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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	church_n	holy_a	7,200	5	5.2401	4	false

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

and usually For where ordinary Officers are not wanting to a Church and neither detained from their worke by sicknesse nor just absence we thinke it most meet to offer our Sacrifice to God and to the Church of our best gifts But yet if you oppose ordinary to extraordinary we doe confesse that some private members to wit such as are eminently fitted with knowledge and utterance being also men of humble spirits and holy lives all which qualifications we finde but in a few may without an extraordinary calling from God be called forth by by the Church upon some occasion and namely in the absence or bodily weaknesse of Ministers or for tryall of gifts when a man intends the Ministery to speake to edification exhortation and comfort Iehosaphat sent Princes who neither were Ministers nor intended so to be to teach with the Priests and Levites to wit at least to incourage the people to hearken to the Priests and Levites come amongst them 2 Chron. 17. 7 8 9. As Jehosaphat himselfe also did the like 2 Chron. 20. 20. Yea and was their mouth also to God in prayer v. 2. 5. to 13. As for that prophecying 1 Cor. 14. We conceive as some things in it be extraordinary so some things ordinary Extraordinary that private men and new converts should be so soon so suddainly so much enlightened enlarged as to be able to prophecy publikely to the edification of a whole Church But yet this we conceive to be ordinary that some private men may be found at least in some Churches grown Christians of able gifts who may have received a gift of Prophecy and for such we doe not thinke it requireth any more an extraordinary calling for them to prophecy in our Churches then for Iehosaphat and his Princes to prophecy in the Church of Israel Our Answer to this Question is that we never knew any Ministers that did call upon the people thus to doe and as for us such calling upon them is farre from us All that we know to be holden in this case is this that some thinke the people have a liberty to aske a Question publiquely for their better satisfaction upon very urgent and weighty cause though even this is doubted of by others and all judge the ordinary practice of it not necessary but if it be not meekly and wisely carried to be inconvenient if not utterly unlawfull and therefore such asking of Questions is seldome used in any Church among us and in most Churches never True it is in the times a little afore the Synod divers that were infected with corrupt opinions were very bold forward in this kind of asking Questions after Sermons especially when they had heard somthing delivered publiquely that did make against their Tenents by which kind of asking Questions they plainely discovered of what spirit they were but for being called upon by us thus to doe as it seems to your Question that you have been informed the truth is there was no such matter But now these men are long since the greatest part of them to an Island called Aquedneck departed from amongst us some of them being excommunicated or banished or both others departing voluntarily or for feare of the like censure by meanes of which departure of these troublesome spirits from amongst us and the blessing of God upon the Synod Sermons that have laid open reproved this disorderly asking of Questions a man may now live from one end of the year unto another in these Congregations not hear any man open his mouth in such kind of asking Questions 1. The conversion of sinners unto God doth not alwaies follow the preaching of every one that is in a lawfull office of ministery as experience and Scripture doe aboundantly witnesse Isay 49. 4 5. 53. 1. Ezech. 3. 7. 2 King 17. 13 14. Mat. 11. 20 21. c. Iohn 12. 37. 2. And when it doth follow it is not by vertue of him or of his office but by vertue of Gods blessing and the mighty operation of his spirit as he pleaseth without which the Minister and his office could have had no vertue at all to convert sinners unto God 1 Cor. 3. 6. no more then Peter and Iohn could heale the lame man by virtue of any power or holinesse that was in them Act. 3. 12. For otherwise faithfull Ministers should not have their labours blessed for conversion some more and some lesse but all in the same measure inasmuch as one of them is no more a Minister then another nor no more in Office then another their office being the same the effect in conversion would bee the same if conversion were by the vertue of their office The truth it is the Law of the Lord the whole Word of God that converts the soule Psal 19. 