his publick Worship and Service whereof Baptism is one and seeing God hath appointed us to Worship him both in it and in all other publick Duties and Services so as we may please him therein It followeth necessarily that he requireth true visible Faith in all whom he priviledgeth to baptize their Infants which yet is not expresly required in the fifth Proposition nor interpretatively in this Propos 7. The Members of Orthodox Churches being sound in the Faith and not scandalous in life and presenting due testimony thereof these occasionally coming from one Church to another may have their children baptized in the Church whither they come by virtue of Communion of Churches But if they remove their habitation they ought orderly to Covenant and to submit themselves to the Government of Christ in the Church where they settle their abode and so their children to be baptized It being the Churches duty to receive such into communion so far as they are regularly fit for the same Reply The regular Communion of approved Churches I look at as the Ordinance of Christ according to the 11th and 12th Posiâ—ions premised but this Proposition is so ambiguously expressed that it leaves me in the dark till some Questions be answered that the extent and compass of the sense and meaning of it may be better cleared They distribute it into two parts which they endeavour to prove severally but neither of them are sufficiently explained In the first part I Enquire What Churches they account Orthodox whether such onely as have the Truth of Doctrine as it is opposed to Heterodoxies and Errours about the Doctrine of Faith viz. Churches that are Heretical or such also which are right in Judgement and Practice in matters of Church-Order For both these the Church at Câ—losse was praised by Paul in Col 2.5 6. 2. What course the Church where the Members of such Churches desire to have their children baptized do take to know that such Members are sâ—und in the Fâ—ith For a Member of an Orthodox Church may hold and maintain dangerous Errours contrary to the Faith 1 Cor. 15.12 3. Whom they account to be not scandalous in life whether onely such as fall not under the censure of Civil Courts or also such as are justly offensive to Gods People by their sinful and disorderly walking For they say in their proof of the second part of this Proposition that to administer Baptism to such as walk in disorder would be to administer Christs Ordinance to such as are in a way of sin and disorder which ought not to be done 2 Thess 3.6 1 Chron 15.13 and would be contrary to that Rule 1 Cor. 14.40 4. What they account due Testimony whether that which is given of them by the Church from whence they come or onely that which they may have from some in the place where they live and have been but a little while whether they be Members of the Church or not 5. What they mean by their occasionally coming from one Church to another whether they take a due course to know that their occasion of coming be approved by the Church whence they come or not 6. When they say They may have their children baptized in the Church whither they come by virtue of the Communion of Churches Quaere 1. Whether they have Letters of Recommendation from the Church whence they come whereby that Church desireth this fruit of Communion with the Church where they would have their children baptized or not That being the orderly way of exercising Communion among Churches Rom. 16.1 2. 2 Cor. 3.1 3 Joh. ver 9 12. and Whether the Infant must be baptized as a Member in and by his Parents covevenanting for him of that Church whence his Parents come or as a Member of the Church where he is baptized and where the Parent is not a Member but onely hath this benefit of the Communion of Churches that himself is admitted to the Lords Supper pro tempore and his children to Baptism in a transient way When these and the like Questions are Answered I shall better know what to say to the first part of the Proposition then now I do In the mean time to the first Proof thereof I have already spoken in my Replies to Propos 1. 2. 5. 8. 