worship the Lord Jesus according to all the Ordinances of his house PROPOS 4. We conceive it cannot seeme unreasonable that in the same way by which particular godly persons doe enter into the fellowship of the Libertie of those holy Ordinances which Christ hath appropriated to his Church in the same way it were meet that an whole company of Christians should enter into Church estate for in entring of them into Church estate the Lord calleth as well whole companies as particular persons to enjoy the like liberty of all his holy Ordinances the enjoyment of like libertie requireth preparation thereunto by the like dutie In the times of John the Baptist such as were received into Baptisme they did first make confession of their sinnes and therewith of their repentance and of their faith also in him who was to come after him Matth. 3.6 Act. 19.4 5. And in the times of the Apostles Philip received the Eunuch unto Baptisme not untill he had made profession of his Faith in Christ Jesus Acts. 8.37 But now for as much as wee all who are borne in Christian Churches are baptized in our infancy and such as are baptized infants are not admitted to the Lords Table in well ordered Churches till they have approved and in their own persons publickly confirmed that profession of repentance and faith which their parents or others in their stead professed and promised for them at their Baptisme it cannot be thought unreasonable that such a company of godly Christians having been baptized infants should now make the like profession of their repentance before they are admitted into Church estate which others made in the Primitive times before Baptisme and all growne up to ripe yeares are wont publickly to make or at least ought to make before their admittance to the Lords Supper Besides when upon Peters confession of his faith in Christ Jesus Christ said that upon that rock or foundation he would build his Church Mat. 16.16.18 doth he not plainly hold forth that every Christian Church is founded as on Christ so on Christ in this way to wit on Christ believed on by faith and that faith publickly confessed before God and men PROPOS 5. To the erecting of a Church as the presence of Christ is necessary for the acceptance of it so the presence of neighbouring Churches and Brethren is requisite to cry Grace Grace unto it For if Davids advertisement be as it is necessary and of important weight Except the Lord build the house they labour in vaine that build it Psal 127.1 how much more important is it that the Lord who alone buildeth his own Jerusalem Psal 147.2 be sought unto with unfeigned humiliation and fervent prayer for his presence with his people and acceptance of them in such a worke and if the Apostle Paul thought it requisite to communicate with the Apostles at Jerusalem about his Apostolicall doctrine and proceedings partly to prevent suspition of dissent between him and them lest by any meanes he should run in vaine partly to hold forth mutuall communion with them in giving and taking the right hand of fellowship Gal. 2.2.9 How much more requisite will it be for such as goe about to gather together scattered Christians into a Church estate to communicate with the Elders and Brethren of other Churches craving their presence and counsell and communion in so great a work And seeing Christian Magistrates being also Brethren and members of Churches are called of God to be Nursing Fathers unto the Church Isa 49.23 it cannot but encourage them to take the more speciall notice and care of every Church and to provide and assigne convenient allotments of land for the maintenance of each of them when in times of peace they are made acquainted with the persons and proceedings of such as gather into Church-fellowship under the wing of their Government And yet seeing the kingdome of Christ is not of this world nor regulated by the wisdome of this world wee doe not doubt but that a Church may be clearly gathered and rightly ordered though they want opportunitie or omit to acquaint the Magistrates with their proceedings especially when Magistrates are not acquainted with the Lawes of Christs kingdome SECT II. NOw then to apply all these Propositions to our present order and practice in the gathering of a Church thus it is when many Christians are come over into these parts they desire to joyne themselves unto some Church or other according to the second Proposition professing that it was the principall end of their comming to enjoy the presence of the Lord in the libertie and puritie of his Ordinances And if the company of such as come together be so well knowne one to another that they are loath to part company and yet so great that they cannot well joyne in any one Church already established without too much impeachment of their outward estate and livelihood the chiefest part of the lands belonging to each Church being prepossessed by others before them they then take that course which other companies took before them they consider of entring into a Church estate and fellowship amongst themselves And for that end first commending themselves to the Lord they enquire out some one or other of Eminent gifts usually such as have been Preachers of good esteeme in England who may guide and goe along with them in so great an Action and if God see good may afterwards be called to place and Office amongst them And then such whose hearts God toucheth to goe along with them in this worke they often meet together about the things of God and performe some duties of Prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate of one another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple which is his Church according to the first Proposition Now because through the grace of Christ our Christian Magistrates are nursing Fathers to the Church and the Churches already established are carried not onely with a pious desire to enlarge the kingdome of Christ but also with brotherly love to such as intend so good a worke those Christians therefore that desire to enter into Church-fellowship together doe acquaint the Governour and some of the neerest Magistrates and those Churches which are next adjoyning to them with their intentions to enter into Church-fellowship and crave the presence of some from amongst them at the day appointed some few weeks after to helpe them with their prayers and with their counsell if need should be in so weightie a businesse as being themselves for the most part lesse experienced in the wayes of Christs Kingdome then those who have gone before them in such a worke as also desiring to approve themselves and their course to the consciences of the Brethren of other Churches that they may more freely give them the right hand
Presbytery of any one Church yet that onely reacheth to make their counsell the more weightie and acceptable but not to invest them with more rule or more authoritie Thirdly If a Church shall send to the Presbyters of another Church for ordination of their Elders they may as well repaire and submit to them for censuring of their offenders And would not that be a manifest transgression of the royall law of Church-Government Matth. 18.15 16 17 18. If a Brother see his brother falne into a scandall and after dealing with him first himselfe alone and then with the conviction of two or three witnesses find him to give no satisfaction at all whither shall the offended brother repaire If to the Church whereof the brother offending is a member that is indeed according to the rule but what need is there then or what ground of repairing to the Presbyters of other Churches by what Authoritie shall they proceed to censure the offender that is a member of another Church Indeed if a Brother offended shall complaine to the Church whereof the offending brother is a member and the Church neglect to doe their dutie through prejudice or partialitie or other remisnesse it may then be lawfull to make use of the brotherly love and brotherly communion which one Church oweth and beareth to another The brother offended and not satisfied with the proceedings of his own Church against the offence may then repaire to the Elders of other Churches and crave their judgement and counsell in the case in hand and if they doe not approve upon good inquirie the proceedings of their sister-Church they may admonish the Elders of that Church touching what they judge amisse But if the Elders hearken not unto them the Elders who admonish them being unsatisfied may acquaint their own Church with the offence of their neighbour Church and then in the name of the Lord and of their own Church they may admonish them thereof by Letters and Messengers sent to them to that purpose If yet the Church admonished hearken not unto them the Church offended may and ought to acquaint their neighbour Churches therewithall who may joyne with them either in convincing the offending Church of their sin and so prevaile with them unto reformation or else if they persist in obstinacy they may from thenceforth withdraw all continuance of brotherly communion with them till they acknowledge their transgression which is as farre as Churches may goe in a Church-way in case of obstinacy of a neighbour-Church in any offence and so farre they may goe according to the proportion of the rule Mat. 18.15 16 17. Look what rule a brother is to attend unto in seeking to heale the offence of a brother the same rule may and ought a sister-Church to attend unto in seeking to heale an offending sister-Church And looke as Paul who had received the same equall power of the keys with Peter reproved Peter openly when he was to be blamed Gal. 2.11 so one Church who hath received the same equall power of the keys with another may reprove another Church openly when they are to be blamed And looke by what power they may reprove them by the same they may proceed to withdraw from them if they hearken not to their reproofe according to God But all this notwithstanding they will not allow a brother offended to complaine to the Presbyters of another Church till he see no hope of removall of the offence by his own Church at home CHAP. III. Of the Addition of Members to the Church SECT I. THe Church being thus gathered and furnished with such Officers in such manner as the Lord hath appointed looke as in the first Primitive Church the Lord added to them daily such as should be saved Acts 2.47 so doe wee admit and receive from the Lord such as he sendeth and addeth to us The first and lowest number of a Church to which the other members are added is not expresly limited in the Word onely it is not so low as some have conceived to consist onely of two or three it is a mistake of that place Mat. 18.20 where a promise of Christs presence is made to two or three to conceive it made to the lowest number of a Church-body for those two or three are not considered there as a Church-body but as a sufficient number of witnesses to joyne with a brother offended in convincing and admonishing the brother that gave the offence against whom if he doe not hearken to them they are then further to proceed and to tell the Church Which argueth that they themselves are not a Church but a smaller company agreeing in a dutie of brotherly love either to heale an offending brother by their own admonition or to witnesse against him before the Church and yet they have a speciall promise of Christs presence with them in the dutie lest they might thinke such a labour of love undertaken in vaine But the Church must needs be a greater number then two or three seeing these two or three are to referre the person and the cause to a greater body then themselves for though there might be a domesticall Church in Adam and Eve at the beginning yet such a Church which Christ hath instituted in the new Testament consisteth of a greater number The very Officers of a Church compleatly furnished are no lesse then foure a Pastor a Teacher an Elder a Deacon and therefore the body of the Church had need to be of a greater number then so And though the essence of a Church may consist without the integritie of all his members as a lame man that wanteth some of his members may have the essence of a man yet under seven a Church can hardly consist of so many members as doe performe any part of a Church-body To such a body how many members may be added is not limited expresly in the Word onely it is provided in the Word that they be no more then that all may meet in one Congregation that all may heare and all may be edified For as hath been noted above the Apostle so describeth the whole Church as meeting in one place 1 Cor. 14.23 But if all cannot heare all cannot be edified Besides the Apostle requireth that when the Church meeteth together for the celebrating of the Lords Supper they shall tarry one for another 1 Cor. 11.33 Which argueth the Church indued with onely ordinary Officers should consist of no greater number then that all might partake together of the Lords Supper in one Congregation and therefore such Parishes as consist of 15000. though they were all fit materialls for Church-fellowship yet ought to be divided into many Churches as too large for one When the hive is too full Bees swarme into a new hive so should such excessive numbers of Christians issue forth into more Churches Whence it appeareth to be an error to say there is no limitation or distinction of Parishes meaning of Churches jure divino for though
