a precise quotient a number of hundreds and thousands be not limited to every Church yet such a number is limited as falleth not below seven nor riseth above the bulke of one Congregation and such a Congregation wherein all may meete and all may heare and all may partake and all may be edified together SECT II. THey that desire to be added joyned to such a body they first make known their desires to the Elders of the Church who take triall of their knowledge in the principles of religion of their experience in the wayes of grace and of their godly conversation amongst men that if any of them be found ignorant and gracelesse or scandalous he may not be presently presented to the Church till these evils were removed The stones that were to be laid in Solomons Temple were squared and made ready before they were laid in the building neither iron nor ax nor any iron toole was heard in the house while it was a building 1 King 6.7 And wherefore so if not to hold forth that no members were to be received into the Church of Christ but such as were rough-hewen and squared and fitted to lie close and levell to Christ and to his members But when such as offer themselves are approved of the Elders they are propounded by one of the Ruling Elders to the Church with a motion to the brethren to make inquiry after them and if they shall heare of any just exceptions against them to give notice of it to one of the Elders But if no exception be heard of they are called forth before the Church after other holy duties are performed and each one maketh confession of his sinnes and profession of his faith In confession of his sinnes that it may appeare to be a penitent confession he declareth also the grace of God to his soule drawing him out of his sinfull estate into fellowship with Christ In the profession of his faith he declareth not onely his good knowledge of the principles of Religion but also his professed subjection to the Gospel of Christ with his desire of walking therein with the fellowship of that Church Now before or after such his profession or confession those of the brethren of the Church who are of his acquaintance doe give some good testimony if need be of his life and conversation either according to their owne knowledge of him or according to the credible reports or letters which they have received concerning him which done the Ruling Elder or one of the Preaching Elders propoundeth it to the Church whether from all that they have heard and seene they finde any just exception against him if so it is cleared and removed before any further proceedings if no just exception appeare the Ruling Elder then moveth the Church to expresse their acceptance of him into fellowship with them by lifting up their hands Which done and the like course taken with two or three more as the time will permit the Elder propoundeth to them the heads of the Covenant which the Lord hath made with his Church what promises of grace he hath made to them as also what duties of faith and obedience he doth require of them As to take the Lord Jesus for their onely Priest and Atonement their onely Prophet and guide their onely King and Law-giver and to walke in professed subjection unto all his holy Ordinances as also to walk in brotherly love with the brethren of this Church unto mutuall edification and succour according to the rule of the Gospel And the new received members acknowledging this to be their dutie and professing their consent unto it in the name of Christ the Elder doth further acquaint them with what duties of holy watchfulnesse over them they may expect from the Church and so shutteth up his worke with some short prayer unto the Lord who keepeth covenant and mercy with thousands of his people to make us all faithfull to him and one to another according to the rules of his holy Gospel in Christ Jesus the Mediator and suretie of his Covenant between the Lord and his people SECT III. NOw what offence is there in all this or what scruple may arise in a godly minde against these things Two or three things seeme herein offensive but are not First That wee require gracious qualifications in such as we receive to Church-fellowship whereas the visible Church is said to consist of all sorts good and bad and to be a garner containing chaffe and wheate as a field wherein wheate and tares grow up together Secondly That we receive such into the Church by a covenant Thirdly That we communicate too much power unto the people and doe not rather referre all power in this case into the hands of the Elders To give therefore some account of these as the Lord shall assist For the first though wee willingly admit all commers to the hearing of the Word with us as the Corinthians admitted Infidels 1 Cor. 14.24 25. yet wee receive none as members into the Church but such as according to the judgement of charitable Christians may be conceived to be received of God into fellowship with Christ the head of the Church Our Reasons be First From the neare relation between Christ Jesus and the Church as also between the Church and the other persons in the Trinitie the Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12.27 The visible Church is said to be the habitation of God by the Spirit Eph. 2.22 to be the Temple of the holy Ghost and the Spirit of God to dwell in them 1 Cor. 3.16 17. to be Espoused to Christ as a chaste Virgin 2 Cor. 11.2 The members of the visible Church are said to be the sonnes and daughters of the Lord God Almightie 2 Cor. 6.18 and are exhorted to be followers of him as deare children Eph. 4.1 Now how can the visible Church be the members of the body or the Spouse of Christ or the Temple of the Holy Ghost or the sonnes and daughters of the heavenly Father except the members in charitable discretion be as indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1.2 and faithfull brethren Gal. 1.2 and that not onely by externall profession for these are too high stiles for hypocrites but in some measure of sinceritie and truth Secondly We reade Act. 2.47 that the Lord added to the Church daily such as should be saved and how then shall wee adde to the Church such as God addeth not such as have no shew of any saving worke upon them to any spirituall discerning ought not the Lords Stewards to be faithfull in Gods house and to doe nothing therein but as they see the Lord goe before them receiving whom he receiveth and refusing whom he refuseth casting out whom he casteth out Doth not the Apostle Paul upon this ground direct the Romanes to receive a
the whole body of them could not doe but by deputing some eminent persons amongst them to the performance thereof But after they be furnished with Elders a Presbytery of their owne let Imposition of hands be given by them according to 1 Tim. 4.14 to such as for the future shall be ordained 6. For the making up of a Presbytery in stead of Parson and Vicar wherewith some Congregations are endowed let them choose Pastors and Teachers and Ruling Elders in stead of those who crept into their roome viz. the Church-wardens and Sidesmen But let them choose and ordaine them in a day of humiliation according to Acts 14.23 and not for a yeare onely but during life and let the Presbyteries of all neighbour Churches take all opportunities to make use one of another for brotherly consultation but not for Jurisdiction and Authoritie one over another And in stead of Collectors or Overseers for the poore who crept into the roome of Deacons let Deacons be chosen as hath been shewed above but not as members of the Presbytery 7. For set forms of prayer or prescript Liturgies let them not be enjoyned unto the Ministers of the Churches but let the Ministers as well give up themselves wholly unto prayer as to the Ministery of the Word Act. 6.4 8. Baptisme may orderly be administred to the children of such parents as have professed their faith and repentance before the Church as above Or where either of the parents have made such profession or it may be considered also whether the children may not be baptized where either the grand-father or grand-mother have made such profession and are still living to undertake for the Christian education of the childe for it may be conceived where there is a stipulation of the Covenant on Gods part and a restistipulation on mans part there may be an obligation of the Covenant on both parts Gen. 17.7 Or if these faile what hindereth but that if the parents will resigne their infant to be educated in the house of any godly member of the Church the childe may be lawfully baptized in the right of its houshold Governour according to the proportion of the law Gen. 17.12 13. 9. Let the Lords Supper be administred onely to such as have so professed their faith and repentance publickly and are received approved members of the Church endued with sufficient knowledge to examine themselves and to discerne the Lords body free from scandall and of good conversation 10. Let Officers in the Church be redressed and removed not by presentments to Officers of other Churches but according to the order of the Gospel described above Chap. 5. sect 1 2 3. 11. Where the Ministers of the Congregation are ignorant or scandalous meet it is that they were removed and better chosen in their roome by the people according to the counsell direction of the godly Ministers and brethren of neighbour Churches Hos 4.6 12. Where the people in a Congregation are generally ignorant and profane it were necessary godly Preachers were sent forth with countenance from the King and State to preach unto them till they were brought on to knowledge and to some measure of gracious reformation Thus Jehosaphat sent forth Priests and Levites to teach in the Cities of Judah and certaine Princes and Nobles with them to countenance the good worke in their hands 2 Chron. 17.7 8 9. 13. Till the people be in some sort duly prepared and growne up to some measure of knowledge and grace it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme or to the seales of it But after they have been wrought upon by the Ministery of the Word to lament after the Lord as the Israelites did when the Arke had been long absent from them 1 Sam. 7.29 then let them proceed as other godly Christians were directed to doe Propos 2 3 c. for renewing of their Covenant for choice of their Ministers and Officers and for Communication in all the liberties of the Church of God 14. For the helpe of the Universities of the whole Kingdome and of all the Churches in it it were necessary that some experienced godly learned Nobles and Ministers were deputed to visite and reforme the Universities That subscriptions to Ceremonies and prescript Liturgies were removed That degrees in Divinitie were not abused unto qualifications for pluralities and non-residency nor allowed in the Ministers of Churches to put a difference between brethren of the same calling whence Christ hath removed it Mat. 23.8 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned is not to be translated Master for it is a Title common to all Ministers but Doctors and the Academicall title of Doctors is fitter for Masters of Colledges Readers in the Schooles then for Church-officers Here also speciall care would be taken for setting up of such Preachers in both the Universities as whose spirit and gift and Ministery might be examplary patterns to young Students 15. For the effectuall and orderly expedition and transaction of all these things it were requisite that as King Jehosaphat did so the King and State should depute some choice persons to doe the same to wit to goe throughout all the Kingdome to see the people returned and all the Churches restored to a true state and course of Reformation 2 Chron. 19.4 All which things are humbly presented by us not as if we would undertake to give Counsell to them that are wiser then our selves much lesse Injunctions But as Subjects who desire to approve our faithfull service to the Lord and our King and Countrey hold them forth as true Consectaries from the Rules of the Gospel which should rule us all FINIS An Alphabeticall Table containing the principall things handled in this Treatise A OF Addition of members to the Church page 52. chap. 3. Sect. 1. Sect. 2. Of communion of Churches by way of Admonition pag. 108. Sect. 6. The Antiquity of the Church way intimated in the Bishops Common-prayer book p. 12 Of disclaiming Advocations by Patrons to livings p. 113. Sect. 2. B Whether all Baptized are fit for Church-fellowship p. 9 Why by the same reason that beleevers children circumcised were admitted to the Passeover now they are baptized may not be admitted to the Lords Supper p. 9 All Baptized by vertue thereof are not members of a particular visible Church p. 9. No place in Scripture for succession of Diocesan Bishops after the Apostles p. 46. Sect. 8. p. 49. Sect. 9. Whether unbeleevers giving up their infant to be educated in the house of a godly member of a Church it may not according to Gen. 17.12 13. be Baptized in the right of that houshold p. 115 C. The part of all true Christians to joyne themselves into some particular visible Church p. 2. Joyning into a particular visible Church cannot be but by Covenant p. 2. 3. 4 c. Particular visible Churches to be gathered must have the concurrence of