2. To clear their meaning in the second part of this Proposition Quaere 1. Whether such Removers have an orderly dismission from the Church whence they come or not 2. Whether the Church where they settle their abode do subject themselves to the Government of Christ or not 3. Whether all refusing to Covenant with any Church whatsoever where they are necessita ed to settle their abode is to be judged to be disorderly walking and to savour of Profaneness and Separation 4. Whether if the Church in that place refuse to receive them into communion so far as they are regularly fit for the same or if they do not joyn in communion with that Church in the place where they dwelt it bâ—ing not to be approved Doth this their not being joyned dâ—bar their children from being baptized in another Church that is approved These and the like Questions being clearly Answered I shall understand the true and full sense of this Proposition and what to say to it So much may suffice for the present for Reply to their Answer to the first Question Quest II. Whether according to the Word of God there ought to be a Consociation of Churches and what should be the manner of it Answ The Answer may be given in the Propositions following Reply The Propositions following are eight As for the first four The first Concerning the full Power and Authority Ecclesiastical within it self of each particular Congregation of visible Saints in Gospel-Order furnished at least with a Teaching Elder and walking together in Truth and Peace And the second concerning The Sisterly Râ—lation of the Churches of Christ each to other And the third concerning The Vnion and Communion of such Churches And the fourth concerning The Acts of Communion I fully close with as well agreeing with the 11th and 12th Positions premised Excepting onely the sixth Act of Communion and that but in one part of it For To admonish one another when there is need and cause for it I confess is an Act of this Communion and which may be proved from Gal. 2.11 24. by proportion But for that other part of it To withdraw from a Church or peccant party therein after due means with patience used obstinately persisting in Errours or Scandals this must be taken with a grain of Salt They referre us to the Platform of Discipline Chap. 15. Sect. 2. Partic. 3. where they fetch a proof for this withdrawing from Mat. 18.15 16 17. by proportion But there seems to be a threefold dispr portiâ—â— between that and this For 1. There the Withdrawing is a consequent and ff ct of tâ—e Câ—urches authoritative Censure of aâ— obstinate offender after the first
who is dead yet live Hence also when the Parents are Excommunicated the Membership of the Infant-childe is cut off because Excommunication puts an end to the Outward Covenant which Death it self doth not do and if the Root be destroyed the Branches cannot live True it is that we have made much use of that distinction of Immediate and Mediate Members which seems to us to carry a mighty and constraining Evidence of Scripture-light along with it yea and so as to sâ—lve if rightly understood and managed the strongest Objâ—ctâ—ons that are brought against the Cause and Truth we plead for And let it be considered that Church-members have been commonly distinguished into Compleat and Incompleat And Authors who have been Stars of the first Magnitude if ever there have been such upon Earth haâ—e made use thereof We might instance in that Incomparable Champion for the Truth and for the Non-Conformists against Prelacy Mr. Robert r Pâ—rker de â—â—l E les Parker so likewise Å¿ Ames Mâ—d. Tâ—eâ—l l. 1. c. 32. Tiâ— 13 Ames Voetius t H rnâ—eâ—â— Epâ—â—t ad Duraeum p. 356. Hornbeck Dr. u Dr. Winter on Act â— 3â— p 9â— Winter Mr. w Mr. Hâ—nmer Exercit. â—bout Conâ—irmatiâ—n in Postâ—â—r Sâ—cond Edit Hanmer c. make use of the same distinction and the Dâ—ssenters have proved it in their Antisynodalia Thirdly it is Objected against us That we maintain a strange Opinion namely That a person who is a Church-member may become no Member by an act or a defect rather which may be called an act as Sins of Omission are termed Actual Sins of his own without any Church-act in Censuring of him Answ Most true it is that we do Maintain this and must do so till we see the contrary proved Neither do we know that this Opinion contains any thing in it dissentany from Scripture or good Râ—â—son Nor see we how some Arguments for the Affirmative can faiâ—ly be answered Suppose we an English Fugitive that is become a Priest in Antwerp or a Cardinal at Rome Or suppose we a Turk who is an English-man by Birth this Turk was baptized a Member of some Parish-Church which those that we dispute against maintain to be true Churches and we are farre from denying of it universally and he was neveâ— Censured by any Church for his Apostacy nâ—w we demâ—nd Whetâ—er this Turk be a Member of the Church of Christ yea or no To affirm it would be gross To say that Turks are Members of the Church of Christ is â—n truth to speak Daggâ—rs When the Arch-Flamin Whitgift said that Papists and Atheists might still remain Members of the visible Church Mâ— Parker x De P 〈…〉 l â— c. â—6 tells him That even a Vorstius would condemn him Anâ— it is no nâ—w Doctrine in the Schools to say that y M rtâ— Aâ—â—â— â—â—tho paâ— 1. l. 1. c. 3. An Heretical Apostate is no more a Member of the Church of Christ then a Wound a Soâ—e or a