Jo. Cotton, at large, asserts the divine institution of

the ruling elder. Way of the Churches of Christ, &c., chap. 2, sect. 2,

page 13-35.]

[Footnote 46: Calvin, Beza, Pareus, Pagnin.]

[Footnote 47: Arias Montan.]

[Footnote 48: Tremel. out of the Syriac; so the old Geneva translation,

and our new translation.]

[Footnote 49: Field, of the Church, book 5, chap. 26.]

[Footnote 50: Sutlive, who afterwards declared, that he was sorry with

all his heart, that ever he put pen to paper to write against Beza as he

had done, in behalf of the proud domineering prelates; and he spoke this

with great indignation.]

[Footnote 51: Mat. Sutliv. de Presbyterio, cap. 12, p. 87, edit. 1591.]

[Footnote 52: Ibid. pages 72 and 87, edit. 1591.]

[Footnote 53: Bilson's perpetual Government of Christ's Church, c. 10,

p. 136, 137, 138, printed in Ann. 1610.]

[Footnote 54: That the magistrate cannot be here meant, see fully

evidenced in Mr. Gillespie's Aaron's Rod, &c., book ii. chap. 6, pages

218-224, and also chap. 9, p. 284.]

[Footnote 55: Pareas in 1 Cor. xii. 28.]

[Footnote 56: D. Field, Of the Church, book v. chap. xxvi.]

[Footnote 57: Peter Martyr, Beza, Piscator, and Calvin.]

[Footnote 58: Calvin in 1 Pet. v. 2, 3. _Vid. etiam Jacob. Laurent.

Comment, in_ 1 Pet. v. 2, 3, _ubi fusius de hac distinctione disserit_,

p. 322, ad. 325.]

[Footnote 59: Mat. Sutliv. De Presbyterio, cap. 12, page 72 and 87:

edit. Lond., an. 1591. Bilson's Perpetual Government of Christ's Church,

chap. 10, page 141; in 4to. printed in anno 1610.]

[Footnote 60: _Vide_ Calv. in loc.]

[Footnote 61: Sutlive.]

[Footnote 62: Whitgift.]

[Footnote 63: Coleman.]

[Footnote 64: Who desire more full satisfaction touching this poor and

empty gloss, that the civil magistrate should be meant by these

governments, let them consult Mr. Gillespie's elaborate treatise, called

Aaron's Rod Blossoming, book 2, chap, 6, pp. 218 to 224.]

[Footnote 65: Bilson.]

[Footnote 66: Mr. Rutherford in his Due Right of Presbyteries, p. 145.]

[Footnote 67: Calvin, Beza, &c. on this place.]

[Footnote 68: See Gillespie's Aaron's Rod, book 2, chap. 9.]

[Footnote 69: Mr. Rutherford in his Due Rights of Presbyteries, chap. 7,

sec. 7, pages 145-147.]

[Footnote 70: Beza, Piscata, Calvin, on this verse.]

[Footnote 71: Bilson's Perpetual Government of Christ's Church, chap. x.

pages 130, 131.]

[Footnote 72: Altar. Damas. cap. xii., page 918 and page 920.]

[Footnote 73: B. King, in his Sermon on Cant. viii., Bilson in his

Perpetual Government of Christ's Church, c. x. page 132, &c.]

[Footnote 74: B. King, in his Sermon on Cant. viii., page 40.]

[Footnote 75: B. Whitgift in his Defence against Cartwright's first

Reply. This is one of D. Field's three glosses. Field, Of the Church,

lib v., chap. 26.]

[Footnote 76: Bishops that have no tolerable gift of teaching, are like

idols, their cases, or rather coffins, set up in the church's choice.

Cartwright Testam. _Annot_., in 1 Tim. v. 17.]

[Footnote 77: Altar. Damasc. chap, xii., page 919.]

[Footnote 78: Bridge, Hussey.]

[Footnote 79: Altar. Damasc. chap, xii., page 919.]

[Footnote 80: Sutlive.]

[Footnote 81: Sutlive, De Presbyterio, cap. 12, pages 72, 73.]

[Footnote 82: Bilson's Government of the Church, page 133.]

[Footnote 83: Sutlive, De Presbyterio, c. 12, pages 72, 73.]

[Footnote 84: Bilson, page 135.]

[Footnote 85: Field, Book v.]

[Footnote 86: Bilson, page 133.]

[Footnote 87: Field, Book v.]

[Footnote 88: D. Downham. See Altar. Damasc. c. xii. page 924.]

[Footnote 89: Chrysost. Homil. 15, in 1 Tim. 5, Hier. in 1 Tim. cap. 5,

Ambr. in 1 Tim. cap., Calv. in 1 Tim. cap. 5, Bullinger in 1 Tim. cap.

5, Beza in 1 Tim. 5.]

[Footnote 90: Bilson, Sutlive, and Downham.]

[Footnote 91: The London ministers have here inserted the testimonies of

these ancient writers in favor of the divine right of the office of the

ruling elder, viz. Ignatius, Purpurius, Tertullian, Origen, Cyprian,

Optatus, Ambrose, Augustine, and Isidorus; and of these three late ones,

viz. Whitaker, Thorndike, and Rivet. The amount of their testimony, when

taken together, appears to be simply this, that there have been ruling

elders, as distinct from preaching elders, in the Church of Christ from

the beginning. It is therefore judged unnecessary to give the quotations

from these authors at large.--_Editor_.]

[Footnote 92: Against the office of deacons, and the divine right

thereof, fourteen objections are answered by Mr. S. Rutherford in his

Due Right of Presbyteries, chap. 7, pages 159 to 175. To which the

reader that shall make any scruple about the deacon's office, is

referred for his further satisfaction.]

[Footnote 93: Some of our brethren in New England, observing what

confusion necessarily depends upon the government which hath been

practised there, have been forced much to search into it within this

four years, and incline to acknowledge the presbyters to be the subject

of the power without dependence upon the people. "We judge, upon mature

deliberation, that the ordinary exercise of government must be so in the

presbyters, as not to depend upon the express votes and suffrages of the

people. There hath been a convent or meeting of the ministers of these

parts, about this question at Cambridge in the Bay, and there we have

proposed our arguments, and answered theirs, and they proposed theirs,

and answered ours; and so the point is left to consideration." Mr.

