the proper fruit and effect of the word Preached by a Minister alone and that by vertue of his Office alone or that it is alike common to ministers and Lay persons so they be gifted to preach 30. Whether all and every of your Churches including Plimouth c. do precisely observe the same course both in Constitution and Government of themselves 31. VVhether would you permit any Companie of Ministers and People being otherwise in some measure approvable to sit downe by you and set up and practise another forme of Discipline enioying like libertie with your selves in the Common-wealth and accepted as a sister Church by the rest of your Churches 32. VVhether hold you it lawfull to use any set forms of Prayer in publique or private as the Lords prayer and others either made by himselfe that useth the same or else by some other man THE ANSWERS TO THE Aforegoing QUESTIONS The first Question Answered ALL the English and others also are freely admitted to be present in our Congregations at the reading of the Scriptures and exposition thereof which is wont alwayes to goe along therewith at the preaching of the word singing of Psalmes Prayers Admitting of Members and dispencing of Censures And many also are admitted to Church Communion and so to partake in Church Ordinances and priviledges as Sacraments power of Election Censures c. though many also there are who are not yet admitted to this Church Communion But whether is the greater number those that are admitted hereunto or those that are not we cannot certainly tell But in the Churches in the Bay where most of us are best acquainted we may truely say that for the heads of Families those that are admitted are farre more in number then the other besides whom there are likewise sundry children and Servants that are Admitted also And for the Reasonâ— why many are not yet received to Church Communion they are sundry 1. Many are not admitted because they are not yet knowne Every yeare hitherto God hath replenished the Country with many new commers and these at the first are not suddainly taken in as Members of Churches till by time there have been some triall of them and better occasion to know them what they are Sometimes once a yeare there are in the Land many hundreds and some thousands of this sort 2. When by time they come to be knowne many do appeare to be carnall and give no Testimony of being Members of Christ and therefore if they should offer themselves to be Members of Churches the Churches would not see Warrant to receive them because the Church is the body of Christ 3. Some that are Godly do of their own accord for a time forbeare to offer themselves till they be better acquainted with the Church and Ministry where they intend to joyne and with the wayes in which the Churches walke in this Country and and till they be better informed what are the duties of Church Members 4. Those that are knowne to be Godly are all admitted in some Church or other presently upon their own desire when they offer themselves thereto except any have given offence by walking in any particular in their Conversation otherwise then becomes the Gospell and then such are to give satisfaction to them to whom they have given offence by acknowledgeing their offence and shewing repentance for it and then they are Admitted It is one thing what Churches ought to be by the appointment of Jesus Christ another what weaknesse and swervingâ— from his appointment he may beare withall for a time before he renounce and cast off a People from being his Church In respect of the former our Answer is That when a Visible Church is to be eâ—rected planted or constituted by the Appointment of Christ it is necessary that the matter of it in regard of quality should be Saints by calling Visible Christians and Believers 1 Cor. 1. 2. Eph. 1. 1. And in respect of Quantity no more in number in the dayes of the New Testament but so many as may meet in one Congregation 1 Cor. 11. 20 14. 23. Acts 14. 27. 15. 22 30. And the forme a gathering together of these visible Christians a combining and uniting of them into one body by the bond of an holy Covenant for which we refer you to the Apolgie of the Churches in N. E. sent the last yeare in way of Answer to Mr. Bernard For the latter we deny not but visible Churches rightly constituted at the first may degenerate and great corruptions may grow therein both in respect of matter and forme and likewise in respect of their walking and Administrations and yet the Lord in his patience may beare long with them before he give them a Bill of Divorce and make them Lo-ammi not a People as the example of the Church of Israel in the old Testament Of the Church of Corinth the Churches of Galatia the 7 Churches of Asia and others in the New Testament doe abundantly manifest But what degrees of corruption may be before the soule as it were and life and being of a Church be destroyed is hard for us precisely and punctually to determine or to say thus farre a Church may erre and yet remaine a Church but if it proceed any further then it ceaseth to be a Church any more onely in the generall this we observe the Lord doth not presently cast off a Church or give them a Bill of Divorce no not for fundamentall errors in Doctrine or Idolatry in Worship or Tyranny in Government till after obstinate and rebellious rejection of Reformation and the meanes thereof for all these were found in the Church of Israel when they crucified Christ yet the Apostles rejected them not till after the light of Grace offered and blasphemously rejected Acts 13. 45 46. But if your selves have so Studied this point as to have ripened and formed thoughts therein we should gladly receive light from you We do not know any visible Church of the N. T. properly so called but onely a particular Congregation and therefore when this Question in the first and last clause of it speakes of Believers within the visible Church as Members thereof although they be not Members of that particular Congregation where for the present they reside nor of any other this speech seemes to us according to our apprehension to imply a contradiction They that are within the visible Church as Members thereof must needs be Members of some particular Congregation because all visible Churches are Congregationall as Mr. Baine sheweth at large from the Church of Antioch Act. 14. 27. the Church at Corinth 1 Cor. 11. 14. and other examples and Reasons with Answers to the objections to the contrary in his Dioces Triall Quest 1. Whereto we referre you in this Point neither is he alone in this Tenent for Mr. Parker and many other teach the same Those silenced and deprived Ministers that wrote the Booke called The Christian and
particular Congregation 1 Cor. 5 4 14. 23. 11. 17. 20. and having power of judgeing her own Members as all visible Churches have yet had no power of Judgeing any but such as were within that particular Congregation as all them they had power to judge whether they were believers in Christ or no. Mr. Bâ—iâ—â— as we said before is very large and cleare in proving this Position that the Churches instituted by Christ and the Apostles were only such as might meet in one Congregation ordinarily and answers many objections to the contrary Diâ—ces tryal Q. 1. 4. For the Question it selfe we hold that every believer if possibly he can is alwayes bound to joyne himselfe as a Member to some particular Congregation or other and yet not because else he is a Heathen and Publican or out of possibilitie of salvation as this Question suggests but upon other grounds 1. Because of the Commandment of God Cant. 1. 8. Math. 6. 10. 33. 2. Because willingly not to doe this is a secret disparagement to the wisdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promises of his gracions presence to be with them and amongst them Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all these if believers should live and noâ— joyne themselves to some Church These priviledges and promises would in such case be all in vain and the mercy of God offered therin unthankfully neglected Thirdly voluntarily abstaining from joyning to the Church is noted and condemned as a sinne Heb. 10. 