weak beleever because the Lord hath received him Rom. 14.1 2 3. Thirdly The Lord Jesus maketh the profession of the faith of his name and such a profession as flesh and bloud hath not revealed to a man but his heavenly Father to be the rocke on which his visible Church is built for he speaketh of such a Church whereunto he committeth the keys of his kingdome and that is the visible Church Mat. 16.16 to 19. Now if such a profession be the rocke and foundation of a visible Church then wee shall build a Church without a foundation if wee receive such members into the Church as doe not hold forth such a profession but either through ignorance make no profession at all or such a verball profession as savoureth not of any blessed worke of the Father by his Spirit upon their hearts And doth not the lord expostulate with such a guest as comes into the fellowship of his Church even unto his Table not having a wedding garment Mat. 22.12 And doth not expostulation intimate a Taxation also of them by whose connivence he came in where he saith how comest thou in hither And doth not Christ in the parable impute it to the sleepinesse that is to the remisnesse and negligence of his servants that tares were sowen in his field amongst the wheate Mat. 13.25.38.39 Fourthly Such as have onely a forme of godlinesse and deny the power of it wee are forbidden to joyne with and commanded to turne from them 2 Tim. 3.5 Fiftly Can any man judge such persons fit materialls for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length They procure the removall of the candlestick Rev. 2.4 Wee passe by the types of the old Testament which yet are not without their due weight it was touched above that rough stones were not laid in the building of Solomons Temple till they were hewen and prepared before 1 King 6.7 and behold a greater then Solomon is here and a greater Temple then that of Solomons the attendance and watchfulnesse of the porters suffering none to enter into the Temple that were uncleane in any thing 2 Chro. 23.19 doth it not evidently type forth the watchfulnesse of the Officers of the Church of Christ to suffer none uncleane uncleane in estate or course of life to enter into the fellowship of the Church which ought to be a Communion of Saints Well then if all the members of the Church ought to be Saints by calling and faithfull brethren it cannot be thought an unseasonable curiositie but rather held a due and faithfull watchfulnesse in the Officers and body of every Church of Christ to take a due triall of men by a confession of sinnes as John Baptist did Mat. 3.6 and by a profession of their faith as Philip did Act. 8.37 before they receive them into the church as members of the body of the Lord Jesus neither was it an excessive austeritie in John but an holy faithfulnesse and godly zeale not onely to repulse the Scribes and Pharisees Mat. 3.7 but the prophane people also from his Baptisme Luk. 3.7 as those who were a generation of vipers and had not yet brought forth fruit meet for repentance ver 7 8. and therefore themselves were not meete for his Baptisme which was a baptisme of repentance Luk. 2.3 Neverthelesse in this triall wee doe not exact eminent measure either of knowledge or holinesse but doe willingly stretch out our hands to receive the weake in faith such in whose spirits wee can discerne the least measure of breathing and panting after Christ in their sensible feeling of a lost estate ☞ for we had rather 99. hypocrites should perish through presumption then one humble soule belonging to Christ should sinke under discouragement or despaire and by reason of these hypocrites received into the Church it is that the Church is said to have in it good and bad wheate and tares for tares as Hierome saith are like to wheate SECT IV. COme wee now to give account of the second point why wee receive such into the Church by way of Covenant 1. Meete it is that as the whole Church was received as one body unto Christ by professing their entrance into covenant with God as hath been shewed above in the third Proposition of the fift part so every member of the Church should be received into the same fellowship by profession of their taking hold of the same Covenant Eadem estratio partium totius there is the same reason of the whole and of the parts in such things as concerne the common nature of both And as all relatives doe they mutually argue one another Hence it is that when godly strangers who had joyned themselves to the Lord to wit by faith to serve him to love his name and keep his Sabbath were to be brought into the fellowship of the Lords house they added this dutie over and above the former they took hold of the Covenant of the Lord Isa 56.3 4 5 6 7. Surely not by faith onely for their personall salvation for so they took hold of the covenant before when they joyned themselves to the Lord ver 3. but by their profession of their acceptance of the Covenant and subjection to it which the Lord maketh with his Church and people whom he causeth to passe into the bond of the Covenant Ezek. 20.37 Object It is objected first that the place in Isaiah speaketh of such strangers as were proselytes who in joyning themselves to the Lord were therein also joyned unto the Church for so joyning to the Lord implyeth joyning to the Church Jer. 50.5 Zech. 2.11 Ans 1. They that joyned to the Lord in those Texts of Jeremie and Zachary did indeed in so doing joyne in a Church-body also for they who are there spoken of were a multitude concurring and consenting in the same Covenant to joyne to the Lord and to become his people but here in Isaiah the Eunuch and strangers are said to be joyned to the Lord who yet were not joyned to the Church but ready to complaine that the Lord had utterly deprived them of that libertie of joyning to the Church and had utterly separated them from his people ver 3. As indeed he had by expresse Law separated them that is prohibited them from entring into the Congregation of the Lord for ever Deut. 23.1 2 3. Against which Law the Lord comforteth them with this promise of the Gospel that in the new Testament neither their Eunuchicall estate nor the alienation or strangernesse of any Nation shall be an impediment unto their entrance into the Lords house which is the Church The joyning there spoken of is not their joyning to the Lord and his people as Proselytes of the Church for though they were joyned to the Lord yet they complained of their disjoyning and separating from the Lords people but the Lord
to one another set-formes of prayer why not set-formes of Homilies and then neither the Apostles nor their successors needed to have left off their imployment in ministring to Tables to attend the ministry of the Word and prayer Acts 6.4 for both are prepared to their hands by the prescriptions of others Whence also it will follow that Ministers shall little need to edifie the Church by their owne gifts received of Christ to that end but may edifie them by the gifts of others Yea Ministers though destitute of ministeriall gifts may be fit for the publick discharge of their duties by the helpe of other mens gifts both in prayer and preaching and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers And in this forbearance of prescript prayers as we follow the example of the Church of Israel and of the Apostolicall Churches so wee are not destitute of patterns in this case of those that succeeded them Justin Martyr in his second Apologie for Christians a hundred and fifty yeares after Christ speaketh of the ruler of the Church sending up prayers and praises to God without mentioning any prescript forme according to his power or facultie of prayer or thanksgiving left him by the Apostles or others And Tertullian about 203. yeares after Christ in his Apologie for Christians saith they prayed sine monitore quia de pectore without a prompter because they prayed from their heart Tertull. Apolog. 30. that is as Zeph. on the place expoundeth it they prayed not according to the dictate of the Saints to wit in any forme of words prescribed by them And indeed if in those bloudy times of persecution the Church had any set-forme of Liturgie wherein they had been injoyned a forme of solemne prayers for their Emperour it had been an unskilfull and sinfull neglect both in Justin and Tertullian to omit such publick evidences of their professed loyaltie and devotion to the State SECT V. Object THe second thing in our administration of publick ordinances whereof many require account of us is why in the administration of the Sacraments wee doe not admit the Members of the Churches of England either themselves to the Lords Supper or their children to Baptisme as wee receive the Members of other Churches in this Countrey Answ Let it first be knowne what we doe and then consider upon what ground wee doe it 1. Wee doe not admit the members of other Churches in this Countrey unlesse they bring with them Letters of recommendation from the Churches whence they came or at least unlesse those Churches have made knowne to us their desire that their Members coming occasionally amongst us may be received to the Lords Table with our owne by vertue of communion of Churches 2. Wee doe not admit the Members of other Churches to fellowship of the Lords Table if either the persons themselves or the Churches from whence they came lie under any offence before the Church Now the grounds upon which wee thus walke are these 1. From the power requisite to the administration of the Sacraments viz. to administer a Sacrament is not an act of Christian libertie that every Christian may dispense to whom he please but an act of power which Christ hath given to them who are called to be Ministers of the Word and by them to be dispensed unto the Church whereof the Holy Ghost hath made them over-seers They then over whom wee have no ministeriall power unto them wee may not dispense an act of power but they who are Members of no Church wee have no ministeriall power over them and they who are Members of other Churches not of our own wee have no power over them further then they are recommended to us from their own Churches either by Letters or by word of mouth and such are all the members of the Churches in this Countrey whom wee doe admit to communion with us at the Lords Table But now for our Brethren who come out of England many of them are altogether unknowne to us and those who are well known and it may be also well approved yet they bring no Letters of recommendations to us from those Churches who had interest in them and power over them And besides wee know that those who have been members of any parish Church in England when once they remove their dwelling out of that Parish they are accounted as no longer members of that Church so that they come over to us as members of no particular Church at all either in old England or in new and so they are under the power of no Church either there or here how then can wee dispense an act of power to them over whom wee have no power at all either commended to us by themselves or by the Churches from whence they came Would it be thought reasonable in case that any of our Country-men comming over to us should fall into drunkennesse or whoredome or other scandalous crimes if the Church where he sojourneth amongst should proceed to excommunicate him for the same were it not an act Coram non judice might he not demand justly by what authoritie we cast him out of our Communion who was never yet entred into our Communion This may therefore yeeld us a just defence They over whom we have no power to censure in any case by Excommunication to them wee have no power to dispense the Communion but so it is we have no power to censure any of our Congregation though never so scandalous by excommunicating unlesse they first commend themselves to our fellowship Therefore neither have wee power till then to receive them into our communion 2. A second ground of their practise wee take from the nature of the Sacraments which though they be seales of the righteousnesse of faith Rom. 4.11 yet not to all the faithfull as such but as they are confederate and joyned together in some particular visible Church None may ordinarily dispense a Sacrament of the new Testament but a Minister of a visible Church nor may he dispense it to any but to the members of a visible Church In the old Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or Proselytes to the Church of Israel Job and his three friends and Elihu with them though all of them righteous by faith and all of the stocke and kindred of Abraham yet wee read of none of them to be circumcised nor is it credible they were for had they been Circumcised they would not have kept so deep silence of it throughout all their conference with Job as they doe especially having so often occasion to urge the pollution of nature from the birth whereof Circumcision had been a most pertinent and pregnant evidence to convince the same And wherefore were they not all circumcised being all of them righteous by faith but onely because they had not opportunitie to joyne themselves to the house of Israel to
some publick offence which they lie under as hath been already opened Surely though this third reason reach not Infants yet the two former doe and prevent as their Parents of just claime of the Lords Supper so them of due right of Baptisme with us For neither have wee power over them neither have they communion with any particular Church being dismissed from the Church where they were baptized and recommended to none Against this sundry things are objected and such as seeme of much weight as 1. That the Sacrament of Baptisme hath been administred to some who were no members of any visible Church and therefore why not to the Children of non-non-members as Philip baptized the Eunuch Acts 8.37 38. and Peter baptized Cornelius and his houshold Acts 10.47 48. Paul baptized Lydia and her houshold the Gaoler and his houshold Acts 16.15.33 To which wee answer three things * First The Apostles had an unlimited power and might baptize beleevers professing the faith and their seed wheresoever they came but the power of Pastors and Teachers is limited to their own particular visible Church which hath called them to minister unto them * Secondly It cannot be proved that the Apostles or Evangelists baptized any but such as either were members of some visible Church before they preached to them or else they gathered them into a visible Church estate before they baptized them * The Eunuch in Acts 8. was a Proselyte to the Church of Jerusalem for the Text saith he came up to Hierusalem for to worship Acts 8.27 Neither let any man object that his membership at Hierusalem would not intitle him to Baptisme seeing Baptisme is a Sacrament of the Christian Church not of the Jewish * for whatsoever member of the Jewish Church as beleeved in Christ as the Messiah and professed that faith he was capable of Baptisme for such they were whom John baptized Mat. 3.6 and Christs Disciples Joh. 4.2 yea all the Israelites were baptized in the cloud and in the Sea in the dayes of Moses 1 Cor. 10.2 * As for Lydia and the Gaoler and both their families they lived together in the same Citie of Philippi Act. 16.12 where was a company also of other brethren ver 4. and from the beginning of the Gospel which doubtlesse was when he preached to them Acts 16. he speaketh of them as a Church Know yee Philippians saith he that in the beginning of the Gospel no Church communicated with mee as concerning giving and receiving but yee onely Phil. 4.15 Which evidently holdeth them forth as a Church at that time and that Paul did first gather the brethren there into a Church when he baptized Lydia and the Gaoler and others there And indeed the Commission which Christ gave his Apostles holdeth it forth that they were by preaching to make Disciples before they baptized them and their children Mat. 28.19 Now a Disciple as the meaning of the word implyeth is a Scholler in Christs schoole and therefore when the Apostles were directed to make Disciples before they did baptize them they were not onely to convert them to the faith but also to gather them as Disciples or Schollers into a Schoole of Christ and the Schoole of Christ is every particular visible Christian Church wherein some are teachers some are Disciples or Schollers and his Discipline is exercised amongst them Neither is it credible that the Apostles would baptize any that is apply to them the seale of the Covenant given unto the Church before they had taught them the Covenant it selfe and entred them into it in which regard wee cannot easily thinke that when Peter baptized Cornelius and his family he did onely perceive they had received the holy Ghost and evidently professed the same in new tongues Acts 10.45 46 47. but that he did also gather them into one body directing them to the spirituall use of the newly received gifts in the Communion of Saints and baptized them into the fellowship of the Lord Jesus and of one another in his Name Thirdly Wee answer as the Apostles were transcendent Officers of the Church so they received transcendent power to administer their worke As the Father sent Christ so Christ sent them Job 20.21 to wit Cum amplitudine plenitudine potestatis with all fulnesse of power so that any one Apostle received both the gifts and power of all the Officers of the Church Any Apostle might doe the worke not onely of an Apostle but of a Prophet of an Evangelist of a Pastor of a Teacher of a Deacon Rev. 1.1 They doe foretell as Prophets things to come Acts 27.22 They travelled up and downe not onely to plant Churches but to water Churches as Evangelists Acts 15.41 They as Pastors feed the flock of Christ with wholsome words of exhortation 1 Tim. 2.7 Joh. 21.25 They as Teachers of the Gentiles as Paul speaketh of himselfe taught them in the mysteries of the kingdome of God They as Elders ruled the Church not as Lords but as examples to the flocke and as Deacons they received the oblations of the Church and distributed the same according to the necessitie of the Saints Yea Acts 4.35 though when the Apostles came where Churches were planted they did put forth no act of transcendent authoritie but did all with the consent of the Church yet in the absence of the Churches they might doe any act which any Church and all the Officers thereof might doe together As for ought wee know they might in such a case impose hands alone so Paul might set apart Timothy to some speciall office 2 Tim. 1.6 they might alone deliver unto Satan 1 Tim. 1.20 they alone might baptize in as much as the presence and the power and fellowship of any one of them did comprehend as much as the presence and power and fellowship of the whole Church together * their acts therefore in such transcendent cases are not patterns nor presidents for us but according to the measure of the gift of Christ wee are to move in our owne line and to act onely as the Ministers of Christ and his Church in the presence and fellowship of the Church 2. It is objected againe that children of excommunicated persons such as being cast out are not holden as members of the Church have yet right unto Baptisme and therefore it is not well done of us to deny the Baptisme of the children of such as are not Members That children of Excommunicated persons have right to Baptisme they prove by sundry Arguments 1. From the consideration of the divers sorts of Members some are members not actually but in the eternall Counsell of God as Paul before his conversion 2. Some are member onely in shew and appearance as hypocrites which are as woodden legs fastned to the body 3. Some are lively members knit to Christ by faith to the brethren by the spirit of love 4. Some are decayed members which though they belong to Gods Election
