another though now and then as need requireth Churches send to other Churches for their counsell and advice Meanes to preserve the Churches in unitie and verity and to reforme any that may erre thankes bee to God we have sundry First the holy Scriptures which are a perfect rule for Doctrine and practise 2 Tim. 3. 15 16. 2 Pet. 1. 19. Psal 19. 7 8. Secondly the Ministery appointed by Christ viz. of Pastors Teachers Elders and Deacons Ephes 4. 11 12. 1 Cor 12. 28. 1 Tim. 5. 17. 1. Tim. 3. 1 2. c and vers 8. and in both these we have frequently holden forth unto us the Commandement of God wherein he requires Churches to bee of one mind and one judgement in the truth 1 Cor. 1. 10. 2. 13. 11. Ephes 4. 3. Phil. 1. 27. 2. 1. 2. and his promise to lead his people into all truth and holy agreement therein Jer. 32. 29. Isa 11 6 7 c. Zeph. 3. 9. Ioh. 16. 13. with many motives and Rules from Scripture for continuing in the said truth and love Now Faith makes use of these promises and submits to these precepts and exhortations and so both these being mixt with Faith are profitable meanes by the blessing of God for that end aforesaid Heb. 4. 2. as these Churches have found by experience for these yeares since our comming into this Countrey And any other meanes sanctified of God for the aforesaid end we hope we should be glad with thankfull hearts to improve and make use of as the Lord shall help As for a Platforme of Doctrine and Discipline which you mention as one meanes hereunto if thereby you meane no more but a confession of Faith of the holy doctrine which is according to godlinesse we know nothing but it may be lawfull and expedient in some cases for any particular person that hath received the gift to doe it or any Church or aâ—l the Churches in any Christian Common-wealth to compile and set forth such a platforme The practise of those Churches whose Confessions are contained in that booke called The harmony of Confessions as also of Master Robinson at Leiden and others of our Nation in other parts in the Low-countries who have published such platformes we see no reason to condemne or disallow neither count we it unlawfull or inexpedient for any Church or Churches or person or persons in the countrey upon just occasion to doe the like But if your meaning be of a platforme to be imposed by authority upon others or our selves as a binding Rule of Faith and practice so that all men must believe and walke according to that platforme without adding altering or omitting then we are doubtfull whether such platformes be lawfull or expedient For if the Doctrine contained therein doe in any particular swerve from the Doctrine contained in Scripture then the imposing of them is so far forth unlawfull and if they be according to it then they may seeme needlesse in as much as the forme of wholesome words contained in Scripture is sufficient Which reason against such Platformes makes nothing against Sermons or Preaching though Sermons must be according to the Doctrine contained in Scripture because Preaching is an ordinance of God and therefore not needlesse which we cannot say of such Platformes Besides as they are not necessary so they may be a snare unto men and a dangerous temptation of attending more to the forme of Doctrine delivered from the authority of the Church and the imposers then to the examining thereof according to the Rule of Scripture and so their faith may by this meanes stand in the wisedome or will of man rather then in the power of God as if men had dominion over their faith which things ought not so to be 1 Cor. 2. 5. 2. 1. ver Christians have liberty from God to search the Scriptures and try all things and hold fast that which is good Act. 17. 11. Ioh. 5. 39. 1 Thess 5. 21. but the foresaid imposing of platformes and confessions compiled by men doth seeme to abridge them of that liberty and if it be any meanes of unity yet it may be a dangerous hinderance of some verity and degree of truth as binding men to rest in their former apprehensions and knowledge without liberty to better their judgement in those points and shutting the doore against any further light which God may give to his best servants and most discerning beyond what they saw at first And therefore we doubt such imposed platformes are not lawfull or at least wise not expedient The consociation of Churches into Classes and Synods we hold to be lawfull and in some cases necessary as namely in things that are not peculiar to one Church but common to them all And likewise when a Church is not able to end any matter that concernes onely themselves then they are to seeke for counsell and advice from neighbour Churches as the Church at Antioch did send unto the Church at Ierusalem Acts 15. 2. the ground and use of Classes and Synods with the limitations therein to be observed is summarily laid downe by Doctor Ames Medul Theol. l 1. c. 39. Sect. 27. unto whom we do wholly consent in this matter But when you speake of doing no weighty matter without the consent and counsell of a Classes we dare not so far restraine the particular Churches as fearing this would be to give the Câ—asses an undue power and more then belongs unto them by the Word as being also an abridgment of that power which Christ hath given to every particular Church to transact their owne matters whether more or lesse weighty among themselves if so be they be able without such necessary dependence upon Classes as we have shewed before in answer to Q. 14. Sect. 3. 4. of that Answere And Master Parker testifieth that in Genevah and in the Low-countries where they have some use of Classes yet it cannot bee said that their particular Congregations are absque potestate omni in rebus grandtoribus ut in excommunicatione the particular Churches are not without power in the more weighty matters as in Excommunication Polit. Eccles li. 2. c. 36. Sect. 11. p. 310. And Master Baine sheweth the same saying They have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communion one asking the counsell and consent of the other Dioces Triall Q. 1. p. 21. And a little after Geneva made his consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed support in exercising of it c. which is the very same that wee said before in Q. 14 viz. That all Churches have right of Government within themselves but some had need of counsell and advice of others because they are of lesse ability to transact their owne matters
members If there be by the word of God a distinction between members of the Church and such as are no members then joyning in Covenant is necessary to the being of a member but the former is true as appeares 1 Cor. 5. 12. Some are within and may be judged by the Church and others are without and may not and therefore the latter is true also And the reason of the Consequence is because there is nothing else without this joyning in Covenant that can sufficiently distinguish them It is not Faith and Grace in their hearts for some men are members of the visible Church and yet have no Grace and others may have Grace and yet be no members and therefore this is not the thing that doth distinguish them nor is it affection nor cohabitation nor every approbation of the Word of God and the wayes of his Church nor comming into their Assemblies to heare the Word But these things were touched before and therefore may be here the more briefly passed over And so much shall suffice to have spoken of the second particular concerning the use of Church-Covenant that it is by joyning therein that a particular person becomes a member of a Church But here it will be needfull to remove sundry Objections which may seeme to some to be of great weight against Church-Covenant that so by the removing of them the truth may be the more cleared to fuller satisfaction if it be the will of God Church-Covenant is a Terme that is not found in Scripture First So is Sacrament Trinitie c. and yet those termes may be lawfully used because the thing meant thereby is found Secondly But seeing the Covenant is between the Lord and his Church as the two parties that are confederate it is all one whether it be called the Lords Covenant or the Church-Covenant As when Mamre Aver Eschol were confederate with Abraham Gen. 14. 