other Churches gathered p. 4. Propos 5. The manner how p. 6. Sect. 2. How the Church is the subject of power p. 43. Sect. 7. The Church not to consist of good and bad as farre as they can decern p. 56. Sect. 3. The necessity and grounds of Church-covenant p. 59. Sect. 4. The first and second Commandements excellently opened p. 71. last line p. 72 73. Of dispensation of Censures p. 89. chap. 5. Sect. 1. What Common consent is requisite in Church proceedings p. 94. Sect. 3. Of the peoples power in Church Censures p. 96. Sect. 4. Of the sevenfold Communion between severall Churches p. 102. Chap. 6. Sect. 1. Of Communion of Consultation between Churches p. 105. Sect. 3. Sect. 4. Of Contribution p. 107. Sect. 5. Of Reformation of Congregations in old England p. 111. chap. 7. Sect. 1. There are many things in the Common-prayer book which intimate the antiquity of the Church-way p. 112 D. Of the office of Deacons p. 38 Election not ordaining of Deacons p. 42. Sect. 5. E Why the members of Old England are not presently and immediatly admitted they to the Communion their children to baptisme in New England p. 76. Sect. 5. Of Elders who to be elected and ordained p. 10. chap. 2. Sect. 1. That Ruling Elders are jure divino p. 13. Sect. 2. How all Elders are to be elected and ordained p. 39. Sect. 4. Ruling Elders are not meer Lay Elders p. 26. The Fathers mention Ruling Elders p. 30 c. F. Against set Formes of Liturgies p. 70. Sect. 4. G. Whether the faith and profession of the beleeving Grand-father or Grand-mother may entitle the Grand-child the parent being an unbeleever to the ordinance of baptisme p. 115 H. What is to bee done with Heathens and unveleevers yet not fit to bee in Church-fellowship p. 9 The beleeving Houshold entitles an unbeleevers child given up to their education to baptisme p. 115 I. No Injunctions of formes of worship to be allowed by Churches p. 115 What should bee done with Ignorant people not fit for Church-fellowship p. 11◠Of Imposition of hands by those of the same Church on their own Officers p. 43. 50 No Jurisdiction transcendent now reserved to any one man or Bishop p. 49. Sect. 9 K. As the Kings of Israel gave the Treasures of the Temple to save themselves from captivity so may Parsonages c. given to the whole Churches use be by them disposed of according to their discretion for their best advantage p. 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained p. 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted p. 20 21 L. Against set formes of Liturgies p. 70. Sect. 4. M. Of addition of Members to a Church p. 52. Sect. 1. 2 Of the peoples power in admitting Members p. 64. Sect. 5 Whether Ministers of Churches may baptize the infants of beleevers that are in no particular Church p. 81. * * * So the Authour though yet we cannot come up to him in that Of Multiplication of Churches p. 109. Sect. 7. Of Maintenance of Ministers in Old England p. 114 N. The lowest requisite Number to the being of a Church begun p. 53 The greatest Number a Church may increase to p. 53. 54 O. The Order of gathering dispersed Christians into a Church p. 1 The Officers of Churches to be chosen and ordained p. 10 chap. 2. Sect. 1. The manner of their election and Ordination p. 39. Sect. 4 Of diversity of Officers p. 92. Sect. 2. P. What warrant the People have to chuse their Officers p. 42. Sect. 6. The Church is not the first subject of Ecclesiasticall power p. 43. Sect. 1. The office of a Pastor is immediatly from Christ p. 43. Sect. 7. The Peoples power in receiving members into the Church p. 46. Sect. 5. Of the Peoples power in Church censure p. 96. Sect. 4. Of Communion of Churches by way of propagation or multiplication of Churches p. 109. Sect. 7. Certain Propositions tending to the reformation of the Churches in Old England p. 113. Sect. 2. R. Of Ruling Elders p. 13. Sect. 2. Of Recommendation of membres in their travell or finall departure from one Church to another p. 103. Sect. 2 The way of Reformation of Congregations in Old England p 111. cha 7. Sect. 1. Certain Propositions tending to that Reformation p. 113. Sect. 2. Of our Renewing our Covenant in Old England p. 113. Sect. 2. S. Scandalous persons not to be admitted to the Communion by confession of the Bishops Common-prayer Booke p. 113 T. Timothy and Titus did not ordain as Bishops p. 46. Sect. 8. V. What is to be done with Unbeleevers in regard they are unfit for Church-fellowship p. 9 Who to bee put in stead of Vicars and Parsons p. 114 Of ordering of Universities p. 116 Of Vestry men and Church-wardens p. 34. W. Of Church Widowes p. 39. Sect. 3. The ordering and forme of administration of Gods publick Worship p. 65. chap. 4. Sect. 1 2 3. Of Church Wardens and Vestry-men p. 34 Z. How Zadok is said to be anointed high Priest by the people p. 114 FINIS
Bishop which was the cause why the good old Bishop Valerius was hardly spoken of for suffering Augustine a Presbyter though a learned Presbyter to preach before him which is said never any African Bishop had allowed before him Now whence should such an offence as was taken against Valerius arise but from translating the silence of Ruling Elders from Preaching in the presence of Pastors and Teachers unto those Presbyters also who were called oft to preach the Word freely and diligently as well as the Bishops themselves But when through corruption of times Bishops claimed to themselves the principall pastorall cure of Soules then it was taken for an offensive matter that Teaching Elders should preach before them as before it was unwonted for Ruling Elders to preach before the Teaching ordinarily Object But there remaines one objection or two which some learned and prudent men have made against the office of Ruling Elders Object 1. It is not credible that the office of Ruling Elders should be of Divine or Apostolicall Institution and no footsteps left of it in any Church of Christ for these many hundred yeares Popery it selfe though it corrupted all Ordinances yet retaineth some footsteps of every Ordinance of Christ though much perverted from the first Institution But there are no footsteps at all of those Ruling Elders extant in any Church but those of Genevah and such as have followed their patterne For though some tell us of Church-Wardens and Vestry men in the Parish Churches of England who assist the Preachers in the governing of the Church yet there is a great difference between them and Ruling Elders For these Church-Wardens and Vestry men are appointed not for assistance to the Ministers in governing the Church but for other purposes As Church-Wardens for keeping the Churches stock and laying it out upon necessary repaires of the place of Gods Worship called the Church and the Vestry being a company of the wisest and richest Parishioners that have been or are to be Church-Wardens are exercised in auditing the accompts of the Church-Wardens and Collectors for the poore And though now and then they are taken up in admonishing an unruly neighbour yet they doe it not by Authoritie as Rulers but by Christian discretion and charitie Answ Wee doe not say that Church-Wardens and Vestry men are the same with Ruling Elders for though they are both chose by the body of the Church yet in the choice the qualifications of Ruling Elders are not attended to nor are they so ordained either with the like holy Solemnitie or invested with the same measure of spirituall power nor allowed to continue for life as Ruling Elders are and ought to be But yet such as they be wee may see in them some footsteps and remnants and as it were Rudera of that holy and ancient Ordinance so much as is escaped out of the ruines of Antichristian Apostasie For to say nothing of Chancellors Commissaries and Officialls who are meere Lay Elders and yet administer Church-Government not in one Church onely but in many scores of Churches what other thing soundeth the very name of Church-Wardens Guardiani Ecclesiae but Church-Guardians or Church-Rulers And what is the company of Vestrymen but a kinde of a Consistory Secondly Though by the Sophistry of Satan and of his Vicar the man of sin a great part of this care is transformed from ordering the spirituall body of the Church to take care of the body of the materiall Church or Temple yet what power of Government is left in any Congregation besides Preaching the Word the Church-Wardens and Vestery men doe assist the Ministers in managing the same they observe all scandalous disorders that are found in any of the Church-Ministers or people they admonish the offenders And though they be over-rulers to present all disorders to the Cathedrall Church and the Officers thereof which of right they should complaine of when the offenders are incorrigible onely to their own Congregation yet it is an usuall thing for the Bishop and his Officers to returne such offenders having first paid them their fees to the Minister and Church-Wardens to make acknowledgement of their offences before them and to