Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	command_v	day_n	sabbath_n	10,415	5	9.9260	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88943	Church-government and church-covenant discussed, in an answer of the elders of the severall churches in New-England to two and thirty questions, sent over to them by divers ministers in England, to declare their judgments therein. Together with an apologie of the said elders in New-England for church-covenant, sent over in answer to Master Bernard in the yeare 1639. As also in an answer to nine positions about church-government. And now published for the satisfaction of all who desire resolution in those points.	Mather, Richard, 1596-1669.; Mather, Richard, 1596-1669. Apologie of the churches in New-England for church-covenant.; Peters, Hugh, 1598-1660.; Davenport, John, 1597-1670.	1643 (1643)	Wing M1270; Thomason E106_8; Thomason E106_9; ESTC R18913	104,756	140

our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Jehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for what soever must be used in the dayes of the New Testament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agreeable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Judgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the people of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver 17 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entred into Covenant with thee saith the Lord and thou becam●st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver 2. which was a whole Citie it was with them that were multiplied as the bud of the feild ver 7. and it was with them that did prosper into a kingdome ver 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Church all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also observable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Junius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not in the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the

Wee ought to obey God rather then Men Act. 4 19. and 5. 29. Jeroboam made Priests of the lowest of the People which were not of the sonnes of Levi and ordained a Feast in the fifteenth day of the Eigth Moneth in the Month which he had devised of his ●w●e heart c. and then the Levites left their Suburbs and their posessions and came to Iudah and Ierusalem for Ieroboam and his Sonnes had cast them off from executing the Priests Office unto the Lord and after them out of all the Tribes of Israell such as set their hearts to seek the Lord God of Israel came to Ierusalem to Sacrifice to the Lord God of their Fathers 1 King 12. 31 32 33. with 2 Chron. 11. 14. 16. Vpon these and such like grounds of holy Scripture we are perswaded that such standing in the Parish Assemblies as this second Proposition mentions is not lawfull for any to be continued in And we hope you doubt not of the truth of this second Proposition neither though we are afraid that many Christians when it comes to practice doe sinfully pollute themselves by partaking in the Ceremonies and other corruptions in the prayers in the Doctrine and in the Ministery remaining in sundry of those Assemblies whom it will bee your part whilst you live among them faithfully and by all good meanes to instruct and teach and exhort to save themselves from the corruptions and pollutions of the times and places wherin they live as well in this particular of Church matters and Gods Worship as in other things Wherein wee wish with all our hearts that our selves when time was had been more watchfull and faithfull to God and the soules of his People then the best of us were The Lord lay not our Ignorance to our charge The third Proposition may bee made good sundry wayes 1. By precepts wherin we are commanded to observe all things whatsoeuer Christ hath commanded Mat. 28. 20. to seeke the Kingdom of God and his Righteousnesse Mat. 6. 33. to yeild our selves unto the Lord and to enter into his Sanctuary 2 Chr. 30. 8. And therefore we may not please our selves to live in the neglect of any Ordinance which he hath instituted and appointed 2. By examples for the Spouse of Christ will not rest seeking her beloved untill shee finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2. c. and the same minde was in David as appeares by his heavy Lamentation when he wanted the full fruition of Gods Ordinances and his longings and prayer to be restored thereto Psal 63. and Psal 42. and 84. although he enjoyed Abiathar the High Priest and the Ephod with him and likewise Gad the Prophet 1 Sam. 23. 6 9 10. c. 1 Sam. 22. 5. when good Ezra in his journey from Babilon to Ierusalem viewing the People at the River Ahava found none of the Sonnes of Levi there afore he would goe any further he sent unto Iddo a the place Ca●iphia for Ministers for the House of God Ezra 8. 15. 16. c. And when being come to Ierusalem they found by the law that it was an Ordinance of God to dwell in Boothes and keepe the Feast of Tabernacles in the seventh Month they presently set upon the practice thereof in the appointed season when the like had not beene done in Israel from the dayes o● Ioshua the son of Nun unto that day Neh. 8. 14. c. Yea and our Lord Jesus himselfe though ●ee had no need of Sacraments to be to him any scale of Remission or forgivenesse of sinnes yet in conscience to the Ordinance of GOD that he might fullfill all righteousnesse Mat. 3. 