in many fundamentalls both in Doctrine Worship Government which made them like unto the Israelites under the Apostacy of Jezabel the generallity being carryed away by the Corruption of the times but a Remnant reserved through grace which bowed not the knee to Baal 3. Since the Beginning of the Reformation many of the Church-members by the power of the Gospel reformed to a new estate of visible Saints and the fundamentall corruptions in Doctrine and worship were purged away and both of them so renued as that the presence and power of Christ was discerned in the face of the Ordinances And for the Government though it give not being but wel-being to Churches yet it hath also been growing more and more into better order unto this day In so much that Protestant Churches have renounced fellowship with Antichrist and his Churches and have separated from them in Doctrine Worship and Government which if it reach not to a new-churching yet it is a renuall of their Church estate and a new moulding of them into a more holy way of Administration of Church-Ordinances so that now they stand as Churches gathered out of the world both of Antichristians and of Pagans The Israelites after their Returne from under the Apostacy of Jezabel did neither solemnely unchurch themselves of their former corrupt estate nor Inchurch themselves into a better new estate but being called to Repentance by the Kings Proclamation and their hearts being bored of God to submit themselves thereto though they fell short of a full Purification yet they were received to the Lords Supper the Passeover together with their Brethren of the purer Church of Judah 2 Chro. 30.18,19,20 The 2d. Querie Presupposing then the Prerbyterian Congregations to be true Churches Whether hence It will not cleerely follow that the Ministers called by them being otherwise men of Ministeriall gifts are true Ministers and the Sacraments administred by them are true Seales of the Covenant of Grace The 3d. Querie Neverthelesse Whether may it not be justly doubted that the estate of both Churches is sinfully defective The Presbyterian partly in their Materialls in case the Members diverse of them be not professed Saints but either ignorant or scandalous and apparently carnall and worldly partly in their Government by the Presbyters of other Churches which way of Government though it had place in sundry Cases in the Nationall Church of the old Testament yea and in the New Testament might be practised for a time by the Apostles themselves who were Oecumeniall Governours of all Christian Churches yet the same was never delegated nor commended to the Pastors and Teachers of particular Congregations The Congregationall likewise how can they be excused in case there be any such as doe admit all manner of Sects into their Covenant and Communion and will not allow the Civill Magistrates to proceed to the Censure of seducing Hereticks and prophane Blasphemers The 4. Querie For the Healing of which defects were it not much to be wished that the Members of Presbyterian Churches did once publickly professe their Faith and Repentance before their partaking of the Lords Table as John Baptists Disciples did before their Baptisme and as Members of Congregationall Churches doe before their Admission that so None such as were ignorant or scandalous might be admitted to the Lords Table till they were duely approved to be Men of knowledge sound in the Faith and blamelesse in conversation And further also whether would it not much conduce to a more full and cleere acceptance of their Administrations If their Elders in the Classis did put forth no Authoritative Act touching the Members of other Churches but consultative onely nor touching their owne but upon hearing the advice of Fellow Elders in difficult cases to proceede each one with the Cognizance and Consent of his owne Church at home respectively The 5. Querie For want or Neglect hereof Though the Members of Presbyterian Churches should discerne some Defects in the Order and Government of their Churches yet whether may they suddenly breake off Communion with them till they have convinced them of their Defects and duely and patiently waited for their Reformation It may seeme No For if we must take a more delatory course for the healing of a private Brother in a way of brotherly love with much meekness and patience how much more ought we so to walke towards an whole Church The 6. Querie Such a Brother though as yet remaining a Member of a Presbyterian Church yet sensible of the Defects of his owne Church and being otherwise knowne to be fit why may he not lawfully and without scruple be received to partake at the Lords Table as occasion serveth in a Congregationall Church For such an one is both a Member of a true Church and cleansed from the defects of his owne Church The 7. Querie Yea suppose a godly Christian doe continue Presbyterian in his Judgement and yet doe approve also of a Congregationall way and is desirous to joyne in Covenant with a Congregationall Church whether may he not in due order be lawfully admitted and continued a Member of a Congregationall Church Yea further Notwithstanding the different state and way of Presbyterian and Congregationall Churches and the Defects which the one or the other may observe or surmize