17. that offences may be prevented and healed c. Polit. Eccles lib. 3 cap. 16. § 4. Pag. 171 172. Much more he hath to the same purpose in that place alledging sundry Canons and Decrees of Synods of reformed Churches wherein they have determined that none should be received into their Churches but by this way of solemne Covenant And others that have lived amongst them may have been eye-witnesses that this is their usuall practise But what shall be said of the Congregations in England if Churches must be combined by Covenant Doth not this doctrine blot out all those Congregations out of the Catalogue of Churches For what ever Covenant may be found in the reformed Churches in other parts yet it is plaine that the English have none Though we deny not but the Covenant in many of those Congregations is more implicite and not so plaine as were to be desired and what is amisse in them in their materialls or in want of explicite combining of pure matter or many of their wayes wee will not take upon us to defend yet we hope we may say of them with Master Parker Polit. Eccles lib 3. cap. 16. § 1. pag. 167. Non abost ea realis substantialis quanquam magis quà m parâ—rat implicita coitio in foedus eaque voluntaria professio fidei substantialis quâ Deo gratia essentiam Ecclesiae idque visibilis hacusque sartam tectam in Angliâ conservavit That is there wants not that reall and substantiall comming together or agreeing in Covenant though more implicaâ—e then were meete and that substantiall profession of Faith which thanks be to God hath preserved the essence of visible Churches in England unto this day The reasons why wee are loath to say that the Congregations in England are utterly without a Covenant are these First Because there were many Christian Churches in England in the Apostles time or within a while after as Master Fox sheweth at large Act. Mon. lib. 2. beginning pag 137. where he reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperour under whom Christ suffered and that Joseph of Arimathea was sent of Philip the Apostie from France to England about the yeare of Christ 63. and remained in England all his time and so he with his fellowes layd the first foundation of Christian Faith among the Britaine people and other Preachers and Teachers comming afterward confirmed the same and increased it Also the said Master Fox reporteth out of Tertullian that the Gospel was dispearsed abroad by the sound of the Apostles into many Nations and amongst the rest into Britaine yea into the wildest places of Britaine which the Romans could never attaine unto and alledgeth also out of Niâ—â—phorus that Simon Zelotes did spread the Gospel to the West Ocean and brought the same into the Iles of Britaine and sundry other proofes he there hath for the same point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their means it is like that the English Churches were then constituted by way of Covenant because that was the manner of constituting Churches in the Apostles time as also in the times asore Christ as hath been shewed from the Scripture before in this discourse And if Christian Congregations in England were in those times combined by Covenant then eternitie of Gods Covenant is such that it is not the interposition of many corruptions that may arise in after times that can disanull the same except when men wilfully breake Covenant and reject the offers of the Gospel through obstinacy which we perswade our selves they are not come unto and consequently the Covenant remaines which hath preserved the essence of Churches to this day though the mixture of manifold corruptions have made the Covenant more implicite then were meete Secondly Because there want no good Records as may be seene in Seldens History of Tithes to prove that in former times in England it was free for men to pay their Tithes and Oblations where themselves pleased Now this paying of Tithes was accounted as a dutie of people to their Minister or sheepe to their Pastour and therefore seeing this was by their owne voluntary agreement and consent their joyning to the Church as members thereof to the Ministery thereof as sheepe of such a mans flock was also by their owne voluntary agreement and consent and this doth imply a Covenant â—â— was not the precincts of Parishes that did limit men in those dayes but their owne choice Thirdly Those Questions and Answers ministred at Baptisme spoken of before viz. Doâ—st thou renounce I doe renounce doest thou beleeve I doe beleeve doest thou promise I doe promise as they were used in other places so were they also in England and are unto this day though not without the mixture of sundry corruptions Now this doth imply a Covenant And when the children came to age they were not to be admitted to the Lords Supper before they had made personall Confession of their owne Faith and ratified the Covenant which was made at their Baptisme by their Parents which course indeed afterward did grow into a Sacrament of Confirmation but that was an abuse of a good Order If here it be said that the Members of the Parishionall Assemblies are not brought in by their owne voluntary profession but by the Authority and Proclamation of the Prince and therefore they have no such Covenant The Answer is that the Christian Prince doth but his dutie when he doth not tollerate within his Dominions any open Idolatry or the open worship of false Gods by baptized persons but suppresseth the same and likewise when he gives free libertie to the exercise of all the Ordinances of true Religion according to the minde of Christ with countenance also and encouragement unto all those whose hearts are willingly bent thereunto Ezra 1. 1. 3. 7. 13. And therefore this practise of his cannot overthrow the freenesse of mens ioyning in Church Communion because one dutie cannot oppose nor contradict another And suppose that this course of the Magistrate should seeme to be a forcing of some to come in for members who were unfit in which case it were not justifiable yet this doth not hinder the voluntary subjection of others who with all their hearts desired it When the Israelites departed out of Aegypt there went a mixed multitude with them many going with them that were not Israelites indeed Exod. 12. And in the dayes of Mordecay and Hesther many of the people of the lands became Jewes when the Jewes were in favour and respect Est 8. 17. and so joyned to them not of their owne voluntary minde nor of any sincere heart towards God but meerely for the favour or â—eare of men yet this forced or seined joyning of some could not hinder those that were Israelites indeed from being Israelites nor make the Jewes to be no Jewes no Church-members And the
that may be infected with corrupt opinions of Arminianisme Familisme c. or any other dangerous error against that faith which was once delivered to the Saints as knowing how easily such men if they were admitted might infect others and perhaps destroy the Faith of some And this seemes to be intended in your second particular For both these we have our warrant as in Generall from those places which shew how Church Members ought to be qualified that they ought to be Saints faithfull in Christ Jesus c. So in speciall from that Math. 3. 6. Acts 19 18 Acts 8. 37. 38. Where men before they were admitted made profession of Repentance towards God and faith towards the Lord Jesus Christ for it is expressely said that they confessed their sinnes they confessed and shewed their deeds they professed their faith in Jesus Christ the Sonne of God Thirdly when this is done those that by manifestation of Repentance and Faith are approved as fit Members for a Church do openly professe their subjection to the Gospel of Christ and to all the Ordinances of God in that Church where now they joyne as Members which seemes to be your third particular in this Quaerie The Distinction of particular Churches one from another as severall and distinct Societies seemes to us a necessary ground for this practise for without this kinde of Covenanting we know not how it would be avoyded but all Churches would be confounded into one inasmuch as it is neither Faith nor intire affection nor Towne-dwelling nor frequenting the Assemblies that can make a man a Member or distinguish Church Members from other men See the Apologie 4. Your fourth particular in this Quaerie is Answered in the Answer to the sixt Position sent the last yeare Besides all these we heare the testimony of others if there be any that can speake of the conversion and Godly conversation of such persons which we judge to be a warrantable course from Acts 9. 