A survey of the summe of church-discipline. Wherein the vvay of the churches of New-England is warranted out of the vvord, and all exceptions of weight, which are made against it, answered : whereby also it will appear to the judicious reader, that something more must be said, then yet hath been, before their principles can be shaken, or they should be unsetled in their practice. / By Tho. Hooker, late pastor of the church at Hartford upon Connecticott in N.E.

The third Part. (Book 3)

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

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.

The profession which Master R. requires, is of that quality, That it notifies to the Church, that there is saving faith in the hearts of such, and that they be invisible Saints, who desire to joyn themselves to a visible Congregation, l. 2. p. 196.

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

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

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.

CHAP. II. Of the dispensation of the Sacraments.

WE have done with Admission; we are now with the same brevity to enquire touching the DISPENSATION OF THE SACRAMENTS, which are the Brand of God's sheep, the Livery of his houshold-servant: for amongst many other ends of the Sacraments, this is one, that it's a brand-mark, and a separating note of the sheep of God's fold and such as are without.

It's constantly to be observed in the Scriptures, how God's people have been judged to be priviledged by these seals, and how they rejoyced in them, as peculiarly appropriated to them: He hath not dealt so with any Nation, so Rom. 3.1, 2. What is the priviledge of the Jew? much every way. And these are of the chiefest of them. Nay, the Lord expresly forbad any stranger to meddle with the Passeover, Exod. 12.48. And how frequent∣ly is the Jew known by Circumcision? as though the priviledge came to be their proper name, Ephes. 2.11, 12. and therefore the Gentiles are called uncircumcision by them who were called circumcisi∣on. O••r purpose is not to handle either the number or nature of these Sacraments, because that belongs to the head of Do∣ctrine; but we look at them, as they come within the com∣passe of Church policy, and how they come to be dispensed ac∣cording to the order of Christ: And not to go beyond these bounds, we shall enquire of TWO things in the dispensation of the Sacraments, viz.

The

• Parties who are interested in that work: both those who have right to
  • ...Give,
  • ...Receive.
• Manner
  • ...Common to both,
    • Publike in Assembly,
    • With the Word.
  • Peculiar to each
    • ...Baptisme,
      • One Element,
      • Once administred.
    • Supper ad∣ministred.
      • Frequently,
      • By distinct blessings, as there be distinct Elements.

First, for them who have right to administer the Sacraments; and these are called thereunto by God's command, the allow∣ance and designation of the Church, viz. Pastors and Teachers onely; none else, as formerly we have proved: Commission is given to them authoritatively to preach the Covenant, and therefore by the same authority to dispense the seals of the Co∣venant.

It is a frenzy of the Anabaptists, which begins to labour with the loathsomnesse of it self, That any Christian gifted, who can teach or administer a word of instruction to win a disciple after him, that he in a corner may baptize him also whom he hath won to his opi∣nion: But as Paul said of Jannes and Jambres, Their, madnesse is made to appear to all, who are not willing to shut their eyes against the Sun, when it shines in its beauty.

For if the Lord Christ in his infinite wisdom & kingly care, conceived it necessary for the honour of the place, & the exe∣cution of the work of a Deacon,* 1.1 to appoint choice men and solemn Ordination to authorize them to the work, that they being called and fitted to the work, might be accepted therein of the peo∣ple, and blessed by him, who did appoint them to that em∣ployment. In reason, what greater need is there, that persons who are peculiarly gifted and furnished with grace and abili∣ty, should be called to this work of preaching, and dispensing these holy Mysteries; a service above all other of greatest weight and worth.

Secondly, adde hereunto, that the Apostle as by a flaming sword, doth stop the way to all pretenders, and therefore lays in this prohibition, No man taketh this honour to himself, but he that is called of God, as Aaron. He must have a speciall call from God, who must dare to meddle with a service which is of such peculiar eminence in the house of God; yea, the Lord himself doth appropriate this, and that unto some persons whom he puts into place: He gave some to be Pastors and Teachers, Eph. 4.11. Are all Apostles? are all Governours? are all Teachers? &c. 1 Cor. 12.29. This would bring confusion, and so destruction to the whole.

These are the persons who have received right from Christ to ad∣minister; we are now to enquire,

Quest. 2. Who be the parties who have right by rule and allow∣ance from Christ to receive?

And here it's agreed of all hands; Such who are come to ripenesse of yeers, and are rightly received, and so stand mem∣bers in the true visible Church of Christ; such, I say, have title to all the seals of the Covenant: being to the judgement of cha∣rity, not only really within the Covenant of Grace; but truly also within the compasse of the Covenant of the Church: We will not therefore trouble our selves to prove that which hath approbation of all.

But rather trade in that which is attended with the greatest difficulty, and findes strong opposition, according to the strength of mens affections and apprehensions, who are en∣gaged either way: There is then a two-fold-question, which ex∣erciseth the hearts, thoughts and pens of the most judicious at this day.

First, betwixt us and the Anabaptists, who willingly admit all Members of the true Church to both the seals, but the In∣fants of all those Members, they wholly exclude from partaking of Baptisme, untill they come to yeers of discretion, when they make actuall profession of their faith, then they may actually share in the Sacrament.

Secondly, betwixt us and Master Ruterford; for we concei∣ving, that confederating makes persons members of visible Churches; those who are not confederate we conceive no members of a visible Church: and therefore in that condition, they have no right, nor in a right order can challenge the benefits or priviledges of Members, nor can any officer in a right order dis∣pense them unto such: Should an Officer by any power of his Office, attempt to exercise any authority, and therefore to enjoyn such a person, Non-member, to come, to hear, to receive, he may justly refuse the command, and he cannot proceed against him, if he should refuse: Nay, did he persist obstinate∣ly to reject his authority, he could not convent him before the Assembly and cast him out of the body, who was never in the body: And if an Officer have no authority to require him to re∣ceive the seal, no more hath he power to require the Officer to give the seal.

The Questions then which offer themselves to our conside∣ration in this place, are these two principally.

First, Whether Infants of such who are Members of the Congregati∣on may be baptized? and this we affirm against the Anabaptists,

and refer the Reader to the Treatises penned by judicious Writers to this purpose.

Secondly, Which is of greatest difficulty, and therefore re∣quires most serious search and consideration is,

Whether the Infants of Non-confederates, who refuse to be Members of the Church, should be partakers of Baptisme, which is one of the spe∣ciall priviledges of the Church?

First, we shall set down the state of the Question, least we should misse the right understanding of the cause by some mistakes. Secondly, we will lay down some Conclusions, which may lead the Reader by the hand, to look unto the grounds which yet keep us in this apprehension. Lastly, we shall an∣swer the arguments which are made to the contrary.

To find the right basis to bottome the Question, we must know, that we now dispute not about the wickednesse of men, while they remain Members of the Congregations, as though that could prejudice their priviledge, while they remain in that state and relation.

True, this wickednesse justly deserves they should be proceeded against, eitheir to be reformed or removed: but if the Church either through connivence, negligence or indulgence, shall tolerate sinfully such evils and evil persons in that estate of Membership, they cannot then deny them the priviledge of Members; So that while the Prophets prophesied lyes, and the Priests ruled by their means, and the people would have it so, and grew corrupt while they were members (though corrupt members) they did share in the Passeover, and their children were made partakers of Circumcision: So those of Sardis, of whom the spirit speaks expresly, they were dead, though they had a name to live; as long as the Church, through her carelesnesse, kept them in her bo∣some, it's certain their children might and did partake of Bap∣tism, as one of the Church priviledges.

It's not then the Question, Whether wicked Members, while they are tolerated sinfully in the Church, they and their children may partake of the priviledges? for this is beyond question; nor do I know, nor yet ever heard it denied by any of ours; and therefore all the Arguments alledged by Master R. lib. 1. cap. 12. are all granted without any losse to our, either opinion or practice.

The pinch then of the Questlon lyes here, Whether persons non confederate, and so (in our sense not Members of the Church)

do entitle their children to the seal of Baptisme, being one of the Priviledges of the Church, their Parents (though godly) being yet unwilling to come into Church-fellowship.

Lubricus hic locus & difficilis; and that I may shrive my heart to the Reader and Master R. I shall nakedly professe, that if I should have given way to my affection, or followed that which suits my secret desire and inclination, I could have wil∣lingly wished, that the scale might have been cast upon the affirmative part, and that such persons (many whereof we hope are godly) might enjoy all such priviledges, which might be usefull and helpfull to them and theirs.

But after all the stones I have turned, and the thoughts that I have spent in this kinde, there be some reasons which yet arrest my understanding, and causeth me yet to make a defence for this cause, and the main pillar principle which fortifies the judgement against all approaching assaults, is the nature and truth of Church-Covenant, in which I must professe free∣ly I am yet more confirmed, as I have been constrained to take it into more serious consideration; and the best of all those Arguments that men (of such eminency, and worth, and learning, that my heart doth highly reverence, according to their righteous desert) have raised to make a breach upon that part of the Discipline, which like bra••••s in the building, binds all the parts together, have rather strengthned then stirred my judgement.

