particular Congregation 1 Cor. 5 4 14. 23. 11. 17. 20. and having power of judgeing her own Members as all visible Churches have yet had no power of Judgeing any but such as were within that particular Congregation as all them they had power to judge whether they were believers in Christ or no. Mr. Bâ—iâ—â— as we said before is very large and cleare in proving this Position that the Churches instituted by Christ and the Apostles were only such as might meet in one Congregation ordinarily and answers many objections to the contrary Diâ—ces tryal Q. 1. 4. For the Question it selfe we hold that every believer if possibly he can is alwayes bound to joyne himselfe as a Member to some particular Congregation or other and yet not because else he is a Heathen and Publican or out of possibilitie of salvation as this Question suggests but upon other grounds 1. Because of the Commandment of God Cant. 1. 8. Math. 6. 10. 33. 2. Because willingly not to doe this is a secret disparagement to the wisdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promises of his gracions presence to be with them and amongst them Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all these if believers should live and noâ— joyne themselves to some Church These priviledges and promises would in such case be all in vain and the mercy of God offered therin unthankfully neglected Thirdly voluntarily abstaining from joyning to the Church is noted and condemned as a sinne Heb. 10. 25. and a signe of fearefull unbelievers Act. 5. 13. of the rest durst no man joyne unto them Fourthly good men in Scripture have been forward in practise this way Isay 2. 2 3. Zach. 8. 23. Act. 2. 41 42. and 9. 26. and have mourned with much bitternesse when they have been deprived of Liberty so to doe Isay 56. 3. and Ps 42. and 63. and 84. Fiftly this joyning is a part of that Order and orderly walking which is required of believers Col. 2. 5. 1 Cor. 14. 40. Sixtly If Believers doe neglect this joyning it is not onely a wrong to themselves but also a great unkindnesse to God for if one believer may doe this why not another and if two why not three foure c. and if all believers should doe thus God should have no visible Churches upon Earth unles he will acknowledge the Assemblies to be of unbelievers Churches foras stones in the Mountains are not an house untill they be joyned together though they be digged up out of the Quarry and squared hewn and hereby are made fit to be joyned together and so to become an house so believers are not a Church till they be joyned in holy Covenant in some Congregation though the worke of Grace and Faith in their soules have made them fit and meete to be a Church of God which is the House of the living God or as the humane soule and body are not a man unlesse they be united so Christian or believers are not a visible Church without visible union into some particular Congregation Mr. Perkins having said that forth of the militant Church there are no meanes of salvation no preaching of Gods word no invocation of Gods Name no Sacraments and therefore no Salvation concludes with these words For this cause every man must be admonished evermore to joyn himselfe to some particular Church being a sound Member of the Catholick Church Expos of Creed in the Article of the Church and Doctor Ames gives 6. Reasons why every Christian should ioyne himselfe to some particular Church or other Cas Consâ— L. 4. c. 24. Q. 1. and in another place he hath these words Illi igitur qui occasionâ—â— habent adjungendi sese Ecclesiae â—am negligunt gravissimè peccant non tantum in Deum ratione Institutionis sed etiam in suas proprias animas ratione benedictionis adjunctae etsi obstinatè persistant in ipsa incuâ—ia quicquid alias profitentur vix possunt haberi pro fidelibus Regnum Dei verè quaerentibus Medul Theol. l. 1. c. 32. Sect. 28. First whereas this 13th Question speakes of private and illiterate persons into a Church Body combined wee looke at this as an incongruous expression if not a contradiction For a company so combined as to make a Church are not fitly called private though they be illiterate in respect of humane learning in as much as a Church or a Church-body especially in times and places of peace and liberty is a publike Congregation and society and the acts of Communion which they have among themselves such as is the election and deposing of Ministers whereof the Question makes mention are not private acts but publike or people-like Neither are literate or learned men therefore publike because they are indued with humane learning unlesse withall they be called to publike office or imployment in Church or Common-wealth and therefore if illiterate be an exegesis of private we conceive that exegesis is not good Secondly whereas this Question asketh Whether it be lawfull and convenient that such a company should themselvs ordinarily examine elect ordain and depose their owne Ministers if ordinarily be as much as frequently we answer three things First that if one Church doe frequently come to such actions that is to take in and put out the same men this is not without suspition of much levity and rashnesse in the people or unfaithfulnesse or unworthy walking in the Ministers or both and therefore ordinarâ—ly that is frequent taking in and putting out againe in this manner is as much as may be to be avoided Secondly when such things doe often and frequently fall out it is doubtlesse a Judgement of God upon such a people to have so many changes in their Ministers as was that of which it was said three shepheards have I cut off in one moneth Zach. 11. 8. that People should be so oft as sheep having no Shepheard for the transgression of a land many are the Princes thereof Pro. 28. 2. So in like sort for the transgressions of a Church many are the Ministers thereof we meane when they have many Ministers by the comming in and going out of the same men or the removing of some and the taking in of others in their roome for otherwise it is a blessing of God when a Church is furnished with variety of Ministers at the same time Acts 13. 1. 21. 18. Phil. 1. 1. Thirdly yet this word ordinarily doth seeme to imply that in your judgement sometimes this may be lawfull and convenient to be done Now upon the same ground on which it may be done sometimes upon the same it may be done at other times if there be just occasion Thirdly for the assistance of the Ministers of other Churches of which this Question maketh mention if this be onely by way of counsell or advice we know nothing unlawfull or
our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Jehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for what soever must be used in the dayes of the New Testament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agreeable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Judgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the people of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver 17 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entred into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver 2. which was a whole Citie it was with them that were multiplied as the bud of the feild ver 7. and it was with them that did prosper into a kingdome ver 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Church all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also observable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Junius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not in the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the
and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 5. 13. and to forgive and receive in Penitents 2 Cor. 2. 7. 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord. If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Satan and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14. 23. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord. Secondly If the Church should exercise any Act of Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the word of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not
and with their Parents so as to be Admitted to all Church priviledges of which Infants are capable as namely to Baptisme and therefore when Parents are once Admitted their Children are thereupon Baptised if they were not Baptised afore as sometimes it falls out 2. But whether they should thereupon be admitted to all other priviledges when they come to age without any personall profession of Faith or entring into Church Covenant is another Question of which by Reason of the Infancy of these Churches we have had no occasion yet to determine what to judge or practise one way or other 3. But for the present this we would say It seemes by those words of your Parenthesis being otherwise fit you do acknowledge that Children of Church Members are not to be admitted to Church priviledges unlesse they be fit wherein we consent with you as counting it altogether unsafe that Idiots Franticks or persons openly ungracious and prophane should be admitted to the Lords Table though they were the Children of Church Members and thence we may inferre the necessity of their personall profession of their faith when they come to yeares and taking hold of Church-Covenant whereby we meane onely a Renewing of Covenant or a new professing of their Interest in Gods Covenant and walking according to it when they shall be Adulti for otherwise we do confesse Children that are borne when their Parents are Church Members are in Covenant with God even from their birth Gen. 17. 7. 