weak beleever because the Lord hath received him Rom. 14.1 2 3. Thirdly The Lord Jesus maketh the profession of the faith of his name and such a profession as flesh and bloud hath not revealed to a man but his heavenly Father to be the rocke on which his visible Church is built for he speaketh of such a Church whereunto he committeth the keys of his kingdome and that is the visible Church Mat. 16.16 to 19. Now if such a profession be the rocke and foundation of a visible Church then wee shall build a Church without a foundation if wee receive such members into the Church as doe not hold forth such a profession but either through ignorance make no profession at all or such a verball profession as savoureth not of any blessed worke of the Father by his Spirit upon their hearts And doth not the lord expostulate with such a guest as comes into the fellowship of his Church even unto his Table not having a wedding garment Mat. 22.12 And doth not expostulation intimate a Taxation also of them by whose connivence he came in where he saith how comest thou in hither And doth not Christ in the parable impute it to the sleepinesse that is to the remisnesse and negligence of his servants that tares were sowen in his field amongst the wheate Mat. 13.25.38.39 Fourthly Such as have onely a forme of godlinesse and deny the power of it wee are forbidden to joyne with and commanded to turne from them 2 Tim. 3.5 Fiftly Can any man judge such persons fit materialls for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length They procure the removall of the candlestick Rev. 2.4 Wee passe by the types of the old Testament which yet are not without their due weight it was touched above that rough stones were not laid in the building of Solomons Temple till they were hewen and prepared before 1 King 6.7 and behold a greater then Solomon is here and a greater Temple then that of Solomons the attendance and watchfulnesse of the porters suffering none to enter into the Temple that were uncleane in any thing 2 Chro. 23.19 doth it not evidently type forth the watchfulnesse of the Officers of the Church of Christ to suffer none uncleane uncleane in estate or course of life to enter into the fellowship of the Church which ought to be a Communion of Saints Well then if all the members of the Church ought to be Saints by calling and faithfull brethren it cannot be thought an unseasonable curiositie but rather held a due and faithfull watchfulnesse in the Officers and body of every Church of Christ to take a due triall of men by a confession of sinnes as John Baptist did Mat. 3.6 and by a profession of their faith as Philip did Act. 8.37 before they receive them into the church as members of the body of the Lord Jesus neither was it an excessive austeritie in John but an holy faithfulnesse and godly zeale not onely to repulse the Scribes and Pharisees Mat. 3.7 but the prophane people also from his Baptisme Luk. 3.7 as those who were a generation of vipers and had not yet brought forth fruit meet for repentance ver 7 8. and therefore themselves were not meete for his Baptisme which was a baptisme of repentance Luk. 2.3 Neverthelesse in this triall wee doe not exact eminent measure either of knowledge or holinesse but doe willingly stretch out our hands to receive the weake in faith such in whose spirits wee can discerne the least measure of breathing and panting after Christ in their sensible feeling of a lost estate ☞ for we had rather 99. hypocrites should perish through presumption then one humble soule belonging to Christ should sinke under discouragement or despaire and by reason of these hypocrites received into the Church it is that the Church is said to have in it good and bad wheate and tares for tares as Hierome saith are like to wheate SECT IV. COme wee now to give account of the second point why wee receive such into the Church by way of Covenant 1. Meete it is that as the whole Church was received as one body unto Christ by professing their entrance into covenant with God as hath been shewed above in the third Proposition of the fift part so every member of the Church should be received into the same fellowship by profession of their taking hold of the same Covenant Eadem estratio partium totius there is the same reason of the whole and of the parts in such things as concerne the common nature of both And as all relatives doe they mutually argue one another Hence it is that when godly strangers who had joyned themselves to the Lord to wit by faith to serve him to love his name and keep his Sabbath were to be brought into the fellowship of the Lords house they added this dutie over and above the former they took hold of the Covenant of the Lord Isa 56.3 4 5 6 7. Surely not by faith onely for their personall salvation for so they took hold of the covenant before when they joyned themselves to the Lord ver 3. but by their profession of their acceptance of the Covenant and subjection to it which the Lord maketh with his Church and people whom he causeth to passe into the bond of the Covenant Ezek. 20.37 Object It is objected first that the place in Isaiah speaketh of such strangers as were proselytes who in joyning themselves to the Lord were therein also joyned unto the Church for so joyning to the Lord implyeth joyning to the Church Jer. 50.5 Zech. 2.11 Ans 1. They that joyned to the Lord in those Texts of Jeremie and Zachary did indeed in so doing joyne in a Church-body also for they who are there spoken of were a multitude concurring and consenting in the same Covenant to joyne to the Lord and to become his people but here in Isaiah the Eunuch and strangers are said to be joyned to the Lord who yet were not joyned to the Church but ready to complaine that the Lord had utterly deprived them of that libertie of joyning to the Church and had utterly separated them from his people ver 3. As indeed he had by expresse Law separated them that is prohibited them from entring into the Congregation of the Lord for ever Deut. 23.1 2 3. Against which Law the Lord comforteth them with this promise of the Gospel that in the new Testament neither their Eunuchicall estate nor the alienation or strangernesse of any Nation shall be an impediment unto their entrance into the Lords house which is the Church The joyning there spoken of is not their joyning to the Lord and his people as Proselytes of the Church for though they were joyned to the Lord yet they complained of their disjoyning and separating from the Lords people but the Lord
offered up to God either by the Pastor or Teacher and the Word read and expounded by them who preached in the morning if there be time and preached by the other and the Sacrament of Baptisme administred if any of the Church doe offer their children thereunto the Deacons who sit in a seate under the Elders yet in sundry Churches lifted up higher then the other pewes doe call upon the people that as God hath prospered them and hath made their hearts willing there is now time left for contribution presently the people from the highest to the lowest in sundry Churches do arise the first pew first the next next and so the rest in order and present before the Lord their holy offerings For in the old Testament at their solemne feasts none was to appeare before the Lord empty Deut. 16.16 And the Lords day is onely unto Christians the ordinary solemne feast of the Lord in the new Testament the Christians laid downe their oblations at the Apostles feete Acts 4.35 into whose place for that service Deacons were substituted Acts 6.3 And to that purpose the Apostle gave order unto the Churches that upon the first day of the weeke every one should lay by him into the treasury as the word signifieth for the supply of the Saints as God had prospened them 1 Cor. 1.2 Which ordinance Justin Martyr speaketh of in his time that the abler sort on the Lords day did contribute to the necessities of the brethren in the end of the second Apologie And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day as holy and yet neglect to contribute to the Lords treasurie in his first Sermon de Eleemosynâ Locuples dives Dominicum celebrare te credis quae Corbonam omnino non respicis After the contribution ended the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church in such manner as hath been before declared and so after a Psalme of praise to God with thanksgiving and prayer to God for a blessing upon all the ordinances administred that day and a blessing pronounced upon the people the Assembly is dismissed Besides the celebration of the Lords day every weeke we sometimes upon extraordinary occasions either of notable judgements doe set a part a day of humiliation or upon speciall mercies wee set apart a day of thankesgiving The grounds whereof wee conceive are generally knowne and approved amongst Christians Moreover every weeke in most of our Churches Lectures are kept on some or other of the weeke dayes so that such whose hearts God maketh willing and his hand doth not detaine by bodily infirmitie or other necessary imployments if they dwell in the heart of the Bay may have opportunitie to heare the Word almost every day of the weeke in one Church or other not farre distant from them SECT IV. IN all these administrations onely two or three things may seeme to require clearing from the Word of God as 1. Why in our publick prayers wee forbeare to use set formes of prescript Liturgies 2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table and their children to Baptisme as was said before wee did receive the Members of other Churches in this Countrey For the former the reasons usually given may suffice 1. From the patterne of all the Churches both in the old and new Testament God never gave leave to any ordinary Officers of his Church neither did any of them take leave to impose any formes of Liturgie upon any Church And yet if ever there had been place for prescribing set formes to any it had been most seasonable in the