Brand is a men her of a man which none â—â—â—â—â—â—gine The tâ—uth of this none can doubt of that is mediocritèr doctus n Scholâ—sâ—iâ— l Diviniâ—y Therâ—fore we conclude that Church-members may become no Members by their own defection And we humbly conceive though with submission as is fit to better judgements That thus much is held forth by these Scriptures Hebr. 10.25 1 Joh. 2 19. Jude ver 19. Again how came Esau to lose his Membership We reade not that he was Excommunicate Therefore it remains that he dis-Covenanted and so dis-Membered himself And how came the Children of Abraham by Keturah to lose their Membership iâ— was not by Censure In like sort when persons under the Gospel do not come up to the terms of the Covenant to shew themselves to be Abrahams Children by holding forth his Faith and walking before the Lord in simplicity and godly sincerity we suppose that they are justly deemed Breakers of the Covenant and have justly put themselves out of that Covenant which their Parents because of their then personal incapacity to act for themselves made for them Alas that any should look upon us as Maintaining dangerous Opinions because of this Wherefore that all may know that there is neither Danger nor Singularity in this our Assertion That a Church-member may possibly become no Member without any act of the Church in formal Censuring of him give us leave to produce some Testimonies to prove it Judicious and blessed Dr. Ames z Cas Consâ— l. 5. c. 12. in Resp ad Quaest 4. Th. 8. saith That in case of pertinacious Separation such persons though they may be of the invisible yet they are not to be accounted Members of the visible Church Which words of the Learned Doctors do make the more for our purpose for that they are Cited and Approved of by The a Answ to quest 4. p 17. Answer to the XXXII Questions Our Congregational b Preface to the Declaration of Faith Order at the Savoy Brethren in England do with one voyce say That some Church-members may be felones de se such as may destroy their own Membership Yea and this was once sound Doctrine in New-England Blessed Mr. Cotton whose Name is and will be precious so long as the Earth shall endurâ— maintains it for a Truth That c Way of Churches p. 9. many in Churches have cut themselves off Another Testimony which we would produce is them Discourse of the Church-Covenant of which the Reverend Mr. d See Preface to the Answer to 21 Questions Richard Mather was the sole Author and the words are these following e Discourse of Church-Covenant Printed An. 1639. p. 17. That if men had not promised and also performed in some measure of truth the duties of Faith and Obedience unto God they had not taken hold of the Covenant but had DISCOVENANTED THEMSELVES notwithstanding all the Promises of God unto their Fathers or others Thus though God promâ—sed Abraham to be a God unto him and his seed in their generations Gen. 17.7 yet the Ishmaelites and Edomites descending from Abraham were discovenanted by not promising nor performing those duties of Faith and Obedience which God required on the peoples part And the same Truth is held forth by the same Author in The Answer to the XXXII Questâ—ons bef rementioned This is â—he main thing whâ—rein we Dissent from the major part of the Synod Now if this were Truth in the Year 1639. as it then had the Approbation of the Elders hereaboutâ— wâ— see no reason why it should not be Truth in the Year 1662. For Veritas in omnem partem sui semper eadem est Either this was a Mistake then or else it is a Truth at this day Here let us adde the words of Mr. Cotton in his Excellent Treatise of The Holiness of Church-members which are these following f Mr Cotton Hâ—â—â—neâ—◠〈◊〉 Chur h-members p. 19. â— 41. Such as are Born and
become a Classical or Presbyterian Church and the Members by consenting thereunto become Members of a Classical Church and under the power of it so as to be Excommunicated by it And is not this Consociation to be looked at as a Snare to the Churches which 1. Transforms them from Congregational Churches into a Classical Church And 2. Subjects them under the Ecclesiastical Jurisdiction of that Classical Church And 3. Without any warrant of Christs Institution Let us see if there be more in their second Proof 2. Paul an Apostle sought with much labour the conference concurrence and right hand of fellowship of other Apostles and ordinary Elders and Churches have not less need each of other to prevent their running in vain Gal. 2.2 6 9. Reply 1. This necessity was proper to Paul's case who did not converse with Christ on earth as the other Apostles did but was as one born out of due time 1 Cor. 15.8 and so was more liable to be objected and excepted against then the other Apostles and