13. might not one truely say Abraham was confederate with them Relatives doe mutually put and establish one another Thirdly The Scripture allowes both the Lords Covenant with the Church Eze. 16. 8. the peoples covenant or Saints covenant or Churches Covenant with him Deut. 29. 12. Psal 50. 5. Jer. 50. 5. Fourthly There is good reason for both the words both the Lords Covenant and the Church-Covenant because both are confederate And for that of Church-Covenant there is this reason also viz. to distinguish it from other Covenants as a marriage-Covenant Pro. 2. 17. and a brotherly Covenant 1 Sam. 20. 8. The Church-Covenant being thus called not onely because they are a Church or members thereof that make it but also because they enter into it in reference to Church-Estate and Church-duties The duties which they bind themselves unto in this Covenant being such especially as concern a Church and the members thereof But this Church-Covenant puts some disparagement upon the Covenant of Grace which every beleever is already entred into with God and seeme to charge the same with insufficiency for every second Covenant doth argue that the first was not faultlesse Heb. 8. 7. 1. A second Covenant doth argue that the first was not faultlesse where the Covenants are contrary one to another as the covenant of Grace and the covenant of works are and so it is most true that the bringing in of the free Covenant of Grace did argue that righteousnes and life could not be attained by the Law or Covenant of works for if there had been a Law given which could have given life verily righteousnesse should have been by the Law Gal. 3. 21. Rom. 8. 3. 2. But if it be the same Covenant that is renewed or made againe though upon a new occasion no man can say that entring into the same the second time or a third or a fourth doth disanull the first or cast disparagement upon the same The covenant of works given to Adam was not blamed or faulted because it was renewed in Sinai The Covenant of Grace was first given to Adam in Paradise after his fall afterward to Abraham then to the people of Israel under types and shadows And againe after the coming of Christ in the flesh yet none of these doth disanull the former or argue the same to be faulty and the reason is because it is still the same Covenant though renewed upon new occasions and in some particulars in some other manner And the like we say concerning Church-Covenant or the Covenant which a man makes when he enters into the Church viz. that it is not another Covenant contrary to the Covenant of Grace which every beleever is brought into at his first conversion but an open profession of a mans subjection to that very Covenant specially in the things which concerne Church estate into which estate the man is now entring It is not lawfull to make such a Covenant as the Church-Covenant because it is not in our power to keep it and we do not know whether God will give us power This ground is very true that no man hath power of himselfe to any thing that good is but all a mans power and abilitie must come of God through Christ 2. Cor. 3. 5. Phil. 2. 13. Joh. 15. 5. But the inference is not good that therefore it should be unlawfull to ento into Church-Covenant for 1. By the same reason all promises are unlawfull and all covenants whatsoever as the covenant of marriage the covenant of service yea and the personall covenant of Grace when a particular soule promiseth faith and new obedience for there is none of these no not the covenant of Marriage which a man is able of himself to keep as the adultery of David and Bathsheba among others doth plainly prove 2. God hath promised to give power to them that in self-deniall seek it of him and trust to his promise for it Ezek. 36. 27. Jer. 31. 33. Rom. 6. 14. Jer. 32. 40. The true inference therefore from this ground from mans disabilitie to performe were this that therefore a man should not enter into Church Covenant in his owne strength for that was Peters fault in promising not to deny Christ but to die with him rather but Church-Covenant as also all other promises should be entred into in an humble looking up to Christ Jesus for help and assistance to performe Thou therefore my sonne be strong in the grace that is in Christ Jesus 2. Tim. 2. 1. God disalloweth covenants of mans making and so our Church-Covenant in those words But not by thy Covenant Ezek. 16. 61. God doth not reprove them there for making Covenant for then he were contrary to himselfe who elsewhere called them to do it Exod. 29. Deut. 29. and commended them for it Psal 50. 5. Yea and in that very place of Ezek. 16. acknowledgeth a Covenant betweene him and them ver 60. 62. But the meaning is he would do them good but not for their good keeping the Covenant of works for they
same may be said in this case Suppose the Magistrates Proclamation should be a cause or an occasion rather of bringing some into the Church who came not of their owne voluntary minde but for feare or for obteining favour yet this cannot hinder but others might voluntarily and freely Covenant to be subject to the Gospel of Christ Such subjection and the promise of it being the thing which themselves did heartily desire though the Magistrate should have said nothing in it If any shall hereupon inferre that if the Parishionall Assemblies be Churches then the members of them may be admitted to Church priviledges in New England before they joyne to our Churches Such one may finde his Answer in the Answer to the tenth of the thirty-two Questions Whereunto we doe referre the Reader for this point Onely adding this that this were contrary to the judgement and practise of the Reformed Churches who doe not admit a man for member without personall profession of his Faith and joyning in Covenant though he had formerly been a member of a Church in another place as was shewed before out of Master Parker Lastly If any say that if these reasons prove the English Congregations to have such a Covenant as proves them to be Churches then why may not Rome and the Assemblies of Papists goe for true Churches also For some man may thinke that the same things may be said for them that here in Answer to this eleventh Objection are said for the Parishes in England Such one must remember two things first that we doe not say simply a Covenant makes a company a true Church but as was said before a Covenant to walke in such wayes of worship to God and edification of one another as the Gospel of Christ requireth For who doubts but there may be an agreement among theeves Pro. 1. A confederation among Gods enemies Psal 83. A conspiracy among the Arabians the Ammonites and Ashdodites to hinder the building of Hierusalem Neh. 4. 7 8. And yet none of these are made true Churches by such kind of confederacies or agreements And so wee may say of the Assemblies of Papists especially since the Counsell of Trent If there be any agreement or confederacy among them it is not to walke in the wayes of the Gospell but in wayes contrary to the fundamentall truths of the Gospel as Idolatry in worship Heresie in doctrine and other Antichristian pollutions and corruptions and therefore if they combined in these things such combinations will never prove them true Churches The Church is the Pillar and ground of truth 1 Tim. 3. 15. But the Religion of Papists is so farre from truth that whosoever liveth and beleeveth according to it without repentance cannot be saved Witnesse their doctrine in the point of vilifying the Scriptures and in point of free-will and of Justification by works of the Popes Supremacy of the Sacrifice of the Masse of worshipping of Images c. In regard of which and such like the Holy Ghost saith that their Religion is a Sea become as the bloud of a dead man and every soule in that Sea dyeth Rev. 16. 