1.

The first is taken from that resemblance which this policy hath with all other bodies politick.

Every spirituall or Ecclesiasticall corporation receives its being from a spirituall combination.

But the visible Churches of Christ, are Ecclesiasticall or spirituall corporations, Therefore.

The first part of the Argument, hath reason and common sense to put it beyond gainsaying. Each whole or intire body, is made up of his members, as, by mutuall reference and depen∣dence they are ioyned each to the other. Thus Corporations in towns and cities, as they have their charter granted from the King or State, which gives them warrant and allowance to unite themselves to carry on such works, for such ends, with such ad∣vantages: so their mutuall ingagements each to other, to attend such terms, to walk in such orders, which shall be sutable to such a condition, gives being to such a body.

Its that sement which soders them all, that soul as it were, that acts all the parts and particular persons so interested in such a way, for there is no man constrained to enter into such a con∣dition, unlesse he will: and he that will enter, must also willingly binde and ingage himself to each member of that society to pro∣mote the good of the whole, or else a member actually he is not.

The polished and hewn stones prepared with great comelinesse and conveniency, gives yet no being to a house unlesse they be conioyned and compacted together, and thence the whole frame comes to be constituted and made up.

It is so with every particular Church rightly gathered. It is Page  51 a City, Heb. 12.22. a house 1 Tim. 3.15. the body of Christ. Eph. 4.13.16. 1 Cor. 12.12.27.28 And all these places are spo∣ken of particular visible Churches. For where Pastors and Teach∣ers are set, and exercise their work; where members are knit and compact, and effectually edifie one another, there must be a particular Church, not the Catholike and to this purpose speaks M. R. l. 2. 302.

2.

Those who have mutuall power each over other, both to com∣mand and constrain in case; who were of themselves free each from other, in such a way by all rules appointed by God in pro∣vidence: They must by mutuall agreement and ingagement be made partakers of that power.

But the Church of beleevers have mutuall power each over other to command and constrain in case, who were before free from each other.

Therefore They must by mutuall agroement and ingagement be made partakers of that power.

The second part or Assumption is evident by the course of processe and proceeding which our Saviour prescribes. Mat. 18.15. If thy Brother offend &c. where we have a legall and or∣derly way laid forth by our Saviour, in which brethren only of the same Church, ought to deal one with another, which they cannot exercise with Infidels, nor yet with other Christian, as our own experience if we will take a tast, will give in undeni∣able evidence.

I may as a Christian, meeting with an offensive carriage in a∣nother, rebuke him for it: But if he will not hear me, shall I call in one or two, he departs the place, refuseth to come. Let me go tell the congregation they send for him, he refuseth to come, because one Congregation hath no power over another, one Clas∣sis over another: But each have power over their own, as M. R. grants. Each member hath power over another: Each over Archippus, not only to tell him by intreaty, but in a legall way to convince him, and in case of pertin•cy to bring him to the Page  52 Church, and there to complain of him. For he is a Brother as well as any of the rest, and therefore the processe of our Saviour lieth as fair against him, as against another.

Beside, all th•se are degrees of binding, each makes way for the other, and the gaining and forgiving is a degree of loosening, Nay in case he shall be detected and brought to the Church for hereticall doctrine, or some hainous villany, take M. R. his prin∣ciples, in case the Classis will not censure him, he will grant the congregation may reject such a one, and make him no Pastor to them, and I suppose that will prove a power, which can take away the chief power an officer hath from him. This learned Whitaker (vir undequa{que} maximus) hath disputed and con∣cluded, De concil. cont. 3. q. 5. c. 3. p. 600. Si Petrus ipse re∣mittitur ad Ecclesiam, tanquam ad superius quoddam tribunal, & jubetur ad eam aliorum delicta deferre, tunc sequitur, Ec∣clesiam Petro, vel quoquam alio, authoritate majorem.

Again he affirms Christum generaliter loqui si frater in te peccaverit &c. if therefore the pastour, the teacher, if Peter, if Archippus, be frater, Each brother hath as good law against Archippus, as Archippus hath against him, and the proceeding must be the same. For Archippus must remit him to the Church, if he were the meanest brother.