15 and for our example did both observe the Passover and likewise was Baptized and did eat with his Disciples at his last Supper All which examples being written for our learning doe shew us how farre wee should bee from contenting our selves to live in the Voluntary want of any Ordinance and appointment of GOD. 3. There is none of the Ordinances of Christ but they are needfull and very profitable in the right use of them to the soules of his Servants And therefore they should not be neglected To thinke of any of them as things that may well bee spared and therefore to content our selves to be without them is to call in question the wisdome of him that did appoint them and to make our selves wiser then God 4. Our owne infirmities and Spirituall w●nts are such as that wee have continuall need of all the holy meanes which the Lord hath appointed for supplying what is wanting in us for correcting what is amisse and for our continuance and growth in grace Hee is a proud man and knowes not his own heart in any measure who thinkes he may well be without any spirituall Institution and Ordinance of Jesus Christ Upon these and such like ground we hold i● not lawfull nor safe for any Christian that is free to continue such standing in the Parish Assemblies where he cannot enjoy all the spiritual and holy Ordinances of Christ And hereupon we do exhort you lovingly in the Lord to take heed that this be not the sinne of any of you nor of any other whom your example may embolden thereunto For necessity is laid upon you and upon all Christians by th●se and such like grounds of the holy word of the Lord That neither you nor others doe live in the voluntary want of any holy Ordinance of Christ Jesus but either ●et them up and observe them in the places where you are or else if you bee free to remove for the enjoyment of them to some place where they may be had and it may be of the two rather this latter For sometimes i● Israel Sacrifice to their God in the Land they shall Sacrifice the abomination of the Egyptians to the Lord And ●o say they shall wee sacrifice the abomination of the Egyptians before their eyes and will they not stone us It is better therefore in such a case to goe into the Wildernesse and to do it there Exo. 8. 25. 26 27. Hos 2. 14. Mat. 10. 23. As for that opinion that may be in the minds of some that if any Ordinance of Goa be wanting it is the sinne of them that are in Authority and they must answer for it But the people of God may without sinne live in the want of such Ordinances as Superiors provide not for them The Answer hereuntois that indeed the Ordinances of God may more peaceably and quietly bee observed where the Commandement and countenance of Magistrates is afforded for then is fullfilled the saying that is written Kings shall bee thy nursing Fathers and Queens thy nursing Mothers Esa 49. 23. and doubtlesse it is a great blessing when God that hath the hearts of Kings and Princes in his hands Prov. 21. 1. doth incline them to favour and further the service of the House of GOD as somtimes he doth even

authority as the Kings and Princes of the earth doe Matth. 20. 25 26. Luk. 22. 25 26. They are not so to rule as to doe what themselves please but they must do whatsoever Christ hath commanded Mat. 28. 20. Mr. Baine sheweth from these words there are diversities of Ministeries but one Lord 1 Cor. 12. 5. That it is contrary to the Scripture that there should be in the Church more Lords then one and saith he look as great Lords have in their Houses Ministers of more and lesse honour from the Steward to the Scullery but no Lord-like or Master-like power in any besides themselves So is it with Christ and his Church which is the House of God wherein hee is the Lord Apostles and others having more or lesse honourable services but no Masterlike power over the meanest of their fellow servants On Ephes 1. 22. p. 395. and elsewhere he saith no Minister of the Word hath any power but Ministeriall in the Church the power of the Apostles themselves and Evangelists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 2 Tim. 4. Yea such a service as doth make the Ministers having it so servants that they are no way Lords many Ministers one Lord we preach Christ Iesus the Lord our selves your servants for Iesus sake Dioces Tryall Q. 2. p. 74. The Elders are to rule as Stewards Mat. 24. 45. Luke 12. 42. As Shepheards Act. 20. 28. As Captaines guides leaders or overseers by going before the People and shewing them the word and way of the Lord 1 Tim. 3. 1. 5. 5. 17. 1 Thes 5. 12. H●b 13. 17. 2. How they rule more then the rest of the Congregation do Whereto the Answer is that this is more then the rest of the Congregation doe in these acts even as acting is more then consenting and as it is more to be a Steward over of the House then one of the household or to be a guide or leader then to be guided or led 3. Over whom they doe rule even over the whole Church in generall and every Member in particular even all the flocke over which the Holy Ghost hath made them overseers Act. 20. 28. 1 Pet. 3. 2. The rule is expresse and plaine that women ought not to speake in the Church but to be in silence 1 Cor. 14. 34. 1 Tim. 2 11 12. And therefore they ought not to vote in Church matters besides voting imports some kind of government and authority and power now it is not government and authority but subjection and obedience which belongs unto women by the rule and so is the practice of women amongst us Church matters ought not to be determined meerly by multitude or plurality of Votes but by rules from the word of Christ whose will and not the will either of the Major or Minor part of men is the onely rule and Law for Churches Iam. 4. 12. Isa 33. 22. Mat. 23. 8 9. Exod. 23. 2. 21. 22. For our practice among us the Major part of the Church yea usually the whole Church doth consent and agree in one minde and one judgement and so gives a joint unanimus Vote and the rule requires it should be so Rom. 15. 6. and the example of the Primitive Apostolike Churches where things were carried nor meerly by the Major or Minor part the rest dissenting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with one accord Act. 1. 14. ● 46 4. 24. ● 12. 15. 25. So that in this sence matters with us are carried according to the Vote of the Major part that is with the joint consent of the whole Church but yet because it is the minde of Christ But it may be your meaning is in this Question to take it for granted that the Churches will be divided in their Votes and to know what course we take at such times But if Churches lay aside their owne affections and give attendance to the rule and be as all Churches ought to be men of humble spirits and sincere and withall depend on Christ their head and King for guidance in their worke we know no necessity of such a supposall that they must needs be divided in their votes especially considering what promises he hath made unto his Church of godly concord and agreement among themselves and of his owne gracious presence in the midst of them Ier. 32. 