25. and a signe of fearefull unbelievers Act. 5. 13. of the rest durst no man joyne unto them Fourthly good men in Scripture have been forward in practise this way Isay 2. 2 3. Zach. 8. 23. Act. 2. 41 42. and 9. 26. and have mourned with much bitternesse when they have been deprived of Liberty so to doe Isay 56. 3. and Ps 42. and 63. and 84. Fiftly this joyning is a part of that Order and orderly walking which is required of believers Col. 2. 5. 1 Cor. 14. 40. Sixtly If Believers doe neglect this joyning it is not onely a wrong to themselves but also a great unkindnesse to God for if one believer may doe this why not another and if two why not three foure c. and if all believers should doe thus God should have no visible Churches upon Earth unles he will acknowledge the Assemblies to be of unbelievers Churches foras stones in the Mountains are not an house untill they be joyned together though they be digged up out of the Quarry and squared hewn and hereby are made fit to be joyned together and so to become an house so believers are not a Church till they be joyned in holy Covenant in some Congregation though the worke of Grace and Faith in their soules have made them fit and meete to be a Church of God which is the House of the living God or as the humane soule and body are not a man unlesse they be united so Christian or believers are not a visible Church without visible union into some particular Congregation Mr. Perkins having said that forth of the militant Church there are no meanes of salvation no preaching of Gods word no invocation of Gods Name no Sacraments and therefore no Salvation concludes with these words For this cause every man must be admonished evermore to joyn himselfe to some particular Church being a sound Member of the Catholick Church Expos of Creed in the Article of the Church and Doctor Ames gives 6. Reasons why every Christian should ioyne himselfe to some particular Church or other Cas Consâ— L. 4. c. 24. Q. 1. and in another place he hath these words Illi igitur qui occasionâ—â— habent adjungendi sese Ecclesiae â—am negligunt gravissimè peccant non tantum in Deum ratione Institutionis sed etiam in suas proprias animas ratione benedictionis adjunctae etsi obstinatè persistant in ipsa incuâ—ia quicquid alias profitentur vix possunt haberi pro fidelibus Regnum Dei verè quaerentibus Medul Theol. l. 1. c. 32. Sect. 28. First whereas this 13th Question speakes of private and illiterate persons into a Church Body combined wee looke at this as an incongruous expression if not a contradiction For a company so combined as to make a Church are not fitly called private though they be illiterate in respect of humane learning in as much as a Church or a Church-body especially in times and places of peace and liberty is a publike Congregation and society and the acts of Communion which they have among themselves such as is the election and deposing of Ministers whereof the Question makes mention are not private acts but publike or people-like Neither are literate or learned men therefore publike because they are indued with humane learning unlesse withall they be called to publike office or imployment in Church or Common-wealth and therefore if illiterate be an exegesis of private we conceive that exegesis is not good Secondly whereas this Question asketh Whether it be lawfull and convenient that such a company should themselvs ordinarily examine elect ordain and depose their owne Ministers if ordinarily be as much as frequently we answer three things First that if one Church doe frequently come to such actions that is to take in and put out the same men this is not without suspition of much levity and rashnesse in the people or unfaithfulnesse or unworthy walking in the Ministers or both and therefore ordinarâ—ly that is frequent taking in and putting out againe in this manner is as much as may be to be avoided Secondly when such things doe often and frequently fall out it is doubtlesse a Judgement of God upon such a people to have so many changes in their Ministers as was that of which it was said three shepheards have I cut off in one moneth Zach. 11. 8. that People should be so oft as sheep having no Shepheard for the transgression of a land many are the Princes thereof Pro. 28. 2. So in like sort for the transgressions of a Church many are the Ministers thereof we meane when they have many Ministers by the comming in and going out of the same men or the removing of some and the taking in of others in their roome for otherwise it is a blessing of God when a Church is furnished with variety of Ministers at the same time Acts 13. 1. 21. 18. Phil. 1. 1. Thirdly yet this word ordinarily doth seeme to imply that in your judgement sometimes this may be lawfull and convenient to be done Now upon the same ground on which it may be done sometimes upon the same it may be done at other times if there be just occasion Thirdly for the assistance of the Ministers of other Churches of which this Question maketh mention if this be onely by way of counsell or advice we know nothing unlawfull or
modest offer of Disputation laying downe 16. Propositions which they offer to maintaine against the Prelats give this for the fourth of them viz. There is no true visible Church of Christ but a particular ordinary Congregation onely Doubtlesse every true visible Church hath power from Christ to exercise Excommunication and other Ordinances of Christ so that they proceed therein according to the Rules of the word 1 Cor. 5. 4. 5. Mat. 18. 17. Now Dr. Whitakers sheweth against Bellarmine that Excommunication belongs not to the universall Church but onely to a particular Congregation Qui justè excommunicantur saith he co satanae traditos esse concedimuâ— non tâ—men posse prâ—priem Dâ—â—i ejectâ—s ex Ecclesia Catholica Quia Excommunicatio non Catholica sed particularis Ecclesiae censura est De Eccles Qu. 1. c. 6. Wherefore if Excommunication which belongs to the visible Church belongeth to a particular Congregation it followeth that there is no visible Church but onely a particular Congregation Secondly As all visible Believers are not without Christ but in Christ according as they are believers so we easily grant that those without of whom the Apostle speakes 1 Cor. 5. were unbelievers Pagans and Heathens both without Christ and also without the visible Church For those that were in Christ and believers in Him were not wont to abstaine from joyning to some particular Congregation or other and so it come to passe that as they were in Christ by their Faith so by such joyning they became also to be within the visible Church 3. But this we conceive is cleare also that unlesse Believers be Members of this or that particular Congregation to whose inspection and Government they have commended themselves in the Lord they also in some respect may be said to be without that is without the jurisdiction and power of the visible Church and without right to the priviledges of it as long as they continue in that State for the Church hath nothing to do either to dispence censures and Church priviledges to Pagans who are without all Churches and without Christ also or to such Christians who though they are not without Christ yet are not within any particular Church for neither the Church nor the Ministers thereof may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though those without of whom the Apostle speakes 1 Cor. 5. were Pagans and Heathens both without Christ and without the visible Church also yet when hee speaketh of Judgeing and saith they might judge them that are within and not judge them that are without hee must not be understood as if he meant it simply of being in Christ or without Christ and no