26 27. It is the second of your Quaeries what things we hold necessary to the Being of a true visible Church in Generall which being Answereâ— this of the Parish Assemblies in England in particular whether we hold all or the most of them to be Churches we conceive might well have been spared They that now the state of those Assemblies may make application of the Generall to the particulars if they have a calling therunto Yet because you are pleased to put us to this also we thus Answer 1. That we doubt not but of Ancient time there have been many true Churches in England consisting of right matter and compacted and united together by the right forme of an holy Covenant For Mr. Fox sheweth at large that the Gospel was brought into England in the Apostles times or within a little while after Acts Moâ— lib. 2. begining p. 137. Where hee reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperor under whom Christ suffered and that Joseph of Arin athea was sent of Philip the Apostle from France to England about the yeare of Christ 63. and remained in England all his time and so hee with his fellowes laid the first foundation of Christian Faith among the Brittaine people and other Preachers and Teachers comming afterwards confirmed the same and increased it Also the said Mr. Fox reporteth out of Tâ—rtullian that the Gospel was disperced abroad by the sound of the Apostles into many Nations and amongst the rest into Brittaine yea into the wildest places of Brittaine which the Romans could never attaine unto and alledgeth also out of Necephorus that Simon Zelotes did spread the Gospell to the West Ocean and brought the same into the Iles of Brittanie and sundry other proofs he there hath for the same Point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their meanes it is like there were Churches planted there of Saints by calling which is the right matter of Churches and by way of holy Covenant as the right form for that was the manner of Constituting Churches in the Apostles times as also in the times afore Christ as hath been shewed from the Scripture in the Apologie And the footsteps hereof though mixed with manifold corruptions that have growne in aftertimes are remaining in many places of the Land to this day as appeareth by those 3 Questions and Answers at Baptisme Abrenuntias Abrenuntio Credis Credo Spondes Spondeo Dost thou renounce the Devill and all his works I renounce them all dost thou believe in God the Father c I do believe Dost thou promise to walk according to this Faith c I do promise For though it may be they conceived that men entred into the Church by Baptisme yet hereby it appears that their judgment was that when men entred into the Church there ought to be a renouncing of sin and believing on Christ and an open professing of these things with a promise to walk accordingly Secondly Though Popish Apostacy did afterwards for many ages over-spread all the Churches in England as in other Countries yet we believe God still reserved a remnant according to the Election of Grace amongst them for whose sake he reserved the Holy Scriptures amongst them and Baptisme in the name of the Trinity onely And when God of his rich Grace was pleased to stirre up the Spirit of King Edward the sixth and Queene Elizabeth to cast off the Pope and all fundamentall errors in Doctrine and Worship and a great part of the Tyranny of Popish Church Government though at first some Shires and sundry Parishes stood out against that Reformation for a time yet afterwards they generally received the Articles of Religion agreed upon Anno 1562. which are published and consented to by all the Ministers endowed in every Congregation with the silent consent also of the people and subscription of the hands of the chiefe of them wherein they do acknowledge no rule of Faith or manners but the holy Scriptures no divine Worship but to God onely no mediation nor salvation but in Christ onely no conversion by mans free will but by Gods free Grace no Justification but by Faith no perfection nor merit of works with sundry other necessary and saving truths all which containing the Marrow and Summe of the Oracles of God wich are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eloquia Des concredited onely to the Church Rom. 3. 1. 2. and which are that saving Doctrine of truth which is fruitfull in all the world where it comes â—olo 1. 5 6. and upon which the Church is grounded and built and which also it holdeth forth and maintaineth 1 Tim. 3. 15. we do therefore acknowledge that where the people do with common and mutuall consent gather into setled Congregations ordinarily every Lords day as in England they do to heare and teach this Doctrine and do professe their subjection therunto and do binde themselves and their
same may be said in this case Suppose the Magistrates Proclamation should be a cause or an occasion rather of bringing some into the Church who came not of their owne voluntary minde but for feare or for obteining favour yet this cannot hinder but others might voluntarily and freely Covenant to be subject to the Gospel of Christ Such subjection and the promise of it being the thing which themselves did heartily desire though the Magistrate should have said nothing in it If any shall hereupon inferre that if the Parishionall Assemblies be Churches then the members of them may be admitted to Church priviledges in New England before they joyne to our Churches Such one may finde his Answer in the Answer to the tenth of the thirty-two Questions Whereunto we doe referre the Reader for this point Onely adding this that this were contrary to the judgement and practise of the Reformed Churches who doe not admit a man for member without personall profession of his Faith and joyning in Covenant though he had formerly been a member of a Church in another place as was shewed before out of Master Parker Lastly If any say that if these reasons prove the English Congregations to have such a Covenant as proves them to be Churches then why may not Rome and the Assemblies of Papists goe for true Churches also For some man may thinke that the same things may be said for them that here in Answer to this eleventh Objection are said for the Parishes in England Such one must remember two things first that we doe not say simply a Covenant makes a company a true Church but as was said before a Covenant to walke in such wayes of worship to God and edification of one another as the Gospel of Christ requireth For who doubts but there may be an agreement among theeves Pro. 1. A confederation among Gods enemies Psal 83. A conspiracy among the Arabians the Ammonites and Ashdodites to hinder the building of Hierusalem Neh. 4. 7 8. And yet none of these are made true Churches by such kind of confederacies or agreements And so wee may say of the Assemblies of Papists especially since the Counsell of Trent If there be any agreement or confederacy among them it is not to walke in the wayes of the Gospell but in wayes contrary to the fundamentall truths of the Gospel as Idolatry in worship Heresie in doctrine and other Antichristian pollutions and corruptions and therefore if they combined in these things such combinations will never prove them true Churches The Church is the Pillar and ground of truth 1 Tim. 3. 15. But the Religion of Papists is so farre from truth that whosoever liveth and beleeveth according to it without repentance cannot be saved Witnesse their doctrine in the point of vilifying the Scriptures and in point of free-will and of Justification by works of the Popes Supremacy of the Sacrifice of the Masse of worshipping of Images c. In regard of which and such like the Holy Ghost saith that their Religion is a Sea become as the bloud of a dead man and every soule in that Sea dyeth Rev. 16. 