weep in secret for your pride and that God may not resist reject you as a generation of his wrath Oh that the Lord would pour out a spirit of Humiliation Repentance upon all the younger sort in the Country yea upon elder too for our neglects from Dan to Beersheba Oh that we might meet at Bochim because so many Canaanues of unsubdued yea growing corruptions are found among us Let it not be said that when the first best generation in New-England were gathered to their fathers there arose another generation after them that knew not the Lord. Behold the Lord had a delight in your fathers to love them and he hath chosen you their seed after them to enjoy these Liberties Opportunities as it is this day Circumcise therefore the fore-skin of your hearts and be no more stiff-necked but yield your selves to the Lord and to the Order of His Sanctuary to seek him and wait on him in all his wayes with holy fear and trembling for the Lord your God is gracious and merciful and will not turn away his face from you if you return unto him if you seek him he will be found of you but if you forsake him he will cast you off for ever We shall conclude when we have given the Reader a short account of the Work ensuing The Propositions in Answer to the first Question were after much discussion and consideration from the Word of God Voted and Concluded by the Assembly in the particular terms as they are here expressed The Arguments then used for their Confirmation being drawn up by some deputed thereunto after they had been several times read and considered in the Assembly were Voted and Consented to as to the summe and substance thereof The Answer to the second Question is here given with great brevity partly because so much is already said there-about in the foresaid Platform of Discipline and partly by reason of great straits of time But what is here presented was the joynt conclusion of the Synod A Preface was desired by the Assembly to be prefixed by some appointed thereunto which is here accordingly by them performed Now the God of truth peace guide us all his people in the wayes give us the fruits thereof help us to feed his flock and his lambs to be fed by him as the sheep of his pasture that when the chief-Shepherd shall appear we may receive together a Crown of glory that fadeth not away may enter into the joy of our Lord as those that have neither despised his little ones nor denied to be our Brother's keeper But having faithfully endevoured to promote the continuation of his Kingdom Communion of his people may Rest Reign with all Saints in the kingdom of his glory Unto whom be glory in the Church by Christ Jesus throughout all ages world without end THE ANSWER OF THE ELDERS AND OTHER MESSENGERS of the Churches Assembled at Boston in the Year 1662. TO The Questions Propounded to them by ORDER of the Honoured GENERAL COURT Quest 1. WHo are the Subjects of Baptism Answ The Answer may be given in the following propositions briefly confirmed from the Scriptures 1 They that according to Scripture are Members of the Visible Church are the subjects of Baptisme 2 The Members of the Visible Church according to scripture are Confederate visible Believers in particular Churches and their infant-seed i. e. children in minority whose next parents one or both are in Covenant 3 The Infant-seed of confederate visible Believers are members of the same Church with their parents and when grown up are personally under the watch discipline and Government of that Church 4 These Adult persons are not therefore to be admitted to full Communion meerly because they are and continue members without such further qualifications as the Word of God requireth therunto 5 Church-members who were admitted in minority understanding the Doctrine of Faith and publickly professing their assent thereto not scandalous in life and solemnly owning the Covenant before the Church wherin they give up themselves and their children to the Lord and subject themselves to the Government of Christ in the Church their children are to be Baptised 6 Such Church-members who either by death or some other extraordinary Providence have been inevitably hindred from publick acting as aforesaid yet have given the Church cause in judgment of charity to look at them as so qualified and such as had they been called thereunto would have so acted their children are to be Baptised 7 The members of Orthodox Churches being found in the Faith and not scandalous in life and presenting due testimony thereof these occasionally comming from one Church to another may have their children Baptised in the church wither they come by virtue of communion of churches but if they remove their habitation they ought orderly to covenant and subject themselves to the Government of Christ in the church where they settle their abode and so their children to be Baptised It being the churches duty to receive such unto communion so farr as they are regularly fit for the same The Confirmation of these Propositions from the Scripture followeth Proposition First They that according to Scripture are members of the visible