12. and their Baptisme did seale it to them But notwithstanding their Birthright we conceive there is a necessity of their personall profession of Faith and taking hold of Church-Covenant when they come to yeares though you seeme to thinke it not needfull for without this it cannot so well be discerned what fitnesse is in them for the Lords Table and other Church priviledges as by this meanes it might And inasmuch as entring into Church-Covenant is nothing else but a solemne promise to the Lord before him and the Church to walke in all such wayes as the Gospel requireth of Church Members if they shall refuse to make any such promise and shall be unable or unwilling to make any profession of their Faith when it is required of them this would be an evidence against them of their unfitnesse for Church priviledges inasmuch as they openly breake that Rule 1 Pet. 3. 15. Be ready to give a Reason of the hope that is in you with meeknesse and feare What hope is there that they will examine themselves when they eat of that Bread and drinke of that Cup 1 Cor. 11. 28. Who when others do examine them they are unable or unwilling to give Answer Or how shall we thinke that they will receive the Lords Supper worthily or walke as becomes the Gospel if they do refuse to professe or promise any such matter Wherefore in this Point we cannot but fully approve the practise of the Reformed Churches among whom it is the manner as Zepporus writeth to admit Children that were Baptised in their Infancy unto the Lords Table by publique profession of their Faith and entring into Covenant consuetum est saith he ut qui per aetatem neque Doctrina Catechetica perfectum ad sacram Coenam primum admittuntur fidei confessionem coram tota Ecclesiâ publicè edant c. Polit. Ecles l. 1. c. 14. p. 158. that is The manner is that they who by reason of age and perficiency in the Doctrine of Catechisme are first Admitted to the Lords Supper should publiquely before the whole Church make confession of their Faith being brought forth into the sight of the Church by their Parents or them that are instead of Parents at the appointment of the Minister and likewise should promise and Covenant by the Grace of God to continue in that faith which they have confessed and to leade their lives according to it yea and moreover to subject themselves freely and willingly to the Discipline of the Church these words we see are full and plaine that Children are not in those Churches received to the Lords Table without personall confession of Faith and entring into Covenant before 4. But how long Children should be counted under age and whether Orphans are not to be admitted with their Guardians which is your sixt Quaery we should be willing to heare your judgement therein as having of our selves hitherto had no occasion to search into those Questions onely this we thinke that one certaine rule cannot be given for all whereby to determine how long they are under age but according as God gives experience and maturity of naturall understanding and Spirituall which he gives sooner to some then unto others Such Children whose Father and Mother were neither of them Believers and sanctified are counted by the Apostle as it seemes to us not faederally holy but uncleane what ever their other Ancestors have been 1 Cor. 7. 14. And therefore we Baptise them not If you can give us a sufficient Answer to take us off from that Scripture 1 Cor. 7. which seemes to limit this faederall sanctity or holynesse to the Children whose next Parents one or both were Believers we should gladly hearken to you therein but for the present as we believe we speake and practise according to our light And if we should goe one degree beyond the next Parents we see not but we may goe two and if two why not 3. 4 20 100 or 1000 For where will you stop And if we shall admit all Children to Baptisme whose Ancestors within a thousand Generations have been Believers as some would have us we might by this Reason Baptise the Children of Turkes and of all the Indians and Barbarians in the Country for there is none of them but they have had some Believing Ancestors within lesse then a 1000. Generations it being farre from so much since Noah and his Sonnes came forth out of the Arke We do believe that all Members of Churches ought to be Saints and faithfull in Christ Jesus Eph. 1. 1. 1 Cor. 1. 2. Col. 1. 2. Phil. 1. 1. and thereupon we count it our duty to use all lawfull and convenient meanes whereby God may helpe us to discerne whether those that offer themselves for Church Members be persons so qualified or no and therefore first we heare them speake concerning the Gift and Grace of Justifying Faith in their soules and the manner of Gods dealing with them in working it in their hearts which seemes to be your first particular in this Quaery Secondly we heare them speake what they do believe concerning the Doctrine of Faith so taking a tryall what measure they have of the good knowledge of the Lord as knowing that without knowledge men cannot well Examine themselves and discerne the Lords body as Church Members ought to doe when they come to the Lords Table And hereby also we would prevent as the Lord shall helpe us the creeping in of any into the Church
of themselves And Master Parker in the same place afore alledged in the page immediately precedent clearly sheweth against Doctor Downham Doctor Sutcliffe and others that those particular Congregations which have Presbyters of their owne with power within themselves are the most perfect and are precisely formed juxta formam illam quae in verbo patefacta est according to that forme which is revealed in the Word whereas others which have not the like are more defective and imperfect And if this be so then to binde Churches to do no weighty matters without the counsell and consent of Classes were to blinde them to bee imperfect And for Synods if they have such power that their determination shall binde the Churches to obedience as you speake it is more then we yet understand Indeed Bellarmine makes Bishops in a Councell or Synod to be Judges and that standum sit corum sententiae quia ipsi sic statuerunt quomodo statur sententia Praetoris in causis politicis that is either to obey or suffer de Concil Eccles l. 1. c. 18. But the Orthodoxe Writers do not consent to him therein for in their judgement the sentence of a Councell or Synod is onely inquisitio quaedam dictio sententiae ministratoâ—ia limitata ita ut tantum valeat decretum Concilii quantum valeat ejus ratio as Doctor Ames hath it in his Bellarminus enervatus upon that place of Bellarmine that is The sentence of a Synod is onely a certaine enquiring and giving of sentence by way of Ministery and with limitation so that the decree of the Councell hath so much force as there is force in the reason of it And Junius expresseth it thus Sententia Concilii per se ipsam suasionis non coactionis est judicium ministeriale non authoritatem per se necessitatemque adferens Animadvers upon Bellarmine in that place that is The sentence of a Councell is of it selfe onely of advice not of compulsion or constraint and brings with it a judgement ministeriall not authority of it selfe nor necessity whereunto we doe wholly consent As for that clause in this Question That the determination of a Synod should binde if not to obedience yet to peaceable suffering we know not what sufferings those should be for punishments in Purse or Person in respect of the body or outward man are not to be inflicted by Synods but by civill Magistrates and Church-censures of Excommunication or the like belong to the particular Church of which an offendor is a member out of the communion whereof a man cannot be cast but onely by his owne Church Onely Christ hath Authority to make Lawes for the government of each particular Church and the Members thereof and hâ—s lawes doe oblige all the Members and may not be omitted without sinne Jam. 4. 12. Jsa 33. 22. â— Mat. 23. 8 9 10. â—ct 3. 23. But for particular Churches they have no power to make Lawes for themselves or their Members but to observe and see all their Members observe those Laws which Christ hath given and commanded Mat. 28. 20. Deuâ— 33. 3. Iohn 10. 27. If any Church shall presume further they goe beyond their Commission and in such case their Ecclesiasticall Lawes may be omitted without sinne nay it would be sinne to be subject to them Col. 2. 20. To walke after them Hos 5. 11. to be such servants of men as not to stand fast in the liberty wherewith Christ hath made us free 1. or 7. 23. Gal. 5. 1. The outward calling of a Minister consisteth properly and essentially in election by the people as Doctor â—mes sheweth Cas Cons l. 4. c. 25. Q. 6. And this election is so essentiall that without it the Ministers calling if you speak of an ordinary Church officer is a nullity And therefore Mornay that learned noble man of France approveth that saying of Chrysostome election by the people is so necessary as that without it there is neither Altar nor Church nor Priest-hood where omitting other things it appeares to be their judgement that without election by the people the Ministery is void And Mornay addeth of his owne concerning the Bishops amongst the Papists that they were nullá plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla proinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the one presupposed the other no Imposition seeing without election in his booke of the Church c. 11. p. 375. Yet sometimes the peoples acceptance and approbation afterward may supply the want of election at the first as Iacobs after consent and acceptance of Lea made her to be his wife though hee chose her not at the first And by this we hold the calling of many Ministers in England may be excused who at first came into their places without the consent of the people If ordination by imposition of hands were of the essence of a Ministers calling then in those Churches where such ordination is not used their Ministers should want a lawfull calling which were an hard sentence against many Ministers in Scotland where as is reported this ordination is not thought necessary and therefore used or omitted indifferently Wee looke at Ordination by Imposition of hands as a solemne investing of men into their places whereto they have right and calling by election like to the inauguration of a Magistrate in the Common-wealth yet necessary by divine Institution 1 Tim. 4. 