3. And therefore agreement in such a Religion will never prove them to be true Churches nor any Assemblies of Arrians Antitrinitaries Anabaptists or Famelists supposing them also to be combined by Covenant among themselves But now for the Assemblies in England the case is farre otherwise for the Doctrine of the Articles of Religion which they professe and which they promise to hold and observe though some things are amisse in some of those Articles and though many persons live contrary in their lives yet the doctrine is such that whosoever beleeveth and liveth according to it shall undoubtedly be saved and many thousands have been saved therein and therefore Assemblies united by Covenant to observe this doctrine may be true Churches when the Assemblies of Papists and others may be false although they also were combined by Covenant the reason of the difference rising from the difference that is in the doctrine and Religion which they severally professe and by Covenant binde themselves to observe the one being fundamentally corrupt and consequently pernicious The other in the fundamentall points Orthodoxall and sound Secondly It must be remembred also which was intimated before that if fundamentall corruptions be professed in with impenitency and obstinacy then God may disanull the Covenant on his part and give a Bill of divorce to such a people Jere. 3. 8. Now experience and the Scripture also doth witnesse of the Jesuited and Trent-Papists that they repented not of the workes of their hands of worshipping Devills and Idolls of Gold c. neither repented they of their murthers nor of their sorceries nor of their fornications nor of their thefts Rev. 9. 20 21. But now for the Parish Assemblies in England we hope that we may safely say they doe not sinne of obstinacy but of ignorance having not been convinced and many of them never having had means to be convinced of the corruptions that are amongst them in respect of their constitution and worship and Ministery and so the Covenant remaining among them may prove them to be Churches when it cannot stand the Papists in like stead they being impenitent and obstinate Which we doe not speake to justifie the Parishes altogether as if there were not dangerous corruptions found in them nay rather the Lord be mercifull to the sinnes of his people wee may lament it with teares that in respect of their members and Ministery in respect of their worship and walkings in many of those Assemblies there are found such apparent corruptions as are justly grievous to a godly soule that is enlightened to discerne them and greatly displeasing to the Lord and indeed had need to be repented of betime least otherwise the Lord remove the Candlesticke and unchurch them Rev. 2. 5. In a word the corruptions remaining are just causes of repentance and humiliation but yet in as much as the Articles of Religion which they professe containe such wholesome doctrine that whosoever beleeveth and walketh according thereunto in sinceritie shall undoubtedly be saved and in as much as the corruptions are not persisted in with obstinacy therefore wee deny not but they have the truth of Churches remaining But this opinion of Church-Covenant is holden by none but the Brownists or those of the Separation and therefore it is not to be received This ground cannot be made good that none but they of the Separation are for Church-Covenant for all the Reformed Churches generally as was shewed before in Answer to Objection the tenth are for it in their judgement practise and shall all they be condemned for Brownists or maintaining unlawfull Separation from the Church Also Master Parker and Doctor Ames men of our owne Nation famous for holinesse and learning and moderation both of them plead for Church-Covenant and yet neither of them were Brownists but bare witnesse against that riged
the said Church in particular in Church fellowship 4. And not to depart from the said Church afterward without the consent thereof or how doe you hold and practise in these things 9. Whether doe you hold all or the most of our Parish assemblies in Old-England to be true Visible Churches of Christ with which you may lawfully joyne in every part of Gods true worship if occasion served thereto or if not all or the most then what ones are those of which you so account and with which you durst so partake or joyne and in what respects And why be not the rest such as well as they 10. If you hold that any of our parishionall Assemblies are true Visible Churches and that the Members thereof are all or some of them at least members of true visible Churches then whether will you permit such members at least as are either famously knowne to your selves to be godly or doe bring sufficient Testimoniall thereof from others that are so knowne or from the Congregation it selfe whereof they were members here to partake with you in all the same Ordinances and parts of Gods true worship in any of your Congregations as by occasion they may be there in the same manner and with the like liberty as you would permit any that might happily come unto you from any of the Churches of Geneva France the Low-Countreyes or yet from any one Church to another among your selves Suppose from some Church about Connecticut or that of Plimouth c. Vnto the Church at Boston New-Towne Dorchester c. Or if not what may be the Reason thereof 11. Whether doe you hold our present standing in our Parish Assemblies here in Old ENGLAND to bee lawfull and safe to be continued in or how fâ—rre it may be so 12. Whether doe you hold that every Believer is alwayes bound to joyne himselfe as a fixed Member to some one particular Congregation so as if he doe not and so oft and so long as he doth it not so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. as an Heathen or Publican out of the Kingdome of Christ and possibility of salvation according to that maxime in divinity Extra Ecclesiam non est salus 13. VVhether doe you thinke it lawfull and convenient that a company of private and illitterate persons into a Church body combined should themselves ordinarily examine elect ordaine and depose their owne Ministers of the word without the asistance of any other Ministers of other Churches where the same may be had 14. Whether doe you hold that every small Company of seaven or nine or twenty or fourty persons combined into a Church body be such a Church as by the ordinance of Christ hath and ought to have all power and exercise of Church Government So as they may transact all Ecclesiasticall businesses independently amongst themselves 15. Whether do you give the exercise of all Church power of Government to the whole Church or to the Presbiters thereof alone and if to those then we desire to know what act of Government and Superior authority properly so called may the Presbiters doe more then any other member may doe or without the particular consent of the rest wee crave to have those particular Acts mentioned and how and over whom in those Acts the Presbiters doe rule in propriety of speaking more then the rest of the Congregation doe 16. Whether doe you not permit Women to Vote in Church matters 17. Whether in Voting doe the Major part alwayes or at any time carry Ecclisiasticall matters with you or in what things doth it in what not 18. What meanes have you to preserve your Churches in Vnity and Verity or to correct or reduce any Church erring in Doctrine or practice As 1. Whether you have any plat-form of Doctrine and Discipline agreed upon or if you have not whether meane you to have one and when and thinke you it lawfull and expedient so to have 2. Whether have you combined your selves together into Classes or purpose so to doe so as to doe no weighty matter without their counsell and consent 3. Or give you any power to Synods and Councells to determine and order things that cannot otherwise be ended so as that their determination shall bind the particular Churches so assembled to due obedience in case they decree nothing but according to Truth and right and to peaceable suffering in case they should doe otherwise Or what other course you have or intend to have for that end aforesaid 19. Whether hold you that each particular Church may lawfully make such Laws or Orders Ecclesiasticall for the Government of it selfe and the Members thereof for decency order and Edification as shall oblige all her Members and may not be omitted without sinne 20. Wherein hold you that the whole Essence of a Ministers calling