The Government of the Churches of Christ

CHAP. IV.

THough we judge Synods to be of great use for the finding out, and declaring of Truth in Difficult cases, and encouragement to walk in the Truth, for the healing offenses; and to give Advice unto the Magistrate, in matters of Religion: And though we give great Honor, and conscientious Respect unto their Determinations: Yet since not only an occasional, but a standing use of them be asserted and maintained; and that in Subordination of one unto another, as Juridical, Ecclesiastical Courts; and this in all cases: We Humbly present these Reasons against it:

All Subordinations of these Spiritual Courts, having greater and lesser Degrees of power, to which in their order causes are to be brought, must have the greatest and most express Warrant and Designment in the word for them. Whence it is argued thus.

Argu. 1. Those Courts that must have the most Express Warrant and Designment for them in the Word; and yet have not the least, their power is to be Suspected; and not Erected in the Church of God; But these have not the least: Therefore, &c.

There ought to be the greatest and most express Warrant, and that for two things belonging to them. 1. For their Subordination and Number. 2. For their Bounds and Limits of Power. And because this principle is made use of both in the point in hand, and other of like nature; Namely, to argue à pari ration, from like and Parallel Reason, the Argument to Establish this Proposition, shall proceed accordingly, from the strength of like Reason, in other cases and instances, that there ought to be, that there ought to be a Warrant and Designment in the Word for them.

1. From the like Reason, in the case of Subordination of Officers in the Church, one over another, there was a special Institution, and it is required; or we own them not; and that for intensive power, and extensive power; and therefore for the Subordination of such Courts also. The Rule of proportion holds; for a Government of, and by special Subordinations, whether of one Church-Officer or Person over an, other, and of him over others; or of a many in the like Degree of Subordination are but several Forms of Government, of which there is the like reason in common. As of Subordinations in a Monarchical way, wherein but someone Person is Superior to another downwards, or in an Aristocratical way throughout, in this they come all to one; that if there be to be an Institution or Warrant for the one, there is to be for the other, whether God or Men be to be the Institutors of them. Now in the Government of the Church, for the Subordination of Officers, there was an express Institution, or Men ought not to have assumed it, 1 Cor. 12. 18. God hath set in his Church; First Apostles, Secondarily Prophets and Evangelists (who were of a Parallel Order) Thirdly Teachers; and the difference of power in Apostles and Evangelist's, is by Subordination; but Christ hath not set the like Subordination of Courts.

2. It is proved from what the Presbyterial Principles themselves Reject: An Institution is required by them in the case of Subordination of Bishops, Archbishops, Popes in their arguing against them and their power: Yea, and by the Episcopal Writers themselves, who when it is objected, that if there may be a Bishop, and an Archbishop over him, why not a Patriarch over Archbishops, and a Pope over all? They deny this, and Reject a Patriarch or Pope (although these Popes should Renounce Infallibility) as not warranted by the Word. They say, an higher and more Universal Subordination, alters the case. And the usual exception against this Subordination of such Church-Governors, is that in Scripture, we read neither of the Name of an Archbishop, nor of the thing, and therefore not of a Subordination. The like may be said of those; where read we of Councils Provincial, National, Names or Things? Yea, and in this way of arguing (in this Respect) the Disadvantage is on this side rather; for we are sure that once there was in the Church, such a Subordination in Church-Officers, Evangelists over Pastors, Apostles over Evangelists (only they were extraordinary, and so no Patterns.) But of such Subordinations of Councils in an Aristocratical way, there is nothing to be found.

3. It is argued from like and just reason, in other Societies and Bodies politick. In all Kingdoms and Commonwealths, well ordered and constituted, there is, and ought to be a set and express Order by the Laws, both of the number and bounds of Courts of Judicatory, from whom, and to whom Appeals are made, and in what cases, &c. And if this Subordination should be set forth, and fixed by the Law, is as necessary as the Laws and Rules by which Men in a Kingdom are to be Governed. The Wisdom of the Law doth Judge it not enough to appoint several kind of Officers, as to say, Counselors, Serjeants, Judges; but designeth also, and appoints several Courts, with their power and bounds, the Designment of which (especially standing Courts being made up of these) is a matter of much more Moment, than the other. Yea, and still the greater and higher such Courts and Assemblies are having amplitude of power over others, the more express Evidence and Warrant for their power, there is and ought to be; as for Parliamentary power, and the privileges thereof. And this is evident, as from the Example of all Kingdoms, so from what the Scripture speaks of the constitution of them. Each part of the Subordination of such power in all Government, both was and is called a Creation of Men in things Human, whether it be in a Monarchical or Aristocratical way, 1 Pet. 2. Submit yourselves to every Human Creation.

And he speaks there evidently of (and therefore thus styleth) the Subordination of powers in a Common-wealth, whether Officers or Courts, for it follows, whether unto the King as Supreme, or unto Governors, as those that are sent by him, &c: and so have Subordinations of power under him, now Parallel, Spiritual and Ecclesiastical Government with this. As in the rearing of an Human fabric and contignation of power, there must be an Ordinance or Creation from Man, when God hath left the framing of it (as in this case he hath) so this Subordination being in Divine power, there must be a Divine Institution of it, besides that of the Distinction of the Officers themselves.

4. It is argued from like Reason with Christ's Institution, Matth. 18. If in a particular Church, Christ hath prescribed the several Subordinations of proceedings, and set forth the Degrees, Bounds, and Order of them; then much more it is required in these, by how much a larger extent of power is committed to them. The First Rule in Matth. 18. for proceeding, is, If thy Brother offend thee, tell him thyself: Then 2. Take two or three, and if he hear not them, then 3. Tell the Church. If there were a Thousand Brethren in a Congregation, a Man were not bound, nor were it orderly in an ordinary and set way, to take, as the Church shall please, first two or three, and then ten, and then twenty, and still the like proportion of a greater and greater number, ere he comes to the Church itself: But Christ hath set the Order, and his Wisdom saw it meet thus to design, and limit the proceedings in a particular Church: And it had been much more necessary, to have appointed the like about these more general and greater Assemblies; because everyone of these Courts (intended) have the power of a Sentence and Judgment, whereas those two or three, proceed but in a way of Admonition, in order to a Superior Court. Shall he take care of Congregations (which are esteemed the meanest) and not for these, of which if he should not have set the bounds of power, and the Subordination thereof? None would know what belongs to them, who is in fault, if offenses be not corrected; now would any know whom first to Appeal unto, I will appeal to the National Assembly first, says one, and am not bound to the Classical or Provincial: Another would say, I will appeal to a general Council, which can best judge, and will be sure to make an end of it. Why should any be hindered from going, per saltem, if Christ hath not set forth, and obliged us to these Subordinations in their Order?

5. In the Churches of the Jews, the Subordinations that were, •• re set forth and Determined, by Institution or Example, how many Courts there should be, and where to rest. There were the Courts of the Cities and the Towns; and then their Synhedrim, to which the cause was to be carried, if it were too hard for their particular Courts, Deut. 17. In the New Testament, we have for removing Scandals, a Congregational standing Court and Government (or be it a Classical standing Presbytery, over many Congregations, as our Brethren say) and we have an example also, of going out from a particular standing Church, whether the one or the other electively to another Church or Churches, when Divisions are therein (which Acts 15. holds forth) but still for such standing Subordinations and Courts, as these out of this Church nothing at all. If there had been any National Synhedrim, a set and constant Judicatory; then Christ would have appointed it as he had done before, but he hath not, no example, no constitution holds it forth, which is the second. And

I come now to prove, that these Subordinations of Synods, have not the least Warrant and Designments of them in the Word of God.

1. The New Testament is silent in it. And if it be said, that all Nations were not then converted, when the Apostles Wrote: It is answered, that God in the Old Testament, took care aforehand to set the Order when they had no Cities, nor were settled in the Land. And accordingly, if the Apostles had not lived to see that which might occasion such an Institution or Precept; yet they would some way have left order for time to come▪

2. But, Secondly, Though the Apostles lived to see many Famous particular Churches Erected in a Province, as well as in Cities; in a Nation, as in Judea, in Asia, in Crete, there were many Cities and Churches in each: And although all the People in those Countries, were not Christians nor Members of Churches; yet there was matter for the moulding and casting them into these Subordinations, as well as now in France, where not the third part are Protestants; or in the low Countries, where not the Tenth part of the Inhabitants are Members of their Churches. It had been as necessary to have appointed them. They set up, and appointed all needful Remedies, for ordering the Churches after them, when they should be gone: And 'tis more strange, that in the case of the spreading of Errors, they should not Write to Churches as gathered into Synods, and as having the standing power to prevent and suppress them (if such Ordinary standing Assemblies Armed with coercive power, had been then in that existence as now.) That upon no occasion, this should be done, when yet they had occasions.

Take the Seven Churches in Asia, Ephesus, Thyatira, Smyrna, &c. with the rest of the Churches therein, a Province, called therefore Proconsular Asiae, and though therein we find many great Disorders, and some in Doctrine (the more proper Work of these standing Synods) yet we see that Christ Writes only to each of these Churches apart; and Reproves each, for the Disorder in Each: Whereas had they been one Church, in such a standing Association for Government, and had had ordinary Provincial and National Assemblies extant, as now, the Reproofs would have been especially directed thereunto. As if Errors and Disorders were in the classical Churches (as those all are pretended to be) of Scotland, the chief Rebuke would now more justly fall upon the National and Provincial Assemblies as their constitution is.

3. Yea Thirdly, The Holy Ghost would have at least vouchsafed to these or some other Churches that were in like manner in a Nation or Province, as Galatia, &c. in Respect of such a Combination, the Name of a Church, who must have had according to the Principles of this Government, so much of the power of a Church. But nowhere are the Churches in a Province called a Church, but Churches in the plural: And if the lesser Churches, then these; yea, rather these, having most of the power, should therefore rather have had most of the name. Yea, and by how much the Church-power thereof, should have been most independent (as a Nation is) and so come most eminently within that Rule, Tell the Church (from which words, these pretend their power; and yet cannot show so much Title thereto, as to have the Name Church given them) let a Rational account be given of this.

CHAP. V.

Arg. 2. IF there be such a Subordination of Synods in the Church of Christ, then there is no Independency, but in an Oecomenical Council: Which first would bring in a Foreign Ecclesiastical Power over each State and Kingdom. And Secondly, which therefore of all other, should have its Designation and Existence in the Word, and is more needful, than all the other two sorts of Synods mentioned; for if any should be Extant, then that which is Remedium efficacissimum. 'It is said, there is wanting Remedium efficax, if these Subordinations be not; but according to these Principles, there is wanting that which is the most Efficacious Remedy, if a General Council be not extant. For if there be not a Resting in a classical Presbytery, but Provincial also must be, and appealed to; neither are they reckoned Efficacious enough, but there must be National also, upon this Supposition, that the greater Assembly hath more of the promise and assistance of Christ, than the lesser; then of all other, a General Council must be supposed in a Transcendent manner above all the rest, to have the promise of Assistance made to it, and so to be the most eminently Efficacious (if not the only) Remedy on Earth; yea, and only to be Rested in, being that which only is the ultimate. Some of the Papist's, they gave this to such a General Council, that it cannot err; but according to these Principles of Presbyterial Divines, though it might err, yet it is supposable to be Transcendently more irrefragable, than all the other under it; and God more with it, than with all the rest: And therefore God in his Word, would have given especial Order for this, above all other; and the same God that suits his Providences to his Institutions, would not have failed in what is the most Sovereign Remedy of all other, that it might have been existant in all Ages; as we see his promise was to the Jews, to keep their Land, when the Males thrice a year went up to the General Assembly at Jerusalem. But for 300 years, the Churches wanted them, and could not enjoy them, and they are adjudged, therefore not necessary to the Government of the Church, which yet according to these Principles, must have been the most necessary of all the rest. Yea, and further else, Thirdly, there must be an Injurious Independency set up in a National Synod; For when a Man hath Appealed from one Court to another, and comes to this National, that is, the ultimate existant, and upon the Sentence thereof, comes next to be Banisht out of a Nation, to have his Estate forfeited, to the Ruin of himself and Posterity; then it is he most of all needs the Relief of an higher Remedy, more Efficacious, than all those he hath gone through (if such an one may be) yet then he is left Remediless, and (according to those Principles) left more unsatisfied than ever; because, thinks he, there is by God's Appointment, a Court that hath more of God, and of Christ in it, than all these to Judge of the Truth and Right; and Lo it is not, nor can ever be expected.

Let it be withal considered, that when God appointed a Subordination of standing Courts, he withal designed out which should be the Supreme, and made it the Ultimate: And the Supremacy and Independency of it, in a Set and Standing way, was his Institution, as much as the appointment of the Court itself: So that he was to be put to Death, that obeyed not the Sentence of it, and all Appeals were thereby cut off. Therefore if a National Church, doth take upon it to be an Independent Church, upon the Sentence thereof, to have the extremist punishment executed (but that of Death) that in a Nation Men are capable of it, had need, for the quieting of all Men's Spirits, that must submit to it, not only show a Warrant from God, to be an Ecclesiastical Judicatory; but also to be the Supreme Court, as the Synhedrim was, that Appeals should be made unto.