Let me here again crave leave to propound such thoughts as I have without offence, that I may (cotis vicem supplere, and) occasion such whom God hath furnished with greater light, to cleer this cause and coast more fully then ever yet I had hap∣pinesse to see, to the satisfaction of my judgment: and we do here in the estating of these priviledges, as Lawyers use to do in the setling of Inheritances, enquire where the first right lies, and how it comes lineally and lawfully to be derived and established upon such and such parties; and this we shall doe by enquiring the Pedegree in the conveyance of this pri∣viledge in the following conclusions.

Conclusion I.

Children as Children have not right unto Baptisme, for then all children of all Nations, sects and sorts of men should

be made partakers of it: the rule is received, and admits no gainsaying, a quatenus ad omne. That which belongs to this, because it's this belongs to all of this kind.

But that all Children of all Nations, Turks, Pagans, &c. should be admitted unto the priviledge, is absurd: Quosvis Infantes ad Baptismum admitti in toto vetere ecclesiâ in auditum esse, &c. Beza in cap. 7. primae ad Corinth. v. 14. and this Master R. grants.

Conclusion II.

It belongs not to any Predecessors, either neerer or further off removed from the next Parents, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and firstly, to give right of this priviledge to their Children; when I say Predecessors neerer or further off, I include and comprehend all, beside the next parent, Grand-father, great Grand father and so ascend never so far into so many Generations going before; and of all these I affirm, it doth not belong to any of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or firstly; this last word expounds the for∣mer: That which belongs firstly to a thing, it belongs to all other because of that; to have a faculty of speech, belongs to the nature of man firstly, therefore it belongs to this or that man, Thomas, John, Abraham, so far as they have the nature of man in them: nor can any have this faculty, unlesse they have this nature. I need not study this plainnesse, but onely that now I am to speak of a common point; and that of com∣mon, and yet great concernment to the meanest, and there∣fore it's needfull to speak to the common capacity of such.

The conclusion thus expressed, is thus proved.

First, That which belongs firstly to any Predecessors neerer or further off, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that belongs to all other by right received from them, be∣cause it lay first there: the evidence of the terms and former ex∣plication gives in full evidence of this: but the next Parents can give the priviledge and title to Baptisme without any help of the Prede∣cessors: As suppose they were all dead, or all without any knowledge or remembrance, were apostates from the Gospel, or opposers of it; yet the next Parents fearing God, and con∣federating in the Covenant of the Gospel, they do and can give right to their Children to share in this priviledge, with∣out any help from Predecessors. Therefore the right is not firstly in them, nor is firstly conveyed by them.

Secondly, That which belongs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and firstly to the Prede∣cessors, that they can do without the next Parents: otherwise they should not assoon have their hand in the conveyance of this right, as those to whom it did firstly appertain, and so it should not belong to them firstly.

But the Predecessors cannot convey this right without the next Pa∣rents: for it's that paterna potestas which belongs to them, to dispose of their own. If they will depart and goe from under all Church-power, and depart into places where there be no Churches: Or lastly, if both the next Parents were apostates, it's not in the power of all former Predecessors to bring the Childe to the enjoyment of this priviledge: so that if the next Parents be causa adaequata of entituling their Children to such spirituall advantages, then it belongs to them alone firstly.

But so they are: It's in their power, though all other Pre∣decessors should oppose, to give right; it's in their power, though all other Predecessors should endeavour it, yet to hin∣der and deprive their Children of the right; for their aposta∣cy takes off the federall holinesse of the Children, 1 Cor. 7.14.

Hence it is (I cannot conceive but it is) a misapprehension and misapplication of that place, Exod. 20. because God hath promised, that he will shew mercy to a thousand generations of them that love him, and keep his Commandements; that therefore the Predecessors, though far removed, can entitle Children unto Baptisme, though their next Parents be such, who never love God, nor keep his Commandements; nay, be happily apo∣states and excommunicates.

We will weigh a little the sense of the words, and the strength of the inference that is made therefrom, so far as it concerns our cause in hand.

The current of Orthodox Interpreters carry the meaning of the Text this way; The Lord in the threatning and pro∣mise discovers the jealousie of his heart towards such as be professed worshippers of him: namely.

He is so tender of his honour in this case, which so neerly concerns him, as the conjugall affection of Matrimonial faith∣fulnesse doth the husband from the behaviour of his wife and Spouse, that out of jealousie he is ready and resolved to pu∣nish

all falsnesse, and to reward faithfulnesse in that behalf.

Secondly, in the expression of his jealousie, he is more spa∣ring and unwilling to execute his anger against such, who offend in the breach of his worship: but more enlarged in the discovery of his love and goodnesse to such, who shall main∣tain conjugall fidelity towards him therein; and therefore the certain numbers of the third and fourth, and thousands of Generations are here put for the large and uncertain extent of his displeasure to the one, and his kindnesse to the other; and therefore,

Thirdly, The Lord doth not tye himself strictly to a parti∣lar law or allowance in this case, but walks in a breadth, as it best beseems his wisdome and good pleasure; and hence he doth exempt some in the third or fourth Generation from his threatning and punishment,* 1.2 and doth also with-hold the expressions of his love from others in the thousand men∣tioned.

Fourthly, the threatning, and so inflicting of the punish∣ment,* 1.3 it is ever in his order and manner; namely, those who imitate the sin of their idolatrous Parents, those may expect, and shall certainly suffer their plagues: they who imitate the love and obedience of their faithfull Parents,* 1.4 they may be as∣sured they shall receive the mercies promised to their Parents in the footsteps of whose faith they persist.

Lastly, the mercy here promised is not so to be conceived as though all the particular blessings or priviledges that the Parents were possessed of, shall in the severals be com∣municated to their Children; for we know it contrary by ex∣perience: The Israelites wanted Circumcision by the space of forty yeers in the Wildernesse; and in the time of the Judges,* 1.5 and the seventy yeers Captivity, the Israelites were destitute of severall priviledges, which they were made partakers of when they enjoyed peace and prosperity in the dayes of David and Solomon. Mercy here is that saving mercy, which God never fails to bestow on his Elect, grace here, and glory here∣after, reserving a variety of dispensations, in regard of divers priviledges or benefits, as seems best to the counsell of his own will.

This being the received meaning of the words, by the com∣mon consent of judicious Interpreters, Calvin, Zanchy, Junius,

Perkins, in secundum praeceptum. What inference can hence be made for the conveyance of the right of Baptisme from re∣mote Parents to Children, I must confesse I cannot conceive: For the Generations the Lord promiseth to shew mercy unto must be such who imitate their godly Parents, by loving and obeying his Commandements, and especially that of the truth of his worship: and how doth this agree to Infants, who are not yet capable, being not come to yeers to put forth such acts?

2. Upon this grant, and the making of this ground good, ubi standum, where there will be a stop or stay made, I cannot see: for if a thousand Generations more or lesse have interest in Baptisme by vertue of their fore-fathers, who were faithfull within that compasse then the children of Turks or Jews can∣not be excluded this priviledge and ordinance: some of their Predecessors are comprehended, without all question, within the bounds of a thousand Generations there mentioned, and yet all those Infants are excluded by their own confession, and by the peremptory and plain affirmation of the Apostle, Rom. 11.17. through unbelief the naturall boughes were cut off from Church and Church priviledges.

3. Take a new convert soundly brought home to Christ, yet through his weaknesse, not able to discern the Lord's Body aright; would this be a good dispute?

If God shew mercy to a thousand Generations, then this man, who had some godly Predecessors, he may be admitted to partake of the Lords Supper: and if this be a weak collecti∣on, as each man will yeeld at the first sight, then the inference of Baptisme upon the like ground, must have the like feeble∣nesse in it: Nay, why an excommunicate may not upon this ground plead the partaking of the Sacrament, professing the true faith, but onely censured for such a practice; especially, conceive him to be within God's election, I cannot see. God shewes mercy, and so the priviledge of a Sacrament, to such who had godly Predecessors within the compasse of a thou∣sand generations: but I had godly Predecessors within that compasse, therefore I have title to that mercy, and so to the priviledge of the Sacrament: this conclusion all men reject, and therefore they must also refuse the former collection.

Conclusion III.

The next Parent being causa adaequata of conveying or with∣holding

the right of Baptisme to their Children; hence it followes inevitably, That Children may either be deprived or possessed of priviledges, by means of the sinfulnesse or holi∣nesse of their Parents, and that in a way of God's most righ∣teous proceeding; I say most righteous, because the parity and proportion is most exact on both hands.

The faithfull covenant of the Parents doth as fully entitle them, and so advantage them in the priviledges thereof;* 1.6 as the carelesse rejecting of the Covenant doth disadvantage and debar them from the enjoying of the fruit and benefit of such speciall means.* 1.7

And since it is confessed of all hands, and is most apparent in that Text, that temporall benefits are dispensed and conti∣nued unto undeserving children, for the faith and piety of their godly Parents; as unto Ismael for Abraham's, Esau for Jacob's sake, Gen. 16.11. & 21.13. and so frequently we have it recorded and repeated, Yet for my servant David's sake I will do so and so.