3. And therefore agreement in such a Religion will never prove them to be true Churches nor any Assemblies of Arrians Antitrinitaries Anabaptists or Famelists supposing them also to be combined by Covenant among themselves But now for the Assemblies in England the case is farre otherwise for the Doctrine of the Articles of Religion which they professe and which they promise to hold and observe though some things are amisse in some of those Articles and though many persons live contrary in their lives yet the doctrine is such that whosoever beleeveth and liveth according to it shall undoubtedly be saved and many thousands have been saved therein and therefore Assemblies united by Covenant to observe this doctrine may be true Churches when the Assemblies of Papists and others may be false although they also were combined by Covenant the reason of the difference rising from the difference that is in the doctrine and Religion which they severally professe and by Covenant binde themselves to observe the one being fundamentally corrupt and consequently pernicious The other in the fundamentall points Orthodoxall and sound Secondly It must be remembred also which was intimated before that if fundamentall corruptions be professed in with impenitency and obstinacy then God may disanull the Covenant on his part and give a Bill of divorce to such a people Jere. 3. 8. Now experience and the Scripture also doth witnesse of the Jesuited and Trent-Papists that they repented not of the workes of their hands of worshipping Devills and Idolls of Gold c. neither repented they of their murthers nor of their sorceries nor of their fornications nor of their thefts Rev. 9. 20 21. But now for the Parish Assemblies in England we hope that we may safely say they doe not sinne of obstinacy but of ignorance having not been convinced and many of them never having had means to be convinced of the corruptions that are amongst them in respect of their constitution and worship and Ministery and so the Covenant remaining among them may prove them to be Churches when it cannot stand the Papists in like stead they being impenitent and obstinate Which we doe not speake to justifie the Parishes altogether as if there were not dangerous corruptions found in them nay rather the Lord be mercifull to the sinnes of his people wee may lament it with teares that in respect of their members and Ministery in respect of their worship and walkings in many of those Assemblies there are found such apparent corruptions as are justly grievous to a godly soule that is enlightened to discerne them and greatly displeasing to the Lord and indeed had need to be repented of betime least otherwise the Lord remove the Candlesticke and unchurch them Rev. 2. 5. In a word the corruptions remaining are just causes of repentance and humiliation but yet in as much as the Articles of Religion which they professe containe such wholesome doctrine that whosoever beleeveth and walketh according thereunto in sinceritie shall undoubtedly be saved and in as much as the corruptions are not persisted in with obstinacy therefore wee deny not but they have the truth of Churches remaining But this opinion of Church-Covenant is holden by none but the Brownists or those of the Separation and therefore it is not to be received This ground cannot be made good that none but they of the Separation are for Church-Covenant for all the Reformed Churches generally as was shewed before in Answer to Objection the tenth are for it in their judgement practise and shall all they be condemned for Brownists or maintaining unlawfull Separation from the Church Also Master Parker and Doctor Ames men of our owne Nation famous for holinesse and learning and moderation both of them plead for Church-Covenant and yet neither of them were Brownists but bare witnesse against that riged
Church-Government AND Church-Covenant DISCVSSED 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 LONDON Printed by R. O. and G. D. for Benjamin Allen and are to be sold at his Shop in Popes head-Ally 1643. To the READER IT is not hard to believe that such discourses as this wil meet with divers censures the prophane and ignorant loathing Christ and any thing concerning him the Formalist accounting such truths troublesom that may ingage him in the change of his opinions and practises and some of the wisest will be apt to question the tyming such light as this yea doubtles this pamphlet-glutâ—ed age will so looke upon it and lay it by But because I doe conceive that this sword will not be sheath'd which is now drawn till Church-work be better known and more countenanced and since safety is laid up in the Temple Psa 27. 3 4 5. I could not but help on this which attended and practised may prove our security next to Christ These were either sudden answers to our doubting and inquiring Brethren or some satisfaction rendred about our so much slighted Church-Covenant which wee could not but thinke might come to view for the present stay to some faithfull soules that call for light and intend to use it well for others of what kind soever we must beare their harder thoughts among thâ—se usuall loads of scandals that men of our judgement must carry especially if zeale for the Truth draw them forth to publike observation nor doe we purpose God helping us to succumbe under calumny being the livery of quieter times then these let us bee viler still so God and his Arke may be more glorious Yet this I doe professe for my selfe and Brethren that as we have not bin dealt with nor convinc'd of any offence so we shall ever be ready to give an account of that hope which is in us being call'd thereunto in the meane time we over looke these barkings of black mouthes and wish a good Comment be made upon the text of our plaine meaning The onely way I know to reach Gods mind in Worship will bee to love the truth for it's owne sake yea to love it when it shall condemne our practises and persons also Who hath not observed that the first step to error is the declining the truth in love to it â‚ Hence Popery begat her first brat and hath nurst it up with thesame milke we would earnestly desire that none would call that unsensonable or unreasonable which God seemes even now to call for at the calling of this Synode and will carry so much Reason with it as God and his truth will owne more tendernes and respect to our Brethren we know not how to shew who sent us these 32. Questions no other dealing would we have from our brethren not consenting with us Some Rivers have bin noted to differ in the colours of the water yet running in the same Channell let Jesus Christ be lifted up by us all let us love him whilst wee dispute about him Presbytery and Independency as it is cal'd are the wayes of Worship and Church fellowship now looked at since we hope Episcop 〈…〉 out and will be buried without expectation of another resurrection We are much charged with what we own not viz Independency when as we know not any Churches Reformed more looking at sister Churches for helpe then ours doe onely we cannot have rule yet discovered from any friend or enemy that we should be under Canon or power of any other Church under their Councell we are We need not tell the wise whence Tyranny grew in Churches and how common wealths got their pressure in the like kind These be our sighs and hearty wishes that selfe may be conquered in this poore Nation which shuts the doore against these truths Know good Reader we do not hereby go about to whistle thee out of any known good way of God Commonly Questions and Answers cleare up the way when other Treatises leave us to darknes Read them and what we say for a Church-Covenant it may save charge and time in reading other Bookes remember wee strive not here for masteryes but give an account of our practise wherein if thou know'st we faile Candidus imperti if we agree let us worke by our plat-forme and may thy soule flourish as a greene heath or watered garden So prayeth Thine heartily H. PETER THE XXXII QUESTIONS STATED _1 WHether the greatest part of the English there by estimation be not as yet unadmitted to any Congregation among you and the Reasons thereof 2. What things doe you hold to be Essentiall and absolutely necessary to the being of a true Visible Church of Christ 3. Whether doe you not hold all Visible Believers to bee within the Visible Church as Members thereof and not without in the Apostles sence 1 Cor. 5. and therefore ought so to be acknowledged and accepted in all Congregations wheresoever they shall come and are so knowne and ought if they desire and be not otherwise unfit of right to be permitted to partake in all Gods ordinances and Church priviledges there so farre as they personally concerne themselves although they be not as yet fixed Members in particulâ—r Covenant either with that Congregation where for the present they reside nor with any other 