professe their amendment of which also they must bring a Certificate under the Minister and Church-Wardens hands Yea of our knowledge there be some peculiar priviledged Churches in England exempted from the Jurisdiction of the Bishop and his Officers where the Church-Wardens and Ministers either by themselves or with the consent of the Congregation doe transact all that Government which in other Churches the Bishop and his Officers doe invade and usurpe as to admonish offenders to enjoyne acknowledgement of scandalous offences and to debarre from the Sacraments c. And by this means they represse idlenesse drunkennesse swearing Sabbath-breaking and the like disorders with better successe then other Townes can doe who have the helpe of Major and Justices but not so much spirituall power in the Church but by that power which is still left in some Churches unto their Ministers and Guardians or Rulers it may not obscurely appeare that anciently they did enjoy it amongst themselves before one Church began to Lord it over another Object The other Objection which is made against Ruling Elders is That it is a matter of perilous consequence to set up Rulers in the Church and that by Authoritie from the Word of God when yet the Word hath no where set forth the limits and bounds of their Authoritie Answ The word of God hath clearly enough limited the bounds of a Ruling Elders Calling and the worke of his Rule For since all Ecclesiasticall power is the power of the keyes not of the Sword Matth. 16.19 And the Kingdome of Christ is not of this world Joh. 18.36 It is plaine no Church-Governour may take up the power of the sword to wit Civill Jurisdiction without usurpation The power of the sword is Princely Lordly But the power of the Keys is onely Stewardly and Ministeriall For so it is said the Keys of the House of David to Eliakim Isa 22.22 And he was over the House Ver. 15. Which phrase of being over the House is translated properly Gen. 43.19 Steward of the House Seeing then the Kingdome of Christ is spiritnall and not worldly and the Government of his Kingdome is not Lordly but Stewardly and Ministeriall evident it is that these Ruling Elders in the Church may onely attend to works of spirituall and ministeriall Rule And further because such acts of spirituall Rule as are dispenced in the preaching of the Word the Ruling Elders are not called to attend unto but that worke is left unto Pastors and Teachers Therefore plaine it is that what acts soever of spirituall Rule and Government Christ hath committed to his Church over and above the Ministery of the Word and Sacraments All such acts of Rule are committed to the Ruling Elders and none but such To Instance then in the particular duties of the Ruling Elders Office
THE Way of the Churches OF CHRIST IN NEW-ENGLAND OR THE VVAY OF CHURCHES walking in Brotherly equalitie or co-ordination without Subjection of one Church to another Measured and examined by the Golden Reed of the Sanctuary Containing a full Declaration of the Church-way in all Particulars By Mr. J. COTTON Teacher of the Church at Boston in new-New-England 1 THES 5.22 23. Prove all things hold fast that which is good Abstaine from all appearance of evill Published according to Order LONDON Printed by Matthew Simmons in Aldersgate-streete 1645. not in our apprehension be said to hold no analogie Yet with much sweat and wiles some messengers have got through that Court of Guard to anticipate or satisfie if it might be those clamourers for a larger Narration 1. The 32. Questions or Church-government and Church-Covenant done by some Elders of N. E. they have had with seconds of frequent intimations that wee hold with the Churches of New England 2. The Apologeticall Narration they have had with our generall approbation of it 3. Mr Cotton of the Keys of the Kingdome of heaven they have had with our Brethrens Epistle to it how farre they approve it 4. The Reasons of the dissenting Brethren are in Print 5. Wee have been enformed that those our Brethren formerly have tendered themselves that in case they might be put into a Committee or like meet posture for such a work they would bring in the whole frame of their judgements in a body with their grounds and reasons 6. That now very lately they gave in seven Propositions to be discussed with promise of more But neither of them was debated Which wee alledge rather to vindicate our particular charge then to blame men whose reasons wee know not 7. With much adoe wee have presented you with a fuller declaration of all our way according to the Scriptures in this learned yet modest Treatise of THE WAY OF THE CHURCHES OF CHRIST IN NEVV-ENGLAND c. Written and sent over by Mr. Cotton And wee doe in this Epistle certifie our assent thereunto saving that wee doe not yet fully close with some expressions passim in the Book before some of which wee minded it to note a * in the Margin This we could not but say and doe pace tanti authoris or wee could not assert the Booke If all things in this Treatise as now printed doe not answer punctually word for word to the first written Copie let the reverend Authour and the candid Reader pardon us because wee had not the fairest Copie nor knew wee till the Book was neer done that there was a better to be had nor to this day yet ever saw it Therefore wee were forced to shift with this so as to keep the mind of the Authour make it constare sibi and by an interpretative leave in his absence not onely to doe as wee would be done by but also as he himselfe would have done wee are confident if he had been in our case or present here Least any should imagine that every thing in the Keyes doth not fit all the wards in this Treatise to an haire wee will here insert Mr. Cottons own words in his Letter coming from him in New-England to our hands in the very nick of time whiles this Epistle lay under the Presse viz. If you think the Draught of ChuRCH-DISCIPLINE which was sent over in your Ship varieth from that of the POVVER OF THE KEKES sent over the yeare after you may have some occasion so to conceive from some difference of expression in LOGICALL TERMES but not a jote in any DOCTRINE OF DIVINITIE or CHURCH-PRACTISE So Mr. Cotton in his Letter to Mr. R. M. Diverse Objections formerly laid against the Printing of this Book to the sadding of the Authour Some whereof are now answered by the late season of printing it Others by the necessitie of them that conscientiously and candidly cry out for information Others by the fore-printing of the Keyes to open the full minde and whole sphere of the Authours judgement in this Others by that putting forth in print of an answer to this Book before this was mid-wised by the Presse into the world All reason therefore now it can speake that it should answer for it selfe Wee hope wee have satisfied the minde of the Authour as well as our owne and of others too of the other judgement especially of those that call for fuller Declarations The Lord root out of all our hearts the spirit of contradiction that wee call not for Books with a resolution rather to confute them as wee imagine then to throw downe our selves humbly under the power of truth Wee are now fighting Modo militari for reformation let us not therefore fight against it more ecclesiastico With how much gravitie soliditie and modestie have Mr. Cotton the Apologists the Authours of 32. Questions or Church Covenant and other milde and judicious Authours written in our cause But with what a different spirit have the adverse part replyed as if personall invectives and imbittring a stile were Gods way of bettering a cause or battering an opinion Here is a Booke so grave and solid that it cannot be justly despised by ingenuous learned men So full of necessary cases and truths that it cannot but be desired of those that would be knowing men And so milde and gentle that it cannot but be causlesly quarrelled if quarrelled by Cholerick men Had wee not been perswaded that it would prove a welcome Tract on all hands for the reasons afore-intimated wee could with our injoyment of the written Copie well have saved this great travell If it fall out otherwise as it hath with diverse of the like nature Golden Lavers or Vessels made Common-shores and receptacles to be filled with all filthy contempt wee shall then clearly and fully decerne mens spirits and descry their intents in challenging us for larger Narrations and shall beware for time to come how wee anger them with kindnesses But if this be candidly entertained of them then have they encouraged us in due time to impart if God permit a fuller Treatise of the same subject with amplior demonstrations by joynt consent of the Churches of Old and new-New-England and meane while they have abundantly recompenced the labour of love of theirs in the Lord. N.H. I.H. THE Way of the Churches of Christ in NEW-ENGLAND Measured by the Golden Reed of the SANCTUARY CHAPTER I. The Order of gathering dispersed Christians into a Church PROPOSITION I. SECTION I. THat the Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his kingdom the power of binding and loosing the tables and seales of the Covenant the Officers and censures of his Church the administration of all his publick Worship and Ordinances is Coetus fidelium a Communion of Saints a Combination of faithfull godly men meeting for that end by common and joynt consent into one Congregation which is commonly called a particular visible Church For the