are truly ingraffed into Christ Jesus yet for the present have no lively sense of the power and vertue of Christ these are like to a legge or arme to a man that hath a dead palsey which though it remaine for a time without feeling and nourishment yet being joyned to the body it may be recovered by the vertue of some strong medicine and made whole as the other Of this sort are Excommunicated persons for in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ Joh. 10.18 And though they be holden as cut off from the holy Communion of the faithfull by the Churches censure as also because Christ ratifieth in heaven what the Church hath done on earth and likewise because in themselves they want the free passage of the life and vertue of the spirit of grace till they be touched with repentance yet they are not wholly cut off from the societie of the faithfull because the seed of faith remaineth in them and that knitteth the bond of conjunction with Christ Answ Those godly learned Divines who doe thus argue wee doe so highly esteeme and so deeply reverence in the Lord that were the cause our owne and not the Lords wee should rather let it fall then defend it by opposition to the grave judgements of such holy Saints But because wee may not accept persons in the things of Christ wee are forced to excuse our selves from submitting to their judgements in this cause which yet generally in others wee yeeld unto them Our answer therefore is that howsoever such excommunicate persons as are truly faithfull notwithstanding the censure of excommunication because the seed of faith remaineth in them yet to the societie of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their Communion for it is not the seed of faith nor faith it selfe that knitteth a man to this or that particular visible Church but an holy profession of the faith and professed subjection to the Gospel of Christ in their Communion Which profession when a faithfull man hath violated by some notorious scandalous crime or by wilfull obstinacy in standing out in any offence against the rule of the Gospel he is now delivered unto Satan and therefore wholly cut off from the Communion of the Church and consequently from the seales thereof himselfe from the Lords table his seed which are his members from Baptisme he is not now as a dead palsey member cut off from the body Ne pars sincera trahatur the Lord Jesus may still lay hold upon him by his Spirit when yet he cannot in any lively manner for the time lay hold upon Christ and so he may still remaine a member of the invisible Church of the first-borne when yet he hath neither part nor portion nor fellowship in the particular flock and visible Church of Christ Jesus but is as an Heathen or a Publican Now because the Sacraments are not given to the invisible Church nor to the members thereof as such but to the visible particular Churches of Christ Jesus and to the members thereof such therefore as are cut off from their memberlike Communion with the visible Church are cut off also from the seales of that Communion Baptisme and the Lords Supper As therefore wee doe not receive an Heathen to the fellowship of the Supper nor their seed to Baptisme so neither dare wee receive an Excommunicate person who is to us as an Heathen unto the Lords Supper nor his children to Baptisme Object It is objected againe in the behalfe of the children of Excommunicate persons that it is not in the power of man to cut them off from Christ though they be excommunicate the personall sin of the Parent may not keepe the blessing from the childe and therefore not deprive it of the libertie of the ordinance of God Answ The same power of Christ that ratifieth the Censure of the Church against the Excommunicate parent though it doe not cut off the childe from Christ no more then the Father yet it cuts him off from the outward fruition of the Covenant of Christ with his Church and from the seales thereof For as Christ gave the childe no right unto Baptisme but by the Fathers right unto the Coverant and Communion of the Church so if he taketh away the Fathers right from the Covenant and Communion of the Church he taketh away the Childrens right also The personall sinne of the parent is not in this case a meer private or personall sinne but the sinne of a publick person of his family For as the profession of his faith at his receiving into the Church was as the profession of a publick person for receiving him and his children who could make no profession but by his mouth into the Church So his violation of his profession by a scandalous crime was as a publick violation thereof for himselfe and his seed who stand and fall before the Church in his name and person Object It is yet further objected Wee must alwayes put a difference between persons Excommunicate which doe not make separation from the Church though they be grievous offenders and open Apostates which joyne themselves with the enemies of the Church to the ruine and overthrow of the Gospel and between Turkes and Infidels that are forth of the Covenant and never belonged to Christ Answ Wee willingly put a difference between the Excommunicate persons and Apostates and Turkes to wit in such things wherein they differ Excommunicate persons are neerer to helpe and meanes of conversion then Turkes For Excommunication it selfe is a means of salvation 1 Cor. 5.5 and Turkes are nearer then Apostates For better it were never to have knowne the way of righteousnesse then after they have knowne it to turne away from the holy Commandement given unto them 2 Pet. 2.21 But yet in this they all agree they are all of them as Heathens Mat. 18.17 And therefore neither the Parents to be admitted to the Lords Table nor their children to Baptisme Object Moreover it is still further objected in behalfe of Infants Command 2 If the mercy of God enlarge it selfe to thousands why should men question whether such Infants belong to the Covenant and so keepe them from the Sacrament of Baptisme which is due to them by the right of their Ancestors Answ 1. If the extension of Gods mercy to thousands be a sufficient ground to extend Baptisme to the children of Excommunicate persons in the right of their Ancestors it may suffice as well to extend it to the children of Turks and Infidels and Apostates and so the difference of the one from the other urged in the last Argument will be taken away For it is not above 66. Generations from Noah to Christ as is plaine in the Genealogie Luk. 3.23 to 38. and there have not passed as many more generations from Christs time to the Turks and Infidels of this present age
Murther Rayling Extortion and the like or such as are generally accounted damnable and detestable amongst Christians as Idolatry Blasphemy Prophaneness c. Wee take our selves bound to proceed more roundly against such for in such cases the Apostle doth not direct us to such graduall proceedings by private admonitions but if any Brother saith he be a fornicator or covetous or an Idolater or a railer or a drunkard or an extortioner with such a one no not to eat For it doth not stand with the glory of God or honour of his Church to accept an acknowledgement of such grosse and scandalous crimes without further censure but it becometh the Church being a communion of Saints rather to free themselves from the guilt and fellowship of such notorious wickedness by expression of their zeal and just indignation against such sins by casting out the committers thereof from fellowship amongst them for though the blood of Christ and the repentance of an offender do remove any offence though never so hainous in the sight of God and man yet God being jealous of his own glory and of the honour of his Church is not wont ordinarily to grant repentance unto such notorious sinners untill the censure of the Church have passed upon them Whilest the offender lyeth under the censure of excommunication though he be excluded from the communion of the Church and so from the Lord Table and from all other liberties of Church-fellowship as voting in elections admission of members censures c. yet wee do not debar him from entrance into the assembly of the Church in time of preaching the Word or Prayer or such other worship of God as is not peculiar to the Church for this liberty we do not forbid to Heathens and Indians and persons excommunicate are but as Heathens in respect of worship although worse then Heathens even as Publicans in respect of familiar private communion for though wee might eat with an Heathen 1 Cor. 10.27 yet with a Publican the Jews would not eat Mat. 9.11 no more may we with excommunicate persons 2 Cor. 5.11 But we do not read that an Heathen was forbidden to hear the Word in the Synagogues though they were not permitted to enter into the Temple which was to them of a Sacramentall nature Act. 21.28 29. nor might they enter as members into the Congregation Deut. 13.13 to 8. But suppose Heathens were forbidden to heare the Word even in the Synagogues yet seeing that wall of partition between Jews and Heathens is now broken down as in other respects so in this that it is not now unlawfull for an Infidell or Heathen to come into the assembly of the Church 1 Cor. 14.23 24 25. As therefore we do not deny the like liberty either to Indians or Negars so not to excommunicate persons Moreover this further compassion and succour wee afford to an excommunicate person that though we have cast him out of our liberties and priviledges peculiar to Church-fellowship yet wee have not cast him out also of our hearts nor out of our prayers nor out of our care to recover such a lost sheep into Christs fold again and therefore still though we forbear all familiar fellowship with him and countenance towards him that he may be ashamed yet we account him not as an enemy but still take opportunity to admonish him as a Brother 2 Thes 3.14 15. And if we find by the blessing of God and Christ upon the censure or by the rebukes of many ministred unto him that the soul of the excommunicate person be humbled as it was the case of the incestuous Corinthian 2 Cor. 2.6 the Elders discovering the same do call him forth before the Church where he giving glory to God and confessing his sin and the justice of God against him and holding forth a repenting frame of spirit to the satisfaction of the Church they do with common consent forgive him and comfort him and confirme their love to him by receiving him again into communion with the Church and into all the liberties of Gods House as before SECT III. IN all these transactions of Church proceedings when wee say we do this or that with common consent our meaning is wee do not carry on matters either by the over-ruling power of the Presbytery or by the consent of the major part of the Church but by the generall and joynt consent of all the members of the Church for we read in the Acts of the Apostles the Primitive Church which is a pattern for succeeding ages carried all their administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord Acts 2.46 as becometh the Church of God which ought to be of one heart and one soul of one mind and one judgement and all to speak the same thing Act. 4.32 1 Cor. 1.10 Phil. 2.2 3. But if it so fall out that any difference do arise as sometime there doth through the remaining darknesse of our mindes seeing wee all know but in part then such as do dissent from their Brethren are required to propound the grounds of their dissent which if they be weighty and held forth from the light of the Word all the rest do submit and yeeld thereunto not as to the voyce of their Brethren only but as to the voyce of Christ whose voyce alone must rule in the Church and all the sheep of Christ will heare it and all the upright in heart will follow it thus Paphnutius is said to turn about the whole generall Councell of Nice in the point of Ministers marriage But if the grounds of such as do dissent do upon due consideration appear to have little or no weight in them the officers of the Church or some other of the Brethren do declare unto them the invalidity thereof If they be satisfied the matter in hand doth then proceed with the common consent of all if they be not satisfied yet it is either through want of light and so through weaknesse of judgement or through strength of pride and so through stiffnesse of will If the former be the let they take further pains lovingly to inform them and patiently beare with them till matters be further cleared so that at length they come either to consent to go along with their Brethren or at least to be content to refer the matter to the judgements of their Brethren and for their part to sit still and to make no further dealings with the Churches proceedings but if through partialty or prejudice their dissent do appear to spring from stiffnesse of will or from a spirit of contradiction which yet falleth out very rarely in so much that they will not be brought by loving and brotherly information to give way to the better judgements of their Brethren the Church doth proceed with common consent to admonish them of their pride and self-willednesse and so leave them under the censure of admonition whereby the liberty of their voyce is taken from them till they have removed this
