Church-government and church-covenant discussed, in an answer of the elders of the severall churches in New-England to two and thirty questions, sent over to them by divers ministers in England, to declare their judgments therein. Together with an apologie of the said elders in New-England for church-covenant, sent over in answer to Master Bernard in the yeare 1639. As also in an answer to nine positions about church-government. And now published for the satisfaction of all who desire resolution in those points. Mather, Richard, 1596-1669. 1643 Approx. 332 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A88943 Wing M1270 Thomason E106_8 Thomason E106_9 ESTC R18913 99860496 99860496 130517

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Early English books online. (EEBO-TCP ; phase 1, no. A88943) Transcribed from: (Early English Books Online ; image set 130517) Images scanned from microfilm: (Thomason Tracts ; 19:E106[8], 19:E106[9]) Church-government and church-covenant discussed, in an answer of the elders of the severall churches in New-England to two and thirty questions, sent over to them by divers ministers in England, to declare their judgments therein. Together with an apologie of the said elders in New-England for church-covenant, sent over in answer to Master Bernard in the yeare 1639. As also in an answer to nine positions about church-government. And now published for the satisfaction of all who desire resolution in those points. Mather, Richard, 1596-1669. Mather, Richard, 1596-1669. Apologie of the churches in New-England for church-covenant. Peters, Hugh, 1598-1660. Davenport, John, 1597-1670. [4], 84; [2], 46, [1], 50-78, [2] p. Printed by R.O. and G.D. [and T.P. and M.S.] for Benjamin Allen and are to be sold at his shop in Popes head-Ally, London : 1643. The first two parts were written by Richard Mather. Editor's note "To the reader" signed: H. Peter, i.e. Hugh Peters. In part a reply to: Ashe, Simeon. A letter of many ministers in old England, requesting the judgement of their reverend brethren in New England concerning nine positions. "An apologie of the churches in New-England for church-covenant" and "An answer of the elders of the severall churches in New-England unto Nine positions", the latter written by John Davenport, each have separate dated title page with "printed by T.P. and M.S. for Benjamin Allen" in imprint. "An apologie" begins new register and pagination and possibly was issued separately (cf. Wing M1267). The last leaf is blank. Annotation on Thomason copy: on t.p. of part 1: "June 15"; on t.p. of part 3: "June 15". Reproduction of the original in the British Library.

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eng Bernard, Richard, 1568-1641. Ashe, Simeon, d. 1662. -- Letter of many ministers in old England, requesting the judgement of their reverend brethren in New England concerning nine positions -- Controversial literature -- Early works to 1800. Church polity -- Early works to 1800. Congregational churches -- England -- Early works to 1800. Congregational churches -- Government -- Early works to 1800. 2007-03 Assigned for keying and markup 2007-04 Keyed and coded from ProQuest page images 2007-06 Sampled and proofread 2007-06 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

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-glut 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 th 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?

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 Ʋiſible Believers to bee within the Ʋiſible 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 particul 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 acco 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 Ʋiſible 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 Ʋiſible 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 f 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 obſer •• 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 the proper fruit and effect of the word Preached, by a Miniſter alone, and that by vertue of his Office alone, or that it is alike common to miniſters, and Lay perſons, ſo they be gifted to preach? 30. Whether all and every of your Churches (including Plimouth, &c.) do preciſely obſerve the ſame courſe both in Conſtitution and Government of themſelves? 31. VVhether would you permit any Companie of Miniſters and People (being otherwiſe in ſome meaſure approvable) to ſit downe by you, and ſet up and practiſe another forme of Diſcipline, enioying like libertie with your ſelves in the Commonwealth, and accepted as a ſiſter Church by the reſt of your Churches? 32. VVhether hold you it lawfull to uſe any ſet forms of Prayer in publique or private, as the Lords prayer and others, either made by himſelfe that uſeth the ſame, or elſe by ſome other man?
THE ANSWERS TO THE Aforegoing QUESTIONS. The firſt Queſtion Anſwered.

ALL the Engliſh and others alſo are freely admitted to be preſent in our Congregations, at the reading of the Scriptures, and expoſition thereof (which is wont alwayes to goe along therewith) at the preaching of the word, ſinging of Pſalmes, Prayers, Admitting of Members, and diſpencing of Cenſures; And many alſo are admitted to Church Communion, and ſo to partake in Church Ordinances and priviledges, as Sacraments, power of Election, Cenſures, &c. though many alſo there are who are not yet admitted to this Church Communion. But whether is the greater number, thoſe that are admitted hereunto, or thoſe that are not we cannot certainly tell? But in the Churches in the Bay, where moſt of us are beſt acquainted, we may truely ſay, that for the heads of Families, thoſe that are admitted are farre more in number then the other: beſides whom there are likewiſe ſundry children and Servants that are Admitted alſo. And for the Reaſon why many are not yet received to Church Communion, they are ſundry. 1. Many are not admitted becauſe they are not yet knowne. Every yeare hitherto God hath repleniſhed the Country with many new commers, and theſe at the firſt are not ſuddainly taken in, as Members of Churches, till by time there have been ſome triall of them, and better occaſion to know them what they are. Sometimes once a yeare there are in the Land many hundreds, and ſome thouſands of this ſort. 2. When by time they come to be knowne, many do appeare to be carnall, and give no Teſtimony of being Members of Chriſt, and therefore if they ſhould offer themſelves to be Members of Churches the Churches would not ſee Warrant to receive them, becauſe the Church is the body of Chriſt. 3. Some that are Godly do of their own accord for a time forbeare to offer themſelves, till they be better acquainted with the Church and Miniſtry where they intend to joyne, and with the wayes in which the Churches walke in this Country, and and till they be better informed what are the duties of Church Members. 4. Thoſe that are knowne to be Godly, are all admitted in ſome Church or other preſently, upon their own deſire, when they offer themſelves thereto: except any have given offence by walking (in any particular, in their Converſation) otherwiſe then becomes the Goſpell; and then ſuch are to give ſatisfaction to them to whom they have given offence, by acknowledgeing their offence, and ſhewing repentance for it, and then they are Admitted.

It is one thing what Churches ought to be by the appointmentTo. 2. of Jeſus Chriſt, another, what weakneſſe and ſwerving from his appointment, he may beare withall for a time, before he renounce and caſt off a People from being his Church. In reſpect of the former our Anſwer is, That when a Viſible Church is to be e rected planted or conſtituted, by the Appointment of Chriſt, it is neceſſary that the matter of it in regard of quality, ſhould be Saints by calling, Viſible Chriſtians and Believers, 1 Cor. 1. 2. Eph. 1. 1. And in reſpect of Quantity no more in number in the dayes of the New Teſtament, but ſo many as may meet in one Congregation. 1 Cor. 11. 20 & 14. 23. Acts 14. 27. & 15. 22 30. And the forme, a gathering together of theſe viſible Chriſtians, a combining and uniting of them into one body, by the bond of an holy Covenant, for which we refer you to the Apolgie of the Churches in N. E. ſent the laſt yeare in way of Anſwer to Mr. Bernard. For the latter we deny not, but viſible Churches rightly conſtituted at the firſt, may degenerate, and great corruptions may grow therein, both in reſpect of matter and forme, and likewiſe in reſpect of their walking and Adminiſtrations, and yet the Lord in his patience may beare long with them, before he give them a Bill of Divorce, and make them Lo-ammi, not a People; as the example of the Church of Iſrael in the old Teſtament. Of the Church of Corinth, the Churches of Galatia, the 7 Churches of Aſia, and others in the New Teſtament, doe abundantly manifeſt. But what degrees of corruption may be, before the ſoule as it were, and life, and being of a Church be deſtroyed, is hard for us preciſely and punctually to determine; or to ſay thus farre a Church may erre, and yet remaine a Church; but if it proceed any further, then it ceaſeth to be a Church any more; onely in the generall this we obſerve, the Lord doth not preſently caſt off a Church or give them a Bill of Divorce, no not for fundamentall errors in Doctrine, or Idolatry in Worſhip, or Tyranny in Government, till after obſtinate and rebellious rejection of Reformation, and the meanes thereof: for all theſe were found in the Church of Iſrael, when they crucified Chriſt, yet the Apoſtles rejected them not, till after the light of Grace offered, and blaſphemouſly rejected, Acts 13. 45, 46. But if your ſelves have ſo Studied this point, as to have ripened and formed thoughts therein, we ſhould gladly receive light from you.

We do not know any viſible Church of the N. T. properlyTo: 3. ſo called, but onely a particular Congregation; and therefore when this Queſtion in the firſt and laſt clauſe of it ſpeakes of Believers within the viſible Church, as Members thereof, although they be not Members of that particular Congregation, where for the preſent they reſide, nor of any other: this ſpeech ſeemes to us according to our apprehenſion to imply a contradiction. They that are within the viſible Church as Members thereof, muſt needs be Members of ſome particular Congregation, becauſe all viſible Churches are Congregationall, as Mr. Baine ſheweth at large from the Church of Antioch, Act. 14. 27. the Church at Corinth, 1 Cor. 11. & 14. and other examples and Reaſons with Anſwers to the objections to the contrary in his Dioceſ. Triall Queſt. 1. Whereto we referre you in this Point; neither is he alone in this Tenent, for Mr. Parker, and many other teach the ſame. Thoſe ſilenced and deprived Miniſters that wrote the Booke called, The Chriſtian and modeſt offer of Disputation, laying downe 16. Propoſitions which they offer to maintaine againſt the Prelats, give this for the fourth of them viz. There is no true viſible Church of Chriſt, but a particular ordinary Congregation onely.

Doubtleſſe every true viſible Church hath power from Chriſt to exerciſe Excommunication and other Ordinances of Chriſt, ſo that they proceed therein according to the Rules of the word, 1 Cor. 5. 4. 5. Mat. 18. 17. Now Dr. Whitakers ſheweth againſt Bellarmine, that Excommunication belongs not to the univerſall Church, but onely to a particular Congregation. Qui juſtè excommunicantur, ſaith he, co ſatanae traditos eſſe concedimu , non t men poſſe pr priem, D •• i eject s ex Eccleſia Catholica, Quia Excommunicatio non Catholica, ſed particularis Eccleſiae cenſura est. De Eccleſ. Qu. 1. c. 6. Wherefore if Excommunication which belongs to the viſible Church, belongeth to a particular Congregation, it followeth, that there is no viſible Church, but onely a particular Congregation. Secondly, As all viſible Believers are not without Chriſt, but in Chriſt, according as they are believers, ſo we eaſily grant; that thoſe without, of whom the Apoſtle ſpeakes, 1 Cor. 5. were unbelievers, Pagans, and Heathens, both without Chriſt, and alſo without the viſible Church. For thoſe that were in Chriſt, and believers in Him, were not wont to abſtaine from joyning to ſome particular Congregation or other; and ſo it come to paſſe, that as they were in Chriſt by their Faith, ſo by ſuch joyning they became alſo to be within the viſible Church. 3. But this we conceive is cleare alſo, that unleſſe Believers, be Members of this or that particular Congregation, to whoſe inſpection and Government they have commended themſelves in the Lord, they alſo in ſome reſpect may be ſaid to be without, that is without the juriſdiction and power of the viſible Church, and without right to the priviledges of it, as long as they continue in that State: for the Church hath nothing to do, either to diſpence cenſures and Church priviledges to Pagans, who are without all Churches, and without Chriſt alſo; or to ſuch Chriſtians, who though they are not without Chriſt, yet are not within any particular Church: for neither the Church, nor the Miniſters thereof may be 〈 in non-Latin alphabet 〉 . And though thoſe without of whom the Apoſtle ſpeakes, 1 Cor. 5. were Pagans and Heathens, both without Chriſt, and without the viſible Church alſo, yet when hee ſpeaketh of Judgeing, and ſaith they might judge them that are within, and not judge them that are without, hee muſt not be underſtood as if he meant it ſimply of being in Chriſt or without Chriſt, and no more then ſo, but alſo of being in that particular Congregation, and without it: for it is plaine, that thoſe that were in Chriſt, if they were not alſo within their particular Congregation, they had nothing to do to judge them; and thoſe that were within their particular Congregation, them they might judge, though they were not in Chriſt. 4. And that Church priviledges do not belong to Believers, as ſuch, but onely to ſuch as withall are Members of ſome particular Church: the Grounds and Reaſons in the Anſwer to the third and fourth Propoſition ſent the laſt yeare, do ſeeme to us to make manifeſt, whereto we do referre you, for further Anſwer to this Queſtion.

It is an opinion of the Anabaptiſts, that the Church isTo: 4. made by Baptiſme, and therefore when they conſtitute or erect a Church, they do it by being all of them Baptized, which was the manner of Mr. Smith, Mr. Helwis, and the reſt of that company when they ſet up their Church: The Papiſts alſo do imagine, that men enter into the Church by Baptiſme, and it is ſaid, that their Founts were ſet neere the doores of their Temples, to ſignifie mens entring into the Church by Baptiſme, and they thought themſelves to be chriſtened, or made chriſtian ſoules by being Baptized. But we do not believe that Baptiſme doth make men Members of the Church, nor that it is to be Adminiſtred to them that are without the Church, as the way and meanes to bring them in, but to them that are within the Church, as a ſeale to confirme the Covenant of God unto them. For

1. This is one point of the dignity and priviledge of the Church, that Baptiſme and all Church Ordinances are given and committed to it, as Circumciſion, and Church Ordinances were given and concredited to the Church of the Jewes, Ioh. 7. 22. Now if Baptiſme in its firſt being and inſtitution be given as a benefit and priviledge to the Church, then Baptiſme is not that which makes the Church; but the Church is preſuppoſed, and muſt be before it, for the dones, or perſons to whom a thing is given, muſt needs be before the gift that is given to them.

2. The nature and uſe of Baptiſme is to be a ſeale to confirme the Covenant of Grace between God and his Church, and the Members thereof, as circumciſion alſo was, Rom. 4. 11. Now a ſeale is not to make a thing that was not, but to confirme ſomething that was before; and ſo Baptiſme is not that which gives being to the Church, nor to the Covenant, but is for confirmation thereof. To bring in Baptiſme before the Covenant, and before the Church, with whom God makes the Covenant and then to bring in the Church afterwards, is to make Baptiſme a ſeale unto a Blanke, or to a falſhood. When the Jeſuits of Rhemes had ſaid that Chriſt ſent 12 Apoſtles to the Jewes to move them to penance, and ſo by Baptiſme to make them of his Church. And that Paul was ſent to the Gentiles to move them alſo to faith and penance, and by Baptiſme to make them of his Church. This ſaying of making men of the Church by Baptiſme, though uttered by them, as it were by the way, and not being the chiefe ſcope of their diſcourſe, yet ſeemed to Mr. Cartwright ſo erroneous and unſound, that hee would not let it paſſe without bearing ſpeciall witneſſe againſt the ſame. And therefore in oppoſition thereunto he hath theſe words, and in another Character for more conſpicuouſneſſe, viz. That Baptiſme makes not men of the Church, but ſealeth their incorporation into it, hath been declared afore. Argument of Acts 6. 1. And that Catechiſme which is commonly ſaid to be penned by our Reverend Brother Mr. Ball, or Mr. Nicholas, now with God, giving this for the definition of Baptiſme, that it is a Sacrament of our ingrafting into Chriſt, communion with him, and entrance into the Church, doth in the Expoſition plainely declare, that when they called Baptiſme a Sacrament of our entrance into the Church, they did not meane that Baptiſme made men Members of the Church, but ſignified and ſealed that they were Members afore: The ſeed of Abraham ſay they, Pag 144. Gal. 3. 7. or children of Chriſtian Parents are within the Covenant, are Chriſtians and Members of the Church, 1 Cor. 7. 14. Rom. 11. 16. Baptiſme therefore doth not make them Chriſtian ſoules, but doth ſolemnly ſignifie and Seale their ingrafting into Chriſt, and that communion which the Members of Chriſt have with him their head, and doth confirme, that they are acknowledged Members of the Church, and entred into it, 1 Pet. 3. 21.

3. The Lord hath had his Church when there was neither Baptiſme nor circumciſion, and therefore Baptiſme or circumciſion cannot be that which conſtitutes the Church. The Church is one and the ſame in eſſence from the begining of the world to the end thereof, viz. A company of People combined together by holy Covenant with God, and one with another, and this hath been before Baptiſme, and likewiſe before Circumciſion in the dayes of the Patriarks afore Abraham. Yea if Baptiſme now, or Circumciſion in former time did make men Members of the Church, then for forty yeares together there was no making Members of the Church, for ſo long circumciſion was diſcontinued, when Baptiſme was not yet inſtituted, Ioſſ. 5. 2, 3. &c. And ſo by this meanes all that Generation of the Iſraelites that were not circumciſed till their comming over Jordan unto Gilgall, ſhould have bin no Members of the Church afore that time of their circumciſion, which is contrary to the Scripture, which as it gives the name and title of a Church to the body of this people, when they were in the Wilderneſſe, Act. 7. 8. (and they were in the Wilderneſſe 40. yeares, in the latter parts of which time there were few left remaining that had beene circumciſed) ſo it witneſſeth that afore this time of their circumciſion they were in covenant with God and his Church, Deut. 29. 10, 11, 12. For that covenant was not made with their Fathers that came out of Egypt, and were circumciſed there, becauſe that generation was conſumed in the Wilderneſſe for their murmuring afore this time: but this covenant was made with the children, that as yet were uncircumciſed, and therefore it was not circumciſion that made men Members of the Church.

4. Baptiſme hath been Adminiſtred, and no Church nor Members made thereby, and men have been made Members of Churches and not then Baptiſed, but before. And therfore it is not Baptiſme that makes men Members of the Church, Jeruſalem and all Judea, and all the Region round about Jordan were Baptiſed of Iohn confeſsing their ſinnes, Mat. 3. 6. And Chriſt made and Baptiſed more Diſciples then Iohn, Ioh. 4. 1. And yet neither Chriſt nor John did make new Churches, nor gather men into them themſelves, both the one and the other living and dying Members of the Jewiſh Church, which was not yet diſſolved, untill upon their rejecting of Chriſt (not onely of his perſon upon the croſſe, but of his Goſpel in blaſpheming and perſecuting Grace offered them) the two ſtaves of beauty and bands were broken and cut aſſunder, whereby God did breake the Covenant that he had made with that People, and the Brotherhood between Juda and Iſrael, that is, he did un church them, Zach. 11. 10, 11. &c. to 15. So that here is Baptiſme Adminiſtred by John and Chriſt, and yet men not received thereby into the Church as Members, for they were Members long afore.

Againe, when any of thoſe of Jeruſalem, Judea, and the Region round about Jordan, that were Baptiſed of John, or any of thoſe, many more that were Baptiſed of Chriſt, were afterward joyned as Members to thoſe chriſtian Churches in Judea, Samaria, and Galile, Act. 9. 31. (As no doubt many of them were) they were not made Members of thoſe Chriſtian Churches by being Baptiſed, for they were Baptiſed long afore by John and Chriſt, ſo that thoſe men were Members of the Jewiſh Church, which was not yet diſſolved, and were Baptiſed afterward. And therefore it was not Baptiſme that made them members, either of the one Church or of the other.

5. There are ſundry inconveniences, which for ought we ſee will unavoidably follow, if we ſhall ſay that Baptiſme makes men members of the Church; For firſt, if Baptiſme be that which conſtituts the Church, then Baptiſme may be diſpenced by them that are no Miniſters, for extraordinary Miniſters, as Apoſtles, and ſuch like are now ceaſed; and ordinary Miniſters have no power to diſpence Baptiſme to any, but onely to them that are already members of the Church, ſeeing their Commiſsion and power is limited to the Church, and the flock of God over which the Holy Ghoſt hath made them overſeers, Acts 20. 28. Beſides, the Church is before the Miniſters, ſeeing the power of chooſing Miniſters is given by Chriſt unto the Church; and therfore if Baptiſme be that which makes the Church, then men muſt be Baptiſed afore there be Miniſters to Baptiſe them, and conſequently without Miniſters.

Secondly, if Baptiſme rightly for ſubſtance partaked, doth make men members of the viſible Church, then it will follow that Papiſts are members of the Church: for they have Baptiſme ſo farre right for ſubſtance, as that it needs not be repeated. But Mr. Perkins teacheth that this Baptiſme proves not the Church of Rome, of which all Papiſts are members, to be any true Church of God, and gives ſundry Reaſons for the ſame, in Anſwer to them, that from Baptiſme rightly for ſubſtance Adminiſtred in Popiſh Aſſemblies, would prove thoſe Aſſemblies to be true Churches: Expoſit. of Creede, in the Article, I believe the holy Catholique Church.

And ſurely for our parts, we doe not ſee how it will be avoyded, but if Baptiſme made men members of the viſible Church, either Papiſts are members of the viſible Church, and the Church of Rome, of which they are Members, a true viſible Church, or elſe we muſt renounce their Baptiſme as corrupt and falſe, even for the ſubſtance of it; and ſo all ſuch as ſhall be converted from amongſt them, muſt be Baptiſed againe, as not having had the ſubſtance of Baptiſme before: ſuch dangerous conſequences do follow from ſaying, that Baptiſme, rightly for ſubſtance partaked, doth make them that are ſo Baptiſed Members of the viſible Church.

If any ſhall ſay, Though Baptiſme do not make men Members of Object. the Church, yet it proves them to be Members as a cauſe, is proved by the effect, or an Antecedent by a conſequent: and therefore all Baptiſed Perſons ſhould be admitted to all Church priviledges as Members, whereever they become.

We Anſwer, that this will not hold neither, but ſuppoſeAnſw. a man have received Baptiſme as a Member of ſome viſible Church, which ought not to have been Adminiſtred to him, had he not been a member, yet this doth not prove him to be a member ſtill and ſo give him right to all Church Priviledges, though hee do remaine alwaies as a Baptiſed perſon; and the Reaſon is, becauſe his Baptiſme may remain, when his Church fellowſhip may be diſſolved, as that he can have no right to Sacraments thereby: the Church member-ſhip of a Baptiſed Perſon may be thus diſſolved by ſundry meanes. 1. By ſome ſentence of Excommunication juſtly paſſed againſt him for his 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 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 Chr . 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 and with To 5. & 6. their Parents, ſo as to be Admitted to all Church priviledges of which Infants are capable, as namely to Baptiſme; and therefore when Parents are once Admitted, their Children are thereupon Baptiſed, if they were not Baptiſed afore, as ſometimes it falls out. 2. But whether they ſhould thereupon be admitted to all other priviledges when they come to age, without any perſonall profeſsion of Faith, or entring into Church Covenant, is another Queſtion, of which by Reaſon of the Infancy of theſe Churches, we have had no occaſion yet to determine what to judge or practiſe one way or other. 3. But for the preſent this we would ſay; It ſeemes by thoſe words of your Parentheſis (being otherwiſe fit) you do acknowledge, that Children of Church Members are not to be admitted to Church priviledges, unleſſe they be fit, wherein we conſent with you as counting it altogether unſafe, that Idiots, Franticks, or perſons openly ungracious and prophane, ſhould be admitted to the Lords Table, though they were the Children of Church Members, and thence we may inferre the neceſſity of their perſonall profeſsion of their faith, when they come to yeares, and taking hold of Church-Covenant, whereby we meane onely a Renewing of Covenant, or a new profeſsing of their Intereſt in Gods Covenant, and walking according to it, when they ſhall be Adulti: for otherwiſe we do confeſſe, Children that are borne when their Parents are Church Members, are in Covenant with God even from their birth, Gen. 17. 7. 12. and their Baptiſme did ſeale it to them. But notwithſtanding their Birthright, we conceive there is a neceſsity of their perſonall profeſsion of Faith, and taking hold of Church-Covenant when they come to yeares (though you ſeeme to thinke it not needfull:) for without this it cannot ſo well be diſcerned; what fitneſſe is in them for the Lords Table and other Church priviledges, as by this meanes it might? And inaſmuch as entring into Church-Covenant is nothing elſe but a ſolemne promiſe to the Lord, before him and the Church, to walke in all ſuch wayes as the Goſpel requireth of Church Members, if they ſhall refuſe to make any ſuch promiſe, and ſhall be unable, or unwilling to make any profeſsion of their Faith, when it is required of them, this would be an evidence againſt them, of their unfitneſſe for Church priviledges, inaſmuch as they openly breake that Rule, 1 Pet. 3. 15. Be ready to give a Reaſon of the hope that is in you with meekneſſe and feare. What hope is there that they will examine themſelves when they eat of that Bread and drinke of that Cup, 1 Cor. 11. 28. Who when others do examine them they are unable or unwilling to give Anſwer? Or how ſhall we thinke that they will receive the Lords Supper worthily, or walke as becomes the Goſpel if they do refuſe to profeſſe or promiſe any ſuch matter? Wherefore in this Point we cannot but fully approve the practiſe of the Reformed Churches, among whom it is the manner as Zepporus writeth, to admit Children that were Baptiſed in their Infancy unto the Lords Table, by publique profeſsion of their Faith, and entring into Covenant, conſuetum eſt, ſaith he ut qui per aetatem, neque Doctrina Catechetica perfectum ad ſacram Coenam primum admittuntur, fidei confeſſionem coram tota Eccleſiâ publicè edant, &c. Polit. Ecleſ. l. 1. c. 14. p. 158. that is, The manner is, that they who by reaſon of age and perficiency in the Doctrine of Catechiſme are firſt Admitted to the Lords Supper, ſhould publiquely before the whole Church, make confeſsion of their Faith, being brought forth into the ſight of the Church by their Parents, or them that are inſtead of Parents, at the appointment of the Miniſter: and likewiſe ſhould promiſe and Covenant by the Grace of God to continue in that faith which they have confeſſed, and to leade their lives according to it: yea and moreover, to ſubject themſelves freely and willingly to the Diſcipline of the Church; theſe words we ſee are full and plaine, that Children are not in thoſe Churches received to the Lords Table without perſonall confeſſion of Faith, and entring into Covenant before.

4. But how long Children ſhould be counted under age, and whether Orphans are not to be admitted with their Guardians (which is your ſixt Quaery) we ſhould be willing to heare your judgement therein, as having of our ſelves hitherto had no occaſion to ſearch into thoſe Queſtions; onely this we thinke, that one certaine rule cannot be given for all, whereby to determine how long they are under age, but according as God gives experience and maturity of naturall underſtanding, and Spirituall; which he gives ſooner to ſome then unto others.