Jewish Synagogues whose members being as children under age Gal. 4.2 3. might stand in most need of such a help It is easily acknowledged Moses prescribed a forme of blessing Nunb 6.23 to 26. and David sundry Psalmes of praise and prayers and the Lord Jesus taught his Disciples not onely to pray after this manner but thus or these words Luk. 11.2 But neither were these ordinary Officers of the Churches neither did they prescribe any use but arbitrary and occasionall of these formes as they might suite our occasions God by immediate revelation and by the hand of his extraordinary Messengers may prescribe this or that forme to his Church but will not warrant ordinary Officers who have onely received a common measure of the Spirit to doe the like God who forbad his people to make to themselves Images or imaginations inventions and formes of worship hath not restrained himselfe to set up what images or formes himselfe seeth good Object These formes of prayer or praise though as they be parts of holy Scripture they are of God yet as they are applyed without speciall commandement to be the matter or forme of a prayer or thanksgiving at this time so they are the device of man c. Answ They are not applyed to be matter and forme of prayer or thanksgiving without commandement or at least without such directions as amount to a lawfull warrant from God for Moses expresly saith On this wise shall yee blesse the Children of Israel and say unto them Numb 6.23 The 102. Psalme is expressed in the title not onely to be a prayer of one that was afflicted but of any in like estate And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David as well as of others that wee should sing them with holy melody unto the Lord Eph. 5.19 and Christs words Luk. 11.2 When yee pray say our Father c. A second reason why wee forbeare a set forme of prescript Liturgies is taken from the meaning of the second Commandement which wee conceive prohibiteth such prescript Liturgies It is a rule generally knowne in the exposition of the Commandements that all sinnes forbidden in the Word of God are reduced to the ten Commandements and fall under the prohibition of one of them or other for there is no sinne but is a transgression of some or other commandement of the law 1 Joh. 3.4 and upon the two Tables of the Law hang all the Law and the Prophets Mat. 22.40 Now it is plaine that all sinnes are not contained in the letter of the ten Commandements and therefore there is no judicious Expositor of them but openeth the letter of the Commandements by Synecdoches and Metonymies Synecdoches to comprehend all sinnes of the like kinde and all the degrees thereof and Metonymies to comprehend all causes and meanes and occasions thereof so that for opening the second Commandement which forbids both making and the worshipping of any image or similitude it is requisite to consider in what sense or respects Images or similitudes are forbidden Images or similitudes are forbidden in the second Commandement not as objects of worship for all false objects of worship are the
THE Way of the Churches OF CHRIST IN NEW-ENGLAND OR THE VVAY OF CHURCHES walking in Brotherly equalitie or co-ordination without Subjection of one Church to another Measured and examined by the Golden Reed of the Sanctuary Containing a full Declaration of the Church-way in all Particulars By Mr. J. COTTON Teacher of the Church at Boston in New-England 1 THES 5.22 23. Prove all things hold fast that which is good Abstaine from all appearance of evill Published according to Order LONDON Printed by Matthew Simmons in Aldersgate-streete 1645. not in our apprehension be said to hold no analogie Yet with much sweat and wiles some messengers have got through that Court of Guard to anticipate or satisfie if it might be those clamourers for a larger Narration 1. The 32. Questions or Church-government and Church-Covenant done by some Elders of N. E. they have had with seconds of frequent intimations that wee hold with the Churches of New England 2. The Apologeticall Narration they have had with our generall approbation of it 3. Mr Cotton of the Keys of the Kingdome of heaven they have had with our Brethrens Epistle to it how farre they approve it 4. The Reasons of the dissenting Brethren are in Print 5. Wee have been enformed that those our Brethren formerly have tendered themselves that in case they might be put into a Committee or like meet posture for such a work they would bring in the whole frame of their judgements in a body with their grounds and reasons 6. That now very lately they gave in seven Propositions to be discussed with promise of more But neither of them was debated Which wee alledge rather to vindicate our particular charge then to blame men whose reasons wee know not 7. With much adoe wee have presented you with a fuller declaration of all our way according to the Scriptures in this learned yet modest Treatise of THE WAY OF THE CHURCHES OF CHRIST IN NEVV-ENGLAND c. Written and sent over by Mr. Cotton And wee doe in this Epistle certifie our assent thereunto saving that wee doe not yet fully close with some expressions passim in the Book before some of which wee minded it to note a * in the Margin This we could not but say and doe pace tanti authoris or wee could not assert the Booke If all things in this Treatise as now printed doe not answer punctually word for word to the first written Copie let the reverend Authour and the candid Reader pardon us because wee had not the fairest Copie nor knew wee till the Book was neer done that there was a better to be had nor to this day yet ever saw it Therefore wee were forced to shift with this so as to keep the mind of the Authour make it constare sibi and by an interpretative leave in his absence not onely to doe as wee would be done by but also as he himselfe would have done wee are confident if he had been in our case or present here Least any should imagine that every thing in the Keyes doth not fit all the wards in this Treatise to an haire wee will here insert Mr. Cottons own words in his Letter coming from him in New-England to our hands in the very nick of time whiles this Epistle lay under the Presse viz. If you think the Draught of ChuRCH-DISCIPLINE which was sent over in your Ship varieth from that of the POVVER OF THE KEKES sent over the yeare after you may have some occasion so to conceive from some difference of expression in LOGICALL TERMES but not a jote in any DOCTRINE OF DIVINITIE or CHURCH-PRACTISE So Mr. Cotton in his Letter to Mr. R. M. Diverse Objections formerly laid against the Printing of this Book to the sadding of the Authour Some whereof are now answered by the late season of printing it Others by the necessitie of them that conscientiously and candidly cry out for information Others by the fore-printing of the Keyes to open the full minde and whole sphere of the Authours judgement in this Others by that putting forth in print of an answer to this Book before this was mid-wised by the Presse into the world All reason therefore now it can speake that it should answer for it selfe Wee hope wee have satisfied the minde of the Authour as well as our owne and of others too of the other judgement especially of those that call for fuller Declarations The Lord root out of all our hearts the spirit of contradiction that wee call not for Books with a resolution rather to confute them as wee imagine then to throw downe our selves humbly under the power of truth Wee are now fighting Modo militari for reformation let us not therefore fight against it more ecclesiastico With how much gravitie soliditie and modestie have Mr. Cotton the Apologists the Authours of 32. Questions or Church Covenant and other milde and judicious Authours written in our cause But with what a different spirit have the adverse part replyed as if personall invectives and imbittring a stile were Gods way of bettering a cause or battering an opinion Here is a Booke so grave and solid that it cannot be justly despised by ingenuous learned men So full of necessary cases and truths that it cannot but be desired of those that would be knowing men And so milde and gentle that it cannot but be causlesly quarrelled if quarrelled by Cholerick men Had wee not been perswaded that it would prove a welcome Tract on all hands for the reasons afore-intimated wee could with our injoyment of the written Copie well have saved this great travell If it fall out otherwise as it hath with diverse of the like nature Golden Lavers or Vessels made Common-shores and receptacles to be filled with all filthy contempt wee shall then clearly and fully decerne mens spirits and descry their intents in challenging us for larger Narrations and shall beware for time to come how wee anger them with kindnesses But if this be candidly entertained of them then have they encouraged us in due time to impart if God permit a fuller Treatise of the same subject with amplior demonstrations by joynt consent of the Churches of Old and New-England and meane while they have abundantly recompenced the labour of love of theirs in the Lord. N.H. I.H. THE Way of the Churches of Christ in NEW-ENGLAND Measured by the Golden Reed of the SANCTUARY CHAPTER I. The Order of gathering dispersed Christians into a Church PROPOSITION I. SECTION I. THat the Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his kingdom the power of binding and loosing the tables and seales of the Covenant the Officers and censures of his Church the administration of all his publick Worship and Ordinances is Coetus fidelium a Communion of Saints a Combination of faithfull godly men meeting for that end by common and joynt consent into one Congregation which is commonly called a particular visible Church For the
Church to the which Christ committed the power of binding and loosing was a company of such as whereof Peter was one Beleevers professing that faith on Christ whereon as on a rock the Church is built Mat. 16.18 19. and such as unto whom Peter or any brother offended might in due order tell the offence which any brother had given him persisted in Mat. 18.17 And the Church of Corinth to which the Apostle commendeth the casting out of the Incestuous Corinthian 1 Cor. 5. was such a Church of which the Apostle saith They were Saints by calling sanctified by Jesus Christ 1 Cor. 1.2 and all of them even the whole Church did meet together every Lords day in one place for the Administration of the holy Ordinances of God to publick Edification 1 Cor. 14.23 16.1.2 Which frequent meeting every Lords day in one place to such ends cannot possibly be compatible to any Diocesan Provinciall or Nationall Assembly PROPOS 2. It is the part of all Christians who look for salvation by Christ Jesus to joyn themselves if God give them opportunitie to some one or other such a particular visible Church of Christ for of such a Church as continued in such Church-fellowship Act. 2.42 it is written The Lord added to the Church daily such as should be saved Act. 2.47 And seeing there is no holy Ordinance of Christ but every Christian standeth in need thereof for his spirituall edification in holy fellowship with Christ Jesus or else Christ ordained them in vaine and seeing withall Christ hath committed all his publick holy Ordinances to his Church it will be needfull for every good Christian to whom God giveth opportunitie to joyne himselfe to some one or other Church of Christ that so he may not deprive himselfe of the benefit and comfort of any of Gods holy Ordinances PROPOS 3. For the joyning of faithfull Christians into the fellowship and estate of a Church we finde not in Scripture that God hath done it any other way then by entering all of them together as one man into an holy Covenant with himselfe To take the Lord as the head of his Church for their God and to give up themselves to him to be his Church and people which implyeth their submitting of themselves to him and one to another in his feare and their walking in professed subjection to all his holy Ordinances their cleaving one to another as fellow-members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Jesus For thus the Lord accepted and entered Abrahams family into Church estate by receiving them and their children into such a Covenant with himselfe though In generall termes yet such as imply the substance both of Christians and Church duties Gen. 17.7 And after that when the posteritie of Abraham had violated this Covenant in Aegypt the Lord againe made another Covenant with them whereby he took them to be a peculiar people unto himselfe in the Wildernesse and Mount of Sinai Exod. 19.1.5 Whence they were called the Church in the Wildernesse Act. 7.38 And by reason of this Covenant God calleth the whole body of that people as his owne Spouse I entered saith he speaking of that time into a Covenant with thee and thou becamest mine Ezek. 16.8 Moreover the next generation after them he established them to be his Church and people by entring them againe into a Covenant according to the Covenant made with Abraham Isaac and Jacob Deut. 29.10 to 13. By vertue of which Covenant as well as by the former they were joyned not onely to the Lord and to the Officers the Priests and Levites which he had given them Deut. 12.19 but also to mutuall watchfulnesse over one another Levit. 