Thomas Parker in his letter written from Newbury in New England,

December 17, 1643, printed 1644.]

[Footnote 94: Vid. Hen. Steph. Thes. L. Graec. in verb.]

[Footnote 95: Piscator.]

[Footnote 96: Beza.]

[Footnote 97: Zanch. in loco.]

[Footnote 98: Vid. Hen. Steph. Thes. ad verb.]

[Footnote 99: Mr. Jo. Cotton's Keys of the Kingdom of Heaven, chap. vii.

in propos. 3, pages 44-46.]

[Footnote 100: See Mr. Cotton's own words in chap. XIV. at the end, in

the margin.]

[Footnote 101: See John Calvin, in 1 Cor. v. 4.]

[Footnote 102: Cameron, in Matt. xviii. 15.]

[Footnote 103: Thus Mr. Bayne remarkably expounds this text, Matt.

xviii., saying: Where first mark, that Christ doth presuppose the

authority of every particular church taken indistinctly. For it is such

a church as any brother offended may presently complain to. Therefore no

universal, or provincial, or diocesan church gathered in a council. 2.

It is not any particular church that he doth send all Christians to, for

then all Christians in the world should come to one particular church,

were it possible. He doth therefore presuppose indistinctly the very

particular church where the brother offending and offended are members.

And if they be not both of one church, the plaintiff must make his

denunciation to the church where the defendant is. 3. As Christ doth

speak it of any ordinary particular church indistinctly, so he doth by

the name of church not understand essentially all the congregation. For

then Christ should give not some, but all the members of the church to

be governors of it. 4. Christ speaketh it of such a church to whom we

may ordinarily and orderly complain; now this we cannot to the whole

multitude. 5. This church he speaketh of then doth presuppose it, as the

ordinary executioner of all discipline and censure. But the multitude

have not this execution ordinary, as all but Morelius, and such

democratical spirits, do affirm. And the reason ratifying the sentence

of the church, doth show that often the number of it is but small, "For

where two or three are gathered together in my name;" whereas the church

or congregations essentially taken for teachers and people, are

incomparably great. Neither doth Christ mean by church the chief pastor,

who is virtually as the whole church.--Mr. Bayne's Diocesan's Trial.]

[Footnote 104: Timothy received grace by the laying on of the hands of

the presbytery. For that persons must be understood here, is apparent by

the like place, when it is said, by the laying on of my hands, he noteth

a person, and so here a presbytery. 2. To take presbytery to signify the

order of priesthood, is against all lexicons, and the nature of the

Greek termination. 3. Timothy never received that order of a presbyter,

as before we have proved. 4. It cannot signify, as Greek expositors take

it, a company of bishops; for neither was that canon of three bishops

and the Metropolitan, or all the bishops in a province, in the apostle's

time; neither were these who were now called bishops, then called

presbyters, as they say, but apostles, men that had received apostolic

grace, angels, &c. Finally, it is very absurd to think of companies of

other presbyters in churches that Paul planted, but presbyteries of such

presbyters as are now distinguished from bishops, which is the grant of

our adversaries.--Bayne's Diocesan's Trial, page 82.]

[Footnote 105: See Assertion of the Government of the Church of

Scotland, Part I. Chap. 2, p. 122, &c.]

[Footnote 106: Mr. Gillespie's Aaron's Rod Blossoming, book i. chap.

iii. pages 8-38.]

[Footnote 107: Vid. Joannis Seldeni de Anno Civili, and Calendario, &c.

Dissertationem in Praefat., page 8. See also Mr. John Lightfoot's

Commentary upon the Acts, c. x. 28, pages 235-239.]

[Footnote 108: John Cameron, Praelect. in Matt. xviii. 15, page 143 ad

162, and Mr. G. Gillespie's Aaron's Rod Blossoming, &c., book i., chap.

3, page 8, &c., and book ii., chap. 9, page 294-297; and book iii.,

chapters 2-6, handling this elaborately, pages 350-423.]

[Footnote 109: Assertion, &c., part 2, chap. 3, p. 139.]

[Footnote 110: Basilius in Psal. cxv. Oecumenius in loc. Jerom.

Chrysostome, hom. 33, in Matt. Irenaeus, lib. 1, chap. 11. Salmeron.]

[Footnote 111: Euseb. Hist. Eccles. 1. 8 c. 1.]

[Footnote 112: If Cenchrea be comprehended under the church of Corinth

in this epistle, and the apostle writing to the Corinthians, wrote also

to this church, called, Rom. xvi. 1, _the church of Cenchrea_, then have

we more congregations than one at Corinth. Now, Cenchrea was a seaport

or harbor of the Corinthians. It was a place near to Corinth, on the

east of the Egean Sea. Rutherford, in his Due Right of Presbyteries,

page 462.]

[Footnote 113: Paget, Gillespie, and the four Leyden professors, unto

whose judicious and elaborate treatises, the reader is referred for more

full satisfaction against the usual cavils and exceptions that are made

against synods, and their power.]

[Footnote 114: This is the judgment of the learned Whitaker upon these

words: other lawful councils may in like manner assert "their decrees to

be the decrees of the Holy Ghost, if they shall be like to this council,

and shall keep the same rule, which in this council the apostles did

keep and follow. For if they shall decree and determine nothing but from

Scripture, (which was done in this council.) and if they shall examine

all questions by the Scripture, and shall follow the voice of the

Scriptures in all their decrees, then they may assert, that the Holy

Ghost so decreed," &c. Whitaker, Cont. page 610.]

[Footnote 115: That there is an authoritative, juridical synod; and that

this synod, Acts xv., was such a one; and that this synod is a pattern

to us;--all this is most ingenuously acknowledged and asserted by that

learned Independent, Mr. John Cotton, in these words, viz:

"IV. Proposition, in case a particular church be disturbed with errors

of scandal, and the same maintained by a faction among them. Now a synod

of churches, or of their messengers, is the first subject of that power

and authority, whereby error is judicially convinced and condemned, the

truth searched out and determined; and the way of truth and peace

declared and imposed upon the churches.