either in other yet even whilest they so stand and walke whether may not the Members of either without just offence mutually Communicate one with another as occasion shall be offered at the Lords Table The Affirmative seemeth probable For as Error in Judgement about Discipline is not an Heresie against the Foundation of Christian Religion And the Apostle instructeth Christian Churches to receive the Christian Jewes into their Church-fellowship who yeâ— dissented from them about the observation of Leviticall Rites which were as much discrepant from the Truth of the Gospel in the Order of worship as these other be in Order of Government Besides God accepteth cleanness of heart in his faithfull servants in their approaches to his Table though there be defects in full cleansing according to the Order of the Sanctuary 2 Chron. 30.18,19,20 The 8. Querie If a godly Minister called to Office by a People professing Godliness whether under Episcopacy or Presbytery and afterward repenting of any knowne sinne in his way shall be desirous of a more pure Reformation whether may not his godly people acknowledge his Ministeriall Calling without sinne Why not For he had the Essence of a lawfull Calling before in the free choice of his godly People and in his owne free acceptance of them and of their Call Nevertheless if any of his godly People should stumble at his former Calling whether may not a more select Company and body of the People renue their Call of him and there to accept the Concurrence and Consent of the rest of the Congregation And whether may not he also doe well instead of stiff standing upon the validiy of his former Calling to condescend to renue his
Acceptance of them yea and to receive a New Ordination from them with express designation to the Office either of a Pastor or Teacher and that without prejudice or dishonour to his former Calling For a renued Act doth not invalidate much lesse evacuate the old but cleare it and confirme it so farre as there is any thing of God in it as in Scripture all Ingeminations doe Saul was thrice Ordained King over Israel 1 Sam. 10.1 ver 24. 11.14,15 thrice to the same Calling and with severall solemnities Neither is Ordination of the Essence of a Ministeriall Calling but a solemne Adjunct of it which may be renued upon occasion of any New spirituall Imployment or Function Place or People Acts 13.2,3 The 9. Querie If the godly Members of a Congregation formerly subject to Episcopacy but repenting of their sinfull subordination thereunto and being studious of Reformation have solemnly Covenanted to endeavour the same and have chosen their former godly Ministers one or more into the Pastors or Teachers Office Whether may not those Ministers withhold their Ignorant and carnall Hearers from the Lords Table though they had their consent to their Election untill they be able to discerne the Lords Body and befit to receive it without prophaning it But yet in the meane time whether may they not dispence some other Ministeriall Acts unto them as to Preach the Word and also to Catechize them and their Families And if hereby they shall attain unto so much knowledge of the Principles of the Doctrine of the Gospel as to professe before the Church both their need of Christ and his Covenant to themselves and the Seale thereof unto their Seed and also their owne Duty of subjection unto Christ in his Ordinances and shall likewise be found free from any open scandall or else openly judge themselves for the same Whether may it not be lawfull for the Minister to admit them to the Lords Table and their Children to Baptisme For it is not with such as with Ishmael and Esau who though they were borne in the Church and sealed under the Covenant of Circumcision yet when they grew up to yeares the one mocked at the Heire of the Covenant and the other despised the Birth-right of the Covenant and so the one was cast out and the other withdrew himselfe from the fellowship of the Church and both of them deprived their children of Circumcision But such is not the Case here of these we speake of but rather they are like the Seed of the Israelites who though many of them were not sincerely godly yet whilst they held forth the publick Profession of Gods People Deut. 26.3 to 11. and continued under the wing of the Covenant and subjection to the Ordinances They were still accounted an holy Seed Ezr. 9.2 and so their children were Partakers of Circumcision Yea further though themselves were sometimes kept from the Lords Supper the Passcover for some or other uncleanness yet that debarred not their children from Circumcision Against this may it not seeme vaine to stand upon a Difference between the Church of Israel and our Churches of the New Testament in that theirs was a Nationall Church and ours Congregationall For the same Covenant which God made with the Nationall Church of Israel and their Seed It is the very same for substance and none other which the Lord maketh with any Congregationall Church and our Seed When the Jewes and their children were cut off from the fatness of the Olive we and our children were engrafted into their roome and estate Rom. 11.17,19 so that we are now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coheires concorporate and compartners with them of the same promise