Such Children whoſe Father and Mother were neitherTo 7. of them Believers, and ſanctified, are counted by the Apoſtle (as it ſeemes to us) not faederally holy, but uncleane, what ever their other Anceſtors have been, 1 Cor. 7. 14. And therefore we Baptiſe them not. If you can give us a ſufficient Anſwer, to take us off from that Scripture, 1 Cor. 7. which ſeemes to limit this faederall ſanctity or holyneſſe to the Children whoſe next Parents one or both were Believers, we ſhould gladly hearken to you therein; but for the preſent, as we believe we ſpeake, and practiſe according to our light. And if we ſhould goe one degree beyond the next Parents, we ſee not but we may goe two, and if two, why not 3. 4 20, 100, or 1000? For where will you ſtop? And if we ſhall admit all Children to Baptiſme, whoſe Anceſtors within a thouſand Generations have been Believers, as ſome would have us, we might by this Reaſon Baptiſe the Children of Turkes, and of all the Indians, and Barbarians in the Country; for there is none of them but they have had ſome Believing Anceſtors within leſſe then a 1000. Generations, it being farre from ſo much ſince Noah and his Sonnes came forth out of the Arke.

We do believe that all Members of Churches ought to beTo 8. Saints, and faithfull in Chriſt Jeſus, Eph. 1. 1. 1 Cor. 1. 2. Col. 1. 2. Phil. 1. 1. and thereupon we count it our duty to uſe all lawfull and convenient meanes, whereby God may helpe us to diſcerne, whether thoſe that offer themſelves for Church Members, be perſons ſo qualified or no: and therefore firſt we heare them ſpeake concerning the Gift and Grace of Juſtifying Faith in their ſoules, and the manner of Gods dealing with them in working it in their hearts: which ſeemes to be your firſt particular in this Quaery. Secondly, we heare them ſpeake what they do believe concerning the Doctrine of Faith, ſo taking a tryall what meaſure they have of the good knowledge of the Lord, as knowing that without knowledge men cannot well Examine themſelves and diſcerne the Lords body, as Church Members ought to doe when they come to the Lords Table. And hereby alſo we would prevent (as the Lord ſhall helpe us) the creeping in of any into the Church 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 neceſſaryTo 9. to the Being of a true viſible Church in Generall: which being Anſwere ; 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 & Mo . 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 T 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 〈 in non-Latin alphabet 〉 , 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, 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 Children (as in Baptiſme they do) to continue therein, that ſuch Congregations are true Churches, notwithſtanding ſundry defects and dangerous corruptions found in them, wherein we follow the judgement of Calvin Inſtit. 4. 1. 9. 10. &c. W itaker, de notis ccleſiae cap. 17. and many other Divines of chiefe note: nor can we judge or ſpeake harſhly of the Wombes that bare us, nor of the paps which gave us ſuck.

Thirdly, But inaſmuch as grievous corruptions of latter yeares have greatly increaſed in ſome of thoſe Aſſemblies (as we heare) both in Doctrine, in Worſhip, and in the Government thereof, beſides thoſe that were when ſome of us were there, and in former Yeares: Therefore we are not without feare (and with griefe we ſpeake it) what things may come unto at length. If Corruptions ſhould ſtill increaſe and grow' they might come in time (if the Lord be not more mercifull) unto ſuch an height as unto obſtinacy in evill, and to wilifull rejection of Reformation, and the meanes thereof; and then you know it might be juſt with God to caſt off ſuch utterly, out of the account and number of his Churches; ſo as never to walke among them any more: which we heartily pray the Father of mercies to prevent that ſuch a day may never be: But if Epheſus repent not of her declinings, the Lord hath threatned that he will come unto her quickly, and remove her Candleſticke; that is, he will un-Church them, Rev. 2. 4, 5. and Lukewarme Laodicea ſhall be ſpewed out of his Mouth, Rev. 3. 16. And therefore it behoves ſuch of them to Repent, and Reform themſelves betime, leſt the Lord deale with them as he ha h done with others.

And it much concernes your ſelves (in hearty love and faithfullneſſe we ſpeake i , and ſo we deſire you wou d accept of it) it very much concernes you (deare Brethren) whil'ſt you live amongſt them, to beare faithfull witneſſe againſt the corruptions that are remaining in any of them, in reſpect of their Conſtitution, Worſhip, D ſcipline and Miniſterie, l ſt by any ſinnefull ſilence or ſlackneſſe of yours that ſhould blow the Trumpet and ſtand in the gap, the breach ſhould be made wider, and the iniquity increaſe; and leſt men ſhould flatter themſelves in their ſinnes, under the Name and Title of the true Church, as the Jewes thought themſelves ſecure becauſe of the Temple of the Lord, Jer. 7. 4.

4. Becauſe you would know not onelie whether we count thoſe Aſſemblies to b Churches, but what wee would doe for joining in Gods Worſhip in them, if occaſion ſerved thereunto: We Anſwer, that if we were in England, we ſhould willingly joine in ſome parts of Gods true Worſhip, and namely in hearing the Word, where it is truely Preached in ſundry Aſſemblies there; Yea though we doe not know them to bee Churches, or knew not what they were, whether true Churches or no? For ſome Worſhip, as Praier, and Preaching, and Hearing the Word, is not peculiar to Church Aſſemblies, but may be performed in other meetings. Mars-hill at Athens was no Church, nor the Priſon at Philippi, and yet the Word of GOD was Preached and heard lawfully w th good ſucceſſe in th ſe places, Act. 17. and Act. 16. How much more might it bee lawfull to heare the w rd in many Pariſh aſſemblies in England, in when gener lly there is a profeſſing of Chriſt; and in many of them: M n, Soul s that are ſincere and upright hearted Chriſtians, as any are this day upon the face of the Earth; and m ny Congregations indeed that are the true Churches of Jeſus Chriſt, See Mr. Robinſons Treatiſe of the lawfullneſſe of hearing the Miniſters in the Church of ENGLAND.

5. But why we durſt not partake in their preſcript Lyturgie, and ſuch Ordinances though true, as are adminiſtred therein; We gave you account the laſt Yeare, in Anſwer to the firſt and ſecond Poſition: As al o in an Anſwer to a Diſcourſe of that Subject, Penned by our Reverend Brother Mr. Ball. What we have done in our ignorance whil'ſt we lived amongſt you, wee have ſeene cauſe rather to bewaile it in our ſelves here, then to it in others there.

Our Anſwer to this Queſtion is this, 1. That we never yetTo 10. knew any to come from England in ſuch a manner as you do here deſcribe ( the things you mention may be taken conjunctim, and not ſeverally) viz: to be Men famouſly known to be godly, and to bring ſufficient Teſtimoniall thereof from others that are ſo knowne, and from the Congregation it ſelfe, whereof they were Members: We ſay we never yet knew any to come to us from thence in ſuch a manner, but one or other of the things here mentioned are wanting: and generally this is wanting in all of them, that they bring no Teſtimoniall from the Congregation it ſelfe: And therefore no marvell if they have not beene admitted (further then before hath been expreſſed in Anſwer to Queſt. 1.) to Church Ordinances with us, before they have joyned to one or other of our Churches; for though ſome that come over bee famouſly knowne to our ſelves to be Godly, or bring ſufficient Teſtimoniall with them from private Chriſtians, yet neither is our knowledge of them, nor Teſtimonal from p ivate Chriſtians ſufficient to give us Church-power over them, which wee had need to have, if we muſt diſpence the Ordinances of Church communion to them? though it be ſufficient to procure all due Reverent reſpect, and hearty love to them in the Lord.

2. If the things mentioned were all to be found, yet it w u d be alſo requiſite (if they would partake of Church Ordinances with us, and yet not joyne to any of our Churches) that w •• ſhould know the Congregation it ſelfe, from which they come, not onely to be a true Church, but alſo what manner of one it is: For ſuch perſons cannot communicate with us in Church Ordinances in their owne right; becauſe they joine not as Members in any of our Churches; but it muſt be in right of the Congregation in England, to which they doe belong, and by virtue of the communion of Churches, and ſo our admitting of them to communion with us in ſuch a manner, and upon ſuch terms, is not only an Act of Communion with the perſons themſelves, but alſo with the Congregation of which they are: Now as we cannot of Faith admit men to Church Ordinances, which we believe belong only to Church Members; unles we know the Congregation of which they are Members to be a true Church. So ſomtimes a Congregation may be ſo corrupt, that though it doe remain a true Church, yet for the corruption and impurities of it, it may be lawfull and neceſſary to withdraw communion from the ſame (for which Dr. Ames gives ſundry grounds and Reaſons, Caſ. Conſ. lib. c. 12. Q. 3. Reſp. 2.) or at leaſt to proteſt againſt ſome groſſe corruptions therein. In regard whereof we had need to have ſome knowledge and information what that Congregation is, with whom now we have Church communion; when in heir right wee admit m n into communion, that wee may know how to admit ſuch M n, and what to require from them more or l ſſe. And this together with that want of teſtimoniall from the congregation is one main Reaſon, why ſome few godly men that have come from England upon occaſion, not with purpoſe of continuance here, but of returning again ; have not beene received to Church Ordinances during thei abode in the Countrey (though this we may ſay alſo, that we know not of any ſuch that have requeſted to be received) whereas uch as have come in l ke manner from one C u ch to another m ngſt our ſelves, upon their requ ſt have been r ceived: the Reaſon ne ſay is, becauſe theſe Churc es are better knowne then the Pariſh Aſſemblies are.

3. But if men come from one Church in this Countrey to another with purpoſe there to ſtay, and not to returne to the Church from whence they came, (which is the manner of all, or the moſt that come from England) they are not rec ived into our Churches; but upon the very ſame tearmes, and in the ſame manner, as men are received that come from England; viz: upon perſonall profeſſion of their faith, and entring into Church Covenant, in that Church to which they now come (And the ſame we ſay of ſuch as come from any of the Churches in other Countries) and wherefore are they not received otherwiſe, becauſe we renounce the Church of which they were Members as no true Church? Not ſo, but becauſe wee believe in matter of Faith, (ſuch as is the admitting of Members) any true Church may erre: and there may now bee ſeene ſome unworthineſſe in the man which did not appeare when hee was admitted in the other Church: and therefore no reaſon that the Act of one Church in the admitting of Members or the like, ſhould bee a binding Rule unto another; for all Churches are left to their liberty to admit and receive ſuch into their Chu ch; as they ſhal find to be fit according to the Rule of the word, and to refuſe others, without reſpect of what they have bin before, whether Members of this Church, or that Church, or of any Church, or none: and therefore in this, our walking and practice, is alike towards one another, and towards others as it is towards yours. In which practiſe we are not alone, for the very ſame as Mr. Parker reporteth, is the manner of the Reformed Churches, amongſt whom, no man is admitted for a Member; but upon perſonall profeſſion of faith, and entring into Church covenant, though it may be he have formally beene admitted in the very ſame manner in the Church where he lived before, Polit. Eccleſ. l. 3. c. 16. 3. 4. p. 171.

If the ground of this Qu. were any doubt in your owne conſciencesTo 11. concerning your owne way, there were no fault in propounding ſuch a Qu. for further light and ſatisfaction, if wee were able to give it. Or if it did ari e from any unneceſſary intermedling of ours in your matters, ſo as to take on us to condemne or judge your preſent ſtanding, when we have no calling thereunto, there were then Reaſon why we ſhould give account of our owne doings or ſayings. But if it came from ſome men we ſhould looke at it as a tempting Queſtion, tending onely to make matter, and pick quarrells; and then we ſhould leave it to them that framed it, to conſider the ground of it; and to fr me their owne Anſwer to it. As for us, we have alwayes been ſlow and loth to judge or condemne your preſent ſtanding; remembring the ſaying of the Apoſtle, Who art thou that judgeſt another Mans Servant, he ſtandeth or falleth to his own Maſter, Rom. 14. 4. But now knowing you well (Reverend and Deare Brethren) and your integrity, we thinke wee may lawfully and ſafely Anſwer, and that wee would doe by promiſing a few diſtinctions, for explaining the Termes of the Queſtion.

1. Concerning the perſons in the Pariſh Aſſemblies, which may be meant of ſuch as the providence of God hath ſo diſpoſ d that they are free and at liberty: or of ſuch as are bound, and it may be not ſui juris, as Wives, Children under the government of Parents, Servants, Apprentices, Priſoners, Sickefolkes, &c.

2. Concerning the Pariſh Aſſemblies, which may bee meant either of ſuch as want the Preaching of the Word or Sacraments, or Diſcipline, or any other holy Ordinance of Chriſt, or have many Ordinances in them which are not of God, but of Men: or elſe it may be meant of ſome others, which in both reſpects are Reformed and pure, if there be any ſuch.

3. Concerning ſtanding in them, which may be meant onely of habitation, and dwelling upon Houſe or Land within the Precincts of the Pariſh; or elſe in conforming in judgement or practiſe to the corrupt Ecc eſiaſticall Ordinances uſed in thoſe Aſſemblies; and contenting themſelves therewith.

4. Concerning lawfull and ſafe; where ſafety may be meant either of ſafety from ſinne, or from danger by perſecution, theſe Diſtinctions wee judge neceſſary to bee premiſed, becauſe your Queſtion is, whether wee count your ſtanding in the Pariſh Aſſemblies lawfull and ſafe; or how farre it may be ſo? And ſo our Anſwer is in 3. Propoſitions.

1. Some Perſons, and namely thoſe that are not ſui juris, may lawfully and without ſinne; though it may bee not ſafely without danger of perſecution, continue ſuch ſtanding in the Pariſh Aſſemblies, as doe dwell within the Pr c •• cts of them, ſo long as they neither conforme themſelves to the corruptions of men by ſuch continuing of their ſtanding, nor live in the neglect or want of any Ordinance of CHRIST through their owne default.

2. Such ſtanding in the Pariſh Aſſemblies, where a man ſhall, and muſt conforme to the corruptions of men, in Doctrine or Worſhip; or the Government of the Chu ch, is not lawfull for any to be continued in.

3. To continue ſuch ſtanding in the Pariſh Aſſemblies, as to live in the want of any Ordinance of Chriſt is not lawfull, nor can be done ſafely without ſinne of them, to whom the providence of God doth open a doore of further enlargement.

The firſt of theſe Propoſitions wee ſuppoſe you doubt not of.

The ſecond is confirmed by many places of Scripture; and namely by ſuch as theſe. Though Iſrael play the Harlot, yet let not Iudah offend, and come not yee to Gilgall, nor go up to Bethaven, nor ſweare the Lord liveth: Ephraim is joyned to Idolls, let him alone, Hoſ, 4. 15. 17. Come out from among them, and be ye ſeparate ſaith the Lord, and touch no uncleane thing, and I will receive you, 2 Cor. 6. 17. Be not partaker of other Mens ſinnes, keep thy ſelfe pure, 1 Tim. 5. 22. Come out of her my People, that yee bee not partakers of her ſinnes, and that yee receive not of her Plagues, Rev. 18. 4. Have no fellowſhip with the unfruitfull works of darkeneſſe, but reprove them rather, Eph. 5. 11. Ephraim is oppreſſed and broken in judgment; becauſe he willingly walked after the Commandement, Hoſ. 5. 11. Wee ought to obey God rather then Men, Act. 4 19. and 5. 29. Jeroboam made Prieſts of the loweſt of the People, which were not of the ſonnes of Levi, and ordained a Feaſt in the fifteenth day of the Eigth Moneth, in the Month which he had deviſed of his w e heart, &c. and then the Levites left their Suburbs and their poſeſſions, and came to Iudah and Ieruſalem, for Ieroboam and his Sonnes had caſt them off from executing the Prieſts Office unto the Lord; and after them out of all the Tribes of Iſraell, ſuch as ſet their hearts to ſeek the Lord God of Iſrael, came to Ieruſalem to Sacrifice to the Lord God of their Fathers, 1 King. 12. 31 32 33. with 2 Chron. 11. 14. 16. Vpon theſe and ſuch like grounds of holy Scripture we are perſwaded that ſuch ſtanding in the Pariſh Aſſemblies, as this ſecond Propoſition mentions, is not lawfull for any to be continued in. And we hope, you doubt not of the truth of this ſecond Propoſition neither, though we are afraid that many Chriſtians, when it comes to practice, doe ſinfully pollute themſelves by partaking in the Ceremonies, and other corruptions in the prayers, in the Doctrine, and in the Miniſtery remaining in ſundry of thoſe Aſſemblies, whom it will bee your part whilſt you live among them faithfully and by all good meanes to inſtruct and teach, and exhort, to ſave themſelves from the corruptions and pollutions of the times and places wherin they live; as well in this particular of Church matters, and Gods Worſhip as in other things: Wherein wee wiſh with all our hearts that our ſelves when time was, had been more watchfull and faithfull to God and the ſoules of his People, then the beſt of us were: The Lord lay not our Ignorance to our charge.

The third Propoſition may bee made good ſundry wayes, 1. By precepts, wherin we are commanded to obſerve all things whatſoeuer Chriſt hath commanded, Mat. 28. 20. to ſeeke the Kingdom of God and his Righteouſneſſe, Mat. 6. 33. to yeild our ſelves unto the Lord, and to enter into his Sanctuary, 2 Chr. 30. 8. And therefore we may not pleaſe our ſelves to live in the neglect of any Ordinance which he hath inſtituted and appointed. 2. By examples, for the Spouſe of Chriſt will not reſt ſeeking her beloved untill ſhee finde him in the fulleſt manner, Cant. 1. 7, 8. and 3. 1, 2. &c. and the ſame minde was in David; as appeares by his heavy Lamentation, when he wanted the full fruition of Gods Ordinances, and his longings, and prayer to be reſtored thereto, Pſal. 63. and Pſal. 42. and 84. although he enjoyed Abiathar the High Prieſt, and the Ephod with him; and likewiſe Gad the Prophet, 1 Sam. 23. 6, 9, 10. &c. 1 Sam. 22. 5. when good Ezra in his journey from Babilon to Ieruſalem, viewing the People at the River Ahava found none of the Sonnes of Levi there, afore he would goe any further, he ſent unto Iddo a the place Ca iphia for Miniſters for the Houſe of God, Ezra 8. 15. 16. &c. And when being come to Ieruſalem they found by the law, that it was an Ordinance of God to dwell in Boothes, and keepe the Feaſt of Tabernacles in the ſeventh Month, they preſently ſet upon the practice thereof, in the appointed ſeaſon; when the like had not beene done in Iſrael, from the dayes o Ioſhua the ſon of Nun unto that day, Neh. 8. 14. &c. Yea, and our Lord Jeſus himſelfe, though ee had no need of Sacraments, to be to him any ſcale of Remiſſion or forgiveneſſe of ſinnes, yet in conſcience to the Ordinance of GOD, (that he might fullfill all righteouſneſſe, Mat. 3. 15) and for our example, did both obſerve the Paſſover, and likewiſe was Baptized, and did eat with his Diſciples at his laſt Supper. All which examples being written for our learning, doe ſhew us how farre wee ſhould bee from contenting our ſelves to live in the Voluntary want of any Ordinance and appointment of GOD.

3. There is none of the Ordinances of Chriſt, but they are needfull and very profitable in the right uſe of them to the ſoules of his Servants: And therefore they ſhould not be neglected. To thinke of any of them, as things that may well bee ſpared; and therefore to content our ſelves to be without them, is to call in queſtion the wiſdome of him that did appoint them, and to make our ſelves wiſer then God.

4. Our owne infirmities and Spirituall w nts are ſuch, as that wee have continuall need of all the holy meanes which the Lord hath appointed, for ſupplying what is wanting in us; for correcting what is amiſſe; and for our continuance and growth in grace. Hee is a proud man, and knowes not his own heart in any meaſure, who thinkes he may well be without any ſpirituall Inſtitution and Ordinance of Jeſus Chriſt. Upon theſe and ſuch like ground, we hold i not lawfull nor ſafe, for any Chriſtian that is free, to continue ſuch ſtanding in the Pariſh Aſſemblies where he cannot enjoy all the ſpiritual and holy Ordinances of Chriſt. And hereupon we do exhort you lovingly in the Lord, to take heed that this be not the ſinne of any of you, nor of any other, whom your example may embolden thereunto: For neceſſity is laid upon you, and upon all Chriſtians, by th ſe and ſuch like grounds of the holy word of the Lord; That neither you, nor others doe live in the voluntary want of any holy Ordinance of Chriſt Jeſus, but either et them up, and obſerve them in the places where you are; or elſe (if you bee free) to remove for the enjoyment of them, to ſome place where they may be had; and it may be of the two, rather this latter. For ſometimes i Iſrael Sacrifice to their God in the Land, they ſhall Sacrifice the abomination of the Egyptians to the Lord: And o ſay they, ſhall wee ſacrifice the abomination of the Egyptians before their eyes, and will they not ſtone us? It is better therefore in ſuch a caſe to goe into the Wilderneſſe, and to do it there, Exo. 8. 25. 26, 27. Hoſ. 2. 14. Mat. 10. 23.

As for that opinion that may be in the minds of ſome, that if any Obj: Ordinance of Goa be wanting, it is the ſinne of them that are in Authority, and they muſt anſwer for it? But the people of God may without ſinne, live in the want of ſuch Ordinances as Superiors provide not for them.

The Anſwer hereuntois, that indeed the Ordinances of GodAnſw: may more peaceably and quietly bee obſerved where the Commandement and countenance of Magiſtrates is afforded; for then is fullfilled the ſaying that is written, Kings ſhall bee thy nurſing Fathers, and Queens thy nurſing Mothers, Eſa. 49. 23. and doubtleſſe it is a great bleſſing, when God (that hath the hearts of Kings and Princes in his hands, Prov. 21. 1.) doth incline them to favour, and further the ſervice of the Houſe of GOD, as ſomtimes he doth, even when themſelves are Alients and Strangers. Cyrus, Darius, and Artaxerxes, gave great countenance and incouragement to the Jewes to build the Houſe of God, that they might offer ſacrifices of ſweet ſavour to the God of Heaven, and pray for the life of the King and of his Sonnes, Ezra 6. 8 9, 10. I which caſe good Ezra bleſſeth the Lord, that had put ſuch a thing into the Kings heart, to beautifie the Houſe of the God of Heaven, Ezra 7. 27. And therefore Kings and all in Authority, ſhould be prayed for, that we may lead a godly and peaceable life, in Godlineſſe and honeſty, 1 Tim. 2. 1, 2. Nevertheleſſe, the things that are ordained and commanded of GOD, the obſerving of them in a peaceable way (yeilding out reverence to all that are in Authority, and praying for them) this obſerving of the Ordinances of God cannot be unlawfull, for lack of the Commandement of Man, as appeares by the doctrine and pract ce of the Apoſtles, Act. 4. 19. & 5. 29. and the approved practiſe of Believers in their times, if they had neglected the Ordinances of God and namely Church Ordinances, till they had had the commandement of Magiſtrate therein, ſuch neglect would have beene their grievous ſinne, and for ought we know they might have lived and died without them, the Magiſtrates at that time be ng all either Heathens or Jewes, yet enemies; and if Church Communion and the exerciſe of ſuch Ordinances, as Chriſt hath appointed for his Churches, was lawfull, and needfull, and profitable, when Magiſtrates were enemies to the Goſpell; and bee not ſo when Magiſtrates doe profeſſe the Goſpell, we doe not ſee but Chriſtians may ſometimes be loſers by having Chriſtian Magiſtrates, and in worſe condition, then if they had none but profeſſed E emies. Beſides this, if Superiors ſhould neglect to provide bodily ſuſtenance for them that are under their charge; we doe not thinke that any Mans Conſcience would be ſo ſcrupulous, but hee would thinke it lawfull b y all good meanes to provide for himſelf in ſuch caſe, rather then to ſit ſtill and ſay, if I periſh for hunger, it is the ſinne of them that have Authority over mee, and they muſt anſwer for It: Neither can we tell how the Conſcience of any Chriſtian can excuſe himſelf, if he thinks no the Ordinances of Chriſt, as neceſſary for the good of his ſoule, as food is neceſſary for his temporall life; or doe not willingly in this ſpirituall hunger break through ſtone Walls as the Proverbe i , and runne from Sea to Sea to ſeeke God in his owne way, rather then to periſh without ſpirituall food, becauſe others provide not for him.

And this is our Anſwer to this eleventh Quere, concerning your ſtanding in the Pariſh Aſſemblies: which Anſwer of ours, and the exhortation therein, as we pray the Father of mercies to make effectuall by his bleſſing for thoſe good ends, which wee intend therein, ſo wee cannot in the ſame, but reflect upon our ſelves and our owne wayes in times paſt; as ſeeing not a little cauſe to judge our ſelves before the Lord, as long as wee live, for our ſinfull ignorance and negligence, when wee were in England, o obſerve and walke according to thoſe Rules of the Word, which now upon occaſion given by this Qu. wee doe commend to your ſelves and other Chriſtians. The Lord in mercy pardon our offences, and direct your ſelves and his ſervants in ur deare Native Countrey, both in remaining and removing to doe that which is pleaſing in his ſight.

Whereas this Qu. in the firſt clauſe and laſt but one comparedTo 12. together ſpeakes of Believers out of the Kingdome of GOD, and poſſibility of ſalvation, we conceive it is a contradiction, for thoſe that are true Believers, cannot be out of poſſibility of ſalva on, but poſſibly may, yea moſt undoubtedly ſhall bee ſaved, Joh. 3. 16. and 5. 24. the contrary whereof is to overthrow all the promiſes of the Goſpell, and with the Papiſts and Arminians to eſtabliſh falling from grace.