therefore had more need to be countenanced among men by them then they by him Whence he wisely sought approbation from them But this is not the case of the Churches in New-England each of them having been approved by the right hand of fellowship given to them by other Churches at their first gathering and at the Ordination of their Teaching and Ruling-Elders 2. Paul did thus not by reason of such a consociation of Churches as is here described but for other Reasons 3. The running in vain of any Elders and Churches hath been hitherto prevented by the communion of Churches regularly exercised and still may be 3. Those general Rules touching the need and use of counsel and help in weighty cases concern all Societies and Polities Ecclesiastical as well as Civil Prov. 11.14 15.22 c. R ply It is true and it is their duty to make use of them in obedience and with thankfulness to God as need requires when they want light or consent within themselves by virtue of the communion of Churches without such a Consociation as they describe 4. The pattern in Acts 15. holds forth a warrant for Councils which may be greater or lesser as the matter shall require Reply But 1. Not with special respect to the vicinity of Churches for Paul and Barnabas and the Messengers fâ—om the Church of Antioch passed through other Churches nearer to go to Jerusalem for counsel 2. Nor by virtue of such a Consociation of the Church at Antioch with that at Jerusalem but of the communion of Churches 5. Concurrence and communion of Churches in Gospel-times is not obscurely held forth in Isa 19 23 24 25. Zeph. 3.9 1 Cor. 11.16 14.32 36. R ply Some of those Texts note onely a communion of Saints in one and the same Church 2. None of them hold forth a Consociation of Churches as they describe 6. There hath constantly been in these Churches a profession of Communion in giving the right hand of fellowship at the gathering of Churches and Ordination of Elders which importeth a Consociation and obligeth to the practice thereof Reply Together with the profession of communion hath been the practice of it in these Churches But that this communion importeth such a Consociation as they describe and obligation to the practice thereof was not expressed nor understood Worthy Mr. Cotton whose Name ought to be honourable among the Saints both in Old England and New in that Book which he entituled The Way of the Churches in New-England the sixth chapter speaketh of the Communion of Churches and sheweth seven wayes whereby it ought to be and is in these Churches exercised They do as I apprehend reach all the Duties to be performed by virtue of Church-communion mutually by each other But of this Consociation as it is here described he speaketh not a word nor I believe did apprehend any Necessity of it or Rule in Scripture for it Therefore when they say Without this we shall want an expedient and sufficient cure for emergent Church-difficulties and differences the constant experience of these Churches from their beginning to this day evinceth the contrary And though our Way is charged with the want hereof yet it is unjustly and by such as would bring us into their Way of Classical Churches which is not proved to be the Ordinance of Christ as this of the Communion of Churches is and hath been found effectual by the blessing of Christ and so will be still And though this part of the Doctrine of the Church as they call it concerning such a consociation it being not proved to be the Doctrine of Christ was never practised in these Churches For without it the Churches either have been or might have been and may be hereafter kept in purity and peace with Brotherly love among themselves mutually by the regular improving the communion of Churches which is manifested to be the Ordinance of Christ who hath given us perfect Rules in the New Testament for the ordering of the communion of Christian Churches which are sufficient for attainment of the ends for which Christ hath appointed it according to the second third fourth eleventh and twelfth Positions premised With which if this way of Consociation of Churches shall be clearly proved to agree which I do not finde to be yet done I shall readily and heartily close with it and submit unto it For it is onely the Truth that I search for and desire to bear witness unto that when my time shall come to lay down this earthly tabernacle which I expect daily I may give up my account with joy 2. And if any Church be refractory we have the help of the Civil Power which is ordained of God for the just punishment of those that do evil whether in Church or Common-wealth Rom. 13. Every Oâ—dinance of God hath Gods blessing annexed which we cannot expect in this way till it be proved to be Gods Ordinance