Church are the subjects of Baptisme The trueth hereof may appear by the following evidences from the word of God 1. When Christ saith Go ye therefore and teach or as the Greek is disciple all Nations Baptising them Mat. 28.19 he expresseth the adequate subject of Baptisme to be disciples or discipled ones But disciples there is the same with members of the visible church For the visible Church is Christs school wherein all the members stand related and subjected to him as their Master and Teacher and so are his scholars or disciples and under his teaching as verse 20. And it is that visible spiritual Kingdome of Christ which he there from his Kingly power ver 18. sendeth them to set up and administer in ver 19. the subjects whereof are under his Lawes and Government verse 20. Which subjects or members of that Kingdome i.e. of the visible church are termed disciples verse 19. Also in the Acts of the Apostles the story of their accomplishment of that commission disciples are usually put for members of the visible church Acts 1.15 In the mids of the disciples who with others added to them are called the church Acts 2 47 The members whereof are again called disciples Acts 6 1 2. Acts 9 1 against the disciples of the Lord i. e against the church of God 1 Cor. 15 9 Gal. 1.13 Acts 9 26 He assayed to joyn himself to the disciples The disciples at Lystra Iconiem and Antioch Acts 14 21 22 are called the church in each of those places verse 23 So the church verse 27 the disciples verse 28. Acts 18.22 the church at Cesarea Acts 21.16 the disciples of Cesarea So Acts 18 23 with chap. 15.41 and Gal. 1.2 Acts 18.27 and
chap. 20 1 with verse 17.28 From all which it appeareth that disciples in Mat. 28.19 and members of the visible church are termes equivalent and disciples being there by Christ himselfe made the subjects of Baptism it follows that the members of the visible Church are the subjects of baptisme 2. Baptism is the seal of first entrance or admission into the visible church as appeareth from those texts 1 Cor 12 13. Baptised into one body i e. our entrance into the body or church of Christ is sealed by Baptisme and Rom 6 3 5 Gal. 3 27. where it is shewed that Baptisme is the Sacrament of union or of ingrafting into Christ the head and consequently into the church his body from the Apostles cōstant practise in baptising persons upon their first comming in or first giving up themselves to the Lord and them Acts 8.12 16.15 33. 18.8 and in Acts 2.41 42. they were baptized at their first adding to the church or admission into the Apostles fellowship wherin they afterward continued And from its answering unto circumcision which was a seal of initiation or admission into the church Hence it belongs to all and onely those that are entred into that are within or that are members of the visible church 3. They that according to Scripture are members of the visible Church they are in Corenant For it is the Covenant that constituteth the Church Deut 29.12 13. They must enter into covenant that they might be established the people or Church of God Now the initiatory seal is affixed to the Covenant and appointed to run parallel therewith Gen. 17.7 9 10 11. so circumcision was and hence called the covenant Gen. 17.13 Acts 7.8 and so Baptisme is being in like manner annexed to the promise or Covenant Acts 2.38 39. and being the seal that answereth to circumcision Col 2.11 12. 4. Christ doth Sanctifie and cleanse the Church by the washing of water i e by Baptisme Eph. 5.25.26 Therefore the whole Church and so all the members thereof who are also said in Scripture to be Sanctified in Christ Jesus 1 Cor 1.2 are the subjects of Baptisme And although it is the invisible church unto the spiritual and eternall good whereof this and all other Ordinances lastly have respect and which the place mentioned in Eph 5. may in a special man̄er look unto yet it is the visible Church that is the next and immediate subject of the administration thereof For the subject of visible external ordinances to be administred by men must needs be visible And so the Apostles Baptized sundry persons who were of the visible but not of the invisible Church as Simon Magus Anamias and Sapphira and others And these are visibly Purchased and Sanctified by the bloud of Christ the Bloud of the covenant Acts 2◠28 Heb 10.29 Therefore the visible seal of the covenant and of cleansing by Christs bloud belongs to them 5. The Circumcision is often put for the whole Jewish Church or for the members of the visible Church under the Old Testament Those within are expressed by the circumcised and those without by the uncircumcised Rom 15.8 3.30 Eph 2 11. Judg 14.3 15.18 1 San 14.6 17.26 36. Jer 9 25 26. Hence by proportion Baptisme which is our Gospel circumcision Col 2.11.12 belongs to the whole visible Church under the new Testament Actual and personal circumcision was indeed proper to the males of old females being but inclusively and virtually circumcised and so counted of the circumcision but the Lord hath taken away that difference now and appointed Baptisme to be personally