"The truth of this proposition may appear by two arguments

"_Argum_. 1. From the want of power in such a particular church, to pass

a binding sentence where error or scandal is maintained by a faction;

for the promise of binding and loosing which is made to a particular

church, Matt, xviii. 18, is not given to the church when it is leavened

with error and variance. And the ground----If then the church, or a

considerable part of it, fall into error through ignorance, or into

faction; by variance, they cannot expect the presence of Christ with

them according to his promise, to pass a blind sentence. And then as

they fall under the conviction and admonition of any other sister

church, in a way of brotherly love, by virtue of communion of churches;

so their errors and variance, and whatsoever scandals else do accompany

the same, they are justly subject to the condemnation of a synod of

churches.

"2. A second argument to prove that a synod is the first subject of

power, to determine and judge errors and variances in particular

churches, is taken from the pattern set before us in that case, Acts xv.

1-28: when certain false teachers having taught in the church of Antioch

a necessity of circumcision to salvation, and having gotten a faction to

take part with them, (as appeareth by the dissension and disputation of

Paul and Barnabas against them,) the church did not determine the case

themselves, but referred the whole matter to the _apostles and elders at

Jerusalem_, Acts xv. 1, 2. Not to the apostles alone, but to the

apostles and elders. The apostles were as the elders and rulers of all

churches; and the elders there were not a few, the believers in

Jerusalem being many thousands. Neither did the apostles determine the

matter (as hath been said) by apostolical authority from immediate

revelation: but they assembled together with the elders, _to consider of

the matter_, ver. 6, and a _multitude of brethren_ together with them,

ver. 12, 22, 23; and after searching out the cause by an ordinary means

of disputation, ver. 7, Peter cleared it by the witness Of the Spirit to

his ministry in Cornelius's family; Paul and Barnabas by the like effect

of their ministry among the Gentiles: James confirmed the same by the

testimony of the prophets, wherewith the whole synod being satisfied,

they determine of a JUDICIAL SENTENCE, and of a way to publish it by

letters and messengers; in which they CENSURE the false teachers as

troublers of their church, and subverters of their souls; they reject

the imposition of circumcision as a yoke which neither they nor their

fathers were able to bear; they IMPOSE upon the Church none but some

necessary observations, and them by way of THAT AUTHORITY which the Lord

had given them, ver. 28: which PATTERN clearly showeth us to whom the

key of authority is committed, when there groweth offence and difference

in a church. Look as in the case of the offence of a faithful brother

persisted in, the matter is at last judged and determined in a church:

so in the offence of the church or congregation, the matter is at last

judged in a congregation of churches, a church of churches; for what is

a synod else but a church of churches?"--Keys of the Kingdom of Heaven,

pages 47-49.]

[Footnote 116: Junius, Beza, Calvin, and Piscator.]

APPENDIX.

NO. 1.[117]

_Of the Scriptural Qualifications and Duties of Church Members._

_Quest_. What persons have a right in the sight of God to be actual

members of the Church of Christ?

_Ans_. Only regenerated and converted persons, such as are married to,

and have put on Christ; such as are savingly and powerfully enlightened,

quickened, and convinced of sin, righteousness, and judgment;[118] such

as have chosen Christ for their Lord and Saviour, and resigned and made

over themselves to him, and received him upon his own terms;[119] such

only as are reconciled unto, and are in favor with God; as are justified

by faith, sanctified by the Spirit, and set apart for holiness, and unto

a living to God, and no more unto themselves:[120] such as are the

beloved of God, called effectually to be saints, and have really and

sincerely taken upon them the yoke of Christ Jesus, I say such persons,

and only such, doth Jesus Christ account worthy of this privilege and

dignity.[121] Although men do not certainly know those that are such,

and by reason of their darkness and fallible judgments they may and do

admit others into the Church, and unto her privileges, yet in truth

these have no right unto them, and ought not to be there; for these

spiritual holy things are for, and only for, spiritual and holy persons.

Christ prepares men by his grace, word, and Spirit to make them fit

materials, and then he calls them to join together and become a

spiritual house, for his delight, service, and glory.[F] And therefore

holy persons, and such only, ought to be full members of the Church of

Christ.

This will appear by these following particulars:

1. Because God often declares his detestation and abhorrence of others

being there, and manifests his indignation against them. As to the man

that came to the marriage supper without the wedding-garment, Matt.

xxii. 11-13; and the five foolish virgins, chap. xxv.; and the dreadful

end of the tares, chap. xiii. 38-44, which were the hypocrites, that by

the devil's instigation had crept into the Church. It is true that such

were, and will be, in the best of churches, although their guides may do

all they can to prevent it, because they cannot make an infallible

judgment of persons' states; yet it is as certain these are usurpers and

ought not to be there. For, although they are in God's providence

permitted to creep in, yet we may be sure they are not there with his

approbation:--they are not all Israel that are of Israel; for, saith God

to all uncircumcised, What have you to do to take my covenant into your

mouth, seeing you hate instruction and cast my words behind your back,

(as all hypocrites do,) Ps. l. 16, 17. And Christ says, that such as

will not have him to reign over him (and to be sure hypocrites will not)

shall be destroyed, Luke xix. 27. Now, as hypocrites are most loathsome

and abominable persons in the sight of God, as may be seen at large in

Matt, xxiii. 13-35, they have no right unto the spiritual privileges of

the Church of Christ, because, in the sight of God, the gospel Church

should consist only of new creatures and real members of Jesus Christ.

II. That all church members ought to be sincere-hearted believers

appears by the high titles which the Lord Jesus gives unto them in

Scripture: they are described to be like the king's daughter, all

glorious within. They are called saints, holy brethren, and beloved,

elect, dear children of God, the spouse of Christ, a holy temple of God,

lively stones, built up a spiritual house, a holy priesthood, and the

Lord's sealed ones. Now such honorable titles belong not unto mere

formal professors, but only unto the real members of Christ: not unto

those that have a name only; but to such as are so indeed and in truth.