more then so but also of being in that particular Congregation and without it for it is plaine that those that were in Christ if they were not also within their particular Congregation they had nothing to do to judge them and those that were within their particular Congregation them they might judge though they were not in Christ 4. And that Church priviledges do not belong to Believers as such but onely to such as withall are Members of some particular Church the Grounds and Reasons in the Answer to the third and fourth Proposition sent the last yeare do seeme to us to make manifest whereto we do referre you for further Answer to this Question It is an opinion of the Anabaptists that the Church is made by Baptisme and therefore when they constitute or erect a Church they do it by being all of them Baptized which was the manner of Mr. Smith Mr. Helwis and the rest of that company when they set up their Church The Papists also do imagine that men enter into the Church by Baptisme and it is said that their Founts were set neere the doores of their Temples to signifie mens entring into the Church by Baptisme and they thought themselves to be christened or made christian soules by being Baptized But we do not believe that Baptisme doth make men Members of the Church nor that it is to be Administred to them that are without the Church as the way and meanes to bring them in but to them that are within the Church as a seale to confirme the Covenant of God unto them For 1. This is one point of the dignity and priviledge of the Church that Baptisme and all Church Ordinances are given and committed to it as Circumcision and Church Ordinances were given and concredited to the Church of the Jewes Ioh. 7. 22. Now if Baptisme in its first being and institution be given as a benefit and priviledge to the Church then Baptisme is not that which makes the Church but the Church is presupposed and must be before it for the dones or persons to whom a thing is given must needs be before the gift that is given to them 2. The nature and use of Baptisme is to be a seale to confirme the Covenant of Grace between God and his Church and the Members thereof as circumcision also was Rom. 4. 11. Now a seale is not to make a thing that was not but to confirme something that was before and so Baptisme is not that which gives being to the Church nor to the Covenant but is for confirmation thereof To bring in Baptisme before the Covenant and before the Church with whom God makes the Covenant and then to bring in the Church afterwards is to make Baptisme a seale unto a Blanke or to a falshood When the Jesuits of Rhemes had said that Christ sent 12 Apostles to the Jewes to move them to penance and so by Baptisme to make them of his Church And that Paul was sent to the Gentiles to move them also to faith and penance and by Baptisme to make them of his Church This saying of making men of the Church by Baptisme though uttered by them as it were by the way and not being the chiefe scope of their discourse yet seemed to Mr. Cartwright so erroneous and unsound that hee would not let it passe without bearing speciall witnesse against the same And therefore in opposition thereunto he hath these words and in another Character for more conspicuousnesse viz. That Baptisme makes not men of the Church but sealeth their incorporation into it hath been declared afore Argument of Acts 6. 1. And that Catechisme which is commonly said to be penned by our Reverend Brother Mr. Ball or Mr. Nicholas now with God giving this for the definition of Baptisme that it is a Sacrament of our ingrafting into Christ communion with him and entrance into the Church doth in the Exposition plainely declare that when they called Baptisme a Sacrament of our entrance into the Church they did not meane that Baptisme made men Members of the Church but signified and sealed that they were Members afore The seed of Abraham say they Pag 144. Gal. 3. 7. or children of Christian Parents are within the Covenant are Christians and Members of the Church 1 Cor. 7. 14. Rom. 11. 16.
Baptisme therefore doth not make them Christian soules but doth solemnly signifie and Seale their ingrafting into Christ and that communion which the Members of Christ have with him their head and doth confirme that they are acknowledged Members of the Church and entred into it 1 Pet. 3. 21. 3. The Lord hath had his Church when there was neither Baptisme nor circumcision and therefore Baptisme or circumcision cannot be that which constitutes the Church The Church is one and the same in essence from the begining of the world to the end thereof viz. A company of People combined together by holy Covenant with God and one with another and this hath been before Baptisme and likewise before Circumcision in the dayes of the Patriarks afore Abraham Yea if Baptisme now or Circumcision in former time did make men Members of the Church then for forty yeares together there was no making Members of the Church for so long circumcision was discontinued when Baptisme was not yet instituted Ioss 5. 2 3. c. And so by this meanes all that Generation of the Israelites that were not circumcised till their comming over Jordan unto Gilgall should have bin no Members of the Church afore that time of their circumcision which is contrary to the Scripture which as it gives the name and title of a Church to the body of this people when they were in the Wildernesse Act. 7. â—8 and they were in the Wildernesse 40. yeares in the latter parts of which time there were few left remaining that had beene circumcised so it witnesseth that afore this time of their circumcision they were in covenant with God and his Church Deut. 29. 10 11 12. For that covenant was not made with their Fathers that came out of Egypt and were circumcised there because that generation was consumed in the Wildernesse for their murmuring afore this time but this covenant was made with the children that as yet were uncircumcised and therefore it was not circumcision that made men Members of the Church 4. Baptisme hath been Administred and no Church nor Members made thereby and men have been made Members of Churches and not then Baptised but before And therfore it is not Baptisme that makes men Members of the Church Jerusalem and all Judea and all the Region round about Jordan were Baptised of Iohn confessing their sinnes Mat. 3. 6. And Christ made and Baptised more Disciples then Iohn Ioh. 4. 1. And yet neither Christ nor John did make new Churches nor gather men into them themselves both the one and the other living and dying Members of the Jewish Church which was not yet dissolved untill upon their rejecting of Christ not onely of his person upon the crosse but of his Gospel in blaspheming and persecuting Grace offered them the two staves of beauty and bands were broken and cut assunder whereby God did breake the Covenant that he had made with that People and the Brotherhood between Juda and Israel that is he did un church them Zach. 11. 10 11. c. to 15. So that here is Baptisme Administred by John and Christ and yet men not received thereby into the Church as Members for they were Members long afore Againe when any of those of Jerusalem Judea and the Region round about Jordan that were Baptised of John or any of those many more that were Baptised of Christ were afterward joyned as Members to those christian Churches in Judea Samaria and Galile Act. 9. 31. As no doubt many of them were they were not made Members of those Christian Churches by being Baptised for they were Baptised long afore by John and Christ so that those men were Members of the Jewish Church which was not yet dissolved and were Baptised afterward And therefore it was not Baptisme that made them members either of the one Church or of the other 5. There are sundry inconveniences which for ought we see will unavoidably follow if we shall say that Baptisme makes men members of the Church For first if Baptisme be that which constituts the Church then Baptisme may be dispenced by them that are no Ministers for extraordinary Ministers as Apostles and such like are now ceased and ordinary Ministers have no power to dispence Baptisme to any but onely to them that are already members of the Church seeing their Commission and power is limited to the Church and the flock of God over which the Holy Ghost hath made them overseers Acts 20. 