as Cyprian saith lib. 1. Ep. 4. maximè potestatem habet dignos Sacerdotes eligendi then as hee saith there also potestatem etiam babet Sacerdotes indignos recusandi abdicandi On the other side the Elders have rule over the Church and do expresse it in sundry acts of authority as 1. In calling the Church togethr upon any weighty occasion Acts 6.2 2. In opening the dores of speech and silence to any of the Assembly Acts 13.15 unlesse it be where the Elders themselves lie under offence or suspicion of offence and the offended parties may begin with them Acts 11.2 yet with due reverence observed as to their yeers so to their place 1 Tim. 5.1 3. In preaching the Word the Elders have power to teach and exhort to charge command to reprove and rebuke with all authority 1 Tim. 5.7 6.17 2 Thes 3.6 Tit. 2.15 4. In dispensing all the censures of the Church unlesse it be in their own cause for though they take the consent of the Church in dispensing a censure yet they set it on with great authority in the Name of the Lord yea it is no small power they put forth in directing the Church what censure is due according to the Word as in our native countrey though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give in their verdict according to the law and in pronouncing sentence with power and terror according to the law and their verdict The like do the Elders in dispensing Church-censures 5. The Elders have power to dismisse the Church and that with a blessing Numb 6.23 to 26. which is an act of superiority Heb. 7.7 6. In case of the Apostasie of the Church or of other notorious scandall committed by them and their obstinacy therein the Elders have power to denounce the Judgement of God against the Church and to withdraw themselves from it As upon the Idolatry of the Israelites Moses took the Tabernacle and pitched it without the camp Exod. 33.7 and Paul with Barnabas rejected the Jewes for their blaspemy and turned to the Gentiles Act. 13.45 46. CHAPTER VI. SECT I. WEE come now to that last part of our order which standeth in our communion with other Churches amongst our selves though one Church claim no power either of Ordination or Jurisdiction over another for we know of none such given us by Christ yet wee maintain Brotherly communion one with another so far as wee may also help forward our mutuall communion with the Lord Jesus The communion of Saints is accounted an Article of the Creed and communion of Churches is but a branch thereof Seven wayes there be wherein wee exercise holy communion one with another which for distinction and memories sake we may summe up in so many short names First by way of Participation secondly of Recommendation thirdly of Consultation fourthly of Congregation fifthly of Contribution sixthly of Admonition seventhly of Propagation or multiplication of Churches 1. For Participation wee have occasionally spoken of it before it is allowed by the consent of our Churches that when the members of any other Church are occasioned to rest with us on the Lords day when the Supper cometh to be administred and neither the persons themselves nor the Churches they come from lie under any publike offence wee do admit them to the participation of the Lords Table with us For wee look at the Lords Supper not only as a seal of our communion with the Lord Jesus but also of our communion with his members and that not only with the members of our own Church but of all the Churches of the Saints SECT II. BY way of Recommendation wee communicate one with another in this wise When any of our members by occasion of businesse is called to reside and continue for any time in another Towne wee give him Letters of recommendation unto the Church in that place giving testimony of him as of a Brother approved and intreating them to receive him in the Lord as becometh Saints unto holy Communion with them and to watch over him in Brotherly love to his building up in fellowship with the Lord Jesus The patterne whereof wee take from Pauls recommendation of Phebe a Deaconesse of the Church of Cenchrea unto the Church of Rome Rom. 16.1 2. Of which Letters he maketh mention also to the Church of Corinth though not as needfull for himselfe but for others 2 Cor. 3.1 But if a Brother have necessary occasion to remove himselfe and his family for all together unto another Church and there to take up his setled habitation for the necessary imployment of his calling or for other just ends he acquainteth the Elders of the Church and some of his intimate friends and brethren and it may be if conveniency permit the whole Church with the grounds of his removall which if they doe appeare to them to be just and weightie they then write more ample Letters of recommendation unto that Church in his behalfe wherein they doe recommend him wholly to their charge now not as one of themselves but as one of theirs to whom they doe resigne him and intreat them to receive him as a Brother beloved in the Lord unto all those Christian liberties and holy duties wherein they are wont to Communicate with their owne members unto all spirituall growth in Christ Jesus Which Letters because they doe so fully recommend a Brother unto another Church are to dismisse him from his owne wee therefore for distinction sake call them Letters of dismission which indeed doe not differ from the other but that the former recommendeth him to another Church for a time these for ever The Brother thus dismissed to another Church bringeth his Letters to the Elder of that Church who reading them before the Church demandeth the Churches consent for his acceptance If he be well knowne and approved of them they expresse their consent either by lifting up of hands or by silence but if the man be wholly unknowne and doubted of by them though they reserve due honour to the testimony of the Church which sent them yet for as much as Churches may erre sometimes as well in judgement of persons as of doctrines Hanc veniam perimusque damusque vicissim wee take libertie to take some tryall of his spirit and gifts and then either upon his just approbation of him wee receive him or if wee see just occasion of offence in him wee returne him with the cause back againe to his owne Church who receiveth him againe into her own fellowship and takes care for his healing for wee look at our Church-Covenant as an everlasting Covenant Jer. 50.51 And therefore though it may be translated or resigned from one Church to another as Gods hand shall direct yet it is not to be rejected or violated by us but onely by the members cutting off himselfe from the fellowship of the Church by such
is ready to send and commend such of their members as their selves may spare and are fit for office but not called to office amongst themselves to supply the necessities of their Brethren SECT VI. A Sixth way of communion amongst our Churches is by way of admonition as it one Church should be credibly given to understand of some scandall arising in another Church whether by corruption in doctrine or in manners and upon diligent search and inquiry the report is found true the Church hearing thereof sendeth Letters or Messengers or both unto the Elders of that Church where such offence is found and exhorteth them to take a speedy and diligent course for the redresse thereof but if the Elders of that Church should be remisse therein or be faulty themselves they then certifie the whole Church thereof to call upon their officers as Paul sent to the Church of Coloss to call upon Archippus to take diligent heed to the fullfilling of that work of the Ministery which hee had received of the Lord Col. 4.17 If the Church heare them the scandall is removed if it heare them not the Church offended herewith taketh in the help of two or three Churches more to joyne with them in their exhortation or admonition It still the Church where the offence lieth persisteth in the neglect of their duty and of the counsell of their Brethren either the matter would be referred to a Congregation of many or all the Churches together if need should require or else if the offence be evident and weighty and of ill though not generall consequence the Churches offended with them would as justly they might withdraw themselves from the right hand of fellowship and so forbeare all such exercises of mutuall brotherly communion with them which all the Churches of Christ are wont to walke in one towards another We have never yet been put to the utmost extent of this duty towards any of our Churches The Lord hitherto so farre preventing with his grace that no Church hath stood out so long in maintaining any offence found amongst them But if it should so fall out which God forbid wee look at it as our dutie to be faithfull one Church to another in like sort as the Brethren of the same Church are called to be faithfull one towards another Doe not Churches injoy brotherly Communion one with another as well as brethren of the same Church The Church in the Canticles tooke care not onely for her own members but for her little sister which had no breasts Cant. 8.8 And would shee have taken no care of having her breasts healed if her breasts had been distempered and given corrupt milke The Apostles had a publick care by vertue of their office of all the Churches 2 Cor. 11.28 And is the publick spirit of grace and love dead with them ought not all the Churches of Christ to have a care and watchfull eye over the publick good of one another Though not virtute officii yet intuitu charitatis SECT VII THe seventh and last way of the Communion of our Churches is by way of propagation or multiplication of Churches Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations to preach the Gospel to beget Disciples to gather them into Church-estate and so to plant Churches wheresoever they came yet that which they did by vertue of their office is reserved unto the Churches of Christ to prosecute and carry along according to their measure throughout all generations and in all Nations for the inlargement of the kingdome of Christ unto the end of the world The power of the keys which was immediately given by Christ unto his Apostles is also given by Christ unto all the Churches in that fulnesse of measure which the establishment and enlargement of Christs kingdome doth require If then any particular Church of Christ shall come in processe of time to be so farre multiplyed as that like Bees when the hive is too full they are necessarily occasioned to swarme forth as it is indeed the case when the voice of their Ministers cannot reach to all in such or in the like case the Church surcharged with multitude may send forth sundry of their members fit for the purpose to enter into a Church-estate amongst themselves or if a number of godly Christians shall come over into a Countrey where they finde the Churches so full that they cannot with conveniency joyne with them the Church may comfortably encourage them to enter into holy Covenant amongst themselves They may also commend both unto the one Company and unto the other such able gifted men whom they may fitly choose to be Ministers and Officers to them and both then when they enter into Covenant and gather into Church-estate as hath been shewed in the beginning as also when they goe about to choose and ordaine Church-Officers amongst themselves the Churches already established ought to be ready to helpe them with their presence counsell and assistance so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ in the multiplication of Churches according to the order of the Gospel Thus have wee given unto all our holy Brethren throughout the Churches of our Lord Jesus a just and true account of all our proceedings in Church-affaires so farre as concerneth our way and order amongst our selves If wee fall short of the Rule in some thing or other goe astray it is our humble and earnest request unto all our godly learned Brethren that they will be pleased Erranti comiter monstrare viam but if the way wee walke in be found upon serious and mature consideration to be agreeable to the rules of the Gospell as wee verily beleeve it is let all the upright in heart be intreated in the name of the Lord Jesus not to judge or speake evill of the wayes of Christ before his people But rather seeke how to addresse themselves and to call on others to walke in the straight steps of the Lord Jesus in the kingdome of his grace till wee shall all come to meete him in the kingdome of his glory CHAP. VII Of the way of reformation in the Congregations in England SECT I. WEE take not upon us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prescribe unto our Brethren in England men of their Churches and eminent lights in the world what course to take in pursuing and perfecting the great worke of Reformation in England Nay wee know our own Tenuity the store of busines enough which wee have to attend unto neere home Neverthelesse as wee cannot cease to pray for and seek their good as our own so wee cannot but rejoyce with them to behold that open doore which God hath set before them and with that all their hearts were so far enlarged towards the Lord and to his waves as wee heare his hand is enlarged towards them Onely being absent in body but present in
the whole body of them could not doe but by deputing some eminent persons amongst them to the performance thereof But after they be furnished with Elders a Presbytery of their owne let Imposition of hands be given by them according to 1 Tim. 4.14 to such as for the future shall be ordained 6. For the making up of a Presbytery in stead of Parson and Vicar wherewith some Congregations are endowed let them choose Pastors and Teachers and Ruling Elders in stead of those who crept into their roome viz. the Church-wardens and Sidesmen But let them choose and ordaine them in a day of humiliation according to Acts 14.23 and not for a yeare onely but during life and let the Presbyteries of all neighbour Churches take all opportunities to make use one of another for brotherly consultation but not for Jurisdiction and Authoritie one over another And in stead of Collectors or Overseers for the poore who crept into the roome of Deacons let Deacons be chosen as hath been shewed above but not as members of the Presbytery 7. For set forms of prayer or prescript Liturgies let them not be enjoyned unto the Ministers of the Churches but let the Ministers as well give up themselves wholly unto prayer as to the Ministery of the Word Act. 6.4 8. Baptisme may orderly be administred to the children of such parents as have professed their faith and repentance before the Church as above Or where either of the parents have made such profession or it may be considered also whether the children may not be baptized where either the grand-father or grand-mother have made such profession and are still living to undertake for the Christian education of the childe for it may be conceived where there is a stipulation of the Covenant on Gods part and a restistipulation on mans part there may be an obligation of the Covenant on both parts Gen. 17.7 Or if these faile what hindereth but that if the parents will resigne their infant to be educated in the house of any godly member of the Church the childe may be lawfully baptized in the right of its houshold Governour according to the proportion of the law Gen. 17.12 13. 9. Let the Lords Supper be administred onely to such as have so professed their faith and repentance publickly and are received approved members of the Church endued with sufficient knowledge to examine themselves and to discerne the Lords body free from scandall and of good conversation 10. Let Officers in the Church be redressed and removed not by presentments to Officers of other Churches but according to the order of the Gospel described above Chap. 5. sect 1 2 3. 