III. A third reason is taken from the ends of God in instituting and

appointing churches. They are said to be built by the Spirit for God,

i.e. for God to dwell and walk in them, to repose himself in them, as in

his holy garden, house, and temple. They are designed for promoting his

glory in the world, to distinguish his people from others; that they

should be to the praise of his glorious grace, and be the living

witnesses to his name, truths, and ways; that they should be the

habitations of beauty and glory, of fame and renown in the world, and be

the light thereof; and that with one heart and mouth they should glorify

God. Believers are united into a church capacity for their spiritual

profit and advantage, that God may there give them his love, and

communicate his grace, truths, and counsels to them, as to his avowed

household and family Christ walks there, and God the Father dwells

there, and the Holy Spirit speaks to them in a special and frequent

manner to distribute liberally of their love and fulness. They are

formed and set up by Jesus Christ to be the only seats and subjects of

his laws, ordinances, power, and authority, that they might receive,

obey, and observe his laws, declare before the world their owning of him

for their Lord, by their open and public profession of, and subjection

unto him, as such; and that, by their regular and distinct following of

him in their united church state, they might manifest to all men, that

they are his subjects and disciples, that they have chosen him for their

Lord and King, and his law for the rule of their faith and obedience;

that they are not their own, but his; and that they have reposed

themselves in him, as their happiness and eternal blessedness; that they

are called out of the world and set apart by his grace for himself, to

live unto him; and that they have taken upon themselves his holy yoke,

and the observation of all his laws. God has united believers into

churches, that by his Spirit and ministers he may feed and nourish them

there as his flock, water them as his garden, support them as his house,

and order and govern them as his family and household.

IV. The Church of Christ should consist of new creatures and

sincere-hearted believers, because they only can and will answer and

prosecute the foresaid, and such like holy ends of God, in and by his

Church. They are fitted and framed, moulded and polished, by the Holy

Ghost, for their growing up into a holy temple in the Lord; and so, by

the constant and promised guidance and conduct of their living head

Jesus Christ, with their spiritual qualifications, they are enabled to

answer and perform the great ends of God, in erecting and building them

up in a church state. But unregenerate persons cannot do this, because

they are strangers in heart to Jesus Christ, and to the power of

godliness; nor would they if they could, because they have not the

saving knowledge of Christ in them, but are full of obstinacy against

God.

V. Because all the laws, ordinances, and works of church members are

holy, spiritual, and heavenly. They are such as the natural man

understands not, and cannot discern what they are, because they are

spiritual and holy; and therefore they that are not taught of God

savingly to form a proper judgment of them, do think and judge of them

carnally and vainly. But believers have them written in their hearts

beforehand. Yet they have them not without book, I mean they have the

same laws of Christ written in the books of their hearts which they find

in the Bible, by which they are in some measure enabled to understand,

receive, love, and rightly to obey, the laws and ordinances of Christ

without. Their laws are holy and spiritual, and their works in a church

state are so likewise. They have a holy God, who is a Spirit, to serve

and worship; a spiritual Head to believe in and obey; holy and spiritual

work to do; and therefore they need to be holy and spiritual persons,

not only externally in profession, but also internally, in truth. Almost

all the laws and ordinances of Christ are committed unto them, and God

expects his principal and choicest worship from his Church; and these

are all above and beyond the reach of carnal minds.

VI. The Church ought to be composed of believers and regenerated

persons, because they are called to continue and stand fast in all

storms and tempests; and to hold out unto the end, as being built upon

the rock Jesus Christ. For whatever church is built upon the sand, and

not upon the Lord Jesus, and by the authority of his word and Spirit,

will not stand long, because it wants a foundation to bear up its

weight. They must all be built upon the rock and chief corner-stone, the

sure foundation that God hath laid. The Lord Jesus tells us, Matt. xvi.

18, that upon this rock (i.e. himself and the truths that Peter had

confessed) will I build my Church, and the gates of hell shall not

prevail against it. But it is certain that hypocrites are not built upon

Christ by faith, but fix their vain hopes on a sandy foundation.

Therefore, if their persons are not built upon Christ, their church

state cannot; but upon the sand. Hence then it follows that only true

believers are built on Christ, and so they are the only persons that

Christ wishes to have built up into holy temples; because the churches

that Christ builds shall be built upon himself, that they may stand

impregnable against all opposition: and therefore they should only be

composed of such as are united to him by faith, and have chosen him for

their only rock and foundation, and not of such as do secretly reject

him.

_Quest_. What qualifications should believers find in themselves for

their own satisfaction, before they enter into full communion with the

visible Church of Christ?

_Ans_. They should be able to answer the following questions in the

affirmative.

I. Can you say indeed that you do seriously and heartily desire to see,

and to be more deeply and powerfully convinced of your own vileness and

sinfulness, of your own weakness and wretchedness, and of your wants and

unworthiness? and that, in order to your deep and spiritual humiliation

and self-debasing, that you may be more vile in your own eyes, and Jesus

Christ and free grace more precious and excellent, more high and

honorable, and more sweet and desirable, that your hearts may be melted

into godly sorrow, and that you may be moved thereby to abhor

yourselves, and to repent in dust and ashes? Job xlii. 5, 6.

II. Can you say that you do seriously and heartily desire and endeavor

to believe in Christ, and to receive and accept of him in the gospel

way, such as you find in Mark viii. 34; Luke xiv. 26-28, and elsewhere?

Do you thus desire and choose to have him with his yoke and cross? Matt.

xi. 28, 29. And do you so deny yourselves, and your sinful self,

righteous self, worldly self, supposed able, powerful self, and every

other carnal and spiritual self, that Christ only may be exalted, that

you may be nothing in your justification and salvation, but that Jesus

Christ and free grace may be all, and in all things? Col. iii. 11; Phil.

iii. 7, 8. Do you desire, choose, and endeavor to have Christ on the

hardest terms; and do you desire, that all may go for Christ's person,

blood, and righteousness, his grace, love, life, and Spirit, for the

pardon of your sins, and the justification of your persons, that you may

be found in him, not having your own righteousness, but the

righteousness of Christ by faith? Phil. iii. 9. And do you go and

present yourselves as destitute condemned sinners to him, and to God the

Father in and by him, that you may be clothed with the righteousness of

Christ, and that God may pardon, justify, and accept you for his sake

only?