39. Zeph. 3. 9. Mat. 18. 20. which promifes we believe are not in vaine Neverthelesse we deny not but through the corruptions distempers of men some dissention may arise for a time in a true Church as it was in the Church at Corinth and if any such thing fall out among us which we blesse God is not often then before matters be put to the vote our course of proceeding is after this manner If the Elders and Major part of the Church consent in one conclusion yet if any brother dissent he is patiently heard and his alledgements of Scripture or good reasons are duely weighed If it appeare that his judgement is according to the rule the whole Church will readily yeeld though before they were otherwise minded But if it appeare they who dissent from the Major part are factiously or partially carried the rest labour to convince them of their error by the rule if they yeeld the consent of all comfortably concurreth in the matter if they still continue obstinate they are admonished and so standing under censure their vote is nullified If they without obstinate opposition of the rest doe dissent still yet referre the matter to the judgement of the Major part of the body they are not wont to proceed to sentence if the matter be weighty as in Excommunication till the reasons on both sides have bin duly pondered and all brotherly means have been used for mutuall information and conviction If the difference still continue the sentence if the matter be weighty is still demurred even till other Churches have been consulted with who in such a case will send their Elders to communicate their apprehensions and light which they do not pro imperio binding the Church to rest in their dictates but by propounding their grounds from the Scripture These courses with Gods presence and blessing which usually accompanieth his Ordinance faithfully taken and followed will prevaile either to settle one unanimous consent in the thing or at least to preserve peace in the Church by the dissentors submission to the judgement of the Major part though they see not light sufficient to warrant them to act in the businesse Such subjection is according to the rule Ephes 5. 21. 1 Pet. 5. 5. If the Church or the Elders should refuse the testimony of other Churches according to God they will after brotherly admonition and due patient waiting deny them the right hand of fellowship till they shall give better evidence of their subjection to the Gospel of Christ But thanks be to God we never had occasion of such withdrawing communion of one Church from

renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is in this case And that dissolving the Covenant is that which dissolves a Church is plaine from the Text alledged Zach. 11. where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Judah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo. That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Lacdicea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from another because these are common to them all then how can Covenant distinguish them sith all Churches are joyned by Covenant one as well as another It is not a Covenant simply or a Covenant in generall that doth constitute a Church or distinguish one Church from another but a Covenant with application and appropriation to these persons Even as it is in marriage though all married couples be united by Covenant and a Covenant wherein one couple promiseth the same duties that another couple doth yet a Covenant with application and appropriation of the duties covenanted to this man and this woman in particular such a Covenant is the very thing that make a couple man and wife together and gives them mutuall power over each other as husband and wife and puts a distinction between them and all other men and women in the world And so it is in this case a Covenant to performe Church-duties with application and appropriation to such persons is the very thing that constitutes a Church and distinguisheth one Church from another And thus much concerning the former of the two particulars to shew the use of Church-Covenant viz. that it is that whereby a company doe become a Church The second particular is this that taking hold of the Covenant or joyning in it is that which makes a particular person a member of a Church And this followes upon the former and that may be the first Argument to prove it If joyning in Covenant be that which makes a company to become a Church then taking hold of that Covenant is requisite to make a particular person become a member of the Church But the first is true as hath been shewed before Therefore the second is true also If compacting and conjoyning of stones and pieces of Timber be that that makes an house then a particular stone cannot become a part of that house till it be compacted and con●oyned to the rest But the former is true even in the Church of God which is the spirituall Spouse and Citie of God living stones Christians beleevers must be compacted together and builded up together Ephes 2. 21. 22. Psal 12● 3. and therefore the latter is true also that a particular Christian becomes a member of the Church a part of that building by being combined with the rest A second Argument may be drawne from the Scripture Isa 56. 3 6 7. Let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying the Lord hath utterly separated me from his people c. The sonnes of the strangers that joyne themselves to the Lord to serve him c. and take hold of my Covenant even them will I bring to my holy mountaine and make them joyfull in my house of Prayer c. Concerning which Scripture note three things to the present purpose First That these strangers were members of Christ true beleevers joyned to God by Faith for it is said they have joyned themselves to the Lord v. 3 v. 6. that they loved the name of the Lord served him and kept his Sabbaths v. 6. and yet for all this they were not as yet joyned as members of the visible Church for if they had been joyned there would have been no cause for such a complaint the Lord