applied to both sexes Act 8.12 16.15 Gal 3 28. So that every particular member of the visible Church is now a subject of Baptisme We conclude therefore that Baptisme pertaines to the whole visible Church and to all and every one therein and to no other Proposition 2d The members of the visible Church according to Scripture are confederate visible believers in particular Churches and their infant-seed i e children in minority whose next parents one or both are in Covenant Sundry particulars are comprised in this proposition which wee may consider and confirme distinctly Adult persons who are members of the visible Church Partic 1 are by rule confederate visible beleevers Acts 5.14 believers were added to the Lord The believing Corinthians were members of the Church there Acts 18 8 with 1 Cor 1.2 12.27 The inscriptions of the Epistles written to Churches and calling the members thereof Sants and faithfull shew the same thing Eph 1.1 Phi 1.1 Col 1.2 And that consederation i e. covenanting explicite or implicite the latter preserveth the essence of confederation the former is duety and most desireable is necessary to make one a member of the visible Church appears 1. Because the Church is constituted by Covenant for there is between Christ and the Church the mutuall engagement and relation of King and subjects husband and spouse this cannot be but by Covenant internall if you speak of the invisible Church external of the visible a church is a company that can say God is our God and we are his people this is from the covenant between God and them Deut 29 12 13 Ezek 16 8. 3. The church of the old Testament was the church of God by covenant Gen 17 Deut 29 and was reformed still by renewing of the covenant 2 chron 15 12. 23 16 34 31 32 Neh 9 38 Now the churches of the Gentiles under the new Testament stand upon the same basis or root with the church of the Old Testament therefore are constituted by Covenant as that was Rom 11.17.18 Eph 2 11 12 19 3 6. Heb 8 10 3. Baptisme enters us into the Church Sacramentally i e by sealing the Covenant The Covenant therefore is that which constitutes the Church and inferrs membership and is the Vow in Baptisme commonly spoken of The members of the visible Church are such as are confederate in Particular Churches Partic 2 It may be minded that we are here speaking of Members so stated in the visible Church as that they are Subjects to whom Church ordinances may regularly be administred and that according to ordinary dispensation For were it graunted that the Apostles and Evangelists did sometimes Baptize such as were not Members of any Particular Church yet their extraordinary office large Power and commission renders them not imitable therein by ordinary Officers For then they might Baptize in private without the presence of a Christian assemblie as Philip did the Eunuch But that in ordinary dispensation the Members of the visible Church according to Scripture are such as are Members of some particular Church appeares 1. Because the visible beleever that professedly Covenants with God doth therein give up himselfe to wait on God in all his ordinances Deut 26 17 18. Math 28 19 20. But all the Ordinances of God are to be enjoyed onely in a particular Church For how often do
we find in the Scripture that they came together into one place or met as a congregational particular Church for the observation and enjoyment of the Ordinances Acts 2 1 44 46. 4 31 11.26 20 7. 1 Cor 5 4. 11.18.20 33 14 23. _____ 2. The Apostle in his Epistles writing to Saints or Beleevers writes to them as in particular Churches 1 Cor 1 2. Eph 1. 1. Phil â— 1. Col. 1.2 And when the story of the Acts speakes of Disciples other places shew that those are understood to be Members of particular Churches Acts 18.23 with Gal 1 2. Acts 21 16. with Chap 18 22 Acts 11.26 14 22 23,27,28 All which shewes that the Scripture acknowledgeth no settled orderly estate of visible beleevers in Covenant with God but onely in particular Churches 3. The members of the visible Church are Disciples as was above cleared now Disciples are under Discipline and liable to Church-censures for they are stated subjects of Christs Laws and Government Mar 28.19 20. but Church Government and censures are extant now in ordinary dispensation onely in a particular Church Mat 18.17 1. Cor 5.4 The Infant-seed of confederate visible beleevers are also members of the visible Church Partic 3 The truth of this is evident from the Scriptures and reasons following 1 The covenant of Abraham as to the substance thereof viz Argum 1 that whereby God declares himselfe to be the God of the faithfull their seed Gen 17.7 continues under the Gospel as appears 1 Because the Beleeving inchurched Gentiles under the new Testament do stand upon the same root of covenanting Abraham which the Jewes were broken off from Rom 11 16 17 18. 