worship the Lord Jesus according to all the Ordinances of his house PROPOS 4. We conceive it cannot seeme unreasonable that in the same way by which particular godly persons doe enter into the fellowship of the Libertie of those holy Ordinances which Christ hath appropriated to his Church in the same way it were meet that an whole company of Christians should enter into Church estate for in entring of them into Church estate the Lord calleth as well whole companies as particular persons to enjoy the like liberty of all his holy Ordinances the enjoyment of like libertie requireth preparation thereunto by the like dutie In the times of John the Baptist such as were received into Baptisme they did first make confession of their sinnes and therewith of their repentance and of their faith also in him who was to come after him Matth. 3.6 Act. 19.4 5. And in the times of the Apostles Philip received the Eunuch unto Baptisme not untill he had made profession of his Faith in Christ Jesus Acts. 8.37 But now for as much as wee all who are borne in Christian Churches are baptized in our infancy and such as are baptized infants are not admitted to the Lords Table in well ordered Churches till they have approved and in their own persons publickly confirmed that profession of repentance and faith which their parents or others in their stead professed and promised for them at their Baptisme it cannot be thought unreasonable that such a company of godly Christians having been baptized infants should now make the like profession of their repentance before they are admitted into Church estate which others made in the Primitive times before Baptisme and all growne up to ripe yeares are wont publickly to make or at least ought to make before their admittance to the Lords Supper Besides when upon Peters confession of his faith in Christ Jesus Christ said that upon that rock or foundation he would build his Church Mat. 16.16.18 doth he not plainly hold forth that every Christian Church is founded as on Christ so on Christ in this way to wit on Christ believed on by faith and that faith publickly confessed before God and men PROPOS 5. To the erecting of a Church as the presence of Christ is necessary for the acceptance of it so the presence of neighbouring Churches and Brethren is requisite to cry Grace Grace unto it For if Davids advertisement be as it is necessary and of important weight Except the Lord build the house they labour in vaine that build it Psal 127.1 how much more important is it that the Lord who alone buildeth his own Jerusalem Psal 147.2 be sought unto with unfeigned humiliation and fervent prayer for his presence with his people and acceptance of them in such a worke and if the Apostle Paul thought it requisite to communicate with the Apostles at Jerusalem about his Apostolicall doctrine and proceedings partly to prevent suspition of dissent between him and them lest by any meanes he should run in vaine partly to hold forth mutuall communion with them in giving and taking the right hand of fellowship Gal. 2.2.9 How much more requisite will it be for such as goe about to gather together scattered Christians into a Church estate to communicate with the Elders and Brethren of other Churches craving their presence and counsell and communion in so great a work And seeing Christian Magistrates being also Brethren and members of Churches are called of God to be Nursing Fathers unto the Church Isa 49.23 it cannot but encourage them to take the more speciall notice and care of every Church and to provide and assigne convenient allotments of land for the maintenance of each of them when in times of peace they are made acquainted with the persons and proceedings of such as gather into Church-fellowship under the wing of their Government And yet seeing the kingdome of Christ is not of this world nor regulated by the wisdome of this world wee doe not doubt but that a Church may be clearly gathered and rightly ordered though they want opportunitie or omit to acquaint the Magistrates with their proceedings especially when Magistrates are not acquainted with the Lawes of Christs kingdome SECT II. NOw then to apply all these Propositions to our present order and practice in the gathering of a Church thus it is when many Christians are come over into these parts they desire to joyne themselves unto some Church or other according to the second Proposition professing that it was the principall end of their comming to enjoy the presence of the Lord in the libertie and puritie of his Ordinances And if the company of such as come together be so well knowne one to another that they are loath to part company and yet so great that they cannot well joyne in any one Church already established without too much impeachment of their outward estate and livelihood the chiefest part of the lands belonging to each Church being prepossessed by others before them they then take that course which other companies took before them they consider of entring into a Church estate and fellowship amongst themselves And for that end first commending themselves to the Lord they enquire out some one or other of Eminent gifts usually such as have been Preachers of good esteeme in England who may guide and goe along with them in so great an Action and if God see good may afterwards be called to place and Office amongst them And then such whose hearts God toucheth to goe along with them in this worke they often meet together about the things of God and performe some duties of Prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate of one another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple which is his Church according to the first Proposition Now because through the grace of Christ our Christian Magistrates are nursing Fathers to the Church and the Churches already established are carried not onely with a pious desire to enlarge the kingdome of Christ but also with brotherly love to such as intend so good a worke those Christians therefore that desire to enter into Church-fellowship together doe acquaint the Governour and some of the neerest Magistrates and those Churches which are next adjoyning to them with their intentions to enter into Church-fellowship and crave the presence of some from amongst them at the day appointed some few weeks after to helpe them with their prayers and with their counsell if need should be in so weightie a businesse as being themselves for the most part lesse experienced in the wayes of Christs Kingdome then those who have gone before them in such a worke as also desiring to approve themselves and their course to the consciences of the Brethren of other Churches that they may more freely give them the right hand
of fellowship and so receive them to all Brotherly communion in the Lord amongst the rest of the Churches and this agreeth with the last part of the fift Proposition So when the day appointed for the Church-gathering is come the persons deputed from the neighbouring Churches are present who commonly be the teaching and ruling Elders and as many also of all sorts as are willing to partake with them at that time the whole day is kept as a day of humiliation especially the former part of it in seeking the face of God in prayer and preaching the Word according to the former part of the fift Proposition the Brethren of the Church to be gathered selecting some chiefe one among themselves to be their mouth for those services which done then on the latter part of the day one of them appointed and chosen by themselves to order the worke of the day standeth up and addresseth himselfe with the rest of his Brethren to make profession of their faith and repentance before the Lord and before the whole Assembly according to the fourth Proposition This done with the silent approbation of the whole Assembly he propoundeth the Covenant of promise Eph. 2.12 denying also any sufficiency in themselves to keepe Covenant with God as having been transgressors from their youth up they professe in the name of Christ their acceptance of the Lord for their God and the Lord Jesus the head and Saviour of his Church to be their King Priest and Prophet and give up themselves in professed subjection unto all his holy Ordinances according to the Rules of the Gospel withall they professe their full purpose of heart to cleave one to another in Brotherly love and mutuall subjection according to God not forsaking their Assembly but as the Lord shall call and ministring one to another