2. For that ſaying, Extra Eccleſiam non eſt ſalus, wee conceive it cannot be univerſally true, if it be meant of the viſible Church, which in the New-Teſtament is a particular Congregation; but onely being taken for the Church inviſible, or the Vniverſall Church, which is the whole company of the elect in Heaven, in Earth, and not yet borne, Ioh. 10. 16. and 17. 20. out of which elected Company there is not one that ſhall be ſaved, nor any of the elect neither, but in the way of Regeneration, Ioh 3. 3. but as for the Viſible, we believe the old ſaying is true, there are many Wolves within, and many Sheepe without, Joh. 10. 16. and therefore it cannot be univerſally true, that out of the Viſible Church there is no ſalvation: Inaſmuch as all Chriſts Sheepe ſhall be ſaved, Ioh. 10. 28. of whom yet notwithſtanding there are ſome not joyned to the Viſible Church: If the Thiefe that repented on the Croſſe was a Gentile, as it was poſſible he was; then hee was uncircumciſed, and then it will trouble a Man to tell of what Viſible Church he was: and yet there is no doubt but he was ſaved. The like may be ſaid of Iob and of his friends, of whoſe ſalvation we make no queſtion, and yet it is a great queſtion whether they were of any Viſible Church or no, inaſmuch as the Viſible Church in thoſe times ſeemed to be appropriated to the Houſe and poſterity of Abraham, Iſaac, and Iacob, of which line & race it cannot eaſily be proved that all theſe men did come, nor that they joined themſelves in Viſible fellowſhip with that Church. The Centurion, Mat. 8. 10. and the Woman of Canaan, Mat. 15. were both of them believers and ſaved, and yet it doth not appeare that they were members of the Viſible Church of the Iews, which was the only viſible Church of God in thoſe times.

Men of yeares ought to be believers, and ſo in the ſtate of Salvation afore they be joyned to the Viſible Church, and therefore there may be ſalvation out of that Church: For it is poſſible that ſuch an one as being a Believer is fit to bee joyned to the Church m y di and depart this life afore hee can bee joyned, as that good Emperour Valenti ian 2. died before hee could bee baptize . And for your ſelves if you ſhould thinke that Baptiſme makes men members of the Viſible Church; as is intimated in your fourth Queſtion: you may not then deny but there may be ſalvation out of the viſible Church: unleſſe you will ſay that there is no ſalvation without Baptiſme, which we believe is farre from you to imagine.

3. We doe hold that ſo; oft and ſo long as a believer doth not joyne himſelfe as a Member to ſome particular Congregation or other, ſo oft and ſo long: he is without the Church in the Apoſtles ſence, 1 Cor. 5. for the Church in the Apoſtles ſence, is a particular Congregation; for he writeth to, and of the Church at Corinth, which Church was a particular Congregation, 1 Cor. 5, 4, & 14. 23. & 11. 17. 20. and having power of judgeing her own Members (as all viſible Churches have) yet had no power of Judgeing any, but ſuch as were within that particular Congregation, as all them they had power to judge, whether they were believers in Chriſt or no. Mr. B i •• (as we ſaid before) is very large and cleare in proving this Poſition, that the Churches inſtituted by Chriſt and the Apoſtles, were only ſuch as might meet in one Congregation ordinarily, and anſwers many objections to the contrary, Di ceſ. tryal. Q. 1.

4. For the Queſtion it ſelfe, we hold that every believer (if poſſibly he can) is alwayes bound to joyne himſelfe as a Member to ſome particular Congregation or other; and yet not becauſe, elſe he is a Heathen and Publican, or out of poſſibilitie of ſalvation, as this Queſtion ſuggeſts, but upon other grounds.

1. Becauſe of the Commandment of God, Cant. 1. 8. Math. 6. 10. 33.

2. Becauſe willingly not to doe this is a ſecret diſparagement to the wiſdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promiſes of his gracions preſence to be with them and amongſt them, Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all theſe, if believers ſhould live and no joyne themſelves to ſome Church? Theſe priviledges and promiſes would in ſuch caſe be all in vain, and the mercy of God offered therin, unthankfully neglected.

Thirdly, voluntarily abſtaining from joyning to the Church is noted and condemned as a ſinne, Heb. 10. 25. and a ſigne of fearefull unbelievers, Act. 5. 13. of the reſt durſt no man joyne unto them.

Fourthly, good men in Scripture have been forward in practiſe this way, Iſay 2. 2, 3. Zach. 8. 23. Act. 2. 41, 42. and 9. 26. and have mourned with much bitterneſſe when they have been deprived of Liberty ſo to doe, Iſay 56. 3. and Pſ. 42. and 63. and 84.

Fiftly, this joyning is a part of that Order, and orderly walking which is required of believers, Col. 2. 5. 1 Cor. 14. 40.

Sixtly, If Believers doe neglect this joyning, it is not onely a wrong to themſelves, but alſo a great unkindneſſe to God: for if one believer may doe this, why not another, and if two why not three, foure &c. and if all believers ſhould doe thus, God ſhould have no viſible Churches upon Earth, unles he will acknowledge the Aſſemblies to be of unbelievers Churches: foras ſtones in the Mountains are not an houſe untill they be joyned together, though they be digged up out of the Quarry, and ſquared & hewn, and hereby are made fit to be joyned together, and ſo to become an houſe: ſo believers are not a Church till they be joyned in holy Covenant in ſome Congregation, though the worke, of Grace and Faith in their ſoules have made them fit, and meete to be a Church of God, which is the Houſe of the living God: or as the humane ſoule and body are not a man unleſſe they be united; ſo Chriſtian or believers are not a viſible Church without viſible union into ſome particular. Congregation. Mr. Perkins having ſaid that forth of the militant Church: there are no meanes of ſalvation, no preaching of Gods word, no invocation of Gods Name, no Sacraments, and therefore no Salvation; concludes with theſe words; For this cauſe every man muſt be admoniſhed evermore to joyn himſelfe to ſome particular Church, being a ſound Member of the Catholick Church, Expoſ. of Creed in the Article of the Church; and Doctor Ames gives 6. Reaſons, why every Chriſtian ſhould ioyne himſelfe to ſome particular Church or other Caſ. Conſ . L. 4. c. 24. Q. 1. and in another place he hath theſe words. Illi igitur qui occaſion •• habent adjungendi ſeſe Eccleſiae, & am negligunt, graviſsimè peccant, non tantum in Deum ratione Inſtitutionis, ſed etiam in ſuas proprias animas ratione benedictionis adjunctae, etſi obſtinatè perſiſtant in ipſa incu ia, quicquid alias profitentur, vix poſſunt haberi pro fidelibus Regnum Dei verè quaerentibus. Medul. Theol. l. 1. c. 32. Sect. 28.

Firſt, whereas this 13th. Queſtion ſpeakes of privateTo 13. and illiterate perſons into a Church Body combined, wee looke at this as an incongruous expreſſion, if not a contradiction. For a company ſo combined as to make a Church, are not fitly called private, (though they be illiterate in reſpect of humane learning) in as much as a Church or a Church-body, eſpecially in times and places of peace and liberty, is a publike Congregation and ſociety: and the acts of Communion which they have among themſelves (ſuch as is the election and depoſing of Miniſters, whereof the Queſtion makes mention) are not private acts but publike or people-like. Neither are literate or learned men therefore publike, becauſe they are indued with humane learning, unleſſe withall they be called to publike office or imployment in Church or Common-wealth: and therefore if illiterate be an exegeſis of private, we conceive that exegeſis is not good.

Secondly, whereas this Queſtion asketh Whether it be lawfull and convenient that ſuch a company ſhould themſelvs ordinarily examine elect, ordain and depoſe their owne Miniſters? if ordinarily be as much as frequently, we anſwer three things. Firſt, that if one Church doe frequently come to ſuch actions, that is, to take in and put out the ſame men, this is not without ſuſpition of much levity and raſhneſſe in the people, or unfaithfulneſſe or unworthy walking in the Miniſters, or both; and therefore ordinar ly, that is, frequent taking in and putting out againe in this manner, is as much as may be to be avoided. Secondly, when ſuch things doe often and frequently fall out, it is doubtleſſe a Judgement of God upon ſuch a people to have ſo many changes in their Miniſters; as was that of which it was ſaid, three ſhepheards have I cut off in one moneth, Zach. 11. 8. that People ſhould be ſo oft as ſheep having no Shepheard; for the tranſgreſsion of a land many are the Princes thereof, Pro. 28. 2. So in like ſort for the tranſgreſsions of a Church many are the Miniſters thereof; we meane, when they have many Miniſters, by the comming in and going out of the ſame men, or the removing of ſome and the taking in of others in their roome: for otherwiſe, it is a bleſsing of God, when a Church is furniſhed with variety of Miniſters at the ſame time, Acts 13. 1. & 21. 18. Phil. 1. 1. Thirdly, yet this word (ordinarily) doth ſeeme to imply, that in your judgement ſometimes this may be lawfull and convenient to be done; Now upon the ſame ground on which it may be done ſometimes, upon the ſame it may be done at other times, if there be juſt occaſion.

Thirdly, for the aſsiſtance of the Miniſters of other Churches, of which this Queſtion maketh mention, if this be onely by way of counſell or advice, we know nothing unlawfull or inconvenient in ſuch aſsiſtance, becauſe Churches are as Siſters one to another, Cant. 8. 8. And therefore it is our practice in ordination of Miniſters, as alſo in removall of them, to have ſuch aſsiſtance. But for authority and power, we know none that Miniſters have properly ſo called in any Congregation or Church, ſave that one, over which the Holy Ghoſt hath made them overſeers: and therefore we thinke it not lawfull nor convenient, when a Church is to ordaine Officers, to call in ſuch aſsiſtance (viz. by way of authority or power) of the Miniſters of other Churches.

Fourthly, we judge it lawfull and convenient that every Church of Chriſt (what ever their humane learning be, whether much or leſſe) ſhould elect and chooſe their Miniſters: God doth not (for ought we know) give this power of calling their owne Miniſters unto ſuch Churches as have many learned men in them, and deny it unto others; but gives it indifferently to every Church, as they are a Church, and ſo to one Church as much as to another. If we thought you doubted whether the power of calling Miniſters were given by Chriſt unto the Church, we might here alledge many Reaſons for it; but this being the conſtant judgement of the eminent Lights of this age, and the former who have been ſtudious of Reformation, wee muſt hope (till we hear to the contrary) that your ſelves do not differ from them in this point. As for us, thoſe grounds and reaſons from the holy Scripture which are alledged by 1 Calvin, 2 Zanchius, 3 Mr Cartwright, 4 Dr Ames, and (5) others doe ſatisfie us in this particular. (1) Institut 4. 3. 14. 15. (2) De redemp. in 4. praecep. p. 1015. 1016. &c. who alledgeth Bucer and Muſculus. (3) 1. Reply p. 44. &c. (4) M dul. Theol. l. 1. c. 21. Sect. 30 & caſ. conſc. lib. 4. c. 25. Q. 5. (5) Demoniſt. of diſc. c. 4.

Fifthly as for that objection which ſeemes to be implyed in the word illiterate, that it ſhould not be lawfull or convenient for a body to chooſe their owne Miniſters, becauſe they are illiterate, or want men of humane learning among them, wee further anſwere thereto; firſt, that among us when a company are to be combined into a Church-body, (as you ſpeake) there is uſually one or other among them who doe not want all humane learning but have been trained up in Univerſities and uſually have been Miniſters and Preachers of the Word in our native Countrey, and approved by the godly there; and are here by the company that doe ſo combine intended to be choſen afterwards for Paſtors or Teachers: and accordingly, after the Church is gathered, are in due time elected and ordained into their places. Secondly, but yet if there were none ſuch among them at their firſt combining and uniting, we doe not ſee how this could hinder them of liberty to chooſe Miniſters to themſelves afterward, when God ſhall ſend any to them that may be fit for the worke; becauſe this is a liberty that Chriſt hath purchaſed for them by his precious bloud, and they that are fit matter to bee combined into a Churchbody, are not ſo illiterate but they have learned the Doctrine of the holy Scripture in the fundamentall points thereof; they have learned to know the Lord and their owne hearts, they have learned Chriſt, the need they have of him, and of all the meanes of enjoying him, the worth that is in him, and the happineſſe laid up for them in him: and therefore they may not be reproached as illiterate or unworthy to chooſe their owne Miniſters: nay, they have the beſt learning, without which all other learning is but madneſſe and folly, and ſcience falſly ſo called, 1 Tim. 6. 20. and indeed of none account with God, nor available for direction and guidance in the affaires of the houſe of God, ſuch as is this election of Miniſters, nor for the ſalvation of the ſoule in another world, 1 Cor. 1. 19. 20. & 2. 14 Job 32. 8. 9. though it may be, and is very uſefull therewith. Thirdly, you know and (we doubt not) doe abhorre as much as wee the ſpirit of thoſe men that are proud of their owne learning, and vilified Believers in Chriſt for want thereof, ſaying, Doe any of the Rulers, or of the Phariſees believe in him? but this people which know not the Law are curſed, John 7. 47. 48. 49.

Firſt, a company of fourty perſons, or twenty, or leſſe, isTo 14. not ſuch a ſmall company, but they may be a Church properly and truely ſo called, if there be nothing againſt them but this, that ſuch a number may ſeeme not ſufficient: We do not finde that God doth any where ſay, they muſt be above fourty, or elſe they cannot be a Church; and therefore no mortall man can juſtly ſay it: Nay, rather that ſpeech of Chriſt, of two or three gathered together in his name, Matth. 18. 20. doth plainly imply that if there be a greater number then two or three, whom they being not ſatisfied in the anſwere of an offendor may appeale unto, and in ſo doing tell the Church, ſuch a ſmall number may be a Church, and may have the bleſsing of his preſence to be among them. Beſides, the time hath been, in the dayes of Adam and Noah, when there was not fourty perſons in the world, and yet Adams family in his time, and Noah in his, was in thoſe dayes a Church, if there was any Church on earth. And if Chriſt and his twelve Diſciples were the firſt Chriſtian Church, it is too much for any man to ſay, that twenty or fourty is ſuch a ſmall company that they cannot be a Church.

Secondly, for the matter of Government, there is a difference between ability and right: In reſpect of the former, in as much as ſome caſes are more difficult then others, and ſome Churches of leſſe ſpirituall abilities then others, and God doth not afford aſsiſtance and direction at ſome times ſo much as at others; therefore in ſuch caſes it is requiſite that Churches ſhould ſeeke for light, and counſell, and advice, from other Churches: as the Church at Antioch did ſend unto the Church at Ieruſalem in a Queſtion, which could not bee determined among themſelves, Act. 15. 2. But this is not becauſe they have no right, but when they are not able.

Thirdly, as for right let it be conſidered how the Church at Antioch did long endevour to have ended that matter amongſt themſelves, before they determined to ſend to Ieruſalem, verſ. 2. which ſhewes that they had power or right to have tranſacted that buſineſſe among themſelves, if ability had ſerved; or otherwiſe, that endevour had been ſinfull, as being a preſuming to doe that, whereunto they had no right. We conceive then that every Church, properly ſo called, though they be not above fourty, or twenty perſons, or ten, or the leaſt number that you mention, have right and power from Chriſt to tranſact all their owne Eccleſiaſticall buſineſſes among themſelves, if ſo be they be able, and 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 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 who 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, Syn 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 dep 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. 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 Chu 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 ccleſias initiò regi ſolitas eſſe à ſuis paſtoribus, ſic quidem ut nullis eſſent externis, aut Eccleſi s, aut Epiſcopis ſubditae, non Coloſſenſis, Ephaeſi ae, non Philippenſis, Theſſalonienſi, non h Romanae, non Romanae cuiquam, ſe 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 the Title of the 21. is, De paritate Eccleſiarum, where he openeth and explaineth, and by many Arguments and Teſtimonies confirmeth what we hold of the independency and paritie of Churches, to which learned diſcourſe of his, we referre you for further ſatisfaction in this point.

Wee doe believe that Chriſt hath ordained that thereTo 15. ſhould be a Presbytery or Elderſhip, 1 Tim. 4. 14. And that in every Church, it. 1 5. Acts 14. 23. 1 Cor. 12. 28. whoſe worke is to teach and rule the Church by the Word and lawes of Chriſt, 1 Tim. 5. 7 and unto whom ſo teaching and ruling all the people ought to be obedient and ſubmit themſelves, Heb. 13. 17. And therefore a Government meerly Popular or Democraticall (which Divines and Orthodox 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Writers doe ſo much condemne in Morillius, and ſuch like) is farre from the practice of theſe Churches, and we believe farre from the minde of Chriſt.

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

And elſe-where he counts it no Sacriledge for Members of the Church, though not in office, to handle thoſe keyes, Mat. 16. but rather a frivolous thing to thinke otherwiſe; Quaſi abſque ſacrilegio, ſaith he, tractare claves priva i nequeant, qui e •• s privatim tractare jubeatur. Quoties fratres ſuos admonere, conſolari, et aedificare. Imò ve ò eſt & publica clavium tractatio quam plebs Chriſtiana in unum coacta ſine ullo ſacrilegio miniſtrat, 1 Cor. 5. Polit. Eccleſ. l. 3. c. 2. p. 8. And yet this is not a ſingular conceit of his or ours, but the concurrent judgement of many worthy witneſſes of the truth in theſe latter dayes, who do with great conſent hold the Eccleſiaſticall government to be of a mixt form compounded of all three Eſtates, and that the people are not to be wholly excluded from having any thing to do therein. Si velimus Chriſtum ipſum respicere, fuit ſemper Eccleſiae Regimen monarchicum: Si Eccleſiae preſbyter s, qui in Doctrina et diſciplina ſuas partes agebant, Ariſtocraticum: ſi totum corpus Eccleſiae quatenus in Electione Epiſcoporum et preſbyterorum ſuffragia ferebat, it a tamen ut 〈 in non-Latin alphabet 〉 ſemper à preſbyteris ſervaretur, Democraticum: Sic partim Ariſtocritum partim Democraticum, partim etiam Monarchicum eſt, ſemper que fuit Eccleſiae Regimen, Whita. de pontif. Rom. Qu. 1. c. 1. ſect. 2. The Church (ſaith Mr. Cartwright) is governed with that kinde of Government, which the Philoſophers that write of the beſt Common-wealths affirme to be the beſt. For in reſpect of Chriſt the head it is a Monarchy, and in reſpect of the Ancients and Paſtors that Governe in Common and with like Authority among themſelves, it is an Ariſtocraty, or rule of the beſt men; and in reſpect that the people are not ſecluded, but have their intereſt in Church matters, it is a Democraty, or popular State, 1 Reply p. 51. And when Dr. Whitegift, from the Doctrine of the Authors of the Admonition would infer this conſequence, viz. that then the more that ruled the better eſtate it ſhould be, and ſo the popular ſtate ſhould be the beſt: In Anſwer hereunto he ſaith, I have ſpoken of this before, where I declared that the mixed eſtate is beſt, both by the example of the Kingdome of Chriſt, and alſo of this our Realme, pag. 181. 182. And againe, whereas Mr. Dr. ſaith, that Excommunication, and conſequently Abſolution or reſtoring to the Church again pertaineth only to the Miniſter: it remaineth that I ſhew that the Preſbytery or Elderſhip, and the whole Church alſo, hath intereſt in the excommunication, and conſequently in the abſolution or reſtoring unto the Church againe, p. 183. And againe, it is certaine Saint Paul did both underſtand and obſerve the rule of our Saviour Chriſt (viz. that rule, Mat. 18. Tell the Church) but he communicateth this power of Excommunication with the Church: and therefore it muſt needs be the meaning of our Saviour Chriſt, that the Excommunication ſhould be by many, and not by one, and by the Church, and not by the Miniſter of the Church alone, for hee biddeth the Church of Corinth twiſe in the firſt Epiſtle, once by a Metaphor, another time in plaine words, that they ſhould Excommunicate the Inceſtuous perſon. And in the 2d. Epiſtle, underſtanding of the Repentance of the man, he intreateth them that they would receive him again: And therfore conſidering that the Abſolution of the Excommunication doth pertain unto the Churches, it followeth that the excommunication doth in like manner appertainunto it, p. 184. And again that the Ancients had the ordering of theſe things, and that the peoples conſent was required, & that the Miniſters did not take upon them of their own Authority to Excommunicate, &c. It may appeare almoſt in every page of Cyprians Epiſtles. In Auguſtines time it appeareth alſo, that that conſent of the Church was required, p. 187.

To theſe may be added, Mr. Fenner, who ſpeaking of the Eccleſiaſticall Preſbytery, and of the buſineſſe which the Preſbytery is to deale in, which hee diſtinguiſheth into judiciarie, as deciding of doubts, and diſpencing of Cenſures. and extrajudiciary, as Election, Ordination &c. hath theſe words, Atque haec ſunt negotia quae praeſtari debent: In quibus per omnes Eccleſias ſumma Eccleſiaſtica poteſtas preſbyterio demandata eſt, ita tamen ut in his quae maximi ſunt momenti, et ad eccleſiae totius bonum velruinam maxime ſpectant, poſt 〈 in non-Latin alphabet 〉 ſuam de his captum conſilia Eccleſiae denunciantur, ut ſi quid habeant quod conſulant vel objiciant in •• edium proferant: poſtea, autem auditis et aſſentien ibus (niſi ad majorem Senatum negotium deferri fuerit, neceſſe ad turbas vita das ſive componendas, quod tum cum Major pars Eccleſiae diſſentit, faciendum eſt) decervenda et pro decretis Eccleſiis pro onenda ſunt, and then he declares what hee meanes by thoſe matters maxim momenti, viz. excommunication, abſolution, elections, and depoſings of Miniſters and ſuch like, Sacrae The. lib. 7. c 7. wherin he plainly ſheweth, that though the power of the Preſbytery be very great yet in things of greateſt moment, as Cenſures and Elections, the people if they have any thing to counſell or object, have liberty to bring it in; and afterwards matters are to be concluded when they have bin heard ſpeake, and have given their conſent, for which liberty and power of the people, he bringeth theſe Scriptures, 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. & 2 Cor. 1. 6. 7. Zanchius ſpeaking of that Queſtion, per quos exerceri debet excommunicatio, anſwers thus, nempe per Eccleſia , ſeu per miniſtros Eccleſiae nomine, eoque et cum conſenſu totius Eccleſiae Promiſſio illa, Quaecun que ligaveritis, ad totam Eccleſiam eſt facta, Ergo &c. Praeterea Apoſtolus hoc expreſſius declaravit, 1 Cor. 5. congregatis vobis, &c. alloquebatur autem totam Eccleſiam. Patres idem docent: Cyprianus ad Cornelium Rom. Epiſcopum ſeribit ſe multum laboraſſe apud plebem, ut par daretur lapſis p enitentibus: Si ergo non erat unius Epiſcopi cum ſuo Preſbyterio ſolvere quempiam, ſed requirebatur plebis eoque totius Eccleſiae conſenſus: Ergo neque ligari quiſpiam poterat, id eſt Excommunicari, ſine totius Eccleſiae conſenſu. Auguſtinus etiam contra Donatiſtas ait, ſuperſedendum eſſe excommunicatione Quando tota plebs laborant eodem merbo, Quid ita? cauſam adfert, Quia inquit, non aſſentientur excommunicationi. &c. Satis aperte docet tunc temporis non ſolitum fuiſſe excommunicationem ferri in Quempiam ſine totius Eccleſiae conſenſu; et ratio eſt in promptu, Quae enim adomnes pertinent eum conſenſu omnium fieri debent: Ergo ſine totius Eccleſiae conſenſu excommunicari nemo debet. And then comparing the Government of the Church, to the Roman Common-wealth which had the Dictators, the Senate and the Quirites, and ſhewing that the Church government in reſpect of Chriſt is a Monarchy, in reſpect of the Preſbyters an Ariſtocratie, and in reſpect of the people a Democratie, he concludes thus, In rebus igitur graviſſimis, quae ad totum corpus pertinent, uti eſt Excommunicatio, ſine conſenſu et authoritate totius Eccleſiae nihil fieri debet, de Redempt, in prae c. 4. pag. 983. &c. Calvins words are theſe, Cyprianus cum meminit per quos ſuo tempore exerceretur (viz. poteſtas juriſdictionis) adjungere ſolet totum Clerum Epiſcopo, ſed. libi quoque demonſtrat, ſic praefuiſſe clerum ipſum, ut plebs inter m à cognitione non excluderetur, ſic enim ſcribit; Ab initio Epiſcopatus mei ſtatui ſine Cleri conſilio & plebis conſenſu nihil agere, Instit. 1. 4. c. 11. Sect. 6. And againe, Hoc addo, illam eſſe legitimam in excommunicando homine progreſſionem quam demonſtrat Paulus, ſi non ſoli Seniores ſeorſim id faciant, ſed conſcia & approbante Eccleſia, in eum ſcilicet modum, ut plebis multitudo non regat actionem, ſed obſervet, ut teſtis & cuſtos, ne quid per libidinem à paucis geratur, Inſtit. l. 4. c. 12. Sect. 7. Thoſe Miniſters that penned the Chriſtian and modeſt offer of diſputation, doe ſay, That the Paſtor and Elders that exerciſe Eccleſiaſticall Juriſdiction, ought not to performe any maine and materiall Eccleſiaſticall act, without the free conſent of the congregation, in Propoſ. 8.

The Refuter of Doctor Downams Sermon for the ſuperiority of Dioceſan Biſhops, is plaine and full alſo in this point, in Part 2. of his reply p. 104 105, 106. where anſwering Doctor Downam, that counted it ſchiſmaticall novelty, that the forme of the Church Government ſhould be holden in part to be Democrattcall, and that his Refuter for ſo holding was a Browniſt or Anabaptiſt; he not onely proves the power of the people from the Scripture, and delivers his owne judgement, that the Eccleſiaſticall Government is of a mixt forme, compounded of all three Eſtates; but for the ſame tenent, and that the Church government is in part Democraticall or popular, he alledgeth the teſtimonies of the Centuries, of Illyricus, of Doctor Fulke. Doctor Willet, Cyprian, Auguſtine, P. Martyr, Dr Whitaker, and others: Maſter Baines his judgement we heard before in the former Queſtion. Vrſinus ſpeaking of that Queſtion. Quibus commiſſa est poteſtas clavium hath theſe words: Quibus denunciatio verbi divini delegata eſt, iiſdem & poteſtas illa clavium; quae verò denunciatio fit in Eccleſiaſtica diſciplina eſt totius Eccleſie, ad totam enim Eccleſiam pertinet diſciplina & juriſdictio ſpiritualis, ſed alio modo fit illa denunciatio in verbi divini miniſterio, quam in Eccleſiae judicio. And then telling how this denunciation is done in the Miniſtery, and by the Miniſters of the Word, he comes to declare how it is done in Church cenſures: In Eccleſiaſtico judicio (ſaith he) gratiae & irae Dei non fit denunciati. ab uno aliquo privatim ſed à tota Eccleſia aut nomine totius Eccleſiae' ab its qui ad hoc delecti ſunt communi omnium conſenſu. And a little after anſwering objections brought againſt the uſe of Excommunication, he hath theſe words: Poteſt concedi quod Chriſtus non intelligat Presbyterium (viz. in that place Matth. 18. Tell the Church) ſed propriè ſumat vocabulum Eccleſiae ante Chriſtum Jdaicae , poſt Chriſtum Chriſtianae: Sed in Eccleſiae juriſdictione oportet aliquem eſſe ordinem, aliquos oportet eſſe conſtitutos ab Eccleſia, alioquin eſſet 〈 in non-Latin alphabet 〉 . And ſpeaking of that Queſtion, Quis ordo ſervari debeat in exercenda clavium poteſtate (he ſaith) principalis pars in excommunicatione eſt denunciatio, qua &c. atque haec denunciatio qua quis excommunicatur non eſt penes Miniſtrum Eccleſiae, ſed penes ipſam Eccleſiam, & ejus nomine fit, quia mandatum hoc à Chriſto datum eſt Eccleſiae; nam ipſe ait expreſsè, Dic Eccleſiae. And finally, ſpeaking of abuſes to be avoided, and cautions to be obſerved in Excommunication, he hath ſuch words in the fourth Propoſition, or Rule there annext, as doe declare it to be his judgement that if Excommunication ſhould be paſſed by a few, without the conſent of the whole Church, ſuch proceedings would be both Oligarchy and Tyranny: Attentem expendatum (ſaith he) à toto Presbyterio, probetur ab Eccleſia, non ſuſcipiatur privat â authoritate, ne miniſterium Eccleſiae convertatur in 〈 in non-Latin alphabet 〉 & Tyrannidem, in his Comment upon the Catechiſme, in the place De clavibus regni coelorum.