14. But not so necessary as if the Ministers calling were a nullity without it Essentia ipsa vocationis in electione legitima consistit Ordinatio pendet ab electione sicut Coronatio Principiâ— aut Magistratus inauguratio ab electione successione aut aequivalente aliqua constitutione Ames Bellarm. enervat Lib. 3. de clericis c. 2. Sect. 3. That is the essence of a Ministers calling consists in lawfull election Ordination depends upon Election as the Coronation of a Prince or the Inauguration of a Magistrate depends upon Election Succession or some other Constitution aequivalent And againe Ritus impositionis manuum non est absolute necessarius ad esse Pastoris non magis quam Coronatio ad esse Regis aut celebratio nuptiarum ad earum esse sect 10. That is the right of Imposition of hands is not absolutely necessary to the essence of a Pastor no more then the Coronation to the essence of a King or the Celebration of Marriage to the essence thereof Ordination of Ministers is not a private action but publique and ought to be done publiquely in the Assembly of the Church and therefore the persons that performe it whether they be ordinary Church Officers or no cannot in any congruity of speech be called meere private persons in that Action 2. The Church that hath no Officers may elect Officers or Ministers unto themselves therefore it may also ordaine them which Argument Dr. Whitaker useth as wee shall see anon If it have Commission and power from Christ for the one and that the greater it hath it also for the other which is
must have in it both matter and forme and as the matter by Gods appointment are visible Saints or visible beleevers Ephes 1. 1. 1 Cor. 1. 2. and in the New Testament onely so many as may meete together in one Congregation So the forme is a uniting or combining or knitting of those Saints together into one visible body by the band of this holy Covenant Some union or band there must be amongst them whereby they come to stand in a new relation to God and one towards another other then they were in before or els they are not yet a Church though they be fit materialls for a Church even as soule and body are not a man unlesse they be united nor stones and timber an house till they be compacted and conjoyned Now that a company becomes a Church by joyning in Covenant may be made good sundry wayes first By plaine Texts of Scripture as from Deut. 29. 1 10 11 12 13. Yee stand this day all you before the Lord your God your Captaines of your Tribes your Elders your Officers with all the men of Israel ver 10. That thou shouldest enter into Covenant with the Lord thy God ver 12. and he may establish thee for a people unto himselfe ver 13. So that here is plainâ—y shewed that here was a company ver 10. and this company were to be established to be a people unto the Lord that is to say a Church ver 13. And this is done by the peoples entring into solemne Covenant with God ver 12. And therefore a company of people doe become a Church by entring into Covenant with God This Covenant was not like our Church-Covenants for it was of all the Nation together whereas the Church-Covenant with us is of some select persons leaving out others 1. This Objection concerns the matter of a Church but the Covenant is not the materiall cause of a Church but the formall cause thereof and for this the Text is plaine and expresse that by entring into Covenant with God a people come to be the Lords people that is to say his Church 2. If it was of all the people together the reason was because that Church was a nationall Church now if a nationall Church becomes a Church by entring into solemne Covenant with God then a Congregationall Church becomes a Church by the same means for there is no difference between them in this point 3. Though it was of all the people we may not say it proves that when we looke at the materiall cause of a Church there may be a promiscuous taking in of all Commers without distinction or separation of the precious from the vile for first when God took in this Nation to be his people he separated them from all the Nations of the earth besides so that there was a distinction and separation of some from others Secondly this generation was generally a generation of beleevers for it was they that were to enter into the land within a while after for they were fortie yeares in the Wildernesse this Covenant was made in the last moneth save one of the last of those fortie yeares Deut. 1. 3. And their carkasses fell not in the Wildernesse through unbeliefe as their Fathers did Num 14. Heb. 3. but entred by faith and when they were entred subdued Kingdomes by their faith Heb. 11. 33. and served the Lord all the dayes of Joshua and of the Elders that out lived Joshua Josh 24 31. As for that which is said of them ver 4 5. of this Chap. that the Lord had not given them eyes to see c. that proves not that they were wholly hardned in a carnall estate but onely that they were dull and slow of heart to consider of sundry dispensations of God towards them for as much is said of the disciples of Christ Mar. 8. 17 18. when doubtlesse they were not meere carnall or naturall persons This people Deut. 29. could not become the Lords people by entring into solemne Covenant with God for they were the Lords Church and people already before this 1. If they were yet that was by entring into solemne Covenant with God on Mount Sinai when the Lord had brought them up out of the Land of Aegypt for then they entred into solemne Covenant with God and God with them and so they becâ—me the Lords peculiar people Exod. 19 4 5 6 8. c. If they were his people before that yet that also was by Covenant made with them in the loynes of Abraham when God tooke him and his seede to be his Church and people yet separating Ishmael from Isaac and Esâ—â— from Jacob that the inheritance of the Covenant of God and of being the Church of God might rest in the house of Jacob. 2. Yet it was not without great reason that the Lord should now establish them by solemne Covenant to be a people to himselfe because the Nation had been much degenerated from the spirit and wayes of Abraham in Aegypt and had broken that Covenant by their Idolatries there Ezek. 20. 7 8. And the Covenant made in Sinai or Horeâ— when they were come out of Aegypt they had also broken by their Idolatries in the Wildernesse Ezek 20. 13 16. for which causes and the like the Lord consumed that generation that they never entred into the Land Josh 5. 4 6. And therefore now when their posteritie and children were ready to enter in the Lord entred into Covenant with them and thereby established them to be his people their Fathers being cut off for breaking the Covenant But still it was by Covenant that both Fathers first and children afterward became a Church and people unto God and when this generation were entred into the Land their Covenant made before between God and them was confirmed by Circumcision Josh 5. 3. 7. they being not Circumcised before But this Covenant was of the whole Church with God and therefore not like our Church-Covenants which are between the Church and the members concerning watchfulnesse over one another and the like Our Church-Covenants are with the Lord himselfe as was shewed before in the description thereof For watchfulnesse and duties of edification one towards another are but branches of the Lords Covenant being duties commanded by the Law and so it was with that people of Israel who when they promised and Covenanted to walke in all the wayes of God in all his statutes and commandements and judgements they promised these duties of love and watchfulnesse and edification one towards another because these were duties commanded and required of God Lev. 19 17. Deut. 29 8. the neglect whereof in the matter of Achan was the sinne of all the Congregation and brought judgement upon them all Josh 7. 11 12. Yea by this Covenant they were bound to duties towards them that were not then present but children afterward to be borne and proselytes that afterward should be added to them ver 14 15. Like as
renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is in this case And that dissolving the Covenant is that which dissolves a Church is plaine from the Text alledged Zach. 11. where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Judah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo. That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Lacdicea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from another because these are common to them all then how can Covenant distinguish them sith all Churches are joyned by Covenant one as well as another It is not a Covenant simply or a Covenant in generall that doth constitute a Church or distinguish one Church from another but a Covenant with application and appropriation to these persons Even as it is in marriage though all married couples be united by Covenant and a Covenant wherein one couple promiseth the same duties that another couple doth yet a Covenant with application and appropriation of the duties covenanted to this man and this woman in particular such a Covenant is the very thing that make a couple man and wife together and gives them mutuall power over each other as husband and wife and puts a distinction between them and all other men and women in the world And so it is in this case a Covenant to performe Church-duties with application and appropriation to such persons is the very thing that constitutes a Church and distinguisheth one Church from another And thus much concerning the former of the two particulars to shew the use of Church-Covenant viz. that it is that whereby a company doe become a Church The second particular is this that taking hold of the Covenant or joyning in it is that which makes a particular person a member of a Church And this followes upon the former and that may be the first Argument to prove it If joyning in Covenant be that which makes a company to become a Church then taking hold of that Covenant is requisite to make a particular person become a member of the Church But the first is true as hath been shewed before Therefore the second is true also If compacting and conjoyning of stones and pieces of Timber be that that makes an house then a particular stone cannot become a part of that house till it be compacted and conâ—oyned to the rest But the former is true even in the Church of God which is the spirituall Spouse and Citie of God living stones Christians beleevers must be compacted together and builded up together Ephes 2. 21. 22. Psal 12â— 3. and therefore the latter is true also that a particular Christian becomes a member of the Church a part of that building by being combined with the rest A second Argument may be drawne from the Scripture Isa 56. 3 6 7. Let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying the Lord hath utterly separated me from his people c. The sonnes of the strangers that joyne themselves to the Lord to serve him c. and take hold of my Covenant even them will I bring to my holy mountaine and make them joyfull in my house of Prayer c. Concerning which Scripture note three things to the present purpose First That these strangers were members of Christ true beleevers joyned to God by Faith for it is said they have joyned themselves to the Lord v. 3 v. 6. that they loved the name of the Lord served him and kept his Sabbaths v. 6. and yet for all this they were not as yet joyned as members of the visible Church for if they had been joyned there would have been no cause for such a complaint the Lord
the said Church in particular in Church fellowship 4. And not to depart from the said Church afterward without the consent thereof or how doe you hold and practise in these things 9. Whether doe you hold all or the most of our Parish assemblies in Old-England to be true Visible Churches of Christ with which you may lawfully joyne in every part of Gods true worship if occasion served thereto or if not all or the most then what ones are those of which you so account and with which you durst so partake or joyne and in what respects And why be not the rest such as well as they 10. If you hold that any of our parishionall Assemblies are true Visible Churches and that the Members thereof are all or some of them at least members of true visible Churches then whether will you permit such members at least as are either famously knowne to your selves to be godly or doe bring sufficient Testimoniall thereof from others that are so knowne or from the Congregation it selfe whereof they were members here to partake with you in all the same Ordinances and parts of Gods true worship in any of your Congregations as by occasion they may be there in the same manner and with the like liberty as you would permit any that might happily come unto you from any of the Churches of Geneva France the Low-Countreyes or yet from any one Church to another among your selves Suppose from some Church about Connecticut or that of Plimouth c. Vnto the Church at Boston New-Towne Dorchester c. Or if not what may be the Reason thereof 11. Whether doe you hold our present standing in our Parish Assemblies here in Old ENGLAND to bee lawfull and safe to be continued in or how fâ—rre it may be so 12. Whether doe you hold that every Believer is alwayes bound to joyne himselfe as a fixed Member to some one particular Congregation so as if he doe not and so oft and so long as he doth it not so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. as an Heathen or Publican out of the Kingdome of Christ and possibility of salvation according to that maxime in divinity Extra Ecclesiam non est salus 13. VVhether doe you thinke it lawfull and convenient that a company of private and illitterate persons into a Church body combined should themselves ordinarily examine elect ordaine and depose their owne Ministers of the word without the asistance of any other Ministers of other Churches where the same may be had 14. Whether doe you hold that every small Company of seaven or nine or twenty or fourty persons combined into a Church body be such a Church as by the ordinance of Christ hath and ought to have all power and exercise of Church Government So as they may transact all Ecclesiasticall businesses independently amongst themselves 15. Whether do you give the exercise of all Church power of Government to the whole Church or to the Presbiters thereof alone and if to those then we desire to know what act of Government and Superior authority properly so called may the Presbiters doe more then any other member may doe or without the particular consent of the rest wee crave to have those particular Acts mentioned and how and over whom in those Acts the Presbiters doe rule in propriety of speaking more then the rest of the Congregation doe 16. Whether doe you not permit Women to Vote in Church matters 17. Whether in Voting doe the Major part alwayes or at any time carry Ecclisiasticall matters with you or in what things doth it in what not 18. What meanes have you to preserve your Churches in Vnity and Verity or to correct or reduce any Church erring in Doctrine or practice As 1. Whether you have any plat-form of Doctrine and Discipline agreed upon or if you have not whether meane you to have one and when and thinke you it lawfull and expedient so to have 2. Whether have you combined your selves together into Classes or purpose so to doe so as to doe no weighty matter without their counsell and consent 3. Or give you any power to Synods and Councells to determine and order things that cannot otherwise be ended so as that their determination shall bind the particular Churches so assembled to due obedience in case they decree nothing but according to Truth and right and to peaceable suffering in case they should doe otherwise Or what other course you have or intend to have for that end aforesaid 19. Whether hold you that each particular Church may lawfully make such Laws or Orders Ecclesiasticall for the Government of it selfe and the Members thereof for decency order and Edification as shall oblige all her Members and may not be omitted without sinne 20. Wherein hold you that the whole Essence of a Ministers calling doth consist As 1 whether is Election by the People it yea or no Or 2. is it so Essentiall as that without it the Ministers calling is a meere nullity Or 3. is Ordination as Essentiall a part thereof as the Peoples Election Or 4. is it but a meer formality and solemnity of their calling 21. Whether doe you hold it lawfull for meer lay or private men to ordaine Ministers in any case 22. What Essentiall difference put you between the Office of Pastor and Teacher and doe you obserâ—â—e the same difference inviolably and do not your Teachers by vertue of that Office give themselves usually to application of doctrine as well as your Pastours and do they not also usually apply the Seales 23. What authority or Eminency have your Preaching Elders above your sole Ruling Elders or are they both equalls 24. VVhether may a Minister of one congregation being thereto requested do as a Minister any act of his Ministery as Preach Baptize Administer the Lords Supper Ordain c. in and unto other Congregations besides his owne 25. Whether hold you that a Minister of a Congregation leaving or loosing his place suppose without his fault doe withall lose both Nomen and Esse of his ministery and do become a meere Lay or private man untill he be a new elected and ordained 26. Whether doe you allow or thinke it lawfull to allow and settle any certain stinted maintenance upon your Ministers 27. Whether doe you permit and call upon meer Lay and private men neither being in the ministerie nor intended to it ordinarily to preach or Prophecie publiquely in and before the Congregation and whether thinke you that prophecying mentioned 1 Cor. 14. be to be understood of such and be an ordinary and standing order of God in the Church 28. Whether doe you allow and call upon your people publiquely before all the Congregation to propound Questions move doubts argue with their ministers of matters delivered either by them or others either at the same or some other time 29. Whether hold you that the conversion of sinners to God is ordinarily