7. And the Gospell that is the power of God unto Salvation Rom. 1. 16. And therefore the conversion of a man to God is to be ascribed to God and to the Word of his Grace and not to the Minister nor any vertue of his office 3. But this we doe acknowledge that the sound conversion of sinners whensoever such a thing comes to passe doth argue that the Instruments of such conversion are sent of God God would not so have blessed them as to convert any by them if himselfe had not sent them at all Rom. 10. 14 15. Ier. 23. 32. 4. And yet we dare not say that Gods Word is not made effectuall to conversion unlesse the man that speakes it be a Minister that is to say a Church Officer for the contrary is evident from the Scripture John 4. 39. Act. 8. 4. with 11. 19 20 21. 1 Cor. 7. 16. They that were scattered abroad upon the persecution that arose about Steven were not Church Officers at least all of them for the Apostles who were their chiefe if not their only preaching Officers were not scattered abroad upon that persecution but remained still at Jerusalem Acts 8. 1. and yet these men did so preach the Word of the Lord Jesus to the Iewes and the Grecians that through the good hand of the Lord that was with them a great number believed and turned to the Lord And the same we say of the woman of Samaria by whose Testimonie of Christ many of the Samaritans believed on him To restraine the efficacy of Gods Word in such sort as to say that none can be converted by it unlesse he that speakes it be a Minister is to limit the spirit of the Lord where he hath not limited himself who is free in working by whom he pleaseth and as he will 1 Cor. 12. 11. Even as the wind bloweth where it listeth Iohn 3. 8. and sometimes doth bring to passe great things by weake meanes that his owne glory may be the more 1 Cor. 1. 27 28 29. If any say how can these things stand together that a man that is no Minister may be an Instrument of conversion and yet

unto God any thing backe againe Thus the preserving of Noah in the Arke and of the world from being drowned any more by a floud the interchangeable succession of day and night the giving of the Priesthood unto Phineas the setting forth of the Shew-bread every Sabbath before the Lord and the giving of the heave-offering unto the Priests are said to be done by a Covenant or an everlasting Covenant of God Gen. 6. 18. 9. 9 10 11. Jer. 33. 20. Num. 25. 12 13. Levit. 24. 8. Num. 18. 19. But sometimes Covenant is taken more strictly and properly for an agreement which God doth make with men when he promiseth some blessing unto men and bindes them to performe some dutie backe againe to him Taken thus it hath two parts first a promise or stipulation of some blessing on Gods part secondly Restipulation or promise or binding of man unto dutie back againe on his part both these are in those words of the Covenant I will be to thee a God thou shalt be to me a people and so Gen. 17. 1. v. 7 8 9 10. The Covenant taken thus is either the Covenant of workes or the Covenant of grace And againe the Covenant may be considered first as it is personall private and particular between God and one particular soule making Covenant with God and God with him either at his first conversion or at other times of which we reade 2 Sam. 23. 5. Psal 119 106. 66. 13 14. 27 8. Psal 119. 7 8 Secondly it is generall and publick of a company joyntly together of which this Text Jer. 50. 5. seemes most properly to speake as also that Deut. 29. 9 10 c. and that Exod. 19. 5 6 and many others A Covenant taken thus generally when it respects spirituall blessings and spirituall duties in the Communion of Saints is that which is called Church-covenant which Church-Covenant differs not in substance of the things promised from that which is between the Lord and every particular soule but onely in some other respects as first the one is of one Christian in particular the other of a company joyntly together Secondly if right Order be observed a man ought not to enter into Church-Covenant till he be in Covenant with God before in respect of his personall estate Thirdly The one is usually done in private as in a mans Closet between the Lord and his soule and the other in some publick assembly Fourthly The one in these dayes is of such duties as the Gospel requires of every Christian as a Christian the other of such duties as the Gospel requires of every Church and the members thereof Now concerning Church-Covenant two things are to be noted for the better understanding thereof first the description of it secondly the use of it and the benefit and fruit thereof For the former it may be thus described viz. A