as becometh good Stewards of the manifold graces of God till they all grow up to a perfect man in Christ Jesus Having thus or to the like purpose propounded the Covenant himselfe with the rest of the Brethren who are to joyn in Church-estate they all declare their joynt consent in this Covenant either by silence or word of mouth or writing Then the Brethren of other Churches finding the presence of God accepting them by the heavenly fire of his Spirit come downe amongst them in their performance of their holy duties they appoint some from amongst them in the name of all the Churches from whence they come to reach forth unto them the right hand of fellowship testifying their proceedings to have been according to God and the Churches acceptance of them into brotherly fellowship and exhorting them to stand stedfast in the Lord and to grow up in holy fellowship with him and one with another and with the rest of the Brethren of all the Churches according to these beginnings And so prayers being made unto God for the pardoning and acceptance of this people and of all the duties of the day as also for his blessing upon themselves and all the Churches both in this Countrey and throughout the world especially in England a Psalme of praise is sung Quest What could be done more if a Church were to be gathered out of Infidels Answ 1. If a Church were to be gathered out of Infidels they were first to be converted that they might become beleevers and so fit materialls for Church-fellowship before any of these could be done by them whereas these here spoken of are persons converted already If it be said againe But are not all Baptized persons fit for Church-fellowship as all Circumcised persons were admitted to the Passeover Answ There is a difference between the Passeover whereto all Jewes were admitted young and old unlesse defiled with some pollution and the Lords Supper whereto persons of growner yeares and fit to examine themselves are invited and therefore neither children nor ignorant persons nor prophane nor scandalous persons are admitted to the Lords Table nor into Church-fellowship If it againe be Objected But are not all Baptized persons Church-members already by their Baptisme Answ No. 1. Papists and other notorious Hereticks are Baptized 2. And many in other Churches have cut themselves off from the Covenant by their notorious wickednesse and prophanenesse Psal 50.16 3. A Church Relapsed with all the members of it before they can be accepted with God in their Church-fellowship are bound to renew their Covenant which is as it were a new entring into Covenant the same which in effect is done with us 4. Though godly men Baptized members of a pure Church are to be accounted Church-members as long as they continue their habitation and election to that Church yet severall Baptized persons broken off from their severall Churches to which sometimes they did belong and now meeting accidentally in one place are not therefore one Church anew amongst themselves unlesse they will imagine that Chimaera of an universall visible Church CHAP. II. Touching Church-Officers with their election and ordination SECT I. THE Church being thus gathered as hath been described our next care is that it may be supplyed with all those Officers and members which Christ hath ordained to continue in his Church untill his second comming for they are all given for the edifying and perfecting of his body untill we all grow unto the measure of the stature of the fulnesse of Christ Eph. 4.11 12 13. The Apostles Prophets and Evangelists they still continue in their writings to be Master-builders of the Churches in all ages and therefore the Church is said to be built upon their foundation that is upon the foundation which they by their writings have laid Eph. 2.20 but in their Successors in the same eminent calling they continue not whence the Apostle speaketh of himselfe and Barnabas as the last Apostles 1 Cor. 4.9 And when the new Jerusalem the Church of the Jewes commeth to be planted it is not said to be planted by new Apostles but by the former twelve Apostles of the Lambe Rev. 21.19 to wit by them in respect of their Doctrine still left behinde them in their writings It remaineth therefore that the ordinary Officers of the Church which are to continue to the comming of Christ Jesus are either Elders whom the Apostle calleth also Bishops Tit. 1.5.7 Act. 20.17.28 or Deacons of Elders he maketh two sorts one sort he calleth them that rule the other them that labour in the Word whether of Exhortation as the Pastors or of Doctrine as the Teachers 2 Tim. 5.17 For the two sorts of ordinary preaching Elders the Apostle calleth Pastors and Teachers Eph. 4.11 And such severall kindes of labouring in the Word by the one in a word of Exhortation by the other in a word of Doctrine the Apostle expresly holdeth forth Rom. 12.7 8. He that teacheth saith he let him waite on teaching and he that exhorteth on exhortation which argueth a difference of their functions by the distinction of their proper or especiall actions If it be said the
comforteth them with this promise that such as are joyned to the Lord he will hereafter bring them to his house no bodily infirmitie as that of the Eunuch nor nationall pollution as that of some strangers should hinder their admittance into his Church onely this the Lord requireth both of the Eunuches ver 4. and of the strangers ver 6. who had joyned themselves to the Lord before that they doe also take hold of his Covenant as antecedent to their entrance into Church-fellowship to wit take hold of it by solemne profession of their acceptance of it and of their subjection to it Object 2. It is not credible that the Lord would ever separate or debarre such from Church-fellowship as were joyned to himselfe by faith who can thinke it what reason can you give for it Answ The text is plaine that Eunuches Moabites and Ammonites were separated from the Church or Congregation of Israel for ever without exception of godlinesse or ungodlinesse Some indeed make a doubt whether the Law against Moabites and Ammonites reached to the women of those Nations but against men the Law is cleare But if the Law had excluded them onely upon point of their own ungodlinesse that was no singular curse to them No Nation under heaven could expect admission into the Church of Israel unlesse they beleeved in the God of Israel What reason God might have for excluding the Eunuches wee leave to his soveraigne wisdome But yet himselfe giveth a plaine reason for it against the Moabites and Ammonites taken from their malignant enmitie against Gods people Deut. 23.4 5 6. Against the Eunuches he giveth no expresse reason the authoritie of the Law-giver is reason sufficient who can tell whether God would not thereby type out the debarring of barren Christians from Church-fellowship Object 3. The word separation implyeth they had been sometime of the Church for it cannot be said in common sense that any can be separated from that societie of which they never were Answ Why not What is separated but severed May not England be severed from Scotland by the river of Tweed and from France and Germany and Holland by the Sea though they were never joyned to any of those Nations Did not God make the Starres to separate between the day and the night for it is the same word in the Originall Gen. 1.14 and yet day and night were never joyned in one societie So that from the place in Isaiah wee have two passages of our practises in admitting Church-members witnessed unto and confirmed by the Lord. 1. That those whom the Lord joyneth to the Church in the new Testament are such as have been joyned to himselfe to love him and to serve him and keep his Sabbaths 2. That they doe also take hold of his Covenant with his Church before he bring them into his holy Mountaine which is his Church Both which are the more to be observed in this place because the place is a prophesie of what the Lord will doe in the dayes of the new Testament to wit when his house shall be called an house of prayer unto all Nations ver 9. which is proper to the times of the Gospel Object 4. But the Covenant here spoken of hath nothing to doe with the Church Covenant for the Covenant is the Lords between him and his people but the Church Covenant is between the members of the Church one towards another Answ This objection was prevented before in the first point for when the Lord entreth into covenant with his people that is with his Church his Church either expresly or by silent consent covenanteth with him and also one with another to yeeld professed subjection to him as hath been shewed above But though this place prophecying of the dayes of the new Testament speak expresly of taking hold of the Covenant before entring into the Church yet let no man wonder why there is so little expresse mention of the poeples taking hold of the Covenant in the new Testament when this promise commeth to be accomplished In the