in Jesus Christ Eph. 3.6 The 10. Querie When any Christians desire to be admitted into the Church the Covenant thereof whether is it regular that the Elders should take all the Tryall of them in a private Consistory alone unlesse it be in way of preparation that so they may more fitly and safely commend them to the publick Tryall of the whole Church But were it not meete that the last Tryall of Members upon which they being approved are received either into the Church in a Congregationall way or to the Lords Supper in a Presbyteriall way should be transacted before the Church For as no Members are to be cast out of the church-Church-Communion but by the Judgement and Consent of the Church as well the Brethren as the Elders so none should be received into the Communion of the Church but with the approbation and Consent of the Church The 11. Querie Whether is it just matter of Offence If a Member of any Church which lyeth under the Leaven of Corruption after the use of all good meanes for the healing of the corruptions of his owne Church be it Presbyteriall or Congregationall and after long waiting for the same in vaine shall at the length for the peace and Comfort of his owne Conscience and out of conscionable Desire to walke before the Lord in all purity quickly and orderly remove his Relation and adjoyne himselfe to a Church more reformed yet not condemning the Church as no Church from which he removeth For if a man may remove his habitation for outward easments and conveniences and then the removall of his Relation is easily granted without offence Then why may he not for the ease of his Conscience remove his Relation though not his Habitation unlesse his Habitation were Jure divino an inseparable Adjunct to his Relation or his relation to his Habitation Christians as Brethren are called of God to bear one anothers Burdens Gal. 6.2 If it be a Burden to stay in Communion let his Brethren ease his Burden with a Dismission Glory be to God in Christ Jesus and Peace to all his Israel UNto the aforesaid Queries of the Reverend Author this also may briefly be added to make up the number round The 12. Querie Whether it be unlawfull or may be truly accounted a necessary cause of Disorder or Confusion for godly Christians living in severall Precincts or Parishes not far distant but so as they may ordinarily meet together in one place to joyne in Church-fellowship together for mutuall spirituall edification That 't is a very convenient and desirable thing for the Members of a particular Congregation to inhabit and dwell as neer together as they may in regard of their meeting together upon all occasions and of mutuall watchfullnesse over each other and of spirituall helpfulnesse unto one another is easily granted by all yet it will not therefore follow that 't is an unlawfull and disorderly thing for them to have their Abiding and Residence in divers Precincts and Parishes Indeed 't is true that it hath been accounted by the Prelates and the Prelaticall party a very disorderly and unlawfull thing and that which did expose to the greatest of their spirituall censures for people ordinarily to goe to the Assemblies of Christians out of their owne Parish
errors and divisions or providing for preserving of or restoring of truth and peace in matters of Religion Reason 2 From the End of Synods Where there is use of the Ends of Synods namely to clear and declare the truth from scripture in times of weighty controversie there the use of Synods is warrantable But under the Gospel there is use of the end of Synods namely to clear and declare the truth from Scripture in times of weighty controversie ergo Under the Gospel the use of Synods is warrantable Preheminency of knowledge concerning Church matters is in the Synod hence the question is aris'd to the Synod Church Authority is onely placed in the Churches hence the cause remaines with the particular Churches Reason 3 From the Communion of Churches That which is the greatest externall means of the Union of Churches in one judgement and consequently an especiall help to preserve communion of particular Churches is of warrantable use But a Synod is the greatest externall means to Unite Churches in one judgement by conferring apprehensions for the concurring in the same Sentence ergo a Synod is of warrantable use Reason 4 From the Efficacy of Church-Administrations That without which particular Churches in divers of their Administrations are in danger to run in vaine is of warrantable use But without the approbation of other Churches for the end whereof Synods are an especiall means particular Churches are in divers of their Administrations in danger to run in vaine from the example of the Apostles Gal. 2.2 Ergo Synods are of warrantable use Reason 5 From the Nature of Church-matters If the weighty Transactions of each particular Church are such and so concerning particular Neighbouring Churches as that it is meet that all Neighbouring Churches should be acquainted and consulted with thereabout and Synods be the fittest means for that end then Synods be of warrantable use But the weighty Transactions of all particular Churches are such and so concerning all particular Neighbouring Churches as that it is meet that all neighbouring Churches be acquainted and consulted with