Church to the which Christ committed the power of binding and loosing was a company of such as whereof Peter was one Beleevers professing that faith on Christ whereon as on a rock the Church is built Mat. 16.18 19. and such as unto whom Peter or any brother offended might in due order tell the offence which any brother had given him persisted in Mat. 18.17 And the Church of Corinth to which the Apostle commendeth the casting out of the Incestuous Corinthian 1 Cor. 5. was such a Church of which the Apostle saith They were Saints by calling sanctified by Jesus Christ 1 Cor. 1.2 and all of them even the whole Church did meet together every Lords day in one place for the Administration of the holy Ordinances of God to publick Edification 1 Cor. 14.23 16.1.2 Which frequent meeting every Lords day in one place to such ends cannot possibly be compatible to any Diocesan Provinciall or Nationall Assembly PROPOS 2. It is the part of all Christians who look for salvation by Christ Jesus to joyn themselves if God give them opportunitie to some one or other such a particular visible Church of Christ for of such a Church as continued in such Church-fellowship Act. 2.42 it is written The Lord added to the Church daily such as should be saved Act. 2.47 And seeing there is no holy Ordinance of Christ but every Christian standeth in need thereof for his spirituall edification in holy fellowship with Christ Jesus or else Christ ordained them in vaine and seeing withall Christ hath committed all his publick holy Ordinances to his Church it will be needfull for every good Christian to whom God giveth opportunitie to joyne himselfe to some one or other Church of Christ that so he may not deprive himselfe of the benefit and comfort of any of Gods holy Ordinances PROPOS 3. For the joyning of faithfull Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way then by entering all of them together as one man into an holy Covenant with himselfe To take the Lord as the head of his Church for their God and to give up themselves to him to be his Church and people which implyeth their submitting of themselves to him and one to another in his feare and their walking in professed subjection to all his holy Ordinances their cleaving one to another as fellow-members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Jesus For thus the Lord accepted and entered Abrahams family into Church estate by receiving them and their children into such a Covenant with himselfe though In generall termes yet such as imply the substance both of Christians and Church duties Gen. 17.7 And after that when the posteritie of Abraham had violated this Covenant in Aegypt the Lord againe made another Covenant with them whereby he took them to be a peculiar people unto himselfe in the Wildernesse and Mount of Sinai Exod. 19.1.5 Whence they were called the Church in the Wildernesse Act. 7.38 And by reason of this Covenant God calleth the whole body of that people as his owne Spouse I entered saith he speaking of that time into a Covenant with thee and thou becamest mine Ezek. 16.8 Moreover the next generation after them he established them to be his Church and people by entring them againe into a Covenant according to the Covenant made with Abraham Isaac and Jacob Deut. 29.10 to 13. By vertue of which Covenant as well as by the former they were joyned not onely to the Lord and to the Officers the Priests and Levites which he had given them Deut. 12.19 but also to mutuall watchfulnesse over one another Levit. 19.17 Deut. 29.18 In so much that through their neglect thereof the sinne of one Achan was the sinne of all Israel Josh 7.11 Which kinde of Covenanting with God we finde diversly translated in Scripture and every way sufficient for the constituting of a godly society or company to become a Church unto God Sometimes God or his Messengers in his stead propoundeth and giveth a Covenant unto a people and they accept it though not in expresse words yet by silent consent Gen. 17.7 Deut. 29.10 to the end of Chap. 30. Sometimes the people declare their consent and restipulation by expresse words Exod. 19.8 Deut. 5.27 and Josh 24.16 17 18.21 22 24 25. Sometimes they writing and sealing Neh. 9.38 In all which Covenants sometimes they make no expresse termes of cleaving to their brethren but onely in generall termes submitting themselves to every Ordinance and Covenant of God as in the places alledged sometimes they expresly declare their stedfast cleaving to their Brethren also and to their Officers Neh. 10.28 29. ver 35. to the end the rest of the people every one might have knowledge they cleave to their Brethren and entred into an Oath c. In some we account it all one and of like value when a Covenant of God is propounded and given on Gods part to a people whether they receive it by silent consent or by expresse termes either by word of mouth or by writing and seale and whether their cleaving to their Brethren and Officers and mutuall watchfulnesse over one another be expresly mentioned or included onely in their generall profession of subjection to all Gods holy Ordinances and Covenant For we see it evident by comparing the former Scriptures that by any one of these wayes a people is received and established to be a peculiar people and Church unto the Lord and each of them lay hold of the same spirituall priviledges and hold forth the same holy duties Neither is there any colour to conceive this way of entring into Church estate by Covenant to be peculiar to the Paedagogy of the old Testament for it is evident by the light of nature that all civill Relations are founded in Covenant For to passe by naturall Relations between Parents and Children and violent Relations between Conquerours and Captives there is no other way given whereby a people sui Juris free from naturall and compulsory engagements can be united or combined together into one visible body to stand by mutuall Relation fellow-members of the same body but onely by mutuall Covenant as appeareth between husband and wife in the family Magistrates and subjects in the Common-wealth fellow Citizens in the same Citie and therefore in the New Testament when a people whom the Apostles by their ministery had converted were to be gathered by them into a Church estate what did the Apostles else but combine them into one body as one chaste Virgin and Spouse unto Christ 2 Cor. 11.2 And how could that not universall but particular Church of Corinth be offered up in one body not as many Spouses as all the particular members of that Church were by their conversion but as one Spouse unto-Christ but onely by joyning all together in one Covenant or Espousage to
the whole body of them could not doe but by deputing some eminent persons amongst them to the performance thereof But after they be furnished with Elders a Presbytery of their owne let Imposition of hands be given by them according to 1 Tim. 4.14 to such as for the future shall be ordained 6. For the making up of a Presbytery in stead of Parson and Vicar wherewith some Congregations are endowed let them choose Pastors and Teachers and Ruling Elders in stead of those who crept into their roome viz. the Church-wardens and Sidesmen But let them choose and ordaine them in a day of humiliation according to Acts 14.23 and not for a yeare onely but during life and let the Presbyteries of all neighbour Churches take all opportunities to make use one of another for brotherly consultation but not for Jurisdiction and Authoritie one over another And in stead of Collectors or Overseers for the poore who crept into the roome of Deacons let Deacons be chosen as hath been shewed above but not as members of the Presbytery 7. For set forms of prayer or prescript Liturgies let them not be enjoyned unto the Ministers of the Churches but let the Ministers as well give up themselves wholly unto prayer as to the Ministery of the Word Act. 6.4 8. Baptisme may orderly be administred to the children of such parents as have professed their faith and repentance before the Church as above Or where either of the parents have made such profession or it may be considered also whether the children may not be baptized where either the grand-father or grand-mother have made such profession and are still living to undertake for the Christian education of the childe for it may be conceived where there is a stipulation of the Covenant on Gods part and a restistipulation on mans part there may be an obligation of the Covenant on both parts Gen. 17.7 Or if these faile what hindereth but that if the parents will resigne their infant to be educated in the house of any godly member of the Church the childe may be lawfully baptized in the right of its houshold Governour according to the proportion of the law Gen. 17.12 13. 