19.17 Deut. 29.18 In so much that through their neglect thereof the sinne of one Achan was the sinne of all Israel Josh 7.11 Which kinde of Covenanting with God we finde diversly translated in Scripture and every way sufficient for the constituting of a godly society or company to become a Church unto God Sometimes God or his Messengers in his stead propoundeth and giveth a Covenant unto a people and they accept it though not in expresse words yet by silent consent Gen. 17.7 Deut. 29.10 to the end of Chap. 30. Sometimes the people declare their consent and restipulation by expresse words Exod. 19.8 Deut. 5.27 and Josh 24.16 17 18.21 22 24 25. Sometimes they writing and sealing Neh. 9.38 In all which Covenants sometimes they make no expresse termes of cleaving to their brethren but onely in generall termes submitting themselves to every Ordinance and Covenant of God as in the places alledged sometimes they expresly declare their stedfast cleaving to their Brethren also and to their Officers Neh. 10.28 29. ver 35. to the end the rest of the people every one might have knowledge they cleave to their Brethren and entred into an Oath c. In some we account it all one and of like value when a Covenant of God is propounded and given on Gods part to a people whether they receive it by silent consent or by expresse termes either by word of mouth or by writing and seale and whether their cleaving to their Brethren and Officers and mutuall watchfulnesse over one another be expresly mentioned or included onely in their generall profession of subjection to all Gods holy Ordinances and Covenant For we see it evident by comparing the former Scriptures that by any one of these wayes a people is received and established to be a peculiar people and Church unto the Lord and each of them lay hold of the same spirituall priviledges and hold forth the same holy duties Neither is there any colour to conceive this way of entring into Church estate by Covenant to be peculiar to the Paedagogy of the old Testament for it is evident by the light of nature that all civill Relations are founded in Covenant For to passe by naturall Relations between Parents and Children and violent Relations between Conquerours and Captives there is no other way given whereby a people sui Juris free from naturall and compulsory engagements can be united or combined together into one visible body to stand by mutuall Relation fellow-members of the same body but onely by mutuall Covenant as appeareth between husband and wife in the family Magistrates and subjects in the Common-wealth fellow Citizens in the same Citie and therefore in the New Testament when a people whom the Apostles by their ministery had converted were to be gathered by them into a Church estate what did the Apostles else but combine them into one body as one chaste Virgin and Spouse unto Christ 2 Cor. 11.2 And how could that not universall but particular Church of Corinth be offered up in one body not as many Spouses as all the particular members of that Church were by their conversion but as one Spouse unto-Christ but onely by joyning all together in one Covenant or Espousage to
Lay-men but our ruling Elders wee utterly deny them to be Lay-men as the word is commonly meant in this controversie but Church-officers set apart to their office by the election of the people and by imposition of hands but if they were Lay-men which they are not yet you see it is no strange or unheard of matter that Churches should be bountifull to the maintenance of sundry sorts of Church Rulers who are meerly Lay-men as their adversaries misconceive these to be yea what were the many Cloysters of Munks and Friers and Nuns in the times of Popery were they Preachers of the Word were they not Lay-men women and yet did the Churches of those times grudge them their maintenance upon pretence of their laity But the world will love his own be there never so many idle Droans or stately Rulers of mans own devising the Church must supply them not only with maintenance but with magnificence but let the Lord appoint ruling Elders according to the simplicity of the Gospel to assist his Ministers in the work of government that they might attend the more to labour in the Word if they shall expect from the Church any maintenance for their works sake Oh! that seemeth a strange matter and unheard of from all antiquity till this present age The second Reason why lay Elders as they miscall them ruling Elders as we with Paul call them are not meant in Pauls Text is because Paul mentioning the Presbyters but once in all his Epistles excludeth all lay Elders from that Presbytery Neglect not saith he the grace which is in thee which was given thee by prophecy with impositions by the hands of the Presbyterie 2 Tim. 4.14 This Christian Presbyterie gave imposition of hands to ordain Ministers but lay Elders had no right to impose hands to that purpose therefore Lay-men were none of this Presbyterie for if the Presbyterie be taken for the company of Elders none were of that company but such as might give imposition of hands or if Presbyterie be taken for the office of an Elder then none might take that function on him but must receive imposition of hands as Timothy did then Lay-men which neither give nor receive imposition of hands are wholly debarred both from the degree and from the society of the Presbyterie that was in Pauls time Our answer consisteth of three points First Lay Elders wee disclaim but ruling Elders though not attending to preaching as they have their election from the people who are the body of the Church so are they ordained set apart from amongst the people by imposition of hands of the officers of the Church who are the Presbyterie the company of Elders for by Presbyterie we conceive cannot be there meant the office of an Elder for hee speaketh of such a Presbytery as laid on hands now it is not the office of an Elder but the company of Elders that lay on hands Answ 2. When it is said no man can give what hee hath not received the light of Nature the law of Moses the Gospel of Christ do all of them make a ready answer for us The law of Nature tels us It is not necessary that they that give should alwayes formally have before-hand received that power which they give it is enough if they have received it virtually For instance a multitude of free people may elect and ordain a King over them and yet none of them had before hand received Kingly power it is enough they have a virtuall power to set up and to submit unto any lawfull forme of government which they see good for themselves in the land The people of Israel to wit some in the name of the rest for all could not at once impose their hands upon the Levites Numb 8.10 and yet they were not Levites themselves nor had received imposition of hands themselves and yet may neverthelesse impose hands upon others In the Gospel of Christ the power of the Keys is given to the Church to Peter not as an Apostle nor as an Elder but as a profest believer in the name of believers and upon occasion of the profession of his faith Mat. 16.16 to 19. whereupon the binding and loosing which is the power of the Keys is attributed to the whole Church Mat. 18.17 18. If then the power of the Keys which is the whole body of Church-power be given to the body of the Church though it be not in their power to exercise their pastorall preaching of the Word and administring of the Sacraments yet it is in their power to elect such whom God hath furnished with gifts among them unto such offices as may dispense all the holy things of God to them and by imposition of hands to dedicate them to God and to the publique service of his Church Now if the whole Church have this power to impose hands upon their officers in their first ordination how can it seem a strange and unheard of thing or an absurd matter that ruling Elders should together with the Pastor and Teachers all of them making up the Presbyterie of the Church impose hands in the name of the Lord and of the Church upon the ordained Answ 3. Besides there be that conceive and that not improbably that in ancient time the children baptized in the Church were not received to the Lords Supper nor into the full fruition of all Church liberties untill that they being grown up to yeers did publikely before the Church professe their faith and ratifie the covenant made for them in Baptisme and so were confirmed as they which is but a small remnant in comparison 300. yeares were spent in the Primitive persecutions whereof wee have few monuments of Antiquitie extant written in that time those wee have speake so of Elders as doe indifferently comprise as well Ruling Elder as Teaching Elders Ignatius his Presbyters whom he stileth the Court of God the Combination of the Apostles of Christ the holy Assembly and Counsellors and Assessors of the Bishops with all these Epithets may as well agree to Ruling Elders as to Preachers The Scripture doth not disdaine to admit Civill Magistrates into the fellowship of Gods Tabernacle Psal 82.1 And why not then the Rulers of his Church For Tertullian his Elders who were Presidents over the Censures of the Church and attained that honour not by Bribes but by approved Testimony Apologetic Chap. 29. what is there in his whole description of them but is compatible to Ruling Elders as well as to Preaching Yea Cyprian who lived in those ancient bloudy but zealous times doth expresly acknowledge Elders that were not Preachers For it evidently appeareth in the fift Epistle of his fourth Booke that he ordained Calinus and Ancellus to be Presbyters of his Church who were no Preachers but readers onely and yet were to be maintained Sportulis communibus that is at the common charge of the Church with the Presbyters and to sit with himselfe in their growne yeares It appeareth also in