11. Where the Ministers of the Congregation are ignorant or scandalous meet it is that they were removed and better chosen in their roome by the people according to the counsell direction of the godly Ministers and brethren of neighbour Churches Hos 4.6 12. Where the people in a Congregation are generally ignorant and profane it were necessary godly Preachers were sent forth with countenance from the King and State to preach unto them till they were brought on to knowledge and to some measure of gracious reformation Thus Jehosaphat sent forth Priests and Levites to teach in the Cities of Judah and certaine Princes and Nobles with them to countenance the good worke in their hands 2 Chron. 17.7 8 9. 13. Till the people be in some sort duly prepared and growne up to some measure of knowledge and grace it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme or to the seales of it But after they have been wrought upon by the Ministery of the Word to lament after the Lord as the Israelites did when the Arke had been long absent from them 1 Sam. 7.29 then let them proceed as other godly Christians were directed to doe Propos 2 3 c. for renewing of their Covenant for choice of their Ministers and Officers and for Communication in all the liberties of the Church of God 14. For the helpe of the Universities of the whole Kingdome and of all the Churches in it it were necessary that some experienced godly learned Nobles and Ministers were deputed to visite and reforme the Universities That subscriptions to Ceremonies and prescript Liturgies were removed That degrees in Divinitie were not abused unto qualifications for pluralities and non-residency nor allowed in the Ministers of Churches to put a difference between brethren of the same calling whence Christ hath removed it Mat. 23.8 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned is not to be translated Master for it is a Title common to all Ministers but Doctors and the Academicall title of Doctors is fitter for Masters of Colledges Readers in the Schooles then for Church-officers Here also speciall care would be taken for setting up of such Preachers in both the Universities as whose spirit and gift and Ministery might be examplary patterns to young Students 15. For the effectuall and orderly expedition and transaction of all these things it were requisite that as King Jehosaphat did so the King and State should depute some choice persons to doe the same to wit to goe throughout all the Kingdome to see the people returned and all the Churches restored to a true state and course of Reformation 2 Chron. 19.4 All which things are humbly presented by us not as if we would undertake to give Counsell to them that are wiser then our selves much lesse Injunctions But as Subjects who desire to approve our faithfull service to the Lord and our King and Countrey hold them forth as true Consectaries from the Rules of the Gospel which should rule us all FINIS An Alphabeticall Table containing the principall things handled in this Treatise A OF Addition of members to the Church page 52. chap. 3. Sect. 1. Sect. 2. Of communion of Churches by way of Admonition pag. 108. Sect. 6. The Antiquity of the Church way intimated in the Bishops Common-prayer book p. 12 Of disclaiming Advocations by Patrons to livings p. 113. Sect. 2. B Whether all Baptized are fit for Church-fellowship p. 9 Why by the same reason that beleevers children circumcised were admitted to the Passeover now they are baptized may not be admitted to the Lords Supper p. 9 All Baptized by vertue thereof are not members of a particular visible Church p. 9. No place in Scripture for succession of Diocesan Bishops after the Apostles p. 46. Sect. 8. p. 49. Sect. 9. Whether unbeleevers giving up their infant to be educated in the house of a godly member of a Church it may not according to Gen. 17.12 13. be Baptized in the right of that houshold p. 115 C. The part of all true Christians to joyne themselves into some particular visible Church p. 2. Joyning into a particular visible Church cannot be but by Covenant p. 2. 3. 4 c. Particular visible Churches to be gathered must have the concurrence of
other Churches gathered p. 4. Propos 5. The manner how p. 6. Sect. 2. How the Church is the subject of power p. 43. Sect. 7. The Church not to consist of good and bad as farre as they can decern p. 56. Sect. 3. The necessity and grounds of Church-covenant p. 59. Sect. 4. The first and second Commandements excellently opened p. 71. last line p. 72 73. Of dispensation of Censures p. 89. chap. 5. Sect. 1. What Common consent is requisite in Church proceedings p. 94. Sect. 3. Of the peoples power in Church Censures p. 96. Sect. 4. Of the sevenfold Communion between severall Churches p. 102. Chap. 6. Sect. 1. Of Communion of Consultation between Churches p. 105. Sect. 3. Sect. 4. Of Contribution p. 107. Sect. 5. Of Reformation of Congregations in old England p. 111. chap. 7. Sect. 1. There are many things in the Common-prayer book which intimate the antiquity of the Church-way p. 112 D. Of the office of Deacons p. 38 Election not ordaining of Deacons p. 42. Sect. 5. E Why the members of Old England are not presently and immediatly admitted they to the Communion their children to baptisme in New England p. 76. Sect. 5. Of Elders who to be elected and ordained p. 10. chap. 2. Sect. 1. That Ruling Elders are jure divino p. 13. Sect. 2. How all Elders are to be elected and ordained p. 39. Sect. 4. Ruling Elders are not meer Lay Elders p. 26. The Fathers mention Ruling Elders p. 30 c. F. Against set Formes of Liturgies p. 70. Sect. 4. G. Whether the faith and profession of the beleeving Grand-father or Grand-mother may entitle the Grand-child the parent being an unbeleever to the ordinance of baptisme p. 115 H. What is to bee done with Heathens and unveleevers yet not fit to bee in Church-fellowship p. 9 The beleeving Houshold entitles an unbeleevers child given up to their education to baptisme p. 115 I. No Injunctions of formes of worship to be allowed by Churches p. 115 What should bee done with Ignorant people not fit for Church-fellowship p. 11◠Of Imposition of hands by those of the same Church on their own Officers p. 43. 50 No Jurisdiction transcendent now reserved to any one man or Bishop p. 49. Sect. 9 K. As the Kings of Israel gave the Treasures of the Temple to save themselves from captivity so may Parsonages c. given to the whole Churches use be by them disposed of according to their discretion for their best advantage p. 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained p. 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted p. 20 21 L. Against set formes of Liturgies p. 70. Sect. 4. M. Of addition of Members to a Church p. 52. Sect. 1. 2 Of the peoples power in admitting Members p. 64. Sect. 5 Whether Ministers of Churches may baptize the infants of beleevers that are in no particular Church p. 81. * * * So the Authour though yet we cannot come up to him in that Of Multiplication of Churches p. 109. Sect. 7. Of Maintenance of Ministers in Old England p. 114 N. The lowest requisite Number to the being of a Church begun p. 53 The greatest Number a Church may increase to p. 53. 54 O. The Order of gathering dispersed Christians into a Church p. 1 The Officers of Churches to be chosen and ordained p. 10 chap. 2. Sect. 1. The manner of their election and Ordination p. 39. Sect. 4 Of diversity of Officers p. 92. Sect. 2. P. What warrant the People have to chuse their Officers p. 42. Sect. 6. The Church is not the first subject of Ecclesiasticall power p. 43. Sect. 1. The office of a Pastor is immediatly from Christ p. 43. Sect. 7. The Peoples power in receiving members into the Church p. 46. Sect. 5. Of the Peoples power in Church censure p. 96. Sect. 4. Of Communion of Churches by way of propagation or multiplication of Churches p. 109. Sect. 7. Certain Propositions tending to the reformation of the Churches in Old England p. 113. Sect. 2. R. Of Ruling Elders p. 13. Sect. 2. Of Recommendation of membres in their travell or finall departure from one Church to another p. 103. Sect. 2 The way of Reformation of Congregations in Old England p 111. cha 7. Sect. 1. Certain Propositions tending to that Reformation p. 113. Sect. 2. Of our Renewing our Covenant in Old England p. 113. Sect. 2. S. Scandalous persons not to be admitted to the Communion by confession of the Bishops Common-prayer Booke p. 113 T. Timothy and Titus did not ordain as Bishops p. 46. Sect. 8. V. What is to be done with Unbeleevers in regard they are unfit for Church-fellowship p. 9 Who to bee put in stead of Vicars and Parsons p. 114 Of ordering of Universities p. 116 Of Vestry men and Church-wardens p. 34. W. Of Church Widowes p. 39. Sect. 3. The ordering and forme of administration of Gods publick Worship p. 65. chap. 4. Sect. 1 2 3. Of Church Wardens and Vestry-men p. 34 Z. How Zadok is said to be anointed high Priest by the people p. 114 FINIS
THE Way of the Churches OF CHRIST IN NEW-ENGLAND OR THE VVAY OF CHURCHES walking in Brotherly equalitie or co-ordination without Subjection of one Church to another Measured and examined by the Golden Reed of the Sanctuary Containing a full Declaration of the Church-way in all Particulars By Mr. J. COTTON Teacher of the Church at Boston in New-England 1 THES 5.22 23. Prove all things hold fast that which is good Abstaine from all appearance of evill Published according to Order LONDON Printed by Matthew Simmons in Aldersgate-streete 1645. not in our apprehension be said to hold no analogie Yet with much sweat and wiles some messengers have got through that Court of Guard to anticipate or satisfie if it might be those clamourers for a larger Narration 1. The 32. Questions or Church-government and Church-Covenant done by some Elders of N. E. they have had with seconds of frequent intimations that wee hold with the Churches of New England 2. The Apologeticall Narration they have had with our generall approbation of it 3. Mr Cotton of the Keys of the Kingdome of heaven they have had with our Brethrens Epistle to it how farre they approve it 4. The Reasons of the dissenting Brethren are in Print 5. Wee have been enformed that those our Brethren formerly have tendered themselves that in case they might be put into a Committee or like meet posture for such a work they would bring in the whole frame of their judgements in a body with their grounds and reasons 6. That now very lately they gave in seven Propositions to be discussed with promise of more But neither of them was debated Which wee alledge rather to vindicate our particular charge then to blame men whose reasons wee know not 7. With much adoe wee have presented you with a fuller declaration of all our way according to the Scriptures in this learned yet modest Treatise of THE WAY OF THE CHURCHES OF CHRIST IN NEVV-ENGLAND c. Written and sent over by Mr. Cotton And wee doe in this Epistle certifie our assent thereunto saving that wee doe not yet fully close with some expressions passim in the Book before some of which wee minded it to note a * in the Margin This we could not but say and doe pace tanti authoris or wee could not assert the Booke If all things in this Treatise as now printed doe not answer punctually word for word to the first written Copie let the reverend Authour and the candid Reader pardon us because wee had not the fairest Copie nor knew wee till the Book was neer done that there was a better to be had nor to this day yet ever saw it Therefore wee were forced to shift with this so as to keep the mind of the Authour make it constare sibi and by an interpretative leave in his absence not onely to doe as wee would be done by but also as he himselfe would have done wee are confident if he had been in our case or present here Least any should imagine that every thing in the Keyes doth not fit all the wards in this Treatise to an haire wee will here insert Mr. Cottons own words in his Letter coming from him in New-England to our hands in the very nick of time whiles this Epistle lay under the Presse viz. If you think the Draught of ChuRCH-DISCIPLINE which was sent over in your Ship varieth from that of the POVVER OF THE KEKES sent over the yeare after you may have some occasion so to conceive from some difference of expression in LOGICALL TERMES but not a jote in any DOCTRINE OF DIVINITIE or CHURCH-PRACTISE So Mr. Cotton in his Letter to Mr. R. M. Diverse Objections formerly laid against the Printing of this Book to the sadding of the Authour Some whereof are now answered by the late season of printing it Others by the necessitie of them that conscientiously and candidly cry out for information Others by the fore-printing of the Keyes to open the full minde and whole sphere of the Authours judgement in this Others by that putting forth in print of an answer to this Book before this was mid-wised by the Presse into the world All reason therefore now it can speake that it should answer for it selfe Wee hope wee have satisfied the minde of the Authour as well as our owne and of others too of the other judgement especially of those that call for fuller Declarations The Lord root out of all our hearts the spirit of contradiction that wee call not for Books with a resolution rather to confute them as wee imagine then to throw downe our selves humbly under the power of truth Wee are now fighting Modo militari for reformation let us not therefore fight against it more ecclesiastico With how much gravitie soliditie and modestie have Mr. Cotton the Apologists the Authours of 32. Questions or Church Covenant and other milde and judicious Authours written in our cause But with what a different spirit have the adverse part replyed as if personall invectives and imbittring a stile were Gods way of bettering a cause or battering an opinion Here is a Booke so grave and solid that it cannot be justly despised by ingenuous learned men So full of necessary cases and truths that it cannot but be desired of those that would be knowing men And so milde and gentle that it cannot but be causlesly quarrelled if quarrelled by Cholerick men Had wee not been perswaded that it would prove a welcome Tract on all hands for the reasons afore-intimated wee could with our injoyment of the written Copie well have saved this great travell If it fall out otherwise as it hath with diverse of the like nature Golden Lavers or Vessels made Common-shores and receptacles to be filled with all filthy contempt wee shall then clearly and fully decerne mens spirits and descry their intents in challenging us for larger Narrations and shall beware for time to come how wee anger them with kindnesses But if this be candidly entertained of them then have they encouraged us in due time to impart if God permit a fuller Treatise of the same subject with amplior demonstrations by joynt consent of the Churches of Old and New-England and meane while they have abundantly recompenced the labour of love of theirs in the Lord. N.H. I.H. THE Way of the Churches of Christ in NEW-ENGLAND Measured by the Golden Reed of the SANCTUARY CHAPTER I. The Order of gathering dispersed Christians into a Church PROPOSITION I. SECTION I. THat the Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his kingdom the power of binding and loosing the tables and seales of the Covenant the Officers and censures of his Church the administration of all his publick Worship and Ordinances is Coetus fidelium a Communion of Saints a Combination of faithfull godly men meeting for that end by common and joynt consent into one Congregation which is commonly called a particular visible Church For the