9. Let the Lords Supper be administred onely to such as have so professed their faith and repentance publickly and are received approved members of the Church endued with sufficient knowledge to examine themselves and to discerne the Lords body free from scandall and of good conversation 10. Let Officers in the Church be redressed and removed not by presentments to Officers of other Churches but according to the order of the Gospel described above Chap. 5. sect 1 2 3. 11. Where the Ministers of the Congregation are ignorant or scandalous meet it is that they were removed and better chosen in their roome by the people according to the counsell direction of the godly Ministers and brethren of neighbour Churches Hos 4.6 12. Where the people in a Congregation are generally ignorant and profane it were necessary godly Preachers were sent forth with countenance from the King and State to preach unto them till they were brought on to knowledge and to some measure of gracious reformation Thus Jehosaphat sent forth Priests and Levites to teach in the Cities of Judah and certaine Princes and Nobles with them to countenance the good worke in their hands 2 Chron. 17.7 8 9. 13. Till the people be in some sort duly prepared and growne up to some measure of knowledge and grace it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme or to the seales of it But after they have been wrought upon by the Ministery of the Word to lament after the Lord as the Israelites did when the Arke had been long absent from them 1 Sam. 7.29 then let them proceed as other godly Christians were directed to doe Propos 2 3 c. for renewing of their Covenant for choice of their Ministers and Officers and for Communication in all the liberties of the Church of God 14. For the helpe of the Universities of the whole Kingdome and of all the Churches in it it were necessary that some experienced godly learned Nobles and Ministers were deputed to visite and reforme the Universities That subscriptions to Ceremonies and prescript Liturgies were removed That degrees in Divinitie were not abused unto qualifications for pluralities and non-residency nor allowed in the Ministers of Churches to put a difference between brethren of the same calling whence Christ hath removed it Mat. 23.8 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned is not to be translated Master for it is a Title common to all Ministers but Doctors and the Academicall title of Doctors is fitter for Masters of Colledges Readers in the Schooles then for Church-officers Here also speciall care would be taken for setting up of such Preachers in both the Universities as whose spirit and gift and Ministery might be examplary patterns to young Students 15. For the effectuall and orderly expedition and transaction of all these things it were requisite that as King Jehosaphat did so the King and State should depute some choice persons to doe the same to wit to goe throughout all the Kingdome to see the people returned and all the Churches restored to a true state and course of Reformation 2 Chron. 19.4 All which things are humbly presented by us not as if we would undertake to give Counsell to them that are wiser then our selves much lesse Injunctions But as Subjects who desire to approve our faithfull service to the Lord and our King and Countrey hold them forth as true Consectaries from the Rules of the Gospel which should rule us all FINIS An Alphabeticall Table containing the principall things handled in this Treatise A OF Addition of members to the Church page 52. chap. 3. Sect. 1. Sect. 2. Of communion of Churches by way of Admonition pag. 108. Sect. 6. The Antiquity of the Church way intimated in the Bishops Common-prayer book p. 12 Of disclaiming Advocations by Patrons to livings p. 113. Sect. 2. B Whether all Baptized are fit for Church-fellowship p. 9 Why by the same reason that beleevers children circumcised were admitted to the Passeover now they are baptized may not be admitted to the Lords Supper p. 9 All Baptized by vertue thereof are not members of a particular visible Church p. 9. No place in Scripture for succession of Diocesan Bishops after the Apostles p. 46. Sect. 8. p. 49. Sect. 9. Whether unbeleevers giving up their infant to be educated in the house of a godly member of a Church it may not according to Gen. 17.12 13. be Baptized in the right of that houshold p. 115 C. The part of all true Christians to joyne themselves into some particular visible Church p. 2. Joyning into a particular visible Church cannot be but by Covenant p. 2. 3. 4 c. Particular visible Churches to be gathered must have the concurrence of
worship the Lord Jesus according to all the Ordinances of his house PROPOS 4. We conceive it cannot seeme unreasonable that in the same way by which particular godly persons doe enter into the fellowship of the Libertie of those holy Ordinances which Christ hath appropriated to his Church in the same way it were meet that an whole company of Christians should enter into Church estate for in entring of them into Church estate the Lord calleth as well whole companies as particular persons to enjoy the like liberty of all his holy Ordinances the enjoyment of like libertie requireth preparation thereunto by the like dutie In the times of John the Baptist such as were received into Baptisme they did first make confession of their sinnes and therewith of their repentance and of their faith also in him who was to come after him Matth. 3.6 Act. 19.4 5. And in the times of the Apostles Philip received the Eunuch unto Baptisme not untill he had made profession of his Faith in Christ Jesus Acts. 8.37 But now for as much as wee all who are borne in Christian Churches are baptized in our infancy and such as are baptized infants are not admitted to the Lords Table in well ordered Churches till they have approved and in their own persons publickly confirmed that profession of repentance and faith which their parents or others in their stead professed and promised for them at their Baptisme it cannot be thought unreasonable that such a company of godly Christians having been baptized infants should now make the like profession of their repentance before they are admitted into Church estate which others made in the Primitive times before Baptisme and all growne up to ripe yeares are wont publickly to make or at least ought to make before their admittance to the Lords Supper Besides when upon Peters confession of his faith in Christ Jesus Christ said that upon that rock or foundation he would build his Church Mat. 16.16.18 doth he not plainly hold forth that every Christian Church is founded as on Christ so on Christ in this way to wit on Christ believed on by faith and that faith publickly confessed before God and men PROPOS 5. To the erecting of a Church as the presence of Christ is necessary for the acceptance of it so the presence of neighbouring Churches and Brethren is requisite to cry Grace Grace unto it For if Davids advertisement be as it is necessary and of important weight Except the Lord build the house they labour in vaine that build it Psal 127.1 how much more important is it that the Lord who alone buildeth his own Jerusalem Psal 147.2 be sought unto with unfeigned humiliation and fervent prayer for his presence with his people and acceptance of them in such a worke and if the Apostle Paul thought it requisite to communicate with the Apostles at Jerusalem about his Apostolicall doctrine and proceedings partly to prevent suspition of dissent between him and them lest by any meanes he should run in vaine partly to hold forth mutuall communion with them in giving and taking the right hand of fellowship Gal. 2.2.9 How much more requisite will it be for such as goe about to gather together scattered Christians into a Church estate to communicate with the Elders and Brethren of other Churches craving their presence and counsell and communion in so great a work And seeing Christian Magistrates being also Brethren and members of Churches are called of God to be Nursing Fathers unto the Church Isa 49.23 it cannot but encourage them to take the more speciall notice and care of every Church and to provide and assigne convenient allotments of land for the maintenance of each of them when in times of peace they are made acquainted with the persons and proceedings of such as gather into Church-fellowship under the wing of their Government And yet seeing the kingdome of Christ is not of this world nor regulated by the wisdome of this world wee doe not doubt but that a Church may be clearly gathered and rightly ordered though they want opportunitie or omit to acquaint the Magistrates with their proceedings especially when Magistrates are not acquainted with the Lawes of Christs kingdome SECT II. NOw then to apply all these Propositions to our present order and practice in the gathering of a Church thus it is when many Christians are come over into these parts they desire to joyne themselves unto some Church or other according to the second