2 Because Abraham in regard of that Covenant was made a Father of many nations Gen 17.4 5. even of Gentiles as well as Jewes under New-Testament as well as Old Rom 4.16 17. Gal 3 29 i e in Abraham as a patterne and root God not onely shewed how he Justifies the beleever Gal 3 6 9. Rom 4. but also conveied that covenant to the faithfull and their seed in all nations Luk 19.9 If a Son of Abraham then Salvation i e the Covenant-dispensation of Salvation is come to his house 3. As that covenant was communicated to proselyte Gentiles under the Old Testament so its communication to the inchurched Gentiles under the new Testament is clearly heldforth in diverse places Gal 3.14 the blessing of Abraham comprizeth both the internal benefits of Justification by faith c which the Apostle is there treating of and the external dispensation of Grace in the visible church to the faithfull their seed Gen 28 4. but the whole Blessing of Abraham and so the whole covenant is come upon the Genitles through Jesus Christ Eph 2.12 19 They had been strangers but now were no more strangers from the covenants of promise i e from the covenant of grace which had been often renewed especially with Abraham and the house of Israel and had been in the externall dispensation of it their peculiar portion so that the Ephesians who were a farr off being now called and made nigh v. 13-17 they have the promise or the Covenant of promise to them and to their Children according to Acts 2 39. and so are partakers of that Covenant of Abraham that we are speaking of Eph 3,6 The inchurched Gentiles are put into the same inheritance for substance both as to invisible visible benefits according to their respective conditions are of the same body and partakers of the same promise with the Jewes the Children of Abraham of old The same may be gathered from Gen 9 27. Mat 8 11 21 43.4 Sundry Scriptures which extend to Gospel-times do confirme the same interest to the seed of the faithful which is held forth in the covenant of Abraham and consequently do confirme the continuance of that covenant as Exod 20 6. there in the sanction of a moral and perpetual Commandement and that respecting Ordinances the portion of the church God declareth himself to be a God of mercy to them that love him and to their seed after them in their generations consonant to Gen 17.7 compare herewith Psal 105.8 9 Deut. 7.9 Deut. 30.6 The grace signified by circumcision is there promised to Parents and children importing the covenant to both which circumcision sealed Gen 17. and that is a Gospel-promise as the Apostles citing part of that context as the voice of the Gospel shewes Rom 10 6-8 with Deut 30 11-14 and it reacheth to the Jewes in the latter dayes ver 1-5 Isay 65 23. In the most Glorious Gospel-state of the church ver 17-19 the blessing of the Lord is the promised portion of the off-spring or Children as well as of the faithfull parents so Isay 44.3 4. _____ Isai 59.20 21. Ezek 37 25 26. at the future calling of the Jewes which those texts have reference to Rom 11.26 Ezek 37 19-22 23 24. their Children shall be under the promise or Covenant of special Grace to be conveyed to them in the Ordinances Isai 59.21 and be subjects of David i e Christ their King Ezek 37.25 and have a portion in his Sanctuary vers 26. and this according to the tenor of the ancient covenant of Abraham whereby God will be their God viz. both of parents and Children and they shall be his People vers 26,27 Now although more abundant fruits of the Covenant may be seen in those times and the Jewes then may have more abundant Grace given to the body of them to continue in the Covenant yet the tenor and frame of the Covenant itselfe is one and the same both to Jewes and Gentiles under the New-Testament Gal 3.28 Coll 3.11 _____ Heb. 8.10 The house of Israel i e the Church of God both among Jewes and Gentiles under the new Testament have that Covenant made with them the summ whereof is I will be their God and they shall be my people which is a renewing of that Covenant of Abraham in Gen 17. as the same is very often over in those termes renewed in Scripture and is distinguished from the Law Gal 3 16 17. Heb 8.9 wherein is implied Gods being a God to the seed as well as parents and taking both to be his People though it be not expressed even as it is often plainly implied in that expression of the Covenant in other places of Scripture Deut. 29.13 Jer. 31.1 32.38 39 24 7. 30 22 20. Ezek 37.27 25. Also the writing of the Law in the heart in Heb 8 10. is that heart circumcision which Deut 30 6. extends both to parents and seed And the terme House of Israel doth according to Scripture-use fitly expresse and take in especially as to the externall administration of the Covenant both parents and Children among both which are found that elect and saved number that make up the invisible Israel compare Jer 13.11 9.26 Isai 5 7. Hos 1.6 Ezk 39.25 Neither may we