thereabout and Synods be the fittest means to that end ergo Synods are of warrantable use Quod tangit omnes spectat ad omnes The Cognizance of that belongs to all whose practice concerns all Objections against the urging of that Synod Acts 15. as an example warranting our ordinary SYNODS Object 1. Paul and Barnabas and the other Brethren sent by the Church of Antioch were sent unto the Elders and Apostles vers 2. but we doe not read that the Churches were sent unto which in ordinary Synods order calls for Resp 1. Though it be not in so many words expressed that the Churches were sent unto yet it cannot be denyed but they might be sent unto implicitely though not explicitely 2 'T is not to be doubted but that the Church of Antioch and the Church of Jerusalem walked by the same rule As therefore Paul and Barnabas went not to this Assembly without the cognizance of the Church of Antioch so we may well think the Apostles and Elders at Jerusalem came not to this Assembly without the cognizance of the Church of Jerusalem 3 Considering the extraordinary power of the Apostles It is a sufficient acknowledgment of the liberty of Churches that they had orderly and seasonable notice of the Assembly were present at it and were joyned together with the Apostles in the conclusions of it all which are manifest from the Text either in expresse words or just Consequence from thence vers 4.22,23 Object 2. Our Synods consisting onely of such Members as are Messengers of Churches seem not to be exemplified by that Acts 15. because that Assembly was constituted not of Messengers of the Church of Antioch and the whole Fraternity of the Church of Jerusalem Resp 1. It 's not to be doubted but the Apostles and Elders were present according to the desire of the Church of Jerusalem and so were as Messengers 2 'T is all one upon this point whether a Church be present by the Fraternity it selfe or by their Messengers If conveniency of the place and transaction of affaires will permit 't is at the choyce of the Fraternity to be present immediately or to send their Messengers 3 What the Fraternity of Jerusalem did here the like may the Fraternity of any Church in like cases doe with us as the Church of Cambridge for instance now if they please 4 Where the Fraternity is present formally there the Messengers are present virtually 5 In such cases where the presence of the Fraternity immediately or sending of Messengers are occasionall circumstances of which before 't is in the liberty of the Fraternity to doe as they judge most for their Edification Object 3. The judgement of the question in our Synods or Assemblies ordinarily proceeds joyntly from the Messengers of all Churches at least the major part of them But the judgement concerning matters agitated in that Synod Acts 15. seems to proceed from one part thereof onely namely the Church of Jerusalem as appears by the Letters sent from thence not mentioning any part of that judgement as proceeding from the Church Messengers of Antioch Resp 1. We may distinguish between the Synods passing for acts of judgement upon the Question discussed and the sending of that judgement passed by the Synod That the Messengers of the Church of Antioch did judge joyntly with the Church of Jerusalem concerning the matters agitated in that Synod appears thus In every regular discharge of the duty of the Church-messengers in a Synod where there is a concurrence of ability right and duty to passe an actuall judgement as declarative to the truth there was an actuall judgement But such was the case in this Synod ergo The Reason why the judgement of the Church of Jerusalem and not of the Messengers of the Church of Antioch is onely made mention of in the letter might be because the judgement of the Church-Messengers of Antioch was already known to the Church nor had they any doubt of their Messengers concurrence with the Church of Jerusalem in the present Conclusions if there were any doubt in that respect they were personally present to satisfie it 2 Because the contrary minded had already signified their non acquiescence or not resting either in the judgement of the Church of Antioch or their Messengers in the delivery of the Decrees of the Synod unto Churches there appears not any cause out of the Text to doubt the delivery of the same as the joynt judgement of them all but the contrary Object 4. A party may not be a Judge Paul and Barnabas were parties in this businesse Acts 15. ergo Resp 1. Paul and Barnabas here are not properly parties in that they act not their owne case but the case of the truth that as sent from the Church 2 Though they be supposed to be parties yet it 's not universally true that a party may not be a Judge As 1 In case the party