Proposition professing that it was the principall end of their comming to enjoy the presence of the Lord in the libertie and puritie of his Ordinances And if the company of such as come together be so well knowne one to another that they are loath to part company and yet so great that they cannot well joyne in any one Church already established without too much impeachment of their outward estate and livelihood the chiefest part of the lands belonging to each Church being prepossessed by others before them they then take that course which other companies took before them they consider of entring into a Church estate and fellowship amongst themselves And for that end first commending themselves to the Lord they enquire out some one or other of Eminent gifts usually such as have been Preachers of good esteeme in England who may guide and goe along with them in so great an Action and if God see good may afterwards be called to place and Office amongst them And then such whose hearts God toucheth to goe along with them in this worke they often meet together about the things of God and performe some duties of Prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate of one another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple which is his Church according to the first Proposition Now because through the grace of Christ our Christian Magistrates are nursing Fathers to the Church and the Churches already established are carried not onely with a pious desire to enlarge the kingdome of Christ but also with brotherly love to such as intend so good a worke those Christians therefore that desire to enter into Church-fellowship together doe acquaint the Governour and some of the neerest Magistrates and those Churches which are next adjoyning to them with their intentions to enter into Church-fellowship and crave the presence of some from amongst them at the day appointed some few weeks after to helpe them with their prayers and with their counsell if need should be in so weightie a businesse as being themselves for the most part lesse experienced in the wayes of Christs Kingdome then those who have gone before them in such a worke as also desiring to approve themselves and their course to the consciences of the Brethren of other Churches that they may more freely give them the right hand
THE Way of the Churches OF CHRIST IN NEW-ENGLAND OR THE VVAY OF CHURCHES walking in Brotherly equalitie or co-ordination without Subjection of one Church to another Measured and examined by the Golden Reed of the Sanctuary Containing a full Declaration of the Church-way in all Particulars By Mr. J. COTTON Teacher of the Church at Boston in New-England 1 THES 5.22 23. Prove all things hold fast that which is good Abstaine from all appearance of evill Published according to Order LONDON Printed by Matthew Simmons in Aldersgate-streete 1645. not in our apprehension be said to hold no analogie Yet with much sweat and wiles some messengers have got through that Court of Guard to anticipate or satisfie if it might be those clamourers for a larger Narration 1. The 32. Questions or Church-government and Church-Covenant done by some Elders of N. E. they have had with seconds of frequent intimations that wee hold with the Churches of New England 2. The Apologeticall Narration they have had with our generall approbation of it 3. Mr Cotton of the Keys of the Kingdome of heaven they have had with our Brethrens Epistle to it how farre they approve it 4. The Reasons of the dissenting Brethren are in Print 5. Wee have been enformed that those our Brethren formerly have tendered themselves that in case they might be put into a Committee or like meet posture for such a work they would bring in the whole frame of their judgements in a body with their grounds and reasons 6. That now very lately they gave in seven Propositions to be discussed with promise of more But neither of them was debated Which wee alledge rather to vindicate our particular charge then to blame men whose reasons wee know not 7. With much adoe wee have presented you with a fuller declaration of all our way according to the Scriptures in this learned yet modest Treatise of THE WAY OF THE CHURCHES OF CHRIST IN NEVV-ENGLAND c. Written and sent over by Mr. Cotton And wee doe in this Epistle certifie our assent thereunto saving that wee doe not yet fully close with some expressions passim in the Book before some of which wee minded it to note a * in the Margin This we could not but say and doe pace tanti authoris or wee could not assert the Booke If all things in this Treatise as now printed doe not answer punctually word for word to the first written Copie let the reverend Authour and the candid Reader pardon us because wee had not the fairest Copie nor knew wee till the Book was neer done that there was a better to be had nor to this day yet ever saw it Therefore wee were forced to shift with this so as to keep the mind of the Authour make it constare sibi and by an interpretative leave in his absence not onely to doe as wee would be done by but also as he himselfe would have done wee are confident if he had been in our case or present here Least any should imagine that every thing in the Keyes doth not fit all the wards in this Treatise to an haire wee will here insert Mr. Cottons own words in his Letter coming from him in New-England to our hands in the very nick of time whiles this Epistle lay under the Presse viz. If you think the Draught of ChuRCH-DISCIPLINE which was sent over in your Ship varieth from that of the POVVER OF THE KEKES sent over the yeare after you may have some occasion so to conceive from some difference of expression in LOGICALL TERMES but not a jote in any DOCTRINE OF DIVINITIE or CHURCH-PRACTISE So Mr. Cotton in his Letter to Mr. R. M. Diverse Objections formerly laid against the Printing of this Book to the sadding of the Authour Some whereof are now answered by the late season of printing it Others by the necessitie of them that conscientiously and candidly cry out for information Others by the fore-printing of the Keyes to open the full minde and whole sphere of the Authours judgement in this Others by that putting forth in print of an answer to this Book before this was mid-wised by the Presse into the world All reason therefore now it can speake that it should answer for it selfe Wee hope wee have satisfied the minde of the Authour as well as our owne and of others too of the other judgement especially of those that call for fuller Declarations The Lord root out of all our hearts the spirit of contradiction that wee call not for Books with a resolution rather to confute them as wee imagine then to throw downe our selves humbly under the power of truth Wee are now fighting Modo militari for reformation let us not therefore fight against it more ecclesiastico With how much gravitie soliditie and modestie have Mr. Cotton the Apologists the Authours of 32. Questions or Church Covenant and other milde and judicious Authours written in our cause But with what a different spirit have the adverse part replyed as if personall invectives and imbittring a stile were Gods way of bettering a cause or battering an opinion Here is a Booke so grave and solid that it cannot be justly despised by ingenuous learned men So full of necessary cases and truths that it cannot but be desired of those that would be knowing men And so milde and gentle that it cannot but be causlesly quarrelled if quarrelled by Cholerick men Had wee not been perswaded that it would prove a welcome Tract on all hands for the reasons afore-intimated wee could with our injoyment of the written Copie well have saved this great travell If it fall out otherwise as it hath with diverse of the like nature Golden Lavers or Vessels made Common-shores and receptacles to be filled with all filthy contempt wee shall then clearly and fully decerne mens spirits and descry their intents in challenging us for larger Narrations and shall beware for time to come how wee anger them with kindnesses But if this be candidly entertained of them then have they encouraged us in due time to impart if God permit a fuller Treatise of the same subject with amplior demonstrations by joynt consent of the Churches of Old and New-England and meane while they have abundantly recompenced the labour of love of theirs in the Lord. N.H. I.H. THE Way of the Churches of Christ in NEW-ENGLAND Measured by the Golden Reed of the SANCTUARY CHAPTER I. The Order of gathering dispersed Christians into a Church PROPOSITION I. SECTION I. THat the Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his kingdom the power of binding and loosing the tables and seales of the Covenant the Officers and censures of his Church the administration of all his publick Worship and Ordinances is Coetus fidelium a Communion of Saints a Combination of faithfull godly men meeting for that end by common and joynt consent into one Congregation which is commonly called a particular visible Church For the