4. Whether you doe not hold that Baptisme rightly for substance partaked doth make them that are so Baptized Members of the Visible Church and so to have right at least quoad nos to all the priviledges thereof so farre as they are otherwise fit untill they be cast out if they so deserve by Excommunication 5. Whether doe you not admit Children under age as Members of the Church together with and in the Admission of their Parent or Parents So as thenceforth they may partake of all Church priviledges being otherwise fit without any other personall profession of Faith or entring into Church Covenant when they shall come to yeares and how long doe you count them under age 6. Whether do not you admit Orphants under age with and in their Guardians 7. Whether doe you admit or refuse Children under age only accoâ—ding to the present estate of their nearest Parents Or doe you not admit them if any of their next Ancestors before their parents were believers 8. Whether doe you require of all persons of age whom you admit Members of any Church 1. A publike vocall declaration of the manner and soundnesse of their conversion 2. A publike profession of their faith concerning the Articles of Religion 3. An expresse verball covenanting to walke with
the said Church in particular in Church fellowship 4. And not to depart from the said Church afterward without the consent thereof or how doe you hold and practise in these things 9. Whether doe you hold all or the most of our Parish assemblies in Old-England to be true Visible Churches of Christ with which you may lawfully joyne in every part of Gods true worship if occasion served thereto or if not all or the most then what ones are those of which you so account and with which you durst so partake or joyne and in what respects And why be not the rest such as well as they 10. If you hold that any of our parishionall Assemblies are true Visible Churches and that the Members thereof are all or some of them at least members of true visible Churches then whether will you permit such members at least as are either famously knowne to your selves to be godly or doe bring sufficient Testimoniall thereof from others that are so knowne or from the Congregation it selfe whereof they were members here to partake with you in all the same Ordinances and parts of Gods true worship in any of your Congregations as by occasion they may be there in the same manner and with the like liberty as you would permit any that might happily come unto you from any of the Churches of Geneva France the Low-Countreyes or yet from any one Church to another among your selves Suppose from some Church about Connecticut or that of Plimouth c. Vnto the Church at Boston New-Towne Dorchester c. Or if not what may be the Reason thereof 11. Whether doe you hold our present standing in our Parish Assemblies here in Old ENGLAND to bee lawfull and safe to be continued in or how fâ—rre it may be so 12. Whether doe you hold that every Believer is alwayes bound to joyne himselfe as a fixed Member to some one particular Congregation so as if he doe not and so oft and so long as he doth it not so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. as an Heathen or Publican out of the Kingdome of Christ and possibility of salvation according to that maxime in divinity Extra Ecclesiam non est salus 13. VVhether doe you thinke it lawfull and convenient that a company of private and illitterate persons into a Church body combined should themselves ordinarily examine elect ordaine and depose their owne Ministers of the word without the asistance of any other Ministers of other Churches where the same may be had 14. Whether doe you hold that every small Company of seaven or nine or twenty or fourty persons combined into a Church body be such a Church as by the ordinance of Christ hath and ought to have all power and exercise of Church Government So as they may transact all Ecclesiasticall businesses independently amongst themselves 15. Whether do you give the exercise of all Church power of Government to the whole Church or to the Presbiters thereof alone and if to those then we desire to know what act of Government and Superior authority properly so called may the Presbiters doe more then any other member may doe or without the particular consent of the rest wee crave to have those particular Acts mentioned and how and over whom in those Acts the Presbiters doe rule in propriety of speaking more then the rest of the Congregation doe 16. Whether doe you not permit Women to Vote in Church matters 17. Whether in Voting doe the Major part alwayes or at any time carry Ecclisiasticall matters with you or in what things doth it in what not 18. What meanes have you to preserve your Churches in Vnity and Verity or to correct or reduce any Church erring in Doctrine or practice As 1. Whether you have any plat-form of Doctrine and Discipline agreed upon or if you have not whether meane you to have one and when and thinke you it lawfull and expedient so to have 2. Whether have you combined your selves together into Classes or purpose so to doe so as to doe no weighty matter without their counsell and consent 3. Or give you any power to Synods and Councells to determine and order things that cannot otherwise be ended so as that their determination shall bind the particular Churches so assembled to due obedience in case they decree nothing but according to Truth and right and to peaceable suffering in case they should doe otherwise Or what other course you have or intend to have for that end aforesaid 19. Whether hold you that each particular Church may lawfully make such Laws or Orders Ecclesiasticall for the Government of it selfe and the Members thereof for decency order and Edification as shall oblige all her Members and may not be omitted without sinne 20. Wherein hold you that the whole Essence of a Ministers calling doth consist As 1 whether is Election by the People it yea or no Or 2. is it so Essentiall as that without it the Ministers calling is a meere nullity Or 3. is Ordination as Essentiall a part thereof as the Peoples Election Or 4. is it but a meer formality and solemnity of their calling 21. Whether doe you hold it lawfull for meer lay or private men to ordaine Ministers in any case 22. What Essentiall difference put you between the Office of Pastor and Teacher and doe you obserâ—â—e the same difference inviolably and do not your Teachers by vertue of that Office give themselves usually to application of doctrine as well as your Pastours and do they not also usually apply the Seales 23. What authority or Eminency have your Preaching Elders above your sole Ruling Elders or are they both equalls 24. VVhether may a Minister of one congregation being thereto requested do as a Minister any act of his Ministery as Preach Baptize Administer the Lords Supper Ordain c. in and unto other Congregations besides his owne 25. Whether hold you that a Minister of a Congregation leaving or loosing his place suppose without his fault doe withall lose both Nomen and Esse of his ministery and do become a meere Lay or private man untill he be a new elected and ordained 26. Whether doe you allow or thinke it lawfull to allow and settle any certain stinted maintenance upon your Ministers 27. Whether doe you permit and call upon meer Lay and private men neither being in the ministerie nor intended to it ordinarily to preach or Prophecie publiquely in and before the Congregation and whether thinke you that prophecying mentioned 1 Cor. 14. be to be understood of such and be an ordinary and standing order of God in the Church 28. Whether doe you allow and call upon your people publiquely before all the Congregation to propound Questions move doubts argue with their ministers of matters delivered either by them or others either at the same or some other time 29. Whether hold you that the conversion of sinners to God is ordinarily
