CHAP. I. Of the Government of the Church.

THere were two things attended in Church-policy, v•z.

• First, the Constitution of the Church.
• Secondly, the Gubernation of it.

We have done with the first, we are now to take the second into consideration.

This Government is, when

• Severed,
  • What the watch is which appertains to all.
  • What the behaviour of all under it.
• assembled in
  • Admission.
    • What is to be done before they come.
    • What when they are me• in Assembly, in receiving of such who are
      • No Members, or
      • Com-Members from other Congregations
• Dispensation of
  • Sacraments,
  • Censures.

We have thus set forth the frame of the severals to be con∣sidered; we shall suddenly treat of the particulars, as they are presented in their order, attending them so far, as serves our intended purpose.

The work which is of common concernment unto all the Members, when the Assembly is dissolved, is that WATCH which they stand engaged to expresse each to the other, for the good of the body so confederate, above or before all others.

First, for though all Christians are bound by the rule of Chri∣stianity to love and provide for the good of all Christians. Their Honours, Lives, Chastities, Goods, good Names and prosperities, should be precious to us, and we carefull to pre∣serve them in a way of love: we know it was Cain's voice, and argued a Cains's heart, Am I my brother's keeper?

Yet those have a neerer and deeper engagement, and beside the bond of Christianity, have the bond of Church-confederacy, which in a peculiar manner engageth the one to the other more then any other Christians in the world; so Peter pres∣feth, 1 Pet. 2.17. Paul concludes, Ephes. 4.16. By the effectuall working of every part, &c. and it seems to be the care unto which the Israelites were enjoyned, Josh. 6.18. And you in any wise keep your selves: each man himself, and each man his brother; and this watch, neglected, involved all under the same guilt, Josh. 7.1. the children of Israel had committed a trespasse: though Achan did it without their privity, yet they were guilty of the sin, in that they had not care to prevent it, by way of watchful∣nesse each in other, and so in Achan, as they should.

Secondly, as they have a deeper engagement then other, as Free-men of the same Corporation have a neerer tye then all the people of the same County: So they have speciall power one over another, and that by vertue of the Covenant; for by free and mutuall consent, they who were free to joyn in any other Society, they willingly yeelded themselves unto this, to walk one with another in all the Ordinances of Christ, and to be subject one unto another, to be proceeded judici∣ally against, in case they should wrong that society: and hence the processe that each hath against another accord∣ing to the order of Christ, Matth. 18. If thy Brother offend, tell him, is indeed appropriate and peculiarly intended to Church-corporation. For that Church that can judicially censure and cast out an offender by excommunication, that hath power judicially to proceed against him in all the other degrees which may make my there∣unto, as To tell him privately; and then Take one or two; we may admonish others Christianly; but we can lay an action and pursue, such as be in combination, judicially onely.

Hence, if I tell another Christian of his fault, if he refuse to hear, I am not necessarily bound to follow this law against him; and if I do take one or two to fasten his conviction, if Page  3 he should refuse, I must leave him. But against Brethren we have expresse law, by which I am bound to pursue their convi∣ction, and they are bound, and will be necessitated to attend, and either come unto a reformation, or else suffer a just cen∣sure for their obstinacy.

Hence lastly, by vertue of that engagement by which I am tyed, and the power I have received, I stand charged in a most peculiar manner, to prevent alt taint of sin in any Member of the Society, that either it may never be committed; or if com∣mitted, it may speedily be removed, and the spirituall good of the whole preserved: 1 Cor. 5. Purge out the leven, that ye may be a pure lump; not that each particular person onely may keep himself pure, but that the whole may be so preserved: and this kind of watch reacheth any, and this kind of processe is good against any of the Members: Every Brother; and there∣fore Archippus and any Elder, if he be a Brother, he is liable hereunto. This is the watch which we must expresse towards such as be within.

For the perfecting and encrease of the body, we must attend such as are to be brought in; for this being a spirituall Corpora∣tion: as none can be constrained to joyn to it, unlesse they wil∣lingly subject; so neither can they joyn, unlesse the body do as freely and willingly entertain them.