the direction of the Word Elders according to 1 Tim. 3.2 to 7. Tit. 1.6 to 9. Deacons according to Acts 6.3 1 Tim. 3.8 to 12. For the Church hath not absolute power to choose whom they list but ministeriall power onely to choose whom Christ hath chosen hath gifted and fitted for them If the Church can finde out none such in their own body they send to any other Church for fit supply and each Church looketh at it as their dutie to be mutually helpfull one to another in yeelding what supply they may without too much prejudice to themselves according to Cant. 8.8 9. Such being recommended to them for such a work they take some time of tryall of them partly by their owne observation and communion with them partly by consultation with the Elders of other Churches continuing there in so great a work to fulfill the command of the Apostle Lay hands suddenly on no man 1 Tim. 3.22 For every man of good gifts is not alwayes endowed with an honest and good heart and every good heart is not fitted to close so fully as were meet with every good people Every key is not fit to open every Lock nor every good mans gift fit to edifie every people But when upon tryall the Church doth finde every mans spirit among them desirous of the fellowship of the man and his gifts then they agree amongst themselves upon a certain day wherein in a solemne manner they intend to Elect him to office amongst themselves Of this they give notice to all the neare adjoyning Churches whom and when and to what office they intend to choose such a man whom they nominate to them intreating their presence and brotherly counsell and assistance at the day appointed They give notice also thereof unto the Governour and such other of the Magistrates as are near to them that the person to be chosen meeting with no just exception from any may finde the greater incouragement and acceptance from all When the day is come it is kept as a day of humiliation with fasting praying and preaching the Word according to the patterne Act. 14.23 13.1 2 3. Towards the end of the day one of the Elders of the Church if they have any if not one of the graver Brethren of the Church appointed by themselves to order the worke of the day standeth up and inquireth of the Church If now after this solemne seeking of God for his counsell and direction in this weightie work they still continue in their purpose to elect such a one for their own Pastor or Teacher or Ruling Elder whom before they agreed upon Then having taken their silence for a consent to their purpose He proceedeth to inquire into the approbation of the rest of the Assembly not onely the Messengers and Brethren of other Churches present but of all that stand by because and Elder is to be a man of good report of them that are without 1 Tim. 3.7 how much more well approved of the Churches of Christ He demandeth therefore of the Churches first and then of the rest whether any of them have knowne of any evill in the man presented before them either in judgement or practice which might give them just cause to forbeare his election If all keepe silence as usually they doe for if any have any just exception against the man he is wont to acquaint some or other of the Church with it before the day he turneth himselfe to the Church againe Now seeing all is clear for their free election of him to such an office he desireth all the Brethren of that Church to declare their Election of him with one accord by lifting up their hands which being done he desireth to know of the partie chosen whether he doth accept of that calling which the Church hath given him in the name of Christ unto that office He having expressed his acceptance upon such grounds as wherein he hath chiefly seene the hand of God leading him thereunto the Elder doth then admonish the Church what duties the Lord requireth of them all in his Word towards him whom they have thus chosen And afterwards advertiseth him what duties the Lord requireth of him in that place towards the Church And having taken the acknowledgements of them both of their mutuall dutie towards one another He then with the Presbytery of that Church if they have any if not two or three others of the gravest Christians amongst the Brethren of that Church being deputed by the body doe in the name of the Lord Jesus ordaine him unto that Office with imposition of hands calling upon the Lord who hath furnished him with spirituall gifts and bowed the hearts of the Church to call him to that office to accept and owne him therein to enlarge his heart and spirit according to all the duties thereof to breath in all his administrations and to guide and blesse all his going out and coming in before them And so turning his speech upon the person on whom their hands are imposed He as the mouth of the Presbytery expresseth their ordination of him to that office in the name of the Lord Jesus and puts a solemne charge upon him to looke well to himselfe and to the whole flock over which the Holy Ghost hath made him an overseer as one that must give account of all their soules unto the great Shepheard of the sheep at the day of his appearing After this the Elders of their Churches present observing the presence of God both in the duties of that day performed by the Officer then chosen and ordained and in the orderly proceeding of the Church to his Election and Ordination one of them in the name of all the rest doth give unto him the right hand of fellowship in the sight of all the Assembly testifying their Brotherly acceptance of him and their thankfulnesse to God for his gracious gift bestowed on him and doth exhort him in the Lord to fulfill the ministery which he hath received of the Lord. And so after publick praise given to God by him in the name of the Church he dissolveth the Assembly with a Blessing SECT V. FOr our calling of Deacons we hold it not necessary to ordaine them with like solemnitie of fasting and prayers as is used in the Ordination of Elders because wee doe not reade the Apostles gave any president thereof in the Ordination of the first Deacons at Jerusalem Act. 6. But the Brethren of the Church having looked out among themselves men fitly qualified for that calling according to the Scriptures formerly mentioned and having made some proofes of them according to the Rule 1 Tim. 3.10 the Elders with the consent of the Church upon some Lords day or other publick holy meeting doe ordaine them to the Office and appoint them over that businesse with prayer and imposition of hands SECT VI. OBject Two things are here demanded First by what warrant the People choose their Officers Answ From the President
Presbytery of any one Church yet that onely reacheth to make their counsell the more weightie and acceptable but not to invest them with more rule or more authoritie Thirdly If a Church shall send to the Presbyters of another Church for ordination of their Elders they may as well repaire and submit to them for censuring of their offenders And would not that be a manifest transgression of the royall law of Church-Government Matth. 18.15 16 17 18. If a Brother see his brother falne into a scandall and after dealing with him first himselfe alone and then with the conviction of two or three witnesses find him to give no satisfaction at all whither shall the offended brother repaire If to the Church whereof the brother offending is a member that is indeed according to the rule but what need is there then or what ground of repairing to the Presbyters of other Churches by what Authoritie shall they proceed to censure the offender that is a member of another Church Indeed if a Brother offended shall complaine to the Church whereof the offending brother is a member and the Church neglect to doe their dutie through prejudice or partialitie or other remisnesse it may then be lawfull to make use of the brotherly love and brotherly communion which one Church oweth and beareth to another The brother offended and not satisfied with the proceedings of his own Church against the offence may then repaire to the Elders of other Churches and crave their judgement and counsell in the case in hand and if they doe not approve upon good inquirie the proceedings of their sister-Church they may admonish the Elders of that Church touching what they judge amisse But if the Elders hearken not unto them the Elders who admonish them being unsatisfied may acquaint their own Church with the offence of their neighbour Church and then in the name of the Lord and of their own Church they may admonish them thereof by Letters and Messengers sent to them to that purpose If yet the Church admonished hearken not unto them the Church offended may and ought to acquaint their neighbour Churches therewithall who may joyne with them either in convincing the offending Church of their sin and