Arg. 3. To that end Thirdly, Let it be examined, what Set Rules there is, or may be supposed to be of these Subordinations, and their Bounds, and the Ultimate Independency in a National Church; which should be fetched from some standing considerations, which the word Warrants: God never having constituted a Church, but he gave the bounds thereof. All variation of Church-power, is from God. The alteration of the Government of his People the Jews from a Family Government (which had been under the Law of Nature) to National in Moses his time, was by express appointment: And as himself made and constituted it a National Church, so there was an Ecclesiastical Government framed by himself, suited thereunto. And in the New Testament, there is a Reed to measure the Temple, Rev. 11. 1. a Rule to set out the limits of Church-power, as well as under the old. And therefore the Argument is framed thus:

That Church-power which cannot show a set and constant Divine Rule for its Variation and Subordination, and Ultimate Independency, is not of God, and so May not be. But this Variation of Church-power into these Subordinations, cannot show any such steady constant Rule for these things. Therefore, &c.

The Major is evident from what hath been said. The Minor is made good by a removal of all particulars, that may be supposed to be the Square of framing these Subordinations, &c.

1. Not that Rule, that the greater number or company of Churches, should Rule and Govern the less; and that the whole should Rule the part, is a sufficient square, by which to Frame these Subordinations.

For then, 1. There would be as many several Subordinations, as there can be supposed Variations of greater Numbers; and that will arise to more than these three only. Every New greater company, would constitute a New Synod. 2. Where is the promise of God, that he will be more with the greatest part of them that profess Christianity, rather than with a few, so far as to constitute a New Power and Government? Yea, 3. The greater number of Churches professing Religion, are more corrupted; the pure Churches are fewer. It had been ill for Philadelphia and the Angel, and Elders thereof, if those seven Churches in Asia, had been cast into such a Subordinate Association for Government, to be exercised by the Angels and Elders of all the other six Churches, with the rest in Asia. And the like may be said of the purer Reformed Churches in Germany; if the greater number of those that yet were True Churches, should have Ruled the lesser; then (Lutherans and Calvinists, being bound to this Government) the Lutherans (being also True Churches, and yet the more in number) would by virtue of this Law, have soon corrupted the purer. And what reason can be pretended (according to this Rule and the Principles of this Government) to leave any True Churches out of an Association? 4. Suppose there should be as many Elders and Churches, more purely Reformed in one Province or Shire, as in the rest of a whole Nation besides (as instance might be given in some of the Reformed Churches that there are) why should not God be thought to be as much with them, as with the National Assembly? And if all are to give themselves up to this Law, how will the greater, which is the whose, either corrupt the purer, or express them? 5. If Qua greater, then the Decrees of greater; (viz. General Councils) in former Ages should bind us more than National or Provincial now; for they should have had more of Church in them (by this Rule) and so more of Christ; and then take all General Councils, that set up Popes and Bishops, and all other Superstitions. If it be said, we chose them not; yet still that is not the ground makes their Decrees less Divine, or obliging to us; but it lies in the Authority of God's Ordinance, that they were the greater and more General Councils. And however, still if this be the Rule, that the greater number of Churches, Rule the less; then take the measure of this greatness and number of Churches from Time, stretching the Line over all Ages past, as well as from the greater number of Churches in such or such a place, or Nation in the present times; and so look what General Councils, for most Ages of the World did Establish, should (by virtue of this Law) oblige the present times, and have more force upon us, than the Universal Church in this present Age; much more than of any National Assembly, if either be simply considered, under a mere Ecclesiastical obligation; that is, Qua greater, and more of Church: Time varies not the case so, but that all their Acts, having been Acts of the Church-Universal in all Ages, should comparatively stand more in force; but however, the Acts of any of the last General Councils will stand in force, until a Ceneral Council of like extent, Repeal those Acts, as the Statutes of Parliament of our Ancestors do, if not Repealed by like and equal Authority.

2. It is not the notion, or the consideration of their being Churches in such or such a Nation or Province, that can be the Rule of making this Obligation, or setting of these Bounds. It must be considered, that the question is of a mere Ecclesiastic obligation, by virtue of Church Principles, such as should have been a just Rule and Measure to the Primitive Churches, e're Princes turned Christian, to have reared up the like Subordinations. Now then the Limits from hence, must either rise from being first one Church in a Kingdom, under the same civil Government. Or Secondly, One Church in a Nation; that is, either from a National respect, or Political.

1. First in general from neither; for that instance in Acts 15. of the Council there, its Rise, or the bounds of its Authority, was founded upon either: For if either National or Political Respects, should have obliged them, they should have sent to Syria, or Silicia, and not Jerusalem, who were both under a differing Government civil, and of another Nation. But,

2. Secondly, More particularly.

1. Not Qua Church in one Kingdom; for that is per accidens to a Church, that it grows up to a Kingdom, or that the whole Nation is converted to Christianity; and therefore a Set Rule for all Times cannot be fetched from thence. This could not be the certain measure of the Independency of Church-power, in the Apostles times.

2. This makes the bounds of Ecclesiastical Independency and Jurisdiction, uncertain, varying, as the bounds of Kingdoms do vary. When the Roman Empire had all Kingdoms under it, all the Churches must then have been obliged, to have had then General standing Councils, suited to the extent of the Empire, to have been the next unto the Provincial, for their Supreme Judicatory, such as the National are now to the Provincial, or else before the Empire turned Christian, there was this Rule, even as many Independencies as Churches: And then again, when this Empire was broken into ten Kingdoms, yea, and many more, there arose instead of the former, many new Independent Boundaries of Church-power (of which only the question is, and not of that power which a Church doth come to have, and simply and alone holds of the Magistrate, which will be merely civil) and then, as Kingdoms vary by Conquest; the like alteration the bounds of Church-power must receive. Among the Jews it did not, which when the Church was broken into two Kingdoms, by God's appointment, yet the Church-State by God's Institution, varied not; but was still one Church. Lastly, If this Independency ariseth from the Magistrate, then there is no need of such Subordinations, which is proved by experience in Reformed Churches abroad, who are well enough governed, without these Subordinations. Geneva hath no Appeals, but is governed by one classical Church; and why may not all other Churches, as well without them; if the Magistrate oversees them, and keep each to their Duties? The Churches in the Low Countries, want National Synods, and yet are peaceably governed; yea, some for a long time have been without Provincial, and say, if they can, they will never have more; and yet are peaceably and quietly Governed. It is as the civil Magistrate will Terminate the Independency, and himself overlook it.

2. Secondly, If these bounds be fetched from National Respects, then in Germany, the Calvinist's must be subject to the greater number of Lutherans; and in this Kingdom, all Ministers must make up this Association, and the greater number will be the worse, and oppose the good. If because the Calvinists that profess a further Reformation, are Disobliged from Associating with the Lutherans, then those in any Nation, that profess a further Reformation than others, are free by the same Law. Surely uniformity of Principles, is a more intimate bond of such Association, than any such outward extrinsical respects. 2. If Qua Nation, then Wales must be Independent. 3. If Qua Nation, then 1. If Nation be taken for a People of the same Tongue and Kindred, all the Christian Jews in the Primitive Times, when scattered into any Nation, were bound to have made one Church Distinct, from all the Churches they cohabited with. 2. If for a People dwelling in the same National bounds; then the same Jews being dispersed into several Countries and Nations, must have made one Church, with the several Nations where they lived; whereas Peter in his Epistle, and James in his, and Paul to the Hebrews, wrote unto the Jews apart, as Churches in all Nations.

CHAP. VI.

Arg. 4. THAT Government which necessarily requireth and produceth Representations, arising out of other Representations of Spiritual Power, having a Derived power therefrom, there is no Warrant for. But these Subordinations of Synods, Provincial, National, Oecumenical, for the Government of the Church do so, &c.

The Major shall be spoken to, after the Minor Proposition is both cleared and proved, which is done by putting two things together. 1. That if there be an Authoritative Subordination of all Churches in the Provinces, to a National Assembly, and so of many Nations to an Oecumenical, binding unto Subjection; that then all in the Provinces, must be interested in that National, and all in the Nation, in that Oecumenical; so as it may be said, that they are all involved and included, and so obliged, as it is in Parliamentary power, wherein the Shires are involved. 2. That this interest in this Subordination, cannot arise but either by immediate choice of those Elders who shall Represent them, by each Church and Congregation immediately (which is the case of our Parliament Men chosen immediately by those they Represent) or else, that the Provincial Elders sent by the Congregations, shall choose out of themselves, some few that shall Represent the Provinces; and so likewise the National Assemblies, shall choose out some few, that shall Represent the whole Nation in a General Council. Now the first of these is not, nor can be: The Congregations meet not for any such immediate choice; but the Elders of them, all choose out of themselves. So as the Obligation of all the Churches, to Subject to a National Assembly (arising out of those other Subordinations) is not because they are a greater number of Elders or Divines; for in a Provincial Synod, there may be Assembled as many, as in the National; but it ariseth from hence, that some out of all, do Represent the rest; and otherwise, when a National Assembly sits in a Great City, all other Neighbor-Ministers must come, and Vote with them, and Outvote them who are the Representers of the whole.

Now such a Representation, having a derived Spiritual power from other Representations, is not in matters Spiritual Warrantable. Besides all Arguments against delegated power in matters Spiritual, all Ministers being immediately Christi vicarii, and that all such Representations grow weaker, as Reflections use to do, Elders Represent the Churches in Classical and Provincial Assemblies, as being immediately chosen by them; but the Elders in National Assemblies, are the Representations of Elders in Provinces, and so are a shadow of that first shadow, whereas yet they have the most of power, even all that can be supposed to belong to the whole Substance. Besides such considerations, it is argued thus.

1. If that these few out of Nations, should bind all those Nations in matters Spiritual, and a few out of Provinces, the Nation, they must be supposed to have the the promise, and an Assistance answerable. But where is either the promise, or can Gifts in a few, be supposed to produce such an Obligation? 'It is true, where two or three are gathered together, his promise is to be in the midst of them, and so suppose with more, when more are met; but that his promise should be to be with a few out of a Nation, as with the whole Nation; and those not chosen immediately by the Nation, but the Representers of them, cannot be expected. 'It is granted, that each so met, hath the Gifts and Assistance of an Elder; and so the whole, as of so many Elders met (as we in this Assembly are to be looked upon, and the Judgment thereof accordingly Reverenced.) But that as they are Elders Representative of Hundreds of other Elders, who themselves are Representers of Churches, that any such Addition should arise to them, by virtue of this Duplicated Representation, over and above what is in their single Gifts and Offices, let either a Warrant be produced, or a promise. Two things are allowed them; but a third denied them. 1. It is granted, they may have Assistance to Judge as Elders, which is their Office. 2. Assistance to Judge according to their Personal Abilities, being thus called to give their Advice. But 3. Such a Superadded Assistance, as holds proportion to that Spiritual Bulk and Body, which they Represent (for suppose that always it falls out, that the best and choicest of a Nation, are chosen; yet still not to hold proportion to a whole Nation) there must be a more than ordinary promise for it, and therefore had need be express and evident. That it is otherwise in Common-wealths, is because the Representations, and also the power conveyed, being Human Creations, the Persons Represented, can set up a power which shall Represent them: But this power we speak of, is Supernatural, and must be from God, and his Institution. The Synhedrim of Jerusalem, had a special Assistance above all Courts else; and therefore God appointed causes to be brought to it, which special Assistance is intimated twice in the Institution of it, Deut. 17. by this, that they should go up to the place which God should choose, ver. 8. and do according to the Sentence which they of that place (which the Lord shall choose) shall show thee. An Emphasis is put upon the Blessing, which by God's Choice and Election, did accompany that place which God had chosen, to put his Name, and promised to be in an eminent manner, present in, and to accept their Sacrifices there offered (which was a Representative Worship of that Nation) and not elsewhere. Now as that was the Representative Worship of the Nation, so these Governors were the Representative Governors of the Nation; and both Sanctified in that place, as the Gift was by the Altar, as that which God had chosen. If the like Institution were found, with the intimation of such a Blessing from a peculiar choice of God's, of National Assemblies, all ought to subject to them in matters Spiritual.

2. If there be such Representations as these, in one or few Persons of many Churches; they have each for that time, whilst in such an Assembly, Archiepiscopal and Episcopal power, and their case is Parallel (Parallel then for that time and occasion, and as met in a Synod) with that of so many Bishops, when met in a Council, whose Episcopal power, as then and therein met, lies in this, that they are so many Churches Representative, especially this would fall out, if these Synods should still consist of the same Men, or if some few should be always chosen to them. And why may there not be standing Persons, that are more Skillful in such Affairs, through exercise usually chosen, as well as standing Assemblies themselves? And then as touching matters of Jurisdiction in such an Assembly, they are for the present, the same with so many Bishops met in a Convocation.

3. If these Representations, having the power of all the Churches in the Nation, were Warrantable, they must be a Church. Besides, that they are nowhere so called (we leave the Usurpation of that Name, to the Popish Clergy) and if so, then a Body to Christ; for so every Church is, and where is Christ said to have a Representative Body, of his Body? They are a Church, that is, a company of Elders personally gathered, but a Representative Church they are not, cannot be; and yet must be, or they have not the power of all the Churches in a Nation in them, nor otherwise do their Acts oblige them to Subjection.

CHAP. VII.

BEsides what hath been said against this Example, alleged to prove Presbyterial Acts of Government, by the Elders of the Church of Jerusalem, in the Reasons formerly present, proving, 1. That that one Example, cannot serve to prove both the Presbyterial Government and Synodical; but that if the Assembly will lean to the one, the other must be quitted. 2. That the Assembly was not a formal Synod, but only a Reference by the particular Church of Antioch, of their differences among themselves, unto this particular Church of Jerusalem, and no other. It is moreover added, that the Example of it is here further extended, to prove all sorts of Synods and Subordinations thereof, both Provincial, National, and Oecumenical, and so it must suit all these so great varieties, when it was not made fit for any one of them.