old Testament where the Church and Common-wealth grew up together in divine institution and administration there is expresse mention of this Covenant and the Church being nationall and all the Magistrates being members of the Church from the first plantation of it the Covenant of the Lord with his Church was not at all suspitious to them who were parties to it themselves but very acceptable but in the dayes of the new Testament the Magistrates and Princes of the earth being Aliens and enemies to the Church the Apostles thought it meete to speake of this Covenant not plainly but as it were in Parables and similitudes as knowing the name of Covenants and Covenanters might breed no small jealousies in Civill States as seeming most dangerous to civill peace but yet in apt similitudes they so describe the estate of Churches as doth necessarily imply a joynt Covenant both between the Lord and them me with another which may serve for a second argument to prove the point in hand the receiving of Members by way of Covenant for 1. they so describe every Church of God as a Citie of God as the new Hierusalem as the Church of the Jewes at their first conversion is styled Rev. 21.4 and the Church of the Jewes though it may be a more glorious Church then any of the Churches of the Gentiles yet it partaketh in the common nature of them all every true Church is as well a Citie of God as the Church of the Jewes and hence the Members of the Church of Ephesus are called fellow-Citizens with the Saints as being of the houshold or Church of God Eph. 2.19 Now every Citie is founded in some confederacy by oath or such like bond and every Citizen is received into the same Citie by taking the same oath or entring into the same bond wherein the whole Citie standeth ingaged which holdeth forth to an intelligent heart that if every Church of the new Testament be a Citie and the Members thereof fellow-Citizens then as the whole Church is planted and founded in some Covenant or Confederacie so every Member of the Church is implanted and received into the same body by taking hold of the same Covenant and professing subjection thereunto Againe when the Apostle speaketh of the planting of the Church of Corinth calleth it espousing of it as a chaste Virgin unto Christ 2 Cor. 11.2 It implyeth plainly that he drew them all as one body to professe their acceptance of Christ as an husband to them all and of one another as member of the same body if he had spoken of his conversion of their particular soules unto Christ he would not have spoken of them as one virgin but so many soules so many virgins but now speaking of them all as one virgin it plainly argueth he joyned them all as one virgin into one body and that one body into a Covenant of Espousalls with Christ Jesus for there are no
offered up to God either by the Pastor or Teacher and the Word read and expounded by them who preached in the morning if there be time and preached by the other and the Sacrament of Baptisme administred if any of the Church doe offer their children thereunto the Deacons who sit in a seate under the Elders yet in sundry Churches lifted up higher then the other pewes doe call upon the people that as God hath prospered them and hath made their hearts willing there is now time left for contribution presently the people from the highest to the lowest in sundry Churches do arise the first pew first the next next and so the rest in order and present before the Lord their holy offerings For in the old Testament at their solemne feasts none was to appeare before the Lord empty Deut. 16.16 And the Lords day is onely unto Christians the ordinary solemne feast of the Lord in the new Testament the Christians laid downe their oblations at the Apostles feete Acts 4.35 into whose place for that service Deacons were substituted Acts 6.3 And to that purpose the Apostle gave order unto the Churches that upon the first day of the weeke every one should lay by him into the treasury as the word signifieth for the supply of the Saints as God had prospened them 1 Cor. 1.2 Which ordinance Justin Martyr speaketh of in his time that the abler sort on the Lords day did contribute to the necessities of the brethren in the end of the second Apologie And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day as holy and yet neglect to contribute to the Lords treasurie in his first Sermon de Eleemosynâ Locuples dives Dominicum celebrare te credis quae Corbonam omnino non respicis After the contribution ended the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church in such manner as hath been before declared and so after a Psalme of praise to God with thanksgiving and prayer to God for a blessing upon all the ordinances administred that day and a blessing pronounced upon the people the Assembly is dismissed Besides the celebration of the Lords day every weeke we sometimes upon extraordinary occasions either of notable judgements doe set a part a day of humiliation or upon speciall mercies wee set apart a day of thankesgiving The grounds whereof wee conceive are generally knowne and approved amongst Christians Moreover every weeke in most of our Churches Lectures are kept on some or other of the weeke dayes so that such whose hearts God maketh willing and his hand doth not detaine by bodily infirmitie or other necessary imployments if they dwell in the heart of the Bay may have opportunitie to heare the Word almost every day of the weeke in one Church or other not farre distant from them SECT IV. IN all these administrations onely two or three things may seeme to require clearing from the Word of God as 1. Why in our publick prayers wee forbeare to use set formes of prescript Liturgies 2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table and their children to Baptisme as was said before wee did receive the Members of other Churches in this Countrey For the former the reasons usually given may suffice 1. From the patterne of all the Churches both in the old and new Testament God never gave leave to any ordinary Officers of his Church neither did any of them take leave to impose any formes of Liturgie upon any Church And yet if ever there had been place for prescribing set formes to any it had been most seasonable in the Jewish Synagogues whose members being as children under age Gal. 4.2 3. might stand in most need of such a help It is easily acknowledged Moses prescribed a forme of blessing Nunb 6.23 to 26. and David sundry Psalmes of praise and prayers and the Lord Jesus taught his Disciples not onely to pray after this manner but thus or these words Luk. 11.2 But neither were these ordinary Officers of the Churches neither did they prescribe any use but arbitrary and occasionall of these formes as they might suite our occasions God by immediate revelation and by the hand of his extraordinary Messengers may prescribe this or that forme to his Church but will not warrant ordinary Officers who have onely received a common measure of the Spirit to doe the like God who forbad his people to make to themselves Images or imaginations inventions and formes of worship hath not restrained himselfe to set up what images or formes himselfe seeth good Object These formes of prayer or praise though as they be parts of holy Scripture they are of God yet as they are applyed without speciall commandement to be the matter or forme of a prayer or thanksgiving at this time so they are the device of man c. Answ They are not applyed to be matter and forme of prayer or thanksgiving without commandement or at least without such directions as amount to a lawfull warrant from God for Moses expresly saith On this wise shall yee blesse the Children of Israel and say unto them Numb 6.23 The 102. Psalme is expressed in the title not onely to be a prayer of one that was afflicted but of any in like estate And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David as well as of others that wee should sing them with holy melody unto the Lord Eph. 5.19 and Christs words Luk. 11.2 When yee pray say our Father c. A second reason why wee forbeare a set forme of prescript Liturgies is taken from the meaning of the second Commandement which wee conceive prohibiteth such prescript Liturgies It is a rule generally knowne in the exposition of the Commandements that all sinnes forbidden in the Word of God are reduced to the ten Commandements and fall under the prohibition of one of them or other for there is no sinne but is a transgression of some or other commandement of the law 1 Joh. 3.4 and upon the two Tables of the Law hang all the Law and the Prophets Mat. 22.40 Now it is plaine that all sinnes are not contained in the letter of the ten Commandements and therefore there is no judicious Expositor of them but openeth the letter of the Commandements by Synecdoches and Metonymies Synecdoches to comprehend all sinnes of the like kinde and all the degrees thereof and Metonymies to comprehend all causes and meanes and occasions thereof so that for opening the second Commandement which forbids both making and the worshipping of any image or similitude it is requisite to consider in what sense or respects Images or similitudes are forbidden Images or similitudes are forbidden in the second Commandement not as objects of worship for all false objects of worship are the
