The American Republic. Группа авторов

admonition or excommunication: (Tit. iii. 10; Col. iv. 17; Mat. xviii. 17; 2 Cor. ii. 7, 8,) and upon his repentance to restore him again unto his former communion.

      6. In case an elder offend incorrigibly, the matter so requiring, as the church had power to call him to office, so they have power according to order (the counsel of other churches, where it may be had, directing thereto) to remove him from his office, and being now but a member, (Col. iv. 17; Ro. xvi. 17; Mat. xviii. 17,) in case he add contumacy to his sin, the church, that had power to receive him into their fellowship, hath also the same power to cast him out that they have concerning any other member.

      7. Church-government or rule is placed by Christ in the officers of the church, (1 Tim. v. 17; Heb. xiii. 17; 1 Thes. v. 12,) who are therefore called rulers, while they rule with God: yet, in case of male-administration, they are subject to the power of the church, as hath been said before. (Rom. xii. 8; 1 Tim. v. 17; 1 Cor. xii. 28, 29; Heb. xiii. 7. 17.) The Holy Ghost frequently—yea, always—where it mentioneth church-rule and church government, ascribeth it to elders: whereas the work and duty of the people is expressed in the phrase of “obeying their elders,” and “submitting themselves unto them in the Lord.” So as it is manifest that an organick or compleat church is a body politick, consisting of some that are governours and some that are governed in the Lord.

      8. The power which Christ hath committed to the elders is to feed and rule the church of God, and accordingly to call the church together upon any weighty occasion; (Acts xx. 28, and vi. 2; Numb. xvi. 12; Ezek. xlvi. 10; Acts xiii. 15; Hos. iv. 4,) when the members so called, without just cause, may not refuse to come, nor when they are come, depart before they are dismissed, nor speak in the church, before they have leave from the elders, nor continue so doing when they require silence; nor may they oppose or contradict the judgment or sentence of the elders, without sufficient and weighty cause, because such practices are manifestly contrary unto order and government, and inlets of disturbance, and tend to confusion.

      9. It belongs also unto the elders before to examine any officers or members before they be received of the church, (Rev. ii. 2; 1 Tim. v. 19; Acts xxi. 18. 22, 23; 1 Cor. v. 4, 5,) to receive the accusations brought to the church, and to prepare them for the churches hearing. In handling of offences and other matters before the church, they have power to declare and publish the will of God touching the same, and to pronounce sentence with the consent of the church. (Numb. vi. 23 to 26.) Lastly, They have power, when they dismiss the people, to bless them in the name of the Lord.

      10. This power of government in the elders doth not any wise prejudice the power of privilege in the brotherhood; as neither the power of privilege in the brethren, doth prejudice the power of government in the elders, (Acts xiv. 15. 23, and vi. 2; 1 Cor. v. 4; 2 Cor. ii. 6, 7,) but they may sweetly agree together; as we may see in the example of the apostles, furnished with the greatest church-power, who took in the concurrence and consent of the brethren in church-administrations. Also that Scripture (2 Cor. ii. 9, and x. 6) doth declare that what the churches were to act and to do in these matters, they were to do in a way of obedience, and that not only to the direction of the apostles, but also of their ordinary elders. (Heb. xiii. 17.)

      11. From the promises, namely, that the ordinary power of government belonging only to the elders, power of privilege remaining with the brotherhood, (as the power of judgment in matters of censure and power of liberty in matters of liberty,) it followeth that in an organick church and right administration, all church-acts proceed after the manner of a mixt administration, so as no church-act can be consummated or perfected without the consent of both.

      CHAPTER XI

      Of the Maintenance of Church-Officers

      1. The apostle concludes that necessary and sufficient maintenance is due unto the ministers of the word from the law of nature and nations, from the law of Moses, the equity thereof, as also the rule of common reason. Moreover, the Scripture doth not only call elders labourers and workmen, (Gal. vi. 6,) but also, speaking of them, doth say that “the labourer is worthy of his hire:” (1 Cor. ix. 9. 14; 1 Tim. v. 18,) and requires that he which is taught in the word, should communicate to him in all good things, and mention it, as an ordinance of the Lord, that they which preach the gospel, should live of the gospel, and forbid-deth the muzzling of the mouth of the ox that treadeth out the corn.