which yet is not done Propos 7. The manner of the Churches agreement herein may be by the Churches open consenting unto the things here declared in Answer to this second Question as also to what is said thereabout in Chap. 15 16. of the Platform of Discipline with reference to what is before expressed in Proposition 5th Reply If the Churches do express their Agreement herein openly they do voluntarily engage themselves and covenant to practise according to the things declared not onely in the point of Church-communion but also of such consociation as is here expressed which they have need to see to be warranted by the Word if they will act accordingly in faith knowing that whatsoever is not of faith is sin Rom. 14.23 What is said in the Platform chap. 15 hath been in part examined before in chap. 16.5 They say The Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission not onely for their agreement therewith
Baptized Members of the Church are not orderly Continued and Confirmed Members unless when they grow up to years they do before the Lord and his People profess their Repentance and Faith in Jesus Christ To say no more of this Renowned Parker speaking of the Interpretation of those words Laying on of Hands in Heb. 6.2 cites many judicious Writers whose judgemâ—nts he expresseth in words to this purpose g Pâ—rker â—e Pâ—â— F â—les in â—ap â—e 〈◊〉 E lesia 〈◊〉 Seâ—â— 9. â— 13. That they who were baptized in their minority when they are grown up after that the Church had approved their Faith by the Symbol of Imposition of Hands they were admitted Members of the Church This was according to sound Doctrine in the Primitive times as Parker saith Now we demand How they can be admitted as Members who are already as compleat and perfect Members as any in the Church But the ancient Doctrine wâ—s h Tertullian Antiquissimum uâ—issimum That Children who were baptized in their minority after they shall come to profess their Faith so as to be accepted of the Church may be admitted as Members Therefâ—re according to the ancient Dâ—ctrine Such children are not as compleat and perfect Members as any in the Church Yea therefore it follows That when they are Adult in case they do not by holding forth Faith and Repentance joyn unto the Church that then they â—o not retain their Membe ship whicâ— tâ—ey had in minority Fourthly it hath beâ—n Obâ— cted That we will not suffer Children to come under the Watch and Care of the Church Answ We are so farre from being of that Opâ—nion aâ— thâ—t we verily fear there is great guilt lies upon thâ— Churches â—â—câ—use â—hey have neglected their duty towards the Children in questiâ—n Iâ— is as clear to us as the Light at Noon or to use Tertullians pâ—r sâ— as if it were written with the Beams of the Sun Thâ—◠〈◊〉 special Care even Church-care and Inspection is due over thos Children that are Born within the Gates of Zion Hâ—ppy â—ight it be for us all if the issue of these troublesome Controversies might be onely to awaken Churches to stricter Watch and Diligence in Overseeing those Children that are in minority Onely we conceive that the Watch over them is to be Mediate according to the state of their Membership The Church is to see that the Parents do their duty toward their Children in bringing them up in the Nurture and Admonition of the Lord. i 〈…〉 And if when they shall be adult they do not bring forth fruits of Repentance and Faith then as the Fig-tree which did not bear fruit was to be cut down the Church is to disown them as having no part in the Lord and to declare that they by their unbelief have Discovenanted themselves But we see not sufficient warrant from the Word of God to proceed to a formal Excommunication of the Children in question because that is applicable unto none but those who have been in full Communion Now if this be all that is striven after That Church-children might be brought under Church-watch why sâ—ould the Contentions of Brethren be like the bars of a Castle that cannot yield Lastly it hath been Objected That the reason of our Dissenting from the major part of the Synod was Weakness and Ignorance and meer Wilfulness in that we could bring no Arguments but what were sufficiently refuted Answ The very same thing hath been said of those Worthy Champions who stood up for the Congregational-Way in opposition to the Assembly at Westminster that k See tâ—esâ— wordâ— in The 〈◊〉 aâ—â—inst 〈…〉 P. p 21 â—â— Their Arguments were weak and ridiculous and had been Confuted and sufficiently answered and that themselves were Self-conceited and Obstinate But these Criminations were unworthy Calumniations It was a common Reproach cast upon the Christians of old That they were all weak and unlearned men which made Jerome write