to one another set-formes of prayer why not set-formes of Homilies and then neither the Apostles nor their successors needed to have left off their imployment in ministring to Tables to attend the ministry of the Word and prayer Acts 6.4 for both are prepared to their hands by the prescriptions of others Whence also it will follow that Ministers shall little need to edifie the Church by their owne gifts received of Christ to that end but may edifie them by the gifts of others Yea Ministers though destitute of ministeriall gifts may be fit for the publick discharge of their duties by the helpe of other mens gifts both in prayer and preaching and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers And in this forbearance of prescript prayers as we follow the example of the Church of Israel and of the Apostolicall Churches so wee are not destitute of patterns in this case of those that succeeded them Justin Martyr in his second Apologie for Christians a hundred and fifty yeares after Christ speaketh of the ruler of the Church sending up prayers and praises to God without mentioning any prescript forme according to his power or facultie of prayer or thanksgiving left him by the Apostles or others And Tertullian about 203. yeares after Christ in his Apologie for Christians saith they prayed sine monitore quia de pectore without a prompter because they prayed from their heart Tertull. Apolog. 30. that is as Zeph. on the place expoundeth it they prayed not according to the dictate of the Saints to wit in any forme of words prescribed by them And indeed if in those bloudy times of persecution the Church had any set-forme of Liturgie wherein they had been injoyned a forme of solemne prayers for their Emperour it had been an unskilfull and sinfull neglect both in Justin and Tertullian to omit such publick evidences of their professed loyaltie and devotion to the State SECT V. Object THe second thing in our administration of publick ordinances whereof many require account of us is why in the administration of the Sacraments wee doe not admit the Members of the Churches of England either themselves to the Lords Supper or their children to Baptisme as wee receive the Members of other Churches in this Countrey Answ Let it first be knowne what we doe and then consider upon what ground wee doe it 1. Wee doe not admit the members of other Churches in this Countrey unlesse they bring with them Letters of recommendation from the Churches whence they came or at least unlesse those Churches have made knowne to us their desire that their Members coming occasionally amongst us may be received to the Lords Table with our owne by vertue of communion of Churches 2. Wee doe not admit the Members of other Churches to fellowship of the Lords Table if either the persons themselves or the Churches from whence they came lie under any offence before the Church Now the grounds upon which wee thus walke are these 1. From the power requisite to the administration of the Sacraments viz. to administer a Sacrament is not an act of Christian libertie that every Christian may dispense to whom he please but an act of power which Christ hath given to them who are called to be Ministers of the Word and by them to be dispensed unto the Church whereof the Holy Ghost hath made them over-seers They then over whom wee have no ministeriall power unto them wee may not dispense an act of power but they who are Members of no Church wee have no ministeriall power over them and they who are Members of other Churches not of our own wee have no power over them further then they are recommended to us from their own Churches either by Letters or by word of mouth and such are all the members of the Churches in this Countrey whom wee doe admit to communion with us at the Lords Table But now for our Brethren who come out of England many of them are altogether unknowne to us and those who are well known and it may be also well approved yet they bring no Letters of recommendations to us from those Churches who had interest in them and power over them And besides wee know that those who have been members of any parish Church in England when once they remove their dwelling out of that Parish they are accounted as no longer members of that Church so that they come over to us as members of no particular Church at all either in old England or in new and so they are under the power of no Church either there or here how then can wee dispense an act of power to them over whom wee have no power at all either commended to us by themselves or by the Churches from whence they came Would it be thought reasonable in case that any of our Country-men comming over to us should fall into drunkennesse or whoredome or other scandalous crimes if the Church where he sojourneth amongst should proceed to excommunicate him for the same were it not an act Coram non judice might he not demand justly by what authoritie we cast him out of our Communion who was never yet entred into our Communion This may therefore yeeld us a just defence They over whom we have no power to censure in any case by Excommunication to them wee have no power to dispense the Communion but so it is we have no power to censure any of our Congregation though never so scandalous by excommunicating unlesse they first commend themselves to our fellowship Therefore neither have wee power till then to receive them into our communion 2. A second ground of their practise wee take from the nature of the Sacraments which though they be seales of the righteousnesse of faith Rom. 4.11 yet not to all the faithfull as such but as they are confederate and joyned together in some particular visible Church None may ordinarily dispense a Sacrament of the new Testament but a Minister of a visible Church nor may he dispense it to any but to the members of a visible Church In the old Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or Proselytes to the Church of Israel Job and his three friends and Elihu with them though all of them righteous by faith and all of the stocke and kindred of Abraham yet wee read of none of them to be circumcised nor is it credible they were for had they been Circumcised they would not have kept so deep silence of it throughout all their conference with Job as they doe especially having so often occasion to urge the pollution of nature from the birth whereof Circumcision had been a most pertinent and pregnant evidence to convince the same And wherefore were they not all circumcised being all of them righteous by faith but onely because they had not opportunitie to joyne themselves to the house of Israel to
whom onely the Church and the Covenant of grace unto them and their seed and the seales of the Covenant were granted Object If it be objected that all that were circumcised amongst the people of Israel might come and keepe the Passeover amongst them but wee here withhold the Lords Supper from them that are baptized Answ Our answer is they that were circumcised amongst the Israelites might rightly keepe the Passeover amongst them because the whole Nation of Israel made but one Church and the Officers or Ministers of any one Synagogue the Priests and Levites were Ministers in common to the whole house of Israel In proportion whereunto they that are baptized in any particular Church may in like sort require the Lords Supper in the same particular church where they are baptized if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to the receiving of the Lords Supper more then was required to the receiving of the Passeover But now because the Churches of the new Testament are of another constitution none of them nationall as the Church of Israel was but all of them congregationall Baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of one Church were the Officers of all as in Israel they were or unlesse that one Church and the Officers thereof did recommend their right and power to another 3. A third ground of our practise in this point is taken from the case of publick offence which we conceive ought to be removed from all such as are to partake together at the Lords Table so we deale with the members of our own Church and so wee deale with the members of neighbour Churches in this Countrey None of them are received unto the Lords Table with us whilest they lie under the guilt of any publick scandall before the face of the Church For it is our Saviours direction that if a man bring his gift to the Altar and there remembers that his brother hath ought against him he should there leave his gift and goe first to be reconciled to his brother and then come and offer his