of fellowship and so receive them to all Brotherly communion in the Lord amongst the rest of the Churches and this agreeth with the last part of the fift Proposition So when the day appointed for the Church-gathering is come the persons deputed from the neighbouring Churches are present who commonly be the teaching and ruling Elders and as many also of all sorts as are willing to partake with them at that time the whole day is kept as a day of humiliation especially the former part of it in seeking the face of God in prayer and preaching the Word according to the former part of the fift Proposition the Brethren of the Church to be gathered selecting some chiefe one among themselves to be their mouth for those services which done then on the latter part of the day one of them appointed and chosen by themselves to order the worke of the day standeth up and addresseth himselfe with the rest of his Brethren to make profession of their faith and repentance before the Lord and before the whole Assembly according to the fourth Proposition This done with the silent approbation of the whole Assembly he propoundeth the Covenant of promise Eph. 2.12 denying also any sufficiency in themselves to keepe Covenant with God as having been transgressors from their youth up they professe in the name of Christ their acceptance of the Lord for their God and the Lord Jesus the head and Saviour of his Church to be their King Priest and Prophet and give up themselves in professed subjection unto all his holy Ordinances according to the Rules of the Gospel withall they professe their full purpose of heart to cleave one to another in Brotherly love and mutuall subjection according to God not forsaking their Assembly but as the Lord shall call and ministring one to another as becometh good Stewards of the manifold graces of God till they all grow up to a perfect man in Christ Jesus Having thus or to the like purpose propounded the Covenant himselfe with the rest of the Brethren who are to joyn in Church-estate they all declare their joynt consent in this Covenant either by silence or word of mouth or writing Then the Brethren of other Churches finding the presence of God accepting them by the heavenly fire of his Spirit come downe amongst them in their performance of their holy duties they appoint some from amongst them in the name of all the Churches from whence they come to reach forth unto them the right hand of fellowship testifying their proceedings to have been according to God and the Churches acceptance of them into brotherly fellowship and exhorting them to stand stedfast in the Lord and to grow up in holy fellowship with him and one with another and with the rest of the Brethren of all the Churches according to these beginnings And so prayers being made unto God for the pardoning and acceptance of this people and of all the duties of the day as also for his blessing upon themselves and all the Churches both in this Countrey and throughout the world especially in England a Psalme of praise is sung Quest What could be done more if a Church were to be gathered out of Infidels Answ 1. If a Church were to be gathered out of Infidels they were first to be converted that they might become beleevers and so fit materialls for Church-fellowship before any of these could be done by them whereas these here spoken of are persons converted already If it be said againe But are not all Baptized persons fit for Church-fellowship as all Circumcised persons were admitted to the Passeover Answ There is a difference between the Passeover whereto all Jewes were admitted young and old unlesse defiled with some pollution and the Lords Supper whereto persons of growner yeares and fit to examine themselves are invited and therefore neither children nor ignorant persons nor prophane nor scandalous persons are admitted to the Lords Table nor into Church-fellowship If it againe be Objected But are not all Baptized persons Church-members already by their Baptisme Answ No. 1. Papists and other notorious Hereticks are Baptized 2. And many in other Churches have cut themselves off from the Covenant by their notorious wickednesse and prophanenesse Psal 50.16 3. A Church Relapsed with all the members of it before they can be accepted with God in their Church-fellowship are bound to renew their Covenant which is as it were a new entring into Covenant the same which in effect is done with us 4. Though godly men Baptized members of a pure Church are to be accounted Church-members as long as they continue their habitation and election to that Church yet severall Baptized persons broken off from their severall Churches to which sometimes they did belong and now meeting accidentally in one place are not therefore one Church anew amongst themselves unlesse they will imagine that Chimaera of an universall visible Church CHAP. II. Touching Church-Officers with their election and ordination SECT I. THE Church being thus gathered as hath been described our next care is that it may be supplyed with all those Officers and members which Christ hath ordained to continue in his Church untill his second comming for they are all given for the edifying and perfecting of his body untill we all grow unto the measure of the stature of the fulnesse of Christ Eph. 4.11 12 13. The Apostles Prophets and Evangelists they still continue in their writings to be Master-builders of the Churches in all ages and therefore the Church is said to be built upon their foundation that is upon the foundation which they by their writings have laid Eph. 2.20 but in their Successors in the same eminent calling they continue not whence the Apostle speaketh of himselfe and Barnabas as the last Apostles 1 Cor. 4.9 And when the new Jerusalem the Church of the Jewes commeth to be planted it is not said to be planted by new Apostles but by the former twelve Apostles of the Lambe Rev. 21.19 to wit by them in respect of their Doctrine still left behinde them in their writings It remaineth therefore that the ordinary Officers of the Church which are to continue to the comming of Christ Jesus are either Elders whom the Apostle calleth also Bishops Tit. 1.5.7 Act. 20.17.28 or Deacons of Elders he maketh two sorts one sort he calleth them that rule the other them that labour in the Word whether of Exhortation as the Pastors or of Doctrine as the Teachers 2 Tim. 5.17 For the two sorts of ordinary preaching Elders the Apostle calleth Pastors and Teachers Eph. 4.11 And such severall kindes of labouring in the Word by the one in a word of Exhortation by the other in a word of Doctrine the Apostle expresly holdeth forth Rom. 12.7 8. He that teacheth saith he let him waite on teaching and he that exhorteth on exhortation which argueth a difference of their functions by the distinction of their proper or especiall actions If it be said the
the direction of the Word Elders according to 1 Tim. 3.2 to 7. Tit. 1.6 to 9. Deacons according to Acts 6.3 1 Tim. 3.8 to 12. For the Church hath not absolute power to choose whom they list but ministeriall power onely to choose whom Christ hath chosen hath gifted and fitted for them If the Church can finde out none such in their own body they send to any other Church for fit supply and each Church looketh at it as their dutie to be mutually helpfull one to another in yeelding what supply they may without too much prejudice to themselves according to Cant. 8.8 9. Such being recommended to them for such a work they take some time of tryall of them partly by their owne observation and communion with them partly by consultation with the Elders of other Churches continuing there in so great a work to fulfill the command of the Apostle Lay hands suddenly on no man 1 Tim. 3.22 For every man of good gifts is not alwayes endowed with an honest and good heart and every good heart is not fitted to close so fully as were meet with every good people Every key is not fit to open every Lock nor every good mans gift fit to edifie every people But when upon tryall the Church doth finde every mans spirit among them desirous of the fellowship of the man and his gifts then they agree amongst themselves upon a certain day wherein in a solemne manner they intend to Elect him to office amongst themselves Of this they give notice to all the neare adjoyning Churches whom and when and to what office they intend to choose such a man whom they nominate to them intreating their presence and brotherly counsell and assistance at the day appointed They give notice also thereof unto the Governour and such other of the Magistrates as are near to them that the person to be chosen meeting with no just exception from any may finde the greater incouragement and acceptance from all When the day is come it is kept as a day of humiliation with fasting praying and preaching the Word according to the patterne Act. 14.23 13.1 2 3. Towards the end of the day one of the Elders of the Church if they have any if not one of the graver Brethren of the Church appointed by themselves to order the worke of the day standeth up and inquireth of the Church If now after this solemne seeking of God for his counsell and direction in this weightie work they still continue in their purpose to elect such a one for their own Pastor or Teacher or Ruling Elder whom before they agreed upon Then having taken their silence for a consent to their purpose He proceedeth to inquire into the approbation of the rest of the Assembly not onely the Messengers and Brethren of other Churches present but of all that stand by because and Elder is to be a man of good report of them that are without 1 Tim. 3.7 how much more well approved of the Churches of Christ He demandeth therefore of the Churches first and then of the rest whether any of them have knowne of any evill in the man presented before them either in judgement or practice which might give them just cause to forbeare his election If all keepe silence as usually they doe for if any have any just exception against the man he is wont to acquaint some or other of the Church with it before the day he turneth himselfe to the Church againe Now seeing all is clear for their free election of him to such an office he desireth all the Brethren of that Church to declare their Election of him with one accord by lifting up their hands which being done he desireth to know of the partie chosen whether he doth accept of that calling which the Church hath given him in the name of Christ unto that office He having expressed his acceptance upon such grounds as wherein he hath chiefly seene the hand of God leading him thereunto the Elder doth then admonish the Church what duties the Lord requireth of them all in his Word towards him whom they have thus chosen And afterwards advertiseth him what duties the Lord requireth of him in that place towards the Church And having taken the acknowledgements of them both of their mutuall dutie towards one another He then with the Presbytery of that Church if they have any if not two or three others of the gravest Christians amongst the Brethren of that Church being deputed by the body doe in the name of the Lord Jesus ordaine him unto that Office with imposition of hands calling upon the Lord who hath furnished him with spirituall gifts and bowed the hearts of the Church to call him to that office to accept and owne him therein to enlarge his heart and spirit according to all the duties thereof to breath in all his administrations and to guide and blesse all his going out and coming in before them And so turning his speech upon the person on whom their hands are imposed He as the mouth of the Presbytery expresseth their ordination of him to that office in the name of the Lord Jesus and puts a solemne charge upon him to looke well to himselfe and to the whole flock over which the Holy Ghost hath made him an overseer as one that must give account of all their soules unto the great Shepheard of the sheep at the day of his appearing After this the Elders of their Churches present observing the presence of God both in the duties of that day performed by the Officer then chosen and ordained and in the orderly proceeding of the Church to his Election and Ordination one of them in the name of all the rest doth give unto him the right hand of fellowship in the sight of all the Assembly testifying their Brotherly acceptance of him and their thankfulnesse to God for his gracious gift bestowed on him and doth exhort him in the Lord to fulfill the ministery which he hath received of the Lord. And so after publick praise given to God by him in the name of the Church he dissolveth the Assembly with a Blessing SECT V. FOr our calling of Deacons we hold it not necessary to ordaine them with like solemnitie of fasting and prayers as is used in the Ordination of Elders because wee doe not reade the Apostles gave any president thereof in the Ordination of the first Deacons at Jerusalem Act. 6. But the Brethren of the Church having looked out among themselves men fitly qualified for that calling according to the Scriptures formerly mentioned and having made some proofes of them according to the Rule 1 Tim. 3.10 the Elders with the consent of the Church upon some Lords day or other publick holy meeting doe ordaine them to the Office and appoint them over that businesse with prayer and imposition of hands SECT VI. OBject Two things are here demanded First by what warrant the People choose their Officers Answ From the President