Pareus delivering certaine poriſmata or, concluſions concerning Excommunication, hath this for the fifth of them, Quòd excommunicandi poteſtas non fit penes unum Epiſcopum, vel paucos paſtores, ſed penes Eccleſiam; proindelicet paſtores & presbyteri ordinis cau â primas habeant partes circa cenſuras Eccleſiaſticas, & per eos h adminiſtrentur; quod tamen citra conſenſum Eccleſiae paſtores ad excluſionem proced re non debeant, alibi demonſtravimus in 1 Cor. 5. And a little after, anſwering Stapletons objections that would have the power of Excommunication to be in the Biſhop alone he brings in the caſe of Cyprian, who could not abſolve the Lapſi without the people: Cyprianus (ſaith hee) ad Cornelium Romanum Epiſcopum ſcribit ſ multum apua plebem laboraſſe ut pax daretur lapſis, quam ſi per ſe dare potuiſſet, non erat cur adeo in perſuadenda plebe ſe fatigaſſet. So that in the judgement of Pareus and Cyprian all power of Church government was not in the Presbyters, but ſome power was in the people.

Muſculus, although he thinke there be little uſe of Excommunication and Church diſcipline, where there is a Chriſtian Magiſtrate, yet when it is to be uſed, he would not have the people excluded from having any hand therein, as may appeare by thoſe words of his, where he ſpeakes De diſciplina Eccleſiaſtica: Hiſce de rebus non conſtituet Miniſter ſuo proprio arbitratu, ſed erit ad inſtitutionem earum director, & adhibebit ſuffragia & conſenſum ſue plebis, ne quicquam invitae Eccleſie imponatur. Denique curabit ut plebs ipſa viros graves, timentes Dei, ac boni teſtimonii deligat, quorum curâ & vigilantiâ diſciplina Eccleſiaſtica adminiſtratur, & ſi quid gravioris momenti accidat, ad ipſam Eccleſiam referatur: Loc. com. de Miniſtris verbi Dei, in tit. de poteſtate Miniſtrorum p. 377. And afterward, in the latter end of that place, comming to ſpeake of the depoſing of unworthy Miniſters, he hath theſe words: Quaeritur hic per quos diſciplina ista adminiſtrari debeat? Reſpondeo, 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 Eccleſi 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 manda ae Rectoribus ſuis Eccleſi , 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 thers alſo, whom now we ſpare to alledge, intending onely heſe few for a taſte inſtead of many.

2. And therefore when this Queſtion demandeth whe 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 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, 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 authority as the Kings and Princes of the earth doe, Matth. 20. 25, 26. Luk. 22. 25, 26. They are not ſo to rule, as to doe what themſelves pleaſe, but they muſt do whatſoever Chriſt hath commanded, Mat. 28. 20. Mr. Baine ſheweth from theſe words there are diverſities of Miniſteries, but one Lord, 1 Cor. 12. 5. That it is contrary to the Scripture that there ſhould be in the Church more Lords then one: (and ſaith he) look as great Lords have in their Houſes Miniſters of more and leſſe honour, from the Steward to the Scullery, but no Lord-like or Maſterlike power in any beſides themſelves: So is it with Chriſt and his Church, which is the Houſe of God, wherein hee is the Lord, Apoſtles and others having more or leſſe honourable ſervices, but no Maſterlike power over the meaneſt of their fellow ſervants: On Epheſ. 1. 22. p. 395. and elſewhere he ſaith, no Miniſter of the Word hath any power but Miniſteriall in the Church, the power of the Apoſtles themſelves and Evangeliſts is called 〈 in non-Latin alphabet 〉 , Acts 20. 2 Tim. 4. Yea ſuch a ſervice as doth make the Miniſters having it ſo ſervants, that they are no way Lords; many Miniſters, one Lord; we preach Chriſt Ieſus the Lord; our ſelves your ſervants for Ieſus ſake, Dioceſ. Tryall. Q. 2. p. 74. The Elders are to rule as Stewards, Mat. 24. 45. Luke 12. 42. As Shepheards, Act. 20. 28. As Captaines, guides, leaders or overſeers, by going before the People, and ſhewing them the word and way of the Lord, 1 Tim. 3. 1. 5. & 5. 17. 1 Theſ. 5. 12. H b. 13. 17.

2. How they rule more then the reſt of the Congregation do? Whereto the Anſwer is, that this is more then the reſt of the Congregation doe in theſe acts, even as acting is more then conſenting, and as it is more to be a Steward over of the Houſe then one of the houſehold, or to be a guide or leader, then to be guided or led.

3. Over whom they doe rule? even over the whole Church in generall, and every Member in particular, even all the flocke over which the Holy Ghoſt hath made them overſeers, Act. 20. 28. 1 Pet. 3. 2.

The rule is expreſſe and plaine that women ought not toTo 16. ſpeake in the Church, but to be in ſilence, 1 Cor. 14. 34. 1 Tim. 2 11, 12. And therefore they ought not to vote in Church matters; beſides voting imports ſome kind of government, and authority and power: now it is not government and authority, but ſubjection and obedience which belongs unto women, by the rule, and ſo is the practice of women amongſt us.

Church matters ought not to be determined meerly byTo 17. multitude or plurality of Votes, but by rules from the word of Chriſt, whoſe will (and not the will either of the Major, or Minor part of men,) is the onely rule and Law for Churches, Iam. 4. 12. Iſa. 33. 22. Mat. 23. 8, 9. Exod. 23. 2. 21. 22. For our practice among us, the Major part of the Church, yea uſually the whole Church doth conſent and agree in one minde, and one judgement, and ſo gives a joint unanimus Vote; and the rule requires it ſhould be ſo Rom. 15. 6. and the example of the Primitive Apoſtolike Churches, where things were carried (nor meerly by the Major or Minor part, the reſt diſſenting, but) 〈 in non-Latin alphabet 〉 , or with one accord. Act. 1. 14. & . 46 & 4. 24. & . 12. & 15. 25. So that in this ſence, matters with us are carried according to the Vote of the Major part, that is, with the joint conſent of the whole Church, but yet becauſe it is the minde of Chriſt. But it may be your meaning is in this Queſtion to take it for granted that the Churches will be divided in their Votes, and to know what courſe we take at ſuch times: But if Churches lay aſide their owne affections, and give attendance to the rule, and be (as all Churches ought to be) men of humble ſpirits, and ſincere, and withall depend on Chriſt their head and King for guidance, in their worke, we know no neceſsity of ſuch a ſuppoſall, that they muſt needs be divided in their votes, eſpecially conſidering what promiſes he hath made unto his Church, of godly concord and agreement among themſelves, and of his owne gracious preſence in the midſt of them, Ier. 32. 39. Zeph. 3. 9. Mat. 18. 20. which promifes we believe are not in vaine. Nevertheleſſe, we deny not but through the corruptions & diſtempers of men, ſome diſſention may ariſe for a time in a true Church, as it was in the Church at Corinth: and if any ſuch thing fall out among us (which we bleſſe God is not often) then before matters be put to the vote, our courſe of proceeding is after this manner. If the Elders and Major part of the Church conſent in one concluſion, yet if any brother diſſent, he is patiently heard, and his alledgements of Scripture or good reaſons are duely weighed: If it appeare that his judgement is according to the rule, the whole Church will readily yeeld, though before they were otherwiſe minded. But if it appeare they who diſſent from the Major part, are factiouſly or partially carried, the reſt labour to convince them of their error by the rule, if they yeeld, the conſent of all comfortably concurreth in the matter; if they ſtill continue obſtinate, they are admoniſhed, and ſo ſtanding under cenſure, their vote is nullified. If they without obſtinate oppoſition of the reſt, doe diſſent ſtill, yet referre the matter to the judgement of the Major part of the body they are not wont to proceed to ſentence (if the matter be weighty as in Excommunication) till the reaſons on both ſides have bin duly pondered, and all brotherly means have been uſed for mutuall information and conviction. If the difference ſtill continue the ſentence (if the matter be weighty) is ſtill demurred, even till other Churches have been conſulted with, who in ſuch a caſe will ſend their Elders to communicate their apprehenſions and light, which they do not pro imperio, binding the Church to reſt in their dictates but by propounding their grounds from the Scripture. Theſe courſes with Gods preſence and bleſsing (which uſually accompanieth his Ordinance) faithfully taken and followed, will prevaile either to ſettle one unanimous conſent in the thing or at leaſt to preſerve peace in the Church by the diſſentors ſubmiſsion to the judgement of the Major part, though they ſee not light ſufficient to warrant them to act in the buſineſſe: Such ſubjection is according to the rule, Epheſ. 5. 21. 1 Pet. 5. 5. If the Church or the Elders ſhould refuſe the teſtimony of other Churches according to God, they will (after brotherly admonition and due patient waiting) deny them the right hand of fellowſhip, till they ſhall give better evidence of their ſubjection to the Goſpel of Chriſt. But thanks be to God we never had occaſion of ſuch withdrawing communion of one Church from 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,To 18. 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 a 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 C 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 of themſelves. And Maſter Parker in the ſame place afore alledged in the page immediately precedent, clearly ſheweth againſt Doctor Downham, Doctor Sutcliffe, and others, that thoſe particular Congregations which have Presbyters of their owne, with power within themſelves, are the moſt perfect, and are preciſely formed juxta formam illam quae in verbo patefacta eſt, according to that forme which is revealed in the Word; whereas others which have not the like are more defective and imperfect. And if this be ſo, then to binde Churches to do no weighty matters without the counſell and conſent of Claſſes, were to blinde them to bee imperfect. And for Synods, if they have ſuch power that their determination ſhall binde the Churches to obedience (as you ſpeake) it is more then we yet underſtand. Indeed Bellarmine makes Biſhops in a Councell or Synod to be Judges; and that ſtandum ſit corum ſententiae, quia ipſi ſic statuerunt, quomodo ſtatur ſententia Praetoris in cauſis politicis; that is, either to obey or ſuffer: de Concil. & Eccleſ. l. 1. c. 18. But the Orthodoxe Writers do not conſent to him therein; for in their judgement the ſentence of a Councell or Synod is onely inquiſitio quaedam & dictio ſententiae miniſtrato ia & limitata, ita ut tantum valeat decretum Concilii quantum valeat ejus ratio, as Doctor Ames hath it in his Bellarminus enervatus, upon that place of Bellarmine: that is, The ſentence of a Synod is onely a certaine enquiring and giving of ſentence by way of Miniſtery, and with limitation; ſo that the decree of the Councell hath ſo much force as there is force in the reaſon of it. And Junius expreſſeth it thus; Sententia Concilii per ſe ipſam ſuaſionis non coactionis eſt judicium miniſteriale, non authoritatem, per ſe neceſſitatemque adferens, Animadverſ. upon Bellarmine in that place: that is, The ſentence of a Councell is of it ſelfe onely of advice, not of compulſion or conſtraint, and brings with it a judgement miniſteriall, not authority of it ſelfe nor neceſsity; whereunto we doe wholly conſent. As for that clauſe in this Queſtion, That the determination of a Synod ſhould binde if not to obedience, yet to peaceable ſuffering, we know not what ſufferings thoſe ſhould be: for puniſhments in Purſe or Perſon, in reſpect of the body or outward man, are not to be inflicted by Synods, but by civill Magiſtrates; and Church-cenſures of Excommunication, or the like, belong to the particular Church of which an offendor is a member, out of the communion whereof a man cannot be caſt, but onely by his owne Church.

Onely Chriſt hath Authority to make Lawes for the governmentTo 19 of each particular Church, and the Members thereof, and h s lawes doe oblige all the Members, and may not be omitted without ſinne, Jam. 4. 12. Jſa. 33. 22. Mat. 23. 8, 9 10. ct. 3. 23. But for particular Churches, they have no power to make Lawes for themſelves or their Members, but to obſerve and ſee all their Members obſerve thoſe Laws which Chriſt hath given and commanded Mat. 28. 20. Deu . 33. 3. Iohn 10. 27. If any Church ſhall preſume further, they goe beyond their Commiſsion, and in ſuch caſe their Eccleſiaſticall Lawes may be omitted without ſinne, nay it would be ſinne to be ſubject to them Col. 2. 20. To walke after them, Hoſ. 5. 11. to be ſuch ſervants of men as not to ſtand faſt in the liberty wherewith Chriſt hath made us free, 1. or. 7. 23. Gal. 5. 1.

The outward calling of a Miniſter conſiſteth properlyTo 20. and eſſentially in election by the people, as Doctor mes ſheweth, Caſ. Conſ. l. 4. c. 25. Q. 6. And this election is ſo eſſentiall, that without it the Miniſters calling (if you ſpeak of an ordinary Church officer) is a nullity; And therefore Mornay, that learned noble man of France, approveth that ſaying of Chryſoſtome, election by the people is ſo neceſſary, as that without it there is neither Altar, nor Church, nor Prieſt-hood, where (omitting other things) it appeares to be their judgement, that without election by the people, the Miniſtery is void; And Mornay addeth of his owne, concerning the Biſhops amongſt the Papiſts, that they were nullá plane 〈 in non-Latin alphabet 〉 , nulla proinde, 〈 in non-Latin alphabet 〉 , for the one preſuppoſed the other, no Impoſition ſeeing without election, in his booke of the Church, c. 11. p. 375. Yet ſometimes the peoples acceptance and approbation afterward may ſupply the want of election at the firſt, as Iacobs after conſent and acceptance of Lea, made her to be his wife, though hee choſe her not at the firſt. And by this we hold the calling of many Miniſters in England may be excuſed, who at firſt came into their places without the conſent of the people.

If ordination by impoſition of hands, were of the eſſence of a Miniſters calling then in thoſe Churches, where ſuch ordination is not uſed, their Miniſters ſhould want a lawfull calling, which were an hard ſentence againſt many Miniſters in Scotland, where (as is reported) this ordination is not thought neceſſary, and therefore uſed or omitted indifferently. Wee looke at Ordination by Impoſition of hands, as a ſolemne inveſting of men into their places, whereto they have right and calling by election, like to the inauguration of a Magiſtrate in the Common-wealth, yet neceſſary by divine Inſtitution. 1 Tim. 4. 14. But not ſo neceſſary as if the Miniſters calling were a nullity without it. Eſſentia ipſa vocationis, in electione legitima conſiſtit; Ordinatio pendet ab electione, ſicut Coronatio Principi , aut Magiſtratus inauguratio, ab electione, ſucceſſione, aut aequivalente aliqua conſtitutione. Ames Bellarm. enervat. Lib. 3. de clericis, c. 2. Sect. 3. That is, the eſſence of a Miniſters calling conſiſts in lawfull election, Ordination depends upon Election, as the Coronation of a Prince, or the Inauguration of a Magiſtrate, depends upon Election, Succeſsion, or ſome other Conſtitution aequivalent. And againe, Ritus impoſitionis manuum non eſt abſolute neceſſarius ad eſſe Paſtoris, non magis quam Coronatio ad eſſe Regis, aut celebratio nuptiarum ad earum eſſe. ſect. 10. That is, the right of Impoſition of hands is not abſolutely neceſſary to the eſſence of a Paſtor, no more then the Coronation to the eſſence of a King, or the Celebration of Marriage to the eſſence thereof.

Ordination of Miniſters is not a private action but publique,To 21. and ought to be done publiquely in the Aſſembly of the Church, and therefore the perſons that performe it, (whether they be ordinary Church Officers or no) cannot in any congruity of ſpeech be called meere private perſons in that Action.

2. The Church that hath no Officers, may elect Officers or Miniſters unto themſelves, therefore it may alſo ordaine them; which Argument Dr. Whitaker uſeth as wee ſhall ſee anon. If it have Commiſsion and power from Chriſt for the one, and that the greater, it hath it alſo for the other which is the leſſer: Now ordination is leſſe then election, and depends upon it as a neceſſary Antecedent by divine Inſtitution, by vertue of which it is juſtly adminiſtred, being indeed nothing elſe but the admiſsion of a perſon lawfully elected into his Office, or a putting of him into poſſeſsion thereof, whereunto he had right before by election, as was ſaid before in anſwer to the precedent Queſtion.

3. If a Church have Miniſters or Elders before, then this ordination is to be performed by the Elders of the Church, and in their Aſſemblie. 1 Tim. 4. 14. as alſo many other acts are to be performed by them.

4. This Ordination thus performed by the Elders for the Church, may fitly be called the Act of the whole Church, as it is the whole man that ſeeth, that heareth, that ſpeaketh, when theſe acts are inſtrumentally performed by the eye, the eare, and the tongue, in which ſenſe Maſter Parker ſaith, Eccleſia per alios docet, baptiſa que, Polit. Eccleſ. l. 3. c. 7. p. 26.

5. But when a Church hath no Officers, but the firſt Officers themſelves are to be ordained, then this Ordination by the Rite of impoſing of hands may be performed for the Church by the moſt prime grave and able men from among themſelves, as the Church ſhall depute hereunto, as the children of Iſrael did lay their hands upon the Levites, Numb. 8. 10. Now all the Congregation could not impoſe all their hands upon them together, all their hands could not poſsibly reach them together, and therefore it muſt needs be that ſome of the Congregation in the name of the whole body performed this Rite: And as this Scripture ſheweth, that the people may in ſome caſes lay their hands upon Church Officers, (for the Levites were ſuch, upon whom the children of Iſrael did lay their hands) ſo let it be conſidered, whether theſe reaſons doe not further make it manifeſt.

1. Men that are in no Office may elect, therefore they may ordaine, becauſe ordination is nothing elſe but the execution of Election.

2. If it were not ſo then one of theſe would follow, either that the Officers muſt miniſter without any Ordination at all, or elſe by vertue of ſome former Ordination received in ſome other Church or elſe they muſt be ordained by ſome other Miniſter or Miniſters of ſome other Church, that were ordained afore them, and ſo the Miniſtery to be by ſucceſsion. But the firſt of theſe is againſt the Scripture, 1 Tim. 4. 14. Heb. 6. 2. And the ſecond were to eſtabliſh the Popiſh opinion of the indeleble Character, imprinted as they imagine in their Sacrament of holy Orders. Whereas for ought we can diſcerne. If when they are called to Office in any Church, they have need of a new Election, notwithſtanding their former election into another Church then they have by the ſame ground need of a new Ordination, for Ordination depends upon Election: If their former Election be ceaſed, their former Ordination is ceaſed alſo; and they can no more miniſter by vertue of a former Ordination unto another Church, then by vertue of a former Election. And for the third, we doe not underſtand what authority ordinary Officers can have to ordaine Miniſters to ſuch a Church, of which themſelves are not ſo much as Members Beſides at ſome times, namely at the firſt Reformation after the times of Popery, there were no others to be had but from the Pope, and his Biſhops and Prieſts. Now it were a pittifull caſe, if the Sheep muſt have no Shepherd but ſuch as are appointed to them by the wolves, That is, if Gods people might not have Miniſters, but onely from the popiſh Biſhops. This were to ſay, either that the Miniſters of Antichriſt, muſt, or may ordaine Miniſters to the Church of Chriſt, or elſe that the popiſh Biſhops are true Miniſters of Chriſt. And if Proteſtants thinke it neceſſary, that their firſt Miniſters ſhould be ordained by the popiſh Biſhops, it is no marvell if the Papiſts do thereupon believe that their Church is the true Church, and their Biſhops true Miniſters. Such a ſcandall is it unto them to maintaine this perſonall ſucceſsion of the Miniſtery. But God doth ſo much abhorre Antichriſt, that hee would not have his people to ſeek to him, nor his Prieſts to ordaine Chriſts Miniſters, as he would not take of Babilon a ſtone for a Corner, nor a ſtone for a foundation, Ier. 51. 26.

3. It is thus in civill Corporations and Cities, the Major, Bayliffe, or other chiefe Officer elect, is at his entrance and inauguration to receive at the hands of his Predeceſſors the Sword or Keyes of the City, or to have ſome other ſolemne Ceremonie by him performed unto him yet if either there be no former as at the firſt or that the former be dead or upon neceſsity abſent, when his Succeſſor entreth, then is this Ceremony and worke performed by ſome other, the fitteſt Inſtrument; neither need that City borrow any Officer of another City, neither could he entermeddle there without uſurpation, though both the Corporations have the ſame Charter under the ſame King. And ſo it is in this ſpirituall Corporation or City, the Church of God.

4. That this point may ſeeme the leſſe ſtrange to you, we pray you conſider with us a little further the nature of this Ordination, and then wee will adde the Teſtimonies of ſome eminent Proteſtant Writers in this caſe, that you may ſee this is not any ſingular opinion of ours. For the former, ſome indeed have ſo highly advanced this Ordination, that they have preferred it farre above preaching the Word, miniſtring the Sacraments, and Prayer, making it and the power of Excommunication, the two incommunicable Prerogatives of a Biſhop above an ordinary Miniſter; yet the Scripture teacheth no ſuch thing, but rather the contrary, for when the Apoſtles were ſent out by Chriſt, there was no mention of Ordination in that Commiſsion of theirs, but only of teaching & preaching & baptiſing Mat. 28. 19, 20. Mark. 16. 15, 16. If Ordination of Miniſters had bin ſuch a ſpeciall worke, there would belike have bin ſome mention of it in their Commiſsion. And certaine it is, the Apoſtles counted preaching the Word their principall worke, and after it Prayer, and the miniſtring of the Sacraments, Act. 6. 4. 1 Cor. 1. 17. If ordaining of Miniſters had bin in their account ſo prime a worke, it may ſeem Paul would rather have tarried in Creete to have ordained Elders there then have gone himſelfe about preaching, ſeaving Titus for the other, Tit. 1 5. By all which it appeares, that ordaining of Miniſters is not ſuch an eminent work as that it is to be preferred above preaching the Word, and miniſtring the Sacraments, and therefore to be performed by them that are ſuperiours unto ordinary Miniſters; preaching and miniſtring the Sacraments, being left as inferiour workes unto Miniſters, of an inferiour ranke, as they would have it, that ſtand for the ſuperiority of Doceſan Biſhops; neither is it equall unto thoſe other workes afore mentioned, that onely he that doth thoſe, may performe this other alſo, as ſome others thinke; but being nothing elſe in the true nature and uſe of it but the execution and accompliſhment and confirmation of election, it may bee performed by the people of God, that yet have no Officers, even as Election may upon which it doth depend.