gift Mat. 5.23 24. If this be a rule for a mans owne private direction in case of private offences it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence Wee doe therefore direct both the brethren of our own Church and of any other Church in this Countrey that if they present themselves to communion with us at the Lords Table they should first remove such publick offence as either themselves or the Church from whence they come doe lie under before the Lord and us ☜ that according to the figure in the law of the Passeover no leaven must be found amongst us when wee come to sit downe at the Lords Table together Now though wee rather choose to cover in silence and to mourne in secret for any corruptions found in other Churches especially in these so deare and neare unto us as the Churches of England be yet in this case faithfulnesse to God and them and the necessary defence of our own due proceedings here constraineth us to confesse sundry publick offences under which our English parish Churches lie and wherein our selves also were defiled whilest we lived in them and our Country-men are defiled that come over to us from them 1. It is a publick offence that they come over not as members of any particular visible Church for they leave that relation where they left their habitation but of a Nationall Church whereof Christ hath given us no patterne in the new Testament and in which he hath appointed no nationall Churches nor any nationall worship to be performed by them 2. It is a publick offence that though they were baptized in some parish Church in England upon some Covenant or stipulation of their parents or of some in their stead whom they call god-fathers which also was without warrant yet generally they have come to the Lords Table without any publick profession of their own faith or repentance or promise of performance of those Christian duties which their parents or others in their stead made for them which is an offence not onely contrary to the order of their owne Church expressed in the Rubrick before the Common Catechisme but also contrary to the word of God which receiveth none to the fellowship of the seales of the Covenant but such as professe their taking hold of the Covenant as hath been shewed before 3. It is a publick offence that in their parish Communion which not communion of spirit but co-habitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards whoremongers prophane swearers covetous worldlings Atheists Papists and the like whereby it cometh to passe that not a little leaven but a great masse of leaven hath deeply leavened the whole lump 4. It is a publike offence that they have worshipped God according to the precepts and inventions of men both in prescript formes of Liturgie and Letanies and in such ceremonies as which though they be not ordained of God yet are publickly enjoyned as neither darke nor dull but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification by which he may be edified 5. It is a publick offence that they have yeelded voluntary subjection and obedience to such a forme of government in the Church as the Lord Jesus hath not appointed in his Word and have approved the same whether by subscription or by oath of Canonicall obedience or by conformitie to their usurpations and injunctions These or such like publick offences as wee have bewailed in our selves so farre as wee had any fellowship with them so wee have thought it needfull that our brethren also who came over to us should professe their repentance of the same at least in a positive acknowledgement of the contrary sincere wayes of the Gospel before they be received to Communion with us SECT VI. IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously that come over to us to the fellowship of the Lords Table without further satisfaction the same also or some of them at least may suffice to justifie our non-admittance of their infants unto Baptisme Infants cannot claime right unto Baptisme but in the right of one of their parents or both where neither of the Parents can claime right to the Lords Supper there their infants cannot claime right to Baptisme And they cannot claime right to the Lords Supper if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents or to one of them at least either for our want of due power over them or through their want of Communion with the Church whereof the Sacrament is a seale or by reason of
is ready to send and commend such of their members as their selves may spare and are fit for office but not called to office amongst themselves to supply the necessities of their Brethren SECT VI. A Sixth way of communion amongst our Churches is by way of admonition as it one Church should be credibly given to understand of some scandall arising in another Church whether by corruption in doctrine or in manners and upon diligent search and inquiry the report is found true the Church hearing thereof sendeth Letters or Messengers or both unto the Elders of that Church where such offence is found and exhorteth them to take a speedy and diligent course for the redresse thereof but if the Elders of that Church should be remisse therein or be faulty themselves they then certifie the whole Church thereof to call upon their officers as Paul sent to the Church of Coloss to call upon Archippus to take diligent heed to the fullfilling of that work of the Ministery which hee had received of the Lord Col. 4.17 If the Church heare them the scandall is removed if it heare them not the Church offended herewith taketh in the help of two or three Churches more to joyne with them in their exhortation or admonition It still the Church where the offence lieth persisteth in the neglect of their duty and of the counsell of their Brethren either the matter would be referred to a Congregation of many or all the Churches together if need should require or else if the offence be evident and weighty and of ill though not generall consequence the Churches offended with them would as justly they might withdraw themselves from the right hand of fellowship and so forbeare all such exercises of mutuall brotherly communion with them which all the Churches of Christ are wont to walke in one towards another We have never yet been put to the utmost extent of this duty towards any of our Churches The Lord hitherto so farre preventing with his grace that no Church hath stood out so long in maintaining any offence found amongst them But if it should so fall out which God forbid wee look at it as our dutie to be faithfull one Church to another in like sort as the Brethren of the same Church are called to be faithfull one towards another Doe not Churches injoy brotherly Communion one with another as well as brethren of the same Church The Church in the Canticles tooke care not onely for her own members but for her little sister which had no breasts Cant. 8.8 And would shee have taken no care of having her breasts healed if her breasts had been distempered and given corrupt milke The Apostles had a publick care by vertue of their office of all the Churches 2 Cor. 11.28 And is the publick spirit of grace and love dead with them ought not all the Churches of Christ to have a care and watchfull eye over the publick good of one another Though not virtute officii yet intuitu charitatis SECT VII THe seventh and last way of the Communion of our Churches is by way of propagation or multiplication of Churches Though this was a peculiar eminency of the Apostolike calling for them in their life-times to travell into all Nations to preach the Gospel to beget Disciples to gather them into Church-estate and so to plant Churches wheresoever they came yet that which they did by vertue of their office is reserved unto the Churches of Christ to prosecute and carry along according to their measure throughout all generations and in all Nations for the inlargement of the kingdome of Christ unto the end of the world The power of the keys which was immediately given by Christ unto his Apostles is also given by Christ unto all the Churches in that fulnesse of measure which the establishment and enlargement of Christs kingdome doth require If then any particular Church of Christ shall come in processe of time to be so farre multiplyed as that like Bees when the hive is too full they are necessarily occasioned to swarme forth as it is indeed the case when the voice of their Ministers cannot reach to all in such or in the like case the Church surcharged with multitude may send forth sundry of their members fit for the purpose to enter into a Church-estate amongst themselves or if a number of godly Christians shall come over into a Countrey where they finde the Churches so full that they cannot with conveniency joyne with them the Church may comfortably encourage them to enter into holy Covenant amongst themselves They may also commend both unto the one Company and unto the other such able gifted men whom they may fitly choose to be Ministers and