III. Do you seriously and heartily desire and choose to have Christ

Jesus for your Lord and Ruler too, Col. ii. 6; that he may rule in you,

and over you, and that your lusts and yourselves, your interests, and

your all, may be subject unto him, and be wholly at his command and

disposal continually? Is Christ the Lord as acceptable to you as Christ

Jesus the Saviour? and are you willing to obey him, and to be subject to

his authority and dominion, as well as to be saved by him? Would you

have him to destroy your lusts, to make an end of sin, and to bring all

under his obedience?

IV. Do you seriously and heartily desire and endeavor never to sin more;

but to walk with God unto all well-pleasing continually? Col. i. 10. And

do you pray earnestly that God would work in you that which is

well-pleasing in his sight, Heb. xiii. 21, that you may in all your ways

honor and glorify him, as the end of your living in this world? 2 Cor.

v. 15. Would you indeed live to the praise of his glorious grace, be an

ornament unto his name and gospel, and be fruitful in every good word

and work? Are these things the scope, aim, and intent of your hearts and

souls (in some good measure and degree) daily, in duties and ordinances,

and at other times?

V. Do you seriously and heartily choose and desire communion with

Christ, and in truth endeavor to obtain and keep it? Do you so seek for

it in the way of gospel obedience, and in observing your duty in keeping

Christ's commandments? And do you prefer it to all earthly, carnal

things? Do your hearts breathe and pant after it, and are you willing to

deny self, and all self-interests to get it? Are you glad when you find

it, and sad when by your own carelessness you lose it? Doth it when

obtained quicken your love to and zeal for Christ? Doth it warm your

hearts, and cause them for a time to run your race in gospel obedience

cheerfully? Doth it lead you unto, and cause your hearts to centre in

Christ? and doth it oblige and bind them faster unto him and stir you up

to thankfulness?

VI. Do you sincerely and heartily desire, seriously choose, and

earnestly endeavor, to be filled with gospel sincerity towards God and

man, and would you rather be true-hearted towards God than seem to be so

towards man? Would you much rather have the praise of God, and be

approved of by him, than the praise of men, and be extolled by them? Is

it the great thing you aim at, in your profession and practice, to

attain sincerity and uprightness in heart? Is all hypocrisy hateful and

abominable unto you? Are you afraid of it, and do you watch and strive

against it, as against an enemy to God and your own souls, and are you

grieved indeed when you find it in you?

VII. Do you desire and choose Jesus Christ for the great object of your

love, delight, and joy? and do you find him to be so in some measure? Do

you desire and endeavor to make him the object of your warmest

affections, and to love him sincerely, heartily, spiritually, fervently,

and constantly; and do you express your love to him by keeping his

commandments? Are you grieved in spirit, because you can love him no

more? and do you earnestly pray unto him to shed abroad his love into

your hearts by the Holy Ghost, that you may love him as ye ought? Rom.

v. 5. Doth his love and loveliness attract your hearts to him, and cause

you to yield the obedience of faith to his holy laws?

VIII. Is it the desire, choice, and endeavor of your souls to have all

sins purged out of them, and to have them filled with Christ's grace,

truth, and holiness; and do you hate your sin, watch and fight against

it, and endeavor to keep it under? Do you indeed aim at, desire, labor,

and strive, to be holy in heart and life, and conformable unto Jesus

Christ in all things possible? Are your lusts your heaviest burdens and

your greatest afflictions, and do you intend and endeavor their utter

ruin and destruction? Will no degree of grace satisfy you until you be

perfect to the utmost as Christ is? Are you so much concerned for

Christ's honor, and your soul's holiness and happiness, that you dare

not knowingly sin against them for a world; or do, in word or deed, by

omission or commission, that which may dishonor, grieve, or wound them?

Are these things so indeed?

IX. Have you a measure of spiritual knowledge and discerning of

spiritual things? Do you understand the nature and concerns of the house

of God, and the work and duties, the privileges and enjoyments thereof,

and what you have to do there; together with the ends of God in

instituting and erecting gospel churches?

X. Do you intend and resolve, in the light, life, and power of Christ,

to seek for, and endeavor unfeignedly to obtain, and prosecute the ends

of church fellowship, when you shall he accepted among them? and do you

desire and aim at the holy ends appointed by God in desiring communion

with them? as, 1. To enjoy God and communion with him in all his

ordinances. 2. To worship God there in spirit and truth, and to give him

your homage and service in his house. 3. To show your subjection and

obedience to him, and to make a public and open profession of him, and

of his truths before men. 4. To receive of his grace, to enrich your

souls with his fulness, and to be sealed by his Spirit unto the day of

your redemption. 5. That you may walk orderly and beautifully, and shine

as lights in the Church, and in the world, before saints and sinners. 6.

That you may be established in the truth, live under the watch and care

of Christ's ministers, and of fellow-members; that by their inspection

and faithful dealings with you you may be kept, or brought back from sin

to God, by their wise reproofs and holy instructions. 7. That you may

yield up yourselves in holy obedience to Christ, and do all things

whatsoever he commands you, that you may have the right use and

enjoyment of all your purchased privileges, and be secured against the

gates of hell. Are these and such like ends in your hearts and minds, in

your walk and in church fellowship, and can you find the forementioned

signs of grace in you in some suitable measure, though not so clearly

and fully as you would wish? Then I may venture to assure you, that you

are qualified for being actual members of the Church of Christ, that you

are called and invited into his house, and that you are indispensably

bound to answer to the call of God, and to enter into his holy temple.

I say that church privileges are yours, the doors of God's house stand

open for you, Christ stands at the door and waits for you, he invites

you to come in and to sit down at his table, and you shall be most

freely and heartily welcome to your Lord, and to his people.

_Quest_. What are those qualifications, which the rulers of a church,

for their own satisfaction, should look for, and find in such persons,

as they admit into full communion with the Church of Christ?

_Ans_. It is certain that all that profess the name of Christ and his

ways, ought not, and may not be admitted into the Lord's holy temple,

because many, if not the most of them, are very ignorant of Christ and

his ways, and notoriously scandalous in their lives, as sad and woful

experience shows. If church rulers should admit known hypocrites, they

betray their trust, and defile Christ's holy temple, by taking in such

persons as they know, or ought to know, he would not have there: and

that they ought to try and prove persons, that they may know their

fitness, before they admit them in, is clear in Acts ix. 26, 27, and

because Christ hath committed the keys of his house to take in and

exclude according to his will and appointment.