offended be a society or some publick person equivalent 2 In case the party in such acts of judgement be freed from error which was the present condition of the Apostles guided in their administrations by an infallible spirit Object 5. This Synod Acts 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Schindl Lexi so speaketh as having power to lay the truth of God cleared and declared by it as a burthen upon the Churches v. 28. which our ordinary Synods seem not to have power to doe Resp The notion or tearm burthen may be taken politically i. e. for a truth imposed by virtue of Church power and Authority this though the Apostles as Apostles might doe yet if they did so in this place which we rather conceive not it was extraordinary and Consequently not Exemplary Or the word Burthen may be taken for the charging of the Church to receive and yield Obedience in the Lord unto the truth discussed cleared and orderly commanded to them In which sense if we take it here according as it 's taken in divers places elswhere Pro. 30.1 21.1 Rev. 2.24 then the stile or manner of speaking is exemplary OF THE POWER OF Synods The Third Question Quest 3. WHat is the Power of a Synod Resp The Power of a Synod Is Decisive Directive Declarative of the truth by clearing and evidencing the same out of the word of God non coactive yet more than discretive For the better understanding hereof consider that Ecclesiasticall Power is 1 Decisive in determining by way of discussion and disputation what is truth and so consequently resolving the Question in weighty matters of Religion Acts 15.16,28 16.4 This belongs to the Synod 2 Discretive in discerning of the truth or falshood that is determined this belongs to every Believer 3 Coactive or judicial for we omit to speak in this place of Official judgement in judging of the truth determined Authoritatively so as to impose it with Authority and to censure the disobedient with Ecclesiastical censure 1 Cor. 5.12 Mat. 18.17 This belongeth to every particular Church The judgement of a Synod is in some respect superiour in some respect inferiour to the judgement of a particular Church it is superiour in respect of direction inferiour in respect of jurisdiction which it hath none Quere How and how far doth the sentence of a Synod bind Answ We must distinguish between the Synods declaration of the truth and the politicall imposition of the truth declared by the Synod The Synods declaration of the truth binds not politically but formally onely i. e. in foro interiori i. e. it binds the conscience and that by way of the highest institution that is meerly doctrinall The politicall Imposition of the truth declared by the Synod is Ecclesiasticall or Civil Ecclesiasticall by particular Churches and this binds not onely formally but politically in foro exteriori i. e. it binds the outward man so as the disobedient in matters of offence is subject unto Church censure affirmatively towards their own Members negatively by non communion as concerning others whether Church or Members Supremi Magistratu◠approbatio est supremū ut soquuntar arrestum Fr. Hom. disp 18. Th. 4. disp 17. Thes 3. Civil by the Magistrate strengthening the truth thus declared by the Synod and approved by the Churches either by his meer Authoritative suffrage assent and testimony if the matter need no more or by his authoritative Sanction of it by Civill punishment the nature of the offence so requiring In this orderly proceeding of the Churches and Civil Magistrate together in their respective politicall imposition of the truth cleared and declared by the Synod we are to be understood to speak of such a place wherein the Christian Magistrates walk together orderly referving Ecclesiasticall binding power to the particular Churches where either there is no Magistrate or the Magistrate is wanting in his duty as also civil power to the Christian Magistrate where the Churches are wanting to their duty The Fourth Question Quest 4. To whom belongeth the power of calling a Synod Answ For satisfaction to this Question we shall propound one distinction and answer three Queries Distin The power of calling Synods is either Single Authoritative belonging to the Magistrates Ministeriall belonging to the particular Churches Mixt When both proceed orderly and joyntly in the use of their severall powers Arguments proving the Authoritative Power of Calling SYNODS to belong to the Magistrate 1 Because the Magistrate is Custos utriusque Tabulae i. e. Charged with the custody of both Tables That he is keeper of the second Table is granted that he is keeper of the former is sufficiently proved in the first Question 2 From the recorded and approved examples of godly Kings in the Scriptures David 1 Chron. 23.2 Hezekiah 2 Chron. 29.4 Josiah 2 Kin. 23.1,2 3 From the nature of such great Assemblies Though Synodicall Assembling be spirituall yet meer assembling of a multitude together which a Synodicall Assembly presupposeth is a Civil act and therefore cannot in good policy be suffered without the consent of the Magistrate 4 From the necessary though not essentiall requisites to the being of a Synod as place time manner of meeting peace all which need the consent of the Magistrate in case of violent disturbance the Churches as such having no civill power to defend them cannot but want the assistance of the Magistrate that they may meet and transact the matters of the Synod in safety and quietnesse 5 From the proportion that the Magistrates Con-coactive or calling power of a Synod holds with his confirmation of the conclusions of the Synod the same reason that warrants his confirming power for the better strengthening the observation of the conclusions of the Synod warrants his calling power for the better being of the Synod Arguments proving the Ministeriall Power of Calling Synods which may be fitly