sinne for that censure puts him away from the Communion of the Church 1 Cor. 5. 2. 13. and makes him as an Heathen or Publican Mat. 18. 17. So that in that case he can have no right to Sacraments by his Member-ship though he still continue a Baptised Person 2. By his voluntary departing from the Church and the communion of the same when it is unjustly done 1 Ioh. 2. 19. Iude 19. Heb. 10. 25. In which case Dr. Ames resolves such Schismaticks to be no Members of the visible Church Cas Cons Lib. 5. c. 12 Q. 4. Resp. 3. 3. By the dissolution of the Church of which he was a Member for Church Member-ship is in relation to a Church and therefore if the Church cease the Membership must cease also Relatum correlatum Quâ â—alia sunt simul adeoquese mutuoponunt et tollunt Now a Church may be dissolved 1. By Apostacie and Gods giving them a bill of Divorce thereupon Ier. 3. 8. When yet there may be in such a Church some particular person or persons deare to God who in such a case are bid to come out from such an Apostate Church Rev. 18. 4. Hose 2. 1 2. 4 15 17. 2. By death as by some grievous Pestilence or Masacre c. in which case one particular person surviving cannot be counted a Member of a Church when that Church is extinct of which he was and yet he remaines a person Baptised if he were Baptised afore 3. If that be true which is taught by Dr. Ames Cas Cons Lib. 5. c. 12. Q. 3. Resp 2. that in some cases it is lawfull and necessary to withdraw from the communion of a true Church which seemes to be agreeable to grounds of Scripture Ephes 5. 11. 2 Chrâ— 11. 14. then that will be another case wherein Church Membership is disanulled for how a man can be counted in that state a Member of a Church when hee hath lawfully and necessarily withdrawn himselfe from the communion of the Church we do not understand And this shall suffice for Answer unto this Point whether Baptisme make men Members of a visible Church which as we conceive is the scope and drift of this Question Yet before we proceed to make Answer to the next something also may be said concerning some passages in your Amplification of this fourth Question As first concerning those words wherein you aske Whether they that are Baptised have not right quoad nos to all the priviledges of the visible Church so farre as they are otherwise fit concerning which words we may say 1. That those words of your Parenthesis so farre as they are otherwise fit doe plainely imply that in your judgement though one hath received Baptisme yet this doth not give him right to the priviledges of the visible Church unlesse other things do concurre to make him fit wherein we consent with you Now if this be so then this seemes to be an Answer to that which as we conceive is the maine intent of the Question For how can it be that Baptisme alone should give men right to the priviledges of the Church as Members thereof as the Question seemes to import when in the Amplification of it it is granted that Persons Baptised have no such right except other things doe concurre to make them fit we doe not see how these things doe stand together Secondly those words as farre as they are otherwise fit as they seeme to imply that which contradicts the maine scope of the Question so they are so generall and of such a latitude as that when the Question is Answered the Reader is still left at uncertainty For if such a Parenthesis may be annexed so farre as men are otherwise fit then the like Question may be applied to many other things besides Baptisme and would receive the very same Answer as in case of Baptisme it would receive As for example if one should aske whether Morall honestie or litterall knowledge in the Scriptures or Historicall Faith or the use of Reason whether any of these doe not give men right to Church priviledges so farre as they are otherwise fit You know the Answer would be Yea. For though none of these be sufficient alone to give men right to the priviledges of the Church yet they are such as they that have them have right so farre as they are otherwise fit and so if it were granted that they that have received Baptisme have right as you say to all the priviledges of the Church so farre as they are otherwise fit yet as this doth not prove that Baptisme alone doth give men such a right so still it remaines to be considered and more particularly declared what those other things are that besides Baptisme must concurre to make one fit and unlesse those things be expressed in particular the Question with such a generall Qualification as is here set down may be Answered affirmatively and yet the Reader will be still in the darke and as much to seeke as before Lastly those words in the latter end of this Question had need to be further cleared wherein you aske Whether Baptised persons have not right to all the priviledges of the Church quoad nos untill they be cast out by Excommunication For suppose an open Blasphemer a Sabath-breaker an Adulterer a Drunkard c. that deserves to be Excommunicated be not proceeded against according to rule but be suffered to continue in the Church through bribery or other corruption of the times would you say that such a person had right either before God or quoad nos to all the priviledges of the Church onely because hee is Baptised Surely your words doe import so much unlesse that Parenthesis so far as they are otherwise fit may be any helpe in this case And yet we hope you doubt not but such Doggs and Swine have no right either quoad nos or otherwise to the priviledges of the Church as long as they continue in that State although they have received Baptisme and although through the sinfull neglect of men they be not cast out by Excommunication as they doe deserve For if grosse sinners have such right to Church priviledges onely because they are Baptised then by what right can the Church cast them out by Excommunication as you seeme to confesse that she may for can she castimen out from such priviledges whereunto they have right doubtlesse such proceedings were not right unlesse the Church have such a Transcendent power as the Apostles never had for they could do nothing against the truth but for the truth nor had they any power for destruction but for Edification 2 Cor. 13. 8. 10. Wherefore we dare not say such men have right to Church priviledges quoad nos untill they be actually cast out because before they be cast out it must be cleare to the Church that they have no such right or else she can have no lawfull Right to cast them out 1. Infants with us are Admitted Members in
that may be infected with corrupt opinions of Arminianisme Familisme c. or any other dangerous error against that faith which was once delivered to the Saints as knowing how easily such men if they were admitted might infect others and perhaps destroy the Faith of some And this seemes to be intended in your second particular For both these we have our warrant as in Generall from those places which shew how Church Members ought to be qualified that they ought to be Saints faithfull in Christ Jesus c. So in speciall from that Math. 3. 6. Acts 19 18 Acts 8. 37. 38. Where men before they were admitted made profession of Repentance towards God and faith towards the Lord Jesus Christ for it is expressely said that they confessed their sinnes they confessed and shewed their deeds they professed their faith in Jesus Christ the Sonne of God Thirdly when this is done those that by manifestation of Repentance and Faith are approved as fit Members for a Church do openly professe their subjection to the Gospel of Christ and to all the Ordinances of God in that Church where now they joyne as Members which seemes to be your third particular in this Quaerie The Distinction of particular Churches one from another as severall and distinct Societies seemes to us a necessary ground for this practise for without this kinde of Covenanting we know not how it would be avoyded but all Churches would be confounded into one inasmuch as it is neither Faith nor intire affection nor Towne-dwelling nor frequenting the Assemblies that can make a man a Member or distinguish Church Members from other men See the Apologie 4. Your fourth particular in this Quaerie is Answered in the Answer to the sixt Position sent the last yeare Besides all these we heare the testimony of others if there be any that can speake of the conversion and Godly conversation of such persons which we judge to be a warrantable course from Acts 9. 