5. Laſtly, let theſe ſayings of ſome Proteſtant Writers of ſingular note, either for holineſſe, or learning, or both, be well conſidered of. Maſter Perkins ſaith, Succeſsion of Doctrine alone is ſufficient; for this Rule muſt bee remembred, that the power of the Keyes (that is, of order and juriſdiction) is tyed by God and annexed in the New Teſtament to Doctrine. If in Turkey, or America, or elſewhere, the Goſpel ſhould be received by the counſell and perſwaſion of private perſons, they need not ſend into Europe for conſecrated Miniſters, but they have power to chooſe their owne Miniſters from within themſelves; becauſe where God gives the Word he gives the power alſo; upon Gal. 1. 11. Doctor Willet ſaith, Whereas Bellarmine objecteth that as in the old Law the Prieſthood went by carnall generation and lineall deſcent from Aaron, ſo in the New it muſt bee derived by ſucceſsion from the Apoſtles; we anſwere, firſt, that our Saviour Chriſt and his Apoſtles could ſhew no lineall deſcent from Aaron, neither had their ordination from his Succeſſors, and yet were the true Paſtors of the Church. And a little after, This we ſay further, that both before Chriſt there were true Paſtors and Prophets, which were not ordained by the Prieſts of Aaron; and ſince Chriſt, that received not their ordination ſucceſsively from the Apoſtles. Firſt, in the old Law, when the ordinary Prieſthood was corrupted, God raiſed up Prophets from other Tribes that received not from the Prieſts their ordination and allowance: ſuch an one was Amos, who was among Heardſmen, and was made a Prophet as he was gathering wilde black-berries. After the ſame manner in the corrupt times of the Goſpel, the Lord hath raiſed up faithfull Miniſters to his Church, that could ſhew no ſucceſsion from the degenerate Clergy. And a little after, If Paul were made an Apoſtle without the ordination of the lawfull Apoſtles much more may the Lord raiſe up new Paſtors to his Church without ordination from the uſurpers of the Apoſtles: Synopſ. Papiſm. contr. 2. Q. 3. of Succeſſion Error 20. p. 81. Mor •• y his words are full and plaine to the ſame purpoſe. viz Although ſome of our men in ſuch a corrupt ſtate of the Church, as we have ſeene in our time, without waiting for calling or allowance of them who under the title of Paſtors oppreſſed the Lords Flock, did at firſt preach without this formall calling, and afterward were choſen and called to the holy Miniſtey by the Churches which they had taught; yet this ought to ſeeme no more ſtrange, then if in a free common-wealth the people without waiting either for the conſent, or for the voices of thoſe that tyrannize over them, ſhould (according to the Lawes) make choice of good and wiſe Magiſtrates, ſuch (happily) as God would ſerve his turne of for their deliverance, and for the publike reſtitution. And hereof wee have examples, firſt, in the Acts, where wee read that Philip, who was but a Deacon, preacheth in Samaria without the calling of the Apoſtles, yea without their privity, who for all that gave their allowance to his worke. In Frumentius, carried upon another occaſion into the Indies, a meere Lay-man, who yet there preacheth the Goſpel, and a good while after is there made Biſhop. In thoſe of whom Origen ſpeaketh, that ſhall come by chance into a City where never any Chriſtian was borne, ſhall there begin to teach, and labour to inſtruct the people in the Faith, whom the People ſhall afterward make their Paſtors and Biſhops: and beſides, in all the Scriptures there is not one place that bindeth the Miniſtery of the Goſpel to a certaine ſucceſſion; but contrariwiſe the Scripture ſheweth, that God would ſend two ſpeciall witneſſes to propheſie againſt Antichriſt: Of the Church chap. 11. p. 371. Doctor Whitaker anſwering Bellarmine, that would prove Proteſtants to have no Church, becauſe their Miniſters had no Ordination by Biſhops, ſaith, That as ſometimes Biſhops were choſen by the Clergy and ſometimes by the People, ſo the ſame may be ſaid of Ordination, viz. that it was ſometimes by the Clergy and ſometimes by the People; and then addeth, Quod ſi vocationem corum Epiſcoporum legitimam fuiſſe concedat Bellarminus, De ordinatione minus laboramus. Qui enim habent authoritatem vocandi, iidem etiam authoritatem ordinandi habent, ſi legitima ordinatio non poſsit impetrari: nam ordinatio ſequitur vocationem; qui vocatur, i quaſi in ſui muneris poſſeſſionem mittitur: de Eccleſ. Q. 5. cap. 6 p. 510. Finally, Doctor Ames doth alſo witneſſe the ſame in many places of his workes: for a taſte take theſe few ſayings of his in this caſe, viz. Ad totam Eccleſiam ſemper pertinet ordinatio, quoad jus, vim, virtutem illam quam habet in Ministro Eccleſiae conſtituendo; ſicut celebratio matrimonii vim aut virtutem omnem acceptam refert legitimo conſenſui conjugum: Eccleſie ſtatu (miniſterio & ordine deficiente) collapſo vel corrupto, à plebe etiam actus iſte ordinationis, quatenus neceſſarius eſt ad Miniſtri conſtitutionem in tali caſu, poteſt legitimè exerceri, Bellarm. enervat. lib. 3. de clericis, cap. 2 de ordinatione. And againe, a little after; Epiſcopos veros à veris Epiſcopis ordinariè dicimus ordinand s eſſe, ſed nomine Eccleſiae cui ordinantur. And againe, a little after, Poteſtas ordinandi eſt aliqu modo originaliter in tota Eccleſia, ſicut potestas videndi originaliter eſt in toto animali, quamvis formaliter & ſubjectivè ſit in oculo tantùm; tum etiam ordinationis exercitium pendet à tota Eccleſia, ſicut actus videndi hoc vel illud determinatè pendet non ab oculo ſed à toto. And againe, Quamvis in Eccleſia benè conſtituta non debeat aliis quam presbyteris ordinandi manus mandari; in defectu tamen idoneorum presbyterorum poteſt non presbyteris mandari. And yet againe in the next place, Si concedatur hoc, quòd ex ordine nemo poſſit eſſe legitimus paſtor, niſi ſit à legitimo Paſtore & Epiſcopo ordinatus: In ordinis tamen defectu, cùm jam primò inſtaurari debet ordo, non poteſt tam accuratè obſervari, atque adeo extraordinarium aliquid tum poteſt intervenire ſine ullo vitio. Theſe words you ſee are punctuall and plaine, that the power of ordaining Miniſters is originally in the Church; and that though when a Church hath Presbyters, the act of ordaining is to be done by thoſe Presbyters; yet in defect of ſuch it may be performed by them that are no Presbyters, lawfully, and without fault; which is the caſe of our Churches that are in their beginnings, and may be the caſe of any Church when they come to be without Officers, as by warre, peſtilence, &c. it may come to paſſe.

There are ſome things common to Paſtors with Teachers;T 22. as, that they are both Officers of the Church appointed by Chriſt; both Elders or Biſhops to rule and feed the Church, by labouring in the Word and Doctrine, Act. 20 28 1 Tim. 3. 1. Tit. 1. 5, 7. and therefore the name of Paſtour, in a generall ſenſe may be given to them both, Ier. 3. 15. as alſo the name of Teacher, Iſa. 30. 20. as thoſe names may alſo be given to Apoſtles, in as much as they alſo are Elders, Paſtors, Teachers, to rule, to feed, to teach the Church of God, 1 Pet. 5. 1. Ioh. 21. 15. 16. 1 Tim. 2. 7. & 2. 1. 11. And if Paſtors and Teachers be both of them Church officers, to feed and rule the Church by labouring in the Word and Doctrine, they muſt not do this without application of it to the conſciences and ſtates of the hearers, as God ſhall helpe them: for this application is one part of his worke, that is by his office to preach the Word, without which the Word is not handled in ſuch a manner as it ought to be, 2 Tim. 2. 15. 1 Cor. 14. 25. Luk. 12. 42. and many hearers need this, the Word delivered in generall without application of it being to them as bread ſet before children in the whole loafe. And if both of them muſt labour in the Word and Doctrine, and not onely in a generall way, but with application, we ſee not but they may both of them adminiſter the Seales or Sacraments, wherein there is a ſpeciall application of the promiſes of the Goſpel, and the grace of Chriſt therein, unto the faithfull and believing receivers. 2. And yet for all this community between them, they are not in propriety of ſpeech the ſame Officers, but diſtinct, and ſo the Scripture ſpeaketh of them Epheſ. 4. 11. For if a man would ſay their Offices are confounded, becauſe the ſame generall worke of preaching the Word, and applying the ſame, belongs unto them both: By the ſame reaſon a man might ſay the offices of Apoſtles and Evangeliſts were confounded; for both of them were to preach the Word, with application of the ſame by doctrine, and Seales; and alſo that the ordinary Paſtors were the ſame office with them both, becauſe hee alſo is to doe the ſame worke of preaching and applying: But an Apoſtle is to feed, and rule, and teach, by way of Doctrine and Application, as an Apoſtle; an Evangeliſt as an Evangeliſt, and an ordinary Paſtor as an ordinary Paſtor, and therein lyes the difference: and wee may adde, a Teacher as a Teacher; and therein is he diſtinguiſhed both from the Paſtor, and from all other Church Officers, even as by the ſame they all are diſtinguiſhed one from another, the ſame generall worke of Doctrine and Application being common to them all.

3. And for the Teacher and Paſtor, the difference between them lyes in this, that the one is principally to attend upon points of Knowledge and Doctrine, though not without Application; and the other to points of Practice, though not without Doctrine: and therefore the one of them is called He that teacheth, and his worke is thus expreſſed, let him attend on teaching; and the other, He that exhorteth, and his worke, to attend on exhortation, Rom. 12. 7, 8. and the gift of the one is called a word of knowledge, and the gift of the other, a word of wiſedome, 1 Cor. 12. 8. as experience alſo ſheweth, that one mans gift is more doctrinall, and for points of knowledge; and anothers more exhortatory, and for points of practiſe.

It is not the manner of Elders among us, whether RulingTo 23. onely, or Ruling and Teaching alſo, to ſtrive for authority or preheminence one above another; as remembring what leſſon our Saviour taught his Diſciples, when they were at ſtrife among them, which of them ſhould be the greateſt, Luk. 22. 24, 25. &c. If Diotrephes ſtrive for preheminence 3 Ioh. 9, 10. verily we abhorre ſuch ſtriving, and by the grace of God reſpect one another as Brethren. As for the peoples duty toward their Elders, it is taught them plainly in that place, 1 Theſ. 5. 12, 13. as alſo in that of 1 Tim. 5. 17 Let the Elders that rule well bee counted worthy of double honour, ſpecially they that labour in the Word and Doctrine; and this Word (ſpecially) ſhewes them, that as they are to account all their Elders worthy of double honour, ſo in ſpeciall manner their Teaching or Preaching Elders.

Theſe are anſwered in that which was ſent the laſt To 24. & 25. yeare.

We doe believe that every Miniſter of the Goſpel oughtTo 26. to be maintained with ſufficient and honourable maintenance, according to his need and occaſions, in regard of his perſon, calling, charge of children and hoſpitality, ſo as he that preacheth the Goſpel may in all theſe reſpects live of the Goſpel, 1 Cor. 9. 14. Gal 6. 6. 1 Tim. 5. 17. And this maintenance is not to be allowed as almes and courteſie, but as debt and duty, to bee paid according to the rule of Juſtice; the Labourer is worthy of his wages, Luk. 10. 17. which the Apoſtle ſheweth to be according to all Lawes of nature, nations, Moſes and Chriſt, 1 Cor. 9. But for ſetled and ſtinted maintenance, there is nothing done that way amongſt us, except from yeare to yeare, becauſe the conditions of Miniſters may vary, and of the Church to which they doe belong: Neither doe we know any ſuch thing to be appointed by Chriſt our Lord, for the maintenance of the Miniſtery in theſe dayes; but this we know that the great mountaine burning with fire, caſt into the ſea upon the ſounding of the ſecond Trumpet Rev. 8. 8, 9. is applyed by ſome good Writers to thoſe times, when Conſtantine brought ſetled endowments into the Church, with ampla praedia (as they are called) are counted by ſome to bee no better then poyſon to the Church; as the Stories ſay that upon the fact of the good Emperour a voice was heard, which ſaid, Hodie ſeminatum eſt virus in Eccleſiam. And if thoſe Writers be not deceived which ſo expound that Scripture (as for our parts wee know not but they expound it truely) then in as much as upon the caſting of that mountaine into the ſea, a third part of it became blood and a third part of living creatures dyed, and a third part of ſhips were deſtroyed, it may be truely gathered thence that the bringing in of ſetled endowments and eminent preferments into the Church, hath been the corruption, and to ſome the deſtruction of ſuch as lived by them, both Church-officers and Church-members.

We doe not permit, and call upon (ſuch whom you call)To 27. meere Lay men, and private perſons, neither being in the Miniſtery nor intended to it, ordinarily to preach or prophecy publiquely, in or before the Congregation, if by ordinarily, you meane frequently and uſually. For where ordinary Officers are not wanting to a Church, and neither detained from their worke by ſickneſſe, nor juſt abſence, we thinke it moſt meet to offer our Sacrifice to God and to the Church of our beſt gifts. But yet if you oppoſe ordinary to extraordinary, we doe confeſſe that ſome private members (to wit ſuch as are eminently fitted with knowledge and utterance, being alſo men of humble ſpirits, and holy lives, all which qualifications we finde but in a few) may without an extraordinary calling from God be called forth by by the Church upon ſome occaſion (and namely in the abſence or bodily weakneſſe of Miniſters, or for tryall of gifts when a man intends the Miniſtery) to ſpeake to edification, exhortation and comfort. Iehoſaphat ſent Princes (who neither were Miniſters, nor intended ſo to be) to teach with the Prieſts and Levites, to wit, at leaſt to incourage the people, to hearken to the Prieſts and Levites come amongſt them, 2 Chron. 17. 7, 8, 9. As Jehoſaphat himſelfe alſo did the like, 2 Chron. 20. 20. Yea, and was their mouth alſo to God in prayer, v. 2. 5. to 13. As for that prophecying 1 Cor. 14. We conceive as ſome things in it be extraordinary, ſo ſome things ordinary. Extraordinary, that private men, and new converts ſhould be ſo ſoon & ſo ſuddainly, & ſo much enlightened & enlarged, as to be able to prophecy publikely to the edification of a whole Church: But yet this we conceive to be ordinary, that ſome private men may be found (at leaſt in ſome Churches) grown Chriſtians, of able gifts, who may have received a gift of Prophecy, and for ſuch we doe not thinke it requireth any more an extraordinary calling for them to prophecy in our Churches, then for Iehoſaphat and his Princes to prophecy in the Church of Iſrael.

Our Anſwer to this Queſtion is that we never knew anyTo 28. Miniſters that did call upon the people thus to doe: and as for us, ſuch calling upon them is farre from us. All that we know to be holden in this caſe is this, that ſome thinke the people have a liberty to aske a Queſtion publiquely for their better ſatisfaction upon very urgent and weighty cauſe, though even this is doubted of by others, and all judge the ordinary practice of it, not neceſſary: but (if it be not meekly and wiſely carried) to be inconvenient if not utterly unlawfull, and therefore ſuch asking of Queſtions is ſeldome uſed in any Church among us, and in moſt Churches never. True it is, in the times a little afore the Synod divers that were infected with corrupt opinions were very bold, & forward in this kind of asking Queſtions, after Sermons, eſpecially when they had heard ſomthing delivered publiquely that did make againſt their Tenents; by which kind of asking Queſtions, they plainely diſcovered of what ſpirit they were, but for being called upon by us thus to doe, (as it ſeems to your Queſtion that you have been informed) the truth is, there was no ſuch matter. But now theſe men are long ſince, (the greateſt part of them) to an Iſland (called Aquedneck) departed from amongſt us, ſome of them being excommunicated or baniſhed, or both, & others departing voluntarily, or for feare of the like cenſure, by meanes of which departure of theſe troubleſome ſpirits from amongſt us, and the bleſsing of God upon the Synod & Sermons that have laid open & reproved this diſorderly asking of Queſtions, a man may now live from one end of the year unto another in theſe Congregations, & not hear any man open his mouth in ſuch kind of asking Queſtions.

1. The converſion of ſinners unto God doth not alwaiesTo 29. follow the preaching of every one, that is in a lawfull office of miniſtery, as experience and Scripture doe aboundantly witneſſe, Iſay. 49. 4, 5. & 53. 1. Ezech. 3. 7. 2 King. 17. 13 14. Mat. 11. 20, 21. &c. Iohn 12. 37.

2. And when it doth follow, it is not by vertue of him, or of his office, but by vertue of Gods bleſsing, and the mighty operation of his ſpirit as he pleaſeth, without which the Miniſter and his office could have had no vertue at all to convert ſinners unto God, 1 Cor. 3. 6. no more then Peter and Iohn could heale the lame man, by virtue of any power or holineſſe that was in them, Act. 3. 12. For otherwiſe faithfull Miniſters ſhould not have their labours bleſſed for converſion ſome more and ſome leſſe but all in the ſame meaſure, inaſmuch as one of them is no more a Miniſter then another, nor no more in Office then another, their office being the ſame, the effect in converſion would bee the ſame if converſion were by the vertue of their office. The truth it is, the Law of the Lord, (the whole Word of God) that converts the ſoule, Pſal. 19. 7. And the Goſpell that is the power of God unto Salvation. Rom. 1. 16. And therefore the converſion of a man to God is to be aſcribed to God, and to the Word of his Grace; and not to the Miniſter, nor any vertue of his office.

3. But this we doe acknowledge, that the ſound converſion of ſinners, whenſoever ſuch a thing comes to paſſe, doth argue that the Inſtruments of ſuch converſion are ſent of God: God would not ſo have bleſſed them, as to convert any by them, if himſelfe had not ſent them at all, Rom. 10. 14, 15. Ier. 23. 32.

4. And yet we dare not ſay, that Gods Word is not made effectuall to converſion, unleſſe the man that ſpeakes it be a Miniſter, that is to ſay, a Church Officer, for the contrary is evident from the Scripture, John 4. 39. Act. 8. 4. with 11. 19, 20, 21. 1 Cor. 7. 16. They that were ſcattered abroad upon the perſecution that aroſe about Steven, were not Church Officers, at leaſt all of them (for the Apoſtles who were their chiefe, if not their only preaching Officers, were not ſcattered abroad upon that perſecution, but remained ſtill at Jeruſalem, Acts 8. 1.) and yet theſe men did ſo preach the Word of the Lord Jeſus to the Iewes and the Grecians, that through the good hand of the Lord that was with them, a great number believed and turned to the Lord; And the ſame we ſay of the woman of Samaria, by whoſe Teſtimonie of Chriſt many of the Samaritans believed on him. To reſtraine the efficacy of Gods Word in ſuch ſort as to ſay that none can be converted by it, unleſſe he that ſpeakes it be a Miniſter, is to limit the ſpirit of the Lord, where he hath not limited himſelf, who is free in working by whom he pleaſeth, and as he will, 1 Cor. 12. 11. Even as the wind bloweth where it liſteth, Iohn 3. 8. and ſometimes doth bring to paſſe great things by weake meanes, that his owne glory may be the more, 1 Cor. 1. 27, 28, 29. If any ſay, how can theſe things ſtand together, that a man that is no Miniſter may be an Inſtrument of converſion, and yet converſion of ſinners argues that the man is ſent of God? Wee anſwer, that we muſt diſtinguiſh of ſending according to the divers degrees thereof. For ſometimes it imports no more but ſuch an Act of Gods diſpoſing providence, whereby men are gifted and enabled for ſuch or ſuch a worke, and permitted thereunto, though they have no command from him for the doing thereof, nor doe it not with a ſincere minde in any obedience to God, but for corrupt and ſiniſter ends of their owne. Thus God ſent the King of Aſſyria againſt the Iewes, Iſa. 10. 6. And bands of the Caldees, and bands of other Nations againſt Jehojakim, and againſt Iudah, to deſtroy it, 2 King. 24. 2. And yet they had no command from him to doe this, but ſinned grievouſly in ſo doing. Thus they that preached Chriſt not ſincerely, but of envie and ſtrife, to adde affliction to Pauls bands, yet inaſmuch as they preached Chriſt, might be ſaid to be ſent of God, and therefore the Apoſtle joyed at their preaching, Phil. 1. 15, 16. Thus Baalam in his Prophecies againſt the enemies of Iſrael and for the happy ſtate of Gods people, might be ſaid to be ſent of God, though his heart and ends were corrupt and ſinfull. But if men be not onely enabled with gifts for ſuch or ſuch a worke, but beſides this, have a ſincere minde and deſire in the uſing thereof, to ſeeke the glory of God, and the good of ſoules, ſuch men may much more be ſaid to be ſent of God, Iohn 7. 18. For theſe men have not onely abilities and gifts from God, and permiſsion to imploy them as the former had but alſo his ſpirit within them, which doth ſet their hearts on right and holy ends, which the other wanted. And yet if men doe want a lawfull office of Miniſtery, wherein to exerciſe thoſe gifts or a lawfull calling to that office or exerciſe, they may in that reſpect be ſaid not to be ſent of God, or not to be called of him though ſent of him, in the firſt or ſecond reſpect. Thus in the Scriptures it is ſaid of ſome they ran and I ſent them not, Ier. 23. 21. I perceived that God had not ſent him, but he pronounced his Prophecies, becauſe Sanballat and Tobiah had hired him, Neh. 6. 12. And yet doubtleſſe in reſpect of Gods diſpoſing providence, he had ſent them, as the Scripture witneſſeth, that God ſends ſtrong deluſions and lying Prophets, and unfaithfull Shepherds, 2 Theſ. 2. 11. 1 King. 22. 22, 23. Zech. 11. 16. to be a plague unto the Sons of men, and for tryall to his ſervants, Deut. 13. 3. 1 Cor. 11. 19. Now let theſe diſtinctions be applyed to the caſe in hand, and we may perceive how, if a man convert ſinners, certainly God ſends him; and yet ſome that are not called to any office in the Miniſtery, may through his bleſsing convert ſinners: A man converts none unleſſe God ſend him in the firſt or ſecond ſence and yet he may convert, and not bee ſent, if ſending be taken in the third ſence, that is for a lawfull calling into ſome office in the Church. And wee may adde, further a man may be ſent in this third ſence and yet convert none if he be not alſo ſent in the firſt and ſecond reſpect; that is a man may have a lawfull calling outwardly unto a lawfull office in the Church, and yet not convert ſinners, if he want gifts or ſincerity of heart, which might be the caſe of Iudas, and of many wicked Prieſts in the old Teſtament: Yea, happily convert none though he be truly ſent in all three reſpects, as was ſaid before in the beginning of the Anſwer to this Quaere. But if compariſon be made, we doubt not, but whileſt the Miniſtery remaines uncorrupt, God is wont to follow with a greater bleſsing the labours of thoſe who have gifts and an office of Miniſtery alſo, then of thoſe who have gifts alone without office. He is willing, and wonted to honour himſelfe moſt, where moſt of his wayes are obſerved.

Maſter Parker Polit. Eccleſ. l. 2. c. 39. &c. 41. obſerves a differenceTo 30. between the Subſtantialls in Church Politie, and the acceſſaries or accidentalls and circumſtantialls: And againe, that of circumſtances ſome are generall, and ſome particular and individuall; and ſo ſheweth that the Church Politie in regard of the ſubſtantialls thereof is preſcribed in the Word, and therefore immutable. According to which diſtinction wee Anſwer, that if thoſe words (preciſely the ſame courſe) mentioned in this Queſtion, be not meant of particular and individuall circumſtances, but only of the ſubſtantialls or generall circumſtances, then for ought we know there is no materiall point, either in conſtitution, or government, wherein the Churches in N. E. (viz. In the bay, in the juriſdiction of Plymouth, at Connectacute, and Quilipiake) do not obſerve the ſame courſe. (And ſure it is if they doe not they ought, becauſe Chriſt hath left but one way for all Churches, and the ſame to be obſerved to the Worlds end, 1 Tim. 6. 13, 14.) Onely, that conformity to the Lyturgie and Ceremonies in ſome places, to the Northward, that Anabaptiſme at Providence, and Familiſme at Aquidneck hinders that we cannot ſay the ſame of them, nor of any other in N. E. that concurre with them in their unwarrantable wayes if there be any ſuch, though thankes be to God there is none within this Juriſdiction.

Who muſt have liberty to ſit downe in this Common-wealthTo 31. and enjoy the liberties thereof is not our place to determine, but the Magiſtrates who are the rulers and governours of the Common-wealth, and of all perſons within the ſame. And as for acknowledging a company to be a ſiſter Church, that ſhall ſet up, and practiſe another forme of Church Diſcipline, being otherwiſe in ſome meaſure, as you ſay, approveable, we conceive the companie that ſhall ſo doe, ſhall not be approveable therein. For the Diſcipline appointed by Jeſus Chriſt for his Churches is not arbitrary, that one Church may ſet up and practice one forme, and another another forme, as each one ſhall pleaſe, but is one and the ſame for all Churches, and in all the Eſſentialls and Subſtantialls of it unchangable, and to be kept, till the appearing of Jeſus Chriſt, 1 Tim. 6. 13, 14. from which place Maſter Cartwright obſerves the perpetuity of Church Government taught by the Apoſtles, unto the end of the World, and is plain and large in this point, 1 Rep. p. 177. as is likewiſe Mr. Parker Polit. Eccleſ. l. 2. c. 42. and ſo forward to the end of that Book, unto whom we refer you herein. And if that Diſcipline which we here practiſe, be (as we are perſwaded of it) the ſame which Chriſt hath appointed, and therefore unalterable, we ſee not how another can be lawfull; and therefore if a company of people ſhall come hither, and here ſet up and practiſe another, we pray you thinke not much, if we cannot promiſe to approve of them in ſo doing, eſpecially untill wee ſee how approvable the men may be, and what Diſcipline it is that they would ſet up. For ſhould wee in ſuch generall words as is there expreſſed, promiſe to accept of a companie as a Siſter Church that ſhall ſet up and practiſe another Diſcipline, and then ſhould be taken at the utmoſt extent of our words, we might by this meanes be bound to accept of a company of Papiſts, or Arminians, or Familiſts, or Anabaptiſts, as a ſiſter Church, for there is none of theſe but ſomething may be found in them, and in their Diſcipline, that is in ſome meaſure approveable. And yet we pray you heartily in the Lord, ſo conceive of us in this paſſage, that we are farre from making any ſuch compariſon, as if your ſelves were not approved in our conſciences far above the beſt of ſuch men, yea and above our ſelves in many reſpects.

We have ſaid before in that which we ſent you the laſt yeare, and upon this occaſion we ſay it now againe, that you are in our hearts (if the Lord would ſuffer) to live and dye together: and therefore if this Queſtion were meant of your ſelves, or any of you, and a company of godly people joyning with you (as it may be it is, though we cannot certainly ſay it, becauſe you doe not expreſſe ſo much) we thinke if you were here, wee ſhould gladly accept of you and your people as a ſiſter-Church, and that you would doe the like to ours; and yet not when you ſhould ſet up and practiſe one forme of Church-diſcipline, and we another, but becauſe we are perſwaded if you were here, you would ſet up and practiſe the very ſame that wee doe, and not any other: or elſe if we be ſwerving from the rule in any particular (as God knowes we are but weake men, and far from dreaming of perfection in this life) God would by you ſend in more light unto us then yet we ſee, and make you inſtruments in his hand for perfecting what is here begun according to his will, for ſtrengthening what is weake, and reforming what may be found to be amiſſe: For we truſt in the Lord, that as wee are deſirous that you might joyne with us in the wayes wherein we now walke, (which we doe not ſee but they are according to the Rule) ſo we ſhould be as willing to receive light from you, and to redreſſe (as God ſhall helpe us) whatſoever by you or any other he may diſcover to us to ſtand in need of Reformation. For which cauſe among others we doe the more earneſtly deſire, if it were the Lords will that he might ſend you hither, nothing doubting but if you were here, there would be ſuch agreement between you and us, that either you would approve of the things which we beleeve and practiſe, or that we ſhould approve of what you may ſhevv us to be more agreeable to the minde of Chriſt: and then there would be no occaſion of ſuch a Queſtion, Whether we may ſet up and practiſe another diſcipline, and yet be accepted as a ſiſter-Church: but rather of bleſsing the Lord, when that ſhall be accompliſhed in you and us which is written in the Prophets, I will give them one heart and one way: I will turne unto the people a pure language, that they may all call upon the Name of the Lord, to ſerve him with one conſent, Jer. 32. 39. Zeph. 3. 9. Wee have confidence in you through the Lord, that you will be none otherwiſe minded; but if in any thing ye be otherwiſe minded God ſhall reveale even this unto you, Gal. 5. 10. Phil. 3. 15.