28. Besides the Church is before the Ministers seeing the power of choosing Ministers is given by Christ unto the Church and therfore if Baptisme be that which makes the Church then men must be Baptised afore there be Ministers to Baptise them and consequently without Ministers Secondly if Baptisme rightly for substance partaked doth make men members of the visible Church then it will follow that Papists are members of the Church for they have Baptisme so farre right for substance as that it needs not be repeated But Mr. Perkins teacheth that this Baptisme proves not the Church of Rome of which all Papists are members to be any true Church of God and gives sundry Reasons for the same in Answer to them that from Baptisme rightly for substance Administred in Popish Assemblies would prove those Assemblies to be true Churches Exposit of Creede in the Article I believe the holy Catholique Church And surely for our parts we doe not see how it will be avoyded but if Baptisme made men members of the visible Church either Papists are members of the visible Church and the Church of Rome of which they are Members a true visible Church or else we must renounce their Baptisme as corrupt and false even for the substance of it and so all such as shall be converted from amongst them must be Baptised againe as not having had the substance of Baptisme before such dangerous consequences do follow from saying that Baptisme rightly for substance partaked doth make them that are so Baptised Members of the visible Church If any shall say Though Baptisme do not make men Members of the Church yet it proves them to be Members as a cause is proved by the effect or an Antecedent by a consequent and therefore all Baptised Persons should be admitted to all Church priviledges as Members whereever they become We Answer that this will not hold neither but suppose a man have received Baptisme as a Member of some visible Church which ought not to have been Administred to him had he not been a member yet this doth not prove him to be a member still and so give him right to all Church Priviledges though hee do remaine alwaies as a Baptised person and the Reason is because his Baptisme may remain when his Church fellowship may be dissolved as that he can have no right to Sacraments thereby the Church member-ship of a Baptised Person may be thus dissolved by sundry meanes 1. By some sentence of Excommunication justly passed against him for his
Children as in Baptisme they do to continue therein that such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgement of Calvin Instit 4. 1. 9. 10. c. Wâ—itaker de notis â—cclesiae cap. 17. and many other Divines of chiefe note nor can we judge or speake harshly of the Wombes that bare us nor of the paps which gave us suck Thirdly But inasmuch as grievous corruptions of latter yeares have greatly increased in some of those Assemblies as we heare both in Doctrine in Worship and in the Government thereof besides those that were when some of us were there and in former Yeares Therefore we are not without feare and with griefe we speake it what things may come unto at length If Corruptions should still increase and grow ' they might come in time if the Lord be not more mercifull unto such an height as unto obstinacy in evill and to wilifull rejection of Reformation and the meanes thereof and then you know it might be just with God to cast off such utterly out of the account and number of his Churches so as never to walke among them any more which we heartily pray the Father of mercies to prevent that such a day may never be But if Ephesus repent not of her declinings the Lord hath threatned that he will come unto her quickly and remove her Candlesticke that is he will un-Church them Rev. 2. 4 5. and Lukewarme Laodicea shall be spewed out of his Mouth Rev. 3. 16. And therefore it behoves such of them to Repent and Reform themselves betime lest the Lord deale with them as he haâ—h done with others And it much concernes your selves in hearty love and faithfullnesse we speake iâ— and so we desire you wouâ—d accept of it it very much concernes you deare Brethren whil'st you live amongst them to beare faithfull witnesse against the corruptions that are remaining in any of them in respect of their Constitution Worship Dâ—scipline and Ministerie lâ—st by any sinnefull silence or slacknesse of yours that should blow the Trumpet and stand in the gap the breach should be made wider and the iniquity increase and lest men should flatter themselves in their sinnes under the Name and Title of the true Church as the Jewes thought themselves secure because of the Temple of the Lord Jer. 7. 4. 4. Because you would know not onelie whether we count those Assemblies to bâ— Churches but what wee would doe for joining in Gods Worship in them if occasion served thereunto We Answer that if we were in England we should willingly joine in some parts of Gods true Worship and namely in hearing the Word where it is truely Preached in sundry Assemblies there Yea though we doe not know them to bee Churches or knew not what they were whether true Churches or no For some Worship as Praier and Preaching and Hearing the Word is not peculiar to Church Assemblies but may be performed in other meetings Mars-hill at Athens was no Church nor the Prison at Philippi and yet the Word of GOD was Preached and heard lawfully wâ—th good successe in thâ—se places Act. 17. and Act. 16. How much more might it bee lawfull to heare the wâ—rd in many Parish assemblies in England in when generâ—lly there is a professing of Christ and in many of them Mâ—n Soulâ—s that are sincere and upright hearted Christians as any are this day upon the face of the Earth and mâ—ny Congregations indeed that are the true Churches of Jesus Christ See Mr. Robinsons Treatise of the lawfullnesse of hearing the Ministers in the Church of ENGLAND 5. But why we durst not partake in their prescript Lyturgie and such Ordinances though true as are administred therein We gave you account the last Yeare in Answer to the first and second Position As alâ—o in an Answer to a Discourse of that Subject Penned by our Reverend Brother Mr. Ball. What we have done in our ignorance whil'st we lived amongst you wee have seene cause rather to bewaile it in our selves here then to it in others there Our Answer to this Question is this 1. That we never yet knew any to come from England in such a manner as you do here describe â— the things you mention may be taken conjunctim and not severally viz to be Men famously known to be godly and to bring sufficient Testimoniall thereof from others that are so knowne and from the Congregation it selfe whereof they were Members We say we never yet knew any to come to us from thence in such a manner but one or other of the things here mentioned are wanting and generally this is wanting in all of them that they bring no Testimoniall from the Congregation it selfe And therefore no marvell if they have not beene admitted further then before hath been expressed in Answer to Quest 1. to Church Ordinances with us before they have joyned to one or other of our Churches for though some that come over bee famously knowne to our selves to be Godly or bring sufficient Testimoniall with them from private Christians yet neither is our knowledge of them nor Testimonal from pâ—ivate Christians sufficient to give us Church-power over them which wee had need to have if we must dispence the Ordinances of Church communion to them though it be sufficient to procure