John 3.12 and so becoming the father of a wicked unchurched race Burthen God appointed unto Eve another viz Seth in whom to continue the line of her Church-seed Gen 4.25 How it did continue in his seed in their generations Genes 5th sheweth Hence the children of the Church are called Sons of God which is as much as members of the visible Church in contradistinction to the daughters of men Gen. 6 2. If righteous Noah be taken into the Ark then the onely preserving place of the Church his children are taken in with him Gen. 7.1 though one of them viz. Ham after proved degenerate and wicked but till he so appears he is continued in the Church with his Brethren So Gen. 9.25 26 27. as the race of Ham or his son Canaan parent and children are cursed so Shem parent and children is blessed and continued in the place of blessing the Church As Japhet also or Iaphet's posterity still parent and children shall in time be brought in The holy line mentioned in Gen. 11 10-26 shews how the Church continued in the seed of Shem from him unto Abraham When that race grew degenerate Iosh 24.2 then God called Abraham out of his countrey and from his kindred and established his covenant with him which still took in parents and children Gen. 17.7 9. So it did after in the house of Israel Deut. 29.11 12 13. and when any eminent restauration or establishment is promised to the Church the children thereof are still taken in as sharers in the same Psal 102.16 28. 69.35 36. Jerem 32 38 39 Isa 65 18 19 23. Now when Christ comes to set up the Gospel-administration of his Church in the New Testament under the term of the kingdome of heaven Mat 3 2. 11.11 he is so far from taking away children's portion and membership therein that himself asserts it Mat 19 14. The children of the Gentile but now believing Corinthians are holy 1 Cor 7 14. The Apostle writing to the Churches of Ephesus and Colosse speaks to children as a part thereof Eph 6 1. Col. 3 20. The inchurched Romans and other Gentiles stand on the root of covenanting Abraham and in the Olive or visible Church they and their children till broken off as the Jews were by positive unbelief or rejection of Christ his Truth or Government Rom. 11 13 16 17 -22. The children of the Jews when they shall be called shall be as aforetime in Church-estate Ie 30.20 with 31.1 Ezekiel 37 25-28 From all which it appears that the series or whole frame and current of Scripture-expressions doth hold forth the continuance of childrens membership in the visible church from the beginning to the end of the world The seed or children who become members together with their Parents Partic 4 i.e. by means of their parents covenanting are children in minority This appears 1. Because such children are holy by their parents covenanting who would else be unclean 1 Cor. 7.14 but they would not else necessarily be unclean if they were adult for then they might act for themselves and so be holy by their personal covenanting Neither on the other hand would they necessarily be holy if adult as he asserts the children there to be for they might continue Pagans Therefore the Apostle intends onely infants or children in minority 2. It is a principle that carries evidence of light and reason with it as to all transactions Civil and Ecclesiastical that if a man be of age he should answer for himself John 9.21 They that are come to years of discretion so as to have knowledge and understanding fit to act in a matter of that nature are to covenant by their own personal act Neh. 10.28 29. Isa 44 5 3. They that are regularly taken in with their parents are reputed to be visible entertainers of the covenant and avouchers of God to be their God Deut 26.7 18. with Deut. 29.11 12 But if adult children should without regard to their own personal act be taken in with their parents then some might be reputed entertainers that are manifest rejecters of the covenant for so an adult son or daughter of a godly parent may be It is requisite to the membership of children Partic 5 that the next parents one or both be in covenant For although after-generations have no small benefit by their pious Ancestors who derive federal holiness to their succeeding generations in case they keep their standing in the covenant and be not apostates from it yet the piety of Ancestors sufficeth not unless the next parent continue in covenant Rom. 11 22. 1. Because if the next parent be cut or broken off the following seed are broken off also Exod 20.5 Rom. 11 17 19 20. as the Gentile believing parents and children were taken in so the Jews parents and children were then broken off 2. One of the parents must be a believer or else the children are unclean 1 Cor. 7 14.3 If children may be accounted members and baptized though the next parents be not in covenant then the Church should be bound to baptize those whom she can have no power over nor hope concerning to see them brought up in the true Christian Religion and under the Ordinances For the next parents being wicked and not in covenant may carry away and bring up their children to serve other Gods 4. If we stop not at the next parent but grant that Ancestors may notwithstanding the apostacy of the next parents convey membership unto children then we should want a ground where to stop and then all the children on earth should have right to membership and Baptism Proposition 3 d. The Infant-seed of confederate visible Believers are members of the same Church with their parents and when grown up are personally under the Watch Discipline and Government of that Church 1. That they are members of the same Church with their parents appears 1. Because so were Isaac and Ishmael of Abrahams Family-church and the children of Jews and Proselytes of Israels National Church and there is the same reason for children now to be of the same Congregational Church with their parents Christ's care for children and the scope of the Covenant as to obligation unto Order and Government is as great now as then 2. Either they are members of the same Church with their parents or of some other Church or Non-members But neither of the latter therefore the former That they are not Non-members was before proved in Propos 2. Partic. 