the tenth Epistle of his fourth Booke That he ordained Numiditus a Confessor to be a Presbyter of his Church who was not at first called to be a Preacher Ambrose though he out-lived those times of purer government yet beareth full witnesse to the honorable use of Ruling Elders in the Church before his time For in his Comment on 1 Tim. 15.1 giving a reason why the Apostle would have Elders in yeares honoured even in the healing of their faults he urgeth the honour of old age in all Nation Whence saith he it was that the Synagogue and afterwards the Church had Elders without whose Counsell nothing was done in the Church which by what negligence is growne out of use in the Church I know not unlesse by the sloath of Teachers or rather pride whilest they onely would seeme to be somewhat Against this testimony because it is pregnant sundry exceptions or rather evasions are taken As 1. That the Author of this Testimony was not that ancient Ambrose the famous Bishop of Millaine but some other later of that name Ans And what though yet all men acknowledge this other Ambrose whose Testimony this is to be an ancient learned Writer and therefore his Testimony of the Antiquitie of Ruling Elders is sufficient to silence that charge and brave flourish that Ruling Elders are utterly unknowne and unheard of from all Antiquitie for 1500. yeares A second Exception they give is that Ambrose speaketh not of Elders in Office but in yeares without whose Counsell not without whose authoritie nothing was done in the Church Answ 1. It is evident he speaketh of the Elders in the Church as in the Synagogue now the Elders were Rulers in the Synagogues as appeareth by sundry places in the Gospel 2. That nothing was done without their counsell implyeth that nothing was done without their authoritie as the same phrase of other Ancients imply when they speak of the concurrence of the Councel of Presbyters in Church-government for in that sense speaketh Cyprian to his Presbyters Epistolarum lib. 3. Epist 10. A primordio Episcopatus mei I determined with my self nihil sine consilio vestro sine consensu plebis meâ privatim sententiâ gerere and that not out of courtesie but as the words in the next sentence implies Sicuti honor mutuus poscit And in the same sense Jeromes words to the like purpose implies Authority in such Councels whereby the Presbyters of each Church governed their own Church though otherwise in governing other Churches they imply rather advice then authority his words are before factions and schismes grew in the Church Communi Presbyterorum consilio Ecclesiae gubernabantur Hierome in the 2. Tome of his works and upon Titus A third exception they give is that by Elders are meant preaching Elders whom the Bishops were wont to consult withall in government but now had left it off either by the idlenesse of the learned Teachers who for their own ease gave over meddling with matters pertaining to government or by the pride of the learned Bishops who took all upon themselves that they alone might seem to be somewhat For if you expound Pastorum for the Teachers or Pastors of Parishes only as the Presbyterians do or for Bishops alone as others do I cannot see saith Dr. Downham how the excluding of Seniors and taking the whole burthen and imployment upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastor to exclude lay Elders or in Bishops to exclude learned Presbyters Ans 1. The words of Ambrose do plainly imply not only that consulting with Elders was grown out of use but that the Elders themselves who were wont to be consulted with were grown out of use also for his words be the Synagogue and afterwards the Church had Elders without whose counsell nothing was done in the Church c. which plainly intimateth the Church formerly had such but then hath them not they are obsolete and accordingly consulting with them is obsolete also 2. It is plain these Elders are opposite to Doctors or Teachers or if you will so construe them learned men and therefore these Elders were neither Doctors nor Teachers nor Learned men But to appropriate the name of Doctors or Teachers or Learned men to Bishops only were too great an arrogancy in Bishops and too great an injury to the learned Pastors and Teachers in every age till Antichrist his darknesse overwhelmed all in ignorance as well Bishops as Pastors 3. It may be marvelled why those learned opposites that make this exception should understand Ambrose to attribute it to the idlenesse of the Teachers that for their own ease they gave over meddling in matters appertaining to government when as rather it was the Bishops and their parties idlenesse that they gave over labouring in Word and Doctrine and their pride that they ingrossed all rule and government into their own hands and therefore when they say they cannot see how the excluding of Seniors and the taking of the whole burthen of government upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastors or Bishops surely if men do not willingly shut their eyes they may see and daily experience maketh it palpably evident that they who are most idle in teaching are most busie and proud in government so that the Doctorum desidia aut magis superbia which Ambrose maketh to be the two causes why Seniors in the Church and consulting with them were then both of them grown out of use need no Comment to expound the same but the perpetuall practice of those persons who have from the former ages to this very day usurped all Church-government into their own hands If any man say as some have done that whatsoever this Ambrose saith yet that famous Bishop Ambrose doth utterly disclaim it in his Epistle to Valentinian that any lay Ruler should be Judge of Church-offices and causes let him take for an answer that which hath been often given that we utterly deny those ruling Elders to be Lay-men or lay Judges but part of that Church body which those ancient times called Clerus If it be said againe as also it is that Ambrose calleth his Presbyters Antistites and Vicars of God and such like stiles of high honour let them understand that the least office of rule in the Church of God to a spirituall eye will easily and safely admit as great acknowledgements as these be onely to flesh and blood nothing seemeth divine and high but secular pompe and worldly glory Having thus rescued the Testimony of Ambrose unto Ruling Elders from all Exceptions of any colourable weight made against it Let us adde onely one observation out of Antiquitie which may give some further light to the cause in hand It is well known to all such as are studious of Antiquitie that it was counted a rare and insolent matter for an Elder to preach in the presence of a
2 Cor. 8.1 2. 2. In the Epistles to Timothy and Titus there is no difference at all put of any one Bishop above his fellows except onely the difference of Ruling and Teaching Elders 1 Tim. 5.17 And those as they are not set over many Churches so neither are any of them set above his fellowes onely the Preachers are allowed more reverence and maintenance then the Rulers If the Holy Ghost had appointed some singular Bishops above the rest of any transcendent and eminent office he would have appointed him also some eminent and transcendent proper work of his office But what shall that be shall it be Ordination as Hierome saith speaking of the Bishops in his time Quid facit Episcopus excepta ordinatione quod Presbyter non facit Why that is a work of Rule or shall it be hearing accusations against Elders and censuring them accordingly as 1 Tim. 5.19 20 Why that is a work of Rule also Now the Apostle acknowledgeth no Acts of Rule nor any Elders or Bishops that doe Rule as worthy of greater honour then such Elders as labour in Word and Doctrine 1 Tim. 5.17 It is therefore apparently contradictory to the institutions given by Paul in the Epistles to Timothy and Titus to set up any eminent or transcendent Bishop in the Church in respect of Rule or exercise of office of more honour and power then pertaineth to all the Ministers of the Word So that evident it is that neither Ordination nor Jurisdiction which are both of them Acts of Rule are to be fetched from transcendent Bishops but pertaine indifferently to all the Presbyters SECT IX Object BUt if no transcendent acts of Jurisdiction and rule be reserved unto one Bishop alone above other Ministers how cometh it then to passe that in Rev. 2.3 each singular Angel in the Churches of Asia is admonished and reproved alone for all the faults that are found in his Church whereof he is the Angel Why should one Angel alone be charged with the guilt of all those faults in the Church if it were not in his hand alone to redresse and punish them Answ It is an usuall thing with John and found also in other Scriptures to use the name of Angel not singularly for one person but collectively for a company administring the same work As the seven Angels that sounded the seven Trumpets and the seven Angels that powred out the seven Vialls were not seven singular persons but seven companies or sorts of persons performing that service And when David saith the Angel of the Lord pitcheth his Tent about them which feare him Psal 34.7 He speaketh not of one Angel alone but of many of them For one alone cannot pitch his Tents about all them that feare God And that John in the second and third Chapters of the Revelation did not meane by the Angel of the Church one singular person but the whole company of the Ministers of the Church the whole Presbytery of persons more then one it is evident by his speech unto them as unto many The Devill saith he shall cast some of you into Prison Rev. 2.10 Some of you Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies more then one And againe in Rev. 2.24 speaking unto the Angel of the Church of Thyatira But unto you * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you in the plurall I say and unto the rest of Thiatira which argueth that the Angel distinguished from the rest of the Church was more then one person For he saith unto you in the plurall number Object But now say some Let it be so then if such eminent and transcendent Bishops that is Diocesan Bishops who claime a peerelesse power in Ordination and Jurisdiction to themselves alone have no foot-hold in the Scripture then let them neither have name nor place portion right nor memoriall in the Christian Churches of the new Testament But yet neverthelesse the Apostle is cleare for a Presbytery and acknowledgeth imposition of hands even upon Timothy how much more upon other Elders by the Presbytery 1 Tim. 4.14 Answ Wee willingly also acknowledge the same where God hath furnished any Church with a Presbytery To them it pertaineth to ordaine by imposition of hands any Elders or Deacons that shall be chosen by office by the Church committed to them But if the Church want a Presbytery for want of Elders they want a warrant to repaire to the Presbytery of another Church to impose hands upon their elect Elders Our Reasons be Reason 1 First Ordination by imposition of hands is a work of Church Power as all men acknowledge Now as no Church hath Power over another but all of them stand in Brotherly equalitie one towards another so the Presbytery of one Church hath no Power over the Elders of another As the Apostles having all of them received the same Commission Joh. 20.23 had none of them power over another so the Churches having received all of them the same power of the keys as hath been shewed above they none of them have power over another and therefore no power of ordination of one anothers Officers Reason 2 As every Church hath equally received the same power of the keys so ought they to maintaine and stand fast in the same The power of the keys as it is a priviledge and libertie purchased to the Church by the bloud of the Lord Jesus so at a lesse rate it may not be alienated from the Church Christ by his death and resurrection hath obtained all power both in heaven and in earth Mat. 28.18 Phil. 2.8 9 10. And looke where he hath communicated the same by his Testament ratified in his bloud there it ought to remaine and not to be removed out of their hands by the hand of man or Angel Whence it appeareth unlawfull for any Church of Christ to put over that power which they have received of Christ out of their own hands into the hands of the Presbyters of other Churches The Apostles having received all of them equall power from Christ it was not lawfull for them by common consent to have conferred upon Peter and Paul James and John a transcendent government over them all If some of the Apostles seeme to be pillars as is said of Peter James and John Gal. 2.9 and so more eminent in gifts then all their brethren it may put upon their brethren an expediency and sometimes a necessitie to call upon them for more counsell but not to call them to more Authoritie In like sort if a Church in a Citie and the Officers thereof be of more eminent gifts and graces then a Church in a village it is a just occasion for the Church in the village to listen the more after the counsell of the Church in the Citie but not to submit the more unto their Authoritie in the way of subjection And so it is true a Classis of the Presbyters of many Churches may excell in more varietie of all abilities then the