      2. The Scriptures alledged requiring this maintenance as a bounden duty, and due debt, and not as a matter of alms and free gift, therefore people are not at liberty to do or not to do, what and when they please in this matter, no more than in any other commanded duty and ordinance of the Lord; (Rom. xv. 27; 1 Cor. ix. 21,) but ought of duty to minister of their “carnal things” to them that labour among them in word and doctrine, as well as they ought to pay any other workmen their wages, and to discharge and satisfie their debts, or to submit themselves to observe any other ordinance of the Lord.

      3. The apostle (Gal. vi. 6) enjoyning that he which is taught communicate to him that teacheth “in all good things,” doth not leave it arbitrary, (1 Cor. xvi. 2,) what or how much a man shall give, or in what proportion, but even the latter, as well as the former, is prescribed and appointed by the Lord.

      4. Not only members of churches, but “all that are taught in the word,” are to contribute unto him that teacheth in all good things. In case that congregations are defective in their contributions, the deacons are to call upon them to do their duty: (Acts vi. 3, 4,) if their call sufficeth not, the church by her power is to require it of their members; and where church power, thro’ the corruption of men, doth not or cannot attain the end, the magistrate is to see that the ministry be duly provided for, as appears from the commended example of Nehemiah. (Neh. xiii. 11; Isa. xliv. 23; 2 Cor. viii. 13, 14.) The magistrates are nursing-fathers and nursing-mothers, and stand charged with the custody of both tables; because it is better to prevent a scandal, that it may not come, and easier also, than to remove it, when it is given. It’s most suitable to rule, that by the church’s care each man should know his proportion according to rule, what he should do before he do it, that so his judgment and heart may be satisfied in what he doth, and just offence prevented in what is done.

      CHAPTER XII

      Of the Admission of Members into the Church

      1. The doors of the churches of Christ upon earth do not by God’s appointment stand so wide open, that all sorts of people, good and bad, may freely enter therein at their pleasure, (2 Chr. xxix. 19; Mat. xiii. 25, and xxii. 12,) but such as are admitted thereto, as members, ought to be examin’d and tryed first, whether they be fit and meet to be received into church-society or not. The Eunuch of Ethiopia, before his admission, was examined by Philip, (Acts viii. 37,) whether he did believe on Jesus Christ with all his heart. The angel of the church at Ephesus (Rev. ii. 2; Acts ix. 26,) is commended for trying such as said they were apostles, and were not. There is like reason for trying of them that profess themselves to be believers. The officers are charged with the keeping of the doors of the church, and therefore are in a special manner to make tryal of the fitness of such who enter. Twelve angels are set at the gates of the temple, (Rev. xxi. 12; 2 Chr. xxiii. 19,) lest such as were “ceremonially unclean” should enter thereunto.

      2. The things which are requisite to be found in all church-members, are repentance from sin, and faith in Jesus Christ: (Acts ii. 38 to 42, and viii. 37,) and therefore these are the things whereof men are to be examined at their admission into the church, and which then they must profess and hold forth in such sort as may satisfie “rational charity” that the things are indeed. John Baptist admitted men to baptism confessing and bewailing their sins: (Mat. iii. 6; Acts xix. 18,) and of others it is said that “they came and confessed, and shewed their deeds.”

      3. The weakest measure of faith is to be accepted in those that desire to be admitted into the church, (Rom. xiv. 1,) if sincere, have the substance of that faith, repentance and holiness, which is required in church members; and such have most need of the ordinances for their confirmation and growth in grace. The Lord Jesus would not quench the smoaking flax, nor break the bruised reed, (Mat. xii. 20; Isa. xl. 11,) but gather the tender lambs in his arms, and carry them gently in his bosom. Such charity and tenderness is to be used, as the weakest Christian, if sincere, may not be excluded nor discouraged. Severity of examination