3. and if not members of the same Church with their parents then of no other For if there be not reason sufficient to state them members of that Church where their parents have covenanted for them and where ordinarily they are baptized and do inhabit then much less is there reason to make them members of any other and so they will be members of no particular Church at all and it was before shewed that there is no ordinary and orderly standing estate of Church-members but
ought to be received by us for our children in another true Church where Providence so casts us as that we cannot have it in our own as doubtless it may and ought to be then also we may and ought in like case to dispense Baptism when desired to a man and lawfull subject being a member of another Church To deny or refuse either of these would be an unjustifiable refusing of Communion of Churches and tending to sinful separation 2. Such as remove their habitation ought orderly to covenant and subject themselves to the Government of Christ in the Church where they setlle their abode and so their children to be baptized 1. Because the regularly baptized are disciples and under the Discipline and Government of Christ But they that are absolutely removed from the Church whereof they were so as to be uncapable of being under Discipline there shall be under it no where if not in the Church where they inhabit They that would have Church-priviledges ought to be under Church-power But these will be under no Church-power but as lambs in a large place if not under it there where their setled abode is 2. Every Christian ought to covenant for himself and his children or professedly to give up himself and his to the Lord and than in the way of his Ordinances Deut. 26 17. 12.5 and explicite covenanting is a duty especially where we are called to it and have opportunity for it nor can they well be said to covenant implicitely that do explicitely refuse a professed covenanting when called thereunto And especially this covenanting is a duty when we would partake of such a Church-priviledge as Baptism for our children is But the parents in question will now be professed covenanters no where if not in the Church where their fixed habitation is Therefore they ought orderly to covenant there and so their children to be baptized 3. To refuse covenanting and subjection to Christ's Government in the Church where they live being so removed as to be utterly uncapable of it elswhere would be a walking disorderly and would too much favour of profaneness and separation and hence to administer Baptism to the children of such as stand in that way would be to administer Christ's Ordinances to such as are in a way of sin and disorder which ought not to be 2 Thess 3.6 1 Chron. 15.13 and would be contrary to that Rule 1 Cor. 14.40 Let all things be done decently and in order Quest II. VVHether according to the Word of God there ought to be a Consociation of Churches and what should be the manner of it Answ The Answer may be briefly given in the Propositions following 1. Every Church or particular Congregation of visible Saints in Gospel-order being furnished with a Presbytery at least with a Teaching Elder and walking together in truth and peace hath received from the Lord Jesus full power and authority Ecclesiastical within it self regularly to administer all the Ordinances of Christ and is not under any other Ecclesiastical Jurisdiction whatsoever For to such a Church Christ hath given the Keyes of the Kingdome of Heaven that what they binde or loose on earth shall be bound or loosed in heaven Matt. 16.19 18.17 18. Elders are ordained in every Church Acts 14.23 Tit. 1.5 and are therein authorized officially to administer in the Word Prayer Sacraments and Censures Mat. 28 19 20. Acts 6.4 1 Cor. 4.1 5.4 12. Acts 20.28 1 Tim. 5.17 3.5 The reproving of the Church of Corinth and of the Asian Churches severally imports they had power each of them within themselves to reform the abuses that were amongst them 1 Cor. 5. Rev. 2 14 20. Hence it follows that Consociation of Churches is not to hinder the exercise of this power but by counsel from the Word of God to direct and strengthen the same upon all just occasions 2. The Churches of Christ do stand in a sisterly relation each to other Cant. 8.8 being united in the same Faith and Order Eph. 4.5 Col. 2.5 to walk by the same Rule Phil. 3.16 in the exercise of the same Ordinances for the same ends Eph. 4 11 12 13. 