comforteth them with this promise that such as are joyned to the Lord he will hereafter bring them to his house no bodily infirmitie as that of the Eunuch nor nationall pollution as that of some strangers should hinder their admittance into his Church onely this the Lord requireth both of the Eunuches ver 4. and of the strangers ver 6. who had joyned themselves to the Lord before that they doe also take hold of his Covenant as antecedent to their entrance into Church-fellowship to wit take hold of it by solemne profession of their acceptance of it and of their subjection to it Object 2. It is not credible that the Lord would ever separate or debarre such from Church-fellowship as were joyned to himselfe by faith who can thinke it what reason can you give for it Answ The text is plaine that Eunuches Moabites and Ammonites were separated from the Church or Congregation of Israel for ever without exception of godlinesse or ungodlinesse Some indeed make a doubt whether the Law against Moabites and Ammonites reached to the women of those Nations but against men the Law is cleare But if the Law had excluded them onely upon point of their own ungodlinesse that was no singular curse to them No Nation under heaven could expect admission into the Church of Israel unlesse they beleeved in the God of Israel What reason God might have for excluding the Eunuches wee leave to his soveraigne wisdome But yet himselfe giveth a plaine reason for it against the Moabites and Ammonites taken from their malignant enmitie against Gods people Deut. 23.4 5 6. Against the Eunuches he giveth no expresse reason the authoritie of the Law-giver is reason sufficient who can tell whether God would not thereby type out the debarring of barren Christians from Church-fellowship Object 3. The word separation implyeth they had been sometime of the Church for it cannot be said in common sense that any can be separated from that societie of which they never were Answ Why not What is separated but severed May not England be severed from Scotland by the river of Tweed and from France and Germany and Holland by the Sea though they were never joyned to any of those Nations Did not God make the Starres to separate between the day and the night for it is the same word in the Originall Gen. 1.14 and yet day and night were never joyned in one societie So that from the place in Isaiah wee have two passages of our practises in admitting Church-members witnessed unto and confirmed by the Lord. 1. That those whom the Lord joyneth to the Church in the new Testament are such as have been joyned to himselfe to love him and to serve him and keep his Sabbaths 2. That they doe also take hold of his Covenant with his Church before he bring them into his holy Mountaine which is his Church Both which are the more to be observed in this place because the place is a prophesie of what the Lord will doe in the dayes of the new Testament to wit when his house shall be called an house of prayer unto all Nations ver 9. which is proper to the times of the Gospel Object 4. But the Covenant here spoken of hath nothing to doe with the Church Covenant for the Covenant is the Lords between him and his people but the Church Covenant is between the members of the Church one towards another Answ This objection was prevented before in the first point for when the Lord entreth into covenant with his people that is with his Church his Church either expresly or by silent consent covenanteth with him and also one with another to yeeld professed subjection to him as hath been shewed above But though this place prophecying of the dayes of the new Testament speak expresly of taking hold of the Covenant before entring into the Church yet let no man wonder why there is so little expresse mention of the poeples taking hold of the Covenant in the new Testament when this promise commeth to be accomplished In the old Testament where the Church and Common-wealth grew up together in divine institution and administration there is expresse mention of this Covenant and the Church being nationall and all the Magistrates being members of the Church from the first plantation of it the Covenant of the Lord with his Church was not at all suspitious to them who were parties to it themselves but very acceptable but in the dayes of the new Testament the Magistrates and Princes of the earth being Aliens and enemies to the Church the Apostles thought it meete to speake of this Covenant not plainly but as it were in Parables and similitudes as knowing the name of Covenants and Covenanters might breed no small jealousies in Civill States as seeming most dangerous to civill peace but yet in apt similitudes they so describe the estate of Churches as doth necessarily imply a joynt Covenant both between the Lord and them me with another which may serve for a second argument to prove the point in hand the receiving of Members by way of Covenant for 1. they so describe every Church of God as a Citie of God as the new Hierusalem as the Church of the Jewes at their first conversion is styled Rev. 21.4 and the Church of the Jewes though it may be a more glorious Church then any of the Churches of the Gentiles yet it partaketh in the common nature of them all every true Church is as well a Citie of God as the Church of the Jewes and hence the Members of the Church of Ephesus are called fellow-Citizens with the Saints as being of the houshold or Church of God Eph. 2.19 Now every Citie is founded in some confederacy by oath or such like bond and every Citizen is received into the same Citie by taking the same oath or entring into the same bond wherein the whole Citie standeth ingaged which holdeth forth to an intelligent heart that if every Church of the new Testament be a Citie and the Members thereof fellow-Citizens then as the whole Church is planted and founded in some Covenant or Confederacie so every Member of the Church is implanted and received into the same body by taking hold of the same Covenant and professing subjection thereunto Againe when the Apostle speaketh of the planting of the Church of Corinth calleth it espousing of it as a chaste Virgin unto Christ 2 Cor. 11.2 It implyeth plainly that he drew them all as one body to professe their acceptance of Christ as an husband to them all and of one another as member of the same body if he had spoken of his conversion of their particular soules unto Christ he would not have spoken of them as one virgin but so many soules so many virgins but now speaking of them all as one virgin it plainly argueth he joyned them all as one virgin into one body and that one body into a Covenant of Espousalls with Christ Jesus for there are no
Espousalls without a covenant and therefore they that will take hold of their Espousage must take hold of their covenant 3. The mutuall relation wherein all the members in the Church stand one to another members to members and all of them to their Officers and their Officers to them together with their mutuall interest one in another and mutuall power one over another doe all of them necessarily imply a mutuall confederacie one with another and that whosoever will partake herein must partake in their confederacie Suppose a godly Christian come over into these parts as every yeare some or other doe there is not any Minister of any of our Churches can usurpe Pastorall authoritie over him unlesse that Christian call him thereunto or professe his subjection to his Ministration according to God Nor can such a man expect any Ministers watchfulnesse over him as his Minister unlesse the Minister see just cause to accept such a charge and professe so much No Church in the Countrey nor all the members of any Church can take upon them to Censure any stranger though an inhabitant amongst them unlesse he give up himselfe to them and professe his subjection to the Gospel of Christ amongst them Nor can he challenge such watchfulnesse from them unlesse he have given them a just call to take upon them that care over him That Christian libertie which the Lord Jesus by his bloud hath purchased for his Church and for all his children giveth them all libertie to choose their owne Officers and their owne fellow-Members unto whom to commit the care of their soules according to the rules of the Gospel We speak not of Infants who make choice in their parents but of such who know their libertie and are called to stand fast in it till then that a man tender and offer himselfe to the Church to the Officers and Members of it they have no power to receive him For the Churches receiving a beleever which is the Apostles word Rom. 14.1 implyeth and presupposeth his offering and giving up of himselfe unto them in a professed subjection to the Lord and unto them according to the will of God and their receiving of him implyeth and holdeth forth no lesse then their professed acceptance of him unto all those holy liberties with them and performance of all such spirituall duties to him which belong to all the fellow-members of the same body and let men call this expression of mutuall agreement by what name they please this is no other then what wee call Church-Covenant SECT V. LEt us proceed then to give account of the third point why we communicate so much power to the people as to propound receiving of Members unto their approbation and consent our reasons are these 1. From the like power given unto them by Christ for the casting out of scandalous and corrupt members Matth. 