doth consist As 1 whether is Election by the People it yea or no Or 2. is it so Essentiall as that without it the Ministers calling is a meere nullity Or 3. is Ordination as Essentiall a part thereof as the Peoples Election Or 4. is it but a meer formality and solemnity of their calling 21. Whether doe you hold it lawfull for meer lay or private men to ordaine Ministers in any case 22. What Essentiall difference put you between the Office of Pastor and Teacher and doe you obserâ—â—e the same difference inviolably and do not your Teachers by vertue of that Office give themselves usually to application of doctrine as well as your Pastours and do they not also usually apply the Seales 23. What authority or Eminency have your Preaching Elders above your sole Ruling Elders or are they both equalls 24. VVhether may a Minister of one congregation being thereto requested do as a Minister any act of his Ministery as Preach Baptize Administer the Lords Supper Ordain c. in and unto other Congregations besides his owne 25. Whether hold you that a Minister of a Congregation leaving or loosing his place suppose without his fault doe withall lose both Nomen and Esse of his ministery and do become a meere Lay or private man untill he be a new elected and ordained 26. Whether doe you allow or thinke it lawfull to allow and settle any certain stinted maintenance upon your Ministers 27. Whether doe you permit and call upon meer Lay and private men neither being in the ministerie nor intended to it ordinarily to preach or Prophecie publiquely in and before the Congregation and whether thinke you that prophecying mentioned 1 Cor. 14. be to be understood of such and be an ordinary and standing order of God in the Church 28. Whether doe you allow and call upon your people publiquely before all the Congregation to propound Questions move doubts argue with their ministers of matters delivered either by them or others either at the same or some other time 29. Whether hold you that the conversion of sinners to God is ordinarily
the proper fruit and effect of the word Preached by a Minister alone and that by vertue of his Office alone or that it is alike common to ministers and Lay persons so they be gifted to preach 30. Whether all and every of your Churches including Plimouth c. do precisely observe the same course both in Constitution and Government of themselves 31. VVhether would you permit any Companie of Ministers and People being otherwise in some measure approvable to sit downe by you and set up and practise another forme of Discipline enioying like libertie with your selves in the Common-wealth and accepted as a sister Church by the rest of your Churches 32. VVhether hold you it lawfull to use any set forms of Prayer in publique or private as the Lords prayer and others either made by himselfe that useth the same or else by some other man THE ANSWERS TO THE Aforegoing QUESTIONS The first Question Answered ALL the English and others also are freely admitted to be present in our Congregations at the reading of the Scriptures and exposition thereof which is wont alwayes to goe along therewith at the preaching of the word singing of Psalmes Prayers Admitting of Members and dispencing of Censures And many also are admitted to Church Communion and so to partake in Church Ordinances and priviledges as Sacraments power of Election Censures c. though many also there are who are not yet admitted to this Church Communion But whether is the greater number those that are admitted hereunto or those that are not we cannot certainly tell But in the Churches in the Bay where most of us are best acquainted we may truely say that for the heads of Families those that are admitted are farre more in number then the other besides whom there are likewise sundry children and Servants that are Admitted also And for the Reasonâ— why many are not yet received to Church Communion they are sundry 1. Many are not admitted because they are not yet knowne Every yeare hitherto God hath replenished the Country with many new commers and these at the first are not suddainly taken in as Members of Churches till by time there have been some triall of them and better occasion to know them what they are Sometimes once a yeare there are in the Land many hundreds and some thousands of this sort 2. When by time they come to be knowne many do appeare to be carnall and give no Testimony of being Members of Christ and therefore if they should offer themselves to be Members of Churches the Churches would not see Warrant to receive them because the Church is the body of Christ 3. Some that are Godly do of their own accord for a time forbeare to offer themselves till they be better acquainted with the Church and Ministry where they intend to joyne and with the wayes in which the Churches walke in this Country and and till they be better informed what are the duties of Church Members 4. Those that are knowne to be Godly are all admitted in some Church or other presently upon their own desire when they offer themselves thereto except any have given offence by walking in any particular in their Conversation otherwise then becomes the Gospell and then such are to give satisfaction to them to whom they have given offence by acknowledgeing their offence and shewing repentance for it and then they are Admitted It is one thing what Churches ought to be by the appointment of Jesus Christ another what weaknesse and swervingâ— from his appointment he may beare withall for a time before he renounce and cast off a People from being his Church In respect of the former our Answer is That when a Visible Church is to be eâ—rected planted or constituted by the Appointment of Christ it is necessary that the matter of it in regard of quality should be Saints by calling Visible Christians and Believers 1 Cor. 1. 2. Eph. 1. 1. And in respect of Quantity no more in number in the dayes of the New Testament but so many as may meet in one Congregation 1 Cor. 11. 20 14. 23. Acts 14. 27. 15. 22 30. And the forme a gathering together of these visible Christians a combining and uniting of them into one body by the bond of an holy Covenant for which we refer you to the Apolgie of the Churches in N. E. sent the last yeare in way of Answer to Mr. Bernard For the latter we deny not but visible Churches rightly constituted at the first may degenerate and great corruptions may grow therein both in respect of matter and forme and likewise in respect of their walking and Administrations and yet the Lord in his patience may beare long with them before he give them a Bill of Divorce and make them Lo-ammi not a People as the example of the Church of Israel in the old Testament Of the Church of Corinth the Churches of Galatia the 7 Churches of Asia and others in the New Testament doe abundantly manifest But what degrees of corruption may be before the soule as it were and life and being of a Church be destroyed is hard for us precisely and punctually to determine or to say thus farre a Church may erre and yet remaine a Church but if it proceed any further then it ceaseth to be a Church any more onely in the generall this we observe the Lord doth not presently cast off a Church or give them a Bill of Divorce no not for fundamentall errors in Doctrine or Idolatry in Worship or Tyranny in Government till after obstinate and rebellious rejection of Reformation and the meanes thereof for all these were found in the Church of Israel when they crucified Christ yet the Apostles rejected them not till after the light of Grace offered and blasphemously rejected Acts 13. 45 46. But if your selves have so Studied this point as to have ripened and formed thoughts therein we should gladly receive light from you We do not know any visible Church of the N. T. properly so called but onely a particular Congregation and therefore when this Question in the first and last clause of it speakes of Believers within the visible Church as Members thereof although they be not Members of that particular Congregation where for the present they reside nor of any other this speech seemes to us according to our apprehension to imply a contradiction They that are within the visible Church as Members thereof must needs be Members of some particular Congregation because all visible Churches are Congregationall as Mr. Baine sheweth at large from the Church of Antioch Act. 14. 27. the Church at Corinth 1 Cor. 11. 14. and other examples and Reasons with Answers to the objections to the contrary in his Dioces Triall Quest 1. Whereto we referre you in this Point neither is he alone in this Tenent for Mr. Parker and many other teach the same Those silenced and deprived Ministers that wrote the Booke called The Christian and