called a power of liberty because Churches therein have no Authority one over another to belong unto the particular Churches 1 From that famous example Acts 15. where the Synod meets and site without the call of Civil Authority there being then no Christian Magistrate 2 Because the power of the constitution of Synods as properly such firstly resideth with ariseth from and lastly returneth to particular Churches 3 Because the power of the Magistrate tends not to the being but to the better being of Synods and added thereunto is accumulative not privative i. e. it adds strength to it but takes not any power from it Hence a Synod may in ease be without any consent of the Magistrate but cannot be without some consent explicite or implicite of the Churches 4 Because the Lord Jesus hath invested the Churches with sufficient Ecclesiasticall power in the best Ecclesiasticall manner to attaine their Ecclesiasticall end which yet were not if they had not power of themselves by joynt consent to call a Synod Queries Querie 1 In what case may the Magistrate proceed to call a Synod without the consent of the Churches Answ The Magistrate in case the Churches be defective and not to be prevailed with for the performance of their duty just cause so requiring may call a Synod and the Churches ought to yield obedience thereunto But notwithstanding the refusall he may proceed to call an Assembly and that for the same end that a Synod meetes for namely to consider of and clear the truth from the Scriptures in weighty matters of Religion But such an Assembly called and gathered without the consent of the Churches is not properly that which is usually understood by a Synod for though it be in the power of the Magistrate to Call yet it is not in his power to Constitute a Synod without at least the implicite consent of the Churches Because Church-Messengers who necessarily presuppose an explicite which order calls for or implicite consent of the Churches are essentiall to a Synod Querie 2 In what case may the Churches call a Synod without the consent of the Magistrate Answ In case the Magistrate be defective and not to be prevailed with for the performance of his duty just cause providence and prudence concurring The Churches may both Call and Constitute a Synod The Reason why the Churches can Constitute a Synod without the consent of the Magistrate although the Magistrate cannot constitute a Synod without the consent of the Churches is because the essentialls of a Synod together with such other cause as is required to the being though not so much to the better being of a Synod ariseth out of particular Churches as appears from the following Enumeration of the Causes thereof The Essentiall Cause Remote The Authoritative Call of the Magistrate Next The Ministeriall Call of the Churches The Materiall Cause The Members of the Synod i. e. qualified Church-Messengers The Formall Cause The meeting together of such Church-Messengers in the name of Christ The Finall Cause To confider of and clear the truth in question from the word of God Querie 3 In case the Magistrate and Churches are both willing to proceed orderly in the joynt exercise of their severall Powers whether it is lawfull for either of them to call a Synod without the Consent of the other Answ No they are to proceed now by way of a mixt Call i. e. orderly and joyntly in the use of their severall Powers That which learned Parker speakes of the Power of particular Churches concerning Calling of SYNODS holds also in this case concerning the Power of the Magistrate Their Powers are divers yet in respect of exercise they ought not to be divers nor divided the one from the other as before The Churches desire the Magistrate Commands Churches act in a way of liberty the Magistrate in a way of Authority Moses and Aaron should goe together and kiss one another in the Mount of GOD. FINIS Courteous Reader BY reason of the Death of the Reverend Author and the far distance of his loving Friend the Publisher of this Booke some faults may have escaped the Presse for the which the Printer desireth excuse Vale.
his owne works and taught him to resolve in his judgment to believe on Jesus Christ 4 There is a fourth sort also that fall far short of Christ too and yet goe beyond all these they goe beyond works and beyond this Faith also which we have spoken of which was not a lively Faith in Christ whereby we are justified but men justifie themselves by it God doth not justifie them Now this fourth sort come plainly to see that their Faith is shaken and they dare not look God in the face to justifie the truth of their Faith before him it is true many an heavenly spirited man cannot tell what will become of him nor can he tell whether his Faith be sound but many an Hypocrite also is so far convinced that he cannot tell what will become of him nor can he say that his Faith is right nor that he is able to believe What saith the soule now in such a case as this He will say I see it is not my Reformation nor my Faith that will serve the turn what is it then I see that now I must waite upon Christ that I may believe and unto him I must seek for helpe Is not this soule in a state of everlasting fellowship with Christ Truly this is that which the Lord many times bringeth the souls of his Servants