As to satisfying qualifications in persons desiring admission into the

church, when they appear to be real sound-hearted believers, according

to the judgment of charity, by the rules of the word, the church ought

to receive them in the Lord.

I. If they can satisfy the church, by giving Scripture evidence of their

regeneration, conversion, repentance, and faith in Christ; of their

knowledge of Christ, his laws and ordinances; of their lost and

perishing state by reason of sin, and of their sincere desires and

resolutions to become the Lord's, and to walk with him unto all

well-pleasing in all his ways.

II. If they are sound in the faith of the gospel; I mean in the chief

and principal doctrines thereof, although they may be ignorant of, or

mistaken in matters of less importance. If they have some distinct

knowledge and faith concerning these, and other such truths and matters

contained in the word of God; as of the state and condition in which man

was at first created; how he lost that holy and blessed estate, and the

misery into which he brought himself and all his posterity thereby.

Concerning themselves, that they are by nature children of wrath, dead

in trespasses and sins, and condemned to eternal death; that they are

enemies to, and at enmity with, God; that they have neither will nor

power by nature to will and to do that which they ought, and which is

well-pleasing to God; that they have forsaken God, and are under the

curse of the law; and that they are the children, subjects, and servants

of the devil, the world, and their own lusts; that God left not all men

in this lost state and condition, but provided an all-sufficient remedy,

namely, Jesus Christ, and that by an everlasting covenant, entered into

with him, in the behalf of men, before the foundation of the world, Tit.

i. 2; 2 Tim. i. 9; Prov. viii.: and that, in pursuance thereof, he

elected and gave some to Christ, that he might save them out of his mere

grace and love. John vi. 37, 40:--That God the Father gave and sent his

Son, the second person of the Trinity, to mediate peace between God

and man, and to reconcile them to God, by his active and passive

obedience;--that Jesus Christ gave himself, and became a propitiation

for their sins;--that he assumed our nature into a personal union with

himself, whereby there are two natures in one person, by which he was

made capable of his mediatorship;--that he, being God and man in one

person, took upon himself our guilt and punishment, obeyed the whole law

of God, that men had broke, and did always the things that pleased

God;--that, when he had finished his active obedience, he became

obedient unto the death of the cross, to the wrath of God, and to the

curse of the law, Gal. iii. 13; Phil. ii. 8;--that he really died and

was buried, lay in the grave, and rose again the third day; and after

forty days he ascended into heaven, and sat down at the right hand of

God; and that he will come again to judge the quick and the dead;--that

he is king, priest, and prophet; a king to give laws unto men, and to

command their obedience to him, to rule and govern his subjects, and to

reward the obedient, and to punish the disobedient;--that all power in

heaven and earth is committed unto him; and that he is coequally and

coeternally God with the Father and Holy Spirit;--that as a High Priest

he died and made atonement for the sins of his people, and sits in

heaven to make intercession, and to appear in the presence of God for

them, Heb. vii. 25, and ix. 24;--that there are three persons in the

Godhead, yet but one God;--that the Holy Ghost is eternally God, was

sent into the world, and came from the Father and Son, for the elect's

sake;--that it is he that regenerates persons, works effectually in

their hearts, applies Jesus Christ and all his benefits to men, and

savingly convinces his elect of sin, righteousness, and judgment. That

all that rightly believe in Christ shall be saved, but those that

believe not shall be damned; and that all that believe in him must be

careful to perform good works. That believers are made righteous,

through the righteousness of Jesus Christ, and that they have none of

their own to commend them unto God. That God hath made Jesus Christ unto

his chosen, wisdom, righteousness, sanctification, and redemption; and

that they are made the righteousness of God in him. That God imputed

their sins to Christ, and imputes the blood and righteousness of Christ

to them; and that they are justified thereby, and not by inherent

holiness and righteousness. That God loves, pardons, justifies, and

saves men _freely_, without any respect unto their good works, as any

cause thereof; but that all the moving cause (without himself) is Jesus

Christ in his mediation. That the ground and reason of their obedience,

in performing good works, is the revealed will and pleasure of Christ

commanding them, and the ends of them are to express their thankfulness

to God for his grace and love, to please and honor him, to meet with

God, and to enjoy communion with him, to receive of his grace and the

good of many promises; to shine as lights in the world, and to be useful

unto men; to declare whose and what they are, and to lay up a reward in

another world; to keep their lusts under, and their graces in use and

exercise; and to manifest their respect and subjection to Jesus Christ,

his authority, and law. That the law, for the matter of it, as in the

hand of Christ, is the rule of all obedience; and that all are bound to

yield subjection to it. That there shall be a resurrection of the just

and unjust. That regeneration is absolutely necessary to salvation, and

that without it none can enter into the kingdom of heaven. That the

Scriptures of the Old and New Testaments contain, and exhibit unto men,

the whole revealed will of God, and are sufficient to make the man of

God perfect, thoroughly furnished unto every good work; and that

whatsoever they are to believe and do is contained therein; and that it

is the ground of their faith, hope, and practice. That Jesus Christ hath

instituted and appointed many ordinances of worship, for his own glory

and his people's good, and that all are bound to observe and to wait on

God in them. That all persons are indispensably bound to mind, and

carefully to observe the principal manner and end of all their duties,

and to see that they be right, holy, and spiritual indeed, and not to

please themselves with the matter of them alone. That no man can serve

God, or do any work acceptable unto him, until he be regenerated, and

brought into a state of grace.

These are some of the matters of faith that they should in some measure

be acquainted with and believe, that are admitted into full communion

with the Church of Christ. And these and other truths must not be known

and believed in a general, notional, light, and speculative manner; but

heartily, powerfully, and particularly: not for others, but for

themselves; otherwise their faith and knowledge will no way profit their

souls to salvation.