of Church Government is not in the Elders alone but some power is in the people And else-where he counts it no Sacriledge for Members of the Church though not in office to handle those keyes Mat. 16. but rather a frivolous thing to thinke otherwise Quasi absque sacrilegio saith he tractare claves privaâ—i nequeant qui eâ—â—s privatim tractare jubeatur Quoties fratres suos admonere consolari et aedificare Imò veâ—ò est publica clavium tractatio quam plebs Christiana in unum coacta sine ullo sacrilegio ministrat 1 Cor. 5. Polit. Eccles l. 3. c. 2. p. 8. And yet this is not a singular conceit of his or ours but the concurrent judgement of many worthy witnesses of the truth in these latter dayes who do with great consent hold the Ecclesiasticall government to be of a mixt form compounded of all three Estates and that the people are not to be wholly excluded from having any thing to do therein Si velimus Christum ipsum respicere fuit semper Ecclesiae Regimen monarchicum Si Ecclesiae presbyterâ—s qui in Doctrina et disciplina suas partes agebant Aristocraticum si totum corpus Ecclesiae quatenus in Electione Episcoporum et presbyterorum suffragia ferebat it a tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper à presbyteris servaretur Democraticum Sic partim Aristocritum partim Democraticum partim etiam Monarchicum est semper que fuit Ecclesiae Regimen Whita de pontif Rom. Qu. 1. c. 1. sect 2. The Church saith Mr. Cartwright is governed with that kinde of Government which the Philosophers that write of the best Common-wealths affirme to be the best For in respect of Christ the head it is a Monarchy and in respect of the Ancients and Pastors that Governe in Common and with like Authority among themselves it is an Aristocraty or rule of the best men and in respect that the people are not secluded but have their interest in Church matters it is a Democraty or popular State 1 Reply p. 51. And when Dr. Whitegift from the Doctrine of the Authors of the Admonition would infer this consequence viz. that then the more that ruled the better estate it should be and so the popular state should be the best In Answer hereunto he saith I have spoken of this before where I declared that the mixed estate is best both by the example of the Kingdome of Christ and also of this our Realme pag. 181. 182. And againe whereas Mr. Dr. saith that Excommunication and consequently Absolution or restoring to the Church again pertaineth only to the Minister it remaineth that I shew that the Presbytery or Eldership and the whole Church also hath interest in the excommunication and consequently in the absolution or restoring unto the Church againe p. 183. And againe it is certaine Saint Paul did both understand and observe the rule of our Saviour Christ viz. that rule Mat. 18. Tell the Church but he communicateth this power of Excommunication with the Church and therefore it must needs be the meaning of our Saviour Christ that the Excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for hee biddeth the Church of Corinth twise in the first Epistle once by a Metaphor another time in plaine words that they should Excommunicate the Incestuous person And in the 2d. Epistle understanding of the Repentance of the man he intreateth them that they would receive him again And therfore considering that the Absolution of the Excommunication doth pertain unto the Churches it followeth that the excommunication doth in like manner appertainunto it p. 184. And again that the Ancients had the ordering of these things and that the peoples consent was required that the Ministers did not take upon them of their own Authority to Excommunicate c. It may appeare almost in every page of Cyprians Epistles In Augustines time it appeareth also that that consent of the Church was required p. 187. To these may be added Mr. Fenner who speaking of the Ecclesiasticall Presbytery and of the businesse which the Presbytery is to deale in which hee distinguisheth into judiciarie as deciding of doubts and dispencing of Censures and extrajudiciary as Election Ordination c. hath these words Atque haec sunt negotia quae praestari debent In quibus per omnes Ecclesias summa Ecclesiastica potestas presbyterio demandata est ita tamen ut in his quae maximi sunt momenti et ad ecclesiae totius bonum velruinam maxime spectant post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam de his captum consilia Ecclesiae denunciantur ut si quid habeant quod consulant vel objiciant in â—â—edium proferant postea autem auditis et assentien ibus nisi ad majorem Senatum negotium deferri fuerit necesse ad turbas vitaâ—das sive componendas quod tum cum Major pars Ecclesiae dissentit faciendum est decervenda et pro decretis Ecclesiis proâ—onenda sunt and then he declares what hee meanes by those matters maxim momenti viz. excommunication absolution elections and deposings of Ministers and such like Sacrae The. lib. 7. c 7. wherin he plainly sheweth that though the power of the Presbytery be very great yet in things of greatest moment as Censures and Elections the people if they have any thing to counsell or object have liberty to bring it in and afterwards matters are to be concluded when they have bin heard speake and have given their consent for which liberty and power of the people he bringeth these Scriptures 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. 2 Cor. 1. 6. 7. Zanchius speaking of that Question per quos exerceri debet excommunicatio answers thus nempe per Ecclesiaâ— seu per ministros Ecclesiae nomine eoque et cum consensu totius Ecclesiae Promissio illa Quaecunque ligaveritis ad totam Ecclesiam est facta Ergo c. Praeterea Apostolus hoc expressius declaravit 1 Cor. 5. congregatis vobis c. alloquebatur autem totam Ecclesiam Patres idem docent Cyprianus ad Cornelium Rom. Episcopum seribit se multum laborasse apud plebem ut par daretur lapsis pâ—enitentibus Si ergo non erat unius Episcopi cum suo Presbyterio solvere quempiam sed requirebatur plebis eoque totius Ecclesiae consensus Ergo neque ligari quispiam poterat id est Excommunicari sine totius Ecclesiae consensu Augustinus etiam contra Donatistas ait supersedendum esse excommunicatione Quando tota plebs laborant eodem merbo Quid ita causam adfert Quia inquit non assentientur excommunicationi c. Satis aperte docet tunc temporis non solitum fuisse excommunicationem ferri in Quempiam sine totius Ecclesiae consensu et ratio est in promptu Quae enim adomnes pertinent eum consensu omnium fieri debent Ergo sine totius
another though now and then as need requireth Churches send to other Churches for their counsell and advice Meanes to preserve the Churches in unitie and verity and to reforme any that may erre thankes bee to God we have sundry First the holy Scriptures which are a perfect rule for Doctrine and practise 2 Tim. 3. 15 16. 2 Pet. 1. 19. Psal 19. 7 8. Secondly the Ministery appointed by Christ viz. of Pastors Teachers Elders and Deacons Ephes 4. 11 12. 1 Cor 12. 28. 1 Tim. 5. 17. 1. Tim. 3. 1 2. c and vers 8. and in both these we have frequently holden forth unto us the Commandement of God wherein he requires Churches to bee of one mind and one judgement in the truth 1 Cor. 1. 10. 2. 13. 11. Ephes 4. 3. Phil. 1. 27. 2. 1. 2. and his promise to lead his people into all truth and holy agreement therein Jer. 32. 29. Isa 11 6 7 c. Zeph. 3. 9. Ioh. 16. 13. with many motives and Rules from Scripture for continuing in the said truth and love Now Faith makes use of these promises and submits to these precepts and exhortations and so both these being mixt with Faith are profitable meanes by the blessing of God for that end aforesaid Heb. 4. 