unto but he leaveth them not there if he mean to doe them good for I would examine again how camest thou to waite upon Jesus Christ thou hast been driven out of conceit of thy former Faith and so hast been forced and hast seen a necessity to wait upon Christ for Faith or else thou canst not believe force of Argument hath constrained thee thus far if thou hast taken up a course of waiting onely upon this ground here is a spark of old Adam still kept alive in thee Thou art able to seek and wait upon Christ and yet I cannot promise thee that thou hast any part or portion in him But a soule will say Hath not the Lord made gratious Promises to all those that seeke for him Hath he not said that all they are blessed that waite for him Isa 30.18 And am not I wrapped up hereby in a bundle of grace and peace Mind you there is no promise of life made to those that wait seek in their own strength who being driven to it have taken it up by their own resolutions though I grant it is true that every one that waiteth for and seeketh the Lord aright is driven unto it by the Lord yet if ever the Lord mean to save you he will rend as it were the caule from the heart I mean he will pluck away all the confidence you have built upon a as man would rend the intralls of a Beast from him so the Lord will bring you to a flat deniall of your selves and that you have neither good will nor deed as of your selves And you will find you know not what God will doe with you but this you know that whatsoever he doth he is most righteous When the Spirit of God cometh as a Comforter he will in this manner convince the soul of a man that he hath heretofore hung upon his reformations for hope comfort but now he is brought plainly to see and flatly to deny that he hath so much as one drop of the fatnes of the true Olive tree in him when he most trusted unto his own excellencies Now a man being thus far brought on doth not only deny himselfe in his judgement but in his will and is ready to say as David sometimes did If the Lord say he hath no pleasure in me here I am let him doe unto me as seemeth him good The Lord is righteous in all that cometh upon me this onely the soul hath for his support in such a case the Lord is able to doe all for me that I stand in need of If he shew me no mercy he is just if he be gratious I shall live to praise him Now when a mans will is thus subdued that he hath no will of his owne to be guided by but onely the will of God this is true brokennesse of heart when not onely the judgement but the heart and will is broken The soule being thus convinced that neither his working nor believing nor waiting nor seeking as of himselfe will doe him any good there is no mercy that he can chalenge for any goodnesse sake of his owne then cometh the Holy Ghost in some declaration of Gods free love and taketh possession of the heart and then the soule beginneth to pant after Jesus Christ and nothing in Heaven but him nor in the Earth besides him The soule being thus wrought upon beginneth to put forth it selfe towards the Lord Jesus but the Holy Ghost having taken possession before helpeth our infirmities Rom. 8.26,27 He alone must help us and no other FINIS CERTAIN QUERIES Tending to Accommodation and Communion of Presbyterian Congregationall Churches BY Mr JOHN COTTON late Teacher of the Church at Boston in New-England Published by a Friend to whom the Author himselfe sent them over not long before his Death LONDON Printed by M. S. for John Allen and Francis Eglesfield in Pauls Church-yard 1654. Certain Queries tending to the mutuall Accommodation Communion of Presbyterian and Congregationall Churches delivered in 11 Propositions humbly presented both to the Consideration and Examination of them according to God BY Mr JOHN COTTON The 1. Querie Whether may it not be safely acknowledged that the Congregations of Christians subject to Presbyteriall Government preaching and professing the Truth of the Gospel and not over-growne with ignorant and scandalous Persons are true and holy Churches of Christ BEcause such Churches for the Matter of them consist of visible Saints at least a principall part of them especially when they present themselves to sit downe before the Lord at his Table And for the Forme they doe agree together in choosing their owne Minister in attending duely to the Ministry of the Word and Sacraments and in submitting to the Doctrine of the Gospel which implyeth a reall and visible though implicite profession of the Covenant of grace requisite to Church-estate Object The Parish-Churches in England were Antichristian if not in their first Institution yet at least for these many hundred yeares and were never since unchurched nor new moulded out of their Anchristian Apostacy Answ 1. The Gospel of Christ was preached and received in England ten yeares before it was in Rome as may appeare by Gildas and may be inferred from Baronius also Annal. Anno Christi 35.5 45.1 and that by the Ministry of Apostles and Apostolick men who doubtlesse did at first institute Churches not after the Pattern of Rome which then was not a Church but according to the Patterne of the Apostles 2. Neither were they unchurched by the Antichristian Apostacy which afterwards grew upon them as a Leprosie but were onely corrupted and polluted even