It need not seem strange, nor can it to any seriously consi∣derate, that temporall punishments are laid upon their Chil∣dren to correct the sin of their wicked Parents: A man's Children are his Goods, Job 1. and it is not ordinary, that a person should be punished in his estate, by reason of his trans∣gression, without the least appearance of any prejudice to justice?

Conclusion IIII.

Hence Parents must first have right themselves, before they can con∣vey it unto theirs; and they can deprive them of no more then they can give them.

There be two branches of the Conclusion.

First, a Parent must have a right before he can give it: A man must stand possessed of an interest in a title to a priviledge before he can make over that unto another; otherwise he should give that he hath not, and the claim of the other is voyd, and his expectation will wholly fail him, b••cause his challenge of his interest is from one that had none, and there∣fore he can receive none from him: a non habente potestatem, acts are frustrate, sayes the Lawyer.

And this is the order of God's proceeding with his people,* 1.8

and that according to the rules of infinite wisdom and justice:* 1.9 the Parent enters into Covenant for himself and his seed, so that Children are within the Covenant, because they came from Parents within the Covenant; in which they were in∣cluded, and so received also by God.

And upon this ground its certain, That an excommunicate Parent cannot entitle any of his children to a Sacrament.

That right he hath not, he cannot give, ex concessis.

But he hath no right or title to any Sacrament; for by the consent of all, he is cast out from any such communion: and therefore it's certain he cannot convey that right to his chil∣dren.

Being thus a little helped, by these conclusions premised and proved, to see where the right firstly lyes, and whereby children come to be entituled to the Priviledges; and how it comes, according to the rules and laws of Christ, to be con∣veyed.

Let us now enquire what force those Arguments have, which are alledged to the contrary. All the Reasons brought by Master R. in his first book, do not at all reach the Question in hand, as it hath appeared in the stating of it; and therefore they are all granted without any gain to him, or losse to us.

Others which are alledged to this end, I find in two places, lib. 2. p. 186. & p. 262.

In the former place we have these allegations.

We hold, that those who are not members of a particular Congre∣gation, may lawfully be admitted to the Seals of the Covenant; first, because those to whom the promises are made, and professe the Cove∣nant, these should be baptized: but men of approved piety are such, though they be not members of a particular Parish. The Proposition is Peters argument, Acts 2.38.

Answ. The Proposition is denied, because there is more to fit for the receiving of the Seals, then to professe the Cove∣nant, and to have the promise of grace made to men.

We find Master R. confessing, That an excommunicate for some notorious facts, or for pertinacy in some practicall evil, may yet professe all the truth of the Gospel; nay, may be tru∣ly gracious, and therefore hath all the promises in that kind appertaining to him, and yet have no title to a Sacrament, by his own confession, l. 2. p. 232.

The place of the Acts gives no confirmation, because, first, these were Jewes and Proselites, who were in visible Church-state: And secondly, it's to be observed, that though that Church-state gave ground of their Baptizing, yet by the Apo∣stle his dispute, they must come at this Ordinance, according to Christ his method and manner: So that unlesse they had taken this way, they had not followed the direction of the Apostle, nor would he in reason have admitted them to the partaking of that Ordinance; and therefore John the Bap••ist did constantly exact this, at the hands of such as came to him; and upon no other termes received they it from him, Repent and be Baptized.

Secondly,

Those who are not members of a particular Church, may be visible Professors, and so members of the visible Church; therefore the seals of the Covenant belongeth unto them.

The frame at full stands thus:

Those who are members of the visible Church in generall, to them the seals of the Coven••nt belongs.

But all visible Professors, though not members of a parti∣cular Congregation, are members of the visible Church in generall.

Answer.

Both parts of the Reason fail, for there are no such mem∣bers of the visible Church in generall: Secondly, those whom Master R. conceives such, to many of them the seals of the co∣venant do not belong, by his confession, as to excommuni∣cates: and I may adde also; according to his opinion, scanda∣lous persons, who by his grant, are not to be entertained as members with any particular Congregation, and therefore not into communion with them, l. 2. p. 25.

The Assump••ion also is to be denyed: for it would bring in a new devised kind of membership, which neither the rule of reason, nor the constitution of a visible Church will admit; to wit, to be a member of the visible Church in generall, a••d yet be no member of any particular Congregation: for,

First, take all particular Congregations in their full enu∣meration and induction, they are all the members whereof the visible catholick Church is made up, as an Integrum of all his parts.

Those who are not members of any particular Congrega∣tions, come not within the rank, nor can be referred to any kind of members of a visible Church: But all the members that constitute the visible, are therein contained. And it is all one, as if a man should say, there be two parts or members that make up an entire man, and yet there may be a member of a man which is neither comprehended, nor can be referred to either of these, which is in truth to speak daggers.

Again, it is a fundamentall rule of reason, that the gene∣rall nature of any thing hath its existing, and so its working in the particulars; the whole nature of manhood or humani∣ty, it exists and works in the particulars and individuals of John, Thomas, Richard, Jeremy, that are now in being upon the face of the earth; and therefore to affirm, there should be any part of manhood or humanity yet not existing in the particu∣lars, is to forge a thing in a man's fancy without any reality at all: To be a member of the visible Church in the generall, and yet to have no particular existence of membership in any particular Congregation, is a meer conceit, which comes out of the same mint, crosse to the principles of reason.

Lastly, it is a conclusion unto which Master R. hath given his full consent, That known scandals are ground sufficient to exclude a person otherwise professing the Covenant, from being a visible member of a Church (lib. 2.243, 251.) and so by parity of reason exclude him from being a member of any the visible Churches on earth.

He that is justly excluded the membership, and so the fel∣lowship of all the particular Congregations on earth, he is justly excluded from partaking of any priviledges by their means.

But a person may be a visible Professor, and yet be exclu∣ded from Membership, and so fellowship with all the visible Churches on earth, ex concessis, and therefore he may have such a profession, and be excluded justly from all priviledges which may come by their means.

3. "The contrary opinion hath no warrant in God's word.

Answ. This is nakedly and rawly affirmed, and is as readi∣ly denied, and shall be made good afterward.

4.

The Apostles required no more of those whom they baptized, but profession of belief, as Acts 10.47. Can any man forbid water, that

those should be baptized, who have received the holy Ghost as well as we? Acts 8.37. If thou beleevest with all thy heart, thou mayest be baptized: No more is sought for of the Jaylor, Acts 16.31, 34.

Answ. The consequence deserves a deniall; that because there is no more expressed then profession in these places, therefore no more is required in other places: for Peter doth plainly require more, Acts 2.38. Repent and be baptized: The Baptist did constantly call for more, from all, to whom he administred that Ordinance; and the generall commission in the open terms of it cals for more: Make Disciples, and then baptize; and this making Disciples being understood in the full breadth, which is not to beleeve onely, as they did (John 12.42.) as thereby ap∣proving of the Doctrine of our Saviour, but did not confesse him, or shew themselves his Disciples; and therefore those are put by way of explication, John 9.28. Be thou his Disciple, but we are Moses his Disciples: Yea, those that magnified the Doctrine and profession of the Apostles, yet durst not joyn them∣selves to them. If then this joyning, this being made a Disciple, so as the Jewes were to Moses, be added to an open profession, it then will imply, both their subjection to the Doctrine and fel∣lowship of the Apostles, and their acceptation of them, and then it amounts to as much as we require, or Church-confederation cals for.

O••her Arguments I find in lib. 2.262:

If the Infants of the Christian Church have right onely to Baptism through the faith of the neerest Parents onely, then is this to be con∣ceived, either to be true and saving faith in the neerest Parents, or onely faith in profession.

Answ. We grant the first member, it is not the saving faith of the next Parents. Let us hear how Master R. makes good the second, p. 262.

If the faith of neerest Parents, onely true in profession and show be∣fore men, give right to their Infants to be sealed with the seal•• of the Covenant, then (first) apparent and hypocriticall faith conferreth true right to the Seals unto Infants, and there is not required, as the Au∣thor saith, chap. 3. That the Members b•• the called of God, the sons and daughters of the Lord God Almighty, not onely in externall pro∣fession, but also in some sincerity and truth.

Answ. The Qualification of such who come unto the Sacra∣ment, is to be attended in a double respect: first, as they stand in

relation to God, and the worthy partaking of the Ordinance, and then God requires, and also the Ordinance cals for inward truth. Secondly, as they stand in reference and relation to the Church, and their outward dispensation of them, and then that profession which intimates sincerity, so far as the judgement of ra∣tionall charity shall require, is sufficient, because the Church can judge the tree (onely) by the fruits.

Obj. 2.

God, upon this grant, hath warranted his Church to put his seal upon a falshood, and to confer the seals upon Infants, for the externall profession of faith, where there is no faith at all: This the Writers think inconvenient and absurd.