This was anſwered in the anſwer to Poſit. 1. & 2. ſent unto youTo 32. the laſt yeare.

FINIS.

AN APOLOGIE OF THE CHVRCHES IN NEW-ENGLAND FOR CHVRCH-COVENANT. OR, A Diſcourſe touching the Covenant between God and men, and eſpecially concerning Church-Covenant, that is to ſay, The Covenant which a Company doe enter into when they become a Church; and which a particular perſon enters into when he becomes a member of a Church.

Sent over in Anſwer to Maſter BERNARD, in the Yeare 1639.

And now publiſhed for the ſatisfaction of all who deſire reſolution in this point.

LONDON, Printed by T. P. and M. S. for Benjamin Allen.

1643.

A DISCOVRSE TOVCHING THE Covenant between God and Men, and eſpecially concerning Church-Covenant, that is to ſay, the Covenant which a Company do enter into when they become a Church, and which a particular perſon enters into when he becomes a member of a Church. 1639. JER. 50. 5. Come let us joyne our ſelves to the Lord, in a perpetuall Covenant that ſhall not be forgotten.

ALthough that which is foretold in theſe two Chapters; and namely in the fourth and fifth verſes of this Chapter, was in part fulfilled when the people of God returned from Captivitie in Babylon at the end of ſeventie yeares: yet we muſt not limit the place to that time onely, but may extend it further to the dayes of the Goſpel, and the ſpirituall return, not of the Jews onely, but of the Gentiles alſo, when men ſhall be converted from Pagan, Antichriſtian, Babyloniſh, or Jewiſh bondage and captivitie, or from ſlavery to ſinne, and ſelf-righteouſneſſe, and ſhall be joyned to God in the fellowſhip of his Church, in the dayes of the New Teſtament. For as ſome paſſages in this Scripture were never fully accompliſhed at the returne from the captivitie of the ſeventie yeares, and namely this, that the children of Iſrael and Judah ſhould returne both together: (for the ten tribes returned not at all:) ſo many things that literally concerned the Jewes were types and figures, ſignifying the like things concerning the people of God in theſe latter dayes: In which reſpect ſincere converts are called Jewes, Rom 2. 29. and Iſraelites, Gal. 6. 16. Joh. 1. 47. and our Sacraments are made Antitypes of theirs, 1 Cor. 10. 1, 2, 3. and Rome is called Babylon, Rev. 17. 5. and Papiſts are called Gentiles, Rev. 11. 2. and therefore the captivitie of Babylon might well be a Type of the ſpirituall captivitie of Gods people to Antichriſtian bondage, and their returne from Babylon to Sion, a type of the returne of Chriſtians from Romiſh ſlavery to the true Sion, the Chriſtian Church. And this may be added further, that this place ſeemes not onely to be meant of the private or perſonall converſion of this or that particular Chriſtian, but alſo further, of the open and joynt calling of a company, becauſe it is ſaid, they ſhall come, the children of Iſrael and the children of Judah together, and that their ſaying ſhall not be, Let me joyne, &c. but in the Plurall number, Let us joyne our ſelves unto the Lord, ſo noting the joyning of a company together in holy Covenant with God.

Concerning which Covenant with God, it will not be amiſſe for the better underſtanding of that which followes; firſt, briefly to ſhew how diverſly Covenant is taken in the Scripture, which ſometimes imports generally any firme appointment or promiſe of God, when man doth not promiſe unto God any thing backe againe: Thus the preſerving of Noah in the Arke, and of the world from being drowned any more by a floud; the interchangeable ſucceſſion of day and night; the giving of the Prieſthood unto Phineas; the ſetting forth of the Shew-bread every Sabbath before the Lord, and the giving of the heave-offering unto the Prieſts, are ſaid to be done by a Covenant, or an everlaſting Covenant of God, Gen. 6. 18. & 9. 9, 10, 11. Jer. 33. 20. Num. 25. 12, 13. Levit. 24. 8. Num. 18. 19. But ſometimes Covenant is taken more ſtrictly and properly, for an agreement which God doth make with men, when he promiſeth ſome bleſſing unto men, and bindes them to performe ſome dutie backe againe to him. Taken thus it hath two parts: firſt, a promiſe or ſtipulation of ſome bleſſing on Gods part: ſecondly, Reſtipulation or promiſe, or binding of man unto dutie back againe on his part: both theſe are in thoſe words of the Covenant, I will be to thee a God, thou ſhalt be to me a people: and ſo Gen. 17. 1. & v. 7, 8, 9, 10. The Covenant taken thus is either the Covenant of workes, or the Covenant of grace: And againe the Covenant may be conſidered; firſt as it is perſonall, private and particular, between God and one particular ſoule, making Covenant with God, and God with him, either at his firſt converſion; or at other times; of which we reade 2 Sam. 23. 5. & Pſal. 119, 106. & 66. 13, 14. & 27 8. & Pſal. 119. 7, 8 Secondly, it is generall and publick of a company joyntly together, of which this Text Jer. 50. 5. ſeemes moſt properly to ſpeake: as alſo that Deut. 29. 9, 10, &c. and that Exod. 19. 5, 6, and many others: A Covenant taken thus generally when it reſpects ſpirituall bleſſings, and ſpirituall duties, in the Communion of Saints, is that which is called Church-covenant, which Church-Covenant differs not in ſubſtance of the things promiſed from that which is between the Lord and every particular ſoule, but onely in ſome other reſpects; as firſt, the one is of one Chriſtian in particular, the other of a company joyntly together. Secondly, if right Order be obſerved, a man ought not to enter into Church-Covenant, till he be in Covenant with God before, in reſpect of his perſonall eſtate. Thirdly, The one is uſually done in private, as in a mans Cloſet between the Lord and his ſoule, and the other in ſome publick aſſembly. Fourthly, The one in theſe dayes is of ſuch duties as the Goſpel requires of every Chriſtian as a Chriſtian, the other of ſuch duties as the Goſpel requires of every Church and the members thereof.

Now concerning Church-Covenant, two things are to be noted for the better underſtanding thereof: firſt, the deſcription of it: ſecondly, the uſe of it, and the benefit and fruit thereof. For the former it may be thus deſcribed, viz. A ſolemne and publick promiſe before the Lord, whereby a company of Chriſtians, called by the power and mercy of God to fellowſhip with Chriſt, and by his providence to live together, and by his grace to cleave together in the unitie of faith, and brotherly love, and deſirous to partake together in all the holy Ordinances of God, doe in confidence of his gracious acceptance in Chriſt, binde themſelves to the Lord, and one to another, to walke together by the aſſiſtance of his Spirit, in all ſuch wayes of holy worſhip in him, and of edification one towards another, as the Goſpel of Chriſt requireth of every Chriſtian Church, and the members thereof.

In this deſcription, there are compriſed ſix things: Firſt, the generall name of the thing: [a ſolemne and publick promiſe] a promiſe it is, and therefore it is called, a joyning in Covenant here: an entring into Covenant, Deut. 29. 10. Solemne and publick, and therefore it is by the children of Iſrael and the children of Judah together: and they ſay, let us joyne. Secondly, The object [the Lord, and one another] joyne our ſelves to the Lord it is not a promiſe onely to man, but to the Lord himſelfe, and likewiſe to one another; for, come let us joyne, implyes mutuall conſent together. Thirdly, The Agents or the qualification of the perſons: [Chriſtians] not Turkes, Indians, &c. Saints, Pſal. 50. 5. 16, 17. [called to fellowſhip with Chriſt] ſo 1 Cor. 1. 9 elſe if they be not united to Chriſt by faith, they are not fit materialls for ſuch a building as a Church of God, which is the houſe of the living God, Epheſ. 1. 1. 1 Cor. 1. 2. Phil. 1. 1. Rev. 21. 27. [By his providence to live together] elſe they cannot partake in the Lords Ordinances together as Churches ought to doe, 1 Cor. 14. 23. Act. 14 27. the whole Church comes together in one place [cleaving together in faith and love] ſo Act. 4 32. If they differ, namely, in opinion, or in their affection, and ſhould joyne in this Covenant, breaches, factions, rents, and ſchiſmes, would be like to be the iſſue of ſuch joyning: things ſo unlike would not cloſe nor long hold together, Dan. 2. 43 [Deſirous to partake in all Ordinances] this ſhould be the ground of their joyning in Covenant together, Pſal. 110. 3. willing: and not pride, nor gaine, nor the like: Fourthly, The Act [binde themſelves] that now they are bound by their owne word and promiſe, that they may ſay now, as Pſal. 56. 12. Thy vowes are upon me, or as Num. 30. 2. if he binde his ſoule with a vow. Fiftly, The matter promiſed; [To walke together in all ſuch wayes of worſhip and mutuall edification, as the Goſpel requireth of Churches and Church-members] they binde not themſelves to obſerve any deviſes of their owne, nor inventions of men, but ſuch things as the word of God requireth; neither is it perfect obedience to the Law, for that were impoſſible to performe, and preſumption to promiſe; nor is it onely in generall the duties of the Goſpel, but ſpecially ſuch duties of worſhip to God, & edification of one another as concerne Church-State, which now they enter into. Sixtly, The manner of performing [Confidence of Gods gracious acceptance and aſſiſtance through Chriſt] for in all our wayes God muſt be acknowledged, Pro. 3. 6. and much more in ſuch ſpeciall matters of weight: If men in entring into this Covenant looke for acceptance, through any worth of their owne, or promiſe dutie in their own ſtrength, they ſhew themſelves like to the Phariſees, Luk. 18. 10, 11. and turne the Church-Covenant into a Covenant of workes: and as many as are of the workes of the Law, are under the curſe, Gal. 3. 10.

The uſe and benefit of this Church-Covenant, and the fruit thereof, may be ſeene in two particulars; firſt, That this is that whereby a company of Chriſtians doe become a Church: It is the Conſtituting forme of a Church. Secondly, This is that by taking hold whereof a particular perſon becomes a member of a Church, which was conſtituted afore. For the former of theſe; every Chriſtian Church muſt have in it both matter and forme, and as the matter by Gods appointment are viſible Saints, or viſible beleevers, Epheſ. 1. 1. 1 Cor. 1. 2. and in the New Teſtament, onely ſo many as may meete together in one Congregation: So the forme is a uniting, or combining, or knitting of thoſe Saints together into one viſible body, by the band of this holy Covenant. Some union or band there muſt be amongſt them, whereby they come to ſtand in a new relation to God, and one towards another, other then they were in before: or els they are not yet a Church, though they be fit materialls for a Church; even as ſoule and body are not a man, unleſſe they be united; nor ſtones and timber an houſe, till they be compacted and conjoyned.

Now that a company becomes a Church, by joyning in Covenant, may be made good ſundry wayes; firſt, By plaine Texts of Scripture; as from Deut. 29. 1, 10, 11, 12, 13. Yee ſtand this day all you before the Lord your God, your Captaines of your Tribes, your Elders, your Officers, with all the men of Iſrael, ver. 10. That thou ſhouldeſt enter into Covenant with the Lord thy God, ver. 12. and he may eſtabliſh thee for a people unto himſelfe, ver. 13. So that here is plain y ſhewed, that here was a company, ver. 10. and this company were to be eſtabliſhed to be a people unto the Lord, that is to ſay, a Church, ver. 13. And this is done by the peoples entring into ſolemne Covenant with God, ver. 12. And therefore a company of people doe become a Church by entring into Covenant with God.

This Covenant was not like our Church-Covenants, for it was of all Object. 1 the Nation together; whereas the Church-Covenant with us, is of ſome ſelect perſons, leaving out others.

1. This Objection concerns the matter of a Church, but theAnſwer. Covenant is not the materiall cauſe of a Church, but the formall cauſe thereof: and for this the Text is plaine and expreſſe, that by entring into Covenant with God, a people come to be the Lords people, that is to ſay, his Church.

2. If it was of all the people together, the reaſon was becauſe that Church was a nationall Church: now if a nationall Church becomes a Church by entring into ſolemne Covenant with God, then a Congregationall Church becomes a Church by the ſame means; for there is no difference between them in this point.

3. Though it was of all the people, we may not ſay it proves that when we looke at the materiall cauſe of a Church, there may be a promiſcuous taking in of all Commers without diſtinction or ſeparation of the precious from the vile; for, firſt, when God took in this Nation to be his people, he ſeparated them from all the Nations of the earth beſides: ſo that there was a diſtinction and ſeparation of ſome from others. Secondly, this generation was generally a generation of beleevers; for it was they that were to enter into the land within a while after; for they were fortie yeares in the Wilderneſſe & this Covenant was made in the laſt moneth ſave one of the laſt of thoſe fortie yeares, Deut. 1. 3. And their carkaſſes fell not in the Wilderneſſe through unbeliefe, as their Fathers did, Num 14. Heb. 3. but entred by faith, and when they were entred, ſubdued Kingdomes by their faith, Heb. 11. 33. and ſerved the Lord all the dayes of Joſhua, and of the Elders that out lived Joſhua, Joſh. 24 31. As for that which is ſaid of them, ver. 4, 5. of this Chap. that the Lord had not given them eyes to ſee, &c. that proves not that they were wholly hardned in a carnall eſtate, but onely that they were dull and ſlow of heart to conſider of ſundry diſpenſations of God towards them; for as much is ſaid of the diſciples of Chriſt, Mar. 8. 17, 18. when doubtleſſe they were not meere carnall or naturall perſons.

This people Deut. 29. could not become the Lords people by entring Object. 2 into ſolemne Covenant with God, for they were the Lords Church and people already before this.

1. If they were, yet that was by entring into ſolemne CovenantAnſwer. with God on Mount Sinai, when the Lord had brought them up out of the Land of Aegypt; for then they entred into ſolemne Covenant with God, and God with them, and ſo they bec me the Lords peculiar people, Exod. 19 4, 5, 6, 8. &c. If they were his people before that, yet that alſo was by Covenant made with them in the loynes of Abraham, when God tooke him and his ſeede to be his Church and people, yet ſeparating Iſhmael from Iſaac and Eſ •• from Jacob, that the inheritance of the Covenant of God, and of being the Church of God, might reſt in the houſe of Jacob.

2. Yet it was not without great reaſon that the Lord ſhould now eſtabliſh them by ſolemne Covenant to be a people to himſelfe, becauſe the Nation had been much degenerated from the ſpirit and wayes of Abraham in Aegypt, and had broken that Covenant by their Idolatries there, Ezek. 20. 7, 8. And the Covenant made in Sinai or Hore when they were come out of Aegypt, they had alſo broken by their Idolatries in the Wilderneſſe, Ezek 20. 13, 16. for which cauſes, and the like, the Lord conſumed that generation, that they never entred into the Land, Joſh. 5. 4, 6. And therefore now when their poſteritie and children were ready to enter in, the Lord entred into Covenant with them, and thereby eſtabliſhed them to be his people, their Fathers being cut off for breaking the Covenant. But ſtill it was by Covenant that both Fathers firſt, and children afterward became a Church and people unto God; and when this generation were entred into the Land, their Covenant made before between God and them, was confirmed by Circumciſion, Joſh. 5. 3. 7. they being not Circumciſed before.

But this Covenant was of the whole Church with God, and therefore Object. 3 not like our Church-Covenants, which are between the Church and the members, concerning watchfulneſſe over one another, and the like.

Our Church-Covenants are with the Lord himſelfe, as wasAnſwer. ſhewed before in the deſcription thereof. For watchfulneſſe and duties of edification one towards another, are but branches of the Lords Covenant, being duties commanded by the Law: and ſo it was with that people of Iſrael, who when they promiſed and Covenanted to walke in all the wayes of God; in all his ſtatutes and commandements and judgements, they promiſed theſe duties of love and watchfulneſſe and edification one towards another, becauſe theſe were duties commanded and required of God, Lev. 19: 17. Deut. 29 8. the neglect whereof in the matter of Achan was the ſinne of all the Congregation and brought judgement upon them all, Joſh. 7. 11, 12. Yea by this Covenant they were bound to duties towards them that were not then preſent, but children afterward to be borne, and proſelytes, that afterward ſhould be added to them, ver. 14, 15. Like as our Church-Covenants are with them that now are, and that hereafter ſhall become members of the ſame Church. When Jehojada made a Covenant between the King and the people, 2 King. 11. 17. that Covenant was but a branch of the Lords Covenant with them all, both King and people: for the King promiſed but to Rule the people righteouſly, according to the will of God: and the people to be ſubject to the King ſo Ruling. Now theſe duties of the King to them, and of them to the King, were ſuch as God required in his Covenant, both of him and them: and ſo it is in Church-Covenant, the duties of the Church to the members, and the members to the Church, and one another, are no other but ſuch as the Goſpel and the Covenant of grace requireth both of the Church and the members of it in their ſeverall places.

But this place of Deut. 29. is not ſufficient to prove a Church-Covenant Object. 4 in theſe dayes: becauſe it is in the Scriptures of the old Teſtament, for what ſoever muſt be uſed in the dayes of the New Teſtament, muſt be proved from the Scriptures of the New Teſtament, or elſe it is to be layd aſide.

1. The Church-Covenant may be proved from the New TeſtamentAnſwer. alſo as will afterwards appeare.

2. But ſuppoſe there were not pregnant places for it in the New Teſtament, yet it is not enough to prove the ſame unlawfull: for whatſoever Ordinance of the old Teſtament is not repealed in the New Teſtament, as peculiar to the Jewiſh Paedagogie, but was of morall and perpetuall equitie, the ſame bindes us in theſe dayes and is to be accounted the revealed will of God in all ages, though it be not particularly and expreſſely mentioned in the writings of the New Teſtament, elſe how ſhall we prove it unlawfull for a man to marry his Siſter, or his Aunt? How ſhall we prove it warrantable and neceſſary for Magiſtrates to puniſh Sabbath-breaking, blaſphemy, and Idolatry? How ſhall we prove it lawfull to apply the ſeale of Gods Covenant unto Infants? or to admit women to eate of the holy things; for the Scriptures of the New Teſtament doe ſpeake little in theſe caſes; onely the Scriptures of the Old Teſtament doe give direction, and light about them, Lev 18. & 19. Neh. 13. 15. &c. 2 Chron. 15. 16. & 2 King. 23. Gen. 17. 2. & Exod. 12. 4. 6. And the New Teſtament hath nothing to the contrary, and they are all according to morall equitie and reaſon, and therefore they are to be obſerved from the Scriptures of the Old Teſtament, as the revealed will of God, though there were nothing expreſſely for them in the New. And the ſame we ſay of the particular in hand. For, that a company ſhould be combined together into one body, in way of Government and ſubjection, by way of mutuall free Covenant; as men doe when they enter into Church Eſtate, nothing is more naturall or agreeable to morall equitie; nay, it implyeth a contradiction in the very name of libertie or freedome, that free-men ſhould take upon them authoritie or power over free men without their free conſent, and voluntary and mutuall Covenant or Engagement. And therefore ſeeing this Covenant is not repealed in the Scriptures of the New Teſtament, the Scriptures of the Old are ſufficient warrant for it.

Another Scripture to prove the ſame, is Deut. 26. 16, 17, 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe theſe Statutes and Judgements thou ſhalt therefore keepe and doe them, &c. Thou hast avouched the Lord this day to be thy God, and to walke in his wayes, and to keepe his Statutes, &c. And the Lord hath avouched thee this day to be his peculiar people; Take heed and hearken, O Iſrael, this day thou art become the people of the Lord thy God. This Scripture plainly ſhewes theſe things: 1. That here was the making of a Covenant between God and man; for that avouching of God to them, and them to God, was the making of Covenant, ver. 17, 18. 2. This was not of one perſon, but of a company together, the whole people of Iſrael, 26. 18. & 27. 9. 3 Here is the effect of this Covenant, that thereby they become the Lords people, ver. 9. So that when a company doe enter into holy Covenant with God, they become thereby the Lords people, that is to ſay, his Church. So Ezech. 16. 8. proves the ſame likewiſe: I entred into Covenant with thee, ſaith the Lord, and thou becam ſt mine. Here alſo is the making of Covenant between the Lord and men; and this Covenant was not perſonall, but of a company; for it was with Hieruſalem, ver. 2. which was a whole Citie; it was with them that were multiplied as the bud of the feild, ver. 7. and it was with them that did proſper into a kingdome, ver. 13. and therefore not meant onely of any one particular perſon: And by this Covenant they became the Lords; that is, the Lords Church and people; for it is expreſly ſaid, I entred into Covenant with thee, and thou becameſt mine. So that when a company enter into Covenant with God, and God with them, they become thereby the Lords Church and people. Likewiſe Ezek. 20. 37. I will cauſe you to paſſe under the rod; and I will bring you into the bond of the Covenant. In which place, there is firſt mention of an holy Covenant. Secondly, This was not of one perſon, but of a company, the whole houſe of Iſrael, ver. 30. 39. Thirdly, And this Covenant is called a Bond, becauſe it is by Covenant that a people are bound, and tyed, and knit together, as one Church, all of them unto the Lord, and one unto another; So that the Covenant is the bond of union, by which a company are ſo combined and united, as that they become a Church. It is alſo obſervable, how the Lord before he would bring them into this bond of the Covenant, he would cauſe them to paſſe under the rod; by which phraſe, as Junius upon the place well obſerves, is meant tryall and probation; drawne from the manner of Shepheards or owners of Cattell, who went among their ſheepe, or other cattell with a rod, and therewith pointed out ſuch as were for the Lords holy uſe, as Lev. 27. 32. And ſo hereby is noted that God would not in the dayes of the Goſpel have men to be brought into his Church hand over head, but he would firſt cauſe them to paſſe under the rod of due tryall and probation; and then ſuch as upon tryall were found to be holy for God, or meete matter for his Church, ſhould ſolemnly enter into Covenant with God, and that Covenant ſhould be the bond that ſhould combine them, and knit them together into one, that ſo they that were many particular perſons, ſhould all become one body, that is to ſay, a Church.

And ſo much of the firſt Argument drawne from plaine Texts of Scripture.

A ſecond Argument may be taken from the Titles that are givenArgu. 2. to the Church; as firſt, that the Church is ſaid to be married or eſpouſed unto Chriſt, Jer. 2. 2. & 3. 14. 2 Cor. 11. 2. From whence the Argument may be formed thus: If every Church becomes a Church by being married or eſpouſed unto Chriſt, then a company becomes a Church by way of Covenant: But the former is true, therefore the latter is true alſo.

The Aſſumption, that a Church becomes a Church by being married unto Chriſt, is plaine from the former Scriptures, where the Church of Iſrael, and the Church of Corinth, in regard of their entring into Church-Eſtate, are ſaid to be eſpouſed and married unto Chriſt, as a loving and chaſt Virgine to one husband. Which ſpirituall marriage between Chriſt and his Church, is alſo taught in the type of the marriage between King Salomon and Pharoahs daughter, Pſal. 45.

The Conſequence of the Propoſition is plaine in reaſon; for there is no marriage but by way of Covenant; no woman becomes a mans wife, but by way of beſtowing her ſelfe in Covenant upon ſuch a man: neither doth a man become an husband, but by the ſame means; and therefore the Scripture ſpeaking of the violation of marriage, calls it a violation of Covenant, Prov. 2. 17.

Chriſt hath but one wife or Spouſe, Cant. 6 9.Object. 1.

The Catholique Church indeed is but one; viz the whole companyAnſwer. of Gods Elect in heaven, in earth, dead, now living, and not yet borne: But as there is the Church-Catholique, which is but one; ſo there are particular and viſible Churches, which are in number many; and therefore the Scripture ſpeakes of Churches, 2 Cor. 8. 1. 19. Gal. 1. 2. Of the Churches of the Gentiles, Rom. 16. 4. Of ſeven Churches, Rev. 1. 4. Of all Churches, 1 Cor. 14. 33. & 7. 17. Rev. 2. 23.

But if every particular Church be the wife of Chriſt, how many hundred Obj. 2. wives ſhould he have?

1. If the Church of Iſrael, Jer. 2. 2. the Church of Corinth, 2Anſw. Cor. 11. 2. The Jewiſh Church, Rev. 19. 7. be the Spouſe and wife of Chriſt, there is no reaſon but others ſhould be the ſame alſo, eſpecially ſeeing there is no particular Church, but in reſpect of their Church eſtate, they may decline and goe a whoring from Chriſt, and that ſhews that they were firſt eſpouſed to him; for no woman can be ſaid to goe a whoring from a man, if ſhee were never married, nor eſpouſed to him at all.

2. This that ſeemes an abſurditie, and were a ſinfull practiſe among men, in reſpect of Chriſt, is a certaine truth, and no diſhonour unto him at all, to have more Spouſes then one upon earth, many ſpirituall Spouſes. Men cannot give themſelves wholly and intirely to many as Chriſt can. Every faithfull ſoule is eſpouſed and married unto Chriſt; and in that reſpect he hath not onely many hundred but many thouſand, yea many millions of ſpirituall Spouſes.

But this ſpirituall marriage is between Chriſt and the Church, But Obj. 3. the Church-Covenant is between the Church and the members, and therefore this marriage doth not prove the Church-Covenant.

1. In ſome ſort there may be ſaid to be a marriage between theAnſwer. Church and the members, viz. in reſpect of that deare love and affection, that ought to be between them; and therefore it is ſaid, As a young man marrieth a Virgine, ſo ſhall the children of the Church be married to the Church, Iſa. 62. 5.

2. But properly the marriage is between Chriſt & the Church, and ſo is the Covenant alſo, ſo farre as therein they give up themſelves to Chriſt as unto an head and Lord; as a woman in the Covenant of marriage doth give up her ſelfe unto her husband; And the performance of ſuch duties as the Church and the member owe one unto another, is a branch of that marriage-Covenant, wherein they are tyed to Chriſt; for Chriſt himſelfe in his Covenant requires, not onely that they ſhould give up themſelves to him, but alſo that they ſhould performe theſe duties one unto another. And accordingly it is ſaid of the Churches in Macedonia, that they gave up themſelves firſt to the Lord, and then to us by the will of God, 2 Cor. 8. 5. True it is, they doe alſo binde themſelves by Covenant one unto another, but in that reſpect the Covenant is properly a brotherly Covenant; like that 1 Sam. 20 8. Amos 1. 9. becauſe there the engagement is to one another as brethren, fellow-members, and fellow-helpers, and not as to one head or Lord, as it is in reſpect of Chriſt, and therefore in that reſpect it is not ſo properly a marriage-Covenant as it is in reſpect of Chriſt: though duties to one another are promiſed in their Covenant with one another, and alſo in their Covenant with Chriſt. In briefe thus: They promiſe unto Chriſt duties to him, and duties to one another according to him: and ſo their Covenant is a marriage-Covenant with Chriſt: They promiſe alſo to one another, duties to one another, and ſo it is a brotherly Covenant.