the proper fruit and effect of the word Preached by a Minister alone and that by vertue of his Office alone or that it is alike common to ministers and Lay persons so they be gifted to preach 30. Whether all and every of your Churches including Plimouth c. do precisely observe the same course both in Constitution and Government of themselves 31. VVhether would you permit any Companie of Ministers and People being otherwise in some measure approvable to sit downe by you and set up and practise another forme of Discipline enioying like libertie with your selves in the Common-wealth and accepted as a sister Church by the rest of your Churches 32. VVhether hold you it lawfull to use any set forms of Prayer in publique or private as the Lords prayer and others either made by himselfe that useth the same or else by some other man THE ANSWERS TO THE Aforegoing QUESTIONS The first Question Answered ALL the English and others also are freely admitted to be present in our Congregations at the reading of the Scriptures and exposition thereof which is wont alwayes to goe along therewith at the preaching of the word singing of Psalmes Prayers Admitting of Members and dispencing of Censures And many also are admitted to Church Communion and so to partake in Church Ordinances and priviledges as Sacraments power of Election Censures c. though many also there are who are not yet admitted to this Church Communion But whether is the greater number those that are admitted hereunto or those that are not we cannot certainly tell But in the Churches in the Bay where most of us are best acquainted we may truely say that for the heads of Families those that are admitted are farre more in number then the other besides whom there are likewise sundry children and Servants that are Admitted also And for the Reasonâ— why many are not yet received to Church Communion they are sundry 1. Many are not admitted because they are not yet knowne Every yeare hitherto God hath replenished the Country with many new commers and these at the first are not suddainly taken in as Members of Churches till by time there have been some triall of them and better occasion to know them what they are Sometimes once a yeare there are in the Land many hundreds and some thousands of this sort 2. When by time they come to be knowne many do appeare to be carnall and give no Testimony of being Members of Christ and therefore if they should offer themselves to be Members of Churches the Churches would not see Warrant to receive them because the Church is the body of Christ 3. Some that are Godly do of their own accord for a time forbeare to offer themselves till they be better acquainted with the Church and Ministry where they intend to joyne and with the wayes in which the Churches walke in this Country and and till they be better informed what are the duties of Church Members 4. Those that are knowne to be Godly are all admitted in some Church or other presently upon their own desire when they offer themselves thereto except any have given offence by walking in any particular in their Conversation otherwise then becomes the Gospell and then such are to give satisfaction to them to whom they have given offence by acknowledgeing their offence and shewing repentance for it and then they are Admitted It is one thing what Churches ought to be by the appointment of Jesus Christ another what weaknesse and swervingâ— from his appointment he may beare withall for a time before he renounce and cast off a People from being his Church In respect of the former our Answer is That when a Visible Church is to be eâ—rected planted or constituted by the Appointment of Christ it is necessary that the matter of it in regard of quality should be Saints by calling Visible Christians and Believers 1 Cor. 1. 2. Eph. 1. 1. And in respect of Quantity no more in number in the dayes of the New Testament but so many as may meet in one Congregation 1 Cor. 11. 20 14. 23. Acts 14. 27. 15. 22 30. And the forme a gathering together of these visible Christians a combining and uniting of them into one body by the bond of an holy Covenant for which we refer you to the Apolgie of the Churches in N. E. sent the last yeare in way of Answer to Mr. Bernard For the latter we deny not but visible Churches rightly constituted at the first may degenerate and great corruptions may grow therein both in respect of matter and forme and likewise in respect of their walking and Administrations and yet the Lord in his patience may beare long with them before he give them a Bill of Divorce and make them Lo-ammi not a People as the example of the Church of Israel in the old Testament Of the Church of Corinth the Churches of Galatia the 7 Churches of Asia and others in the New Testament doe abundantly manifest But what degrees of corruption may be before the soule as it were and life and being of a Church be destroyed is hard for us precisely and punctually to determine or to say thus farre a Church may erre and yet remaine a Church but if it proceed any further then it ceaseth to be a Church any more onely in the generall this we observe the Lord doth not presently cast off a Church or give them a Bill of Divorce no not for fundamentall errors in Doctrine or Idolatry in Worship or Tyranny in Government till after obstinate and rebellious rejection of Reformation and the meanes thereof for all these were found in the Church of Israel when they crucified Christ yet the Apostles rejected them not till after the light of Grace offered and blasphemously rejected Acts 13. 45 46. But if your selves have so Studied this point as to have ripened and formed thoughts therein we should gladly receive light from you We do not know any visible Church of the N. T. properly so called but onely a particular Congregation and therefore when this Question in the first and last clause of it speakes of Believers within the visible Church as Members thereof although they be not Members of that particular Congregation where for the present they reside nor of any other this speech seemes to us according to our apprehension to imply a contradiction They that are within the visible Church as Members thereof must needs be Members of some particular Congregation because all visible Churches are Congregationall as Mr. Baine sheweth at large from the Church of Antioch Act. 14. 27. the Church at Corinth 1 Cor. 11. 14. and other examples and Reasons with Answers to the objections to the contrary in his Dioces Triall Quest 1. Whereto we referre you in this Point neither is he alone in this Tenent for Mr. Parker and many other teach the same Those silenced and deprived Ministers that wrote the Booke called The Christian and
that may be infected with corrupt opinions of Arminianisme Familisme c. or any other dangerous error against that faith which was once delivered to the Saints as knowing how easily such men if they were admitted might infect others and perhaps destroy the Faith of some And this seemes to be intended in your second particular For both these we have our warrant as in Generall from those places which shew how Church Members ought to be qualified that they ought to be Saints faithfull in Christ Jesus c. So in speciall from that Math. 3. 6. Acts 19 18 Acts 8. 37. 38. Where men before they were admitted made profession of Repentance towards God and faith towards the Lord Jesus Christ for it is expressely said that they confessed their sinnes they confessed and shewed their deeds they professed their faith in Jesus Christ the Sonne of God Thirdly when this is done those that by manifestation of Repentance and Faith are approved as fit Members for a Church do openly professe their subjection to the Gospel of Christ and to all the Ordinances of God in that Church where now they joyne as Members which seemes to be your third particular in this Quaerie The Distinction of particular Churches one from another as severall and distinct Societies seemes to us a necessary ground for this practise for without this kinde of Covenanting we know not how it would be avoyded but all Churches would be confounded into one inasmuch as it is neither Faith nor intire affection nor Towne-dwelling nor frequenting the Assemblies that can make a man a Member or distinguish Church Members from other men See the Apologie 4. Your fourth particular in this Quaerie is Answered in the Answer to the sixt Position sent the last yeare Besides all these we heare the testimony of others if there be any that can speake of the conversion and Godly conversation of such persons which we judge to be a warrantable course from Acts 9. 26 27. It is the second of your Quaeries what things we hold necessary to the Being of a true visible Church in Generall which being Answereâ— this of the Parish Assemblies in England in particular whether we hold all or the most of them to be Churches we conceive might well have been spared They that now the state of those Assemblies may make application of the Generall to the particulars if they have a calling therunto Yet because you are pleased to put us to this also we thus Answer 1. That we doubt not but of Ancient time there have been many true Churches in England consisting of right matter and compacted and united together by the right forme of an holy Covenant For Mr. Fox sheweth at large that the Gospel was brought into England in the Apostles times or within a little while after Acts Moâ— lib. 2. begining p. 137. Where hee reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperor under whom Christ suffered and that Joseph of Arin athea was sent of Philip the Apostle from France to England about the yeare of Christ 63. and remained in England all his time and so hee with his fellowes laid the first foundation of Christian Faith among the Brittaine people and other Preachers and Teachers comming afterwards confirmed the same and increased it Also the said Mr. Fox reporteth out of Tâ—rtullian that the Gospel was disperced abroad by the sound of the Apostles into many Nations and amongst the rest into Brittaine yea into the wildest places of Brittaine which the Romans could never attaine unto and alledgeth also out of Necephorus that Simon Zelotes did spread the Gospell to the West Ocean and brought the same into the Iles of Brittanie and sundry other proofs he there hath for the same Point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their meanes it is like there were Churches