26 27. It is the second of your Quaeries what things we hold necessary to the Being of a true visible Church in Generall which being Answereâ— this of the Parish Assemblies in England in particular whether we hold all or the most of them to be Churches we conceive might well have been spared They that now the state of those Assemblies may make application of the Generall to the particulars if they have a calling therunto Yet because you are pleased to put us to this also we thus Answer 1. That we doubt not but of Ancient time there have been many true Churches in England consisting of right matter and compacted and united together by the right forme of an holy Covenant For Mr. Fox sheweth at large that the Gospel was brought into England in the Apostles times or within a little while after Acts Moâ— lib. 2. begining p. 137. Where hee reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperor under whom Christ suffered and that Joseph of Arin athea was sent of Philip the Apostle from France to England about the yeare of Christ 63. and remained in England all his time and so hee with his fellowes laid the first foundation of Christian Faith among the Brittaine people and other Preachers and Teachers comming afterwards confirmed the same and increased it Also the said Mr. Fox reporteth out of Tâ—rtullian that the Gospel was disperced abroad by the sound of the Apostles into many Nations and amongst the rest into Brittaine yea into the wildest places of Brittaine which the Romans could never attaine unto and alledgeth also out of Necephorus that Simon Zelotes did spread the Gospell to the West Ocean and brought the same into the Iles of Brittanie and sundry other proofs he there hath for the same Point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their meanes it is like there were Churches planted there of Saints by calling which is the right matter of Churches and by way of holy Covenant as the right form for that was the manner of Constituting Churches in the Apostles times as also in the times afore Christ as hath been shewed from the Scripture in the Apologie And the footsteps hereof though mixed with manifold corruptions that have growne in aftertimes are remaining in many places of the Land to this day as appeareth by those 3 Questions and Answers at Baptisme Abrenuntias Abrenuntio Credis Credo Spondes Spondeo Dost thou renounce the Devill and all his works I renounce them all dost thou believe in God the Father c I do believe Dost thou promise to walk according to this Faith c I do promise For though it may be they conceived that men entred into the Church by Baptisme yet hereby it appears that their judgment was that when men entred into the Church there ought to be a renouncing of sin and believing on Christ and an open professing of these things with a promise to walk accordingly Secondly Though Popish Apostacy did afterwards for many ages over-spread all the Churches in England as in other Countries yet we believe God still reserved a remnant according to the Election of Grace amongst them for whose sake he reserved the Holy Scriptures amongst them and Baptisme in the name of the Trinity onely And when God of his rich Grace was pleased to stirre up the Spirit of King Edward the sixth and Queene Elizabeth to cast off the Pope and all fundamentall errors in Doctrine and Worship and a great part of the Tyranny of Popish Church Government though at first some Shires and sundry Parishes stood out against that Reformation for a time yet afterwards they generally received the Articles of Religion agreed upon Anno 1562. which are published and consented to by all the Ministers endowed in every Congregation with the silent consent also of the people and subscription of the hands of the chiefe of them wherein they do acknowledge no rule of Faith or manners but the holy Scriptures no divine Worship but to God onely no mediation nor salvation but in Christ onely no conversion by mans free will but by Gods free Grace no Justification but by Faith no perfection nor merit of works with sundry other necessary and saving truths all which containing the Marrow and Summe of the Oracles of God wich are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eloquia Des concredited onely to the Church Rom. 3. 1. 2. and which are that saving Doctrine of truth which is fruitfull in all the world where it comes â—olo 1. 5 6. and upon which the Church is grounded and built and which also it holdeth forth and maintaineth 1 Tim. 3. 15. we do therefore acknowledge that where the people do with common and mutuall consent gather into setled Congregations ordinarily every Lords day as in England they do to heare and teach this Doctrine and do professe their subjection therunto and do binde themselves and their
carry matters justly and according to the Rules of the Word The power of the Keyes Matth. 16. 19. among other things noteth Ministeriall or delegated power of Government and this power is committed by Christ unto the Church as may appeare if wee consider first to whom Christ directed his Speech in that place of Scripture not to Peter alone but to all the Disciples also for to them all the Question was propounded by Christ vers 15. And â—eter answered in all their names Secondly that he and they were not then looked upon as Apostles or generall officers of all Churches for that Commission was not yet given them but as Disciples and Beleevers believing with the heart and confessing with the mouth Jesus Christ the rocke upon whom the Church is built wherein as they did represent all Believers so in Peter and the rest the Keyes are committed to all Believers that shall joine together in the same confession according to the order and ordinance of Christ And therefore afterward this power of Government is expresly given to the Church Matth. 18. 17. according hereunto in that description of the visible Church as it is instituted by Christ in the new Testament Rev. 4. The members of the Church are seene by John in a vision sitting on thrones cloathed with white rayment having on their heads Crownes of Gold vers 14. Now Thrones and Crownes are ensignes of authority and power to note unto us that authority and governing power which is committed by Christ unto the Church Doctor Fulke hath this saying The Keyes of the Kingdome of Heaven whatsoever they are be committed to the whole Church and not to one person onely as Cyprian Augustine Chrysostome Jerome and all the ancient Doctors agreeably to the Scriptures doe confesse against the Popes pardons chap. 3. P. 381. And elsewhere he saith The authority of Excommunication pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whoâ—e Church whereof they are appointed Governours to avoid confusion against the Rhemists on 1 Cor. 5. Sect. 3. And Doctor Whitaker hath these words Hoc est quod nos dicimus Petrum gessisse personam omnium Apostolorum quare hanc promissionem non uni Petro sed toti Ecclesiae factam esse totam Ecclesiam in illo claves accepisse De pontif Roman Q. 2. c. 4. Sect. 17. And in that Booke hee is pregnant and plaine in this that by the Keyes is meant all Ecclesiasticall power and Jurisdiction and that these Keyes are given in Peter to the whole Church The same is also taught by Master Parker Polit. Eccles l. 3. c. 1. 2. 3. 4. 5 6. where he proves by many Arguments that every visible Church which hee acknowledgeth to be no other but a particular congregation hath the power of all Ecclesiasticall Government and Jurisdiction commited to it by Christ Jesus and answereth many Objections to the contrary And page 2 of that third Book making mention of foure Opinions concerning those words of the Keyes and power of binding and loosing Matth. 16. 