all due Reverent respect and hearty love to them in the Lord. 2. If the things mentioned were all to be found yet it wâ—uâ—d be also requisite if they would partake of Church Ordinances with us and yet not joyne to any of our Churches that wâ—â— should know the Congregation it selfe from which they come not onely to be a true Church but also what manner of one it is For such persons cannot communicate with us in Church Ordinances in their owne right because they joine not as Members in any of our Churches but it must be in right of the Congregation in England to which they doe belong and by virtue of the communion of Churches and so our admitting of them to communion with us in such a manner and upon such terms is not only an Act of Communion with the persons themselves but also with the Congregation of which they are Now as we cannot of Faith admit men to Church Ordinances which we believe belong only to Church Members unles we know the Congregation of which they are Members to be a true Church So somtimes a Congregation may be so corrupt that though it doe remain a true Church yet for the corruption and impurities of it it may be lawfull and necessary to withdraw communion from the same for which Dr. Ames gives sundry grounds and Reasons Cas Cons lib. c. 12. Q. 3. Resp 2. or at least to protest against some grosse corruptions therein In regard whereof we had need to have some knowledge and information what that Congregation is with whom now we have Church communion when in heir right wee admit mâ—n into
when themselves are Alients and Strangers Cyrus Darius and Artaxerxes gave great countenance and incouragement to the Jewes to build the House of God that they might offer sacrifices of sweet savour to the God of Heaven and pray for the life of the King and of his Sonnes Ezra 6. 8 9 10. Iâ— which case good Ezra blesseth the Lord that had put such a thing into the Kings heart to beautifie the House of the God of Heaven Ezra 7. 27. And therefore Kings and all in Authority should be prayed for that we may lead a godly and peaceable life in Godlinesse and honesty 1 Tim. 2. 1 2. Neverthelesse the things that are ordained and commanded of GOD the observing of them in a peaceable way yeilding out reverence to all that are in Authority and praying for them this observing of the Ordinances of God cannot be unlawfull for lack of the Commandement of Man as appeares by the doctrine and practâ—ce of the Apostles Act. 4. 19. 5. 29. and the approved practise of Believers in their times if they had neglected the Ordinances of God and namely Church Ordinances till they had had the commandement of Magistrate therein such neglect would have beene their grievous sinne and for ought we know they might have lived and died without them the Magistrates at that time beâ—ng all either Heathens or Jewes yet enemies and if Church Communion and the exercise of such Ordinances as Christ hath appointed for his Churches was lawfull and needfull and profitable when Magistrates were enemies to the Gospell and bee not so when Magistrates doe professe the Gospell we doe not see but Christians may sometimes be losers by having Christian Magistrates and in worse condition then if they had none but professed Eâ—emies Besides this if Superiors should neglect to provide bodily sustenance for them that are under their charge we doe not thinke that any Mans Conscience would be so scrupulous but hee would thinke it lawfull bâ—y all good meanes to provide for himself in such case rather then to sit still and say if I perish for hunger it is the sinne of them that have Authority over mee and they must answer for It Neither can we tell how the Conscience of any Christian can excuse himself if he thinks noâ— the Ordinances of Christ as necessary for the good of his soule as food is necessary for his temporall life or doe not willingly in this spirituall hunger break through stone Walls as the Proverbe iâ— and runne from Sea to Sea to seeke God in his owne way rather then to perish without spirituall food because others provide not for him And this is our Answer to this eleventh Quere concerning your standing in the Parish Assemblies which Answer of ours and the exhortation therein as we pray the Father of mercies to make effectuall by his blessing for those good ends which wee intend therein so wee cannot in the same but reflect upon our selves and our owne wayes in times past as seeing not a little cause to judge our selves before the Lord as long as wee live for our sinfull ignorance and negligence when wee were in England â—o observe and walke according to those Rules of the Word which now upon occasion given by this Qu. wee doe commend to your selves and other Christians The Lord in mercy pardon our offences and direct your selves and his servants in â—ur deare Native Countrey both in remaining and removing to doe that which is pleasing in his sight Whereas this Qu. in the first clause and last but one compared together speakes of Believers out of the Kingdome of GOD and possibility of salvation we conceive it is a contradiction for those that are true Believers cannot be out of possibility of salvaâ—on but possibly may yea most undoubtedly shall bee saved Joh. 3. 16. and 5. 24. the contrary whereof is to overthrow all the promises of the Gospell and with the Papists and Arminians to establish falling from grace 2. For that saying Extra Ecclesiam non est salus wee conceive it cannot be universally true if it be meant of the visible Church which in the New-Testament is a particular Congregation but onely being taken for the Church invisible or the Vniversall Church which is the whole company of the elect in Heaven in Earth and not yet borne Ioh. 10. 16. and 17. 20. out of which elected Company there is not one that shall be saved nor any of the elect neither but in the way of Regeneration Ioh 3. 3. but as for the Visible we believe the old saying is true there are many Wolves within and many Sheepe without Joh. 10. 16. and therefore it cannot be universally true that out of the Visible Church there is no salvation Inasmuch as all Christs Sheepe shall be saved Ioh. 10. 28. of whom yet notwithstanding there are some not joyned to the Visible Church If the Thiefe that repented on the Crosse was a Gentile as it was possible he was then hee was uncircumcised and then it will trouble a Man to tell of what Visible Church he was and yet there is no doubt but he was saved The like may be said of Iob and of his friends of whose salvation we make no question and yet it is a great question whether they were of any Visible Church or no inasmuch as the Visible Church in those times seemed to be appropriated to the House and posterity of Abraham Isaac and Iacob of which line race it cannot easily be proved that all these men did come nor that they joined themselves in Visible fellowship with that Church The Centurion Mat. 8. 10. and the Woman of Canaan Mat. 15. were both of them believers and saved and yet it doth not appeare that they were members of the Visible Church of the Iews which was the only visible Church of God in those times Men of yeares ought to be believers and so in the state of Salvation afore they be joyned to the Visible Church and therefore there may be salvation out of that Church For it is possible that such an one as being a Believer is fit to bee joyned to the Church mâ—y diâ— and depart this life afore hee can bee joyned as that good Emperour Valentiâ—ian 2. died before hee could bee baptizeâ— And for your selves if you should thinke that Baptisme makes men members of the Visible Church as is intimated in your fourth Question you may not then deny but there may be salvation out of the visible Church unlesse you will say that there is no salvation without Baptisme which we believe is farre from you to imagine 3. We doe hold that so oft and so long as a believer doth not joyne himselfe as a Member to some particular Congregation or other so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. for the Church in the Apostles sence is a particular Congregation for he writeth to and of the Church at Corinth which Church was a