so prevaile with them unto reformation or else if they persist in obstinacy they may from thenceforth withdraw all continuance of brotherly communion with them till they acknowledge their transgression which is as farre as Churches may goe in a Church-way in case of obstinacy of a neighbour-Church in any offence and so farre they may goe according to the proportion of the rule Mat. 18.15 16 17. Look what rule a brother is to attend unto in seeking to heale the offence of a brother the same rule may and ought a sister-Church to attend unto in seeking to heale an offending sister-Church And looke as Paul who had received the same equall power of the keys with Peter reproved Peter openly when he was to be blamed Gal. 2.11 so one Church who hath received the same equall power of the keys with another may reprove another Church openly when they are to be blamed And looke by what power they may reprove them by the same they may proceed to withdraw from them if they hearken not to their reproofe according to God But all this notwithstanding they will not allow a brother offended to complaine to the Presbyters of another Church till he see no hope of removall of the offence by his own Church at home CHAP. III. Of the Addition of Members to the Church SECT I. THe Church being thus gathered and furnished with such Officers in such manner as the Lord hath appointed looke as in the first Primitive Church the Lord added to them daily such as should be saved Acts 2.47 so doe wee admit and receive from the Lord such as he sendeth and addeth to us The first and lowest number of a Church to which the other members are added is not expresly limited in the Word onely it is not so low as some have conceived to consist onely of two or three it is a mistake of that place Mat. 18.20 where a promise of Christs presence is made to two or three to conceive it made to the lowest number of a Church-body for those two or three are not considered there as a Church-body but as a sufficient number of witnesses to joyne with a brother offended in convincing and admonishing the brother that gave the offence against whom if he doe not hearken to them they are then further to proceed and to tell the Church Which argueth that they themselves are not a Church but a smaller company agreeing in a dutie of brotherly love either to heale an offending brother by their own admonition or to witnesse against him before the Church and yet they have a speciall promise of Christs presence with them in the dutie lest they might thinke such a labour of love undertaken in vaine But the Church must needs be a greater number then two or three seeing these two or three are to referre the person and the cause to a greater body then themselves for though there might be a domesticall Church in Adam and Eve at the beginning yet such a Church which Christ hath instituted in the new Testament consisteth of a greater number The very Officers of a Church compleatly furnished are no lesse then foure a Pastor a Teacher an Elder a Deacon and therefore the body of the Church had need to be of a greater number then so And though the essence of a Church may consist without the integritie of all his members as a lame man that wanteth some of his members may have the essence of a man yet under seven a Church can hardly consist of so many members as doe performe any part of a Church-body To such a body how many members may be added is not limited expresly in the Word onely it is provided in the Word that they be no more then that all may meet in one Congregation that all may heare and all may be edified For as hath been noted above the Apostle so describeth the whole Church as meeting in one place 1 Cor. 14.23 But if all cannot heare all cannot be edified Besides the Apostle requireth that when the Church meeteth together for the celebrating of the Lords Supper they shall tarry one for another 1 Cor. 11.33 Which argueth the Church indued with onely ordinary Officers should consist of no greater number then that all might partake together of the Lords Supper in one Congregation and therefore such Parishes as consist of 15000. though they were all fit materialls for Church-fellowship yet ought to be divided into many Churches as too large for one When the hive is too full Bees swarme into a new hive so should such excessive numbers of Christians issue forth into more Churches Whence it appeareth to be an error to say there is no limitation or distinction of Parishes meaning of Churches jure divino for though
a precise quotient a number of hundreds and thousands be not limited to every Church yet such a number is limited as falleth not below seven nor riseth above the bulke of one Congregation and such a Congregation wherein all may meete and all may heare and all may partake and all may be edified together SECT II. THey that desire to be added joyned to such a body they first make known their desires to the Elders of the Church who take triall of their knowledge in the principles of religion of their experience in the wayes of grace and of their godly conversation amongst men that if any of them be found ignorant and gracelesse or scandalous he may not be presently presented to the Church till these evils were removed The stones that were to be laid in Solomons Temple were squared and made ready before they were laid in the building neither iron nor ax nor any iron toole was heard in the house while it was a building 1 King 6.7 And wherefore so if not to hold forth that no members were to be received into the Church of Christ but such as were rough-hewen and squared and fitted to lie close and levell to Christ and to his members But when such as offer themselves are approved of the Elders they are propounded by one of the Ruling Elders to the Church with a motion to the brethren to make inquiry after them and if they shall heare of any just exceptions against them to give notice of it to one of the Elders But if no exception be heard of they are called forth before the Church after other holy duties are performed and each one maketh confession of his sinnes and profession of his faith In confession of his sinnes that it may appeare to be a penitent confession he declareth also the grace of God to his soule drawing him out of his sinfull estate into fellowship with Christ In the profession of his faith he declareth not onely his good knowledge of the principles of Religion but also his professed subjection to the Gospel of Christ with his desire of walking therein with the fellowship of that Church Now before or after such his profession or confession those of the brethren of the Church who are of his acquaintance doe give some good testimony if need be of his life and conversation either according to their owne knowledge of him or according to the credible reports or letters which they have received concerning him which done the Ruling Elder or one of the Preaching Elders propoundeth it to the Church whether from all that they have heard and seene they finde any just exception against him if so it is cleared and removed before any further proceedings if no just exception appeare the Ruling Elder then moveth the Church to expresse their acceptance of him into fellowship with them by lifting up their hands Which done and the like course taken with two or three more as the time will permit the Elder propoundeth to them the heads of the Covenant which the Lord hath made with his Church what promises of grace he hath made to them as also what duties of faith and obedience he doth require of them As to take the Lord Jesus for their onely Priest and Atonement their onely Prophet and guide their onely King and Law-giver and to walke in professed subjection unto all his holy Ordinances as also to walk in brotherly love with the brethren of this Church unto mutuall edification and succour according to the rule of the Gospel And the new received members acknowledging this to be their dutie and professing their consent unto it in the name of Christ the Elder doth further acquaint them with what duties of holy watchfulnesse over them they may expect from the Church and so shutteth up his worke with some short prayer unto the Lord who keepeth covenant and mercy with thousands of his people to make us all faithfull to him and one to another according to the rules of his holy Gospel in Christ Jesus the Mediator and suretie of his Covenant between the Lord and his people SECT III. NOw what offence is there in all this or what scruple may arise in a godly minde against these things Two or three things seeme herein offensive but are not First That wee require gracious qualifications in such as we receive to Church-fellowship whereas the visible Church is said to consist of all sorts good and bad and to be a garner containing chaffe and wheate as a field wherein wheate and tares grow up together Secondly That we receive such into the Church