planted there of Saints by calling which is the right matter of Churches and by way of holy Covenant as the right form for that was the manner of Constituting Churches in the Apostles times as also in the times afore Christ as hath been shewed from the Scripture in the Apologie And the footsteps hereof though mixed with manifold corruptions that have growne in aftertimes are remaining in many places of the Land to this day as appeareth by those 3 Questions and Answers at Baptisme Abrenuntias Abrenuntio Credis Credo Spondes Spondeo Dost thou renounce the Devill and all his works I renounce them all dost thou believe in God the Father c I do believe Dost thou promise to walk according to this Faith c I do promise For though it may be they conceived that men entred into the Church by Baptisme yet hereby it appears that their judgment was that when men entred into the Church there ought to be a renouncing of sin and believing on Christ and an open professing of these things with a promise to walk accordingly Secondly Though Popish Apostacy did afterwards for many ages over-spread all the Churches in England as in other Countries yet we believe God still reserved a remnant according to the Election of Grace amongst them for whose sake he reserved the Holy Scriptures amongst them and Baptisme in the name of the Trinity onely And when God of his rich Grace was pleased to stirre up the Spirit of King Edward the sixth and Queene Elizabeth to cast off the Pope and all fundamentall errors in Doctrine and Worship and a great part of the Tyranny of Popish Church Government though at first some Shires and sundry Parishes stood out against that Reformation for a time yet afterwards they generally received the Articles of Religion agreed upon Anno 1562. which are published and consented to by all the Ministers endowed in every Congregation with the silent consent also of the people and subscription of the hands of the chiefe of them wherein they do acknowledge no rule of Faith or manners but the holy Scriptures no divine Worship but to God onely no mediation nor salvation but in Christ onely no conversion by mans free will but by Gods free Grace no Justification but by Faith no perfection nor merit of works with sundry other necessary and saving truths all which containing the Marrow and Summe of the Oracles of God wich are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eloquia Des concredited onely to the Church Rom. 3. 1. 2. and which are that saving Doctrine of truth which is fruitfull in all the world where it comes â—olo 1. 5 6. and upon which the Church is grounded and built and which also it holdeth forth and maintaineth 1 Tim. 3. 15. we do therefore acknowledge that where the people do with common and mutuall consent gather into setled Congregations ordinarily every Lords day as in England they do to heare and teach this Doctrine and do professe their subjection therunto and do binde themselves and their
carry matters justly and according to the Rules of the Word The power of the Keyes Matth. 16. 19. among other things noteth Ministeriall or delegated power of Government and this power is committed by Christ unto the Church as may appeare if wee consider first to whom Christ directed his Speech in that place of Scripture not to Peter alone but to all the Disciples also for to them all the Question was propounded by Christ vers 15. And â—eter answered in all their names Secondly that he and they were not then looked upon as Apostles or generall officers of all Churches for that Commission was not yet given them but as Disciples and Beleevers believing with the heart and confessing with the mouth Jesus Christ the rocke upon whom the Church is built wherein as they did represent all Believers so in Peter and the rest the Keyes are committed to all Believers that shall joine together in the same confession according to the order and ordinance of Christ And therefore afterward this power of Government is expresly given to the Church Matth. 18. 17. according hereunto in that description of the visible Church as it is instituted by Christ in the new Testament Rev. 4. The members of the Church are seene by John in a vision sitting on thrones cloathed with white rayment having on their heads Crownes of Gold vers 14. Now Thrones and Crownes are ensignes of authority and power to note unto us that authority and governing power which is committed by Christ unto the Church Doctor Fulke hath this saying The Keyes of the Kingdome of Heaven whatsoever they are be committed to the whole Church and not to one person onely as Cyprian Augustine Chrysostome Jerome and all the ancient Doctors agreeably to the Scriptures doe confesse against the Popes pardons chap. 3. P. 381. And elsewhere he saith The authority of Excommunication pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whoâ—e Church whereof they are appointed Governours to avoid confusion against the Rhemists on 1 Cor. 5. Sect. 3. And Doctor Whitaker hath these words Hoc est quod nos dicimus Petrum gessisse personam omnium Apostolorum quare hanc promissionem non uni Petro sed toti Ecclesiae factam esse totam Ecclesiam in illo claves accepisse De pontif Roman Q. 2. c. 4. Sect. 17. And in that Booke hee is pregnant and plaine in this that by the Keyes is meant all Ecclesiasticall power and Jurisdiction and that these Keyes are given in Peter to the whole Church The same is also taught by Master Parker Polit. Eccles l. 3. c. 1. 2. 3. 4. 5 6. where he proves by many Arguments that every visible Church which hee acknowledgeth to be no other but a particular congregation hath the power of all Ecclesiasticall Government and Jurisdiction commited to it by Christ Jesus and answereth many Objections to the contrary And page 2 of that third Book making mention of foure Opinions concerning those words of the Keyes and power of binding and loosing Matth. 16. 19. the first of them that understand the Pope onely to be meant thereby as Peters successour the second of them that understand it of the Diocesan Bishop The third of them that understand those words as meant of the Ministers but the Ministers alone The fourth of them that understand Peter to represent the Church in that place and therefore that that promise is made unto the Church Of these he refuseth the three first as unsound and maintaines the fourth as onely agreeing to the truth And Master Baine saith Every Church by Christs institution hath power of Government Dioces Tryall Quest 1. p. 8. And hee tells us page 11. what hee meant by Church The word Church saith he wee understand here not figuratively tataken Metonymically for the place Synâ—cdochecally for Ministers administring ordinances but properly for a body politicke standing of People to be taught and governed and of Teachers and Governours So that in his judgement every Church properly so called hath power of Government within it selfe and by these words of his it may also be concluded that all power of Government is not in the Elders alone for the power of Government by Church institution is in every Church properly so called But Ministers are not a Church in propriety of speech but onely figuratively by a synecdoche And therefore all power of Government is not in the Ministers alone but a Church properly so called is the Body politique consisting of people and Ministers But of this more may bee said in the next Question Fourthly for the matters of Independency whereof this Question also makes mention We doe confesse the Church is not so independent but that it ought to depâ—nd on Christ both for direction from the rules of his holy Word Ioh. 10. 27. Act. 3. 23. and for the assistance of his holy Spirit to discerne those rules and to walke according to them when they shall be discerned Ioh. â—5 5. and 16. 13. but for dependency upon men or other Churches or other subordination unto them in regard of Church Government or power Wee know not of any such appointed by Christ in his Word Our Saviours words are plaine If a man heare not the Chuâ—ch let him beto thee as an Heathen or Publican And his promise unto his Church is plaine also that whatsoever they shall binde on earth shall be bound in Heaven c. Mat. 18. 17. c. And the Apostle bids the Church deliver the impenitent sinner unto Satan 1 Cor. 5. 4. 5 6. Now when the man upon the Churches censure comes to be in case as an Heathen or Publican yea becomes bound in Heaven as well as bound in earth and also delivered unto Satan this seems to us to be such a firme ratification of the Churches censure as leaves no roome for any other Ecclesiasticall power on earth to reverse or disanull the same and so takes away that kinde of dependency and subordination of Churches Nos plane dicimus â—cclesias initiò regi solitas esse à suis pastoribus sic quidem ut nullis essent externis aut Ecclesiâ—s aut Episcopis subditae non Colossensis Ephaesiâ—ae non Philippensis Thessaloniensi non hâ— Romanae non Romanae cuiquam seâ— paris omnes inter se juris essent id est sui omnes juris et mancipij Whitak de Pontif. Roman Question 1. Chapter 1. Section 3. That is in summe The Churches were not dependent and subordinate to others but all of them absolutely free and independent Wee affirme saith Master Baine that all Churches were singular Congregations equall in dependent each of other in regard of subjection Diocesse tryall Q 1. pag. 13. The twentieth Chapter of Mr. Parker his third Booke of Eccles Politie hath this Title De summitate Ecclesiae particularis And