But if it had been a Synod; yet 1. Neither Provincial, nor National, but the contrary; for Antioch consults not with the Churches of her own Nation, but seeks to Jerusalem, a Church of Judea, of another Nation, and another Province. 2. Neither is it the instance of a standing Synod (which the word Subordination doth necessarily infer them to be standing Courts, or else the Links of those chains, will not hang together) but Elective; for they sent, out of Election and choice to them, but about this one question at this time, without any obligation to refer all other matters to them in an ordinary way. 3. Nor is it the Multiplication of Synods, but only of one, in whose Judgment those of Antioch rested. 4. Much less is it the instance of rearing up of a Subordination, and Contignation of Synods, Superior and Inferior, which is a further thing. For though when offenses are not healed, and one Reference to other Churches is not sufficient to cure them, there should be a seeking to others; yet the example obligeth the Churches that are in difference, not to take and choose the Churches of that Province, either as of that Province, or as the greater number to whom both those among whom the controversy is, and those to whom it was afore referred, must be Subordinarily Subject. Much less doth it hold forth, that the Churches of that Province, may judicially challenge a Right of Authority to decide it, and oblige them sub paena, to their Determination; and then the Churches of that whole Nation, challenge the like over all. But still it runs in this way only, that those who shall be Judged meetest and ablest, and Faithfullest to Determine and compose it, by those who are to refer it.

The Argument is usually drawn from like Reason, and let there be found like Reason, and it is granted; and though itself is not the pattern of a Formal Synod, yet it holds forth this Rule of Equity, that when offenses arise among Churches, References ought to be made from out of themselves, to Churches abroad to heal them. But the question is, to what Churches these References are to be made, and how? And let the like Reason held forth in the Example, be kept unto, and decide it. Say we still to those Churches, the Churches offended or divided, shall choose as fittest and ablest to determine it. This is clear in the Example; Antioch was not bound to refer it to the Church of Jerusalem, as greater, or as a next Neighbor, or of the same Province; but as best able to Judge of the Differences. And this way agrees with the Law of Nature, and of Arbitration, so usual amongst Men, which God hath there set up, as an Ordinance and Pattern of proceeding in such cases. But this Subordination of Synods intended, holds so differing a course from this, as 1. Instead of Elective Synods and Occasional, it sets up Standing, and so set to be the Judge of the Churches under them forever. 2. Not in one case (as Antioch to Jerusalem) but in all cases what ever shall fall out. 3. Not in a way of Multiplication or Diversification, as need shall be, but of Subordination and settled Superiority; and the grounds of this to be, because the greatest must Rule the less, and that they are Neighbor-Churches, in the same Province or Nation. And this the like Reason, in Acts 15. is so far from countenancing, that in all things it is unlike, and so there is a differing constitution, and Rise of those Synods thus Subordinate, and what the Reason drawn from Acts 15. will warrant; and therefore doth make a differing formal Reason in the Government; and Human Prudence added, will not Rectifie it, when the Reason of the Institution is so much varied from. For instance, if the Fundamental Law for Remedy of Wrongs, and deciding controversies in any Kingdom, were by Arbitration Elective to take them their Judges, whom the parties in difference judge aptest every way for the present controversy, and that the Presidents and Ruled cases hold forth no more; and if that the Government of another Kingdom were, that the greater should Rule and Determine the causes of the less, and according to the proportion thereof, to have Subordinate standing Courts erected, to which (by Appeal from the one to the other) all causes should be brought: Whether were not these two such differing Frames of Government, so as that he that would mould the first to the second, might not be challenged to set up a new Government, differing from the Fundamental Law of that Kingdom? And whether the one is not at liberty to withstand the Second, if it were vouchsafed to any Kingdom (and that is the case here) is humbly Submitted? And the bounds of such Assemblies Elective, needed no set or standing Rule; because they rise from occasional Electiveness, in case of controversy and offense, and the extent thereof: And so the condition and nature of the things themselves, do prescribe their own Limits, and hold forth their own rise; like as the bounds of particular Congregations, to be of such as live so, as conveniently to meet in one place, ariseth from the Nature of the thing itself, and the necessary requisites thereunto.

I shall now consider the Argument drawn from the Analogy of Matth. 18.

1. The strength of the Argument runs, that because there should be this Remedy, that therefore there is such a Remedy.

2. 'It is granted there is a Remedy, which is a going forth to other Churches, which Acts 15. holds forth; but that Excommunication (which is the Remedy held forth in Matth. 18.) of the offending Church or Churches, should be the Remedy, is not there held forth, as hath been shewn. There is a Remedy of Co-ordination, such as between two Nations, and as between Pares (as Churches are) proceeding in a way suitable to their condition, but not this of Subordination, that the greater number of Churches should become standing Courts, and have power to Excommunicate the lesser; but that all Churches have a power to Declare the offense, and withdraw communion from those Churches. And in Reason, how is it possible for a National Church, to Excommunicate all the Churches of a Province? And how ineffectual would that be? Or for a General Council to Excommunicate a Nation? And if they cannot use this Remedy, to what end is this Subordination of Synods, having this Authority pleaded for?

And whereas 'tis said, that there must be the same Remedy, that is is in a Congregation for an offending Brother, or else where the Disease is strongest, the Remedy is weakest: It is answered,

1. That where the Disease is strongest, there this, which is called the strongest Remedy, cannot be applied, or with an apparent inefficaciousness; for when the Churches in a Province err, or a National, here the Disease is strongest, and yet it would be in vain to interdict them communion among themselves, or deliver them unto Satan. Yea, when it comes to the highest, and where the Disease is greatest and strongest, there is not only no Remedy, but the highest and greatest power to do hurt upon all under them; as when the generality of the Clergy were Arians: And if they err, the error is worse than of a Pope's erring, or of a Bishop's, he is but one, and may be Deposed; and in the greater Bodies of the Clergy, the greater part are, and have been still the worser, and more corrupt, as is apparent in this Kingdom at present, in which (by virtue of the Presbyterial Principles) all Ministers must be taken in; and if you will put them out, where will others be had in their room? Convert Men we cannot, and if not converted, Ministers of all others, are the worst and greatest opposites to Religion: And if a National Assembly be chosen by these, the greater number are like to be of the worst, and such as may alter all that you now have done. And if it be said, that this would hold against great politick Bodies as well, who may undo the Common-wealth: The Answer is, that the common and equal interest of all, and the common Principles of preserving the Rights and Liberties of a State, and seeking the common good, is natural to the generality of Men; but the Truth of the Gospel and Purity of Religion, and the power thereof, is contrary to the principles of all Natural Men; and in all Ages the most of the Clergy have been aptest to corrupt the one, and oppose the other. And in those Ages, when such Councils began to be standing, and in most credit, after the first 300 years, then was it that the Mystery of Popery did work most powerfully, and those Superstitious and corrupt Opinions grew up, which made way for the Man of Sin, and that Body of Popish Doctrine, that hath overspread the World. And if there should be no danger of corrupting the Truth; yet the Churches (though Reformed) coming all out of Popery, and not being fully enlightened in all things, and the first Notion of anything further in matters of Theology, usually falling into the Hearts and Spirits but of a few, we shall have no further Truth taught, but Suppressed, till a whole Nation is enlightened in it.

2. The Efficacy of all Remedies, doth depend first upon Christ's Blessing on them, which depends upon his Institution of them; and Par Ratio, or like Reason will never set up an Ordinance, unless Christ hath himself appointed it: And in the example Acts 15. there is not this way of Proceeding held forth. Secondly, it lies insuitableness to the condition of those that are to be dealt with: Now when many Churches deal with an erring Church, the Churches in a Province, with many erring Churches, or of a Nation with a Province, they must be in Reason dealt with, suitably to the condition of Churches, and of a Multitude; and surely a Brotherly way of Admonition, and withdrawing Communion, is more suitable unto such: As in the civil Government, if a Province Rebelleth, or a great Multitude of Subjects, should the State presently hang up all in that Province, although unto particular Persons Rebelling, this is Efficacious to suppress Rebellion. Thirdly, Christ hath suited his Remedies unto all times. and unto all conditions; and how National and Provincial Assemblies could be during the first 300 years, when yet the Churches were all Governed, is submitted.

3. And Lastly, if the Analogy of this 18th of Matth. be argued; then first let the Analogy be kept, and then when a Church hath offended other Churches, they are not to bring them to a Set Court of Judicatory at first; for Christ's Rule is otherwise, in dealing with an offending Brother, electively to take two or three Churches, and Admonish them, which is suited to that way forementioned, Acts 15. But as for the proceedings against a Brother in a Congregation, there is not a Set appointed number, of two or three standing Persons, to be the Admonishers of all, e're it comes to the Church, nor have they power to Excommunicate: And thus by this proportion, instead of these Set and Standing Provincial Assemblies, to whom causes are next brought, and these Armed with power of Excommunication, there should only be two or three or more Neighbor-Churches, to Admonish the offending Church; and not a Stated Court to bring it unto. Secondly, Let it be shewn, where a standing Synod of Elders is called the Church; and how then can the Analogy hold, when it holds not in this, the main, Tell the Church? Lastly, the like reason holds not, unless these particular Congregations have the power of Excommunication; for otherwise if these greater Assemblie's power be argued from the Analogy of the lesser, and the same Remedy, Excommunication, and the particular Congregations have not that allowed them; then by the principles of this Analogy, it is nowhere to be found, but as the Congregational Churches have a power only to Admonish, and to Suspend to Sacraments, that so the greater Assemblies should have no more also. And though the Church Universal, is called a Church, and one Body to Christ; yet as materially considered, and not as a politick Body, in respect to Government; which was never yet asserted by this Assembly.

CHAP. VIII.

HAving proved that neither the Church Universal, nor a Church as National, or in a Kingdom, nor a Church classical of many Congregations associated, are the Subjects and Seats of political power for Juridical censures, as Excommunication, &c. but a Congregational Church only: There yet remaineth to be considered, what Intercourse, Communion, and Correspondency we assert, to be between each Church and their Elders, by virtue of any, or all those considerations and respects. We acknowledge, that by virtue of the consideration of the Church Universal, whereof each Congregation is a part; and by virtue of Churches being in a Nation of the same Language, under the same civil Government, or living in the same Neighbourhood, and being of the same Judgment; there is to be a great and near communion to be entertained between all such Churches, and according to such respects. This communion is to be observed, with some more nearly and strictly, and such is the Nature of this communion, as it will oblige all Churches one to another, in a multitude of mutual Duties; which if observed, may help to preserve Churches from running into confusion, may rectify miscarriages, preserve them from errors, and may Salve all those inconveniences, which use to be objected against this Assertion, of placing only political power in Congregational Bodies.

We lay this for a General Rule; that there is a Twofold Church, and Church Relation, which the New Testament holds forth; and answerably, a Twofold way of communion. There is first, a Church-Mystical; and secondly, there is a Church Political, or a politick Body, which is the Seat of Government by Institution. We said at first, that communion of Saints and Churches, do both run along together, in a parallel proportioned communion of Saints, being the Foundation of uniting all into that Body of the Church, and as we said, there is a Twofold Communion of Saints, one fixed for communion in public Ordinances, the other occasional, so there is a double constitution of Church.

1. There is first a Church Mystical, and a communion answerable, whether we take it for the invisible company of the Elect, or for the visible company of the professors of Christianity, that do walk as Saints throughout the World. The invisible Church, is acknowledged by all sorts, to be a Mystical Body; but it is not only called a Mystical Body, as it is opposed to the Church visible, but as it is opposed to a Church by Institution, that is, a politick Body. The visible Catholic Church, is not a Body by Institution, as in Heaven it shall not be. We acknowledge, that the visible Saints in a Kingdom, or in a City, may be called the Church, as bearing the respect or consideration, or notion of the Mystical Universal Church (as every part of water bears the Name of the whole) so as it is not only the Church Universal, that hath the consideration of a Mystical Body put upon it; but the same consideration may be put upon any company of Saints, whether smaller or greater, in a Kingdom, or in a City, or in a Province. And so we believe, that oftentimes when in the New Testament, the Saints in such a place are spoken of, and called the Church; they are called so. Sub consideratione Mystica, under that Mystical consideration, and not as considered as a politick Body; as when it is said, that Saul persecuted the Church, 1 Cor. 15. 9. it was not the Church Universal that he persecuted, it was not a Church under a political consideration; but it was the Saints in every place, where he came: So when it is said, that Prayers were made by the Church for Peter, Acts 12. 5. it is not spoken of them, as a Church congregated for Worship, or a Church political; but the meaning is, that the Saints generally in Jerusalem, and about in Judea, prayed for him, the Saints being there called a Church under that Mystical consideration, that the Church Universal is called.