and usually For where ordinary Officers are not wanting to a Church and neither detained from their worke by sicknesse nor just absence we thinke it most meet to offer our Sacrifice to God and to the Church of our best gifts But yet if you oppose ordinary to extraordinary we doe confesse that some private members to wit such as are eminently fitted with knowledge and utterance being also men of humble spirits and holy lives all which qualifications we finde but in a few may without an extraordinary calling from God be called forth by by the Church upon some occasion and namely in the absence or bodily weaknesse of Ministers or for tryall of gifts when a man intends the Ministery to speake to edification exhortation and comfort Iehosaphat sent Princes who neither were Ministers nor intended so to be to teach with the Priests and Levites to wit at least to incourage the people to hearken to the Priests and Levites come amongst them 2 Chron. 17. 7 8 9. As Jehosaphat himselfe also did the like 2 Chron. 20. 20. Yea and was their mouth also to God in prayer v. 2. 5. to 13. As for that prophecying 1 Cor. 14. We conceive as some things in it be extraordinary so some things ordinary Extraordinary that private men and new converts should be so soon so suddainly so much enlightened enlarged as to be able to prophecy publikely to the edification of a whole Church But yet this we conceive to be ordinary that some private men may be found at least in some Churches grown Christians of able gifts who may have received a gift of Prophecy and for such we doe not thinke it requireth any more an extraordinary calling for them to prophecy in our Churches then for Iehosaphat and his Princes to prophecy in the Church of Israel Our Answer to this Question is that we never knew any Ministers that did call upon the people thus to doe and as for us such calling upon them is farre from us All that we know to be holden in this case is this that some thinke the people have a liberty to aske a Question publiquely for their better satisfaction upon very urgent and weighty cause though even this is doubted of by others and all judge the ordinary practice of it not necessary but if it be not meekly and wisely carried to be inconvenient if not utterly unlawfull and therefore such asking of Questions is seldome used in any Church among us and in most Churches never True it is in the times a little afore the Synod divers that were infected with corrupt opinions were very bold forward in this kind of asking Questions after Sermons especially when they had heard somthing delivered publiquely that did make against their Tenents by which kind of asking Questions they plainely discovered of what spirit they were but for being called upon by us thus to doe as it seems to your Question that you have been informed the truth is there was no such matter But now these men are long since the greatest part of them to an Island called Aquedneck departed from amongst us some of them being excommunicated or banished or both others departing voluntarily or for feare of the like censure by meanes of which departure of these troublesome spirits from amongst us and the blessing of God upon the Synod Sermons that have laid open reproved this disorderly asking of Questions a man may now live from one end of the year unto another in these Congregations not hear any man open his mouth in such kind of asking Questions 1. The conversion of sinners unto God doth not alwaies follow the preaching of every one that is in a lawfull office of ministery as experience and Scripture doe aboundantly witnesse Isay 49. 4 5. 53. 1. Ezech. 3. 7. 2 King 17. 13 14. Mat. 11. 20 21. c. Iohn 12. 37. 2. And when it doth follow it is not by vertue of him or of his office but by vertue of Gods blessing and the mighty operation of his spirit as he pleaseth without which the Minister and his office could have had no vertue at all to convert sinners unto God 1 Cor. 3. 6. no more then Peter and Iohn could heale the lame man by virtue of any power or holinesse that was in them Act. 3. 12. For otherwise faithfull Ministers should not have their labours blessed for conversion some more and some lesse but all in the same measure inasmuch as one of them is no more a Minister then another nor no more in Office then another their office being the same the effect in conversion would bee the same if conversion were by the vertue of their office The truth it is the Law of the Lord the whole Word of God that converts the soule Psal 19. 7. And the Gospell that is the power of God unto Salvation Rom. 1. 16. And therefore the conversion of a man to God is to be ascribed to God and to the Word of his Grace and not to the Minister nor any vertue of his office 3. But this we doe acknowledge that the sound conversion of sinners whensoever such a thing comes to passe doth argue that the Instruments of such conversion are sent of God God would not so have blessed them as to convert any by them if himselfe had not sent them at all Rom. 10. 14 15. Ier. 23. 32. 4. And yet we dare not say that Gods Word is not made effectuall to conversion unlesse the man that speakes it be a Minister that is to say a Church Officer for the contrary is evident from the Scripture John 4. 39. Act. 8. 4. with 11. 19 20 21. 1 Cor. 7. 16. They that were scattered abroad upon the persecution that arose about Steven were not Church Officers at least all of them for the Apostles who were their chiefe if not their only preaching Officers were not scattered abroad upon that persecution but remained still at Jerusalem Acts 8. 1. and yet these men did so preach the Word of the Lord Jesus to the Iewes and the Grecians that through the good hand of the Lord that was with them a great number believed and turned to the Lord And the same we say of the woman of Samaria by whose Testimonie of Christ many of the Samaritans believed on him To restraine the efficacy of Gods Word in such sort as to say that none can be converted by it unlesse he that speakes it be a Minister is to limit the spirit of the Lord where he hath not limited himself who is free in working by whom he pleaseth and as he will 1 Cor. 12. 11. Even as the wind bloweth where it listeth Iohn 3. 8. and sometimes doth bring to passe great things by weake meanes that his owne glory may be the more 1 Cor. 1. 27 28 29. If any say how can these things stand together that a man that is no Minister may be an Instrument of conversion and yet
renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is in this case And that dissolving the Covenant is that which dissolves a Church is plaine from the Text alledged Zach. 11. where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Judah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo. That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Lacdicea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from another because these are common to them all then how can Covenant distinguish them sith all Churches are joyned by Covenant one as well as another It is not a Covenant simply or a Covenant in generall that doth constitute a Church or distinguish one Church from another but a Covenant with application and appropriation to these persons Even as it is in marriage though all married couples be united by Covenant and a Covenant wherein one couple promiseth the same duties that another couple doth yet a Covenant with application and appropriation of the duties covenanted to this man and this woman in particular such a Covenant is the very thing that make a couple man and wife together and gives them mutuall power over each other as husband and wife and puts a distinction between them and all other men and women in the world And so it is in this case a Covenant to performe Church-duties with application and appropriation to such persons is the very thing that constitutes a Church and distinguisheth one Church from another And thus much concerning the former of the two particulars to shew the use of Church-Covenant viz. that it is that whereby a company doe become a Church The second particular is this that taking hold of the Covenant or joyning in it is that which makes a particular person a member of a Church And this followes upon the former and that may be the first Argument to prove it If joyning in Covenant be that which makes a company to become a Church then taking hold of that Covenant is requisite to make a particular person become a member of the Church But the first is true as hath been shewed before Therefore the second is true also If compacting and conjoyning of stones and pieces of Timber be that that makes an house then a particular stone cannot become a part of that house till it be compacted and conâ—oyned to the rest But the former is true even in the Church of God which is the spirituall Spouse and Citie of God living stones Christians beleevers must be compacted together and builded up together Ephes 2. 