solemne and publick promise before the Lord whereby a company of Christians called by the power and mercy of God to fellowship with Christ and by his providence to live together and by his grace to cleave together in the unitie of faith and brotherly love and desirous to partake together in all the holy Ordinances of God doe in confidence of his gracious acceptance in Christ binde themselves to the Lord and one to another to walke together by the assistance of his Spirit in all such wayes of holy worship in him and of edification one towards another as the Gospel of Christ requireth of every Christian Church and the members thereof In this description there are comprised six things First the generall name of the thing a solemne and publick promise a promise it is and therefore it is called a joyning in Covenant here an entring into Covenant Deut. 29. 10. Solemne and publick and therefore it is by the children of Israel and the children of Judah together and they say let us joyne Secondly The object the Lord and one another joyne our selves to the Lord it is not a promise onely to man but to the Lord himselfe and likewise to one another for come let us joyne implyes mutuall consent together Thirdly The Agents or the qualification of the persons Christians not Turkes Indians c. Saints Psal 50. 5. 16 17. called to fellowship with Christ so 1 Cor. 1. 9 else if they be not united to Christ by faith they are not fit materialls for such a building as a Church of God which is the house of the living God Ephes 1. 1. 1 Cor. 1. 2. Phil. 1. 1. Rev. 21. 27. By his providence to live together else they cannot partake in the Lords Ordinances together as Churches ought to doe 1 Cor. 14. 23. Act. 14 27. the whole Church comes together in one place cleaving together in faith and love so Act. 4 32. If they differ namely in opinion or in their affection and should joyne in this Covenant breaches factions rents and schismes would be like to be the issue of such joyning things so unlike would not close nor long hold together Dan. 2. 43 Desirous to partake in all Ordinances this should be the ground of their joyning in Covenant together Psal 110. 3. willing and not pride nor gaine nor the like Fourthly The Act binde themselves that now they are bound by their owne word and promise that they may say now as Psal 56. 12. Thy vowes are upon me or as Num. 30. 2. if he binde his soule with a vow Fiftly The matter promised To walke together in all such wayes of worship and mutuall edification as the Gospel requireth of Churches and Church-members they binde not themselves to observe any devises of their owne nor inventions of men but such things as the word of God requireth neither is it perfect obedience to the Law for that were impossible to performe and presumption to promise nor is it onely in generall the duties of the Gospel but specially such duties of worship to God edification of one another as concerne Church-State which now they enter into Sixtly The manner of performing Confidence of Gods gracious acceptance and assistance through Christ for in all our wayes God must be acknowledged Pro. 3. 6. and much more in such speciall matters of weight If men in entring into this Covenant looke for acceptance through any worth of their owne or promise dutie in their own strength they shew themselves like to the Pharisees Luk. 18. 10 11. and turne the Church-Covenant into a Covenant of workes and as many as are of the workes of the Law are under the curse Gal. 3. 10. The use and benefit of this Church-Covenant and the fruit thereof may be seene in two particulars first That this is that whereby a company of Christians doe become a Church It is the Constituting forme of a Church Secondly This is that by taking hold whereof a particular person becomes a member of a Church which was constituted afore For the former of these every Christian Church

the Title of the 21. is De paritate Ecclesiarum where he openeth and explaineth and by many Arguments and Testimonies confirmeth what we hold of the independency and paritie of Churches to which learned discourse of his we referre you for further satisfaction in this point Wee doe believe that Christ hath ordained that there should be a Presbytery or Eldership 1 Tim. 4. 14. And that in every Church ●it 1 5. Acts 14. 23. 1 Cor. 12. 28. whose worke is to teach and rule the Church by the Word and lawes of Christ 1 Tim. 5. ●7 and unto whom so teaching and ruling all the people ought to be obedient and submit themselves Heb. 13. 