Now answerably unto these two several considerations and notions of Church, whether applied to the Church Universal, or to any parcel of Saints; there is a Twofold Communion, and the Duties are Twofold, which the Saints owe one to another. The one in respect of general and Mystical Relation, as occasionally they meet, or are cast together; and the other is as they are formed up into several Bodies by Christ's Institution. This may be exemplified by the like, among Mankind. Take all Mankind, as they are made of one Blood, under the general notion and consideration of being Men, by virtue hereof, there is a communion that one Man may have with another, and there are Duties that thence do arise, and as it is the Law of Nature, singly and apart considered, which obligeth them, as they are Men; so answerably there is a communion, and there is a Duty, which every Man oweth to every Man, as a Man, and a Duty which one Man oweth to many Men, considered as many, or to a greater number of Mankind; and therefore we say, there is the Law of Nature, which holds all the World over, and Laws of Nature, that are Fundamental to Men, as Men: And if you cast Men into several Nations, there is the Law of Nations, common to all Nations, as they are Nations, which binds them to Duties, one toward another. But there is another communion that Mankind hath, as they are formed up, and when they are formed up into several commonwealth, which though' it be a mutual communion of those commonwealths, one with another; yet it ariseth not to Government and Authority over one another, but is but suitable and answerable to that communion, which Men have one with another as Men. Thus in the matter of communion of Saints as Saints, there is a communion which is carried through all Saints, as it were by the Law of Nature, and that is carried between these Saints, as formed up into several Bodies or Churches. The same kind of communion, holdeth between Church and Church, Elders and Elders, that would hold between Mankind, as formed into several Common-wealths; and there are Duties which they are obliged unto mutually, for mutual Help, for mutual Strength, &c. There are Associations, and Leagues made to several purposes; and there are Defiances, and Renunciations, when the Laws of Nations, and Nature common to Kingdoms, are broken. Amongst the Saints, there is a communion betwixt the Saints cast into the same Family, and there are Duties answerable and suitable; and then there is a communion which the Saints have, consisting of many Families united into one Church, and there are Duties agreeable: And there is a communion, and Duties which are to pass between these Saints, as they are Members of a Nation, and as they are Churches in the same Nation, and upon many such Respects; yea, and also as they are parts of the Church Universal. Only in this, here lies the difference between us and our Brethren, that they would make the communion which is between all the Saints, and all the Churches in the World, to be as truly political, the lesser being subject to the greater, in the Church Universal, or in a Nation, as it is in a particular Congregation, as we would; or as it is in a Church classical (according to their Opinion) or as it is in a particular Congregation, as we assert it.

Now that there is such a differing kind of communion, the one by way of Authority and Jurisdiction; and the other according to the common Law of Nature as we may so express it) is evident by the Principles of either side. For the Presbyterian Divines, who hold National Churches, in a political consideration (when Churches come up to that number, as to make a Nation, and so several Nations, several National Churches) yet hold, that there is a communion to be held between these, and an obligation to a multitude of Duties; yea, and an uniformity that is to be between these, when yet they will not say, that the one hath Authority, or power of Jurisdiction over the other. As for instance, if you take the National Church of Scotland, and the National Church of England, or if you suppose that there were but two Churches in the World, there would be a great deal of communion held between the one and the other, and ought to be, when yet the one could not assume a power over the other; but each retains a power of Jurisdiction entire within themselves. This different kind of communion, appears likewise by this, that there are Duties which one Saint oweth to another, upon mere Moral grounds, as that a Man should pray with, and pray for a Saint, and build him up in his Holy Faith, and Admonish him; and not let Sin lie upon him, or withdraw from him, if he do not Repent, &c. So that if there were but two Saints in the World, which could not make a politick Church, they would owe all these Duties one to another; but not upon a ground of Institution, as a Duty of the Second Commandment, but as of a Duty the Second Table, which bindeth us to love our Neighbor as ourselves. And so if there were no Congregations or Churches in the World, the Saints would upon such a consideration, owe to one another abundance of Duties. Yea, indeed there is almost no Duty that is practiced in a Congregation, by way of Institution; but a Duty of a like kind upon another ground, is required occasionally of Saints one to another. Men that have Preaching Gifts, might exercise them occasionally, to the edification of others in a Natural way, where there was not a Church, nor Officers of a Church; and yet God hath took up Preaching into an Office, made a calling on purpose for it, by way of Institution. So, to avoid any Man that walketh inordinately, to instruct him, to reprove him, are Duties which one Saint oweth to another, and one Saint to many Saints, and many Saints, to any Saint; which kind of Discipline, the Saints did practice one toward another, in the Bishop's times, and had a Warrant so to do, in the Word of God; but all this did run, as it were by the Law of Nature, in a Moral way, by virtue of the Second Table, and the Duties of it. But as Jesus Christ hath by Institution, formed up his Saints into several Churches (so that such Bodies are by Institution) He hath stamped all such Duties, as are amongst Christians by this general Law of Nature, with an Institution over and above that former mere Natural or Moral consideration. He hath here appointed one Brother to Admonish another, in order to bring him up to that Church he belongs unto, to a censure; and he hath Ordained public Persons, that should be by way of Office Admonishers in public; and that should Admonish with Authority, and with such an Authority put upon that Admonition, as thus performed, as is not to be found in all the Saints in the World, if they should Admonish a Man. There is not only a withdrawing (which one Saint may do from another, though there was no way of Church-Fellowship) but there is Superadded, an Institution of casting out; and not only so, but a delivering unto Satan, which all these Saints in the World cannot do; for what power had they, unless it be from a promise annexed to an Institution, to deliver a Man to the Devil, for him seize upon a Man's conscience, when he is thrown out.

Hence therefore the Saints formed up into Congregations, with their Elders, being to us, the only Ecclesiastical Body by Institution; an instituted Authority and Power of Jurisdiction, is found only answerably in them; and all other Relations of Saints and Churches one to another, fall only under a Mystical consideration, and therefore their Communion and their Power, is answerable. The one runneth in a way of special Institution; the other, Modo Mystico, in a way of Mystical Communion: To the one, the Ordinance of Excommunication, is therefore only proper and peculiar, to the other a withdrawing, or a Non-communion appertains.

1. Hence therefore in the first place, we do grant and acknowledge, that many of the same Duties and Actions, which performed in a particular Church, do rise up to Jurisdiction, are and may be performed by a greater number of Churches to another Church; but only Modo Mystico, in a way of Mystical Communion, because the Relation is such; and yet the Duties may be the same, and the Actions the same. A greater number of Churches, may Admonish another Church, they may cast out another Church from their Communion and Association; but all this will not arise to a Juridical power of Excommunication. They may declare Men to be perverters of the Faith, to be Heretics, so as to fulfil the Apostles Rule, not to eat with them, or bid them God speed, John 2. 10, 11. and yet in all this, it doth not arise to assuming Jurisdiction.

2. We acknowledge in the second place, that in such Actions of many Churches toward one Church, there is an Impress of Authority, taking it in a larger Sense, for that which hath a perswasiveness, and an inducement in it; but it will not arise to an Authority Juridical, such as Jesus Christ hath placed in them, as they are a political Body: But for that power which is placed by Christ, by virtue of an Institution, there is a Superadded Authority of Jesus Christ, beyond the force of Moral or Rational Inducements; and the conscience is to be subject to the Power and Authority therein, as unto the power of Christ, for his Will and Institution sake. If we take the Elders of one Congregation, besides all the considerations that are common to them, with all other Elders and Sains in the World, there is an Authority stamped by Christ upon them, by virtue of their Relation and Office, so as the Members of that Congregation, are to be subject to them, not only upon Moral grounds, but on account of that Authority with which Christ hath invested them: And in the Acts that they do (Admonitions, casting Men out, Excommunication and the like) there is an Efficacy to be expected, which is in no other order of Men in the World, if they would undertake the like. The Difference of these two powers may appear, by Abstracting all Rational or Moral Inducements. 1. This Authority of the Elders, is more than Authority by way of Reason, or by ones alleging an express Rule out of the Word, which a Man's conscience may apprehend by Faith, from the Mouth of him that doth direct him, or lay it before him. Another Man's Wife or Servant, may Subject herself to the guidance of a Reason, or of a Scripture, that is brought by another Man, who yet hath not Authority added to it, such as her Husband hath, when he addeth a command thereunto besides. A Child is said to lead one New Converted, Esa. 11. 6. But in this case, it is merely the Authority of the Word or Reason alleged, that the conscience subjects itself to, without any further respect to anything in the propounder. 2. The Authority of Jurisdiction, which is in a particular Church, is more than the Authority of Reverence or Respect, to the Grace or Judgment of another, founded upon whatever considerations, besides the Institutions of Christ. There are many considerations, that may breed Reverence to another, as their Grace and their Holiness, and the power of their Gifts, as Herod Reverenced John the Baptist, and feared him, because he was an Holy Man. Thus a Man's Wife may be iuduced to obey the command of one that is a Minister, though not her Minister, she knowing him to be a Judicious Man, and a Man of much Holiness; but yet still, this doth not arise to a power given from Christ Juridically, by way of Institution, over and above such Respects. It is not such a power, as her own Minister hath over her, and for which, she is to respect and regard him; neither is it such, as her own Husband hath over her. The Judgment of many Ministers Assembled, hath an Authority of Reverence in it, because they are Wise; yea, and because they are the Ministers of Christ, by whose Judgments, Jesus Christ leadeth Men into Truth; and as they are Ministers of Christ, they have a special Blessing accompanying of them, and all such Respects the Consciences of Men are to take in to move them to yield to what they declare and determine: Yet, still this doth not arise to the consideration of Juridical Authority, which they have from Christ, over those whom they would guide, but such a Man's own Elders have. 3. There are many considerations, which may make a Man to Subject himself, to what another saith, which yet doth not rise to Juridical Authority. A Man in the cases of Scandal, and offending of a Church or a Brother, may forbear to do that which is in his liberty to do; but the Brother offended, hath not Authority Juridical over the other; for it is but an accidental consideration.

3. In the Third place, we acknowledge that by virtue of this Mystical communion, the Churches hold one with another, in their Mutual Transactions one with another, they are to look on them as Churches, and on the Elders, as instituted by Christ, and not only as Holy; but yet still they are not to regard them, as having an Instituted Authority given them by Christ, over this or any other Churches. Thus when Paul would put a weight upon his commendation of Titus, he put it upon this; that he was one, whose praise was in all the Churches, and that he was chosen by the Churches, to carry the Alms. And therefore of old, in the Letters that were wrote from one Church to another, were Superscribed as from the Churches (as in Clement's Epistle, the Style runs thus, The Church of Rome, to the Church of Corinth) and they do deal with them, as one Church of Christ dealeth with another; and as having the Authority and Spirit of a Church with them, in their Admonitions, in their Reproofs, in their Directions, or the like; but still it riseth not to Jurisdiction. As if one Kingdom or State, doth deal with another State, they look on it as such, and accordingly Respect it, and their Mediations or whatever other interpositions of theirs, are directed to them, not only as a company of Men, but as they are a State: And yet still it riseth not up to any Jurisdiction, that one State hath over another. And so also in the Transactions of Elders of other Churches, unto any Member of a Church, or to the Church itself, over which they are not Elders, they yet are to be looked upon as Elders, and accordingly respected in their Admonitions, and in their Judgments; but still it riseth not to Jurisdiction. If a Noble Man comes from one Kingdom to another, as the Nobles of Scotland, as Commissioners into England; they are to be Respected and Regarded as Nobles, according to their Place and Quality, by the Law of Nations, and the Law of Nature, and communion of one State with another; but still they are no way to be regarded, as having Jurisdiction, or exercising the Office of Nobles where they come, as the Nobles of England do.

4. In the 4th place, we do grant that other Churches may deal with any Church (as occasion is) as in the Name of Christ; and Admonish them, Reprove them, and the like: But they deal in Christ's Name, in this Sense, that they entreat them by virtue of that Name of Christ, which is called upon by them, and which in a common way, all do profess, and which would be thus and thus Dishonoured: But they deal not with them in the Name of Christ, in this sense, as if they had a Juridical power from Christ, to deliver them up to Satan, such as the Church at Corinth had, when met together, over the Incestuous Person, 1 Cor. 5.

5. In the 5th place, it may arise to an Authority of commanding, and that in the Name of Christ; and answerably it ariseth to be the Duty of that Church to be subject, and to obey them. In 1 Cor. 16. 16. (says the Apostle) I beseech you, submit yourselves unto such, and to everyone that helpeth with us, and laboreth. He speaks of Ministers, those that Labor in the Gospel. It's the same word with that which is used of Subjection to a Mans own Elders, in Heb. 13. 17. And yet it is not Subjectio legalis, a Subjection by Law of Authority (as Estius Distinguisheth it) such as a Man hath to his own Bishop (saith he) but Moralis; Qualem reverentes praestamus virtute excellentibus. But a Moral Subjection, such as we yield in Reverence, to those who excel in virtue. So as all Elders are to have in all Churches, the Reverence of Elders; and yet but such as a Church, considered as such, hath, and is to have from all other Churches. It is Reverenced, as a Church indeed, and as a Sister Church, but not as having that Authority over another Church, which it hath over its own Members, and such an Authority all the Churches in the World have not over one Church; as all the Imperial Cities of Germany have it not over one City. So as the question is not, whether there be not an obligation arising from the Admonitions and Judgments of many Churches, and the Elders of them, and also a Duty commanded from Christ; upon all such considerations as have been mentioned: Yet still so far, and no farther, than such grounds will carry it, is this Duty to be laid upon a Church, and a Subjection called for, as Jesus Christ himself lays it upon them. They are to be Subject, not only because these Churches do present to them, in the Name of Christ, what is their Sin, or what is their Duty; but further, they are to take into their consideration, their being Churches, and Churches Instituted by Christ, with whom the Blessing of Christ is to lead them into Truth, and to regard the Elders of Churches, as Persons with whom he is in a more peculiar manner present. But yet still they are not bound in such a Subjection to them, as to their own Elders, who are by Institution, set over them, and to whom they have a Special Relation, Acts 20. 28. If a Pastor of another Congregation should come, and is admitted to Preach for his Brother Elder in any Congregation; they are to hear him as an Elder, but yet not to hear him with that special peculiar Subjection, which by virtue of Christ's Institution, a Congregation owes to their own Pastor.