Espousalls without a covenant and therefore they that will take hold of their Espousage must take hold of their covenant 3. The mutuall relation wherein all the members in the Church stand one to another members to members and all of them to their Officers and their Officers to them together with their mutuall interest one in another and mutuall power one over another doe all of them necessarily imply a mutuall confederacie one with another and that whosoever will partake herein must partake in their confederacie Suppose a godly Christian come over into these parts as every yeare some or other doe there is not any Minister of any of our Churches can usurpe Pastorall authoritie over him unlesse that Christian call him thereunto or professe his subjection to his Ministration according to God Nor can such a man expect any Ministers watchfulnesse over him as his Minister unlesse the Minister see just cause to accept such a charge and professe so much No Church in the Countrey nor all the members of any Church can take upon them to Censure any stranger though an inhabitant amongst them unlesse he give up himselfe to them and professe his subjection to the Gospel of Christ amongst them Nor can he challenge such watchfulnesse from them unlesse he have given them a just call to take upon them that care over him That Christian libertie which the Lord Jesus by his bloud hath purchased for his Church and for all his children giveth them all libertie to choose their owne Officers and their owne fellow-Members unto whom to commit the care of their soules according to the rules of the Gospel We speak not of Infants who make choice in their parents but of such who know their libertie and are called to stand fast in it till then that a man tender and offer himselfe to the Church to the Officers and Members of it they have no power to receive him For the Churches receiving a beleever which is the Apostles word Rom. 14.1 implyeth and presupposeth his offering and giving up of himselfe unto them in a professed subjection to the Lord and unto them according to the will of God and their receiving of him implyeth and holdeth forth no lesse then their professed acceptance of him unto all those holy liberties with them and performance of all such spirituall duties to him which belong to all the fellow-members of the same body and let men call this expression of mutuall agreement by what name they please this is no other then what wee call Church-Covenant SECT V. LEt us proceed then to give account of the third point why we communicate so much power to the people as to propound receiving of Members unto their approbation and consent our reasons are these 1. From the like power given unto them by Christ for the casting out of scandalous and corrupt members Matth. 18.17 1 Cor. 5.5 if the Church must be told of every member that is to be cast out and when he is to be cast out they are to deliver him to Satan then the Church must be told of every member that is received and when he is to be received they are to receive him into the fellowship of the Lord and of his Church but the former is cleare from those Scriptures and consequently the latter It is a received Maxime Ejusdem est potestatis aperire claudere instituere destituere as they call it they that have power to shut the doores of the Church by Excommunication they have power to open the doores of the Church by admitting to Communion 2. From the Example of the Church at Hierusalem Act. 9.26 who when Paul assayeth to joyne himselfe unto them did not at first receive him because the Disciples were not satisfied in his spirituall good estate untill Barnabas by his testimony of him had removed their scruple which argueth the private brethren in a Church as well as publique Officers must be satisfied in him who is to be received into Communion with them 3. From the Churches power in Electing and calling Ministers to office It hath been shewed above that it belongeth to the people the body of the Church to choose and call their owne Officers according to the speech of Cyprian Lib. 1. Epist 41. Plebs maxime potestatem habet vel sacerdotes dignos eligendi velindignos recusandi And if they have such power of choosing worthy Ministers and refusing the unworthy how much more of receiving worthy Christians and refusing of unworthy Yea in the Epistle going before he speaketh expresly he had much adoe to perswade the people to receive some whose repentance was not so cleare to them which argueth evidently their power in receiving Members CHAP. IV. Concerning our order and forme in administration of Gods publick Worship SECT I. THe Church being gathered and furnished with able helps Officers and Brethren they proceed to the administration of all the publick Ordinances in publick Assemblies especially on every Lords day wherein our principall care and desire is to administer and partake in all and no more then all the ordinances of Christ himselfe and in all those so farre as the Lord hath lent us light in their native puritie and simplicitie without any dressing or painting of humane inventions For as the first Commandement requireth us to worship him with his owne onely true worship as he hath appointed in his Word without adding ought thereto or taking ought therefrom Isa 29.13 Deut. 12.32 So we beleeve it to be unlawfull for any Church to take upon them to observe much lesse for the Officers of their owne or other Churches to impose upon them any institutions of their owne whether in doctrine or worship or government but what the Lord hath appointed in his Word Our reason hereof one in stead of many is taken from the extent of the Commission of the Lord Jesus given to his Apostles which is as large as ever was given to any Church-governours and yet reacheth no further then to teach the people to observe all things whatsoever I have commanded you Mat. 28.20 If the Apostles themselves teach the Churches to observe more then he hath commanded them they goe beyond the bounds of their Commission The Apostles in the Synod in Hierusalem laid upon the Churches no other burden then necessary things Acts 15.29 Necessary they were some of them in their own nature others for the present estate of things to avoid offence and when they ceased to be offensive the prohibition of them ceased to binde Object If any shall say the Apostles Commission reacheth onely to matters of substance not circumstances of worship and formes of necessitie not indifferency Wee answer let them shew us another Commission to authorize them to put lawes upon the Churches for matters of circumstance of formes and of indifferencie and wee shall submit but the Scripture holds forth no such Commission given to any of the sonnes of men since the world began That much urged place 1
offered up to God either by the Pastor or Teacher and the Word read and expounded by them who preached in the morning if there be time and preached by the other and the Sacrament of Baptisme administred if any of the Church doe offer their children thereunto the Deacons who sit in a seate under the Elders yet in sundry Churches lifted up higher then the other pewes doe call upon the people that as God hath prospered them and hath made their hearts willing there is now time left for contribution presently the people from the highest to the lowest in sundry Churches do arise the first pew first the next next and so the rest in order and present before the Lord their holy offerings For in the old Testament at their solemne feasts none was to appeare before the Lord empty Deut. 16.16 And the Lords day is onely unto Christians the ordinary solemne feast of the Lord in the new Testament the Christians laid downe their oblations at the Apostles feete Acts 4.35 into whose place for that service Deacons were substituted Acts 6.3 And to that purpose the Apostle gave order unto the Churches that upon the first day of the weeke every one should lay by him into the treasury as the word signifieth for the supply of the Saints as God had prospened them 1 Cor. 1.2 Which ordinance Justin Martyr speaketh of in his time that the abler sort on the Lords day did contribute to the necessities of the brethren in the end of the second Apologie And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day as holy and yet neglect to contribute to the Lords treasurie in his first Sermon de Eleemosynâ Locuples dives Dominicum celebrare te credis quae Corbonam omnino non respicis After the contribution ended the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church in such manner as hath been before declared and so after a Psalme of praise to God with thanksgiving and prayer to God for a blessing upon all the ordinances administred that day and a blessing pronounced upon the people the Assembly is dismissed Besides the celebration of the Lords day every weeke we sometimes upon extraordinary occasions either of notable judgements doe set a part a day of humiliation or upon speciall mercies wee set apart a day of thankesgiving The grounds whereof wee conceive are generally knowne and approved amongst Christians Moreover every weeke in most of our Churches Lectures are kept on some or other of the weeke dayes so that such whose hearts God maketh willing and his hand doth not detaine by bodily infirmitie or other necessary imployments if they dwell in the heart of the Bay may have opportunitie to heare the Word almost every day of the weeke in one Church or other not farre distant from them SECT IV. IN all these administrations onely two or three things may seeme to require clearing from the Word of God as 1. Why in our publick prayers wee forbeare to use set formes of prescript Liturgies 2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table and their children to Baptisme as was said before wee did receive the Members of other Churches in this Countrey For the former the reasons usually given may suffice 1. From the patterne of all the Churches both in the old and new Testament God never gave leave to any ordinary Officers of his Church neither did any of them take leave to impose any formes of Liturgie upon any Church And yet if ever there had been place for prescribing set formes to any it had been most seasonable in the Jewish Synagogues whose members being as children under age Gal. 4.2 3. might stand in most need of such a help It is easily acknowledged Moses prescribed a forme of blessing Nunb 6.23 to 26. and David sundry Psalmes of praise and prayers and the Lord Jesus taught his Disciples not onely to pray after this manner but thus or these words Luk. 11.2 But neither were these ordinary Officers of the Churches neither did they prescribe any use but arbitrary and occasionall of these formes as they might suite our occasions God by immediate revelation and by the hand of his extraordinary Messengers may prescribe this or that forme to his Church but will not warrant ordinary Officers who have onely received a common measure of the Spirit to doe the like God who forbad his people to make to themselves Images or imaginations inventions and formes of worship hath not restrained himselfe to set up what images or formes himselfe seeth good Object These formes of prayer or praise though as they be parts of holy Scripture they are of God yet as they are applyed without speciall commandement to be the matter or forme of a prayer or thanksgiving at this time so they are the device of man c. Answ They are not applyed to be matter and forme of prayer or thanksgiving without commandement or at least without such directions as amount to a lawfull warrant from God for Moses expresly saith On this wise shall yee blesse the Children of Israel and say unto them Numb 6.23 The 102. Psalme is expressed in the title not onely to be a prayer of one that was afflicted but of any in like estate And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David as well as of others that wee should sing them with holy melody unto the Lord Eph. 5.19 and Christs words Luk. 11.2 When yee pray say our Father c. A second reason why wee forbeare a set forme of prescript Liturgies is taken from the meaning of the second Commandement which wee conceive prohibiteth such prescript Liturgies It is a rule generally knowne in the exposition of the Commandements that all sinnes forbidden in the Word of God are reduced to the ten Commandements and fall under the prohibition of one of them or other for there is no sinne but is a transgression of some or other commandement of the law 1 Joh. 3.4 and upon the two Tables of the Law hang all the Law and the Prophets Mat. 22.40 Now it is plaine that all sinnes are not contained in the letter of the ten Commandements and therefore there is no judicious Expositor of them but openeth the letter of the Commandements by Synecdoches and Metonymies Synecdoches to comprehend all sinnes of the like kinde and all the degrees thereof and Metonymies to comprehend all causes and meanes and occasions thereof so that for opening the second Commandement which forbids both making and the worshipping of any image or similitude it is requisite to consider in what sense or respects Images or similitudes are forbidden Images or similitudes are forbidden in the second Commandement not as objects of worship for all false objects of worship are the
whom onely the Church and the Covenant of grace unto them and their seed and the seales of the Covenant were granted Object If it be objected that all that were circumcised amongst the people of Israel might come and keepe the Passeover amongst them but wee here withhold the Lords Supper from them that are baptized Answ Our answer is they that were circumcised amongst the Israelites might rightly keepe the Passeover amongst them because the whole Nation of Israel made but one Church and the Officers or Ministers of any one Synagogue the Priests and Levites were Ministers in common to the whole house of Israel In proportion whereunto they that are baptized in any particular Church may in like sort require the Lords Supper in the same particular church where they are baptized if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to the receiving of the Lords Supper more then was required to the receiving of the Passeover But now because the Churches of the new Testament are of another constitution none of them nationall as the Church of Israel was but all of them congregationall Baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of one Church were the Officers of all as in Israel they were or unlesse that one Church and the Officers thereof did recommend their right and power to another 3. A third ground of our practise in this point is taken from the case of publick offence which we conceive ought to be removed from all such as are to partake together at the Lords Table so we deale with the members of our own Church and so wee deale with the members of neighbour Churches in this Countrey None of them are received unto the Lords Table with us whilest they lie under the guilt of any publick scandall before the face of the Church For it is our Saviours direction that if a man bring his gift to the Altar and there remembers that his brother hath ought against him he should there leave his gift and goe first to be reconciled to his brother and then come and offer his gift Mat. 5.23 24. If this be a rule for a mans owne private direction in case of private offences it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence Wee doe therefore direct both the brethren of our own Church and of any other Church in this Countrey that if they present themselves to communion with us at the Lords Table they should first remove such publick offence as either themselves or the Church from whence they come doe lie under before the Lord and us ☜ that according to the figure in the law of the Passeover no leaven must be found amongst us when wee come to sit downe at the Lords Table together Now though wee rather choose to cover in silence and to mourne in secret for any corruptions found in other Churches especially in these so deare and neare unto us as the Churches of England be yet in this case faithfulnesse to God and them and the necessary defence of our own due proceedings here constraineth us to confesse sundry publick offences under which our English parish Churches lie and wherein our selves also were defiled whilest we lived in them and our Country-men are defiled that come over to us from them 1. It is a publick offence that they come over not as members of any particular visible Church for they leave that relation where they left their habitation but of a Nationall Church whereof Christ hath given us no patterne in the new Testament and in which he hath appointed no nationall Churches nor any nationall worship to be performed by them 2. It is a publick offence that though they were baptized in some parish Church in England upon some Covenant or stipulation of their parents or of some in their stead whom they call god-fathers which also was without warrant yet generally they have come to the Lords Table without any publick profession of their own faith or repentance or promise of performance of those Christian duties which their parents or others in their stead made for them which is an offence not onely contrary to the order of their owne Church expressed in the Rubrick before the Common Catechisme but also contrary to the word of God which receiveth none to the fellowship of the seales of the Covenant but such as professe their taking hold of the Covenant as hath been shewed before 3. It is a publick offence that in their parish Communion which not communion of spirit but co-habitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards whoremongers prophane swearers covetous worldlings Atheists Papists and the like whereby it cometh to passe that not a little leaven but a great masse of leaven hath deeply leavened the whole lump 4. It is a publike offence that they have worshipped God according to the precepts and inventions of men both in prescript formes of Liturgie and Letanies and in such ceremonies as which though they be not ordained of God yet are publickly enjoyned as neither darke nor dull but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification by which he may be edified 5. It is a publick offence that they have yeelded voluntary subjection and obedience to such a forme of government in the Church as the Lord Jesus hath not appointed in his Word and have approved the same whether by subscription or by oath of Canonicall obedience or by conformitie to their usurpations and injunctions These or such like publick offences as wee have bewailed in our selves so farre as wee had any fellowship with them so wee have thought it needfull that our brethren also who came over to us should professe their repentance of the same at least in a positive acknowledgement of the contrary sincere wayes of the Gospel before they be received to Communion with us SECT VI. IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously that come over to us to the fellowship of the Lords Table without further satisfaction the same also or some of them at least may suffice to justifie our non-admittance of their infants unto Baptisme Infants cannot claime right unto Baptisme but in the right of one of their parents or both where neither of the Parents can claime right to the Lords Supper there their infants cannot claime right to Baptisme And they cannot claime right to the Lords Supper if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents or to one of them at least either for our want of due power over them or through their want of Communion with the Church whereof the Sacrament is a seale or by reason of