III. They must be qualified also with a blameless conversation. Their

conversation must be as becometh the gospel, otherwise they are not meet

for communion with the gospel church. Carnal walking will not suit

spiritual temples: for they will greatly pollute and defile them, and

stain and obscure their beauty and glory. Therefore they must not be

brawlers and contentious persons, covetous and worldly-minded, vain and

frothy. They must not be froward and peevish, nor defraud others of

their right. Nor must they neglect the worship of God in their families,

nor be careless in governing and educating them in good manners, and in

the things of God. They must not be such as are known to omit the

duties and ordinances of religion in their proper seasons, or to have

vicious families through their neglect: nor to have any other kind of

conversation hateful to God and to his people. And therefore, whatever

their profession be, they may not be admitted into the Church of God,

until they have repented of these, or any other scandal in their life

and conduct.

IV. They ought to be such as have chosen the Lord Jesus Christ for their

king and head, and dedicated and devoted themselves to him, to live in

him and for him: such as have singled him out, and set him apart, (as it

were,) to be the object of their love, trust, and delight, of their

service and obedience. They must have chosen and closed with him upon

his own terms, (i.e. _freely_,) renouncing and rejecting all their own

righteousness, worthiness, interest, and sufficiency, and choosing and

appropriating him to themselves, for their righteousness, worthiness,

portion, and sufficiency, under a sight and conviction of their own

emptiness and deformity; and with a heart-satisfied persuasion of the

loveliness and fulness of Christ.

V. All this must be done seriously, humbly, and heartily, so far as men

can judge. If persons declare their knowledge of God and faith in Christ

in such a manner, and apparently by such a spirit as evidences some

sense and feeling of what they do declare, church rulers may be much

helped in forming a right judgment of them, that they are fitted by God

for church-membership. If they do seriously profess, that what they do

is in obedience to the will, and, as they judge, to the call of Christ

as their indispensable duty;--that they join in church fellowship to

meet with and enjoy God, to receive out of his fulness to enable them to

perform all duties, and to conform their hearts and lives in his will to

all things;--such persons may undoubtedly be accounted worthy members,

and admitted as such.

_Quest_. What are the duties of church members towards one another?

_Ans_. I. The greatest is love; love and spiritual affections are the

holy cords which tie the hearts, souls, and judgments of believers

together. This is that which, together with the fear of God, makes them

avoid all things that may give just offence or grief to one another, and

that which provokes them to follow after the things that make for peace

and edification. Love is the bond of peace. It is that which, together

with divine light and truth, causes church members to draw together as

in one yoke, and unanimously as with one heart and soul to design, aim

at, and carry on mutual and common good in the church. Without this they

cannot, they will not cement, nor long abide and live together as a

church, in peace and unity, nor promote any good work among themselves.

Without heart-uniting love they will receive and entertain jealousies

and suspicions one of another, and put the worst construction on

whatever is said or done; and they cannot walk together comfortably and

profitably when these are entertained. Therefore it is absolutely

necessary for all church members to be firmly united in cordial love and

charity, which is the bond of perfectness to and in all other duties.

God highly commends and strictly commands this love one to another, and

puts it into the heart of his peculiar people, that they may do what he

commands.

1. God highly commends it wherever he finds it in act and exercise; 1

Thess. iv. 10, "and indeed," says he, "ye do it towards all the

brethren." To this duty, and to manifest his high approbation of it, God

hath promised a great reward, Heb. vi. 10.

2. God commands it and vehemently exhorts to it often in the gospel. Oh

how importunately did the Lord Jesus enjoin it, and frequently press it

on his disciples when he was on earth! John xiii. 34, "A new commandment

give I unto you." What is that new commandment? Why, "That ye love one

another, as I have loved you, that ye also love one another." And in

John xv. 12, 17, "This is my commandment, that ye love one another, as I

have loved you;" i.e. Take the pattern of my love to you for your

pattern in loving one another. I have loved and will love you--1. With

_great_ love, John xv. 13: so do you likewise. 2. My love to you is

_free_, without any desert in you: let yours be free, without carnal

respects one to another also. 3. My love to you is _real, hearty_, and

_unfeigned_: so let yours be one to another, 1 Pet. i. 22. 4. My love to

you is an exceeding _fruitful love_. I loved you so, as to labor, toil,

sweat, and die for you: so must you love one another with a fruitful,

profiting love. 5. My love to you is a _pitying, sparing, and forgiving

love; a forbearing and tender-hearted love_: so must you be to one

another, Col. iii. 12, 13. 6. I love you with a _warm and fervent love_:

so do you love one another. 7. I love with a _holy, spiritual love_, as

new men who have my image stamped on, and my holy nature in you, and as

you are made perfect by the comeliness and beauty I have put on you: so

do you love one another, because you are a lovely and holy people unto

me. 8. I love you with a _constant and unchangeable love_;

notwithstanding of all your weaknesses, yea, unkindness too, and

unworthy walkings before me: thus you are bound to love one another.

O that church members and all other Christians would seriously,

sincerely, diligently, and constantly mind and practise this grand and

indispensable duty to one another, in all their ways and actions, and

not lay it aside as a little, useless, or indifferent matter, which they

may neglect at their own will and pleasure.

2. As we are indispensably bound to love one another; so we are as

absolutely and perfectly bound to walk in a loving and encouraging

manner towards one another. Our behavior ought to be such in all things,

as to invite all to love us, as holy, humble, and blameless saints, and

brethren in Christ. The Lord Jesus expects church members to walk

lovingly towards one another, as well as to love one another. They

ought, therefore, as much as possible, to provoke and encourage each

other, and to remove out of the way of love all such stumbling-blocks as

may any way hinder it, as we cannot love a sour, peevish, contentious,

and cross-grained professor, with as much complacency as a meek, quiet,

humble, affable, and courteous one.