CHAP. IX.

HEnce then all sort of Duties, that the Law of Love and Brotherly Union can any way exact or extend to, and that are founded thereupon in the Word of God, of Saints to Saints, and Church to Church, we approve of, and Judge ought to be held by any Church, to all Churches in the World; which we take to be the true meaning of that Scripture, in Ephes. 4. 16. that the whole Body of the Church being joined together, every part is to edify every part, and the whole, upon all occasions, and in all ways possible; but it is in ways of Brotherly Love, it is not with a Spiritual Rod, but of coercive censure and jurisdiction. The Bonds and Ties of Law, are acknowledged, not Rods and Whips of coercive censure, and Jurisdiction Sub paena Traditionis Satanae, under the penalty of delivering to Satan.

1. Thus first, They are to afford part of their Spiritual good things, as occasion is, to all or any Church: So by virtue of that communion, the Church of Philippi, was bound to cause to be read, as much as in them lay, that Epistle which was Writ to them in the Church of Laodecea also, which was one of the Asian Churches; yet that their causing that Epistle to be received by the Laodeceans, was not by any Jurisdiction, but by communion of good things.

2. There may be communion in whatever is matter of mere privilege in any Church; but not in Jurisdiction. Yea, there may be Associations, and Leagues of Friendship, as between two States, when yet not Subjection, thus between Kingdoms, a mutual intercourse of Trade. As he that was free of Rome, was free all the World over, and he might come and Trade in any other Kingdom; so any that are Members of such Churches as profess both, for receiving in of Members, and casting out of Members, to go according to the Rule of the Word, may occasionally receive the Sacrament in any Church truly constituted, and bring their Children to be Baptized, and may partake of all the Ordinances; for this is only to partake of the common privileges, but they are not to exercise any act of power or punishment, when they come to those other Churches; as if a Minister were to be chosen, or a Member to be thrown out, or Suspended from the Sacrament, they are not to take upon them, to have a voice in it. Between two Families, there may be communion of good things, without exercising of Acts of Power and Authority; when as one Family doth not take upon them, to exercise Authority in the other Family, as not to chastise the Children, to dispose of parties in Marriage; nor is there any communion in conjugal Acts. So in Common-wealths, there is a communion of things communicable, as to afford Men, Money, and Assistance, to give Subsistence to any one that will live in a Stranger Kingdom: But they are not admitted to choice of Magistrates, to Judge of Causes, to be of a Jury in any Nation, but their own.

3. Also Thirdly, There is that Brotherly communion between Churches, that whom one Church denies communion with, having cast him out by a just censure, all the rest of the Churches do Reject him also; which was an usual practice in the primitive times, as often Cyprian Writes to other Churches, saying, Abstinuimus, we have abstained from such or such a Man, that they might have warning not to admit communion with him. And this seems to be one great end of Synods, as appears from the fifth Cannon in the Nicene Council before cited. And the Reason is fetched from that principle, which both Mr. Cartwright, and Didoclavius assert, that we have communion with the Universal Church, by means of being join'd to a particular Church; for communion with the Universal Church, we cannot have immediately, and yet by virtue of a particular Church, we enjoy the same kind of Ordinances, as if the whole Universal Church should meet together: Hence therefore, as we have communion with the whole Universal Church, by having communion with a particular Church, so we are cast out of all Churches, by virtue of being cast out of one; the trust being committed by Christ, to particular Churches: And the Law of Ecclesiastical Society, and Brotherly communion between Churches, requires it; that if they be cast out by one, they are Rejected by all; for there is that Sympathy and Concordance between all the Members of this Body, as one Body, and so between particular Churches, as Members of this whole, that as when one Member suffers, all suffers; when one Member rejoiceth, all rejoiceth, so whom one Church casteth out, all Churches casteth out, and whom one receives, all receives by virtue of this communion. Or if, when it is bound by a particular Church, it is bound in Heaven, then all the Earth over too; all Churches being to Reverence the Act and Judgment of a particular Church, with whom Christ hath betrusted the Keys. So as all the Churches do not Reject such an one, by an Act of Jurisdiction, or of interest in the Jurisdiction, but by the Law of communion; and by the like Law, that there is among Kingdoms, where there is Leagues Offensive and Defensive, to be Enemies to those that are Enemies to any of them, and not to Harbor those whom they have thrown out, and to be Friends to those that they are Friends to, and that are their Allies.

4. There may be a communication, by a sending out of Elders from Churches, to Churches that want; yet without Jurisdiction, or the choosing of Elders for them, or putting Elders upon them. So Anciently, the Bishops in Cities did Instruct and Educate young Men, to fit them for the Ministry, whom afterward they sent out to the Villages that wanted (as young Men in Colleges, now under a Master) but yet (as our Divines against Bishops have argued) that did not prove a Jurisdiction, as in Colleges it doth not. So the Church in the Canticles, Cant. 8. 8, 9. speaking of a Sister Church she had, which wanted Breasts, by way of communication of good things, she afforded help, but yet without Jurisdiction, for she was her Sister. For still those Elders which in that case they should send out and afford, and part withal from themselves, or any other Church, are to be received and chosen by that Church, as Elders to them; and no way by virtue of any Jurisdiction, in the Church that lends them.

5. So also in matter of Advice, there is communion between the Churches. There is a double Direction (as Baynes Distinguisheth) one Potestativa, Autoritativa, the other Sociacia, or Social, as one Servant that hath more experience than another, may give Advice to another upon occasion. An Advice we acknowledge in Churches, by virtue of this communion; but then let it be but Advice, and where there is need. And so now in difficult cases, we acknowledge they are bound to Advise with other Churches; and in case of Miscarriages, they are to be Advised, and Admonished by other Churches. But when they do Advise, that such a Man should be Excommunicated, for such an Act done, they do not add Authority to that Church: Jesus Christ hath furnished the Church with sufficient Authority in itself, only they add Counsel, and Direction, and Countenance: Moral strength or countenance they add, but not political Power or Authority. There is as much power in the Church itself, to deal with its own Members alone of itself, as in all the Churches of the World, put together: But this Advise is given, but as Alms is given to a Neighbor-Church. And again, that Advice, as to the object of it, is properly but only to give their Judgment of the Rule; it is not a joint putting forth the Act of Administration of an Ordinance, in a way of Application of the censure to the Persons: Neither is a Congregation bound up by the Institution of Christ, to Advise so, as if they do not Advise with a Neighbor-Presbytery, the Act is Null, and made Void, which they do, as if by Christ's Institution it were so, that they ought to Advise, such their case would be. In Babylon, they had such Elders as came to inquire, but not to judge, Ezek. 14. 1. & 20. 1. But all this Obligation to Advise in such cases, and the help that the Churches do give, ariseth (as our Brethren themselves say, in their answers to our Reasons) Ex Charitate, ex debito mutuae societatis colendae, from Charity, and the Duty of maintaining Mutual Fellowship, as is between Friends and Equals; Non ex debito inferioris conditionis ad praestandum obsequium, not from any Duty, obliging the Inferior to Obedience. And all that they there say afterward, pag. 50. unto line 16. we acknowledge. And since they say it is ex debito societatis colendae only, and ex charitate, or as others have expressed it, Jure fraternitatis, by the Right of Brotherhood; and that the communion between Churches, according to their own expressions, is founded but upon that ground, hence therefore it can never grow up to Jus Jurisdictionis, a Right of Jurisdiction; for if the communion of these Churches, be in a way of Fraternity, then the Acts it ariseth to, will be but Acts of communion in a Brotherly way, but for the communion of Friendship to arise to Acts of Jurisdiction, exceedeth the Sphere of it, as the Acts of Grace, exceed the Acts of Nature. And if it be said, that all Acts in a Church, are Acts of Brotherly communion; it is answered, they are Acts of Brotherly communion, in distinction to Magisterial power, or such power, as a Master hath over his Servants. It is not Lordly Power; but the power of Spiritual Jurisdiction, is a middle thing, between that of mere Brotherhood, which is between Saint and Saint, or Church and Church, and that which is Lordly; for it is a power Ministerial, erected by Jesus Christ, and by Institution, having also a Spiritual punishment, put into their Hands, to execute it, with a promise to accompany it.

6. One Church is bound to communicate to another their Temporal things, to send Alms, &c. and one Man may be chosen by several Churches, to carry in their several Alms, to several Churches, as (2 Cor. 7. 19.) it is said of Titus, that he was chosen of the Churches, for that Service, the contribution being to be carried from many Churches. But it is not to be said, that all those Churches met, when he was chosen; but his Office, being the Office of an Evangelist, to Travel up and down from Church to Church, he was by a Tacite consent chosen, first by one, then of another, and so of a third; otherwise the Apostle would have said, he was chosen of the Church of such a Province, if all the Churches had been united into a Synod, when it was done; but in that he saith Churches, it implies, that they were a part, when he was chosen. But if it had been such a common meeting; yet it was not an Act of Jurisdiction, it was by a common consent, to carry Alms; and such Acts in Synods, we acknowledge.

7. We acknowledge, that there are Res communes, things in common, that concern many Churches alike, in a Brotherly way. There were between the Apostles themselves, some things that were Res communes, as that they should confer, to see how far they should agree in the same Doctrine; and how far God had Revealed the same things to them, as Paul went up to that end, to confer with the Apostles at Jerusalem, Gal. 2. And yet there was not an Authority, that the greater number of the Apostles had in matter of Doctrine over another Apostle. We acknowledge, that the setting up Ministers over particular Churches, is Res communis; because the Transactions of all Business's between Neighbor-Churches, is ordinarily done by the Elders thereof; and therefore the bringing in a new of Ministers to such Associations, should be with their Privicy and Knowledge. But that will not arise to this, that the Neighbor-Ministers have the power of Ordination, the power of Deposition, or that they have a Negative Vote, by way of Jurisdiction, to which the Church must by virtue of an Institution submit: They may give the Right Hand of Fellowship, and it may be a due, Ex debito fraternae charitatis, from the Duty of Brotherly Love, that a Church, when it chooseth its Elders, should ask the Right Hand of Fellowship from other Churches; but it must be remembered, that it is but giving the Right Hand of Fellowship, it is not giving the Right Hand of Authority to choose them their Elders, or to lay Hands on them. Because that Marriages are of a public concernment to a Commonwealth, and to Families in a Common-wealth; therefore States are to be acquainted with Marriages, but the Power and Authority to guide them whom they should Marry, lies in the Parents, and in the Persons that are to Marry; and they may Marry whom they will, only in the Lord. And such a Respect to other Churches, it is no more an Act of Subjection to them, as having Jurisdiction then according to our Brethren's Principles, it is a Subjection in the Elders not to Excommunicate, if the People (who they say have no interest of Authority, or of a Negative Voice at all) should be against the Excommunicating of a Person.

As there are these ways of communion, differing from Government; so there are certain Ties and Bands, some more general, some more special among all Churches, by which this communion is to be exercised, as appeareth by Ephes. 4.

There is 1. That General Tye and Obligation of the Church-Catholic, which we acknowledge to be the chief Fundamental Relation or Obligation (Transcendent above all others) of communion of Churches: the other particular being but several Respects and Relations, that do knit more fastly by virtue of it.

2. We do acknowledge that every particular Church is to be considered as a Member of the Church-Catholic, as 1 Cor. 12. 27, the Apostle speaks of the Universal Body, in the words afore, and in the words after. But although it be a part of the Church Universal, yet not of the Church Universal, considered as a Ministerial Body, that hath Jurisdiction in it; but as being a Mystical Body, and it is therefore obliged to perform to other Churches, by virtue of this Catholic Obligation, only all such Duties of Christian communion, as proceedeth in a Mystical way, as hath been shewn. So as we profess ourselves wronged, to have this put upon us, that in gathering of Churches, we make separate Churches from all the World; but do acknowledge as many, and as great Duties in a way of communion, to lie between us and all other Churches, as according to their Assertion, there are Duties of exercising Jurisdiction and Subjection, respectively among themselves.

3. They are to look also to the other Churches Elders, as Elders, and accordingly to Reverence them; but yet not as Elders, they carry Jurisdiction over all Churches, about with them. It will be hard to show wherein Ministers have power of Jurisdiction over Persons that belong not to their own Churches.

If it be acknowledged that they are Elders, and so to be looked upon by other Churches; yet still but by virtue, and in the way of a Mystical communion, as all things in the World are the Saints, 1 Cor. 3. 21, 22. Therefore let no Man glory in Men, for all things are yours: Whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours.

Again, there are two things to be considered in every Elder. There is first his Separation unto the work of the Ministry, and unto Christ, that he is Dedicated, and set apart to him: And then in the second place, there is his Relation of an Elder, to this or that particular Church.