17. And therefore a Government meerly Popular or Democraticall which Divines and Orthodox Writers doe so much condemne in Morillius and such like is farre from the practice of these Churches and we believe farre from the minde of Christ Secondly neverthelesse a Government meerely Aristocratical wherein the Church government is so in the hands of some Elders as that the rest of the body are wholly excluded from entermedling by way of power therein such a government we conceive also to be without Warrant of the Word and likewise to be injurious to the people as infringing that liberty which Christ hath given to them in choosing their owne Officers in admitting of Members and censuring of offendors even Ministers themselves when they be such as the Church of Colosse must admonish Archippus of his duety Col. 4. 17. Master Parker you know hath 22. Arguments to prove the superiority of the Churches over and above her officers Polit. Eccles lib. 3. cap. 12. And Master Baine saith If the Church have power by election to choose a Minister and so power of instituting him then of destituting also Instituere destituere ejusdem est potestatis Dioces Triall P. 88. And againe no reason evinceth the Pope though a generall Pastors subject to the censure of a Church oecumenicall but the same proveth a Diocesan Bishop and wee may adde and a Congregationall Minister subject to the censure of the particular Church pag. 89. And whereas it might be objected then may Sheep censure the Shepherd Children their fathers which were absurd To this he answereth that similitudes hold not in all things naturall Parents are no waies Children nor in state of subjection to their Children but spirituall fathers are so fathers that in some respects they are children to the whole Church So Shepherds are no waies Sheep but Ministers are in regard of the whole Church 2. Parents and Shepherds are absolutely Parents and Shepherds bee they good or evill but spirituall Parents and Pastors are no longer so then they do accordingly behave themselves p. 89. To the same purpose and more a● large is this Objection answered by Master Parker Polit. Eccles l. 3. c. 12. p. 78. 79. And againe if their owne Churches have no power over them it will be hard to shew wherein others have such power of Jurisdiction over persons who belong not to their owne Churches p. 89. So that all power is not in the Officers alone seeing the Officers themselves if they offend are under the power of the Church Even Paul himselfe though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to doe it and blames them because they had not done it sooner 1 Cor. 5. which shewes that the exercise of all Church power of government is not in the Officers alone And therefore the Lord Iesus reproving Pergamus and Thyatira for suffering Balaamites Nicholaitans and the woman Iezebel among them and calling on them for reformation herein Rev. 2. sends his Epistle not onely to the Angels of those Churches but also to the Churches or whole Congregations as appeareth Rev. 1. 11. And also in the conclusion of those Epistle where the words are let him that hath an eare heare what the spirit saith not onely to the Angels but unto the Churches whereby it appeares that the suffering of these corrupt persons and practises was the sinne of the whole Church and the reforming of them a duty required of them all Now the reforming of abuses in the Church argues some exercise of Church government as the suffering of them argues some remissenesse therein and therefore it followes that some exercise of Church government was required of the whole Church and not all of the Angels alone Sure it is the whole Congregation of Israel thought it their duty to see to the reforming of abuses when they appeared to spring up amongst them as appeareth by their behaviour practise when the two Tribes and an halfe had set up the Altar upon the bankes of Jordan Ios 22. for it is said that the whole Congregation of the Children of Israel gathered themselves together at Shilo to go up to warre against them v. 12. And when Phineas and ten Princes with him were sent to expostulate with them about the matter it was the whole Congregation that sent them v. 13 14. And when they delivered their Message they spake in the name of the whole Congregation saying Thus saith the whole congregation of the Lord what trespasse is this c. v. 16. which plainely declares that the whole congregation and not the Elders or Rulers alone thought it their duty to see abuses reformed and redressed which could not be without some exercise of government And when Achan the Sonne of Ca●mi had committed a trespasse in the accursed thing ●is 7. it is counted the sinne of the whole congregation and such a sinne as brought a Plague upon them all for it is said the children of Israel committed a trespasse in the accursed thing v. 1. And God saith to Ioshua not the El●ers have sinned but Israel hath sinned and they have transgressed my Covenant and they have stolne of the accursed thing and put it among their owne stuffe v. 11. And for this wrath fell on all the congregation of Israel and that man perished not alone in his iniquity Iosh 22. 