Answ. The consequence is denied, as not having a colour of truth: for the Church doth warrantably give the Seals to such, who doe unworthily receive them; the Church judging things according to rules of Charity: She knowes not who are Hy∣pocrits, but is bound to judge otherwise, if they appear other∣wise; and therefore the Church in dispensing the Ordinan∣ces, and the alme and work of the Ordinances (according to their nature) is to seal up the truth of the Covenant. If un∣worthy Receivers deal falsly with God and his Ordinances, abuse them, and pervert their work, and partake unworthily of the seal of Baptisme; (as many eat and drink their own damnation in abusing Christ's Body and Blood) their fin and guilt lyes upon their own head; God and the Church are free from both: And this none of ours, nor M^r R. his Writers once gainsay; only Papists and Familists cast in such cavils: and yet those, I mean of the Familists, who have not forsaken the rea∣son of men, nor laid aside the forehead of modesty, are forced to yeeld as much in their own way; for no man thinks, un∣lesse he desires wilfully to blind and delude himself, that when all Jerusalem, Judea, and all the coasts about Jordan, came to be baptized of John, that all these had the reality of faith in their hearts. This is cleer according to our principles.

But how Master R. will quit his hands of this Objection, according to the rules of his proceeding, I confesse I cannot tell: for when he affirmeth, lib. 2. p. 260.

That we are not to cast any out for non-regeneration, even known.

If not cast out non-regenerates, then give them the seals; and then the Church gives such the seals whom she knowes, out of reason and charity, have no title; and she is guilty of sealing a fals∣hood.

Obj. 3.

Ʋpon this ground it followes, that Excommunicates children are in no better case by this Doctrine, then the children of Turks and Infidels.

Sol. If in some particulars, Excommunicates are equall with Turks & Infidels, let him he as a heathen, it's no wonder; nor yet crosse to any reason, that in such particulars their children also should share with them; those incōveniences coming by the breach of Covenant, when the keeping of it would have procured the cōtrary comforts & priviledges. Look at the particular enjoy∣ment of the priviledges, they are so far alike, have like title thereunto: though the advantages of the one be far greater thē the other in many regards. As should a man reason thus; If he that is a member of a Church, and yet not able to examine himself, hath no right to partake of the seals of the Supper, (as the expresse word of Text testifies) then such in this parti∣cular are no better then Turks. The Answer would be easie, in point of Non-right they are alike, that is equally affirmed of both: but in other priviledges and advantages which look that way, they are far differing one from the other.

These are all the reasons I find, here and there, in Master R. which fully reach the cause.

We shall now, beside the grounds formerly given for expli∣cation, and which served mainly for the cleering and setling of this truth, offer some Reasons to the consideration of the Rea∣der, and so leave this so difficult a head of Discipline.

First, its confessed on all hands, that Baptisme is a previledge of the Church either Catholike or particular, and therefore "not to be found nor injoyed but in the Church, as Master R. lib. 1. p. 175. and therefore as Circumcision of old was counted the live∣ry of God's houshold-servants, and brand of the sheep of his flock, to dif∣ference and distinguish them who were Aliens from the com∣mon-wealth of Israel, Eph. 2.12. so is Baptisme now in the time of the Gospel.

Secondly, it hath been proved in the conclusions forego∣ing, that onely the next Parent can convey this priveledge: upon which premises partly agreed, partly proved, the Argu∣ment issues thus:

Argument I.

They who have no right to Baptisme, they ought not to receive it:

But children of Non-confederates have no right; which is thus evi∣denced: All the right which such have, is from the next Pa∣rents, as in the third conclusion; but the next Parents non-confe∣derate can give no right; for that right which they have not, they cannot give: but non-confederates are non-members of the Church, and the seals are a Church priveledge: and hence they having no right to Church priveledges, therefore cannot give them. Or more briefly thus;

Non-members of the Church have no right to the priviledges of the Church, and so can give none.

But non-confederats Parents, are non-members.

The second part of the reason, where all the difficulty lyes, hath been formerely evinced, when we disputed of the form of a Church, and that which gave formality to the members there∣of, whether we refer the Reader, to what hath been main∣tained as the truth of God, That confederation gives formality to a Church.

And if M^r R. can prove that visible Profession doth make a mem∣ber of the Church visible, when a man is no member of a particular Church, or that profession doth make a man member of all the particular Congregations on earth, I will freely yeeld up this cause to him.

Argument II.

If those children who were externally in Covenant, were only to be circumcised, Then those who are externally in Covenant in the Christian Church are to be Baptised.

But these children who were externally in Covenant and born of con∣federate Parents were only to be Circumcised, Gen. 17.10. Master R. lib. 1. p. 165.

Master R. answereth to the Proposition,

That the Covenant there mentioned was the Covenant of grace, but ours is the Covenant of the Church, lib. 2.202.

Answer. It is true, the Covenant of grace is ever inclu∣ded and presupposed in the Covenant of the Church, and so in this place: but that which is here attended in the ultimate consideration is the Covenant of the Church, wherewith the Covenant of grace was cloathed, and that appeares by this reason.

That Covenant is here nderstood that gives full right unto Cir∣cumcision

(as by comparing Gen 17.7, 10. will fully appeare) and so unto all other priviledges in their order.

But the Covenant of grace doth not give full right unto Circumcision. For Job and all his friends were in the Covenant of Grace, and yet neither Circumcision nor Passeover did appertain to them, nor yet to any other people upon earth, Exod. 12.48. therefore it is a mistake of M^r R. when he affirms the contrary.

Nor doth that help much which he alledged, that

Iob and his friends did sacrifice which was peculiar to the Iews.

Answ. It is a mistake: sacrificing was before the flood, and immediately after in Noah his time, and therefore could not be appropriated to the Jewes, but as it was peculiarly circumstanti∣ated, according to God's appointment.

Nor do those expressions carry any weight, when Master R. affirmes,

That the Covenant in generall was made with Infants of eight dayes old: and our Covenant is not made with Infants.

Answ. The affirmation is a great mistake; for we main∣taine according to truth, that the beleeving Parent Covenants and confesses for himself and his posterity. And this Covenan∣ting then and now is the same for the kind of it, and layes the foundation of the conveyance of all the right that children have to this holy Ordinance of Christ.

Argument III.

Is taken from Romans 11.17. there the holy Apostle discovers the mind of God touching the communicati∣on of Church-priviledges to the Gentiles, and he sets it down under this fimilitude; If thou, being a wilde Olive, wert grafted in amongst them, and with them partakest of the fatnesse of the Olive tree. The Olive is the Church of Christ, visible in her profession: the engrafting is entring into visible fellowship with her: the fatnesse of this Olive, is the Priviledges and spirituall Or∣dinances whereby spirituall good things are communicated to those that are so engrafted and received into communion. This is the conceived sense, by Beza, Paraeus, Piscator, &c. and the frame of the Text forceth as much; for this fatnesse cannot be the efficacy of saving grace, or spirituall dispositions issuing from the Covenant of grace; for this fatnesse is communicated from the Olive, but so saving grace is not conveyed from the Church to her Members: This fatnesse may be lost, for the

branches may be broken off, and so severed from the Olive, and so from all the juice and moisture that comes therefrom; but none can lose this saving grace, he shall at any time be made partaker of: once engrafted into Christ, never severed from him. The words opened, the Argument proceeds thus:

They who are not engrafted into the Olive, the true Church, they can∣not share in the fatnesse of the Olive, the Priviledges of the Church.

But children of Parents non-confederate, are not engrafted into the Olive, the Church: for their engrafting comes not from them∣selves, but from their next Parents, who are not entred into Church-covenant.

Nor will that conceit come in place of answer, that the professi∣on of the Parent is enough for the engrafting of themselves and their Po∣sterity: For

That engrafting or admission into the Church, is here meant, which excommunication out of the Church can take away; for that which the Church gives, that the Church can take away.

But profession of the truth excommunication cannot take away, as sense and experience evidenceth. Therefore that is not the engrafting here meant.

Argument IIII.

If a Pastor of any Congregation have no power by any rule to require a non-confederate to be baptized, or to bring his children to baptisme: then a non confederate hath no power by any rule to require baptisme of a Pastor of any Congregation, and consequently hath no right thereto: for if he had any rule and authority to require that priviledge, he then had right to it. The truth of the consequence depends upon the parity and proportion of reason, which is equall on both hands.

But take a Pastor or Teacher of any Congregation, and let him deal with a non-confederate that hath not joyned him∣self to any particular society, and presse him by all the autho∣rity he hath to come to the Ordinance; in case he refuse, let him proceed against him as an offender; and in case of absti∣nacy, execute the censure of excommunication; he will finde himself at a losse, and that he hath gone beyond his line: His answer will be, I will not joyn with your Assembly, I am not bound to do it, nor can you censure me for it.

Beside, why may not any other Congregation censure upon the same ground, and for the same cause, as not partaking with them, for they may make the like claim by the like reason.

Argument V.