2. as these Churches have found by experience for these yeares since our comming into this Countrey And any other meanes sanctified of God for the aforesaid end we hope we should be glad with thankfull hearts to improve and make use of as the Lord shall help As for a Platforme of Doctrine and Discipline which you mention as one meanes hereunto if thereby you meane no more but a confession of Faith of the holy doctrine which is according to godlinesse we know nothing but it may be lawfull and expedient in some cases for any particular person that hath received the gift to doe it or any Church or aâ—l the Churches in any Christian Common-wealth to compile and set forth such a platforme The practise of those Churches whose Confessions are contained in that booke called The harmony of Confessions as also of Master Robinson at Leiden and others of our Nation in other parts in the Low-countries who have published such platformes we see no reason to condemne or disallow neither count we it unlawfull or inexpedient for any Church or Churches or person or persons in the countrey upon just occasion to doe the like But if your meaning be of a platforme to be imposed by authority upon others or our selves as a binding Rule of Faith and practice so that all men must believe and walke according to that platforme without adding altering or omitting then we are doubtfull whether such platformes be lawfull or expedient For if the Doctrine contained therein doe in any particular swerve from the Doctrine contained in Scripture then the imposing of them is so far forth unlawfull and if they be according to it then they may seeme needlesse in as much as the forme of wholesome words contained in Scripture is sufficient Which reason against such Platformes makes nothing against Sermons or Preaching though Sermons must be according to the Doctrine contained in Scripture because Preaching is an ordinance of God and therefore not needlesse which we cannot say of such Platformes Besides as they are not necessary so they may be a snare unto men and a dangerous temptation of attending more to the forme of Doctrine delivered from the authority of the Church and the imposers then to the examining thereof according to the Rule of Scripture and so their faith may by this meanes stand in the wisedome or will of man rather then in the power of God as if men had dominion over their faith which things ought not so to be 1 Cor. 2. 5. 2. 1. ver Christians have liberty from God to search the Scriptures and try all things and hold fast that which is good Act. 17. 11. Ioh. 5. 39. 1 Thess 5. 21. but the foresaid imposing of platformes and confessions compiled by men doth seeme to abridge them of that liberty and if it be any meanes of unity yet it may be a dangerous hinderance of some verity and degree of truth as binding men to rest in their former apprehensions and knowledge without liberty to better their judgement in those points and shutting the doore against any further light which God may give to his best servants and most discerning beyond what they saw at first And therefore we doubt such imposed platformes are not lawfull or at least wise not expedient The consociation of Churches into Classes and Synods we hold to be lawfull and in some cases necessary as namely in things that are not peculiar to one Church but common to them all And likewise when a Church is not able to end any matter that concernes onely themselves then they are to seeke for counsell and advice from neighbour Churches as the Church at Antioch did send unto the Church at Ierusalem Acts 15. 2. the ground and use of Classes and Synods with the limitations therein to be observed is summarily laid downe by Doctor Ames Medul Theol. l 1. c. 39. Sect. 27. unto whom we do wholly consent in this matter But when you speake of doing no weighty matter without the consent and counsell of a Classes we dare not so far restraine the particular Churches as fearing this would be to give the Câ—asses an undue power and more then belongs unto them by the Word as being also an abridgment of that power which Christ hath given to every particular Church to transact their owne matters whether more or lesse weighty among themselves if so be they be able without such necessary dependence upon Classes as we have shewed before in answer to Q. 14. Sect. 3. 4. of that Answere And Master Parker testifieth that in Genevah and in the Low-countries where they have some use of Classes yet it cannot bee said that their particular Congregations are absque potestate omni in rebus grandtoribus ut in excommunicatione the particular Churches are not without power in the more weighty matters as in Excommunication Polit. Eccles li. 2. c. 36. Sect. 11. p. 310. And Master Baine sheweth the same saying They have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communion one asking the counsell and consent of the other Dioces Triall Q. 1. p. 21. And a little after Geneva made his consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed support in exercising of it c. which is the very same that wee said before in Q. 14 viz. That all Churches have right of Government within themselves but some had need of counsell and advice of others because they are of lesse ability to transact their owne matters
be the case of any Church when they come to be without Officers as by warre pestilence c. it may come to passe There are some things common to Pastors with Teachers as that they are both Officers of the Church appointed by Christ both Elders or Bishops to rule and feed the Church by labouring in the Word and Doctrine Act. 20 28 1 Tim. 3. 1. Tit. 1. 5 7. and therefore the name of Pastour in a generall sense may be given to them both Ier. 3. 15. as also the name of Teacher Isa 30. 20. as those names may also be given to Apostles in as much as they also are Elders Pastors Teachers to rule to feed to teach the Church of God 1 Pet. 5. 1. Ioh. 21. 15. 16. 1 Tim. 2. 7. 2. 1. 11. And if Pastors and Teachers be both of them Church officers to feed and rule the Church by labouring in the Word and Doctrine they must not do this without application of it to the consciences and states of the hearers as God shall helpe them for this application is one part of his worke that is by his office to preach the Word without which the Word is not handled in such a manner as it ought to be 2 Tim. 2. 15. 1 Cor. 14. 25. Luk. 12. 42. and many hearers need this the Word delivered in generall without application of it being to them as bread set before children in the whole loafe And if both of them must labour in the Word and Doctrine and not onely in a generall way but with application we see not but they may both of them administer the Seales or Sacraments wherein there is a speciall application of the promises of the Gospel and the grace of Christ therein unto the faithfull and believing receivers 2. And yet for all this community between them they are not in propriety of speech the same Officers but distinct and so the Scripture speaketh of them Ephes 4. 11. For if a man would say their Offices are confounded because the same generall worke of preaching the Word and applying the same belongs unto them both By the same reason a man might say the offices of Apostles and Evangelists were confounded for both of them were to preach the Word with application of the same by doctrine and Seales and also that the ordinary Pastors were the same office with them both because hee also is to doe the same worke of preaching and applying But an Apostle is to feed and rule and teach by way of Doctrine and Application as an Apostle an Evangelist as an Evangelist and an ordinary Pastor as an ordinary Pastor and therein lyes the difference and wee may adde a Teacher as a Teacher and therein is he distinguished both from the Pastor and from all other Church Officers even as by the same they all are distinguished one from another the same generall worke of Doctrine and Application being common to them all 3. And for the Teacher and Pastor the difference between them lyes in this that the one is principally to attend upon points of Knowledge and Doctrine though not without Application and the other to points of Practice though not without Doctrine and therefore the one of them is called He that teacheth and his worke is thus expressed let him attend on teaching and the other He that exhorteth and his worke to attend on exhortation Rom. 12. 7 8. and the gift of the one is called a word of knowledge and the gift of the other a word of wisedome 1 Cor. 12. 