20. Now why should not he have perished alone but wrath must fall upon them all and why should his sinne be the sinne of all the congregation if the care of preventing it and timely suppressing the same which could not be without some exercise of Church government had not bin a duty lying upon all the whole congregation but upon the Elders and Officers alone doubtlesse the just Lord who saith every man shall beare his owne burden Gal. 6. 5. would not have brought wrath upon all the congregation for Achans sinne if such government as might have prevented or timely reformed the same had not belonged to the whole congregation but to the Elders alone And before this time all the children of Israel and not the Elders alone are commanded to put Lepers and uncleane persons out of the Campe Numb 5. 1 2. By all which it appeareth that all exercise

conversion of sinners argues that the man is sent of God Wee answer that we must distinguish of sending according to the divers degrees thereof For sometimes it imports no more but such an Act of Gods disposing providence whereby men are gifted and enabled for such or such a worke and permitted thereunto though they have no command from him for the doing thereof nor doe it not with a sincere minde in any obedience to God but for corrupt and sinister ends of their owne Thus God sent the King of Assyria against the Iewes Isa 10. 6. And bands of the Caldees and bands of other Nations against Jehojakim and against Iudah to destroy it 2 King 24. 2. And yet they had no command from him to doe this but sinned grievously in so doing Thus they that preached Christ not sincerely but of envie and strife to adde affliction to Pauls bands yet inasmuch as they preached Christ might be said to be sent of God and therefore the Apostle joyed at their preaching Phil. 1. 15 16. Thus Baalam in his Prophecies against the enemies of Israel and for the happy state of Gods people might be said to be sent of God though his heart and ends were corrupt and sinfull But if men be not onely enabled with gifts for such or such a worke but besides this have a sincere minde and desire in the using thereof to seeke the glory of God and the good of soules such men may much more be said to be sent of God Iohn 7. 18. For these men have not onely abilities and gifts from God and permission to imploy them as the former had but also his spirit within them which doth set their hearts on right and holy ends which the other wanted And yet if men doe want a lawfull office of Ministery wherein to exercise those gifts or a lawfull calling to that office or exercise they may in that respect be said not to be sent of God or not to be called of him though sent of him in the first or second respect Thus in the Scriptures it is said of some they ran and I sent them not Ier. 23. 21. I perceived that God had not sent him but he pronounced his Prophecies because Sanballat and Tobiah had hired him Neh. 6. 12. And yet doubtlesse in respect of Gods disposing providence he had sent them as the Scripture witnesseth that God sends strong delusions and lying Prophets and unfaithfull Shepherds 2 Thes 2. 11. 1 King 22. 22 23. Zech. 11. 16. to be a plague unto the Sons of men and for tryall to his servants Deut. 13. 3. 1 Cor. 11. 19. Now let these distinctions be applyed to the case in hand and we may perceive how if a man convert sinners certainly God sends him and yet some that are not called to any office in the Ministery may through his blessing convert sinners A man converts none unlesse God send him in the first or second sence and yet he may convert and not bee sent if sending be taken in the third sence that is for a lawfull calling into some office in the Church And wee may adde further a man may be sent in this third sence and yet convert none if he be not also sent in the first and second respect that is a man may have a lawfull calling outwardly unto a lawfull office in the Church and yet not convert sinners if he want gifts or sincerity of heart which might be the case of Iudas and of many wicked Priests in the old Testament Yea happily convert none though he be truly sent in all three respects as was said before in the beginning of the Answer to this Quaere But if comparison be made we doubt not but whilest the Ministery remaines uncorrupt God is wont to follow with a greater blessing the labours of those