Is taken from 1 Cor. 12.13. We are baptized by one spirit into one body: This body is not the mysticall and invisible, but the poli∣ticall and visible body of Christ; and this visible body is not here attended, as the Catholike visible Church, but as a particu∣lar Church, as suppose at Corinth and Philippi; and therefore Baptisme seals up the externall communion with a particular Church; it supposeth our union to it, and communion with it, and that is done onely by confederation, as before.

It is here answered,

That the body and visible Church here in∣tended is the Catholike visible Church, not a particular Church or Congregation.

Against which I shall thus reason, out of the particular cir∣cumstances in the Text; that Body is here meant, in which Teachers are set up by Christ, ver. 28.

But Teachers are not set up over the Catholike Church, but over the particular Congregation: It is such a flock whereof they are over∣seers, Acts 20.28. such a flock which is amongst them, and must be ruled by them, as their charge, 1 Pet. 5.2.

If Pastors be set over the Catholike Church visible, then either as it is taken in consideration as distinct from the particulars, or as it com∣prehends all the particulars in it.

But neither can be affirmed: not the first; for Pastors and Teachers are never set over a flock, they did never see, nor can tell where to finde; and such is the Catholike Church. Not the second; if by the same commission they are set over all par∣ticular Congregations, then are they bound to bestow the same care and watch over all particulars, which no man will grant.

Secondly, ordinary Teachers are set in the Church by ordinary means, and therefore by election, Gal. 1.1. Of God, and by Man put into their places.

But election doth not set them over the Catholike Church; as sense will suggest on this manner: let three or f••ur men be pro∣pounded for election, to so many Churches now needing and

craving supply, each of the Churches chooseth one, refuseth the other, as not so suitable to their spirits: If the election of the one gives power, therefore the rejection or non-election stops the extent and efficacy of that power; so that he can have no pastorall Office-power there over them.

We have now done with THE PERSONS who have RIGHT to receive these seals.

We are now to enquire the MANNER OF THE DIS∣PENSATION,

And that is either

• Common to both, or
• Peculiar to each.

That which is common to both, appears in two things:

• First, they must be dispensed publikely.
• Secondly, they should have the preaching of the Word ac∣company their solemn administration.

First, That they must be dispensed publikely, in the presence, and with the concurrence of the Church solemnly assembled: for since the seals of the Covenant, and the preaching of the Covenant goe together: the publication of the one must accompany the dispensation of the other; it is not in the power of the Church to confine preaching into corners, for wisdom cryeth openly in the streets, Prov. 8.2, 3. and of old the Church of the Jewes erected Sina∣gogues in every City (beside the Temple set up in Ierusalem) for the hearing and preaching of the Word: our Saviour enjoyn∣ed his Disciples, what they heard in the ear secretly, to preach open∣ly upon the house top, Matth. 10.27. John 18.20, 21, 22. And he compares the Supper of the Lord to their ordinary supper; so he opposeth manifestly the Church or Congregation to the private house, and declareth, that the Lords Supper should be celebrated in the Congregation, as the Banquet should be kept in their private houses, 1 Cor. 11.20, 21, 22.

Yea, the scope and nature of the Ordinance cals for such an Administration; for since the Sacraments are badges to shew our separation from all other prophane societies, and to signifie our communion one with another visibly in the pro∣fession and confession of the faith, as our spirituall union and communion with Christ our head mystically; therefore the administration of them should be such as should suit the na∣ture

of the Ordinance, and serve the end of it: and therefore it is, that in times of persecution, when the Church dare not, nor is it meet she should shew her self to the enemy; yet not then, is the Word of God nor Sacraments privately preach∣ed or administred, neither yet ought to be; for though they be done in the house of a private man, yet because they are and ought to be administred in the presence of the Congregation, there is neither private preaching, nor private celebrating the Sa∣craments.

Secondly, that both these Ordinances should goe hand in hand, after the word opened the seals should be administred.

The practice of the Baptist, our Saviour and his Disciples, are precedentiall to us in this behalf, Matth. 3.2, 3. compared with ver. 5. for this last verse refers unto the former (the description of Iohn his person and behaviour being put in occasionally) when Iohn came preaching in the Wildernesse, Repent for the Kingdome, &c. THEN come to him the people from all coasts and were baptized. And hence he is said Mark 1.4. to baptize in the Wildernesse and to preach the Baptisme of repentance, because there was a concurrence; the one made way for the more cleer un∣derstanding, and the effectuall working, and fruitfull enter∣taining of the other.

And that collection seemes to be faire, which is observed by some Interpreters (who comonly search more norrowly unto the text) Acts 19.4. Paul meaning to conferre the gifts of the holy Ghost, which the twelve Disciples at Ephesus were to re∣ceive by the putting on of hands, unto the performance of the truth, by the performance of the promise figured by Baptisme, and so to joyn the signe with the thing signified. In the fourth verse he sheweth how Iohn preached and administred that ordinance; first he preached that his Disciples should beleeve in Jesus Christ, which came after him: after in the fourth, that those Disciples of Iohn (and not as is commonly supposed, those twelve Disciples of Ephesus) having heard Iohns preaching (and not as is supposed Pauls) were baptized into the name of the Lord Iesus: this inter∣pretation hath plaine proof from the Grammar of the words, the two Conjunctions (which have relation one to the other, and cannot without force be severed) lead the Reader to this way, and lay forth the order of the administration, that after they had heard Iohn Baptist preach, they were baptized. THIS MAN∣NER

OF ADMINISTRATION OF SACRAMENTS IS COMMON to both of them.

There is something that is PECULIAR TO EACH, to which we shall adde one word.

First, Baptisme is the Sacrament of our Initiation and ingrafting into Christ; and that is the usuall phrase of the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 6.3. our insition and incorporation into Christ, is fignified and sealed up by Baptisme: and hence Baptisme is once administred, and never again to be repeat∣ed, because of the stability of the covenant of Grace: It is an everlasting Covenant, and they are the sure mercies that are there sealed up; the constancy of God's truth and faithful∣nesse towards his, notwithstanding all their failing and infir∣mities, which overbear them in their daily course; whom Christ loves once, he loves to the end: his gifts and calling are without repen∣tance; and therefore whom he cals effectually, he preserves for ever through faith unto salvation; that no man shall, and therefore they cannot, take, themselves out of his hand, unlesse they be more then men: no falling away then totally or finally from the Covenant, and therefore no repeating of Baptisme, which seals up our entrance into the Covenant.

That which occasions some kind of further consideration here, is that which hath been a little stirring of late, viz.

Whether Baptisme is to be administred by pouring of water, and so washing the body therewith, or by dipping the body into the water? for herein lyes the very hit and turn of the question, as it is now controverted: for

First, it is confessed of every side, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly signifies to Dip: we say to Dip, for so it is sometime used by the seventy: Ruth 2.14. Ruth dippeth her Bread into the vine∣ger: 1 Sam 14.27. Ionathan dipped the end of his rod into the honey-comb: Thus it signifies to Dip, but seldome or never to Dive, as learned Beza interprets and explicates the propriety of the word, when he intends to lay forth the limits of it in its own bounds, Mat. 3.13.

Secondly, in ordinary course it is commonly used among Authors, and in Scripture, for to Wash, Luke 11.38. the Pha∣risees wondred at our Saviour, that he did not Wash before din∣ner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Mar. 7.4, 8.

Thirdly, washing is the main thing intended by our Saviour in the institution, and to be attended in the signification of the use of the water in the Sacrament of Baptisme: and this is evidenced by these testimonies, which speak expresly to this purpose.

The Apostle, 1 Pet. 3.21. points at this, by speciall descrip∣tion, to be the intended singnification of the outward sign, unto which Baptisme, now answering, saves us. But the question might hap∣pily arise, what of Baptisme is here meant? for there be two things in the Sacrament; the outward signe, and the spirituall part, the thing signified. The Apostle therfore by way of preventi∣on, and by a speciall description, distinctly interprets himself; I mean not the putting away of the filth of the flesh, i. e. the washing of water, which is the signification to be attended in the use of the outward signe, and is the outward part of the Sacrament; but I mean the inward and spirituall part. To this agrees that Eph. 5.26. Tit. 3.5, 6. God is said to save us by the washing of the new birth, and the renewing of the holy Ghost, which is said to be poured out upon us; following the resemblance of water poured, in the washing of Baptisme.

Nor can that phrase rationally admit another construction, Acts 1.5. when our Saviour promiseth his Disciples they should be baptized with the holy Ghost not many dayes after, as Iohn baptized with water.

As they were baptized by the spirit, so they were baptized with water, for so the proportion requires; and therefore it is an utter mistake to think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies the dipping into the water, when the proposition [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as most frequently with the Hebrewes, and generally amongst all Gramarians, notes onely the cause or instrument, and so it carries causa and effectum with it; to baptize in water as a means used to signifie and seal up the Covenant; and therefore the like is used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not that we are dipped into the holy Ghost, but that the holy Ghost is poured upon us, and therefore Luke ex∣pounds it by the shedding and pouring out of the holy Ghost, Acts 2.33. and therefore I could wish that these particulars might be considered.