by a covenant Thirdly That we communicate too much power unto the people and doe not rather referre all power in this case into the hands of the Elders To give therefore some account of these as the Lord shall assist For the first though wee willingly admit all commers to the hearing of the Word with us as the Corinthians admitted Infidels 1 Cor. 14.24 25. yet wee receive none as members into the Church but such as according to the judgement of charitable Christians may be conceived to be received of God into fellowship with Christ the head of the Church Our Reasons be First From the neare relation between Christ Jesus and the Church as also between the Church and the other persons in the Trinitie the Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12.27 The visible Church is said to be the habitation of God by the Spirit Eph. 2.22 to be the Temple of the holy Ghost and the Spirit of God to dwell in them 1 Cor. 3.16 17. to be Espoused to Christ as a chaste Virgin 2 Cor. 11.2 The members of the visible Church are said to be the sonnes and daughters of the Lord God Almightie 2 Cor. 6.18 and are exhorted to be followers of him as deare children Eph. 4.1 Now how can the visible Church be the members of the body or the Spouse of Christ or the Temple of the Holy Ghost or the sonnes and daughters of the heavenly Father except the members in charitable discretion be as indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1.2 and faithfull brethren Gal. 1.2 and that not onely by externall profession for these are too high stiles for hypocrites but in some measure of sinceritie and truth Secondly We reade Act. 2.47 that the Lord added to the Church daily such as should be saved and how then shall wee adde to the Church such as God addeth not such as have no shew of any saving worke upon them to any spirituall discerning ought not the Lords Stewards to be faithfull in Gods house and to doe nothing therein but as they see the Lord goe before them receiving whom he receiveth and refusing whom he refuseth casting out whom he casteth out Doth not the Apostle Paul upon this ground direct the Romanes to receive a
offered up to God either by the Pastor or Teacher and the Word read and expounded by them who preached in the morning if there be time and preached by the other and the Sacrament of Baptisme administred if any of the Church doe offer their children thereunto the Deacons who sit in a seate under the Elders yet in sundry Churches lifted up higher then the other pewes doe call upon the people that as God hath prospered them and hath made their hearts willing there is now time left for contribution presently the people from the highest to the lowest in sundry Churches do arise the first pew first the next next and so the rest in order and present before the Lord their holy offerings For in the old Testament at their solemne feasts none was to appeare before the Lord empty Deut. 16.16 And the Lords day is onely unto Christians the ordinary solemne feast of the Lord in the new Testament the Christians laid downe their oblations at the Apostles feete Acts 4.35 into whose place for that service Deacons were substituted Acts 6.3 And to that purpose the Apostle gave order unto the Churches that upon the first day of the weeke every one should lay by him into the treasury as the word signifieth for the supply of the Saints as God had prospened them 1 Cor. 1.2 Which ordinance Justin Martyr speaketh of in his time that the abler sort on the Lords day did contribute to the necessities of the brethren in the end of the second Apologie And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day as holy and yet neglect to contribute to the Lords treasurie in his first Sermon de Eleemosynâ Locuples dives Dominicum celebrare te credis quae Corbonam omnino non respicis After the contribution ended the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church in such manner as hath been before declared and so after a Psalme of praise to God with thanksgiving and prayer to God for a blessing upon all the ordinances administred that day and a blessing pronounced upon the people the Assembly is dismissed Besides the celebration of the Lords day every weeke we sometimes upon extraordinary occasions either of notable judgements doe set a part a day of humiliation or upon speciall mercies wee set apart a day of thankesgiving The grounds whereof wee conceive are generally knowne and approved amongst Christians Moreover every weeke in most of our Churches Lectures are kept on some or other of the weeke dayes so that such whose hearts God maketh willing and his hand doth not detaine by bodily infirmitie or other necessary imployments if they dwell in the heart of the Bay may have opportunitie to heare the Word almost every day of the weeke in one Church or other not farre distant from them SECT IV. IN all these administrations onely two or three things may seeme to require clearing from the Word of God as 1. Why in our publick prayers wee forbeare to use set formes of prescript Liturgies 2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table and their children to Baptisme as was said before wee did receive the Members of other Churches in this Countrey For the former the reasons usually given may suffice 1. From the patterne of all the Churches both in the old and new Testament God never gave leave to any ordinary Officers of his Church neither did any of them take leave to impose any formes of Liturgie upon any Church And yet if ever there had been place for prescribing set formes to any it had been most seasonable in the Jewish Synagogues whose members being as children under age Gal. 4.2 3. might stand in most need of such a help It is easily acknowledged Moses prescribed a forme of blessing Nunb 6.23 to 26. and David sundry Psalmes of praise and prayers and the Lord Jesus taught his Disciples not onely to pray after this manner but thus or these words Luk. 11.2 But neither were these ordinary Officers of the Churches neither did they prescribe any use but arbitrary and occasionall of these formes as they might suite our occasions God by immediate revelation and by the hand of his extraordinary Messengers may prescribe this or that forme to his Church but will not warrant ordinary Officers who have onely received a common measure of the Spirit to doe the like God who forbad his people to make to themselves Images or imaginations inventions and formes of worship hath not restrained himselfe to set up what images or formes himselfe seeth good Object These formes of prayer or praise though as they be parts of holy Scripture they are of God yet as they are applyed without speciall commandement to be the matter or forme of a prayer or thanksgiving at this time so they are the device of man c. Answ They are not applyed to be matter and forme of prayer or thanksgiving without commandement or at least without such directions as amount to a lawfull warrant from God for Moses expresly saith On this wise shall yee blesse the Children of Israel and say unto them Numb 6.23 The 102. Psalme is expressed in the title not onely to be a prayer of one that was afflicted but of any in like estate And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David as well as of others that wee should sing them with holy melody unto the Lord Eph. 5.19 and Christs words Luk. 11.2 When yee pray say our Father c. A second reason why wee forbeare a set forme of prescript Liturgies is taken from the meaning of the second Commandement which wee conceive prohibiteth such prescript Liturgies It is a rule generally knowne in the exposition of the Commandements that all sinnes forbidden in the Word of God are reduced to the ten Commandements and fall under the prohibition of one of them or other for there is no sinne but is a transgression of some or other commandement of the law 1 Joh. 3.4 and upon the two Tables of the Law hang all the Law and the Prophets Mat. 22.40 Now it is plaine that all sinnes are not contained in the letter of the ten Commandements and therefore there is no judicious Expositor of them but openeth the letter of the Commandements by Synecdoches and Metonymies Synecdoches to comprehend all sinnes of the like kinde and all the degrees thereof and Metonymies to comprehend all causes and meanes and occasions thereof so that for opening the second Commandement which forbids both making and the worshipping of any image or similitude it is requisite to consider in what sense or respects Images or similitudes are forbidden Images or similitudes are forbidden in the second Commandement not as objects of worship for all false objects of worship are the