Another Title given to the Church (which alſo proves that a Church is made by Covenant) is the Title of a Citie, or Citie of God, Pſal. 87. 3. & 48 1. 8. & 122. 3. Epheſ 2. 19. The Argument lyeth thus If a true Church be a Citie of God, then a Church becomes a Church by Covenant: But every true Church is a Citie of God. Ergo.

The Aſſumption is proved by the Scriptures forealledged. The Conſequence of the Propoſition is plaine in reaſon, for every Citie is united by ſome Covenant among themſelves, the Citizens are received into jus Civitatis, or right of Citie priviledges, by ſome Covenant or Oath; And therefore it is ſo likewiſe in this Citie of God the Church; and men become Citizens of the Church by ſolemne Covenant.

The third Argument may be drawne from the meanes of reformingArgu. 3. and reſtoring a Church when it is corrupted, which is by entring into Covenant a new with God, 2 Chron. 15 10. & 29. 10. & Neh. 9. 38. & 10. 28, 29. Jer. 50. 4, 5. The reaſon may be taken thus: If a Church decayed is to be reſtored and reformed by renuing Covenant with God, then it was inſtituted and erected at the firſt by way of Covenant: The reaſon of which Conſequence is, becauſe abuſes and corruptions are to be reformed by bringing things back to the firſt Inſtitution: Thus Chriſt reformes the abuſes of marriage, by bringing them to the firſt Inſtitution of that Ordinance; From the beginning it was not ſo, Mat. 19 8. And thus Paul reformeth the Abuſes of the Lords Supper, by telling them what was the firſt Inſtitution thereof, 1 Cor. 11. 23, &c. And thus the Lord Jeſus calling on the declining Church of Epheſus for reformation, bids her remember from whence ſhee is fallen, and repent and doe her firſt workes, Rev. 2. 5.

Now the Aſſumption is plaine from the Texts above alledged, that at the reforming of a Church, there is to be a renuing of Covenant; and thence it follows, that at the firſt erecting of a Church, there was the making of a Covenant with God, for els this renuing of Covenant would not have been the way to reforme it.

The fourth Argument is taken from that which doth diſſolveArgu. 4. a Church, which is the diſſolving or breaking of the Covenant, Zach. 11. 9, 10, 14. If diſſolving the Covenant be that which doth diſſolve the Church, then the making of Covenant is that which conſtitutes a Church. The reaſon of the Conſequence is plaine, becauſe otherwiſe the Covenant might be diſſolved & the Church ſtand ſtill, if it were not the making of the Covenant that did conſtitute the Church: But if diſſipating ſtones in a building doe diſſolve the houſe, then the compacting and conjoyning of them is that which makes the houſe; If ſeparation of ſoule and body be that which deſtroyes the man, that then we ſay he is not: it muſt needs be the uniting of them, that did conſtitute & make the man: and ſo it is in this caſe. And that diſſolving the Covenant is that which diſſolves a Church, is plaine from the Text alledged, Zach. 11. where the breaking of the two ſtaves, of beautie and bands, that is, the unchurching of the Jewes, is interpreted to be the breaking of the Covenant that God had made with that people, and the brotherhood that was between Judah and Iſrael.

The fifth Argument is taken from the diſtinction which GodArgu. 5. hath appointed amongſt Churches, and the confounding of all Churches into one, if there be not this Covenant to diſtinguiſh them. If Churches be diſtinct Societies, and may not be confounded, then Churches are compacted and combined by Covenant: But the former is true. Ergo.

That Churches are diſtinct Societies, is plaine in the Scripture, where we have mention of many Churches in one Countrey or Province, Gal. 1. 1. 1 Theſ. 2. 14. Of ſeven Churches in Aſia, Rev. 1. 4. and of all the Churches, 1 Cor. 14. 33. Rev. 2. 23. Epheſus is not Smyrna, nor Smyrna is not Thyatira, nor either of them Pergamus, but each one diſtinct of themſelves, having Officers of their owne, which did not belong to others: vertues of their owne for which others are not praiſed, corruptions of their owne, for which others are not blamed; If it were not thus, then when Lacdicea is condemned for lukewarmeneſſe, or Epheſus for declining, all the reſt ſhould be reproved alſo: And when Philadelfia is praiſed, all the reſt ſhould be praiſed alſo, which we ſee is otherwiſe. Now from hence the Conſequence is certaine, that therefore they are combined by ſome Covenant each one amongſt themſelves; for there is nothing els without this that wil ſufficiently diſtinguiſh them. The Spirit of God and Faith in their hearts, is common to all Chriſtians under heaven, and in heaven alſo, and therefore this is not the thing that makes diſtinction. Nor is it habitation in the ſame Towne together, for that may be common to ſuch Chriſtians as are not of this Church, and uſually is to many that are no Chriſtians. As it is with Companies in London; as the Company of Goldſmiths, &c. that many others dwell in the ſame Towne with them, yea it may be in the ſame ſtreete that are not of their Company: and therefore it is not meerely habitation that doth diſtinguiſh them from others, but ſome combination and agreement amongſt themſelves; So it is not habitation in the ſame Towne that diſtinguiſheth Churches, and Church-members from other men, but their mutuall agreement and combination and joyning themſelves together in an holy Covenant with God.

If the Spirit of God and Faith in their hearts cannot diſtinguiſh one Object. Church from another, becauſe theſe are common to them all, then how can Covenant diſtinguiſh them, ſith all Churches are joyned by Covenant one as well as another?

It is not a Covenant ſimply or a Covenant in generall that dothAnſwer. conſtitute a Church, or diſtinguiſh one Church from another, but a Covenant with application and appropriation to theſe perſons. Even as it is in marriage, though all married couples be united by Covenant, and a Covenant wherein one couple promiſeth the ſame duties that another couple doth, yet a Covenant with application and appropriation of the duties covenanted to this man and this woman in particular, ſuch a Covenant is the very thing that make a couple, man and wife together, and gives them mutuall power over each other, as husband and wife, and puts a diſtinction between them and all other men and women in the world. And ſo it is in this caſe; a Covenant to performe Church-duties with application and appropriation to ſuch perſons, is the very thing that conſtitutes a Church, and diſtinguiſheth one Church from another.

And thus much concerning the former of the two particulars, to ſhew the uſe of Church-Covenant, viz. that it is that whereby a company doe become a Church.

The ſecond particular is this, that taking hold of the Covenant, or joyning in it, is that which makes a particular perſon a member of a Church. And this followes upon the former, and that may be the firſt Argument to prove it.

If joyning in Covenant be that which makes a company to becomeArgu. 1. a Church, then taking hold of that Covenant is requiſite to make a particular perſon become a member of the Church: But the firſt is true, as hath been ſhewed before; Therefore the ſecond is true alſo: If compacting and conjoyning of ſtones and pieces of Timber be, that that makes an houſe, then a particular ſtone cannot become a part of that houſe, till it be compacted and con oyned to the reſt: But the former is true, even in the Church of God, which is the ſpirituall Spouſe and Citie of God, living ſtones, Chriſtians, beleevers muſt be compacted together, and builded up together, Epheſ. 2. 21. 22. Pſal. 12 3. and therefore the latter is true alſo, that a particular Chriſtian becomes a member of the Church, a part of that building by being combined with the reſt.

A ſecond Argument may be drawne from the Scripture, Iſa. 56.Argu. 2. 3, 6, 7. Let not the ſonne of the ſtranger, that hath joyned himſelfe to the Lord, ſpeake, ſaying, the Lord hath utterly ſeparated me from his people, &c. The ſonnes of the ſtrangers that joyne themſelves to the Lord, to ſerve him, &c. and take hold of my Covenant, even them will I bring to my holy mountaine, and make them joyfull in my houſe of Prayer, &c. Concerning which Scripture, note three things to the preſent purpoſe. Firſt, That theſe ſtrangers were members of Chriſt, true beleevers, joyned to God by Faith; for it is ſaid, they have joyned themſelves to the Lord, v. 3 & v. 6. that they loved the name of the Lord, ſerved him, and kept his Sabbaths, v. 6. and yet for all this they were not as yet joyned as members of the viſible Church, for if they had been joyned, there would have been no cauſe for ſuch a complaint, the Lord 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, Object. be all the taking hold of the Covenant that is here meant.

Not ſo, but over and above that, here is alſo meant their openAnſwer. 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 ſhewArgu. 3. 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 Object. 1. 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 faithAnſwer. 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 added, ver. 14. Thirdly, Thoſe that were added to the Church, were added and joyned to them by ſuch an act as others durſt not put forth, Act. 5. 13. Of the reſt durſt no man joyne unto them, and therefore it was not by the irreſiſtable act of God in converting of them, but by ſome voluntary act of their owne choice and conſent; for Gods converting grace depends not upon mans daring, or not daring to receive it. If to be joyned be no more but to be converted, then when it is ſaid, Some durſt not be joyned, the meaning ſhould be, they durſt not be converted, nor ſuffer Faith to be wrought in them; which is groſſe Arminianiſme, ſuſpending the converting grace of God upon the free will of the creature. Fourthly, And as this joyning which others durſt not doe, cannot be meant of being converted; So if it be well conſidered, what the thing was wherein they durſt not joyne, it may appeare that it was nothing els but this, that they durſt not agree, and engage themſelves to be of their body and ſocietie; that is, they durſt not joyne in Covenant with them. For it cannot be meant of dwelling in the Towne with them, for this they both durſt doe and did: nor is it onely of joyning to heare the Word in their aſſembly, for this alſo they durſt doe, and many did it in great multitudes, ſo that many by hearing the Word became beleevers, and were added to the Lord both of men and women, ver. 14. at this very time when it is ſaid of ſome they durſt not joyne unto them: Nor is it of joyning to them in affection, or approbation of their way, for this they alſo durſt doe and did expreſſe ſo much in magnifying and commending them, when yet they durſt not joyne unto them, ver. 13. Which magnifying of them doth imply that they heard their doctrine, and ſaw their practiſe, and approved it, and highly commended them for the ſame: Wherefore ſeeing this joyning, which ſome durſt not doe, cannot be meant of being converted, nor of joyning in habitation, nor of joyning in affection, nor in hearing the Word in their Aſſembly, nor of approbation, and expreſſions that way, it remaineth that it muſt be meant of joyning in that neere relation of Church-fellowſhip amongſt them, ſo as to be engaged by voluntary conſent and agreement to be members of their Church. Fiftly, If joyning to the Church, were no more but to be converted, then he that were converted were joyned as a member of every viſible Church throughout the world, which were a great confuſion of that Order, and diſtinction of Churches, which the Lord hath appointed.

Men may be joyned to the Church, in heartie affection and love, and Obj. 2. yet without any Covenant.

True, but this will not make them members of that Church,Anſw. for then Saul was a member of the Church at Hieruſalem, afore he was joyned a member, for he was joyned to them in heartie affection afore, and therefore aſſayed to joyne as a member; and ſo were they that durſt not joyne, Act. 5. 13. yea then a man ſhould be a member of many Churches, yea of all Chriſtian Churches in the world; for he is to love them, and beare heartie affection to them all; The true members of the Churches in England are united in heartie affection, to the Churches in Scotland, in Holland, in France, in New-England, &c. And yet they are not members of all theſe Churches, nor ſubject to their cenſures as members are.

But the reaſon of that is becauſe they doe not dwell among them in Obj. 3. the ſame Towne.

Neither would habitation with them in the ſame Towne, makeAnſwer. a man a member of the Church there, if there be no more then ſo. Suppoſe Saul to have dwelt in the ſame houſe afore his converſion in which he dwelt after, which is not unpoſſible nor unlikely; yet we ſee he was no member of the Church at Hieruſalem, afore his converſion, no nor of ſome time after, though he might have dwelt in an houſe in the midſt of the Chriſtians, and Churchmembers there. The members of the Dutch and French Churches in London, or other Townes in England, are not members of the Engliſh-Congregations or Churches, no more then the Engliſh are of theirs, and yet they dwell promiſcuouſly together in the ſame Streete of the ſame Towne. Towne-dwelling would not make a man a free-man of a Company in London, or ſome other Corporation; for many others dwell in the Towne with them; yea it may be in the ſame ſtreete, that are not free of their Company, and ſo it is in this caſe.

But the reaſon why ſuch as dwell in Towne with the Church, are Object. 4. not members thereof, may be, becauſe they frequent not their. Aſſemblies.

Idiots and Infidells might come into the publick meetings amongAnſw. the Corinthians, 1 Cor. 14. 23, 24, 25. yet Idiots and Infidells were not therefore members of the Church. And Saul after his converſion might have come in among the Church in time of publick duties, and have ſeene and heard all that they had done: yet this would not have made him of one body with them. Some Indians, Moores, and other naturall perſons come into our meetings in New-England, ſome of their owne accord, and others by the Command or Counſell of their Maſters and Governours yet no man can ſay, that all theſe are hereby made Church-members. Wherefore ſeeing neither converſion, nor loving affection, nor cohabitation, nor coming into their meetings, doth joyne a man as a member of the viſible Church (for ſome men have all theſe, and yet are not members, and others are ſometimes members of the viſible Churches, and yet want ſome of theſe, are hypocrites and want ſound converſion) it remaineth therefore that as ſound converſion makes a man fit matter for a Church; So profeſſion of his Faith, and of his ſubjection to the Goſpel, and the Churches approbation, and acceptance of him (which is the ſumme of Church-Covenant) is the formall cauſe that gives him the being of a member.

But joyning doth not alway ſignifie joyning in Covenant; Philip joyned Object. 5. to the Eunnuchs chariote, and duſt to mens feete, Act. 8. 29. & Luke 10, 11. and yet there was no Covenant, and therefore men may joyne to the Church without any Covenant.

The word indeed may expreſſe any cloſe joyning, whether naturall,Anſw. (as the branch is joyned to the Vine, or an arme or other member to the body) or artificiall, as when two ſtickes were joyned to become one in Ezekiels hand, Ezek. 37. Or when Carpenters or Maſons doe joyne pieces of ſtone or Timber together, to make one houſe, Neh. 4. 6. Ezr. 4. 12. but is not onely the force of the word that is ſtood upon. But when joyning is uſed to expreſſe ſuch joyning, wherein a man voluntarily takes on him a new relation, there it alwayes implyes a Covenant, whether the relation be morall and civill, or religious and Eccleſiaſticall: We ſpeake of voluntary relation, for there are naturall relations, as betweene parents 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 naturallArgu. 4. 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 allArgu. 5. 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 〈 in non-Latin alphabet 〉 , 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 Churchpower 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, Object. 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, OfficersAnſwer. 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 isArgu. 6. between members, and not 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. Object. 1. Anſwer.

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 Object. 2. 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,Anſw. 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, Obj. 3. 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 himſelfeAnſw. 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) Obj. 4. in thoſe words, But not by thy Covenant. Ezek. 16. 61.

God doth not reprove them there for making Covenant, forAnſw. 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 had very ſinfully broken it, ver. 59 but even as he ſaith elſewhere, not for their ſakes, or for their righteouſneſſe, Ezek. 36. 32. Deut. 9. 4, 5, 6. But what force is there in this arguing, viz. If God will do us good, but not for our good keeping the covenant of works, then it is not lawfull to promiſe obedience to the covenant of Grace, in ſuch things as concerne Church eſtate; All men may eaſily ſee that here is a plaine non ſequitur.

This entring into Covenant may keep out many good men from joyning Obj. 5. to the Churches, becauſe they are not ſatisfied about it: and therefore it is better laid aſide.

It is not impoſſible, but good men may for a time be unſatisfiedAnſw. about it, till they underſtand the nature and uſe of it, and yet the thing be warrantable enough for all that in the ſight of God; the Tribes were troubled at the Altar ſet up upon the banks of Jordan by the two Tribes and an halfe, till they underſtood the intent and uſe of it, and for what purpoſe it was erected: and then they were ſatisfied. Joſh. 22. And the ſame may be ſaid of Peters eating with the Gentiles, which at the firſt was very offenſive to them of the circumciſion, till they underſtood what Peter had to ſay for his defence therein, and then they reſted well ſatisfied, Act. 11.

But if men underſtand what the Church-Covenant is, there is no reaſon that good men ſhould be troubled at it; it being nothing elſe but a promiſe of obedience unto the Goſpel of Chriſt, or of ſuch duties as the Goſpel requireth of all Chriſtians in Churcheſtate: For, will good men refuſe to obey the Goſpel, or ſubmit to the ordinances of Chriſt? or will they refuſe to profeſſe and promiſe ſo much? If a man underſtand what it is, and what we meane by it, and yet refuſe to enter into it when he hath opportunitie thereto, ſuch refuſing is no part of his goodneſſe, but is to be reckoned amongſt his corruptions; It is ignorance at the beſt, and if not ſo, then it may be perverſeneſſe of will, or ſome want of will to performe obedience to the Goſpel. And ſurely there is ſmal hope that ſuch would yeeld ſubjection and obedience to the Goſpel, who do refuſe to profeſſe or promiſe it.

But the Scripture, Act. 2. 41. tels of joyning to the Church without Obj. 6. any Covenant. For it was not poſſible that 3000. ſhould enter into covenant in one day.

Two things may be ſaid in Anſwer to this Objection.Anſw.

Firſt, that 3000. were not ſo many, but that joyning in Covenant might eaſily be done by them all, in one day. For, 1. it was at Penticoſt, at which time of the yeer the dayes were at the longeſt: And, 2. the Scripture tels us, that David made a Covenant with all the Tribes of Iſrael in one day, 2. Sam. 5 1, 2, 3. The Articles of the covenant betweene David and the Tribes, and ſo betweene this 3000. and the Lord might be openly declared, and they both the one and the other might by ſome ſigne or other, expreſſe their conſent thereunto in one day.

Secondly, as joyning in Covenant is a thing that might be done, ſo it is more then probable that indeed it was done, by thoſe 3000. ſoules For it is ſaid, ver. 41. that they gladly received the word, that is, they openly profeſſed that they did with all their hearts receive it, for this receiving of the Word is noted as a condition, upon which they were admitted to baptiſme, and therefore it was not onely an inward receiving of it in their hearts, but alſo an open profeſſing that they did receive it; for an inward receiving of it in their hearts, without an open profeſſing thereof outwardly, would not have been ſufficient for the admitting of them unto Baptiſme. Now this Word which they received was an exhortation to Repentance for ſinne, and to Faith in the promiſe, ver. 38 39. and to obedience in ſevering themſelves from others, and ſaving themſelves from that untoward generation, ver. 40. And therefore when they openly profeſſed, that they gladly received this word, there was an open profeſſing of their Repentance for ſinne, ver. 40. of their Faith in the promiſe, and of obedience to the Commandement, which is nothing elſe, but the very ſumme of Church-Covenant: yea, and further, their very preparation to this repentance, faith and obedience, in that true compunction and ſorrow of ſoul, was alſo openly made manifeſt. ver. 37.

But yet there would not be ſuch long narrations, of every one ſeverally Reply. as now are uſed, when men do enter into Church-Covenant, when each one makes a good long ſpeech, in the profeſſion of his Faith and Repentance.

When the thing is certaine, as was ſhewed before, that they didAnſw. openly profeſſe repentance, faith and obedience, it is not difference in the length or largeneſſe of their ſpeeches in expreſſing of themſelves, that can make any difference in the thing: Majus & minus non diverſificant ſpeciem. And we denie not but they might be briefer, becauſe there was not ſuch need they ſhould be long in regard of ſome difference betweene them and us, their time and ours: Firſt there were the Apoſtles preſent to heare their confeſſions, and to judge thereof, who were men of very good diſcerning, and therefore briefer expreſſing of mens ſelves might ſuffice; whereas the beſt Chriſtians, yea the beſt Miniſters amongſt us are not to be compared to the Apoſtles; and therefore as we need more time for ſtudy, and for preparation for our Sermons then they did: ſo likewiſe we need more time to heare, and try the ſoundneſſe of mens repentance towards God, and faith towards our Lord Jeſus Chriſt. Yet this we may adde withall, that if the Apoſtles and thoſe primative Chriſtians, men of ſuch excellent diſcerning were ſometimes deceived, and could not alwayes ſo diſcern, but that ſome Hypocrites would creep into the Church: as the example of Ananias and Saphira doth witneſſe; how much more need is there, that the Churches of God in theſe dayes (being far inferiour to them) ſhould be very watchfull and circumſpect in trying the ſpirituall eſtates of them that offer to come into the Church?

Secondly, their times alſo differed from ours: for their Chriſtianitie was a matter of reproach and danger of excommunication, Joh. 9. 22. of impriſonment, Act. 4. 3. and 5. 18. and the like. And therefore to ſee men now to make open profeſſion of their faith in Chriſt Jeſus, whoſe ſervants and diſciples were ſo hated, and who himſelfe but a while before was crucified, this was not an ordinarie matter: and therefore in words, men might be the briefer when they came to be received into the Church: But our times in New England do not perſecute Chriſt, and Chriſtians, and Chriſtian Churches, but countenance them, and protect them; and therefore there is more need now to be more ſtudious in examination of mens eſtates when they offer themſelves for Church members: when the Jews were in favour, many of the people of the Land became Jews, Eſth. 8. 17.

But why is there ſo little proofe of this Church-Covenant in the New Obj. 7. Teſtament?

1. Suppoſe the New Teſtament ſaid nothing of it, yet it mightAnſw. have ground ſufficient from the Scriptures of the old Teſtament; for if it was Gods revealed will in thoſe dayes, that a companie ſhould become a Church, and particular perſons become members of that Church by way of Covenant, we may be ſure it is ſo now likewiſe, unleſſe covenanting were peculiar to the Jewiſh Paedigogie; indeed if it had never been uſed in thoſe times, but were ſome new ordinance, peculiar to the dayes of the New Teſtament, in ſuch caſes alſo a ground from the Scriptures of the New Teſtament were neceſſarie, as there is in all ſuch things wherein there is any change or variation, from what was uſed in thoſe times afore Chriſt, as that there ſhould not be Nationall Churches, but congregationall, and not one viſible Church, but many, that there ſhould be baptiſme, and the Lords Supper: theſe are matters that are not found in the old Teſtament, nor were appointed to be uſed in thoſe dayes, and therefore we muſt have warrant for them in the New, and ſo we have. But for the Covenant it is otherwiſe, it is no new ordinance peculiar to the dayes of the Goſpel, nor any Leviticall ordinance peculiar to the Jewiſh Pedigogie; and therefore the Scriptures of the Old Teſtament that give warrant for it, may be ſufficient as hath been ſhewed afore.

2. And yet there is not wanting good warrant for it, that it ought to be uſed, in the dayes of the New Teſtament. For, 1. the Prophets do foretell it, Iſa. 56. 6, 7. and 44. 5. and Jer. 50. 5. Ezek. 20. 37. and in ſundrie other places, to omit the reſt at this time, becauſe ſome of them have been ſpoken of before; Onely let thoſe words of Iſa. 44. 5. be well conſidered, and ſee if they do not plainly hold forth that in the dayes of the New Teſtament, men ſhould openly profeſſe their faith, and ſolemnly bind themſelves by Covenant, to be the Lords people, one ſhall ſay, I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand, and ſirname himſelf by the name of Iſrael. Theſe words are ſo plaine for open profeſſing of faith in the Lord, and open binding of mens ſelves by Covenant unto him, as we conceive nothing need be more.

2. The Apoſtles do ſufficiently teſtifie, that ſuch a thing was practiſed in their dayes, elſe how ſhould we underſtand that fellowſhip in the Goſpel in its full latitude and breadth, Phil. 1. 5. if this combining into Church-fellowſhip be no part thereof; yea when it is ſaid, they continued ſtedfaſtly, or as the word 〈 in non-Latin alphabet 〉 , may well be tranſlated, they ſtrongly did cleave together, or hold together in ſuch a Fellowſhip, which was not preaching and hearing the doctrine of the Apoſtles, nor Sacraments, nor Prayer, but a thing diſtinct from all theſe. If this combining themſelves into a ſpirituall fellowſhip and ſocietie of Church-ſtate be no part thereof, we know not how to underſtand it, nor what that fellowſhip ſhould meane; If Doctrine, and Sacraments, and Prayer had not been particularly mentioned, in the ſame place, it might have been thought that the Fellowſhip in which they ſo ſteadfaſtly clave together had been no more, but their coming together to obſerve theſe ſaid ordinances, and their communion therein. But when all theſe are particularly mentioned, and Fellowſhip mentioned among them, as a thing diſtinct from the reſt, we may not confound it with the reſt. We might as well ſay, that by doctrine is meant Sacraments, and by Sacraments is meant Prayer; as to ſay that by Fellowſhip is meant nothing elſe but the exerciſe of doctrine, and Sacraments, and Prayer. And if theſe as they are diſtinctly named, be diſtinct ordinances, and may not be confounded, then Fellowſhip being named in the ſame manner imports ſomething diſtinct from them all, and may not be confounded with them, nor with any of them, no more then the other may be confounded one with another. And if ſo, then as this Fellowſhip may import, the communion of their gift and goods one for the helpe of another, ſo it muſt firſt of all imply a combining of themſelves into Church-ſtate by mutuall agreement, conſent, or covenant.

Furthermore, when the Apoſtle writeth, that by experience of the Corinthians liberall contribution to the poore Saints, men glorified God for their profeſſed ſubjection to the Goſpel of Chriſt, 2. Cor. 9. 13. he plainly imployes thereby, that the Corinthians had made a profeſſion or promiſe of ſuch ſubjection to the Goſpel as did comprehend this particular of diſtributing to the neceſſitie of the Saints, among other things. And their liberall diſtribution which he there ſpeaks of, was looked at as one point of their reall performance of that ſubjection to the Goſpel, which they had before profeſſed, and promiſed. Now the Church-Covenant is nothing elſe, but the profeſſing or promiſing of ſuch ſubjection, and therefore this place is another proofe of Church-Covenant. Beſides, it hath been ſhewed afore in Argument 3. that thoſe places which ſpeake of being added to the Church, of joyning, or aſſaying to joyne unto the Church, Act. 2. 47. and 5 13. and 9 26. are not expounded according to the full meaning of them, when they are underſtood of any other joyning, if joyning in Covenant be left out. And therefore the Scriptures of the New Teſtament do beare good witneſſe unto Church-Covenant, though, as we ſaid before, the Scriptures of the Old Teſtament might have been ſufficient if the New Teſtament had ſpoken nothing of it.