First, As we are baptized by the Spirit, so by proportion we are said to be baptized with water, so the Text, Acts 1.5.

But we are baptized by the Spirit, when that is applied to us first; as the practice expounds the promise, Acts 1.5. with chap. 2.33.

Secondly, the nature of Baptisme, and the administration thereof, an∣swers the work of application; because it is to seal and confirm the Covenant to us: As it is agreed, so communicated and sealed.

But the applying the water to the body firstly, answers the work of application: for Chris•• ••y his Spirit doth apply himself to us first, Phil. 3.12. we apprehend as we are comprehend: the promise comes to us before we can come to it.

Nay, the Argument growes yet stronger.

That which crosseth the nature of the Covenant, that administration of the Seal suits it not; but Immersion intimateth, that we apply our selves first to Christ, and so to the Covenant, and this crosseth the na∣ture of the covenant; and therefore this administration suits it not.

Thirdly, That which best resembleth our implanting into the simi∣litude of the death and resurrection of Christ: That administration fits the nature of Baptisme.

But the applying and casting the water upon the body best resembles the nature of Buriall, as sense will suggest: the dipping of the body into the dust, doth no way so lively remsemble Burial, as the casting dust and mold upon it.

THE MANNER OF ADMINISTRATION PECU∣LIAR TO THE SUPPER, is in two things.

First, it is a Sacrament of our nourishment, and our grow∣ing up in the Lord Jesus, and therefore it is appointed by him to be frequently used, as being one of the standing dishes which the Lord Christ hath provided for the daily diet and the houshold provision of his faithfull ones, who are his fa∣mily, 1 Cor. 11.26, 34. as often as ye eat this bread, &c.

And to this purpose, our Saviour is here presented to us, as the spirituall food; nay, as the choice and compleat feast of the soul, such as may answer all our wants, and our desires also: Bread sustains the hungry, Wine refreshes the thirsty, both satisfie to the full: Christ saves perfectly all that come unto him, Heb. 7.25.

And hence secondly, in the admistration, as there be distinct parts of the Ordinance, so there is a distinct blessing, which was expressed by our Saviour in the first institution, and is to be imitated by all his Officers: For the words are open; He took Bread and blessed it; after the same manner be took the Cup, and blessed

it also: For one action is expressed, and the rest are implied, the very frame of the words, and order in which they are set forth, imply as much.

For blessing of the Bread commeth immediately after the set∣ting of it apart: Hence that blessing came before the taking of the Wine, and setting that apart for that spirituall end, and therefore before the blessing of that Element; and therefore there must be a distinct benediction used from the former: and that best suits with the distinct nature of the severall Elements which are appointed by our Saviour, and are to be used and received by the Communicants in that distinct consideration: for though whole Christ spiritally be in each part of the Supper, it is not a piece of Christ, as Bread and Food represented to the Receiver; yet there is not all Christ Sacramentally, but in both.

CHAP. III. Of Censures.

THe Lord Christ being a tender hearted father to his Church, as his family and houshold, he hath not onely provided wholsome and choice diet, his holy and spirituall Ordinances for the food and refreshing of the souls of his faithfull, that so they may grow up into him in all things, and encrease with the encreasings of God.

But he hath laid in Purgatives as well as Restoratives; and out of his infinite wisdoms, who knows, to how many corrupt distempers, as so many hurtfull and noisesome diseases the Saints are subject unto: he hath appointed Church-censures as good Physick, to purge out what is evill, as well as Word and Sacraments, which, like good diet, are sufficient to nourish the soul to eternal life.

And his earning compassion hath made him here so careful, that he hath appointed each particular Brother, as a skilfull Apo∣thecary, to help forward the spirituall health of all in confe∣deracy with him.

Hence al the members are made (as we have heard) watchmen over the welfare of their Brethren, and by vertue of their con∣sociation and combination, have power over each other, and

a judiciall way of processe against each other, in case of any sinfull aberration, to proceed legally and judicially against them, according to rules and orders of Christ provided for that end: and herein members of the same Congregation pro∣ceed not onely christianly, but judicially against offences; as in civill bodies, speciall corporations have speciall advantages this way.

The proceeding in the dispensation of censures is double, according to the double quality of offenders and offences,

Which are either

• Private,
• Publike.

Private offences appear only to few, one or more; and there∣fore they onely are to proceed against them, in covering and biding them from the apprehensions of others, as much as may be; provided, they can thereby attain an healing of them.

The rules here to rectifie their proceeding, that they may not neglect their duty, in not endeavouring reformation, or else through unskilfulnesse encrease sin and trouble, when they would remove the one and prevent the other.

The RULES I say, to regulate their proceedings by, are these:

First, such humain infirmities, which unavoidably attend the best Saints breathing upon earth, while they carry a body of death about them, are not to be taken as matter of offence intended by our Saviour, nor have we any just cause to stum∣ble at such straws, or be taken with distaste against the carriage of a Brother in that case; and therefore they come not under the nature of an offence in this advice of our Saviour, Matth. 18.15.

Secondly, If the sin be such, which is like a stone of stumbling in our Christian course, and therefore needs to be reformed in him that commits, and to be removed out of the way of him that sees it, we must here attend our duty, and the direction of our Savi∣our. Mat. 18.15. Levit. 19.17.

Thirdly, but if yet it be not so cleer, but doubtfull to us onely, though our thoughts and apprehensions lead that way; it is not yet ripe for any Church processe. But if fears and suspi∣tions pursue us, as fearing we do not what we should, for the good of our Brother, nor for the setling of our affections to

him: we may enquire by way of doubt, to be satisfied, and to have our hearts quieted, but not adventure to censure it: for it is a safe rule, Where we have not found ground of conviction, we have no reason to administer an Admonition.

Fourthly, if the offence be such, which deserves a censure, and that we have evidence enough of Argument and rule to convince to our apprehension, it is yet the fairest way to enter into a serious debate and consideration of the evil, and to hear fully and freely what can be said by the offending party, for his defence: The grounds which are good to bear an admonition, will then be more cleer, all shifts by discourse being fully discovered, we may better see how more fully and undeniably to fasten a convicting reproof upon a Brother, which is that our Saviour counsels, Mat. 18.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If this fear and warinesse were well attended, those ordinary mistakes, clashings, sayings and gainsayings, and the many offences committed amongst Bre∣thren, while they come to reform one offence given, would easily be prevented through the help and assistance of Christ, if the party that comes to rebuke, would be sure,

• First, that the sin was committed.
• Secondly, that he hath evidence, either by the confession of the party, or witnesse of others, that such a Brother committed it.
• Thirdly, that such a rule is fair and full to convince of such a sinne.

The majesty of Christs Ordinance would appear with much evidence, and with much ease and comfort on all hands, in all the degrees of it; whether it be between thee and him, or whether in case of not hearing, you take one or two; or if need require, in bringing it to the Church. Thus of private Offences.

But if the offence be FAMOUS AND NOTORIOUS AT THE FIRST PRACTICE OF IT, as open drunkennesse, swearing, stealing, lying; or that a Brother, according to the rule of Christ, by reason of anothers obstinacy, be con∣strained to tell it to the Church, and make it publike.

In this PUBLIKE PROCESSE two things are to be attended:

• 1. The preparation to the sentence.
• 2. The execution of it.

First, By way of Preparation, the offence must,

First, be brought to the Elders, and by them debated and deli∣vered to the Church; for they are guides and leaders of the Church, Heb. 13.17. the watchmen and overseers of it, and there∣fore they must know the causes and controversies to the full in all circumstances, difficulties, windings and turnings thereof, that they may be able to lead the Congregation in the wayes of peace and truth; which they cannot do, unlesse they know the way the way themselves.

Secondly, to them it appertains to judge whether the things be of weight and worth, and so need and require the presence and assistance of the body to expresse their judgment against them, and the party guilty of them or no: for if they be petty busi∣nesses, and altogether unfit and unworthy to trouble the Congregation withall: it is in their power to prevent such causlesse and needlesse disturbance, and therefore to suppresse any further proceeding therein.

Obj. It will be said happly, By this means, and under this pretence, if the Elders be corrupt in their judgement, or par∣tiall in their affections, they may silence the weightiest cause that can be, and so prejudice the innocency of those, they are not friendly affected unto, and hinder the reformation of those, whom in a corrupt and partiall way they sinfully fa∣vour.

Answ. Therefore as it is in their power to suppresse such petty occasions which are not worthy the time, pains and disturbance that must be spent upon them; so yet to prevent in justice and partiality in such cases, the party who takes him∣self wronged, may complain of the Elders in that behalf: And if the Congregation see apparently, they have dealt unjustly and partially, it is in their power to rectifie it: but if the complaint prove unjust and unreasonable, be it at the perill of him that complains, for he is to be censured sharply and severely, as out of pride and perversnesse, refusing to listen to the season∣able advice and counsell of those who were set over him by the Lord: as also, because he hath needlesly disturbed the peace of the Congregation as much as in him lieth.