It is not dwelling in the same City, Parish or Place, not the being a subject in the same Kingdom, that doth interest any in this priviledge: and as the Church can compell none against their wils to joyn, so the civill Magistrate should not use any compulsive power, or by violent constraint, force the Church to receive, or any to joyn to the Church against their wils.

The civill power may compell them to come under the call of God, and attend the Ordinances, and force them to use means of information and conviction; that so the Lord Christ may make them glad to seek him in the wayes of his appointment, and more glad to finde him therein: But the civill Magistrate is to leave the Church to follow the rule of Christ in her Ad∣missions; for it is a Church-work to be acted by the rule of Church-policy, and therefore should be left to the power of the Church, not constrained by civill power: Christ's people are a willing peo∣ple; faith is not forced.

In the ADMISSIONS, two things are to be attended; First, what is to be done before they come; Secondly, what there, when they are come into the Assembly.

First, Before the Assembly, that the proceeding may be carri∣ed on comely and orderly, the person that desires to joyn himself Member with the Church, he is to make his de∣sire known to the Ruling Elder or Elders; for it's peculiar to his Office to lead the action of Admission, it being a work that fals not within the compasse of labouring in the Word and Do∣ctrine.

1. The desire of the party made known, he is then to en∣quire diligently, and carefully to inform himself, touching the uprightnesse of the persons carriage and conversation from the testimony of others, who know him intimately, and will in rea∣son deale nakedly and sincerely therein.

2. He must take notice by way of conference, what his knowledge and acquaintance is with the things of Christ and his Kingdom: the reason why he should thus inform himself, is this, Because hereby the party may discover, and he may dis∣cern, whether he be a visible Saint to the judgment of reasonable chari∣ty, which we have formerly proved to be attended necessarily according to the rules of Christ, and the right constitution of his Churches.

And Master R. his own grounds and grants will infer as much, by force of dispute; for if they who are to be admitted must be void of scandall in their course, and freed also from grosse ignorance, which in some cases, by Master R. his own confession will unchurch them: there must then be serious enquiry made, whether the persons who tender themselves to enter into this condition, be so qualified.

Therefore the Church is bound in an orderly way to inform her self touching such fitnesse, least she break the rules of Christ, and bring pollution and so ruine upon the whole.

After the Elder hath informed himself in the particulars formerly mentioned, he then sees way and warrant to propound the desires of such to the Church, that they also may use their Page  5 best information by their own experience, and take in the consi∣deration of others, to be fully informed and satisfi•d, touch∣ing the unblamablenesse of their conversation.

And as for that, that the Memb•rs should at severall times, by several companies; repair in private to them, to examine the work & manner of their conversion, I am afraid it is a presumed kinde of liberty, which wants precept and example, for any thing that ever appeared to me in the Scripture. Beside, that liberty is as much as the office and duty of the Elder bind•s him un∣to, and therefore seems to entrench too neer upon the pro∣priety of his place. Beside, all such pains misseth the end and fruit of it; for the stresse of the tryall lyes not there, nor can the last resolution of judicious and reasonable charity issue there, whether the person be a visible Saint or no: fot there be many truly and savingly called, who never knew the time and manner of their conversion, and therefore cannot relate it unto others, and yet expresse the power of grace in their lives, and consequently had it effectually wrought in their hearts, though they did not at the first know how the spirit breathed in their birth.

Time of enquiry being thus granted, if upon serious obser∣vation & consideration, the Brethren find any just exception, as touching any scandal in their carriage, and after dealing with them, they can receive no reality of satisfaction, they repair to the Elder, leave their complaint with him, and that is suf∣ficient to stay the proceeding for the present.

But if upon sufficient time of information, there appears nothing scandalous, the person doth shortly give some reason of his hope in the face of the Congregation, & is admitted, Ingaging himself to walk with them in the Covenant of the Church, according to all the rules of the Gospel, that either are or shall be made known to them.

If it be here enquired, What is the rule according to which satis∣faction is to be regulated, the Reader may be pleased to look back unto that which was largely debated, touching the visibility of the Saints, what it was which evidenced them to rationall charity. In a word, if a person live not in the commissions of any known sin, nor in the neglect of any known duty, and can give a reason of his hope towards God, this casts the cause, with judicious cha∣rity, to hope and beleeve there is something of God and grace in the soul, and therefore fit for Church-society.