19. the first of them that understand the Pope onely to be meant thereby as Peters successour the second of them that understand it of the Diocesan Bishop The third of them that understand those words as meant of the Ministers but the Ministers alone The fourth of them that understand Peter to represent the Church in that place and therefore that that promise is made unto the Church Of these he refuseth the three first as unsound and maintaines the fourth as onely agreeing to the truth And Master Baine saith Every Church by Christs institution hath power of Government Dioces Tryall Quest 1. p. 8. And hee tells us page 11. what hee meant by Church The word Church saith he wee understand here not figuratively tataken Metonymically for the place Synâ—cdochecally for Ministers administring ordinances but properly for a body politicke standing of People to be taught and governed and of Teachers and Governours So that in his judgement every Church properly so called hath power of Government within it selfe and by these words of his it may also be concluded that all power of Government is not in the Elders alone for the power of Government by Church institution is in every Church properly so called But Ministers are not a Church in propriety of speech but onely figuratively by a synecdoche And therefore all power of Government is not in the Ministers alone but a Church properly so called is the Body politique consisting of people and Ministers But of this more may bee said in the next Question Fourthly for the matters of Independency whereof this Question also makes mention We doe confesse the Church is not so independent but that it ought to depâ—nd on Christ both for direction from the rules of his holy Word Ioh. 10. 27. Act. 3. 23. and for the assistance of his holy Spirit to discerne those rules and to walke according to them when they shall be discerned Ioh. â—5 5. and 16. 13. but for dependency upon men or other Churches or other subordination unto them in regard of Church Government or power Wee know not of any such appointed by Christ in his Word Our Saviours words are plaine If a man heare not the Chuâ—ch let him beto thee as an Heathen or Publican And his promise unto his Church is plaine also that whatsoever they shall binde on earth shall be bound in Heaven c. Mat. 18. 17. c. And the Apostle bids the Church deliver the impenitent sinner unto Satan 1 Cor. 5. 4. 5 6. Now when the man upon the Churches censure comes to be in case as an Heathen or Publican yea becomes bound in Heaven as well as bound in earth and also delivered unto Satan this seems to us to be such a firme ratification of the Churches censure as leaves no roome for any other Ecclesiasticall power on earth to reverse or disanull the same and so takes away that kinde of dependency and subordination of Churches Nos plane dicimus â—cclesias initiò regi solitas esse à suis pastoribus sic quidem ut nullis essent externis aut Ecclesiâ—s aut Episcopis subditae non Colossensis Ephaesiâ—ae non Philippensis Thessaloniensi non hâ— Romanae non Romanae cuiquam seâ— paris omnes inter se juris essent id est sui omnes juris et mancipij Whitak de Pontif. Roman Question 1. Chapter 1. Section 3. That is in summe The Churches were not dependent and subordinate to others but all of them absolutely free and independent Wee affirme saith Master Baine that all Churches were singular Congregations equall in dependent each of other in regard of subjection Diocesse tryall Q 1. pag. 13. The twentieth Chapter of Mr. Parker his third Booke of Eccles Politie hath this Title De summitate Ecclesiae particularis And
primum Ecclesiae populus potestatem habens elegendi dignum Ministrum habet etiam teste Cypriano potestatem indignum recusandi deinde qui Judices sunt Censoresque morum in Ecclesia ex officio tenentur redargnere peccantem Ministrum si duobus aut tribus testibus fide dignis coram Ecclesia Dei convictus fuerit Tertiò iidem cum consensu suffragiis plebis deponent Ministrum vel ad ltempus vel in universum vel excommunicabunt tandem juxta quaitatem peccati vel defectus illius p. 429. Doctor Ames saith Potestas hujus disciplinae viz. of Excommunication quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primò admittere corporis totius interest ex aequo membrorum conservatio vel amputatio cum Ecclesiâ— idcirco consensu eoque Magistratu non permittente tantum sed approbante constituente est executioni mandanda Medul Theol. l. 1. c. 37. Sect. 26. Lastly Master Parker observing a distinction betweene power and the dispencing of power that the one is in the Church and the other in the Presbyters hath these words Neque tamen dispensatio omnis omneque exercitum est penes rectores solos sed juxta temperamentum formae partim Aristocratice partim Democraticae de mandaâ—ae Rectoribus suis Ecclesiâ— que ipsa per se obire satis commodè nequit retinente vero dispensationem illam illudque exercitium quod ipsi convenit pertinet ad ejus lignitatem authoritatem libertatem à Christo donatam Posit Eccles l. 3. c. 7. And elsewhere he saith Imo vero est publica clavium tractatio quam plebes Christiana in unum coacta sine ullo acrilegio administrat Polit. Eccles l. 3 c. 2 p. 8. These testimonies we thought good to produce in this Question lest any should thinke that to give any Church power of Government to the people were some singular opinion of ours swerving from the truth and disallowed by Orthodox Writers of the Reformed Churches and no doubt but besides these here cited the same is taught by â—thers also whom now we spare to alledge intending onely â—hese few for a taste instead of many 2. And therefore when this Question demandeth wheâ—her we give the exercise of all Church power of government to the whole Congregation or to the Presbyters thereof alone Our Answer is neither thus nor so neither all to â—he people excluding the Presbytery nor all to the Presbytery excluding the People For this were to make the government of the Church either meerly Democraticall or meerly Aristocraticall neither of which we believe it ought to be 3. Whereas this Question demandeth to know what acts of Government the Presbyters may doe more then any other may doe and to have those particular acts mentioned this seemeth to us to be a very large demand for who is able to mention all the particular acts of government which any one Governour may performe in his time especially if he continue long in his place But if your meaning in this Point be not of the Individualls but of the species or kinds yet even there also it is much to require the particular mentioning of all yet to give you a taste take these The calling of Assemblies and dismissing of the same againe The ordinary preaching of the Word which is done by way of Office and being the peoples mouth unto God in Prayer The dispensing of Baptisme and the Lords Supper The permitting of any to speak in an orderly way and againe enjoining silence The putting of matters to Vote and pronouncing of sentence in the censure of offendors or receiving in of Penitents after their fall and blessing of the people in the name of the Lord These are Acts of Church Government which the Presbyters may doe according to the Word and another member may not do without breach of Order and presuming above his place 4. It is also here demanded what the Presbyters may do without the particular consent of the rest To which wee answer that when they doe what the Lord Christ whose Stewards they are by his word requires of them in their places this should not be without the consent of the rest â—or the rest of the Church ought to consent thereto Christs Sheep ought to heare his voice Iohn 10. 27. and to obey them that speak unto them in his name Heb. 13. 17. And if any man should in such case willfully dissent the Church ought to deale with such an one for not consenting to the will and waies of Christ or else they shall all be guilty of the sinfull dissent of such an one So that this Passage if it be meant of Presbyters doing their duty without the consent of the people goes upon a supposall in respect of the people of that which never ought to be neither are wee to suppose but that there may be rule when the Elders and Brethren doe not dissent nor are divided one from another The multitude of them that believed in the first Christian Church at Ierusalem were of one heart and of one soule A l. 4. 32. Yet none needs to doubt but there was rule and Government amongst them when yet their agreement was such that the Apostles and Flders did nothing without the full consent of the rest It is a miserable mistake either to thinke that in the Church of Christ the Elders and Brethren must needs dissent one from another or if they all consent that then there can be no ruling but against the peoples minde They were none of the best Shepheards to their flocks unto whom the Lord saith with force and rigour have you ruled them Ezech. 34. 4. As for doing any thing in their places which the word of Christ the Lord and Master of the Church commandeth not nor alloweth such things they neither ought to do nor ought the Church to consent unto them if they should for that were to make themselves partakers of their Rulers sinnes and so to bring Judgement upon them all as when the Priests did wickedly beare rule and the people loved to have it so Ieremiah 5. 31. 5. Lastly this Question demandeth how and over whom in those Acts of Government which are done by the Elders more then by other Members or without the consent of the rest the Presbyters doe rule in propriety of speaking more then the rest of the Congregation wherein are sundry particulars 1. How they rule Whereunto wee answer that neither the Elders nor the people doe rule with Lordly and Princely rule and Soveraigne authority and power for that is proper to Christ over his Church who is the onely Lord 1 Cor. 12. 5. And King and Lawgiver that is able to save and to destroy Isa 33. 23. Psal 2. Luk. 19. 27. Jam. 4. 12. The Elders are forbidden to be Lords over Gods heritage 1 Pet. 5. 3. Or to exercise