who have gifts and an office of Ministery also then of those who have gifts alone without office He is willing and wonted to honour himselfe most where most of his wayes are observed Master Parker Polit. Eccles l. 2. c. 39. c. 41. observes a difference between the Substantialls in Church Politie and the accessaries or accidentalls and circumstantialls And againe that of circumstances some are generall and some particular and individuall and so sheweth that the Church Politie in regard of the substantialls thereof is prescribed in the Word and therefore immutable According to which distinction wee Answer that if those words precisely the same course mentioned in this Question be not meant of particular and individuall circumstances but only of the substantialls or generall circumstances then for ought we know there is no materiall point either in constitution or government wherein the Churches in N. E. viz. In the bay in the jurisdiction of Plymouth at Connectacute and Quilipiake do not observe the same course And sure it is if they doe not they ought because Christ hath left but one way for all Churches and the same to be observed to the Worlds end 1 Tim. 6. 13 14. Onely that conformity to the Lyturgie and Ceremonies in some places to the Northward that Anabaptisme at Providence and Familisme at Aquidneck hinders that we cannot say the same of them nor of any other in N. E. that concurre with them in their unwarrantable wayes if there be any such though thankes be to God there is none within this Jurisdiction Who must have liberty to sit downe in this Common-wealth and enjoy the liberties thereof is not our place to determine but the Magistrates who are the rulers and governours of the Common-wealth and of all persons within the same And as for acknowledging a company to be a sister Church that shall set up and practise another forme of Church Discipline being otherwise in some measure as you say approveable we conceive the companie that shall so doe shall not be approveable therein For the Discipline appointed by Jesus Christ for his Churches is not arbitrary that one Church may set up and practice one forme and another another forme as each one shall please but is one and the same for all Churches and in all the Essentialls and Substantialls of it unchangable and to be kept till the appearing of Jesus Christ 1 Tim. 6. 13 14. from which place Master Cartwright observes the perpetuity of Church Government taught by the Apostles unto the end of the World and is plain and large in this point 1 Rep. p. 177. as is likewise Mr. Parker Polit. Eccles l. 2. c. 42. and so forward to the end of that Book unto whom we refer you herein And if that Discipline which we here practise be as we are perswaded of it the same which Christ hath appointed and therefore unalterable we see not how another can be lawfull and therefore if a company of people shall come hither and here set up and practise another we pray you thinke not much if we cannot promise to approve of them in so doing especially untill wee see

us nor that others should be offended at us for receiving the same For by the same reason men might still continue in their sinnes and not make any progresse in knowledge and holinesse that so they may not seeme unconstant which were contrary to the Scripture wherein we are commanded nor to fashion our selves according to the former lusts of our ignorance 1. Pet. 1. 14. But to be changed Rom. 12. 2. and renued Ephes 4. 23. and put off the old man and put on the new Ephes 4. yea to grow in grace and holinesse 2. Pet. 3. 18. and be stronger and stronger Job 17. 9. that our good workes may be more at the last then at the first Revel 2. 19. Sure it is the Apostle tells the Corinthians and Ephesians that the time had been when they were not the same men that now they are when he wrote unto them and yet he doth not blame them for leaving their former opinions or practise but commends them for it 1. Cor. 6. 11. Ephes 2. 3. c. And it is said of Apollos an eloquent man and mighty in the Scripture that when he came to Ephesus the way of God was expounded unto him more perfectly by Aquila and Priscilla whereas before he was instructed in the way of the Lord knowing onely the Baptisme of John yet this was no dispraise at all to him that now upon better information he would change his judgement to the better nor unto them that were the means thereof Act. 18. 