demerit as exposeth him to the just censure of Excommunication But if a member be importunately desirous to remove wholly from the Church where he is unto another and yet the grounds of his removall favour of nothing but levitie or covetousnesse or schisme or the like according to their Covenant of brotherly love and faithfulnesse the brethren of his own Church labour to convince him of his sinfull weaknesse herein to disswade him from his purpose to which counsell God usually toweth his heart to stoop and submit But if after all their disswasions they shall see the bent of his spirit unremovably set upon removall in such a case if his sinne be not apparent and his danger imminent they use indulgence towards him as not willing to make the Church of God a prison to any man But when men thus depart God usually followeth them with a bitter curse either taking away their lives from them or blasting them with povertie or exposing them to scandall where they come or in entertaining them with such restlesse agitations that they are driven to repent of their former rashnesse and many times to desire to returne to the Church from which they had broken away SECT III. OUr third way of communion with other Churches is by way of Consultation whereof wee have given some touch before as 1. In time of the gathering of a Church the Brethren who desire to enter into Church-estate doe give notice to all the Churches about them and desire the presence of their Elders and of such other Brethren as they shall see meete to send to helpe them with their counsell in discovering the spirits and competent gifts of such members as should joyne with them in that worke And further to give counsell and direction in the ordering of that day as hath been shewed above 2. In the choice and ordination of Officers one Church is wont to send to all the rest about them for such Elders and Brethren as may give counsell and direction to their proceedings and approbation of the same as the matter shall require as hath been formerly delivered 3. In case of difference of judgement amongst the Brethren of a Church in the administration of Church-Censure and the like to prevent all suspition of partialitie or prejudice the Church is sometimes occasioned to send to the neighbour-Churches one or more for the assistance of some of their Elders and Brethren to helpe them with their counsell in discovering and judging of the causes depending amongst them who giving advice according to the Word doe by the blessings of Christ heale jealousies and compose differences and settle peace and love amongst them and this also hath been mentioned before 4. In doubtfull cases arising in the Church whether of judgement or practice where yet no difference hath risen but all or most are uncertaine what were fit to be done as whether a childe may be baptized by right of his Grand-fathers Covenant or the like the Church doth sometimes send Letters or Messengers to crave the counsell of other Churches who deliberate by considering and arguing the matter and agree upon what they conceive most agreeable to the Word each Church sendeth their judgements and their reasons either by Elders or by Messengers to the Church that sent to them SECT IV. A Fourth way of our communion with other Churches is by way of Congregation or gathering together many Churches or the messengers of many Churches to examine and discusse either some corrupt opinions or suspicious practices which being scattered and found in many Churches at once cannot well be healed in any one alone In which case the Elders of the Churches desirous to maintain verity and unity of judgement in matters of doctrine and integrity of life throughout all the Churches do both acquaint our Magistrates being nursing fathers to the Church with the necessary occasions and ends of a generall and a solemn assembly and do also solicit the Churches to send some fit persons at such a time to such a Church where the assembly be most seasonably held to consider and discern of the matter in question and agitation The assembly being met in the name of Christ and his presence called for by humble and earnest prayer the matters to be discussed and cleered are propounded by some or other of the Elders of that Church where we meet or by some other appointed by them and consented to by the assembly When the matters are propounded the Elders do declare their judgements of the points in order one after another together with their reasons from the Word at which time it is free for any man present and all may be present if they will as well the Messengers of the Churches as others after leave orderly craved or obtained to propound their doubts without offence whence disputation doth arise as in Act. 15.7 till all parties be either satisfied or convinced and so the matters in controversie are cleared and this course is taken for the clearing of all the points remaining which may seem to some not so fully cleared and agreed upon and the nature of them such as may admit further discussion yea and difference of apprehension without disunion of affection or disturbance of the Churches peace yet for satisfaction of Gods people the mean while in such things each man is left to his Christian liberty So farre as they are all come they judge and mind one thing If any be otherwise minded who in simplicity of heart seeketh the truth and in meeknesse of wisdome and love holdeth forth the same we hope God will in time reveale the same unto him in the mean time all agreeing in this one not to condemn nor to despise one another in differences of weaknesse according to the Apostles rule Rom. 14.2 3 4. SECT V. A Fifth way of communion with other Churches is by contribution or communication in yeelding supply to one anothers wants for according to the ancient president in the Primitive Churches if any of our Brethren should fall into such decay as not to be able to supply their onw necessities in outward things amongst themselves we should take it our bounden duty to minister to their wants according to our abilities Act. 11.29 30. Rom. 15.25 26. Hitherto the Lord hath been pleased out of his all-sufficient goodnesse so to supply us all each Church within it self as that we have had scarce any occasion never but once to exercise our mutuall love and liberality to one another in this kind but if need should require we consider afore-hand what mutuall help God requireth of us from one towards another in such a case Also if any of our Churches do want some fit members to imploy in some publike office amongst them and shall make known their want to some other Church who may abound in such blessings as sometimes the Church at Antioch had four or five Prophets among them Act. 13.1 when others wanted the Church that aboundeth in such helps
spirit wee crave leave to beare witnesse to them and with them That if the Lord be pleased to prosper his worke amongst them it is possible to reduce the estate of the Congregations in England to such a reformation as is sutable to the patterne revealed in the Gospel according to the way of Primitive simplicitie described above Foure things wee observe in the estate of the Churches in England which make way for Reformations amongst them First The efficient instruments of their first plantation which were either Apostles or Apostolicall men whether Philip or Joseph of Arimathea or Simon Zelotes as any of our Countrymen may reade in Mr. Foxes booke of Acts and Monuments in the beginning of it next after the story of the ten Primitive Persecutions out of Gildas Tertullian Origen Beda Nicephorus Which being so wee cannot but conceive the Churches in England were rightly gathered and planted according to the Rule of the Gospel and all the corruptions found in them since have sprung from Popish Apostasie in succeeding ages and from want of through and perfect purging out of that leaven in the late times of Reformation in the dayes of our Fathers So that all the worke now is not to make them Churches which were none before but to reduce and restore them to their Primitive Institution Secondly The publick Service-booke acknowledgeth That in the Primitive Church there was a godly Discipline That notorious sinners were put to open penance and punished in this world that both their soules might be saved in the day of the Lord and others admonished by their example might be the more afraid to offend Which godly Discipline is a thing saith the Booke much to be desired that it might be restored againe See the beginning of the Comminations against sinners It is therefore acknowledged by the very state of the Churches of England that the present estate of Church discipline is not perfect but defective and swerving from the Primitive godly discipline Thirdly In the publick Rubrick before the Catechisme it is ordered That when children come to yeares of discretion and have learned what others promised for them in Baptisme they should then themselves with their own mouth and with their own consent openly before the Church ratifie and confirme the same And also promise that by the grace of God they will evermore endeavour themselves faithfully to observe and keep such things as by their own mouth and confession they have assented to Which course the Booke in a few words after acknowledgeth to be agreeable with the usage of the Church of times past That children coming to perfect age having been instructed in Christian Religion should openly professe their own faith and promise to be obedient to the will of God Which direction if it were as duly observed as it is expresly ordered doth plainly hold forth that the Church of England as they call it doth not acknowledge any to be confirmed members of the Church and so unfit to partake of the Lords Supper till they have expresly confessed their faith openly before the Church and promised obedience to the will of God Which if it be seriously done and not perfunctorily is somewhat of like nature with our receiving of members into the Church and joyning them by Covenant Fourthly In the Exhortation before the Communion the Minister is directed to denounce unto the people That if any of them be a blasphemer of God an hinderer or slanderer of his Word an adulterer or be in malice or envie or in any other grievous crime they should bewaile their sinnes and not come to that holy Table lest after the taking of that Sacrament the Devill enter into them as he entered into Judas c. Which plainly argueth they would allow no scandalous person to partake in the Communion of the Lords Table All these things presupposed really performed and seriously attended to might open a doore to sundry passages of a more full and perfect Reformation SECT II. Tendering certain Propositions tending to the Reformation of the Churches in England Propos 1. WHere godly Ministers be already planted in any Congregations let them with due encouragement from the State call the people to solemne humiliation before the Lord for their own sins those of their fathers they have imitated So did Ezra and Nehemiah with the Levites and Priests and upon the like occasions Nehem. 9.2.2 3 4. Ezra 10.1 2.9 10. For though the Parliament the whole Kingdome have protested and Covenanted Reformation for the time to come yet they have cause also to be humbled and that throughly for the time past 2. Let such of the people as are of good knowledge in the wayes of God and of approved conversation take up that course which the Service-book as hath been said giveth an hint of Renue their Covenant formerly made in Baptisme professing their faith and repentance and promising Reformation of life not onely in their private conversation but also in their publick Communion in the Church of God yeelding professed subjection to the Gospel of Christ in the fellowship of all his holy Ordinances 3. Let no Minister that loves the Lord Jesus better then his own belly stand upon his advocation from his Patron but rather expect his vocation from his people 4. For this end let every Patron restore his jus patronatus to the Church Or if it seeme too hard a thing for them to part so freely with their freehold though they ought freely to give unto Christ who have received freely from him the Parliament may be pleased to give them a competent part of the revenues of the Benefice as they call it and annex it to their own private inheritance reserving so much to the use of the Church as may strengthen their hands in a sufficient maintenance of their Ministery for though things dedicated to sacred use cannot be alienated or diverted to private use without sacriledge yet that holdeth in such things as are so dedicated to sacred use as that the Lord accepteth as sacred to himselfe But God no where in the new Testament hath expressed his acceptance or allowance of lands dedicated to the ministery but onely to the service of the whole Church and then for the Churches service they may be disposed of by their consent as sometimes the Kings and Princes of Israel gave away the treasures of the Temple to save themselves from captivitie 2 King 18.15 16. 5. The people having called or chosen their Minister one or more unto office in a day of humiliation let them in the presence of the Ministers of other Churches depute some of the gravest and godly members of the Church to lay their hands upon him with prayer over him in the name of the Lord setting him apart to that office The whole Congregation are said to anoint Zadok to the office of an high Priest as well as Solomon to be King 1 Chron. 29.22 Which is a sacred right as Imposition of hands and this