Now his particular Relation of an Elder to this or that Church, may cease by the Churches ceasing, by the Death of the Members, or by his Removal or Absence, when yet his Separation to Christ, and the Relation that is between Christ and him, continueth: It is here, as in the case of Widows, as they were Dedicated to Christ, as Widows, and should have waxed wanton against Christ, if they had Marryed; so he, if he should (unless upon an absolute necessity) divert to another calling, he would offend against Christ. And if his Relation to a Church, should thus cease; yet the Blessing of Christ, in Respect of his Dedication to him, might follow him in his Preaching unto those, who yet perhaps would not acknowledge him to be their Elder, in Respect of Relation to them. And the power of Jurisdiction, that he hath together with other Elders, is (for the exercise of it) in Respect of his fixed Relation to that particular Church, to whom he is an Elder: And therefore, although in many Ministerial Acts, he may have the Blessing of an Elder secretly accompanying of him from Christ; yet he cannot claim the power of an Elder, in respect of Jurisdiction. The Apostles themselves, had the Blessing of Apostles, and Ministers of Christ in their Preaching to them that were without; and yet they had not a Jurisdiction Ecclesiastical over them that were without; What have I to do to Judge them that are without? saith Paul, 1 Cor. 5. 12.

Again, our Divines have Distinguished, that there is Potestas ordinis, and Potestas Jurisdictionis, in Ministers and Elders; Power of Order, and Power of Jurisdiction; and that there are Acts, which are Acts of mere Power of Order of his Office, as an Elder, which he may perform alone, as to Preach, and the like; and that power he may carry along with him, where ever he goes; because he performs it personally, in respect of his Dedication to God and Christ: But the power of Jurisdiction is a farther thing, which therefore he exerciseth with other Elders; and with other Elders not materially considered, but as formed up into the Relation of Presbytery, to a Church which is to be the Seat of it. Power of Jurisdiction, is an External power, and therefore dependeth upon an External Relation to Men; but the Blessing and Power, that accompanieth his Ministerial Acts, to Preach, and the like, that depends principally upon his being Dedicated unto God, and is internal, and hath a more special Relation to God, according to which Relation, Men where ever he cometh, Reverence him, and receive him; and the Blessing of God may accompany him. And therefore this power of Jurisdiction with others is not to be extended beyond the Seat, the Church, to which he hath Relation. As is the case also of Magistrates, if you could suppose, that besides the Relation of a King to his People, in respect of which, he hath a Jurisdiction as a King over them, that there were such a Dedication and Separation of him to this Office, that where ever he came, he were a King in respect of some Acts, had a Kingly Spirit, Kingly Wisdom, to give Counsel in an Diety or Assembly of King's and Princes in the World, he might be received in all such, to perform such Acts; when yet he could not perform an Act of Jurisdiction; because that's founded upon that special Relation he hath to his own People.

And it is in respect of the communion of Churches, and other Elders, as it is in respect of Churches, and the Brethren of other Churches. If the Brethren of other Churches, few or more, occasionally come to a particular Church in a City, where, a Mart of Men coming from many Cities, is kept, if they receive them to all the mere Privileges of that Church, by virtue of their Church-communion; yet they would not receive them, so as to sit and Vote with them, in the choice of Officers, or the like; because that's an Act that properly concerns that particular Church, whereof he is to be an Officer. So answerably, a particular Church, may receive the Elders of other Churches, and receive them as Elders, in respect of some Acts, as Preaching and the like; but not in respect of Acts of Jurisdiction, which we believe our Brethren themselves, would deny to the Elders of other Churches: As for example, if upon an occasion, the Elders of other Churches, belonging to other Presbyteries, should be present at someone classical Presbytery, although they would receive them as Elders, and Reverence them as such; yet they would not have them to sit with them, and Vote, so as that the Vote of those Stranger Elders, which yet they acknowledge Elders, should over-rule, or cast the Acts of their Presbytery. They would perhaps hear their Advice, and their Judgment as Elders, but not admit them to Acts of Jurisdiction, and Eccesiastical Authority; because that that dependeth upon Relation to such a Seat or Corporation of several Churches, according to their Principles; but, to the Seat of a particular Congregational Church, according to ours.

CHAP. X.

BUT if the Elders of other Churches, were capable to exercise the Acts of Jurisdiction occasionally in some cases over Churches (which they have not a constant Relation of Eldership unto) by virtue of the Catholic communion of Churches, yet the Seat in which, and the Bounds of Extent, over which this Jurisdiction should be exercised, must still be only a particular Congregation. And the call by which this Jurisdiction is to be exercised, should be occasionally from that Congregation, in case of want or need; which therefore should, in such cases, stand instead of a fixed and a constant Relation, that Elders do bear to that Church, the call being occasional, and from themselves, in case of need, as the Jurisdiction they exercise is but merely occasional, and for that time. And so by this means, still as the right bounds, that Christ hath Instituted for the Seat of Jurisdiction, is kept unto, and not exceeded; so the power of the Congregation itself, is hereby also preserved. But it is another thing, which by virtue of the Catholic communion of Churches, and the Elders thereof, that the Presbyterian Divines do challenge, and would erect, according to their Principles. They do challenge an Association, to be an Institution of Christ; by virtue of which, the greater company of Elders of other Churches may assume and challenge a power over any Congregation in that Association; and so erect a constant and an ordinary consistory, whereby not only the bounds and limits set by Christ, for the Seat of Jurisdiction, are transgressed and exceeded; but an unlawful power is erected, and set over the Churches; not only in respect of the constancy of it, but in respect also of the want of that Relation, of being Elders to them, which is the Foundation of the constant exercise of Jurisdiction.

So as the question will not be, whether by virtue of this Catholic communion, a particular Congregation may make use of the Elders of another Congregation, to Ordain, to assist them in Excommunication, &c. and so they may come to have power in a particular Church, by their special and peculiar call, for such an Act at such a time, (though this will not be acknowledged by us) but the question is, whether by Christ's Institution, they may erect a Judicatory, and challenge a Subjection from all the Churches. In the other way, the Congregations do not Subject themselves, nor their Liberty, but make use of that Ministry of an Elder, which Christ hath put upon them: Even as in Arbitrations, or in References unto other Churches, they do not Subject themselves to other Churches, it being done occasionally, and by their consent, whom they would single out to be the Arbitrators. So as it is one thing, that there may occasionally be an exercising of an Elder's power, in another's Congregation, and it is another thing, that it should be assumed and challenged (which is the thing that remains further to be proved by the Presbyterial Divines) as it is one thing for a Child under Age, though he should not govern himself, to have liberty to choose a Guardian for the time; but it is another thing, that a company of Men should assume to be his Guardians forever. It would be one thing for a Corporation to send to another Corporation for their Recorder, a Man skillful in the Law, to perform the Office of a Recorder, with a Jury at their Sessions, they now wanting one, or there falling out a case of Difficulty, wherein their own doth need assistance: But it would be another thing, for the Recorders of several Corporations in a County, to go and challenge by virtue of Association, and the common Law of communion in the Kingdom, a constant power of Jurisdiction to be exercised over them.

And in this case, the communion of Churches in respect of Members, Qua Members, and of Elders Qua Elders, answer one another, according to our Principles. For as the Members of another Church, if they come to a particular Church, and are received by their consent by them (and so for that time, become as one Body with them, by virtue whereof, they receive the Sacrament amongst them, as being for this Act incorporated, and as one bread with them occasionally) in this do not receive merely and simply, as Members of another Church, distinctly and a-part considered, although by virtue of their being Members of another Church; but they are thereby for that time, occasionally received into that Church, ad tantum, so far, as to enjoy such and such a Privilege: So as the Sacrament in this, is not said to be given to the Members of two Churches a-part considered, but to one Church, as thus making one, though' upon a differing respect. And so it is also in their receiving Elders (if we may make that Supposition) to perform Acts of Eldership occasionally, they do it not in this single and a-part consideration, that they are simply Elders of other Churches, as if considered only as such, they may make a consistory met out of this Church, to be over this Church, and so Excommunicate; but they come to, and are present in and with that Church, being called by them, and received as Elders for that Act, and for that time, as one with them: So as the Acts which they do perform are acts as of that Church, or of Elders in that Church, and are not to be considered as acts of other Elders that have power over that Church.

Though Ministers thus should be supposed to have, in respect of their Dedication to God and to Christ, a passive capacity to be used for any Ministerial Act in any Church, by virtue of the communion of Churches; yet it would be electively, and upon the call of that Church: But that they should have an active power, so as to come unto Congregations, and say, we ought to have this power amongst you, by virtue of Christ's Institution, and you ought to Associate with us, for all Acts of Government in common; and thus to challenge, as Elders, a power, upon occasion, in any or all Churches in the World, this is that which was properly the prerogative of an Apostle. The greatest thing in the Apostles, for their extent of power, lay in this, not only that when they came to a Church, they were capable of being called to join with a Sister Presbytery, and Eldership, when they wanted Ministers and Elders; but it lay in this, that when ever they came to any Church, they could challenge this as having an Universal call as Apostles, from Jesus Christ; and so they had Authority active, which they might assume. And if it were granted by us, that ordinary Ministers succeed the Apostles so far, as to have a passive capacity and power to be called to exercise their Ministry, in all or any Church; yet to assume the other, were to step into the Apostles Throne. The power of Authority of Jurisdiction is an active thing, not a passive, it is not as a dead Instrument that may be used; it is not simply to have the Gift and Ability to Judge, but it is to have the Power and Authority to Judge; which if the Church should not call them unto, they might call upon the Church, regarding it to be their Duty to exercise it for them. As the power of Government, or Jurisdiction of a King, is not a mere passive capacity, but it is a power to command them that are under him, which he is to perform and exercise among them. It is the Authority that gives the calling.

And in this respect, the Arguments that our Brethren use to bring, that Elders may exercise some Acts of Elders in others Churches, as that they may Preach, &c. and are to be received as Elders in other Churches, by virtue of the Catholic communion of Churches, are no way sufficient to prove and establish that Jurisdiction in their way. For,

1. It doth not follow, because they may do one Act of Ministry, as of Preaching, or Administring the Sacrament, that therefore they may do all; no more than it would follow, that because a Man may Preach alone, Baptize alone of himself; that therefore of himself alone, he may exercise Jurisdiction. Unto Acts of Jurisdiction there is a Formality, and the Formality doth lie in their Relation to such or such a Seat or Subject, over whom the Jurisdiction is exercised, and so and so bounded, and that by special Institution.

2. It will not follow, that if they may exercise as Elders one Act of Ministry, therefore all of Jurisdiction; because there may be some Acts of Ministry, which are properly belonging to the Church Universal, as Universal, and such Acts we judge Preaching, and Baptizing to be; and therefore we read, that Baptism was done both out of a Church Relation, and without the presence of a Church, as the Baptizing of the Eunuch by Philip. But so Ordination is not, so the Lord's Supper is not; Baptism we rather take to be an Ordinance of the Church Universal, One Faith, One Lord, One Baptism, Eph. 4. 5. But the Lord's Supper is an Ordinance of a particular Church, making one Body, and one Bread, and consisteth in a communion. One Apostle, and one Man, could not receive the Supper of the Lord together, because they could not make one Church, for this is made essential to it, 1 Cor. 10. We being many, are one Bread; therefore it is called, the Communion of the Body of Christ. But one Apostle may Baptize one Man when alone, and so we think one Minister may do it at this day, if he had converted him.

3. If the Elders of other Churches should have power to Judge and Determine things in a Doctrinal way, to give the Rule upon occasion; it will not follow, that they have the power of Juridical Application, of Excommunication according to that Rule. The Apostles might deliver the Doctrine of Faith, as Apostles to them that were without, when yet they could not Juridically judge them that were without. The Pharisees by their Doctrine, did bind Burthens upon Men's Consciences, and that in their Sermons, when they Sat in Moses his Chair, when yet they did not bind by way of censure. Yea, every Minister may Doctrinally deliver the Rule, when yet alone, and that as a Minister he cannot exercise an Act of Jurisdiction. We see this in civil power in Kingdoms, the Judges of the Kingdom altogether met cannot condemn a Man, without a Jury, though they may deliver what is Law, and say what is the Rule. Yea, though the House of Commons in Parliament, in an extraordinary way, by way of Bill, may adjudge a Man to Death, yet in an ordinary course, they are not Witnesses to the Fact; and although they have power of making all the Laws in the Kingdom, they do not give an Oath, as the House of Peers doth. The Assembly that now Sitteth, they are betrusted with power in a Doctrinal way, to give their Judgments what shall Reform the Kingdom; and their Judgment herein is to be looked upon, as the Judgment of so many Elders of several Churches; but they have not power to Administer a censure.

4. Because they may come to have as Elders, Authority in any Church, in the way forementioned, occasionally, electively (the power of the Church being seen, in calling them upon such an occasion together to assist them, and to be present with them, they exercising that power but in that Church, and jointly with that Church, and as an entire Act of that Church, whereto for the present, they perform the Office of Elders) it will not follow, that therefore they may in all Churches, usurp a power over them, and call upon them, and challenge it from them. This will not follow from the other, because, as was said, the Privilege of Government is given unto the Church, as the Seat of it, and is therefore to be drawn down to it, exercised in it, and not to be claimed out of it.