that Book De viris Illustribus So Stapleton makes no bones to call Whitaker An Asse and A Fool. And the same hissing of the Serpent have we seen in the Prelates against the Renowned Non-Conformists But we suppose their saying so did not prove it was so Nevertheless we are content to accept of the Charge when we are charged with Weakness and Folly Let us be fools for Christs sake or for his Truth Let us fall so the Truth may rise let us sit in the dust so that Truth may sit in the Throne We deserve not to be otherwise esteemed then as Weakness and Ignorance it self Yet let us not be reputed Obstinate and such as are and will be blinde because we dare not betray the Truth and sin against our Consciences For our weightiest Reasons never were Answered unto any tolerable satisfaction even to this day If it be demanded here What our Reasons were why we accorded not with the major part of the Synod We shall by the help of Christ and in the fear of God declare what our chief Reasons were which caused our Dissent which when they are Answered we shall lay down our Opinion as knowing that it is Nullus pudor ad meliora transire 1. The Synod did acknowledge That there ought to be true saving Faith in the Parent according to the judgement of rational charity or else the childe ought not to be baptized We intreated and urged again again that this which they themselves acknowledged was a Principle of Truth might be set down for a Conclusion and then we should all agree But those Reverend Persons against whom we placidly disputed would not consent to this though our Unity lay at the Stake for it 2. We have not Warrant in all the Scripture to apply the Seal of Baptism unto those Children whose Parents are in a state of unfitness for the Lords Supper Those Acts 2.41 who were Baptized continued breaking Bread also ver 42. 'T is granted That those Children were Circumcised amongst the Jews whose Parents were for a time debarred from the Passeover but that was onely upon accident of Ceremonial Uncleanness which alters not the case for Unless the father were in a state of fitness for the Passeover he was not fit to have his childe circumcised The like may be said concerning the Gospel-Passeover and the Gospel-Circumcision Neither do we reade that in the Primitive times Baptism was of a greater latitude as to the Subject thereof then the Lords Supper but the contrary The l Catechun eni ad Baptisterium nunquam admittendi sunt Concil Araus c. 19. Catechumeni were not to be Baptized before they were fit for the Lords Supper And thence when through the darkness of the times the Lords Supper was not administred except at Easter as 't is called the m Concil Gern dist 4. Baptism of the Catechumeni was deferred until then also In the Dawnings of Reformation in England our Juell could plead against Harding that n Juels Reply to Harding p.
the Lords Supper and therefore those that are not interested in this Covenant by Faith ought not to have the Seal thereof applied to them Thus have we given an Account of the principal Reasons which caused our Dissent from the major part of the Reverend Assembly We might adde to all this That there is danger of great Corruption and Pollution creeping into the Churches by the Enlargement of the Subject of Baptism They are the words of a good man and faithful Minister of the Gospel now in Europe in a Letter sent unto one in America I hope saith he some in New-England will with clear light stand up against the Enlarging of Baptism to any but those whose Parents are admitted unto the Lords Supper If ever it be passant Doctrine in the Churches that others have a right to it Farewell to New-England 's Peculiar Glory of undefiled Administrations of holy things These things are Discouragements with me from hastening to New-England Thus he It may be some will think that we do as it is in the Adagy Nodum in scirpo quaerere make scruples to our selves and fear where there is no fear Well it will be for us and for the Churches if in the end it prove so Now the Lord grant that his People may have one heart and one way and that it may be the right way even the way which is called Holy to serve him for the good of them and of their Children after them And the God of Truth and Peace lead us by his Spirit into all Truth through him who is made unto us of God the Way and the Truth and the Life CERTAIN POSITIONS Out of the HOLY SCRIPTVRES Premised to the whole ensuing DISCOURSE WEE may fitly begin this Discourse with what the Reverend Elders say in their Preface to â—hâ—iâ— Printed Book That the Prayer of Epâ—phraâ— for the Coâ— ssians ought to be the Prayer and Labour of us all viz. That we may stand perfect and complâ—aâ— in all the will of God And it is a good Profession which