8. as experience also sheweth that one mans gift is more doctrinall and for points of knowledge and anothers more exhortatory and for points of practise It is not the manner of Elders among us whether Ruling onely or Ruling and Teaching also to strive for authority or preheminence one above another as remembring what lesson our Saviour taught his Disciples when they were at strife among them which of them should be the greatest Luk. 22. 24 25. c. If Diotrephes strive for preheminence 3 Ioh. 9 10. verily we abhorre such striving and by the grace of God respect one another as Brethren As for the peoples duty toward their Elders it is taught them plainly in that place 1 Thes 5. 12 13. as also in that of 1 Tim. 5. 17 Let the Elders that rule well bee counted worthy of double honour specially they that labour in the Word and Doctrine and this Word specially shewes them that as they are to account all their Elders worthy of double honour so in speciall manner their Teaching or Preaching Elders These are answered in that which was sent the last yeare We doe believe that every Minister of the Gospel ought to be maintained with sufficient and honourable maintenance according to his need and occasions in regard of his person calling charge of children and hospitality so as he that preacheth the Gospel may in all these respects live of the Gospel 1 Cor. 9. 14. Gal 6. 6. 1 Tim. 5. 17. And this maintenance is not to be allowed as almes and courtesie but as debt and duty to bee paid according to the rule of Justice the Labourer is worthy of his wages Luk. 10. 17. which the Apostle sheweth to be according to all Lawes of nature nations Moses and Christ 1 Cor. 9. But for setled and stinted maintenance there is nothing done that way amongst us except from yeare to yeare because the conditions of Ministers may vary and of the Church to which they doe belong Neither doe we know any such thing to be appointed by Christ our Lord for the maintenance of the Ministery in these dayes but this we know that the great mountaine burning with fire cast into the sea upon the sounding of the second Trumpet Rev. 8. 8 9. is applyed by some good Writers to those times when Constantine brought setled endowments into the Church with ampla praedia as they are called are counted by some to bee no better then poyson to the Church as the Stories say that upon the fact of the good Emperour a voice was heard which said Hodie seminatum est virus in Ecclesiam And if those Writers be not deceived which so expound that Scripture as for our parts wee know not but they expound it truely then in as much as upon the casting of that mountaine into the sea a third part of it became blood and a third part of living creatures dyed and a third part of ships were destroyed it may be truely gathered thence that the bringing in of setled endowments and eminent preferments into the Church hath been the corruption and to some the destruction of such as lived by them both Church-officers and Church-members We doe not permit and call upon such whom you call meere Lay men and private persons neither being in the Ministery nor intended to it ordinarily to preach or prophecy publiquely in or before the Congregation if by ordinarily you meane frequently
in favour many of the people of the Land became Jews Esth 8. 17. But why is there so little proofe of this Church-Covenant in the New Testament 1. Suppose the New Testament said nothing of it yet it might have ground sufficient from the Scriptures of the old Testament for if it was Gods revealed will in those dayes that a companie should become a Church and particular persons become members of that Church by way of Covenant we may be sure it is so now likewise unlesse covenanting were peculiar to the Jewish Paedigogie indeed if it had never been used in those times but were some new ordinance peculiar to the dayes of the New Testament in such cases also a ground from the Scriptures of the New Testament were necessarie as there is in all such things wherein there is any change or variation from what was used in those times afore Christ as that there should not be Nationall Churches but congregationall and not one visible Church but many that there should be baptisme and the Lords Supper these are matters that are not found in the old Testament nor were appointed to be used in those dayes and therefore we must have warrant for them in the New and so we have But for the Covenant it is otherwise it is no new ordinance peculiar to the dayes of the Gospel nor any Leviticall ordinance peculiar to the Jewish Pedigogie and therefore the Scriptures of the Old Testament that give warrant for it may be sufficient as hath been shewed afore 2. And yet there is not wanting good warrant for it that it ought to be used in the dayes of the New Testament For 1. the Prophets do foretell it Isa 56. 6 7. and 44. 5. and Jer. 50. 5. Ezek. 20. 37. and in sundrie other places to omit the rest at this time because some of them have been spoken of before Onely let those words of Isa 44. 5. be well considered and see if they do not plainly hold forth that in the dayes of the New Testament men should openly professe their faith and solemnly bind themselves by Covenant to be the Lords people one shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand and sirname himself by the name of Israel These words are so plaine for open professing of faith in the Lord and open binding of mens selves by Covenant unto him as we conceive nothing need be more 2. The Apostles do sufficiently testifie that such a thing was practised in their dayes else how should we understand that fellowship in the Gospel in its full latitude and breadth Phil. 1. 5. if this combining into Church-fellowship be no part thereof yea when it is said they continued stedfastly or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be translated they strongly did cleave together or hold together in such a Fellowship which was not preaching and hearing the doctrine of the Apostles nor Sacraments nor Prayer but a thing distinct from all these If this combining themselves into a spirituall fellowship and societie of Church-state be no part thereof we know not how to understand it nor what that fellowship should meane If Doctrine and Sacraments and Prayer had not been particularly mentioned in the same place it might have been thought that the Fellowship in which they so steadfastly clave together had been no more but their coming together to observe these said ordinances and their communion therein But when all these are particularly mentioned and Fellowship mentioned among them as a thing distinct from the rest we may not confound it with the rest We might as well say that by doctrine is meant Sacraments and by Sacraments is meant Prayer as to say that by Fellowship is meant nothing else but the exercise of doctrine and Sacraments and Prayer And if these as they are distinctly named be distinct ordinances and may not be confounded then Fellowship being named in the same manner imports something distinct from them all and may not be confounded with them nor with any of them no more then the other may be confounded one with another And if so then as this Fellowship may import the communion of their gift and goods one for the helpe of another so it must first of all imply a combining of themselves into Church-state by mutuall agreement consent or covenant Furthermore when the Apostle writeth that by experience of the Corinthians liberall contribution to the poore Saints men glorified God for their professed subjection to the Gospel of Christ 2. Cor. 9. 13. he plainly imployes thereby that the Corinthians had made a profession or promise of such subjection to the Gospel as did comprehend this particular of distributing to the necessitie of the Saints among other things And their liberall distribution which he there speaks of was looked at as one point of their reall performance of that subjection to the Gospel which they had before professed and promised Now the Church-Covenant is nothing else but the professing or promising of such subjection and therefore this place is another proofe of Church-Covenant Besides it hath been shewed afore in Argument 3. that those places which speake of being added to the Church of joyning or assaying to joyne unto the Church Act. 2. 