But Baptiſme makes men members of the viſible Church, and therefore Obj. 8. the Covenant is needleſſe.

This is anſwered in the Anſwer to the fourth of the 32. Queſtions,Anſw. where it is ſhewed at large that Baptiſme •• a ſeale of the Covenant betweene God and the Church, but neither makes the Church, nor members of the Church, nor alwayes ſo much as proves men to be members.

This Church-Covenant is a late deviſe, and was not known in ancient Obj. 9. time, and therefore is to be rejected.

Firſt, True Antiquitie is that of the Scriptures. Now ſithAnſw. Church Covenant is warranted by the Scripture, as hath been ſhewed before in this diſcourſe, it cannot be charged to want true Antiquitie. When the Papiſts are wont to charge the doctrine of Proteſtants with Novelty, and ſuch as was never heard of before Luther, the Orthodoxe are wont to anſwer, that if the doctrine do not agree with the Scripture, then let it be condemned for Noveltie; and if it do, it is warranted by the beſt Antiquitie, even the teſtimonie of God himſelf who is the Antient of dayes: Our Faith, faith Doctor White, is in all points the ſame that is contained in the Scripture, and ſo conſequently of the ſame Antiquitie: and therefore all they that ſay it came up but of late, muſt firſt prove it contrary to the Word of God, or elſe hold their peace. White, Way, 44. 1. And the ſame we ſay in this particular of the Church-Covenant.

Secondly, And yet they that ſearch the Stories and Writers of the times and ages next after the Apoſtles, may find ſome teſtimonie of Church-Covenant in thoſe dayes: For inſtance, Juſtine Martyr in his Apol. 2. makes mention of three things which were required of all that were admitted into the Church as members, 〈 in non-Latin alphabet 〉 , that is regeneration, and ſoundneſſe in the Faith, and a promiſe to walke in obedience to the Goſpel. And generally this was the practiſe of all thoſe times, that never any man was admitted to Baptiſme, nor his children neither, but they put him to anſwer three queſtions, Abrenuntios? whereto he anſwered, Abrenuntio. Credis? whereto his anſwer was, Credo: and Spondes? to which he anſwered, Spondes. So that here was an open declaration of his Repentance from dead works, and of the ſoundneſſe of his Faith, in the two firſt particulars, and an open binding himſelf by covenant or promiſe to walke according to the Goſpel, in the third. But much needs not to be ſaid in this point, unto them that do acknowledge Scripture Antiquitie to be ſufficient, though after times ſhould be found to ſwerve from the Rules and Patterns that are therein contained.

If Church-Covenant be ſo neceſſarie, then all the Reformed Churches Obj. 10. are to be condemned as no Churches; for they have no ſuch Covenant.

They that have knowne thoſe Churches, not onely by theirAnſw. writings, and confeſſions of their faith, in Synods and otherwiſe; but alſo by living amongſt them, and being eye-witneſſes of their Order, do report otherwiſe of them, viz. that they are combined together by ſolemne Covenant with God and one another. Zepperus, ſpeaking of the manner, uſed in the reformed Churches, in admitting the children of Church-members to the Lords Table, when they came to age, and have been ſufficiently catechiſed, and inſtructed in the doctrine of Religion tells us, that ſuch children are admitted to the Lords table, by publick profeſſion of Faith, and entring into Covenant. Conſuetum eſt, ſaith l e, ut qui per atatem inque Doctrinâ Catecheticâ profectum ad ſacram Coenam primum admittuntur, fidei confeſſionem coram totâ Eccleſiâ publice edant per parentes aut qui parentum loco ſunt, juſſû miniſtri, in Eccleſia conſpectum producti: quòdque in illa confeſſione, per Dei gratiam perſtare, ac, juxta illam, vitam inſtituere, inſuper etiam diſciplina Eccleſiaſticae ultrò ac ſpoute ſuâ ſubjicere ſeſe velint, ſpondeant atque ſtipulentur, Polit. Eccleſ. lib. 1. cap. 14. p. 158. that is, The manner is, that they who by reaſon of age and proficiencie in the doctrine of Catechiſme are firſt admitted to the Lords Supper, ſhould publickly before the whole Church make confeſſion of their faith, being brought forth into the ſight of the Church by their parents, or them that are inſtead of parents, at the appointment of the Miniſter; and likewiſe ſhould promiſe and covenant by the grace of God to continue in that Faith which they have confeſſed, and to lead their lives according to it; yea, and moreover to ſubject themſelves freely and willingly to the diſcipline of the Church. Theſe words we ſee are full and plaine, that children are not in thoſe Churches received to the Lords Supper, without perſonall confeſſion of Faith, and entring into Covenant before; And if they tooke this courſe with children come to age, there is as much reaſon, or more, that the ſame courſe ſhould be holden with men of yeers, when they are admitted members. And ſo the ſame Zepperus, ſpeaking of the conſociation of Churches amongſt themſelves by mutuall confederation, hath theſe words, which as they may be applyed to the combining of many Churches, ſo may they be combining of many members of the ſame Church, 〈◊〉 illa 〈 in non-Latin alphabet 〉 , quam in Symbolo profite nunc Apoſtolico, nihil aliud hic requirit, & vult, quam obligationem omnium Eccleſiae membrorum & confoederationem, &c. that is, that communion of Saints which we profeſſe in the Creed, doth require and meane nothing elſe but an obligation of all the members of the Church, and a binding of them together by Covenant. Polit. Eccleſ. li. 3 c. 8. p 721.

To theſe teſtimonies of Z pp r •• , thoſe words may be added of Mr. Parker our own countreyman, a man of ſingular note for learning and holineſſe, who alſo himſelfe lived ſometimes beyond Sea in the reformed Churches, and there ended his dayes, ſo that we may ſafely give the more credit to his teſtimonie, he having ſo good meanes fully to know the ſtate and order of thoſe Churches. Now he ſpeaketh of a Solennis forma abſque quâ in Eccleſiae alicujus communionem nullus ritè recipitur: of a ſolemne forme, without which no man is rightly received into the communion of the Church, hath theſe words. Hic mos ille eſt reformatarum Eccleſiarum non ſolum in lapſis reſtituendis, ſed in extra eis, i ò quibuſcunque recipiendis qui ad habitandum alicubi conſident, etſi fortè in Eccleſiâ illius loci quo ante commo abantur, juxta hanc formam admiſſi prius fuerant. Examinat Presbyterium, plebs conſentit, quiſque teſtes vita ſua ſecum adfert, vel teſtimonia ſal em: publicatur nomen cuiuſque competentis pro con io e, admonetur quiſque ſiquid habeat quod excipiat, ut denunciet presbyteris. Si nihil contrà adferatur, admittitur quidem, ſed non niſi ſolerni pactione cum Deo & cum Eccleſiâ Spondet verò Eccleſiae ſe ambulaturum prout ſanctam illam communionem decet; Diſciplinae illius Eccleſiae ſubjacere velle, ſe fratribus illius communionis invigilaturum juxta Christi praeceptum, Matth. 18. 17. ut praeveniantur ſanentur que ſcandala, & illi ad ſtudium bonorum operum provehantur. That is, This is the manner of the reformed Churches, not onely in reſtoring ſuch as have fallen, but in admitting of ſtrangers, yea of all whoever they be, who do ſit down in any place for habitation, though perhaps they have been formerly admitted after the ſame manner in the Church where they have formerly dwelt; The Preſbytery doth examine, the people do conſent, every man brings with him witneſſes of his life, or at leaſt-wiſe teſtimonies: The name of each one that deſires to be a member, is publiſhed in the Aſſembly, every one is admoniſhed if he have any exception againſt the party, to bring it to the Presbytery. If nothing be brought againſt him, then indeed he is admitted; but yet no otherwiſe then by a ſolemne covenant with God and the Church; And to the Church he promiſeth that he will walk as becometh that holy Fellowſhip, that he will be ſubject to the diſcipline of that Church, that he will watch over the brethren of that Communion, according to the Command of Chriſt, Mat. 18. 17. that offences may be prevented and healed, &c. Polit. Eccleſ lib. 3 cap. 16. § 4. Pag. 171, 172. Much more he hath to the ſame purpoſe in that place, alledging ſundry Canons and Decrees of Synods of reformed Churches, wherein they have determined that none ſhould be received into their Churches, but by this way of ſolemne Covenant. And others that have lived amongſt them may have been eye-witneſſes that this is their uſuall practiſe.

But what ſhall be ſaid of the Congregations in England, if Churches Obj 11. must be combined by Covenant? Doth not this doctrine blot out all thoſe Congregations out of the Catalogue of Churches? For what ever Covenant may be found in the reformed Churches in other parts, yet it is plaine that the Engliſh have none.

Though we deny not but the Covenant in many of thoſe CongregationsAnſ . is more implicite and not ſo plaine as were to be deſired; (and what is amiſſe in them, in their materialls, or in want of explicite combining of pure matter, or many of their wayes, wee will not take upon us to defend) yet we hope we may ſay of them with Maſter Parker, Polit. Eccleſ. lib 3. cap. 16. § 1. pag. 167. Non aboſt ea realis & ſubſtantialis (quanquam magis quàm par rat implicita) coitio in foedus, eaque voluntaria profeſſio fidei ſubſtantialis: quâ (Deo gratia) eſſentiam Eccleſiae idque viſibilis hacuſque ſartam tectam in Angliâ conſervavit; That is, there wants not that reall and ſubſtantiall comming together, (or agreeing in Covenant, though more implica e then were meete) and that ſubſtantiall profeſſion of Faith, which (thanks be to God) hath preſerved the eſſence of viſible Churches in England unto this day.

The reaſons why wee are loath to ſay, that the Congregations in England are utterly without a Covenant, are theſe:

Firſt, Becauſe there were many Chriſtian Churches in England in the Apoſtles time, or within a while after, as Maſter Fox ſheweth at large, Act. & Mon. lib. 2. beginning pag 137. where he reporteth out of Gildas, that England received the Goſpel in the time of Tiberius the Emperour, under whom Chriſt ſuffered, and that Joſeph of Arimathea was ſent of Philip the Apoſtie from France to England about the yeare of Chriſt 63. and remained in England all his time, and ſo he with his fellowes layd the firſt foundation of Chriſtian Faith among the Britaine people, and other Preachers and Teachers comming afterward, confirmed the ſame and increaſed it. Alſo the ſaid Maſter Fox reporteth out of Tertullian, that the Goſpel was diſpearſed abroad by the ſound of the Apoſtles into many Nations, and amongſt the reſt into Britaine, yea into the wildeſt places of Britaine, which the Romans could never attaine unto: and alledgeth alſo out of Ni •• phorus, that Simon Zelotes did ſpread the Goſpel to the Weſt Ocean, and brought the ſame into the Iles of Britaine: and ſundry other proofes 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 means, it is like that the Engliſh Churches were then conſtituted by way of Covenant, becauſe that was the manner of conſtituting Churches in the Apoſtles time, as alſo in the times aſore Chriſt, as hath been ſhewed from the Scripture before in this diſcourſe. And if Chriſtian Congregations in England were in thoſe times combined by Covenant, then eternitie of Gods Covenant is ſuch, that it is not the interpoſition of many corruptions that may ariſe in after times that can diſanull the ſame, except when men wilfully breake Covenant and reject the offers of the Goſpel through obſtinacy, which we perſwade our ſelves they are not come unto: and conſequently the Covenant remaines which hath preſerved the eſſence of Churches to this day; though the mixture of manifold corruptions, have made the Covenant more implicite then were meete.

Secondly, Becauſe there want no good Records (as may be ſeene in Seldens Hiſtory of Tithes) to prove that in former times in England it was free for men to pay their Tithes and Oblations where themſelves pleaſed: Now this paying of Tithes was accounted as a dutie of people to their Miniſter, or ſheepe to their Paſtour: and therefore ſeeing this was by their owne voluntary agreement and conſent, their joyning to the Church as members thereof, & to the Miniſtery thereof as ſheepe of ſuch a mans flock, was alſo by their owne voluntary agreement and conſent: and this doth imply a Covenant •• was not the precincts of Pariſhes that did limit men in thoſe dayes, but their owne choice.

Thirdly, Thoſe Queſtions and Anſwers miniſtred at Baptiſme, ſpoken of before, (viz. Do ſt thou renounce? I doe renounce: doeſt thou beleeve? I doe beleeve: doeſt thou promiſe? I doe promiſe) as they were uſed in other places, ſo were they alſo in England, and are unto this day, though not without the mixture of ſundry corruptions. Now this doth imply a Covenant. And when the children came to age, they were not to be admitted to the Lords Supper, before they had made perſonall Confeſſion of their owne Faith, and ratified the Covenant which was made at their Baptiſme by their Parents, which courſe indeed afterward did grow into a Sacrament of Confirmation, but that was an abuſe of a good Order.

If here it be ſaid, that the Members of the Pariſhionall Aſſemblies are not brought in by their owne voluntary profeſſion, but by the Authority and Proclamation of the Prince, and therefore they have no ſuch Covenant.

The Anſwer is, that the Chriſtian Prince doth but his dutie when he doth not tollerate within his Dominions any open Idolatry, or the open worſhip of falſe Gods by baptized perſons, but ſuppreſſeth the ſame: and likewiſe when he gives free libertie to the exerciſe of all the Ordinances of true Religion, according to the minde of Chriſt, with countenance alſo and encouragement unto all thoſe whoſe hearts are willingly bent thereunto, Ezra. 1. 1. 3. & 7. 13. And therefore this practiſe of his cannot overthrow the freeneſſe of mens ioyning in Church Communion, becauſe one dutie cannot oppoſe nor contradict another. And ſuppoſe that this courſe of the Magiſtrate ſhould ſeeme to be a forcing of ſome to come in for members who were unfit, (in which caſe it were not juſtifiable) yet this doth not hinder the voluntary ſubjection of others, who with all their hearts deſired it. When the Iſraelites departed out of Aegypt, there went a mixed multitude with them, many going with them that were not Iſraelites indeed, Exod. 12. And in the dayes of Mordecay and Heſther, many of the people of the lands became Jewes, when the Jewes were in favour and reſpect, Eſt. 8. 17. and ſo joyned to them not of their owne voluntary minde, nor of any ſincere heart towards God, but meerely for the favour or eare of men; yet this forced or ſeined joyning of ſome could not hinder thoſe that were Iſraelites indeed from being Iſraelites, nor make the Jewes to be no Jewes, no Church-members.

And the 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 Obj. 12. 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 theAnſw. 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 By Browniſts and Separatiſts you are to underſtād thoſe of the riged Separation. 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 Separation. For Doctor Ames, his judgement of Church-Covenant may be ſeene in his Medulla, Theol. lib. 1. cap. 32. § 14, 15, 17. Fideles non conſtitunt Eccleſiam particularem, quamvis ſimul forſan plures in eodem loco conveniant aut vivant, niſi ſpeciali vinculo interſeſe conjunguntur, &c. That is, beleevers doe not make a particular Church, though perhaps there be many of them that meete together, and live in the ſame place, unleſſe they be joyned together by ſome ſpeciall bond amongſt themſelves: for ſo one Church would many times be diſſolved into many, and many Churches confounded into one. Now this bond is a Covenant, either expreſſed or implicite, whereby beleevers do binde themſelves particularly to performe all ſuch duties, both towards God and mutually to one another, as pertaine to the nature of a Church, and their edification. And thereupon no man is rightly admitted into the Church, but by confeſſion of his Faith, and ſtipulation, or promiſe of obedience.

Theſe words doe plainely and fully ſhew his judgement of Church-Covenant, to be the very ſame that is held and practiſed in New-England at this day. And that he was not for that ſeveritie and regiditie of ſeparation, may be cleared from ſundry of his workes, wherein he plainly and fully beares witneſſe againſt the ſame, and namely, in his Freſh ſuite againſt Ceremonies, pag. 207. and in his ſecond Manuduction, wherein he purpoſely and at large deales in this Argument of Separation. Sure it is Maſter Canne in his Booke, wherein he goes about to prove the neceſſitie of ſeparation from the Non-Conformiſts principles, doth profeſſedly and expreſſely oppoſe himſelfe againſt Doctor Ames in the point of Separation, which ſhewes how farre the good Doctor was from favouring that way, when they moſt zealouſly therein doe count him to be a ſpeciall oppoſite of theirs, as indeed he was. And for Maſter Parker, his judgement of Church-Covenant was heard before in part; where he ſo much approveth the practiſe of the Reformed Churches in this point. And much more may be ſeene of his judgement herein, in the ſixteenth Chap. of the third booke of his Polit. Eccleſiaſtica. And yet in the ſame place, and likewiſe lib 1. cap. 13. 14. of the ſame Treatiſe he plentifully and plainly ſhewes his diſlike of the wayes of Separation, as is alſo acknowledged in an Admonition to the Reader, prefixed before that Booke, by I. R. ſuo, ſuorumque nomine. So that this Aſſertion appeares to be untrue, wherein it is ſaid, that none but Browniſts and Separatiſts doe approve of Church-Covenant.

As for the Inference from this ground, that therefore Church-Covenant ſhould not be received, becauſe it is pleaded for and practiſed by the Separatiſts. We Anſwer, that this will not follow, unleſſe it could be proved, that the Separatiſts hold no truth; or if they hold a truth wee muſt not hold it, that ſo it may appeare wee differ from them; Either of which, it were unreaſonable to affirme. If the Papiſts hold ſundry Articles of Faith, as that there is a unitie of the Divine Eſſence, and Trinitie of Perſons, that Jeſus Chriſt is God and man, and that true Meſſiah that was promiſed, and the onely Saviour of the world, and many ſuch like, muſt wee deny theſe things becauſe they are holden by the Papiſts? This were as unreaſonable as to condemne the doctrine of the Reſurrection, becauſe it was maintained by the Phariſees, Act. 23. 8. And ſo we ſay of Church-Covenant, holden and practiſed by them of the Separation; as alſo many other truths are maintained by them: No reaſon that truth ſhould be refuſed, becauſe the Separatiſts maintaine it. When Doctor Bancroft in a Sermon at Pauls-Croſſe, had avouched that the Superioritie of Biſhops above other Miniſters, is by Gods owne Ordinance, and to make the contrary opinion odious, affirmed that Aerius perſiſting in it, was condemned for an Heretique by the generall conſent of the whole Church, and that Martin and his Companions, doe maintaine the ſame opinion of Aerius; What ſaith learned Doctor Reinolds hereunto, in a Letter to Sir Francis Knolls, who required him to ſhew his judgement herein: Touching Martin, ſaith he, if any man behave himſelfe otherwiſe then in diſcretion and charitie he ought, let the blame be laid where the fault is, and defend him not; but if by the way he utter a truth, mingled with whatſoever elſe, it is not reaſon that that which is of GOD ſhould be condemned for that which is of man: no more then the doctrine of the Reſurrection ſhould be reproved, becauſe it was maintained and held by the Phariſees: Wherefore removing the odious name of Martin from that which is ſinceritie and love, is to be dealt with, &c.

And the very ſame doe wee ſay to them that would make Church-Covenant to be odious, becauſe it is held by thoſe of the Seperation, who are commonly called Browniſts: If men behave themſelves otherwiſe then they ought, we defend them not therein, but if they hold any truth mingled with whatſoever elſe, wee would not have that which is of God to be condemned, for that which is of man: truth ſhould not be refuſed, becauſe of other corruptions that may be found in them that hold it.

If you with them hold Church-Covenant, you iuſtifie them in all Reply. their wayes of ſeperation and erronious opinions.

Not ſo, for many of them hold that there are no viſible ChriſtiansAnſw. that ſtand members of the Pariſhes in England, and that it is not lawfull to hold any private Religious communion with ſuch perſons; and that the pariſhionall Aſſemblies are none of them true Churches, and that it is not lawfull to hear any of thoſe Miniſters to preach the Word, none of which are juſtified at all by holding Church-Covenant, though they do hold the ſame; There is no ſuch neceſſarie and inſeparable connexion betweene theſe opinions, and that of Church-Covenant, that he that holds this, muſt needs hold the other alſo.

But the time hath been, when your ſelves did not hold Church-Covenant, Obje. 13. as now you do; when you were in England you were not of this mind, and therefore no marvell if your change ſince your coming to New England be ſuſpected, and offenſive. If you change your judgement and practiſe in this manner, God knows whether you may come at laſt, and therefore men may well be afraid of holding with you in this point, which your ſelves did not hold when you lived in your native Countrey.

Some of us when we were in England, through the mercie ofAnſw. God, did ſee the neceſſitie of Church-Covenant; and did alſo preach it to the people amongſt whom we miniſtred, though neither ſo ſoone nor ſo fully as were meete, for which we have cauſe to be humbled, and to judge our ſelves before the Lord.

But ſuppoſe we had never knowne nor practiſed the ſame before our coming into this countrey, yet if it be a truth of God, there is no reaſon why we ſhould ſhut our eyes againſt the light, when God holds it forth unto us, nor that others ſhould be offended at us for receiving the ſame. For by the ſame reaſon men might ſtill continue in their ſinnes, and not make any progreſſe in knowledge and holineſſe, that ſo they may not ſeeme unconſtant, which were contrary to the Scripture, wherein we are commanded nor to faſhion our ſelves according to the former luſts of our ignorance. 1. Pet. 1. 14. But to be changed, Rom. 12. 2. and renued, Epheſ. 4. 23. and put off the old man, and put on the new, Epheſ. 4. yea to grow in grace and holineſſe, 2. Pet. 3. 18. and be ſtronger and ſtronger, Job 17. 9. that our good workes may be more at the laſt, then at the firſt, Revel. 2. 19. Sure it is, the Apoſtle tells the Corinthians and Epheſians, that the time had been when they were not the ſame men that now they are when he wrote unto them; and yet he doth not blame them for leaving their former opinions or practiſe, but commends them for it, 1. Cor. 6. 11. Epheſ. 2. 3. &c. And it is ſaid of Apollos an eloquent man, and mighty in the Scripture, that when he came to Epheſus the way of God was expounded unto him more perfectly by Aquila and Priſcilla, whereas before he was inſtructed in the way of the Lord, knowing onely the Baptiſme of John: yet this was no diſpraiſe at all to him, that now upon better information he would change his judgement to the better, nor unto them that were the means thereof: Act. 18. 25, 26. Nullus pudor eſt ad maliura tranſire.

The time hath been, (and we may be humbled for it) when we lived without God in the world, and ſome of us in many ſinfull courſes: and ſhall any be offended, becauſe we are not ſtill the ſame? and when God called us from the wayes of ſin and death, to the Fellowſhip of his grace in Chriſt; yet ſome of us lived a long time in conformity to the ceremonies impoſed in our native Countrey, and ſaw not the evill of them. But when God did open our eyes, and let us ſee the unlawfulneſſe thereof, we cannot ſee but it would have been a with-holding the truth in unrighteouſneſſe, and a great unthankfulneſſe to God for light revealed to us, if we ſhould ſtill have continued in that courſe through an inordinate deſire of ſeeming conſtant: and therefore it is not any juſt cauſe of offence that we have changed our judgement and practiſe in thoſe things, when we once perceived the Word of God to diſallow them.

Indeed it hath been ſometime objected againſt Mr. Cartwright, and others, that deſired the reformation of the Churches in England, in regard of Diſcipline and Church-Order, that they which ſtood ſo much for Reformation in Diſcipline, did in after times adde and alter ſome things, beyond what they ſaw at firſt, and what themſelves had formerly deſited; and that therefore being ſo murable, and inconſtant in their apprehenſions, they were not to be regarded, nor hearkened unto: to which Objection Mr. Pa k r makes full Anſwer in Eccleſ. lib. 2. ca. 36. p. 307 where he ſheweth from the Scripture, and the teſtimonie of Biſhop Jewel, Doctor Reinolds, and others, that in the Reformation of Religion God brings not his ſervants into perfection in knowledge and zeale at the firſt, but by degrees, ſo as they grow and make progreſſe in theſe things in ſuch wiſe, that their good works are more at the laſt then at the firſt, as was ſaid of the Church of Thyatira, even as the man that had been blind, when Chriſt •• ſtored him to his ſight, could at the firſt but ſee men like tr •… walking, and afterward ſaw every man cleerly; and therefore •… is no good arguing to ſay theſe men have altered and correc •… ſuch things from what their apprehenſions were at firſt, and therefore they are not to be regarded.

Now if this be no good arguing againſt Mr. Cartwright, and thoſe that in England have been ſtudious of Reformation (as indeed it is not) then it is no good Argument againſt us in this m •• ter of Church-Covenant, to ſay we now hold and practiſe otherwiſe then we have done in former time.

If any ſhall here reply, that change from conformity to the cerem nies Reply. 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 notAnſw. ſimply the changing a mans opinion or practiſe that can be counted blame-worthy, or offenſive, but changing without warrant of the Word; and therefore in point of Church-Covenant, the iſſ •• muſt not be whether we or others have formerly known and practiſed it, but whether it have ground from Gods Word; For if it have (as we hope have been proved before in this diſcourſe) then the obſerving of it, can be no cauſe of juſt offence unto others, not imputation of inconſtancy to our ſelves, though in time paſt we had not had ſo much light as to diſcerne the neceſſitie and uſe thereof.

The good Lord pardon every one that prepareth his heart to ſeek God, though he be not cleanſed according to the purification of the Sanctuary: and grant unto all his Churches and ſervants that their love may abound yet more and more in knowledge, and in all judgement, that they may diſcerne the things that differ and approve the things that are excellent, and by his Spirit of truth be led forward into all truth, till Antichriſt be utterly conſumed with the breath of his mouth, and the brightneſſe of his coming, and the holy City new Jeruſalem come down from God out of heaven, as a Bride adorned for her husband the Lambe, the Lord Jeſus, to whom be all glory of affiance and ſervice for ever.

Amen.
FINIS.