18.17 1 Cor. 5.5 if the Church must be told of every member that is to be cast out and when he is to be cast out they are to deliver him to Satan then the Church must be told of every member that is received and when he is to be received they are to receive him into the fellowship of the Lord and of his Church but the former is cleare from those Scriptures and consequently the latter It is a received Maxime Ejusdem est potestatis aperire claudere instituere destituere as they call it they that have power to shut the doores of the Church by Excommunication they have power to open the doores of the Church by admitting to Communion 2. From the Example of the Church at Hierusalem Act. 9.26 who when Paul assayeth to joyne himselfe unto them did not at first receive him because the Disciples were not satisfied in his spirituall good estate untill Barnabas by his testimony of him had removed their scruple which argueth the private brethren in a Church as well as publique Officers must be satisfied in him who is to be received into Communion with them 3. From the Churches power in Electing and calling Ministers to office It hath been shewed above that it belongeth to the people the body of the Church to choose and call their owne Officers according to the speech of Cyprian Lib. 1. Epist 41. Plebs maxime potestatem habet vel sacerdotes dignos eligendi velindignos recusandi And if they have such power of choosing worthy Ministers and refusing the unworthy how much more of receiving worthy Christians and refusing of unworthy Yea in the Epistle going before he speaketh expresly he had much adoe to perswade the people to receive some whose repentance was not so cleare to them which argueth evidently their power in receiving Members CHAP. IV. Concerning our order and forme in administration of Gods publick Worship SECT I. THe Church being gathered and furnished with able helps Officers and Brethren they proceed to the administration of all the publick Ordinances in publick Assemblies especially on every Lords day wherein our principall care and desire is to administer and partake in all and no more then all the ordinances of Christ himselfe and in all those so farre as the Lord hath lent us light in their native puritie and simplicitie without any dressing or painting of humane inventions For as the first Commandement requireth us to worship him with his owne onely true worship as he hath appointed in his Word without adding ought thereto or taking ought therefrom Isa 29.13 Deut. 12.32 So we beleeve it to be unlawfull for any Church to take upon them to observe much lesse for the Officers of their owne or other Churches to impose upon them any institutions of their owne whether in doctrine or worship or government but what the Lord hath appointed in his Word Our reason hereof one in stead of many is taken from the extent of the Commission of the Lord Jesus given to his Apostles which is as large as ever was given to any Church-governours and yet reacheth no further then to teach the people to observe all things whatsoever I have commanded you Mat. 28.20 If the Apostles themselves teach the Churches to observe more then he hath commanded them they goe beyond the bounds of their Commission The Apostles in the Synod in Hierusalem laid upon the Churches no other burden then necessary things Acts 15.29 Necessary they were some of them in their own nature others for the present estate of things to avoid offence and when they ceased to be offensive the prohibition of them ceased to binde Object If any shall say the Apostles Commission reacheth onely to matters of substance not circumstances of worship and formes of necessitie not indifferency Wee answer let them shew us another Commission to authorize them to put lawes upon the Churches for matters of circumstance of formes and of indifferencie and wee shall submit but the Scripture holds forth no such Commission given to any of the sonnes of men since the world began That much urged place 1
whom onely the Church and the Covenant of grace unto them and their seed and the seales of the Covenant were granted Object If it be objected that all that were circumcised amongst the people of Israel might come and keepe the Passeover amongst them but wee here withhold the Lords Supper from them that are baptized Answ Our answer is they that were circumcised amongst the Israelites might rightly keepe the Passeover amongst them because the whole Nation of Israel made but one Church and the Officers or Ministers of any one Synagogue the Priests and Levites were Ministers in common to the whole house of Israel In proportion whereunto they that are baptized in any particular Church may in like sort require the Lords Supper in the same particular church where they are baptized if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to the receiving of the Lords Supper more then was required to the receiving of the Passeover But now because the Churches of the new Testament are of another constitution none of them nationall as the Church of Israel was but all of them congregationall Baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of one Church were the Officers of all as in Israel they were or unlesse that one Church and the Officers thereof did recommend their right and power to another 3. A third ground of our practise in this point is taken from the case of publick offence which we conceive ought to be removed from all such as are to partake together at the Lords Table so we deale with the members of our own Church and so wee deale with the members of neighbour Churches in this Countrey None of them are received unto the Lords Table with us whilest they lie under the guilt of any publick scandall before the face of the Church For it is our Saviours direction that if a man bring his gift to the Altar and there remembers that his brother hath ought against him he should there leave his gift and goe first to be reconciled to his brother and then come and offer his gift Mat. 5.23 24. If this be a rule for a mans owne private direction in case of private offences it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence Wee doe therefore direct both the brethren of our own Church and of any other Church in this Countrey that if they present themselves to communion with us at the Lords Table they should first remove such publick offence as either themselves or the Church from whence they come doe lie under before the Lord and us ☜ that according to the figure in the law of the Passeover no leaven must be found amongst us when wee come to sit downe at the Lords Table together Now though wee rather choose to cover in silence and to mourne in secret for any corruptions found in other Churches especially in these so deare and neare unto us as the Churches of England be yet in this case faithfulnesse to God and them and the necessary defence of our own due proceedings here constraineth us to confesse sundry publick offences under which our English parish Churches lie and wherein our selves also were defiled whilest we lived in them and our Country-men are defiled that come over to us from them 1. It is a publick offence that they come over not as members of any particular visible Church for they leave that relation where they left their habitation but of a Nationall Church whereof Christ hath given us no patterne in the new Testament and in which he hath appointed no nationall Churches nor any nationall worship to be performed by them 2. It is a publick offence that though they were baptized in some parish Church in England upon some Covenant or stipulation of their parents or of some in their stead whom they call god-fathers which also was without warrant yet generally they have come to the Lords Table without any publick profession of their own faith or repentance or promise of performance of those Christian duties which their parents or others in their stead made for them which is an offence not onely contrary to the order of their owne Church expressed in the Rubrick before the Common Catechisme but also contrary to the word of God which receiveth none to the fellowship of the seales of the Covenant but such as professe their taking hold of the Covenant as hath been shewed before 3. It is a publick offence that in their parish Communion which not communion of spirit but co-habitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards whoremongers prophane swearers covetous worldlings Atheists Papists and the like whereby it cometh to passe that not a little leaven but a great masse of leaven hath deeply leavened the whole lump 4. It is a publike offence that they have worshipped God according to the precepts and inventions of men both in prescript formes of Liturgie and Letanies and in such ceremonies as which though they be not ordained of God yet are publickly enjoyned as neither darke nor dull but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification by which he may be edified 5. It is a publick offence that they have yeelded voluntary subjection and obedience to such a forme of government in the Church as the Lord Jesus hath not appointed in his Word and have approved the same whether by subscription or by oath of Canonicall obedience or by conformitie to their usurpations and injunctions These or such like publick offences as wee have bewailed in our selves so farre as wee had any fellowship with them so wee have thought it needfull that our brethren also who came over to us should professe their repentance of the same at least in a positive acknowledgement of the contrary sincere wayes of the Gospel before they be received to Communion with us SECT VI. IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously that come over to us to the fellowship of the Lords Table without further satisfaction the same also or some of them at least may suffice to justifie our non-admittance of their infants unto Baptisme Infants cannot claime right unto Baptisme but in the right of one of their parents or both where neither of the Parents can claime right to the Lords Supper there their infants cannot claime right to Baptisme And they cannot claime right to the Lords Supper if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents or to one of them at least either for our want of due power over them or through their want of Communion with the Church whereof the Sacrament is a seale or by reason of
offence from the spirits of their Brethren but if it do appear that the dissent whether of one or more Brethren do arise from such darknesse and intricacie of the matter in hand as that the officers and members of the Church do find themselves either unable to cleare the matter fully or at least unfit in regard of some prejudice which may be conceived against them which sometimes doth fall out though very seldome in such a case when the matter is weightie and the doubt great on both sides then with common consent wee call in for light from other Churches and intreat them to send over to us such of their Elders or Brethren as may be fit to judge in such a cause upon their coming the Church meeting together in the Name of Christ the whole cause and all the proceedings in it are laid open to them who by the help of Christ pondering and studying all things according to the rule of the Word the truth is cleared a right way of peace and concord discovered and advised and the spirits of the Brethren on all parts comfortably satisfied SECT IV. IN these transactions wee know not what might be subject to exception or controversie but only that we allow to the people so much power in the censures of the Church both in binding an offender to admonition and excommunication and in loosing of penitents from the same But the Reasons that prevail with us to take this course seems to us to have evident ground from Scripture-light and therefore may excuse us from following the pattern of such Churches as rather consult with humane wisdome then divine institution in this case Our first Reason is taken from the royall rule of Love and Wisdome in healing offences given by our Saviour Matth. 