they make saying We trust it is our sincere desire that â—is will all his will and nothing but his will may be done among us To the Law and to the Testimony we do wholly referre our selves and if any thing in the following Conclusions be indeed found not to speak according thereunto â—et it be rejected This doth encourage me to joyn with them in seeking the right path in this unfrequented way so far as the Glory of Gods Holiness and Grace together with the honour of his Truth may be manifested to be dearer to us then all Creature-concernments and Self-respects In order whereunto I conceive our principal inquiry should be what those more general Principles of Truth are which lie in the things controve ted and how they may be rightly applied using herein onely such Light as the Scripture affordeth by comparing one Text with another and depending on God in Christ for supply and assistance of the Spirit of Truth to lead us into these Principles and to teach us by them that thereby we may be brought to an universal harmony of Truth all the Lines of Truth however separated in the Circumference meeting together in these Principles as in their Centre and becoming one Point The finding out of such Principles and rightly applying them would make the way to Truth shorter the mystery of Truth clearer and the united force of Truth stronger against Errour a sweeter closing of Spirits among good men and the examining of other mens Opinions easier then walking after the larger Circumference of the voluminous Writings of men which lead us further from these Principles then the Scripture alone This is that which I would attain and am pressing after as in other Controversies so in these Questions For clearing the truth wherein I shall first propound certain Theses or Positions Secondly apply them in a way of Replying to their Propositions 1. The Theses or Positions propounded shall be these following and the like Position 1 The whole Scripture breathed of God holdeth forth a perfect Rule as of Righteousness toward men so of Holiness toward God in all things that concern his Natural and Instituted Worship that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. Position 2 Jesus Christ the Apostle and Hâ—gh Priest of our Profession is to be considered by all holy Brethren partakers of the heavenly calling as not inferiour in his Office to Moses For as tâ—e Office of Moses reached to all the House of God and all the Service of it under the Law so Christs Office reacheth to all the Church of God and all the Service of it under the Gospel 2. And whatsoever Christ did institute or abrogate in the Christian Churches he did it by Gods appointment as Moses by Gods appointment gave out what he delivered in the Church of Israel 3. And Christ is no less faithful therein then Moses was Heb. 3.2 3. So that it is as unlawful for men to alter the Ordinances of Christ given to Christian Churches under the Gospel or to adde thereunto or to diminish ought therefrom as it was under the Law Deut. 12.32 Mat. 28.20 Position 3 Christ is not rightly considered nor duely esteemed except he be preferred as far above Moses as the Father hath counted him worthy of more Glory then Moses and as far above the whole Church as the Builder is above the House in honour and authority Mens authority being but Ministerial as Servants who are to act onely by direction and appointment Christs authority being Magisterial and Despotical which Prerogative he hath as he is Son of the Eternal Father by eternal generation Hence the Church is Christ's own House and he alone may dispose of it and of the Service thereof as it pleaseth him by altering the Mosaical Levitical Ordinances and appointing a more Spiritual and simple way of Worship in place thereof Hebr. 3.3 to 7. Joh. 4.23 24. 2 Cor. 11.2 3. Position 4 The Ordinances of God given by Moses for the Service of God under the first Tabernacle were imposed on the Jews until the time of Reformation at the coming of Christ who being come as the true Melchisedec changed the Levitical Ordinances into other more suitable to his Royal Priesthood Heb. 9.9 10. For the Priesthood being changed there is made of necessity a change of the Law Heb. 7.12 And having taken away that unsupportable Yoke calleth Believers under the Gospel to take his easie and sweet Yoke upon them Acts 15.10 Mat. 11.29 Position 5 Though the Covenant of Abraham was the same in substance to believing Jews under the Law and to Believers both Jews and Gentiles under the Gospel Rom. 4.11 12. And though the Kingdome of God be the same in substance which is taken from the unbelieving Jews and given to the believing Gentiles Matth. 21.43 yet the administration of the Covenant and Kingdome is not the same in all ages