The one therefore running thus in a Natural Moral way, the other by a special Institution, forming up a Body on purpose, and arming it with a power, over and above what the Natural Law of communion and Non-communion reacheth to, which is to deliver unto Satan, and to perform all Acts of Admonition and Censure, in order thereunto: Hence therefore,

1. This commuion with other Churches, is not in a fixed set way, but occasional. The Synhedrim was a Set and a fixed Court, and therefore by Institution; but this communion is but as the communion of Saints one with another, in a general way. Hence,

2. It being in a Moral way to other Churches, and the Elders thereof, therefore the Obligation for matters of ending of controversies, is answerable and suitable. They are not bound to go to the next Neighbor-Church, but to any other whom they do most Reverence, or who are most fit and proper to end the controversy; therefore Antioch sent to Jerusalem. If it were by Institution, it would take in the Neighbor-Churches, as in the case of Murder, the next City was to make an Atonement. When James doth bid us confess our Sins one to another, in case a Man be so troubled with Lust, so that he is called to confess it to another, the Obligation doth not require him necessarily to confess it to his Minister, or to the next Saint or Brother he meeteth; for it is not laid upon him in a way of Institution, but upon a Moral ground, and answerably he is Morally to consider who is the fittest Man to confess this Sin unto, and will be Faithful and Secret, and is able to ease him; so that it runs not in a way of Institution of Set Persons.

3. Hence therefore, that Neighbor-Churches should have a Ground and a Warrant to call a Neighbor-Church in question, or to an account, is not by way of Power and Authority, as, if it ran in a way of Institution, it should be; but it is by way of Offence, and therefore they are to do it, when they are offended with their proceedings, and with their miscarriages. So then, as the Subjection of a Man or a Brother, in the case of Offence, to forbear such a practice, which is otherwise indifferent to him, is not by virtue of any Authority his Brother hath over him, but it is in a Moral way; so it is in this case.

4. Whereas the Analogy of Mat. 18. is urged to be as well between a Church offending and other Churches, as between a Brother and a Congregation; that when they are offended, they are to tell it to a greater number of Churches. We shall not be against this Analogy, for the like way of proceeding; only we are against the like Authority of proceeding. If other Churches will deal with a Sister-Church, in the way of Moral communion specified, let them observe the same Analogy, and we shall submit to it; but if they will erect from that Analogy the like Authority and Power of Jurisdiction, unto that we deny the Analogy to reach; because that in the Church-Universal, and the communion thereof as such, Christ hath placed no such Jurisdiction.

CHAP. XI.

AS there is the general Bond of which I have Discoursed, that knits all Churches together, which, like to that which the Apostle speaks of charity, is above all, and runs through all, and gives Strength to all other, so there are more special Relations and Bonds, which knit some Churches to a more near communion than others: Even as in a Congregational Church, although there is a common Bond and Tye, which knits all the Members together; yet there are special Bonds and Ties besides, by which that Fellowship is improved more between some of the Members, than others; as the Relation of Man and Wife, Servant and Master, Friend and Friend, all which are occasions of more converse, and so of Edifying one another more.

And herein we give and acknowledge much to those National Relations of being under one common civil Government, if considered as a bond or Tye, which makes the communion more near, and occasioneth more obligation of Duty. As also there is a closer communion between Churches, that are more near, Neighbouring in the same City, and the same Vicinity; because they have a more special occasion of converse, and of knowing each other's Affairs. But yet still all those Bonds and Ties, by which Churches are thus knit together, doth not give Neighbor-Churches, or a National Church, power of Jurisdiction. For it runs in a way of that Mystical communion of the Church Universal; only there is a ground and occasion of exercising that communion more nearly. Thus in the Churches of a Nation, many Advantages do arise (we acknowledge) unto Churches thereby, as that they have the benefit of the common Laws, to protect them under the Christian Magistrate, who is to be a Nursing Father, and a Nursing Mother to them; and so to unite them together, and make that Mystical communion more entire. But the power of the Magistrate cannot set up, or form them into any other Ecclesiastical Power and Government than Jesus Christ hath Instituted. What communion Christ would have to be amongst Churches, the Magistrate may exact of them, and keep them to it; but he cannot raise up a new kind of communion, their having one Language, their having one Government, makes a greater nearness of it. The Apostles Write therefore unto the Churches of Asia, as in one Nation, or in one Province. Thus Paul Writing to the Church of Corinth, Writes to the Saints of Achaia, and many Churches in Achaia, may be called Achaia, for so it is in the Apostles Style; Achaia was ready a year ago (saith he, 2 Cor. 9. 2.) meaning many Churches in Achaia. So we may say England, for the Churches of England, and the Name may be given from the Nation, but the Name with the word Church, is never put together, as being a National Church, cast into one Body, in respect of Ecclesiastical Government and Jurisdiction, as the Kingdom is for civil Government. The Apostle therefore, when he Writes to Churches of a Nation, calling them Churches and not Church, doth argue, that the common Relation between them, was by way of communion, each Reserving their Jurisdiction as several Churches, but not as cast under one Jurisdiction, as being one Church. Yea, perhaps the Name Church may be given unto a Nation in a Mystical Respect; that which is given to the whole, being given to any part or number of Saints. The Strangers that were scattered all over lesser Asia, 1 Pet. 1. 1. are called a Flock, 1 Pet. 5. 2. And so our Savior Christ saith, he had Sheep that were not of that Fold, i. e. that were not of that Nation, but that were Gentiles, and yet they are both called one Church in the General; for he would make them (both Jew and Gentile) one Fold; but they are so called, in respect of their Mystical Relation, as under him their Shepherd, not in respect of Government. Peter calls the Jews that were Scattered, a Flock in the General, distinct from the Gentiles; because they could not perhaps understand the Tongues of the Gentiles; and therefore kept together, as Jews distinct.

So then we shall grant very far to National communion of Churches kept in a Mystical way. As,

1. We grant, that God under the Gospel, hath made a covenant with, and a promise unto Nations (in respect of the Gospel) as well as unto Families. Paul when some in Achaia, had received the Gospel, calls them the first Fruits of Achaia, Rom. 16. 5. He calls them the first Fruits, as a sign that more would come of the same Nation; but he would not Baptize Men of the same Nation upon it, or upon a bare outward profession, as the Apostles did not therefore Baptize all the Nation of the Jews, because some received the Gospel as the first Fruits. Abraham's covenant indeed goes to Nations, as well as to Families; Esa. 52. 15. He shall sprinkle many Nations. And God removes the Light of the Gospel from Nations, as well as from particular Churches. The Gospel itself becomes a National Blessing; and we see that one Nation hath more light in one Age than another; as the Grecians and those in Asia once had, and now we Europeans, in the Northern parts have. That part of Britain which is now called Wales, had it more than the rest of the Nation, when Austin the Monk came into this Island, those that opposed him, being only found there, whereas now the whole Kingdom hath had it since, and the Gospel becometh a National Blessing; and when the Practices and Privileges of it are Established by the Law, it cometh to be a National Right. And when the civil Magistrate by Law doth countenance Religion, God doth bless the Nation, and bless the Magistrate for it, as he did the House of Obededom, for the Ark's resting there, 1 Sam. 6. 11, 12.

2. There are National Duties, which the Churches in a Nation, as they are a Nation, owe unto God in a joint way, as to keep Solemn Fasts and Days of Thanksgiving for National Blessings, or for threatened Judgments, as Nineveh did.

3. In case that the Churches of a Nation are corrupted, they may have Assemblies and Conferences, where mutually it may be seen, what light these Churches can hold forth; so to make a Reformation, and to become a new lump, they may have such Assemblies, to direct them to do it. In Babylon, the Jews had Elders to come one to another, Ezek. 14. 1. Eze. 20. 1. but they had not the power of a Synhedrim, which was Instituted by God, that was only proper to them, while they were in the Land; and the promise was to it, as being in the place that God should choose. They came to inquire, but not to judge; and the Prophet was with them, who yet had not the power of Jurisdiction as a Prophet. Or otherwise at other times, we acknowledge, that National Assemblies may be chosen out by Parliament for National Respects, to advise them.

4. And by virtue of oneness of Language, and of Affinity, Churches in one Natition are able (by virtue of this Bond, as a Band and Tye to knit together) to edify one another more than other Churches; as by Writing Books in the same Language, speaking the same Tongue, &c. Yea, and as they are Churches in a Nation, as they walk more exactly, God will give such a Nation more light than he doth another Nation. These, and many more such Advantages as these are, in ways of communion, we do acknowledge belong to them as a Nation; and the same also, by reason of Neighbourhood to Neighbor-Churches.

But to cast all these Churches into such a National Government Ecclesiastical, and such Subordinations as Presbyterian Government casts them into (such as being a Nation, in respect of civil Government, they are cast into) and that they should be obliged in respect of a National Bond to an uniformity, or obliged for uniformities sake, to the same Pitch and Model, that one particular Church, should not practice further than another, or hold forth more light in matters of Doctrine than another; but that there must be one Standard for all, and that they should be obliged to this, by virtue of a National constitution, such an Uniformity as this, we think is prejudicial to the Churches; the Apostles Rule holding in this, that so far as we have attained, we should walk by the same Rule. So the Churches in a Nation, may meet to see how far they have attained, and to convince one another, and so Establish by common consent, a common Rule amongst them so far; but so as that if any be otherwise minded, they should wait in this, till God Reveal it in his time; for otherwise the purer Churches, which will still be the fewer, must be kept and conformed to the light of the impurer, which would some corrupt them. And the greater compass is taken, to make the uniformity, still it will be the worse; because the greater part is still more corrupt.

And therefore for mere uniformities sake, to make a general Rule, that should bind weak and strong alike, when that general Rule also, is made in favor of the weak only (as to prescribe forms of Prayer, because many, or the most of Ministers, cannot pray conceived Prayer, or to make one and the same form of Government for all Churches; because many or most Churches, have not Ministers, or a People fit to Govern, or to give Prudential Rules for Worship, which should bind all; because some Elders of Churches as now constituted, have not wisdom to direct themselves, and yet are suffered still to be Elders) thus to bind up both weak and strong, under the same Rule, and to Restrain the one, for the sake of the other, we think • s contrary to the Apostolical Rule. As Men in a personal walking, are to be left to a more or less purity, so Churches too, and there is no reason, that those that have a further light, should be Retarded by those that have not.

And that which we say of the Churches of a Nation, may in their several respects (so far as the Bond or Tye will hold) be said of the Churches in a City, or in any Neighbourhood: Yet so, as we conceive, that always Neighbourhood is not so near a Bond to induce Churches to Associate, as correspondency of Principles and Practices. As in Germany, where there are Churches that are Lutheran Churches, others that are of the Calvinist's, the Neighbourhood is not so near a Tye or Bond, as agreement in Principles to Associate themselves; though' this principle is to be held Sacred, by virtue of the universal Catholic communion, that so far hold forth as Churches have anything that is good in them, so far forth (whether in respect of Doctrine or Worship, or the like) there is to be a communion held with them (when in practice there cannot, yet, in judgment there ought to be) to acknowledge them the Churches of Christ, and the Ministers of Christ, and approve whatever is good in them; and if in one practice we cannot join, yet in others we may. This we do acknowledge, to be the universal Law of communion between Church and Church, throughout the World.

And we do acknowledge that it is possible, that a Congregational Government may be adequate with a Nation. For if it were a Nation of all visible Saints, according to the Rules of the Word (as the Nation of the Jews, when called perhaps shall be, Rom. 11. 28.) then the Nation and the Church, would be adequate. But a few in Nations, come to be Saints; and then the Government must be suited to them. And if you would make a Rule for a whole Nation, where there is but a few Saints, though' the whole profess Christian Religion; then the Rulers, whereby Jesus Christ would have his Churches Governed, as by the Peoples choosing the Officers, and the Peoples having an interest in censures, would not universally be applicable, and such a Government would not suit to a whole Nation, in a Congregational way; but the fault is not in the Government, but it lies in the Persons. Castellus Bononiensis, would say that the Old Government of Churches would not be available, Nisi Ecclesiae quoque statum antiquum obtineat. The Rules whereby Jesus Christ would have his Church Governed, will not suit Churches, unless they have that State and constitution for Members, which in the Apostle's times they had, which, in the common profession of Christianity in a Nation and Parishes, as now more generally they are constituted in respect of Members, cannot be.

CHAP. XII.

THE upshot of the difference, between us and our Brethren, lies in this Principle; that all Church-Government, consisting in a Spiritual Instituted Punishment, or being in order to it, which is properly called a censure and an 〈 in non-Latin alphabet 〉 , a punishment by the Apostle, 2 Cor. 2. 6. (for that is properly Government, which hath a power inflicting of punishment as such) now Excommunication being properly a Spiritual punishment, in a strict Sense so taken; hence therefore, where that only is placed, there is the Government placed, in a strict Sense. And that which makes Excommunication, as it differs from Non-communion, to be a punishment, lies in this.

1. That it is a delivering up to Satan, which because it Superaddeth to the severing of a Person or Persons from external communion, which is common to it, with that which we call Non-communion; therefore it must be a special Institution, and cannot be founded upon a natural ground, for who hath power to give up a Person to Satan, when any Church hath thrown him out, but only Christ? And hence other Churches, after a particular Church hath Excommunicated a Man, cannot Excommunicate him further, they cannot give him up to Satan again; for that Act is already done, if he be rightly Excommunicated, and all their Act can be but a pronouncing Non-communion.

2. Excommunication and Non-communion differ thus, that in Excommunication, the Person is to look upon himself, as cast out of communion with Christ, and he hath his sins Judicially bound upon his conscience, not only in a Doctrinal way (for so his sins are bound, when a Brother reproveth him) but as by such an Ordinance, wherein Jesus Christ doth, as as a Judge from Heaven, bind his sin upon his conscience, having promised to do so, upon the Churches binding sin upon him; but declaring Non-communion, they do not a-new Judicially bind his sin.