Officers to them and both then when they enter into Covenant and gather into Church-estate as hath been shewed in the beginning as also when they goe about to choose and ordaine Church-Officers amongst themselves the Churches already established ought to be ready to helpe them with their presence counsell and assistance so farre as shall be found requisite for the propagation and enlargement of the kingdome of Christ in the multiplication of Churches according to the order of the Gospel Thus have wee given unto all our holy Brethren throughout the Churches of our Lord Jesus a just and true account of all our proceedings in Church-affaires so farre as concerneth our way and order amongst our selves If wee fall short of the Rule in some thing or other goe astray it is our humble and earnest request unto all our godly learned Brethren that they will be pleased Erranti comiter monstrare viam but if the way wee walke in be found upon serious and mature consideration to be agreeable to the rules of the Gospell as wee verily beleeve it is let all the upright in heart be intreated in the name of the Lord Jesus not to judge or speake evill of the wayes of Christ before his people But rather seeke how to addresse themselves and to call on others to walke in the straight steps of the Lord Jesus in the kingdome of his grace till wee shall all come to meete him in the kingdome of his glory CHAP. VII Of the way of reformation in the Congregations in England SECT I. WEE take not upon us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prescribe unto our Brethren in England men of their Churches and eminent lights in the world what course to take in pursuing and perfecting the great worke of Reformation in England Nay wee know our own Tenuity the store of busines enough which wee have to attend unto neere home Neverthelesse as wee cannot cease to pray for and seek their good as our own so wee cannot but rejoyce with them to behold that open doore which God hath set before them and with that all their hearts were so far enlarged towards the Lord and to his waves as wee heare his hand is enlarged towards them Onely being absent in body but present in
spirit wee crave leave to beare witnesse to them and with them That if the Lord be pleased to prosper his worke amongst them it is possible to reduce the estate of the Congregations in England to such a reformation as is sutable to the patterne revealed in the Gospel according to the way of Primitive simplicitie described above Foure things wee observe in the estate of the Churches in England which make way for Reformations amongst them First The efficient instruments of their first plantation which were either Apostles or Apostolicall men whether Philip or Joseph of Arimathea or Simon Zelotes as any of our Countrymen may reade in Mr. Foxes booke of Acts and Monuments in the beginning of it next after the story of the ten Primitive Persecutions out of Gildas Tertullian Origen Beda Nicephorus Which being so wee cannot but conceive the Churches in England were rightly gathered and planted according to the Rule of the Gospel and all the corruptions found in them since have sprung from Popish Apostasie in succeeding ages and from want of through and perfect purging out of that leaven in the late times of Reformation in the dayes of our Fathers So that all the worke now is not to make them Churches which were none before but to reduce and restore them to their Primitive Institution Secondly The publick Service-booke acknowledgeth That in the Primitive Church there was a godly Discipline That notorious sinners were put to open penance and punished in this world that both their soules might be saved in the day of the Lord and others admonished by their example might be the more afraid to offend Which godly Discipline is a thing saith the Booke much to be desired that it might be restored againe See the beginning of the Comminations against sinners It is therefore acknowledged by the very state of the Churches of England that the present estate of Church discipline is not perfect but defective and swerving from the Primitive godly discipline Thirdly In the publick Rubrick before the Catechisme it is ordered That when children come to yeares of discretion and have learned what others promised for them in Baptisme they should then themselves with their own mouth and with their own consent openly before the Church ratifie and confirme the same And also promise that by the grace of God they will evermore endeavour themselves faithfully to observe and keep such things as by their own mouth and confession they have assented to Which course the Booke in a few words after acknowledgeth to be agreeable with the usage of the Church of times past That children coming to perfect age having been instructed in Christian Religion should openly professe their own faith and promise to be obedient to the will of God Which direction if it were as duly observed as it is expresly ordered doth plainly hold forth that the Church of England as they call it doth not acknowledge any to be confirmed members of the Church and so unfit to partake of the Lords Supper till they have expresly confessed their faith openly before the Church and promised obedience to the will of God Which if it be seriously done and not perfunctorily is somewhat of like nature with our receiving of members into the Church and joyning them by Covenant Fourthly In the Exhortation before the Communion the Minister is directed to denounce unto the people That if any of them be a blasphemer of God an hinderer or slanderer of his Word an adulterer or be in malice or envie or in any other grievous crime they should bewaile their sinnes and not come to that holy Table lest after the taking of that Sacrament the Devill enter into them as he entered into Judas c. Which plainly argueth they would allow no scandalous person to partake in the Communion of the Lords Table All these things presupposed really performed and seriously attended to might open a doore to sundry passages of a more full and perfect Reformation SECT II. Tendering certain Propositions tending to the Reformation of the Churches in England Propos 1. WHere godly Ministers be already planted in any Congregations let them with due encouragement from the State call the people to solemne humiliation before the Lord for their own sins those of their fathers they have imitated So did Ezra and Nehemiah with the Levites and Priests and upon the like occasions Nehem. 9.2.2 3 4. Ezra 10.1 2.9 10. For though the Parliament the whole Kingdome have protested and Covenanted Reformation for the time to come yet they have cause also to be humbled and that throughly for the time past 2. Let such of the people as are of good knowledge in the wayes of God and of approved conversation take up that course which the Service-book as hath been said giveth an hint of Renue their Covenant formerly made in Baptisme professing their faith and repentance and promising Reformation of life not onely in their private conversation but also in their publick Communion in the Church of God yeelding professed subjection to the Gospel of Christ in the fellowship of all his holy Ordinances 3. Let no Minister that loves the Lord Jesus better then his own belly stand upon his advocation from his Patron but rather expect his vocation from his people 4. For this end let every Patron restore his jus patronatus to the Church Or if it seeme too hard a thing for them to part so freely with their freehold though they ought freely to give unto Christ who have received freely from him the Parliament may be pleased to give them a competent part of the revenues of the Benefice as they call it and annex it to their own private inheritance reserving so much to the use of the Church as may strengthen their hands in a sufficient maintenance of their Ministery for though things dedicated to sacred use cannot be alienated or diverted to private use without sacriledge yet that holdeth in such things as are so dedicated to sacred use as that the Lord accepteth as sacred to himselfe But God no where in the new Testament hath expressed his acceptance or allowance of lands dedicated to the ministery but onely to the service of the whole Church and then for the Churches service they may be disposed of by their consent as sometimes the Kings and Princes of Israel gave away the treasures of the Temple to save themselves from captivitie 2 King 18.15 16. 5. The people having called or chosen their Minister one or more unto office in a day of humiliation let them in the presence of the Ministers of other Churches depute some of the gravest and godly members of the Church to lay their hands upon him with prayer over him in the name of the Lord setting him apart to that office The whole Congregation are said to anoint Zadok to the office of an high Priest as well as Solomon to be King 1 Chron. 29.22 Which is a sacred right as Imposition of hands and this