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 a Lasco, entitled Forma ac ratio tota Ecclesiastici Miniterii, &c., author Joannes a 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 publice 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.

8. It is the indispensable duty of church members to hearken to and receive instruction, admonition, and reproof from one another. For if some are indispensably bound at certain times to give them, surely others who need them are as much bound to receive them, Prov. viii. 33, x. 17, and xxix. 1. These are bound to hearken to their brethren's reproofs, counsels, and admonitions, with all humility, patience, and freedom of spirit, with all love, meekness, and thankfulness to God, and to the givers of them: for they are great mercies to such as need them, and they are their real and profitable friends, who seek their good, and endeavor to prevent their destruction. Let it therefore never be said justly of any of you that are church members, that you were reproved and admonished of any known sin by a brother, and that you refused and slighted their counsel or reproof, justified yourselves in your sins, and were displeased with or angry at such as admonished you, and did their indispensable duty to you, under your sin, for your salvation.

9. Church members ought to pray for one another, and that with a real love, fervency, and importunity, as they do for themselves, James v. 16. O with what serious minds and strong affections should all church members pray for one another! They should be much in building up one another, and praying in the Holy Ghost one for another, Jude 20. They should carry one another in their hearts at the throne of grace, especially such as are under affliction, the whole Church in general, and her teachers in particular, Heb. xiii. 18, and wrestle with God for them; for they have the spirit of prayer given them, and audience and interest in heaven, for others, as well as for themselves.

10. Church members should often meet together for prayer and holy conversation, by two or three or more, as they may have opportunity. This was wont to be the commendable practice of our forefathers, when Christ, duty, heaven, and religion lay warmer on their hearts than now they do; and this is still the practice of some, that are now alive. God hath promised his glorious teaching, and his warming, strengthening, sanctifying, and comforting presence to such as do so, Matt, xviii. 20. Church members find time enough to visit one another, and meet together to tell some idle stories, to tattle about other men's matters, which do not concern them, and perhaps to backbite some of their brethren, and to prejudice the minds of persons against their teachers and their work, if they do not please them. And will not such meetings have bitterness in the end? Is it not great iniquity for Christians to tempt one another to sin, and to wrong their own souls, by misspending that precious time which they might have employed in the service of God, and one another's spiritual profit. Men and women were wont to discourse often of the things of God and their experiences one to another, Mal. iii. 16. But, alas! few persons are now to be found, who can find time and inclination for such an exercise. And the reason seems to be, that most are great strangers to God and to themselves, and are so much intoxicated with the things of this world, that they will not attend with any pleasure unto the spiritual duties of religion.

11. Church members ought to encourage one another by their example, to attend regularly on the public ordinances of God's worship in his church. Whenever the church meets for the celebration of the worship of God, all her members are bound to meet together at the appointed time, except in extraordinary cases; otherwise good order cannot be kept, and the public duties performed, for the glory of God, and the edification of the church. By church members wilfully or carelessly absenting themselves at the time of meeting, they give an evil example to others, tempt them to do the like, and cast a stumbling-block in the way of their duty, Heb. x. 25.

12. Church members must be charitable to the poor that are among them, and freely contribute to them according to their ability and their necessity. They are indispensably bound to impart their help and assistance to the poor, and to give them a little of their estates. It is a debt which they owe to God, and a duty to them. They will comfort them thereby; but they will much more profit themselves than them. It is a more blessed thing to give than to receive. Wealthy persons are stewards for the poor, and a part of what God hath given those was designed for these, 1 Pet. iv. 10, and therefore, says God, Deut. xv. 7, 8, "Thou shalt not shut thine hand from thy poor brother, but shalt open it wide unto him." The rich must not only give to keep the poor alive in misery, but make comfortable provisions for them, that they may have enough to keep them from the temptations of poverty and pressing wants, and to fit them for, and encourage them in, their work and duty, to God and man.

13. Church members ought carefully, watchfully, diligently, and conscientiously to beware of and avoid whatever may give any just offence or scandal to one another. For we are charged to "give none offence neither to Jew nor Gentile, nor to the Church of God," 1 Cor. x. 32. And our Saviour tells us, that "wo to them by whom the offence cometh," Matt, xviii. 7.

You must take heed of such evils as the following, and avoid them, because they all carry scandal in their nature to your own and others' souls: as, 1. Proud, disdainful, and haughty words conduct, and conversation; for these are grievous and provoking evils, which will justly offend all the observers of them. 2. Sullen, sour, and churlish language and behavior, which is offensive unto all sorts of persons; for this is an evil altogether unbecoming the followers of Jesus Christ. 3. A cross, captious, and contradictive spirit and conduct, delighting in opposition to the judgment of the church and her rulers. This is very scandalous to the brethren, and very reproachful unto themselves. 4. Speaking evil of one another behind their backs; backbiting or publishing their real or supposed evils, before they have been spoken to in secret. 5. Speaking lightly or contemptibly of one another, either to themselves or to others in their absence, as few men can bear patiently to be despised by the slighting carriages of their brethren. 6. Vain, foolish, and frothy discourses, which are very offensive to gracious saints. 7. Earthly-mindedness and greedy pursuits after worldly things; for as these are offensive to God, and hurtful to the soul, so they are offensive to saints. 8. Strife and contention among brethren, and grudging or envying one another's prosperity; as these produce many evil and wicked fruits, and cast blame upon the providence of God, who bestows his mercies as he will. 9. Defrauding and breaking promises. Contracting debts and unduly delaying or refusing to pay them, and disappointing men of their just expectations in virtue of promises made to them. Those also are scandalous, and cause the name of God to be evil spoken of. 10. Entering into a marriage relation with such as are apparently in an unbelieving, carnal, and unconverted state and condition; for this also is very offensive to holy serious men, although many make very light of it. 11. Idleness and slothfulness in your external calling, neglecting to provide for your own house, as that will prove a scandalous sin to others and to yourselves too. 12. Taking up a report rashly against one another of a scandalous nature, giving ear unto tattlers, and busybodies; or being busybodies in other men's matters yourselves, as this will give great offence.



NO. II.[122]

Quest. Who have a right to preach the gospel and dispense the public ordinances of religion?

Ans. Without some proper furniture, it is absurd to imagine any should be sent of God to the ministerial work. When the ascended Jesus gave to the church apostles, evangelists; pastors and teachers, he gave gifts to men. Who, saith he, goeth at, any time a warfare on his own charges? What is the furniture, the qualifications prerequisite, according to the Holy Scriptures? A blameless conversation, a good report; experience of the self-debasing work of the Spirit of God; compassion to the souls of men; a fixedness in the Christian doctrines; a disposition faithfully to perform his vows; an aptness to teach the ignorant, and convince gainsayers. Knowledge of languages, knowledge of the history and sciences of this world, are useful handmaids to assist us in the study of divine things. To preach from the oracles of God, without capacity to peruse the original, especially if versant in romances and plays, we abhor and detest. This aptness to teach, however, consists not chiefly in any of these, but in a capacity to conceive spiritual things, and with some distinctness to express their conceptions to the edification of others, in that energy and life, whereby one, as affected himself, declares the truths of God, in a simple, serious, bold, and conscience-touching manner. The difference of this, from human eloquence, loud bawling, and theatrical action, is evident. These may touch the passions, and not affect the conscience: they may procure esteem to the preacher, none to Christ. These are the product of natural art: this the distinguished gift of God, without which, in a certain degree, none can have evidence that he was divinely sent to minister the gospel of Christ.