25 26. Nullus pudor est ad maliura transire The time hath been and we may be humbled for it when we lived without God in the world and some of us in many sinfull courses and shall any be offended because we are not still the same and when God called us from the wayes of sin and death to the Fellowship of his grace in Christ yet some of us lived a long time in conformity to the ceremonies imposed in our native Countrey and saw not the evill of them But when God did open our eyes and let us see the unlawfulnesse thereof we cannot see but it would have been a with-holding the truth in unrighteousnesse and a great unthankfulnesse to God for light revealed to us if we should still have continued in that course through an inordinate desire of seeming constant and therefore it is not any just cause of offence that we have changed our judgement and practise in those things when we once perceived the Word of God to disallow them Indeed it hath been sometime objected against Mr. Cartwright and others that desired the reformation of the Churches in England in regard of Discipline and Church-Order that they which stood so much for Reformation in Discipline did in after times adde and alter some things beyond what they saw at first and what themselves had formerly desited and that therefore being so murable and inconstant in their apprehensions they were not to be regarded nor hearkened unto to which Objection Mr. Pa●k●r makes full Answer in Eccles lib. 2. ca. 36. p. 307 where he sheweth from the Scripture and the testimonie of Bishop Jewel Doctor Reinolds and others that in the Reformation of Religion God brings not his servants into perfection in knowledge and zeale at the first but by degrees so as they grow and make progresse in these things in such wise that their good works are more at the last then at the first as was said of the Church of Thyatira even as the man that had been blind when Christ ●● stored him to his sight could at the first but see men like tr●… walking and afterward saw every man cleerly and therefore●… is no good arguing to say these men have altered and correc●… such things from what their apprehensions were at first and therefore they are not to be regarded Now if this be no good arguing against Mr. Cartwright and those that in England have been studious of Reformation as indeed it is not then it is no good Argument against us in this m●●ter of Church-Covenant to say we now hold and practise otherwise then we have done in former time If any shall here reply that change from conformity to the cerem●nies to worship God more purely is warranted by the Word and therefore not blame-worthy and that the same may be said of the case of Apollos of the Corinthians and Ephesians forementioned and of Cartwright and the rest in his times We answer that this is true and thereby it appears that it is not simply the changing a mans opinion or practise that can be counted blame-worthy or offensive but changing without warrant of the Word and therefore in point of Church-Covenant the iss●● must not be whether we or others have formerly known and practised it but whether it have ground from Gods Word For if it have as we hope have been proved before in this discourse then the observing of it can be no cause of just offence unto others not imputation of inconstancy to our selves though in time past we had not had so much light as to discerne the necessitie and use thereof The good Lord pardon every one that prepareth his heart to seek God though he be not cleansed according to the purification of the Sanctuary and grant unto all his Churches and servants that their love may abound yet more and more in knowledge and in all judgement that they may discerne the things that differ and approve the things that are excellent and by his Spirit of truth be led forward into all truth till Antichrist be utterly consumed with the breath of his mouth and the brightnesse of his coming and the holy City new Jerusalem come down from God out of heaven as a Bride adorned for her husband the Lambe the Lord Jesus to whom be all glory of affiance and service for ever Amen FINIS To. 2. To 3. To 4. Object Answ To 5. 6. To 7. To 8. To 9. To 10. To 11. Obj Answ To 12. To 13. To 14. To 15. To 16. To 17. To 18. To 19 To 20. To 21. T● 22. To 23. To 24. 25. To 26. To 27. To 28. To 29. To 30. To 31. To 32. Object 1 Answer Object 2 Answer Object 3 Answer Object 4 Answer Argu. 2. Object 1. Answer Obj. 2. Answ Obj. 3. Answer Argu. 3. Argu. 4. Argu. 5. Object Answer Argu. 1. Argu. 2. Object Answer Argu. 3. Object 1. Answer Obj. 2. Answ Obj. 3. Answer Object 4. Answ Object 5. Answ Argu. 4. Argu. 5. Object Answer Argu. 6. Object 1. Answer Object 2. Answ Obj. 3. Answ Obj. 4. Answ Obj. 5. Answ Obj. 6. Answ Reply Answ Obj. 7. Answ Obj. 8. Answ Obj. 9. Answ Obj. 10. Answ Obj 11. Ans● Obj. 12. Answ * By Brownists and Separatists you are to understād those of the riged Separation Reply Answ Obje 13. Answ Reply Answ