the lesser Now ordination is lesse then election and depends upon it as a necessary Antecedent by divine Institution by vertue of which it is justly administred being indeed nothing else but the admission of a person lawfully elected into his Office or a putting of him into possession thereof whereunto he had right before by election as was said before in answer to the precedent Question 3. If a Church have Ministers or Elders before then this ordination is to be performed by the Elders of the Church and in their Assemblie 1 Tim. 4. 14. as also many other acts are to be performed by them 4. This Ordination thus performed by the Elders for the Church may fitly be called the Act of the whole Church as it is the whole man that seeth that heareth that speaketh when these acts are instrumentally performed by the eye the eare and the tongue in which sense Master Parker saith Ecclesia per alios docet baptisaâ—que Polit. Eccles l. 3. c. 7. p. 26. 5. But when a Church hath no Officers but the first Officers themselves are to be ordained then this Ordination by the Rite of imposing of hands may be performed for the Church by the most prime grave and able men from among themselves as the Church shall depute hereunto as the children of Israel did lay their hands upon the Levites Numb 8. 10. Now all the Congregation could not impose all their hands upon them together all their hands could not possibly reach them together and therefore it must needs be that some of the Congregation in the name of the whole body performed this Rite And as this Scripture sheweth that the people may in some cases lay their hands upon Church Officers for the Levites were such upon whom the children of Israel did lay their hands so let it be considered whether these reasons doe not further make it manifest 1. Men that are in no Office may elect therefore they may ordaine because ordination is nothing else but the execution of Election 2. If it were not so then one of these would follow either that the Officers must minister without any Ordination at all or else by vertue of some former Ordination received in some other Church or else they must be ordained by some other Minister or Ministers of some other Church that were ordained afore them and so the Ministery to be by succession But the first of these is against the Scripture 1 Tim. 4. 14. Heb. 6. 2. And the second were to establish the Popish opinion of the indeleble Character imprinted as they imagine in their Sacrament of holy Orders Whereas for ought we can discerne If when they are called to Office in any Church they have need of a new Election notwithstanding their former election into another Church then they have by the same ground need of a new Ordination for Ordination depends upon Election If their former Election be ceased their former Ordination is ceased also and they can no more minister by vertue of a former Ordination unto another Church then by vertue of a former Election And for the third we doe not understand what authority ordinary Officers can have to ordaine Ministers to such a Church of which themselves are not so much as Members Besides at some times namely at the first Reformation after the times of Popery there were no others to be had but from the Pope and his Bishops and Priests Now it were a pittifull case if the Sheep must have no Shepherd but such as are appointed to them by the wolves That is if Gods people might not have Ministers but onely from the popish Bishops This were to say either that the Ministers of Antichrist must or may ordaine Ministers to the Church of Christ or else that the popish Bishops are true Ministers of Christ And if Protestants thinke it necessary that their first Ministers should be ordained by the popish Bishops it is no marvell if the Papists do thereupon believe that their Church is the true Church and their Bishops true Ministers Such a scandall is it unto them to maintaine this personall succession of the Ministery But God doth so much abhorre Antichrist that hee would not have his people to seek to him nor his Priests to ordaine Christs Ministers as he would not take of Babilon a stone for a Corner nor a stone for a foundation Ier. 51. 26. 3. It is thus in civill Corporations and Cities the Major Bayliffe or other chiefe Officer elect is at his entrance and inauguration to receive at the hands of his Predecessors the Sword or Keyes of the City or to have some other solemne Ceremonie by him performed unto him yet if either there be no former as at the first or that the former be dead or upon necessity absent when his Successor entreth then is this Ceremony and worke performed by some other the fittest Instrument neither need that City borrow any Officer of another City neither could he entermeddle there without usurpation though both the Corporations have the same Charter under the same King And so it is in this spirituall Corporation or City the Church of God 4. That this point may seeme the lesse strange to you we pray you consider with us a little further the nature of this Ordination and then wee will adde the Testimonies of some eminent Protestant Writers in this case that you may see this is not any singular opinion of ours For the former some indeed have so highly advanced this Ordination that they have preferred it farre above preaching the Word ministring the Sacraments and Prayer making it and the power of Excommunication the two incommunicable Prerogatives of a Bishop above an ordinary Minister yet the Scripture teacheth no such thing but rather the contrary for when the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching preaching baptising Mat. 28. 19 20. Mark 16. 15 16. If Ordination of Ministers had bin such a speciall worke there would belike have bin some mention of it in their Commission And certaine it is the Apostles counted preaching the Word their principall worke and after it Prayer and the ministring of the Sacraments Act. 6. 4. 1 Cor. 1. 17. If ordaining of Ministers had bin in their account so prime a worke it may seem Paul would rather have tarried in Creete to have ordained Elders there then have gone himselfe about preaching seaving Titus for the other Tit. 1 5. By all which it appeares that ordaining of Ministers is not such an eminent work as that it is to be preferred above preaching the Word and ministring the Sacraments and therefore to be performed by them that are superiours unto ordinary Ministers preaching and ministring the Sacraments being left as inferiour workes unto Ministers of an inferiour ranke as they would have it that stand for the superiority of Docesan Bishops neither is it equall unto those other workes afore
Titles that are given to the Church as first that the Church is said to be married or espoused unto Christ Jer. 2. 2. 3. 14. 2 Cor. 11. 2. From whence the Argument may be formed thus If every Church becomes a Church by being married or espoused unto Christ then a company becomes a Church by way of Covenant But the former is true therefore the latter is true also The Assumption that a Church becomes a Church by being married unto Christ is plaine from the former Scriptures where the Church of Israel and the Church of Corinth in regard of their entring into Church-Estate are said to be espoused and married unto Christ as a loving and chast Virgine to one husband Which spirituall marriage between Christ and his Church is also taught in the type of the marriage between King Salomon and Pharoahs daughter Psal 45. The Consequence of the Proposition is plaine in reason for there is no marriage but by way of Covenant no woman becomes a mans wife but by way of bestowing her selfe in Covenant upon such a man neither doth a man become an husband but by the same means and therefore the Scripture speaking of the violation of marriage calls it a violation of Covenant Prov. 2. 17. Christ hath but one wife or Spouse Cant. 6 9. The Catholique Church indeed is but one viz the whole company of Gods Elect in heaven in earth dead now living and not yet borne But as there is the Church-Catholique which is but one so there are particular and visible Churches which are in number many and therefore the Scripture speakes of Churches 2 Cor. 8. 1. 19. Gal. 1. 2. Of the Churches of the Gentiles Rom. 16. 4. Of seven Churches Rev. 1. 4. Of all Churches 1 Cor. 14. 33. 7. 17. Rev. 2. 23. But if every particular Church be the wife of Christ how many hundred wives should he have 1. If the Church of Israel Jer. 2. 2. the Church of Corinth 2 Cor. 11. 2. The Jewish Church Rev. 19. 7. be the Spouse and wife of Christ there is no reason but others should be the same also especially seeing there is no particular Church but in respect of their Church estate they may decline and goe a whoring from Christ and that shews that they were first espoused to him for no woman can be said to goe a whoring from a man if shee were never married nor espoused to him at all 2. This that seemes an absurditie and were a sinfull practise among men in respect of Christ is a certaine truth and no dishonour unto him at all to have more Spouses then one upon earth many spirituall Spouses Men cannot give themselves wholly and intirely to many as Christ can Every faithfull soule is espoused and married unto Christ and in that respect he hath not onely many hundred but many thousand yea many millions of spirituall Spouses But this spirituall marriage is between Christ and the Church But the Church-Covenant is between the Church and the members and therefore this marriage doth not prove the Church-Covenant 1. In some sort there may be said to be a marriage between the Church and the members viz. in respect of that deare love and affection that ought to be between them and therefore it is said As a young man marrieth a Virgine so shall the children of the Church be married to the Church Isa 62. 5. 