Thirdly, this preparation is to be made by the Elders, be∣cause the body of the people, if numerous, they will be unable with any comely conveniency, to consider and weigh all the cir∣cumstances,

with all the emerging difficulties, which will certainly and necessarily occurre in such agitations: nor can in reason bestow their time and pains upon them, as the intricacy and perplexity of the work will sometimes require.

But when all things are cleered, the native and naked state of the controversie laid forth and presented in the severals of it, even the meanest in the Congregation will generally be able to see cause to joyn their judgments with the truth.

This preparation of the acti∣on lyes in two things: the

• ...Cause must be examined presently.
• ...Examination recorded exactly.

In the examination of controversies (because the eagernesse of some spirits is inordinate in the pursuit of an offence too ri∣gidly; and the pride of all mens hearts generally is such, that though they can do shamefully, yet they are loth to bear the shame of it; and therefore out of their waywardnesse wilinesse of heart, are ready to wimble and winde out devices, that they may put by the dint of a discovering and convicting Argument.) HE THAT COMPLAINS MUST KNOW TWO RULES.

First, that he must not dare to complain to the Elder of a Church, unlesse he can plainly and peremptorily lay in his accusation of another, touching such speeches and carriages, of which upon through search, he is well assured: I say, peremptorily accuse of things whereof he is groundedly assured, because I would pre∣vent such weak and windy kind of expressions, as too often we meet withall, out of mens too sudden pangs and heedlesse mistakes. I take it so; I conceived it so; it was so reported; I met with it on that manner, &c. when upon the search, all these vanish as mistakes: The word is, we must rebuke convictingly, Mat. 18.15.

Secondly, as his accusation must be plain, so his proofs must be direct and pregnant, that such words, for the sub∣stance and reality of them were spoken, and such things done; there must be two witnesses to establish every word, except the things be otherwayes evidenced sufficiently, as by confes∣sion of the party, &c.

On the ELDERS PARTS TWO RULES, if attended, make a great riddance, of occasions, and prevent distemp••rs.

First, let the accusation be presently and exactly recorded, tog••ther

with the answer thereunto in like manner: for experience teacheth, that in multiplicity of debates, parties are apt to forget, or else not willing to remember, and sometimes ready to mistake, adde, alter, vary in expressions, as they see there may any advantage come to their own, or disadvantage to the contrary cause: All again by this means is easily prevent∣ed, and the truth made open to the apprehension of the stan∣der by.

Secondly, let the Elders confine all parties to the poynt in hand, and not suffer them by extravagancies to darken the truth, disturb the proceedings, and bring confusion to the whole de∣bate. They are also, by their authority put into their hands, to forbid and restrain all personall and passionate expressions, and con∣strain both sides to speak to the cause, and onely to the cause in hand.

Thus the preparation is done, the cause rightly stated and cleered, doubts answered, mistakes removed, and by proofs fair and sufficient, the truth confirmed; now the cause is rea∣dy and ripe for judgement, and may easily be determined in half an hour, which cost many weeks in the search and exa∣mination thereof.

The EXECUTION of the sentence issues in four things.

First, the cause exactly recorded, is as fully and nakedly to be presented to the consideration of the Congregation.

Secondly, the Elders are to goe before the Congregation in laying open the rule, so far as reacheth any particular now to be considered, and to expresse their judgement and determination thereof, so far as appertains to themselves.

Thirdly, unlesse the people be able to convince them of er∣rour and mistakes in their sentence, they are bound to joyn their judgement with theirs, to the compleating of the sentence.

Fourthly, the sentence, thus compleatly issued, is to be solemn∣ly passed and pronounced upon the Delinquent by the ruling Elder, whether it be the censure of admonition or excommunication.

Touching this last, Of EXCOMMƲNICATION.

There be several cases which offer themselves to further search

and consideration, of which we may briefly, and in order en∣quire, having an eye and reference to what hath been said touching the first subject of the keyes, where all these disputes had their first rise, and shall receive their last resolution.

The first Question is, What is the order of the Gospel in the pro∣cesse of this great and dreadfull Ordinance of Excommunication?

Answ. First, the execution of this sentence against th•• Male∣factor, against whom it is passed, concerns all the body, be∣cause they are all bound to reject all Church-communion with him, and that because he hath renounced the rule of Christ, and is therefore justly delivered up to Satan, to be his slave in the kingdom of darknesse, who would not be a subject to Christ in the kingdom of light: they are to renounce all voluntary and unneces∣sary familiarity with him, even in civill converse, that they may, as much as in them lyes, without any breach of any bond or relation that lyes upon them, discountenance him in his course, and cause him to be ashamed; and therefore in some particulars he is be∣low the degree of a Heathen: 1 Cor. 5.11. with such a one eat not; and yet 1 Cor. 10.27. if an Infidel invite to a feast, we may goe by allowance from the Apostle; and by parity of reason, we may invite such occasionally: but the like carriage we may not expresse to an Excommunicate.

Now because the execution of the sentence concerns all, therefore it were to be wished, there should be an unanimous consent of all unto it.

Secondly, hence excommunication being an Ordinance of so great terrour, and of so common and great concernment unto all, (if we look at the manner) it must be proceeded in with much moderation, pitty, patience and long-sufferance: if there can be a healing of a corrupt member, we must not be hasty to cut it off: If we look at the matter, it must not be for petty and small aberrations, but for such evils as the mind and conscience of a man, en∣lightned by the truth of God, would condemn in himself or any, upon the first serious consideration, was his understanding left to the liber∣ty of reason, to act thereby, and not crack-brained and per∣verted with prejudice and selfishnesse.

Thirdly, such evils which are either hainous and abomi∣nable, as fornication, murder, adultery, incest, treason, &c. or if not so grosse, yet carry the face of evill in their forehead, upon the first serious and wel-grounded consideration of reason; and have been per∣tinaciously and obstinately persisted in, after the improvement of all

means upon them for conviction and reformation: these onely deserve excommunication by the rules of Christ, 1 Cor. 5. Mat. 18.17.

Fourthly, when such evils are presented to the Church, and there is a mutuall and joynt concurrence of all; every particular Congregation hath received power from Christ to proceed to excommunication without any more ado.

This every one grants, may be done by a Church in an Island; and every particular Congregation hath as much power and right in that censure (as formerly hath been touched, and shall more fully be proved afterward:) the like also may be done if some few should dissent, in case their reasons be heard and answered, and they silenced by the power of Ar∣gument.

Fiftly, but in case things prove doubtfull (which rarely they will, or can in truth, if rules formerly mentioned be attend∣ed) and the difference grow wide and great, it is then seasonable to crave the counsell and help of neighbouring Churches; not to receive any power from them to execute the censure: but that they may see the truth cleered, the erring parties may be convinced, the way also warranted; which being done, either all will agree, or else the major part of the Church hath power and right to proceed and passe the censure according unto Christ; and the rest of the Church dis∣senting, are bound to sit down satisfied therewith.

But in case the counsell of the consociated Churches shall advise to with-hold; the case will then appear doubtful, and want ground of conviction of the Churches part; and therefore they will want ground of execution, as hath been said; and therefore they must stay their proceeding.

The second question is, Where lyes the HIGHEST TRI∣BUNALL where this sentence issues?

Answ. Before we can lay forth the rule of proceeding in this censure, and the order and rank that each person must keep, according to his power and place: we shall speak some∣thing, first, by way of explication of the nature of the censure; se∣condly, lay forth the bounds according unto which the people should confine themselves in putting forth their power: lastly, give in the reasons shortly of the question so stated.

First, this censure of excommunication, and the admoniti∣on that makes way for it, is to be attēded in a double regard,

either as it is

• ...Legally prepared.
• Dogmatically propounded by the Elders, as leaders to the Congregation: or
• ...Judicially passed and executed.

For the understanding of the first, you must recall and re∣member, that it appertained to the place and office of the Rulers, by through search and examination, to ripen the cause, and to cleer all mistakes, and settle the truth by sufficient and un∣deniable witnesse; and therefore in case things were doubt∣full, and admit no serious or through proof, the Congrega∣tion should not be troubled with such things: where no con∣viction can be gained, there no censure of publike admonition or excommunication should be administred. But when things are fully testified, then they are dogmatically to discover the mind of God, and the rule of Christ, according to which a Congregation should proceed.

Secondly, their judgements thus expressed, the compasse ac∣cording to which the people should confine themselves in putting forth their power and judgement, may be conceived in THIS RULE.

The fraternity have no more power to oppose the sentence of the cen∣sure, thus prepared and propounded by the Elders, then they have to op∣pose their dict••ine which they shall publish. But they have as much power to oppose the one as the other. We will touch both the parts of the Rule.

First, they have no more power to oppose the sentence of the censure thus prepared and propounded by the Elders, then they have to oppose their doctrine which they shall pub∣lish; (let it be here attended, that I speak of the censure as dogmatically propounded, not of the judiciall passing of it, when it comes to be executed, and then) the proof is plain.