hath separated me from his people v. 3. Besides bringing them into the Church as members and granting them the priviledge of members is promised as a reward and blessing upon this their joyning to the Lord by faith and obedience v. 7. And therefore it is not the same but a distinct thing from it the one being promised as a reward and blessing upon the other Secondly The Lord promiseth that he will make them members of his Church Them will I bring to my holy mountaine and make them joyfull in my house of Prayer Thirdly That among other things requisite to make them members this was one viz. the taking hold of that Covenant which was between the Church of Israel and God v. 6. So that hence we may gather that men may be members of Christ joyned to the Lord by faith and love and yet for the present not be members of the visible Church And that when God is so gracious to true beleevers as to make them members of his visible Church it is requisite that they joyne in Covenant before But might not faith in Christ beleeving in heart on the God of Israel be all the taking hold of the Covenant that is here meant Not so but over and above that here is also meant their open profession of their Faith in the God of Israel and open binding of themselves by Covenant to all such duties of faith and obedience as God required of the Church of Israel and the members thereof Now distinctly take the Answer to this Objection in three or foure particular Propositions First There was a Covenant between the Church of Israel and God Exod. 19. 5 6 7 8. Ezek 16. 8. Deut. 29. 10. c. Secondly This Covenant was mutuall not onely a promise on Gods part to be their God and to take them for his people but also reciprocally on their part to give up themselves unto God to be his people and to doe the dutie of people to their God The Covenant is not meerely to receive from God and promise nothing back againe to him nor doth God binde himselfe therein and leave men at libertie but it is mutuall on both parts as these Scriptures declare Gen. 17. 1. Exod. 197. 8. Deut. 5. 27. 26. 16 17. Hos 2. 23. Zach. 13. 9. Thirdly Hereupon it followes 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 promised Abraham to be a God to him and to his seede 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 when a Covenant containes promises on Gods part and duties also on mans he doth not take hold of the Covenant that takes one part and leaves another Fourthly To beleeve what God promised in the Covenant for his part and to promise in a private way the duties of obedience on mans part was not sufficient to make these strangers members of the Church but they must doe it openly and in the view of the Church else the Church could have had no warrant to have admitted such into their Fellowship if their faith and obedience had not been visibly professed Exod. 12. 43. 48 2 Chron. 23. 19. And in as much as the Covenant was mutuall when these strangers did manifest their taking hold of the Covenant they manifested and professed both Faith and obedience both that they beleeved what God promised and that they would be obedient to what he required If any should have claimed Church-fellowship saying I beleeve the promises but would not binde himselfe to any duties of Evangelicall obedience this had been a taking hold of the Covenant by the halves a taking of one part of it in seeming and pretence and a leaving of another but it would not have been sufficient to have brought a man into the fellowship of the church Such of the Congregation of Israel as would not come to Hierusalem to enter into Covenant were to be separated from the Church in the dayes of Ezra Ezra 10. 8. And therefore such as being strangers should refuse to enter into it could not be admitted into the Church So that the taking hold of Gods Covenant which is there required to make these strangers members of the Church is a beleeving in heart on the God of Israel and an open profession that they did beleeve and likewise a promise of obedience or subjection unto the God of Israel and an open professing of such obedience and subjection and that is the joyning in Covenant which we stand for before a man can be a member of a Church even an open profession of Faith and of Obedience A third Argument is taken from those Scriptures which shew that men become members by being added to the Church or being joyned to them Act. 2. 47. 5. 13. 9. 26. If men become members of the Church by being added or joyned then joyning in Covenant or professing of subjection to the Gospel or Covenant of God is that whereby a man becomes a member of a Church But the former is true as appeares by the Scriptures forementioned and therefore the latter is true also But all the doubt in this Argument will be concerning the consequence of the Major Proposition but that may be made good by this reason and the confirmation of it viz. that a man cannot be added or joyned to the Church by any other meanes without this joyning in Covenant The truth of which Assertion will appeare by shewing the insufficiency of all other means without this joyning in Covenant and that may be done in Answer to the Objections ensuing When men were added to the Church it may be no more is meant but that God did convert them and worke Faith in their hearts and that converting of them was the adding of them to the Church This cannot be all for first Saul was converted and had faith wrought in his heart and yet he was not at the first received for a member of the Church at Hierusalem though he assayed to be joyned unto them till they were better satisfied in his spirituall estate by the testimony of Barnabas Act. 9. 26 27 28. And those strangers Isa 56. as was said before were joyned to the Lord by being converted and having Faith wrought in their hearts and yet they doe lament it with griefe that they were not joyned as members to the visible Church The Lord hath separated me from his people say they ver 3. The old saying is true concerning the visible Church There are many wolves within and many sheepe without Secondly Those that were joyned were beleevers before they joyned for it is said divers were
and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 5. 13. and to forgive and receive in Penitents 2 Cor. 2. 7. 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord. If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Satan and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14. 23. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord. Secondly If the Church should exercise any Act of Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the word of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not
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. Paâ—kâ—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 â—â— stored him to his sight could at the first but see men like trâ—… walking and afterward saw every man cleerly and thereforeâ—… is no good arguing to say these men have altered and correcâ—… 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 mâ—â—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 ceremâ—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 issâ—â— 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. Tâ— 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. Ansâ— Obj. 12. Answ * By Brownists and Separatists you are to understaÌ„d those of the riged Separation Reply Answ Obje 13. Answ Reply Answ