2. But properly the marriage is between Christ the Church and so is the Covenant also so farre as therein they give up themselves to Christ as unto an head and Lord as a woman in the Covenant of marriage doth give up her selfe unto her husband And the performance of such duties as the Church and the member owe one unto another is a branch of that marriage-Covenant wherein they are tyed to Christ for Christ himselfe in his Covenant requires not onely that they should give up themselves to him but also that they should performe these duties one unto another And accordingly it is said of the Churches in Macedonia that they gave up themselves first to the Lord and then to us by the will of God 2 Cor. 8. 5. True it is they doe also binde themselves by Covenant one unto another but in that respect the Covenant is properly a brotherly Covenant like that 1 Sam. 20 8. Amos 1. 9. because there the engagement is to one another as brethren fellow-members and fellow-helpers and not as to one head or Lord as it is in respect of Christ and therefore in that respect it is not so properly a marriage-Covenant as it is in respect of Christ though duties to one another are promised in their Covenant with one another and also in their Covenant with Christ In briefe thus They promise unto Christ duties to him and duties to one another according to him and so their Covenant is a marriage-Covenant with Christ They promise also to one another duties to one another and so it is a brotherly Covenant Another Title given to the Church which also proves that a Church is made by Covenant is the Title of a Citie or Citie of God Psal 87. 3. 48 1. 8. 122. 3. Ephes 2. 19. The Argument lyeth thus If a true Church be a Citie of God then a Church becomes a Church by Covenant But every true Church is a Citie of God Ergo. The Assumption is proved by the Scriptures forealledged The Consequence of the Proposition is plaine in reason for every Citie is united by some Covenant among themselves the Citizens are received into jus Civitatis or right of Citie priviledges by some Covenant or Oath And therefore it is so likewise in this Citie of God the Church and men become Citizens of the Church by solemne Covenant The third Argument may be drawne from the meanes of reforming and restoring a Church when it is corrupted which is by entring into Covenant a new with God 2 Chron. 15 10. 29. 10. Neh. 9. 38. 10. 28 29. Jer. 50. 4 5. The reason may be taken thus If a Church decayed is to be restored and reformed by renuing Covenant with God then it was instituted and erected at the first by way of Covenant The reason of which Consequence is because abuses and corruptions are to be reformed by bringing things back to the first Institution Thus Christ reformes the abuses of marriage by bringing them to the first Institution of that Ordinance From the beginning it was not so Mat. 19 8. And thus Paul reformeth the Abuses of the Lords Supper by telling them what was the first Institution thereof 1 Cor. 11. 23 c. And thus the Lord Jesus calling on the declining Church of Ephesus for reformation bids her remember from whence shee is fallen and repent and doe her first workes Rev. 2. 5. Now the Assumption is plaine from the Texts above alledged that at the reforming of a Church there is to be a
added ver 14. Thirdly Those that were added to the Church were added and joyned to them by such an act as others durst not put forth Act. 5. 13. Of the rest durst no man joyne unto them and therefore it was not by the irresistable act of God in converting of them but by some voluntary act of their owne choice and consent for Gods converting grace depends not upon mans daring or not daring to receive it If to be joyned be no more but to be converted then when it is said Some durst not be joyned the meaning should be they durst not be converted nor suffer Faith to be wrought in them which is grosse Arminianisme suspending the converting grace of God upon the free will of the creature Fourthly And as this joyning which others durst not doe cannot be meant of being converted So if it be well considered what the thing was wherein they durst not joyne it may appeare that it was nothing els but this that they durst not agree and engage themselves to be of their body and societie that is they durst not joyne in Covenant with them For it cannot be meant of dwelling in the Towne with them for this they both durst doe and did nor is it onely of joyning to heare the Word in their assembly for this also they durst doe and many did it in great multitudes so that many by hearing the Word became beleevers and were added to the Lord both of men and women ver 14. at this very time when it is said of some they durst not joyne unto them Nor is it of joyning to them in affection or approbation of their way for this they also durst doe and did expresse so much in magnifying and commending them when yet they durst not joyne unto them ver 13. Which magnifying of them doth imply that they heard their doctrine and saw their practise and approved it and highly commended them for the same Wherefore seeing this joyning which some durst not doe cannot be meant of being converted nor of joyning in habitation nor of joyning in affection nor in hearing the Word in their Assembly nor of approbation and expressions that way it remaineth that it must be meant of joyning in that neere relation of Church-fellowship amongst them so as to be engaged by voluntary consent and agreement to be members of their Church Fiftly If joyning to the Church were no more but to be converted then he that were converted were joyned as a member of every visible Church throughout the world which were a great confusion of that Order and distinction of Churches which the Lord hath appointed Men may be joyned to the Church in heartie affection and love and yet without any Covenant True but this will not make them members of that Church for then Saul was a member of the Church at Hierusalem afore he was joyned a member for he was joyned to them in heartie affection afore and therefore assayed to joyne as a member and so were they that durst not joyne Act. 5. 13. yea then a man should be a member of many Churches yea of all Christian Churches in the world for he is to love them and beare heartie affection to them all The true members of the Churches in England are united in heartie affection to the Churches in Scotland in Holland in France in New-England c. And yet they are not members of all these Churches nor subject to their censures as members are But the reason of that is because they doe not dwell among them in the same Towne Neither would habitation with them in the same Towne make a man a member of the Church there if there be no more then so Suppose Saul to have dwelt in the same house afore his conversion in which he dwelt after which is not unpossible nor unlikely yet we see he was no member of the Church at Hierusalem afore his conversion no nor of some time after though he might have dwelt in an house in the midst of the Christians and Church-members there The members of the Dutch and French Churches in London or other Townes in England are not members of the English-Congregations or Churches no more then the English are of theirs and yet they dwell promiscuously together in the same Streete of the same Towne Towne-dwelling would not make a man a free-man of a Company in London or some other Corporation for many others dwell in the Towne with them yea it may be in the same streete that are not free of their Company and so it is in this case But the reason why such as dwell in Towne with the Church are not members thereof may be because they frequent not their Assemblies Idiots and Infidells might come into the publick meetings among the Corinthians 1 Cor. 14. 23 24 25. yet Idiots and Infidells were not therefore members of the Church And Saul after his conversion might have come in among the Church in time of publick duties and have seene and heard all that they had done yet this would not have made him of one body with them Some Indians Moores and other naturall persons come into our meetings in New-England some of their owne accord and others by the Command or Counsell of their Masters and Governours yet no man can say that all these are hereby made Church-members Wherefore seeing neither conversion nor loving affection nor cohabitation nor coming into their meetings doth joyne a man as a member of the visible Church for some men have all these and yet are not members and others are sometimes members of the visible Churches and yet want some of these are hypocrites and want sound conversion it remaineth therefore that as sound conversion makes a man fit matter for a Church So profession of his Faith and of his subjection to the Gospel and the Churches approbation and acceptance of him which is the summe of Church-Covenant is the formall cause that gives him the being of a member But joyning doth not alway signifie joyning in Covenant Philip joyned to the Eunnuchs chariote and dust to mens feete Act. 8. 29. Luke 10 11. and yet there was no Covenant and therefore men may joyne to the Church without any Covenant The word indeed may expresse any close joyning whether naturall as the branch is joyned to the Vine or an arme or other member to the body or artificiall as when two stickes were joyned to become one in Ezekiels hand Ezek. 37. Or when Carpenters or Masons doe joyne pieces of stone or Timber together to make one house Neh. 4. 6. Ezr. 4. 12. but is not onely the force of the word that is stood upon But when joyning is used to expresse such joyning wherein a man voluntarily takes on him a new relation there it alwayes implyes a Covenant whether the relation be morall and civill or religious and Ecclesiasticall We speake of voluntary relation for there are naturall relations as betweene parents