Obj. But happily it will be replied: Whitaker disputes of a ge∣nerall councell, what power that hath over the Pope, not of a particular Church.

Ans. True he doth so. but it is as true that he gives a propor∣tionable power to a particular Church: hear his words and let the impartiall reader then weigh them. Ergo fateamur opor∣tet, per Ecclesiam, corpus multorum, non unum episcopum, coetum hominum, non unum aliquem hominem intelligere.

And to remove all doubt, that can be made, he adds. Et si particularis quae{que} Ecclesia maiorem habeat authoritatem in iu∣dicijs, quam Petrus, vel quivis homo particularis, tunc mul∣tò magis universalis Ecclesia quae in concilio generali repraesen∣tatur.

I add once more, Take it of a generall councell, and this will yet lend no relief to the answer in the least measure.

Every member of the generall councell hath power in the cen∣suring of a delinquent (In M. R. judgement) that is, in passing a censure or sentence in the councell.

But brethren or lay-men (as they are termed) are members of a generall councell. Therefore,

Each Brother hath power to censure a brother in case of de∣linquency.

The Assumption then of this second Argument is found and firm.

The Proposition is proved by instance and experience.

If others had no Church-power over this or that party, if he would have refused to come into their fellowship and ioyned with them, then it was his voluntary subiection and ingagement that gave them all the power or interest they have. And let any man use his own experience, it will evince as much. Severall christian men come from far, into places, where Churches are planted. By what right or power can this Church charge or challenge him to sit down in that society? or by what duty is he bound to close with them in that way? As it was in his liberty to come into that place, and amongst that people: so it is in his liberty to change that place, and go to another people, to refuse this, and choose to member with another Congregarion.

In a word, If they have no power over him without this, then if they have any, it is by this.

Thus we read, Act. 5.13. the rest durst not ioyn. Luk. 7.30. when the Publicanes were baptized, the Scribes are said to re∣iect the counsell of God, being not baptized: and neither John nor any else had power to constrain them to undertake such a service.

3. Argument.

If voluntary combining Churches together, makes them a Clas∣sicall or Presbyterian Church, as M. R. confesseth l. 2. p. 320.

If thus a voluntary combining makes a man a member of a Church classicall, then a voluntary combination will make a member of a Church congregationall. For there is the same rea∣son to the substance of the work: especially upon M. R. his prin∣ciples, because he would force the institution of a classis and synod from the same place of Scripture. Mat. 18. l. 1. p.

If there be one and the same Institution, then there is one and the same ground and cause of constitution.

4. Argument.

That society of men who may enjoy such priviledges spirituall and Ecclesiastick, unto which none can be admitted without the approbation and allowance of the whole: That society must be in an especiall combination, as members making up the whole. Because such an act argues a combined power, which the whole hath, and not any member alone: and that they cannot have, but by their agreement.

But a particular Congregation is such a society who enjoy such spirituall priviledges, unto which none can be admitted with∣out the approbation of the whole.

They who have power to chuse their ministers and rulers, they have power to admit or reiect such, who offer themselves to be members.

The last Argument is taken from Induction.

If the Inventory of all other respects being brought in, none can constitute a Church visible, then this only must,

Its not Christian affection that can make it. For such are so united that never saw each other, and shall never enjoy the society of each other.

It is not cohabitation. For this falls within that dispute of civill precincts, which we have formerly proved, gives no being to an Ecclesiastick society.

Meeting in one Assembly unites not persons together. For Infidels and Turks (1 Cor. 14.) may come into Church-assem∣blies to hear the word, as is confessed on all hands, and yet are not made members for that reason.

It is therefore in the house of God, as it is in other houses. We must become covenanting servants, if we have any interest there, or think to chalenge any priviledge there.

To this M.R. answ. lib. 2. p. 125.

The enumeration is sufficient, For the SEALE OF BAP∣TISME and A PROFESSION OF THE TRƲTH, is that which maketh one a member of the visible Church, 1 Cor. 12.13. we are all baptized by one spirit into one body, and can you deny the covenant that is sealed in baptisme, and by this we are all the citizens and domesticks inchurched and received into the visible Church.

Of this we shall inquire at large.