1 Cor. 16.1 under one and the same political Head the Lord Jesus Christ Eph. 1.22 23. 4.5 Rev. 2.1 Which Union infers a Communion sutable thereunto 3. Communion of Churches is the faithfull improvement of the gifts of Christ bestowed upon them for his service and glory and their mutuall good and edification according to capacity and opportunity 1 Pet. 4.10 11. 1 Cor. 12.4 7. 10.24 1 Cor. 3.21 22. Cantic 8.9 Rom 1.15 Gal. 6.10 4. Acts of Communion of Churches are such as these 1. Hearty Care and Prayer one for another 2 Cor. 11.28 Cant. 8.8 Rom. 1.9 Coloss 1.9 Eph. 6.18 2. To afford Relief by communication of their Gifts in Temporal or Spiritual necessities Rom. 15.26 27. Acts 11.22 29. 2 Cor. 8.1 4 14. 3. To maintain Vnity and Peace by giving account one to another of their publick actions when it is orderly desired Acts 11.2 3 4-18 Josh 22.13 21 30. 1 Cor. 10 32. and to strengthen one another in their regular Administrations as in special by a concurrent testimony against persons justly censured Acts 15.41 16.4 5. 2 Tim. 4.15 2 Thess 3.14 4. To seek and accept Help from and give Help unto each other 1. In case of Divisions and Contentions whereby the peace of any Church is disturbed Acts 15.2 2. In matters of more then ordinary importance Prov. 24.6 15.22 as Ordination Translation and Deposition of Elders and such like 1 Tim. 5.22 3 In doubtful and difficult Questions and Controversies Doctrinal or Practical that may arise Acts 15 2 6. 4. For the rectifying of mal-Administrations and healing of Errours and Scandals that are unhealed among themselves 3 John ver 9 10. 2 Cor. 2 6-11 1 Cor. 15. Rev 2 14 15 16. 2 Cor. 12.20 21. 13 2. Churches now have need of help in like cases as well as Churches then Christ's care is still for whole Churches as well as for particular persons and Apostles being now ceased there remains the duty of brotherly love and mutual care and helpfulness incumbent upon Churches especially Elders for that end 5. In love and faithfulness to take notice of the Troubles and Difficulties Errours and Scandals of another Church and to administer help when the case manifestly calls for it though they should so neglect their own good and duty as not to seek it Exod. 23.4 5. Prov. 24.11 12. 6. To Admonish one another when there is need and cause for it and ofter due means with patience used to withdraw from a Church or peccant party therein obstinately persisting in Errour or Scandal as in the Platform of Discipline chap. 15. sect 2. partic 3. is more at large declared Gal. 2 11-14 2 Thess 3.6 Rom. 16.17 5. Consociation of Churches is their mutual and solemn Agreement to exercise communion in such acts as aforesaid amongst themselves with special reference to those Churches which by providence are planted in a convenient vicinity though with liberty reserved without offence to make use of others as the nature of the case or the advantage of opportunity may lead thereunto 6. The Churches of Christ in this Countrey having so good opportunity for it it is meet to be commended to them as their duty thus to consociate For 1. Communion of Churches being commanded and Consociation being but an Agreement to practise it this must needs be a duty also Psal 119.106 Nehem. â—0 28 29. 2. Paul an Apostle sought with much labour the conference concurrence and right hand of fellowship of other Apostles and ordinary Elders and Churches have not less need each of other to prevent their running in vain Gal. 2.2 6 9. 3. Those general Scripture-rules touching the need and use of counsel and help in weighty cases concern all Societies and Polities Ecclesiastical as well as Civil Prov. 11.14 15.22 20 18. 24.6 Eccles 4.9 10 12. 4. The pattern in Acts 15 holds forth a warrant for Councils which may be greater or lesser as the matter shall require 5. Concurrence and Communion of Churches in Gospel times is not obscurely held forth in Isa 19.23 24 25. Zeph 3.9 1 Cor. 11.16 14.32 36. 6. There hath constantly been in these Churches a profession of Communion in giving the right hand of fellowship at the gathering of Churches and Ordination of Elders Which importeth a Consociation and obligeth to the practice thereof Without which we should also want an expedient and sufficient Cure for emergent Church-difficulties and Differences with the want whereof our Way is charged but unjustly if this part of the Doctrine thereof were duely practised 7. The manner of the Churches agreement herein or entring into this Consociation may be by each Church's open consenting unto the things here declared in Answer to this 2 d. Question as also to what is said thereabout in chap. 15. 16. of the Platform of Discipline with reference to other Churches in this Colony Countrey as in Propos 5 th is before expressed 8. The manner of exercising and practising that Communion which this consent or agreement specially tendeth unto may be by making use occasionally of Elders or able Brethren of other Churches or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils as the matter shall require FINIS