21. 22. Psal 12â— 3. and therefore the latter is true also that a particular Christian becomes a member of the Church a part of that building by being combined with the rest A second Argument may be drawne from the Scripture Isa 56. 3 6 7. Let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying the Lord hath utterly separated me from his people c. The sonnes of the strangers that joyne themselves to the Lord to serve him c. and take hold of my Covenant even them will I bring to my holy mountaine and make them joyfull in my house of Prayer c. Concerning which Scripture note three things to the present purpose First That these strangers were members of Christ true beleevers joyned to God by Faith for it is said they have joyned themselves to the Lord v. 3 v. 6. that they loved the name of the Lord served him and kept his Sabbaths v. 6. and yet for all this they were not as yet joyned as members of the visible Church for if they had been joyned there would have been no cause for such a complaint the Lord
added ver 14. Thirdly Those that were added to the Church were added and joyned to them by such an act as others durst not put forth Act. 5. 13. Of the rest durst no man joyne unto them and therefore it was not by the irresistable act of God in converting of them but by some voluntary act of their owne choice and consent for Gods converting grace depends not upon mans daring or not daring to receive it If to be joyned be no more but to be converted then when it is said Some durst not be joyned the meaning should be they durst not be converted nor suffer Faith to be wrought in them which is grosse Arminianisme suspending the converting grace of God upon the free will of the creature Fourthly And as this joyning which others durst not doe cannot be meant of being converted So if it be well considered what the thing was wherein they durst not joyne it may appeare that it was nothing els but this that they durst not agree and engage themselves to be of their body and societie that is they durst not joyne in Covenant with them For it cannot be meant of dwelling in the Towne with them for this they both durst doe and did nor is it onely of joyning to heare the Word in their assembly for this also they durst doe and many did it in great multitudes so that many by hearing the Word became beleevers and were added to the Lord both of men and women ver 14. at this very time when it is said of some they durst not joyne unto them Nor is it of joyning to them in affection or approbation of their way for this they also durst doe and did expresse so much in magnifying and commending them when yet they durst not joyne unto them ver 13. Which magnifying of them doth imply that they heard their doctrine and saw their practise and approved it and highly commended them for the same Wherefore seeing this joyning which some durst not doe cannot be meant of being converted nor of joyning in habitation nor of joyning in affection nor in hearing the Word in their Assembly nor of approbation and expressions that way it remaineth that it must be meant of joyning in that neere relation of Church-fellowship amongst them so as to be engaged by voluntary consent and agreement to be members of their Church Fiftly If joyning to the Church were no more but to be converted then he that were converted were joyned as a member of every visible Church throughout the world which were a great confusion of that Order and distinction of Churches which the Lord hath appointed Men may be joyned to the Church in heartie affection and love and yet without any Covenant True but this will not make them members of that Church for then Saul was a member of the Church at Hierusalem afore he was joyned a member for he was joyned to them in heartie affection afore and therefore assayed to joyne as a member and so were they that durst not joyne Act. 5. 13. yea then a man should be a member of many Churches yea of all Christian Churches in the world for he is to love them and beare heartie affection to them all The true members of the Churches in England are united in heartie affection to the Churches in Scotland in Holland in France in New-England c. And yet they are not members of all these Churches nor subject to their censures as members are But the reason of that is because they doe not dwell among them in the same Towne Neither would habitation with them in the same Towne make a man a member of the Church there if there be no more then so Suppose Saul to have dwelt in the same house afore his conversion in which he dwelt after which is not unpossible nor unlikely yet we see he was no member of the Church at Hierusalem afore his conversion no nor of some time after though he might have dwelt in an house in the midst of the Christians and Church-members there The members of the Dutch and French Churches in London or other Townes in England are not members of the English-Congregations or Churches no more then the English are of theirs and yet they dwell promiscuously together in the same Streete of the same Towne Towne-dwelling would not make a man a free-man of a Company in London or some other Corporation for many others dwell in the Towne with them yea it may be in the same streete that are not free of their Company and so it is in this case But the reason why such as dwell in Towne with the Church are not members thereof may be because they frequent not their Assemblies Idiots and Infidells might come into the publick meetings among the Corinthians 1 Cor. 14. 23 24 25. yet Idiots and Infidells were not therefore members of the Church And Saul after his conversion might have come in among the Church in time of publick duties and have seene and heard all that they had done yet this would not have made him of one body with them Some Indians Moores and other naturall persons come into our meetings in New-England some of their owne accord and others by the Command or Counsell of their Masters and Governours yet no man can say that all these are hereby made Church-members Wherefore seeing neither conversion nor loving affection nor cohabitation nor coming into their meetings doth joyne a man as a member of the visible Church for some men have all these and yet are not members and others are sometimes members of the visible Churches and yet want some of these are hypocrites and want sound conversion it remaineth therefore that as sound conversion makes a man fit matter for a Church So profession of his Faith and of his subjection to the Gospel and the Churches approbation and acceptance of him which is the summe of Church-Covenant is the formall cause that gives him the being of a member But joyning doth not alway signifie joyning in Covenant Philip joyned to the Eunnuchs chariote and dust to mens feete Act. 8. 29. Luke 10 11. and yet there was no Covenant and therefore men may joyne to the Church without any Covenant The word indeed may expresse any close joyning whether naturall as the branch is joyned to the Vine or an arme or other member to the body or artificiall as when two stickes were joyned to become one in Ezekiels hand Ezek. 37. Or when Carpenters or Masons doe joyne pieces of stone or Timber together to make one house Neh. 4. 6. Ezr. 4. 12. but is not onely the force of the word that is stood upon But when joyning is used to expresse such joyning wherein a man voluntarily takes on him a new relation there it alwayes implyes a Covenant whether the relation be morall and civill or religious and Ecclesiasticall We speake of voluntary relation for there are naturall relations as betweene parents