to one another set-formes of prayer why not set-formes of Homilies and then neither the Apostles nor their successors needed to have left off their imployment in ministring to Tables to attend the ministry of the Word and prayer Acts 6.4 for both are prepared to their hands by the prescriptions of others Whence also it will follow that Ministers shall little need to edifie the Church by their owne gifts received of Christ to that end but may edifie them by the gifts of others Yea Ministers though destitute of ministeriall gifts may be fit for the publick discharge of their duties by the helpe of other mens gifts both in prayer and preaching and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers And in this forbearance of prescript prayers as we follow the example of the Church of Israel and of the Apostolicall Churches so wee are not destitute of patterns in this case of those that succeeded them Justin Martyr in his second Apologie for Christians a hundred and fifty yeares after Christ speaketh of the ruler of the Church sending up prayers and praises to God without mentioning any prescript forme according to his power or facultie of prayer or thanksgiving left him by the Apostles or others And Tertullian about 203. yeares after Christ in his Apologie for Christians saith they prayed sine monitore quia de pectore without a prompter because they prayed from their heart Tertull. Apolog. 30. that is as Zeph. on the place expoundeth it they prayed not according to the dictate of the Saints to wit in any forme of words prescribed by them And indeed if in those bloudy times of persecution the Church had any set-forme of Liturgie wherein they had been injoyned a forme of solemne prayers for their Emperour it had been an unskilfull and sinfull neglect both in Justin and Tertullian to omit such publick evidences of their professed loyaltie and devotion to the State SECT V. Object THe second thing in our administration of publick ordinances whereof many require account of us is why in the administration of the Sacraments wee doe not admit the Members of the Churches of England either themselves to the Lords Supper or their children to Baptisme as wee receive the Members of other Churches in this Countrey Answ Let it first be knowne what we doe and then consider upon what ground wee doe it 1. Wee doe not admit the members of other Churches in this Countrey unlesse they bring with them Letters of recommendation from the Churches whence they came or at least unlesse those Churches have made knowne to us their desire that their Members coming occasionally amongst us may be received to the Lords Table with our owne by vertue of communion of Churches 2. Wee doe not admit the Members of other Churches to fellowship of the Lords Table if either the persons themselves or the Churches from whence they came lie under any offence before the Church Now the grounds upon which wee thus walke are these 1. From the power requisite to the administration of the Sacraments viz. to administer a Sacrament is not an act of Christian libertie that every Christian may dispense to whom he please but an act of power which Christ hath given to them who are called to be Ministers of the Word and by them to be dispensed unto the Church whereof the Holy Ghost hath made them over-seers They then over whom wee have no ministeriall power unto them wee may not dispense an act of power but they who are Members of no Church wee have no ministeriall power over them and they who are Members of other Churches not of our own wee have no power over them further then they are recommended to us from their own Churches either by Letters or by word of mouth and such are all the members of the Churches in this Countrey whom wee doe admit to communion with us at the Lords Table But now for our Brethren who come out of England many of them are altogether unknowne to us and those who are well known and it may be also well approved yet they bring no Letters of recommendations to us from those Churches who had interest in them and power over them And besides wee know that those who have been members of any parish Church in England when once they remove their dwelling out of that Parish they are accounted as no longer members of that Church so that they come over to us as members of no particular Church at all either in old England or in new and so they are under the power of no Church either there or here how then can wee dispense an act of power to them over whom wee have no power at all either commended to us by themselves or by the Churches from whence they came Would it be thought reasonable in case that any of our Country-men comming over to us should fall into drunkennesse or whoredome or other scandalous crimes if the Church where he sojourneth amongst should proceed to excommunicate him for the same were it not an act Coram non judice might he not demand justly by what authoritie we cast him out of our Communion who was never yet entred into our Communion This may therefore yeeld us a just defence They over whom we have no power to censure in any case by Excommunication to them wee have no power to dispense the Communion but so it is we have no power to censure any of our Congregation though never so scandalous by excommunicating unlesse they first commend themselves to our fellowship Therefore neither have wee power till then to receive them into our communion 2. A second ground of their practise wee take from the nature of the Sacraments which though they be seales of the righteousnesse of faith Rom. 4.11 yet not to all the faithfull as such but as they are confederate and joyned together in some particular visible Church None may ordinarily dispense a Sacrament of the new Testament but a Minister of a visible Church nor may he dispense it to any but to the members of a visible Church In the old Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or Proselytes to the Church of Israel Job and his three friends and Elihu with them though all of them righteous by faith and all of the stocke and kindred of Abraham yet wee read of none of them to be circumcised nor is it credible they were for had they been Circumcised they would not have kept so deep silence of it throughout all their conference with Job as they doe especially having so often occasion to urge the pollution of nature from the birth whereof Circumcision had been a most pertinent and pregnant evidence to convince the same And wherefore were they not all circumcised being all of them righteous by faith but onely because they had not opportunitie to joyne themselves to the house of Israel to
is ready to send and commend such of their members as their selves may spare and are fit for office but not called to office amongst themselves to supply the necessities of their Brethren SECT VI. A Sixth way of communion amongst our Churches is by way of admonition as it one Church should be credibly given to understand of some scandall arising in another Church whether by corruption in doctrine or in manners and upon diligent search and inquiry the report is found true the Church hearing thereof sendeth Letters or Messengers or both unto the Elders of that Church where such offence is found and exhorteth them to take a speedy and diligent course for the redresse thereof but if the Elders of that Church should be remisse therein or be faulty themselves they then certifie the whole Church thereof to call upon their officers as Paul sent to the Church of Coloss to call upon Archippus to take diligent heed to the fullfilling of that work of the Ministery which hee had received of the Lord Col. 4.17 If the Church heare them the scandall is removed if it heare them not the Church offended herewith taketh in the help of two or three Churches more to joyne with them in their exhortation or admonition It still the Church where the offence lieth persisteth in the neglect of their duty and of the counsell of their Brethren either the matter would be referred to a Congregation of many or all the Churches together if need should require or else if the offence be evident and weighty and of ill though not generall consequence the Churches offended with them would as justly they might withdraw themselves from the right hand of fellowship and so forbeare all such exercises of mutuall brotherly communion with them which all the Churches of Christ are wont to walke in one towards another We have never yet been put to the utmost extent of this duty towards any of our Churches The Lord hitherto so farre preventing with his grace that no Church hath stood out so long in maintaining any offence found amongst them But if it should so fall out which God forbid wee look at it as our dutie to be faithfull one Church to another in like sort as the Brethren of the same Church are called to be faithfull one towards another Doe not Churches injoy brotherly Communion one with another as well as brethren of the same Church The Church in the Canticles tooke care not onely for her own members but for her little sister which had no breasts Cant. 8.8 And would shee have taken no care of having her breasts healed if