3. In Non-communion, there is not so much an Authoritative Act over others, as an endeavor to keep themselves pure. It is indeed an Authoritative Act over others in this Sense, or the Church that doth keep another Church, or the Persons of another Church from communion with them exercise Authority in this Sense, that they having Authority from Christ positively, to partake in such and such Ordinances, and to receive Men thereunto, they receive only such and such Members (although of other Churches) and refuse others. Both these Acts are comparatively (take both positive and negative together) Acts of Authority; for they proceed by way of consequence, from the Authority they have to Administer ordinances amongst themselves: Yet the keeping out of that Person is not an Act of Jurisdiction over that Person, as the keeping out of an Heathen is not an Act of Jurisdiction over him.

4. Look what difference is between Suspension from the Sacrament and Excommunication within a particular Church; the same may serve to express the difference of Excommunication and Non-communion by other Churches. The Act of Suspension from the Sacrament is but by virtue of the Mystical communion that is between all Saints; but Excommunication is by virtue of the communion, which the Members of a particular Church, have one with another.

If it be said that they differ thus, that Suspension is but for a time; but Excommunication is a Final Sentence: The Answer is, that even Suspension is forever, unless the Man Repents, as well as Excommunication; but they differ only in this, that the one is a withdrawing from a Brother to keep themselves, and the Ordinances pure; but the other is an Authoritative giving him up to Satan, in the Name of the Lord Jesus. Suspension therefore is after the Sin, till they try whether he will Repent or no; but Excommunication is when they have tried, and they see he doth not Repent.

Of Non communion, there may be two grounds.

1. The one is when a Church urgeth, suppose in someone Ordinance (as kneeling at the Lord's Supper) that practice upon a Person which to him is Sin, although in all other Respects, that Church to him, is as pure a Church as any is in the World. In this case he is forced to a Non-communion, that is, to a forbearing communion with them in that practice, and in that Ordinance, wherein especially public communion with the Saints lies: And this is done without any censuring of that Church; but only professing his not being able to see that light and ground, upon which he should have communion with them in it. Therefore those that leave other Churches upon such grounds, do not pronounce a Sentence of Non-communion with those Churches; but do it merely and only to keep themselves pure and undefiled.

2. Another ground, or perhaps a Second kind of Non-communion is this, whereas a Church or Churches do judge another Church or Churches to be corrupt in their Doctrine, or in their countenancing such gross Sins, for which Men should be Excommunicated, and so are offended at those Churches; which being Admonished, do not Repent, but continue obstinate. Now such a kind of Non-communion in these cases, is materially for such kind of Sins, and ought not to be for such, as for which in a particular Church, Excommunication is to be Denounced against a Member or Members: And so both the one and the other do agree.

1. In the object matter of offense, for which, Men proceed to the one or the other.

2. They may agree in this, that for the external Act they are the same, and for the consequences of it too, so far as lies in their practice one toward another externally. For the outward substance of the Act, they are both a denying outward communion in Ordinances; and also for the consequent Act, they are both of them a denying communion in ordinary converse.

Then 3. They agree in the Analogy of their proceedings, that as in a particular Church, in Admonitions tending to Excommunication upon Impenitency (upon which Excommunication follows) there are these degrees of proceedings; first to take two or three privately, then to give two or three Admonitions in a public way, e're they proceed to Excommunication: So should other Churches deal with a Sister-Church offending, e're they proceed to Non-communion.

If the question be asked, what Institution there is for Non-communion: We answer,

1. There needs no Institution for it, since it ariseth from all the former Principles, and is not an Act of censure by way of Institution; but according to the Law of Nature; And as the Saints are taught of God to love one another, so they are taught of God to withdraw, and also any Church to withdraw from those that live inordinately. As the Mystical communion runs in a natural way, by Reason of the Law of Love that is in the Hearts of all the Saints, so doth the Law of Non-communion.

2. It cannot be said that there is no Warrant: For 1. The same Precept that Warrants Suspension, Warrants this; Namely, the withdrawing from a Brother that walks inordinately, as to what is in their power to give or refuse him Fellowship in, and it is in the power of one Church, to give or refuse Fellowship to other Churches in their Ordinances. So that it cannot be alleged, that there is not a command for it, but only that there is not an Institution for it; it is a Duty, though not an Act of Authority. 2. That which Warrants any Christian not to bid an Heretic good speed, which yet is not an Act of Jurisdiction, nor to receive them into their Houses, Warrants also this. 3. That which Warranted Timothy, being a Minister to Guide and Direct the Churches, to turn away from those who had only a form of Godliness, denying the power of it (2 Tim. 3. 5.) Warrants also this Non-communion of which we are Discoursing. It was Written to him by way of Prophecy, and so to all Ministers and Churches in the latter Age, when the profession of Christianity should grow as common, and be carried by the same grounds of common Education and Imperial Laws, as the Pagan Religion before had been. When before (all in a general implicit way, thus professing Christianity, the Churches might be in danger of being defiled, by holding communion indifferently with all, since the case is such, that many should have a Form of Godliness, and deny the power of it, although professing Religion: Therefore (saith the Apostle) from such turn away. 4. What one Apostle did to another in case of offense, the same one Church may do to another, upon the same grounds. One Apostle had not power to Excommunicate another in a way of censure; neither had Paul power to Excommunicate Peter, or Admonish him in an Authoritative way; but to Admonish him by way of that Mystical communion, which all Saints owe one to another, and so was due from one Apostle to another. Paul accordingly did Admonish Peter, and withstand him to his Face. And when in that contention between Paul and Barnabas, Barnabas was in the wrong (for he went upon a carnal ground, because Mark was his Sisters Son, and so therefore he would have him along with him, though formerly he Deserted the Service; for which Paul would not take him into Fellowship with them) they, upon this occasion, part Fellowship one from another, and Paul did justly do it from Barnabas, though he could not Excommunicate him.

If the question be, why Jesus Christ should put this Ordinance of Excommunion, and delivering up to Satan, in a particular Church, rather than in a Multitude of other Churches: I answer, although the Reason of Institutions is only the Will of Christ; yet all his constitutions are consonant to Spiritual Reasons, and the consonancy of this particular instance to Spiritual Reasons may appear in this.

1. Because in the proceeding of other Churches with another Church offending, they can have but half that power as present to concur in it, which the Ordinance of Christ hath settled Excommunication upon. For there cannot both Elders and People meet in Synods ordinarily; and yet in a Congregation, both Elders and People must concur to Excommunication, as a Judge and a Jury use to do. Now to suppose that the power of this Ordinance should be Transferred to those that have but half the interest, to a company of Elders only, where the concurrence of the People as present is wanting: To suppose that in a Congregation both these should concur, and that in a Synod which hath the greater power but one of these should concur, would not be uniform to this Ordinance. Dealings with other Churches, must be Transacted by Commissions, and by way of Representation; and the power of Excommunication is not given to a Representative company. And for these to have power to take upon them to Excommunicate not only Persons, but Churches, when yet to Excommunicate Persons in a Church, both People and Elders concur, is yet less imaginable.

2. Again this Honor God hath given to his Church of Saints, that if the Formal Authority of Jesus Christ be not placed in them; yet virtually it should be exercised as amongst them, so as the unanimous concurrence of their Spirits, as well as of the Ministers, should have an influence unto this Ordinance, or should be concomitant to this Ordinance; and that therefore the power of Jesus Christ should be put forth, 1 Cor. 5. 4. When you are gathered together, both Elders and People. As the virtue of the Load-stone is then put forth, when it is set in Steel, and as the Authoritative power of an Act of the King and State is exerted, when both Houses of Parliament are met, and in their Presence; without which it would not be an Act of Authority, to Ratifie and Establish Laws; so is here: The power of the Lord Jesus Christ, to deliver a Man up to Satan, must be in the presence of the People: And as though' the Eye alone sees, yet, as Seated in such a Body; so suppose all the power should be in the Elders, by which a Man is delivered up to Satan, yet, in the Elders, as Seated in this Church. And therefore to take a company of Elders abstracted from their People, Jesus Christ hath not given this power unto them, as the Laws of this Kingdom hath not thought fit to give the power of condemning any Man to the Judges alone, but as concurring with the Jury.

3. The enjoyment of a constant communion, as in a Congregation formed up into a fixed Body for Worship, is only proper to a particular Congregation, and the Members thereof; therefore the throwing out of such an enjoyment, out of such a Body (having this punishment annexed to it, to be given up to Satan when he is thrown out) is most proper to it, rather than to any other Body, where a Man comes but to meet occasionally: And as it only is the Seat of fixed Worship, so it only is the Seat of throwing one out of the Seat of Worshippers, and of delivering him up to Satan. And the nature of the Ordinance is such as that it could be placed but in one Seat; and therefore that Seat which hath it first should only have it; or a Man can be delivered to Satan but once.

Now the next question will be, how far this Law of communion of Churches will draw on a Subjection of one Church to another, and will tend to order Churches? And what proceeding by virtue hereof, one Church may have toward another, and what one Church, or many Churches, is to give to any Church?

We lay this for a general ground, that as there are particular Duties, and in a manner for the external part all the same kind of Duties, which are to pass between a particular Church, and the Members thereof; therefore by Analogy, there may be the same proceedings used, and courses taken for the discharge of these Duties between Church and Church occasionally, as is amongst the others. As,

1. There is an obligation of one Church over another, by virtue of this communion; to inquire in case of Jealousy, or common Fame and Report, how it fares with them? And therefore there may be an Association of Churches, whereby (in the meetings of their Elders or others Deputed) there may be enquiries of Miscarriages, which may be equivalent to those of Annual Visitations, which have been amongst us.

2. If that Persons wronged do complain, and their complaints do arise to that Height and Appearance of Injustice, as that there is a just offense occasioned: In such cases, or in what ever other cases of Miscarriages, one Church or many Churches are bound to give an account; and in cases doubtful, to give Oaths to clear things; and to Swear Witnesses to help to find out the Truth.

3. For the Judging part, they may declare against Churches, by way of Declaration Doctrinally, that they have thus and thus Transgressed the Rule. They may condemn them as having Sinned against light, as perverters of the Faith; they may Admonish them and Threaten them in the Name of Christ; that is, for his Name (his Name is put for his Honor) and so for his Honor's sake, that is called upon them; his Name is put also for power. They may declare that they are offended as a Church, and that it is a Church Act as from them, and so deal with them, as a Church offended with a Church Delinquent; but still they act not by a power over them given by Institution from Christ: They do not Act from a power of delivering up to Satan; but only with the power of Christ's word, and Threatenings laid a-fore the offending Church.

4. When by way of Sentence, they profess to hold no communion with them; that Sentence yet is not that of Excommunication, for therein though' they exercise Church-power over their own selves, in Relation to themselves, binding themselves as a Church, not to have communion with them; yet it is not an Act of Authority over them: As a Lord of a Manor meddles not with another's Mill, when he interdicts his Tenants to grind there; for it is not an Act of Jurisdiction over the other, but only over his own Tenants.

If the question be, what Fruit and effect there may be from Regulating Churches in this way? We answer,

1. That the Efficacy of all means, lies in the Blessing of Christ. Now there being two ways of Church proceedings, one by way of communion of Churches, and the Law of Nature, the other by Institution: there is to either, in their kind, a promise of Christ. The Admonition of one Saint to another, though not in Church-fellowship, as it proceedeth by virtue of the communion that is among Saints, and as a Duty of one Saint to another; so it hath a promise of Blessing answerable. The Exhortation of one Saint to another, hath a Blessing often to convert, though Preaching by Officers be the only instituted means; and so is it here. Therefore such proceedings, by way of Admonition and by way of Noncommunion, have the promise of the Blessing of Christ as well as that of Excommunication in a particular Church.

2. In a Moral way there is a great deal of Efficacy in these means, to work upon Men. 1. A convincing of a Church offending of their Sin, and of the Error of their way. 2. There is a Testimony given against them. 3. There is a shaming of them, for the design of such withdrawing is (as the Apostle saith, 2 Thes. 3. 14.) that they may be ashamed: There is 4. A Depriving them of the Privileges of communion with all other Churches.

3. In an External way, this is like to work as much as Excommunication itself, especially, being backed by the civil Magistrate, as Excommunication useth to be.

4. It is more suitable for Churches to deal with another Church, or with Multitudes, with Provinces, with Churches in this way, than to assume a power of delivering them up to Satan.

If it be said that Excommunication being the Highest Supreme Means, if this means should not be used, there is the most Efficacious means wanting: I answer, that God doth not always Establish that means that is most Efficacious for one sort or kind of Persons, or in all cases that he doth in some, and unto some. Neither is it necessary therefore, that what is in itself to be supposed the most Efficacious means should be applied to Churches, from a greater number of Churches, as the Argument would hold forth. For according to this Reason, God should have appointed Apostles always infallibly to have Governed Churches; because that was the most Efficacious means, and was once extant in the World. And it may as well be said and objected, as it is by the Papists, that unless there be an Apostolical Seat assisted with Infallibility, there is not an Efficacious Remedy for all controversies; and that God hath not provided for his Church, in our Age, as he did for his Church in the first Age. But it suited his Wisdom to leave the Churches in after Ages to have Recourse, in respect of Government, to a means less Efficacious. The like he did with the Church of the Jews, to whom he stirred up Prophets in all Ages, till after the Captivity, but then left them to the ordinary guidance.

The Government OF THE Churches of Christ.

BOOK VI.