First, because they have the same authority in dogmaticall pro∣pounding of the one, as in promulgation of the other: They are acts, which alike issue out of their office, in which they are placed, and unto which they are called of God, and bound to be leaders to the people, as in preparing the cause, that it may be ripe and ready for the censure, so in laying open the rule, as it reacheth the severall particulars, and to expresse their judgement and determination thereof.

Secondly, that their power is equall in both, appears pal∣pably

thus: when the cause is cleered and proved by evidence of undeniable witnesses, the Elder may refer it to the Word, and out of the word preach it as a Doctrine: so that the sentence the Elder will passe, shall be a point he will preach; and therefore none shall oppose the one, but he shall oppose the other.

And hence it follows, which was formerly intimated, that if the people cannot convince the Elder of his errour or mistake in the sentence, they are bound to joyn their judgement with his in the compleating of the sentence, without impertinent questions, needlesse scruples, wilfull and disorderly gainsayings; for if they cannot confute his Doctrine, they are bound to entertain and establish it.

Therefore they must do so with their censures, as the infe∣rence forceth.

And this kind of proceeding in judicature discovers so much wisdom, care and faithfulnesse of the Lord Christ, in providing for the comfort, honour and safety of his Church, as the like is not to be found in all the governments upon earth, wherein the greatest excellency ever appeared to the appehension of the sons of men.

For behold the Lord Christ is so tender and compassionate over his Church, that the meanest member thereof shall not be touched in the least measure in his liberty, but he hath fit∣ted, called and appointed his Officers, wise and holy watch∣men, that shall secretly and seriously examine all things with all exactnesse, shall receive nothing but upon such proof, as that whereby every word shall be established; and yet when all this is evidenced, they shall not proceed against them in private, but they shall present all these evidencs to the view and consideration of them all; lay open the rule of truth be∣fore them, and nothing shall be done that they shall oppose, but must approve and set their hand and seal unto, as suitable to the rules of truth, and righteousnesse, and love. And this proceeding is held in all things to all his members: the like is not to be found on earth.

The second part of the Conclusion is, That they have as much power and right to oppose their censures, so propounded, as their Do∣ctrine. For their power is alike in dispensing the one, as the other, as hath been proved: and therefore if they can oppose the one, they may so far oppose the other.

Since then it is yeelded on all hands, that the fraternity may

renounce and condemn the false, erronious and hereticall Doctrines of an Elder, and hinder them that they may never be entertained nor established in the place, yea reject his opinions, and take away his Office from him: they may do as much by parity of reason against his false and unjust censures propounded and concluded, and so interpose and oppose proceeding, as that they shall never take place and be established in the Congregation, onely the method and order prescribed before in case of difference, must be attended.

The conclusion then is, The fraternity put for tha causall power in the censure of excōmunication, whence it receives its com∣pleat being, and here lyes the supream Tribunal in poynt of judgement, and publike proceeding in censure against an offender: the reasons of this we have given formerly, when we intreated of the first subject of the keyes, whether we refer the Reader; onely we may recall two or three for the present, that we may not leave this place wholly void.

First, that Church that can publikely admonish the Elder or Elders, in case he do not hear one or two, that Church can excommunicate, being not heard, Mat. 18.17.

But the Church of the fraternity, in case the Elders offending will not hear one or two, may also admonish: For if one or two may admo∣nish privately, according to degrees of processe prescribed by our Saviour, why all may not admonish publikely, I see not, by the same parity and equality of reason.

If a Brother, i. e. any Brother.

Nay, the case may be such, that they onely will be left to admonish: for suppose three Elders in the Congregation two of them are under offence, in which they do persist, not yeeld∣ing to the first or second admonition, to what Church must now the complaint be made; one Elder is not a Church, therefore the complaint must be made to the fraternity with him; therefore they must admonish, and therfore may also cast out, if their admonition be not heard.

Secondly, That placing of the supream power, which crosseth the proceeding prescribed by our Saviour, that is not orderly and regular.

But the placing of the supream power in the Elders doth so.

The Assumption is thus evidenced:

That which makes the guilty party the Judge in his own Cause, that crosseth the proceeding prescribed by our Saviour.

But this doth so: For in case the Elders offend, and are com∣plained of, to whom must the complaint be carried? the text saith, To the Church: the Church (sayes this opinion) is the Elders, and therefore they must be complained unto as their own Judges.

Thirdly, that power which is appointed by Christ in his Church to reform evil (that being managed according to his appoint∣ment, and that in time of peace) that power can and will attain its end, otherwise there should be an imputation laid upon our Saviour, that either he wanted wisdome or power in his institutions, in that such were appointed which were not able to attain the end, for which they were provided and appoint∣ed. But if the power of the Censures be placed in the Presbytery, for the removall and purging out of the leven of a pertinacious sinner, it cannot attain his end: For suppose the body of the people will keep him in, converse with him, and maintain full commu∣nion, their excommunication will not do the deed, which shewes the arm is too short to manage this power to the full extent of it, as it was intended by our Saviour.

And hence Master Ruterford grants, lib. 1. p. 44. That it is the constant received and maintained opinion of Divines, an∣cient and modern, that excommuncation be done, consentiente plebe.

Nay, Zepperus, Zanchy, Beza, Bucanus, Paraeus, think the El∣dership should not excommunicate, sine consensu. Nay, Peter Martyr goes further, Ʋnde concluditur non absque consensu ecclesiae quempiam excommunicari posse, loc. com. de excom. sent. 9. Jus hic ad ecclesiam pertinet, nec ab illa eripi debet, sent. 10. Cartwright in 1 Cor. 5. against the Rhemists: Magdeburg, Cent. 1. lib. 2. c. 4. Claves toti ecclesiae sunt traditae.

The ground I conceive of this joynt judgement, thus con∣stantly requiring the consent of the people, doth in truth im∣ply, that their consent was not matter of complement, but car∣ried a causall vertue with it, for the compleating and accom∣plishing of this censure.

And let it be supposed that where there be three Elders, two of them should turn Hereticks and continue so; how could the Church proceed against them, unlesse there was a causall power in the fraternity to accomplish this censure?

For (if by Church was meant the Eldership) how can one be

the Church? and if the people should consent, and yet their consent carry no causall vertue to this work, the inconveni∣ence, which is crosse to right reason, remains yet unremoved, to wit, that excommunication should proceed and be com∣pleated by one man, which is contrary to the grain of the words, and the processe of our Saviour set down in the place, which is to rise by encrease from one to two or three, and thence to a multitude.

This ground thus proved, being received, many collections flow naturally from hence, which will be instead of so many Answers to severall Questions.

First, the power of judgement and power of office are apparently distinct and different one from another: The Elders in poynt of rule and exercising the act of their Office, are supream, and above the Congregation; none have that Office-authority, nor can put forth the acts thereof but themselves: But in poynt of power of judgement or censure, the fraternity they are supream, and above any member or Officer, in case of offence and delinquency: nor need any man strange at this distinction, when the like is daily obvious in paralel examples presented before our eyes.

The Lord Major is above the Court, as touching the wayes and works of his Office, none hath right, nor can put forth such acts, which are peculiar to his place, and yet the Court is above in poynt of censure, and can answerably proceed to punish in a just way, according to the just desert of his sin. Thus the Parliament is above the King, the Souldiers and Captains above their Generall.

Hence again, excommunication is not an act of power of Office, but of judgement, from grounds and grants formerly cleered, and therefore cannot be appropriated to Rulers, nor upon right consideration accounted an act of highest rule, but an act of supream judgement, which is seated in the fraternity, and may be put forth by them in a right order and manner, as it hath been before proved; still that is a staple rule, which stands fast. The whole hath power over any member and members, and can preserve her self and safety against any of their power that would annoy or destroy it.

And this must be yeelded by all those who give power of excommunication to Synods and Councels, in that Brethren as well as

Elders are members of the Synods, and the Acts of those As∣semblyes issue from both Elders and Brethren, as all the Ortho∣dox prove against the Popish Impropriators.

Hence lastly, as long as the Church continues, and hath the being of a Church, she hath right and power of managing these censures, because it belongs to her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and appertains to her as such a body, and therefore cannot be taken away, unlesse her being be taken away: As an Officer, while he re∣mains in his Place and Office, he hath right and power to Preach and administer the Seals, though the exercise of those acts may sometime be hindred by violence and constraint: so while the members continue confederate in combination, and so communion with one another by free consent, they have also power one over another, and in case the part prejudice the whole, it's subject to the power of the whole, to be remo∣ved from the communion thereof.

Notes

• * 1.1

  Acts 6.
• * 1.2

  Gen. 25.23.
• * 1.3

  Ezek. 18.9, 13
• * 1.4

  1 Sam. 3.27, 30.
• * 1.5

  Judges 5.8.
• * 1.6

  Deut. 29.11.
• * 1.7

  Gen. 17.10.
• * 1.8

  Deut. 29 9, 10
• * 1.9

  1 Cor. 7.14. Rom. 11.17.