47. and 5 13. and 9 26. are not expounded according to the full meaning of them when they are understood of any other joyning if joyning in Covenant be left out And therefore the Scriptures of the New Testament do beare good witnesse unto Church-Covenant though as we said before the Scriptures of the Old Testament might have been sufficient if the New Testament had spoken nothing of it But Baptisme makes men members of the visible Church and therefore the Covenant is needlesse This is answered in the Answer to the fourth of the 32. Questions where it is shewed at large that Baptisme â—â— a seale of the Covenant betweene God and the Church but neither makes the Church nor members of the Church nor alwayes so much as proves men to be members This Church-Covenant is a late devise and was not known in ancient time and therefore is to be rejected First True Antiquitie is that of the Scriptures Now sith Church Covenant is warranted by the Scripture as hath been shewed before in this discourse it cannot be charged to want true Antiquitie When the Papists are wont to charge the doctrine of Protestants with Novelty and such as was never heard of before Luther the Orthodoxe are wont to answer that if the doctrine do not agree with the Scripture then let it be condemned for Noveltie and if it do it is warranted by the best Antiquitie even the testimonie of God himself who is the Antient of dayes Our Faith faith Doctor White is in all points the same that is contained in the Scripture and so consequently of the same Antiquitie and therefore all they that say it
came up but of late must first prove it contrary to the Word of God or else hold their peace White Way 44. 1. And the same we say in this particular of the Church-Covenant Secondly And yet they that search the Stories and Writers of the times and ages next after the Apostles may find some testimonie of Church-Covenant in those dayes For instance Justine Martyr in his Apol. 2. makes mention of three things which were required of all that were admitted into the Church as members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regeneration and soundnesse in the Faith and a promise to walke in obedience to the Gospel And generally this was the practise of all those times that never any man was admitted to Baptisme nor his children neither but they put him to answer three questions Abrenuntios whereto he answered Abrenuntio Credis whereto his answer was Credo and Spondes to which he answered Spondes So that here was an open declaration of his Repentance from dead works and of the soundnesse of his Faith in the two first particulars and an open binding himself by covenant or promise to walke according to the Gospel in the third But much needs not to be said in this point unto them that do acknowledge Scripture Antiquitie to be sufficient though after times should be found to swerve from the Rules and Patterns that are therein contained If Church-Covenant be so necessarie then all the Reformed Churches are to be condemned as no Churches for they have no such Covenant They that have knowne those Churches not onely by their writings and confessions of their faith in Synods and otherwise but also by living amongst them and being eye-witnesses of their Order do report otherwise of them viz. that they are combined together by solemne Covenant with God and one another Zepperus speaking of the manner used in the reformed Churches in admitting the children of Church-members to the Lords Table when they came to age and have been sufficiently catechised and instructed in the doctrine of Religion tells us that such children are admitted to the Lords table by publick profession of Faith and entring into Covenant Consuetum est saith lâ—e ut qui per atatem inque Doctrinâ Catecheticâ profectum ad sacram Coenam primum admittuntur fidei confessionem coram totâ Ecclesiâ publice edant per parentes aut qui parentum loco sunt jussû ministri in Ecclesia conspectum producti quòdque in illa confessione per Dei gratiam perstare ac juxta illam vitam instituere insuper etiam disciplina Ecclesiasticae ultrò ac spoute suâ subjicere sese velint spondeant atque stipulentur Polit. Eccles lib. 1. cap. 14. p. 158. that is The manner is that they who by reason of age and proficiencie in the doctrine of Catechisme are first admitted to the Lords Supper should publickly before the whole Church make confession of their faith being brought forth into the sight of the Church by their parents or them that are instead of parents at the appointment of the Minister and likewise should promise and covenant by the grace of God to continue in that Faith which they have confessed and to lead their lives according to it yea and moreover to subject themselves freely and willingly to the discipline of the Church These words we see are full and plaine that children are not in those Churches received to the Lords Supper without personall confession of Faith and entring into Covenant before And if they tooke this course with children come to age there is as much reason or more that the same course should be holden with men of yeers when they are admitted members And so the same Zepperus speaking of the consociation of Churches amongst themselves by mutuall confederation hath these words which as they may be applyed to the combining of many Churches so may they be combining of many members of the same Church 〈◊〉 illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in Symbolo profite nunc Apostolico nihil aliud hic requirit vult quam obligationem omnium Ecclesiae membrorum confoederationem c. that is that communion of Saints which we professe in the Creed doth require and meane nothing else but an obligation of all the members of the Church and a binding of them together by Covenant Polit. Eccles li. 3 c. 8. p 721. To these testimonies of Zâ—ppâ—râ—â— those words may be added of Mr. Parker our own countreyman a man of singular note for learning and holinesse who also himselfe lived sometimes beyond Sea in the reformed Churches and there ended his dayes so that we may safely give the more credit to his testimonie he having so good meanes fully to know the state and order of those Churches Now he speaketh of a Solennis forma absque quâ in Ecclesiae alicujus communionem nullus ritè recipitur of a solemne forme without which no man is rightly received into the communion of the Church hath these words Hic mos ille est reformatarum Ecclesiarum non solum in lapsis restituendis sed in extraâ—eis iâ—ò quibuscunque recipiendis qui ad habitandum alicubi consident etsi fortè in Ecclesiâ illius loci quo ante commoâ— abantur juxta hanc formam admissi prius fuerant Examinat Presbyterium plebs consentit quisque testes vita sua secum adfert vel testimonia salâ—em publicatur nomen cuiusque competentis pro conâ—ioâ—e admonetur quisque siquid habeat quod excipiat ut denunciet presbyteris Si nihil contrà adferatur admittitur quidem sed non nisi solerni pactione cum Deo cum Ecclesiâ Spondet verò Ecclesiae se ambulaturum prout sanctam illam communionem decet Disciplinae illius Ecclesiae subjacere velle se fratribus illius communionis invigilaturum juxta Christi praeceptum Matth. 18. 17. ut praeveniantur sanentur que scandala illi ad studium bonorum operum provehantur That is This is the manner of the reformed Churches not onely in restoring such as have fallen but in admitting of strangers yea of all whoever they be who do sit down in any place for habitation though perhaps they have been formerly admitted after the same manner in the Church where they have formerly dwelt The Presbytery doth examine the people do consent every man brings with him witnesses of his life or at least-wise testimonies The name of each one that desires to be a member is published in the Assembly every one is admonished if he have any exception against the party to bring it to the Presbytery If nothing be brought against him then indeed he is admitted but yet no otherwise then by a solemne covenant with God and the Church And to the Church he promiseth that he will walk as becometh that holy Fellowship that he will be subject to the discipline of that Church that he will watch over the brethren of that Communion according to the Command of Christ Mat. 18.