her breasts had been distempered and given corrupt milke The Apostles had a publick care by vertue of their office of all the Churches 2 Cor. 11.28 And is the publick spirit of grace and love dead with them ought not all the Churches of Christ to have a care and watchfull eye over the publick good of one another Though not virtute officii yet intuitu charitatis SECT VII THe seventh and last way of the Communion of our Churches is by way of propagation or multiplication of Churches Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations to preach the Gospel to beget Disciples to gather them into Church-estate and so to plant Churches wheresoever they came yet that which they did by vertue of their office is reserved unto the Churches of Christ to prosecute and carry along according to their measure throughout all generations and in all Nations for the inlargement of the kingdome of Christ unto the end of the world The power of the keys which was immediately given by Christ unto his Apostles is also given by Christ unto all the Churches in that fulnesse of measure which the establishment and enlargement of Christs kingdome doth require If then any particular Church of Christ shall come in processe of time to be so farre multiplyed as that like Bees when the hive is too full they are necessarily occasioned to swarme forth as it is indeed the case when the voice of their Ministers cannot reach to all in such or in the like case the Church surcharged with multitude may send forth sundry of their members fit for the purpose to enter into a Church-estate amongst themselves or if a number of godly Christians shall come over into a Countrey where they finde the Churches so full that they cannot with conveniency joyne with them the Church may comfortably encourage them to enter into holy Covenant amongst themselves They may also commend both unto the one Company and unto the other such able gifted men whom they may fitly choose to be Ministers and Officers to them and both then when they enter into Covenant and gather into Church-estate as hath been shewed in the beginning as also when they goe about to choose and ordaine Church-Officers amongst themselves the Churches already established ought to be ready to helpe them with their presence counsell and assistance so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ in the multiplication of Churches according to the order of the Gospel Thus have wee given unto all our holy Brethren throughout the Churches of our Lord Jesus a just and true account of all our proceedings in Church-affaires so farre as concerneth our way and order amongst our selves If wee fall short of the Rule in some thing or other goe astray it is our humble and earnest request unto all our godly learned Brethren that they will be pleased Erranti comiter monstrare viam but if the way wee walke in be found upon serious and mature consideration to be agreeable to the rules of the Gospell as wee verily beleeve it is let all the upright in heart be intreated in the name of the Lord Jesus not to judge or speake evill of the wayes of Christ before his people But rather seeke how to addresse themselves and to call on others to walke in the straight steps of the Lord Jesus in the kingdome of his grace till wee shall all come to meete him in the kingdome of his glory CHAP. VII Of the way of reformation in the Congregations in England SECT I. WEE take not upon us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prescribe unto our Brethren in England men of their Churches and eminent lights in the world what course to take in pursuing and perfecting the great worke of Reformation in England Nay wee know our own Tenuity the store of busines enough which wee have to attend unto neere home Neverthelesse as wee cannot cease to pray for and seek their good as our own so wee cannot but rejoyce with them to behold that open doore which God hath set before them and with that all their hearts were so far enlarged towards the Lord and to his waves as wee heare his hand is enlarged towards them Onely being absent in body but present in
other Churches gathered p. 4. Propos 5. The manner how p. 6. Sect. 2. How the Church is the subject of power p. 43. Sect. 7. The Church not to consist of good and bad as farre as they can decern p. 56. Sect. 3. The necessity and grounds of Church-covenant p. 59. Sect. 4. The first and second Commandements excellently opened p. 71. last line p. 72 73. Of dispensation of Censures p. 89. chap. 5. Sect. 1. What Common consent is requisite in Church proceedings p. 94. Sect. 3. Of the peoples power in Church Censures p. 96. Sect. 4. Of the sevenfold Communion between severall Churches p. 102. Chap. 6. Sect. 1. Of Communion of Consultation between Churches p. 105. Sect. 3. Sect. 4. Of Contribution p. 107. Sect. 5. Of Reformation of Congregations in old England p. 111. chap. 7. Sect. 1. There are many things in the Common-prayer book which intimate the antiquity of the Church-way p. 112 D. Of the office of Deacons p. 38 Election not ordaining of Deacons p. 42. Sect. 5. E Why the members of Old England are not presently and immediatly admitted they to the Communion their children to baptisme in New England p. 76. Sect. 5. Of Elders who to be elected and ordained p. 10. chap. 2. Sect. 1. That Ruling Elders are jure divino p. 13. Sect. 2. How all Elders are to be elected and ordained p. 39. Sect. 4. Ruling Elders are not meer Lay Elders p. 26. The Fathers mention Ruling Elders p. 30 c. F. Against set Formes of Liturgies p. 70. Sect. 4. G. Whether the faith and profession of the beleeving Grand-father or Grand-mother may entitle the Grand-child the parent being an unbeleever to the ordinance of baptisme p. 115 H. What is to bee done with Heathens and unveleevers yet not fit to bee in Church-fellowship p. 9 The beleeving Houshold entitles an unbeleevers child given up to their education to baptisme p. 115 I. No Injunctions of formes of worship to be allowed by Churches p. 115 What should bee done with Ignorant people not fit for Church-fellowship p. 11◠Of Imposition of hands by those of the same Church on their own Officers p. 43. 50 No Jurisdiction transcendent now reserved to any one man or Bishop p. 49. Sect. 9 K. As the Kings of Israel gave the Treasures of the Temple to save themselves from captivity so may Parsonages c. given to the whole Churches use be by them disposed of according to their discretion for their best advantage p. 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained p. 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted p. 20 21 L. Against set formes of Liturgies p. 70. Sect. 4. M. Of addition of Members to a Church p. 52. Sect. 1. 2 Of the peoples power in admitting Members p. 64. Sect. 5 Whether Ministers of Churches may baptize the infants of beleevers that are in no particular Church p. 81. * * * So the Authour though yet we cannot come up to him in that Of Multiplication of Churches p. 109. Sect. 7. Of Maintenance of Ministers in Old England p. 114 N. The lowest requisite Number to the being of a Church begun p. 53 The greatest Number a Church may increase to p. 53. 54 O. The Order of gathering dispersed Christians into a Church p. 1 The Officers of Churches to be chosen and ordained p. 10 chap. 2. Sect. 1. The manner of their election and Ordination p. 39. Sect. 4 Of diversity of Officers p. 92. Sect. 2. P. What warrant the People have to chuse their Officers p. 42. Sect. 6. The Church is not the first subject of Ecclesiasticall power p. 43. Sect. 1. The office of a Pastor is immediatly from Christ p. 43. Sect. 7. The Peoples power in receiving members into the Church p. 46. Sect. 5. Of the Peoples power in Church censure p. 96. Sect. 4. Of Communion of Churches by way of propagation or multiplication of Churches p. 109. Sect. 7. Certain Propositions tending to the reformation of the Churches in Old England p. 113. Sect. 2. R. Of Ruling Elders p. 13. Sect. 2. Of Recommendation of membres in their travell or finall departure from one Church to another p. 103. Sect. 2 The way of Reformation of Congregations in Old England p 111. cha 7. Sect. 1. Certain Propositions tending to that Reformation p. 113. Sect. 2. Of our Renewing our Covenant in Old England p. 113. Sect. 2. S. Scandalous persons not to be admitted to the Communion by confession of the Bishops Common-prayer Booke p. 113 T. Timothy and Titus did not ordain as Bishops p. 46. Sect. 8. V. What is to be done with Unbeleevers in regard they are unfit for Church-fellowship p. 9 Who to bee put in stead of Vicars and Parsons p. 114 Of ordering of Universities p. 116 Of Vestry men and Church-wardens p. 34. W. Of Church Widowes p. 39. Sect. 3. The ordering and forme of administration of Gods publick Worship p. 65. chap. 4. Sect. 1 2 3. Of Church Wardens and Vestry-men p. 34 Z. How Zadok is said to be anointed high Priest by the people p. 114 FINIS