and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 5. 13. and to forgive and receive in Penitents 2 Cor. 2. 7. 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord. If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Satan and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14. 23. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord. Secondly If the Church should exercise any Act of Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the word of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not
had very sinfully broken it ver 59 but even as he saith elsewhere not for their sakes or for their righteousnesse Ezek. 36. 32. Deut. 9. 4 5 6. But what force is there in this arguing viz. If God will do us good but not for our good keeping the covenant of works then it is not lawfull to promise obedience to the covenant of Grace in such things as concerne Church estate All men may easily see that here is a plaine non sequitur This entring into Covenant may keep out many good men from joyning to the Churches because they are not satisfied about it and therefore it is better laid aside It is not impossible but good men may for a time be unsatisfied about it till they understand the nature and use of it and yet the thing be warrantable enough for all that in the sight of God the Tribes were troubled at the Altar set up upon the banks of Jordan by the two Tribes and an halfe till they understood the intent and use of it and for what purpose it was erected and then they were satisfied Josh 22. And the same may be said of Peters eating with the Gentiles which at the first was very offensive to them of the circumcision till they understood what Peter had to say for his defence therein and then they rested well satisfied Act. 11. But if men understand what the Church-Covenant is there is no reason that good men should be troubled at it it being nothing else but a promise of obedience unto the Gospel of Christ or of such duties as the Gospel requireth of all Christians in Church-estate For will good men refuse to obey the Gospel or submit to the ordinances of Christ or will they refuse to professe and promise so much If a man understand what it is and what we meane by it and yet refuse to enter into it when he hath opportunitie thereto such refusing is no part of his goodnesse but is to be reckoned amongst his corruptions It is ignorance at the best and if not so then it may be perversenesse of will or some want of will to performe obedience to the Gospel And surely there is smal hope that such would yeeld subjection and obedience to the Gospel who do refuse to professe or promise it But the Scripture Act. 2. 41. tels of joyning to the Church without any Covenant For it was not possible that 3000. should enter into covenant in one day Two things may be said in Answer to this Objection First that 3000. were not so many but that joyning in Covenant might easily be done by them all in one day For 1. it was at Penticost at which time of the yeer the dayes were at the longest And 2. the Scripture tels us that David made a Covenant with all the Tribes of Israel in one day 2. Sam. 5 1 2 3. The Articles of the covenant betweene David and the Tribes and so betweene this 3000. and the Lord might be openly declared and they both the one and the other might by some signe or other expresse their consent thereunto in one day Secondly as joyning in Covenant is a thing that might be done so it is more then probable that indeed it was done by those 3000. soules For it is said ver 41. that they gladly received the word that is they openly professed that they did with all their hearts receive it for this receiving of the Word is noted as a condition upon which they were admitted to baptisme and therefore it was not onely an inward receiving of it in their hearts but also an open professing that they did receive it for an inward receiving of it in their hearts without an open professing thereof outwardly would not have been sufficient for the admitting of them unto Baptisme Now this Word which they received was an exhortation to Repentance for sinne and to Faith in the promise ver 38 39. and to obedience in severing themselves from others and saving themselves from that untoward generation ver 40. And therefore when they openly professed that they gladly received this word there was an open professing of their Repentance for sinne ver 40. of their Faith in the promise and of obedience to the Commandement which is nothing else but the very summe of Church-Covenant yea and further their very preparation to this repentance faith and obedience in that true compunction and sorrow of soul was also openly made manifest ver 37. But yet there would not be such long narrations of every one severally as now are used when men do enter into Church-Covenant when each one makes a good long speech in the profession of his Faith and Repentance When the thing is certaine as was shewed before that they did openly professe repentance faith and obedience it is not difference in the length or largenesse of their speeches in expressing of themselves that can make any difference in the thing Majus minus non diversificant speciem And we denie not but they might be briefer because there was not such need they should be long in regard of some difference betweene them and us their time and ours First there were the Apostles present to heare their confessions and to judge thereof who were men of very good discerning and therefore briefer expressing of mens selves might suffice whereas the best Christians yea the best Ministers amongst us are not to be compared to the Apostles and therefore as we need more time for study and for preparation for our Sermons then they did so likewise we need more time to heare and try the soundnesse of mens repentance towards God and faith towards our Lord Jesus Christ Yet this we may adde withall that if the Apostles and those primative Christians men of such excellent discerning were sometimes deceived and could not alwayes so discern but that some Hypocrites would creep into the Church as the example of Ananias and Saphira doth witnesse how much more need is there that the Churches of God in these dayes being far inferiour to them should be very watchfull and circumspect in trying the spirituall estates of them that offer to come into the Church Secondly their times also differed from ours for their Christianitie was a matter of reproach and danger of excommunication Joh. 9. 22. of imprisonment Act. 4. 3. and 5. 18. and the like And therefore to see men now to make open profession of their faith in Christ Jesus whose servants and disciples were so hated and who himselfe but a while before was crucified this was not an ordinarie matter and therefore in words men might be the briefer when they came to be received into the Church But our times in New England do not persecute Christ and Christians and Christian Churches but countenance them and protect them and therefore there is more need now to be more studious in examination of mens estates when they offer themselves for Church members when the Jews were