3. Christ hath charged and strictly commanded all church members to live

in peace: to be at peace among themselves; to follow peace with all men,

and as much as in them lieth to live peaceably with all men. O how

often, and with what vehemency doth the Holy Ghost press and enjoin this

duty, especially among church members, in the Holy Scriptures! See Psal.

xxxiv. 14; 1 Pet. iii. 11; Rom xiv. 19; 2 Cor. xiii. 11; 1 Thess. v. 13;

Heb. xii. 14; Eph. v. 3. The apostle Paul earnestly warns church members

against all debates, strifes, and contentions one with another,

especially in their church meetings, Phil. ii. 3. David tells us, that

it is a most pleasant and lovely thing for brethren to dwell together in

unity, Psal. cxxxiii. 1, 2. Then how much more pleasant and lovely is it

for spiritual brethren to love and worship God in this manner together

Christ came into the world and lived here a peace-maker, and pronounces

them blessed that are so, Matt. v. 9. He is a lover of peace and

concord, especially in his Church; but he is an implacable hater of

strife and discord, and will not endure it therein: much less will he

wink at such as are the first sowers of these seeds. The truth is,

strivers and disputers in a church are the devil's agents, do a great

deal of mischief to it, and are real plagues in it. They greatly hinder

edification, and spoil the order, beauty, and harmony there: they are

the proud, self-conceited men, who are vainly puffed up with high

thoughts of themselves, and their own abilities, because they have got

some speculative knowledge into their heads, with a volubility of

speech, while they are destitute of spiritual wisdom and humility in

their hearts; and therefore they conceive that they are wiser than the

church, and more able to manage and order church affairs than their

rulers. Their pride and self-conceit make them slight and contemn their

teachers, and rise up in a rebellious contention with, and opposition

unto them; as the prophet complains, Hos. iv. 4, _This people are they

that strive with the priests_. Take heed then of strife and contention,

and follow peace one with another, especially in your assembling

together about the work of the church. Endeavor to get humble hearts,

and then you will not be contentious, but quiet and peaceable.

4. Church members ought to sympathize with, and to help to bear one

another's burdens as need requires, Rom. xii. 15, 16; Gal. vi. 2. They

ought to make their brethren's crosses, losses, temptations, and

afflictions their own. And, when they need the helping hand of

fellow-members to support or lift them up, when fallen, they must give

it to them freely, readily, and cheerfully, and not turn a deaf ear to,

nor hide their eyes from, them and their cries. And, if they are cruel

to, or careless of, one another in affliction, our Lord Jesus will

require it at their hands, and lake it as done to himself. Therefore,

seeing it is the will of God, and our indispensable duty to one another,

who are members of the church, let us put on bowels of mercies and

kindness, Col. iii. 12, and be tender-hearted, pitiful, and courteous to

each other, Eph. iv. 32; 1 Pet. iii. 8.

5. Church members ought to exhort and comfort one another, for so is the

will of God concerning them. This is not only their teacher's duty and

work, but theirs also to each other, Heb. x. 24, 25; Heb. iii. 13; 1

Thess. v. 14. Christians stand in continual need of one another's

exhortations and consolations; and if they manage this work well they

may be very useful and profitable to one another, and may help to

awaken, quicken, and provoke one another, to the love and practice of

holiness.

6. It is the will of the Lord Jesus Christ, the Church's head, that her

members should be each other's keepers; that they should watch over one

another, and admonish and reprove one another, as need requires. It is

not meant, that they should pry into one another's secrets, or be

busybodies in other men's matters, but that they should watch over one

another's life and conversation, that if they do well they may be

encouraged; if ill, that they may, by counsel, reproof, instruction, and

exhortation, be brought to a real sight and sense of their misconduct,

and to unfeigned repentance. By which good work, you will do them, the

church, yea, Christ himself, good and acceptable service. Church members

should carefully observe, if all do keep close to their duty in the

church, or are remiss and negligent;--if they conduct themselves in a

holy, righteous, and sober way; or if, on the contrary, they are frothy,

vain, proud, extravagant, unjust, idle, careless, or any way scandalous.

They should strictly observe if there be any tattlers, backbiters, or

sowers of discord; or such as speak contemptibly of their brethren,

especially of their elders, (ruling or preaching,) and of their

administrations: as also, if there be any such as combine together, and

make parties in the church, or endeavor to obstruct any good work which

their elders are carrying on, for promoting the glory of Christ and the

good of his people, and deal with them accordingly. They ought carefully

to observe if any be fallen under sin or temptation in any case, and

presently to set their hands to help, to relieve, and to restore them,

Rev. vi. 1. They must watch, and endeavor to gain a sinning member, 1.

By their private admonition, in case the offence be private; and if that

will not do, to take one or two more to see what effect that will have.

2. But if that will not answer the end, then they are bound to bring it

to the church representative, that they may deal with the offending

brother, and proceed against him as commanded: This is another great and

indispensable duty required of church members, that they be not

partakers of other men's sins.

7. Church members ought to forbear and forgive one another; for this is

another commanded duty, Eph. iv. 2, 32; Col. iii. 13. When a brother

offends or does another any injury, the offended brother should tell him

of it, examine the matter and search out the circumstances of it, and

see whether he did it unadvisedly, through weakness or ignorance; or

whether he did it wilfully and knowingly. If upon an impartial search he

is found to have wronged his brother through ignorance or weakness, he

must judge charitably of him, and not be harsh and severe towards him,

in his carriage or censure. But if it clearly appear, upon impartial

inquiry, that he did the injury knowingly and wilfully, then the

offended brother must deal with him as a wilful transgressor. He must

lay his sin before him, and show him what laws he hath transgressed;

what evil he hath done him, what wrong to his own soul, and what offence

he hath done to Christ, by breaking his holy laws. He must admonish him

again and again of his sin, and reprove him, but not too severely, until

he find him obstinate and stubborn. And if God convince him of his sin,

and give him repentance unto life, he must readily forgive him. And, if

he be once truly convinced of, and humbled for, his sin, he will most

fully confess it to his brother, as well as to God, and endeavor to make

him amends, and give him all possible satisfaction for the injury he

hath done him, most freely and willingly: for it is a certain sign that

a person is not powerfully and savingly convinced of, and humbled for,

his sin, while he bears off, and must be sought after to make

satisfaction to such as he hath wronged; because were his heart really

melted into the will of God, he could not be quiet, until he have given

all possible satisfaction to his brother whom he has injured, Luke xix.

8. But in case he remain obstinate, and will not hearken to reproof,

then the offended brother should take one or two more and deal with him;

and if that will not do, he ought to bring it to the church

representative, i.e. the elders of the church, that they may see what

they can do with him. But if they cannot prevail on him to repent and to

make satisfaction, then he ought to be cast out of the communion of the

church, Matt, xviii. 17.