18.17 where he directeth a Brother offended for the healing of the spirit of an offender finally to referre the matter to the Church Tell saith he the Church Now we cannot finde throughout the new Testament that ever the word Church is taken any otherwise then for the Society and Congregation of the faithfull unlesse it be once where it is taken for a civill Assembly Act. 19.41 But never for one Bishop or Counsellor or Archdeacon for neither doth the Scripture acknowledge any of these offices in the Church at all as hath been shewed above taking a Bishop as now they stand nor can the Church which is a word of multitude hold forth a Bishop or his Commissary who is but one person For though one person may represent a whole Church when he is sent forth in the Churches name with instructions from the Church yet such is not the case here The Bishop cometh in his own name and the Commissary in the Bishops name but neither of them in the Churches name nor with instructions from the Church but rather with destructions or at least with disturbances to the Church Neither is the word Church taken throughout the new Testament for an Assembly of Presbyters the Consistory is a word unheard of there Nor are any complaints directed thither unlesse it be to prepare them for the hearing judgement of the Church As all the Elders are said to be assembled in the house of James to prepare and instruct Paul for the carriage of his matter before the Church Nor are any Censures of the Church committed to the Presbyters alone to be administred by them though they be to be administred by them in the presence and with the consent of the Church And therefore when the Angels of the Churches in Asia are blamed for neglect of proceeding against offenders whether Balaam or Jezabel or the Nicholaitans the charge is given not to the Angels of the Churches onely but to the Churches also themselves Let him that hath an eare heare what the Spirit saith unto the Churches Rev. 2.17.29 And though the word Congregation which is all one with Church be sometimes put in the old Testament for Elders or Judges of the Congregation yet 1. It is farre more frequently put for the Elders and body of the people met together as he that observeth the severall places shall finde it 2. When it is put for the Elders and Judges of the Congregation as Numb 35.12.24 25. it is never understood of them sitting in a Consistory by themselves apart from the people but in the presence of the publick Assembly of the people who also had libertie in such cases to rescue an innocent from unjust punishment 1 Sam. 14.45 Object In Mat. 18.17 when Christ directeth the Brother offended to tell the Church he speaketh of such a Church to whom wee may orderly and ordinarily complaine now this wee cannot doe to the whole multitude Answ Wee willingly grant it will be orderly to tell any offence to the Elders of the Church before it be presented to the multitude of the Church both because they are the mouths and guides of the Church and also meet it is all things be prepared by them for the Churches cognizance that so the Church be not cumbered as sometimes it might with unnecessary and frivolous agitations But though the Elders in such a case have power to direct and perswade what were best to be done yet not power to judge and determine publick Cases without the consent of the Church unlesse the Brother offended be satisfied in their advise Answ 2. When a whole multitude is assembled in a body any offence may be orderly and ordinarily told unto them by a complainant especially in case any Officer amongst them shall call him forth to tell his complaint As the Levite orderly told his complaint to the whole multitude of the Congregation of Israel assembled at Mispah Judg. 20.3 4 c. Object 2. The Church Christ directeth unto he presupposeth to be the ordinary Executioners of all Discipline and Censures which the multitude is not And the reason ratifying the Censure of the Church doth shew the number of them to be small Mat. 18.20 where two or three c. Answ The multitude of the Church doth ordinarily execute all Discipline and Censures by the Presbyters and the Presbyters by their Consent The promise made to two or three ver 20. respecteth not the Judges of the cause when it is brought to the Church but the two or three Brethren who dealt in the Cause before it came to the Church As in like sort the promise of binding in heaven what the Church bindeth in earth ver 19. pertaineth to the ratifying of the Censure of the whole Church mentioned in the verse before to wit in vers 17. A second Reason why wee allow such power to the people in Church-censures is taken from the practice of the Church of Corinth in the case of the incestuous person and that according to the Apostles direction For in the 1 Cor. 5.4 5. he directeth the whole Church of Corinth to whom he writeth That they in the name of the Lord Jesus when saith he yee are gathered together
demerit as exposeth him to the just censure of Excommunication But if a member be importunately desirous to remove wholly from the Church where he is unto another and yet the grounds of his removall favour of nothing but levitie or covetousnesse or schisme or the like according to their Covenant of brotherly love and faithfulnesse the brethren of his own Church labour to convince him of his sinfull weaknesse herein to disswade him from his purpose to which counsell God usually toweth his heart to stoop and submit But if after all their disswasions they shall see the bent of his spirit unremovably set upon removall in such a case if his sinne be not apparent and his danger imminent they use indulgence towards him as not willing to make the Church of God a prison to any man But when men thus depart God usually followeth them with a bitter curse either taking away their lives from them or blasting them with povertie or exposing them to scandall where they come or in entertaining them with such restlesse agitations that they are driven to repent of their former rashnesse and many times to desire to returne to the Church from which they had broken away SECT III. OUr third way of communion with other Churches is by way of Consultation whereof wee have given some touch before as 1. In time of the gathering of a Church the Brethren who desire to enter into Church-estate doe give notice to all the Churches about them and desire the presence of their Elders and of such other Brethren as they shall see meete to send to helpe them with their counsell in discovering the spirits and competent gifts of such members as should joyne with them in that worke And further to give counsell and direction in the ordering of that day as hath been shewed above 2. In the choice and ordination of Officers one Church is wont to send to all the rest about them for such Elders and Brethren as may give counsell and direction to their proceedings and approbation of the same as the matter shall require as hath been formerly delivered 3. In case of difference of judgement amongst the Brethren of a Church in the administration of Church-Censure and the like to prevent all suspition of partialitie or prejudice the Church is sometimes occasioned to send to the neighbour-Churches one or more for the assistance of some of their Elders and Brethren to helpe them with their counsell in discovering and judging of the causes depending amongst them who giving advice according to the Word doe by the blessings of Christ heale jealousies and compose differences and settle peace and love amongst them and this also hath been mentioned before 4. In doubtfull cases arising in the Church whether of judgement or practice where yet no difference hath risen but all or most are uncertaine what were fit to be done as whether a childe may be baptized by right of his Grand-fathers Covenant or the like the Church doth sometimes send Letters or Messengers to crave the counsell of other Churches who deliberate by considering and arguing the matter and agree upon what they conceive most agreeable to the Word each Church sendeth their judgements and their reasons either by Elders or by Messengers to the Church that sent to them SECT IV. A Fourth way of our communion with other Churches is by way of Congregation or gathering together many Churches or the messengers of many Churches to examine and discusse either some corrupt opinions or suspicious practices which being scattered and found in many Churches at once cannot well be healed in any one alone In which case the Elders of the Churches desirous to maintain verity and unity of judgement in matters of doctrine and integrity of life throughout all the Churches do both acquaint our Magistrates being nursing fathers to the Church with the necessary occasions and ends of a generall and a solemn assembly and do also solicit the Churches to send some fit persons at such a time to such a Church where the assembly be most seasonably held to consider and discern of the matter in question and agitation The assembly being met in the name of Christ and his presence called for by humble and earnest prayer the matters to be discussed and cleered are propounded by some or other of the Elders of that Church where we meet or by some other appointed by them and consented to by the assembly When the matters are propounded the Elders do declare their judgements of the points in order one after another together with their reasons from the Word at which time it is free for any man present and all may be present if they will as well the Messengers of the Churches as others after leave orderly craved or obtained to propound their doubts without offence whence disputation doth arise as in Act. 15.7 till all parties be either satisfied or convinced and so the matters in controversie are cleared and this course is taken for the clearing of all the points remaining which may seem to some not so fully cleared and agreed upon and the nature of them such as may admit further discussion yea and difference of apprehension without disunion of affection or disturbance of the Churches peace yet for satisfaction of Gods people the mean while in such things each man is left to his Christian liberty So farre as they are all come they judge and mind one thing If any be otherwise minded who in simplicity of heart seeketh the truth and in meeknesse of wisdome and love holdeth forth the same we hope God will in time reveale the same unto him in the mean time all agreeing in this one not to condemn nor to despise one another in differences of weaknesse according to the Apostles rule Rom. 14.2 3 4. SECT V. A Fifth way of communion with other Churches is by contribution or communication in yeelding supply to one anothers wants for according to the ancient president in the Primitive Churches if any of our Brethren should fall into such decay as not to be able to supply their onw necessities in outward things amongst themselves we should take it our bounden duty to minister to their wants according to our abilities Act. 11.29 30. Rom. 15.25 26. Hitherto the Lord hath been pleased out of his all-sufficient goodnesse so to supply us all each Church within it self as that we have had scarce any occasion never but once to exercise our mutuall love and liberality to one another in this kind but if need should require we consider afore-hand what mutuall help God requireth of us from one towards another in such a case Also if any of our Churches do want some fit members to imploy in some publike office amongst them and shall make known their want to some other Church who may abound in such blessings as sometimes the Church at Antioch had four or five Prophets among them Act. 13.1 when others wanted the Church that aboundeth in such helps