And that thus much is required, hath been demonstrated from Master R. his own principles; and that thus much is re∣quired is undeniable by the rules of right reason: for he that lives in known omissions of duty, or commission of sin, he professeth himself by that practice, not willing to submit to the rules of Christ, and therefore not fit to be his subject, or to enjoy the priviledge of his kingdom, which reveals the au∣thority of his Scepter: Nay, by such a practice he professeth to persist, and to be pertinacious in sin, and therefore in case he was in the Church, he was fit to be cast out and censured, not worthy, then, to be received.

This rule being received and agreed upon, it would mer∣vailously facilitate the work of Admission, without any trou∣ble, and prevent such curious inquisitions and niceties, which the pride and wantonnesse of mens spirits hath brought into the Church, to disturb the peace thereof, and to prejudice the progresse of God's Ordinances.

Hence also those sottish pangs would presently be calm∣ed, when persons complain they cannot joyn with such and such, and yet cannot shew a just exception: he that joyns with the rule in his practice, he who hath but a teachable and meek self-denying heart, he will easily joyn with him. This is the manner of receiving men.

Quest. What difference is there in receiving▪ Women, (you will say) whether any, or none at all?

Answ. It's true, women are forbidden to speak in the Church, (i. e.) by way of Teaching; but they may so speak, when their speeches argue subjection, and so suit with their sexes; as to give in testimony of repentance, in case they were consured, and came to be restored again, so to answer a question propounded to them; yet because we find it by experience, the feeblenesse of some, their shamefac't modesty and melanchollick fearful∣nesse is such, that they are not able to expresse themselves in the face of a Congregation, and yet have the precious work of saving grace in their hearts, we are forced to take the ex∣pressions of such in private, and make report of them to the Congrega∣tion: and since this was necessary for some, and warrantable for all, it's most without exception to receive all after the same man∣ner, that so the infirmities of the weakest may be releeved, and the seeming exceptions of others also may be prevented.

The last Question belonging to the head of Admission, is this:

Whether those that are dismissed from other Congregations, must ne∣cessarily make their confession afresh? or whether recommendations be sufficient?

I answer by the DIRECTIONS following:

First, the testimony of any Church of Christ, ought to be valu∣ed according to the worth of it, and received with all the due re∣spect that is due to the Spouse of Christ; and therefore if by the testimony of two or three Witnesses, every word comes to be established, much more when any report or relation comes from so many in such a relation, we should sit down satisfied with the truth thereof, as with out the least suspition, as that the thing is sufficiently cer∣tified; and therefore Paul makes it the highest evidence of testi∣mony that can be given, 2 Cor. 8.18. The Brother whose praise is through all the Churches.

Secondly, yet because the Churches may decline in regard of their practice, and walk at a greater breadth of liberty, either in respect of their actions, or of their opinions, then others can, and they indeed should; and because when they have used all the care and watchfulnesse they can, to search into the walks and wayes of their Members, yet others that meet with them in their daily and occasionall converse, may hap∣pily see more and discern more then they can. Each Church hath her liberty to follow the light of the Word, and the rule thereof, which will not erre, nor can deceive; rather then to sit downe meerely with the allowance of men, but use their own search and care: and if upon enquiry and observation, either they shall appear scandalous in their lives, or erronious in their judgments and opinions, and those dangerous and infectious; it is then left in the power of the Church, to require humiliation answerable to the offences, and to exact a profession and confession of the truth, and an open renunciation of such errours before they be received, because the care both for the reformation of the party, and the preservation of the Church in purity of life & doctrine is hereby attained: So Paul advised against those ravening wolves Acts 20.30. and the Disciples were mervailously cautious to meddle with Paul after his conversion, before they were fully Page  8 satisfied by some testimony, whereby their fears might be qui∣eted, Act. 9.26. and not only in these cases, but in any other, the Churches have liberty to seek satisfaction that may suit their hearts according to rule, as requiring some report of the work of God in them, and the frame of their spirits towards him.