Vindication of the Government of New England Churches 2

The constitution of New-England CHURCHES, as settled by their Platform, may be fairly justified, from Antiquity ; the Light of Nature; Holy Scripture ; and from the Noble and Excellent Nature of the Constitution itself. And lastly from the Providence of GOD dignifying of it.

1. The first demonstration contains the voice of Antiquity in the following Chapters.

A TESTIMONY To the order of the gospel, in the churches of New-England: Left in the hands of the churches, by the two most aged ministers of the gospel, yet surviving in the country.

1. ABOVE seventy years have passed away, since one of us, and above sixty, since the other of us came into New-England, and having obtained help from God, we continue to this day.

We are therefore capable to make some comparison, between the condition of the churches, when they were first erected in this country, and the condition into which they are now fallen, and more falling every day.

But we wish, that in making this comparison, we had not cause to take the place, and the part of those old men, that saw the young men shouting aloud for joy, at the new temple, Ezra. 3.12. Ancient men that had seen the first house; when the foundation of this house • as laid before their eyes, wept with a loud voice.

2. We are under a daily expectation of our call to appear before our Lord Jesus Christ; and we have reason to be above all things concerned, that we may give up our account with joy unto him. That we may be the better able to do so, we judge it necessary for us to leave in the hands of the churches, a brief testimony, to the cause of God and his people in this land. And this the rather, because we are sensible that there is risen and rising among us, a number who not only forsake the right ways of the Lord, wherein these holy churches have walked, but also labor to carry away as many others with them as they can.

We are also informed, that many younger men of great worth, and hearty friends unto the church-state of the country, scarce know what interpretation to put upon it; but find it a sensible disadvantage unto them, that the elder men are so silent, and remiss upon the manifest occasions, that call aloud for us to open our mouth in the cause of churches that we should be loath to see led unto destruction.

3. We that saw the persons, who from four famous colonies, assembled in the synod, that agreed on our platform of Church Discipline, cannot forget their excellent character. They were men of great renown in the nation, from whence the Laudian persecution exiled them; their learning, their holiness, their gravity, struck all men that knew them with admiration. They were Timothies in their houses, Chrysostom's in their pulpits, Augustine's in their disputations. The prayers, the studies, the humble enquiries, with which they sought after the mind of God, were as likely to prosper as any men's upon earth. And the sufferings wherein they were confessors for the name and the truth of the Lord Jesus Christ, add unto the arguments which would persuade us, that our gracious Lord would reward and honor them, with communicating much of his truth unto them. The famous Brightman had foretold, Clariorem lucem adhuc Solitudo dabit, &c. God would yet reveal more of the true church-state unto some of his faithful servants, whom he would send into a wilderness, that he might there have communion with them. And it was eminently accomplished in what was done for and by the men of God, that first erected churches for him in this American wilderness.

We do therefore in the first place, earnestly testify, That if any who are given to change, do rise up to unhinge the well established churches in this land, it will be the duty and interest of the churches, to examine, whether the men of this trespass, are more prayerful, more watchful, more zealous, more patient, more heavenly, more universally conscientious, and harder students, and better scholars, and more willing to be informed and advised, than those great and good men, who left unto the churches what they now enjoy: If they be not so, it will be wisdom for the children to forbear pulling down with their own hands, the houses of God, which were built by their wiser fathers, until they have better satisfaction.

It is not yet forgot by some surviving ear-witnesses of it, that when the Synod had finished the Platform of Church Discipline, they did with an extraordinary elevation of soul and voice, then sing together, the song of Moses the servant of God, and the song of the Lamb, in the fifteenth chapter of the revelation: God forbid, that in the loss of that holy Discipline, there should be hereafter occasion to sing about breaking down the carved work of the houses of God, with axes and hammers; or take up the eightieth psalm for our lamentations.

4. It was a joy unto us, to see and read, a book which the reverend president of our college lately published, under the tittle of 'The order of the gospel professed and practiced by the churches of Christ in New-England :' A book most highly needful, and useful, and seasonable; a most elaborate and well composed work, and well suited unto those two worthy designs; 1st. the maintaining the congregational-church-discipline; and 2dly, the maintaining the sweet spirit of charity and communion towards reforming presbyterians, who are our united brethren. But we must here withal testify, that in that worthy book, there is nothing obtruded upon the churches, but what they who were here, capable of observing what was done sixty years ago, do know to have been professed and practiced in the churches of New-England ; (except in one or two) then and ever since, until of late, some who were not then born, have suggested otherwise. Yea, tis well known, that the churches then publicly maintained those principles, in several judicious discourses, which were never confuted by any men whatever, unto this present time. And we do therefore most heartily commend that book, of the order of the gospel, unto the perusal and acceptance of the churches of the Lord.

5. It was one of the songs (as the jewish masters tell us) in the seat of the tabernacles, Blessed be our youth, which have not made our old men ashamed. But alas, we that are old men must confess ourselves ashamed, when we see after what manner some of our youth, have expressed and behaved themselves, and with what scoffs they have assaulted the order of the gospel, in some things lately published, and scattered about the country: which have been so far from answering the arguments brought for our church order, that they have been by the wonderful providence of Christ, made useful to establish the minds of serious Christians, in those very points, which they see so weakly and so rudely opposed. We have taught our children in the catechism, called milk for babes, that there is to be a covenant of God in the churches, wherein they give up themselves, first unto the Lord to be his people, and then to the elders and brethren of the churches to set forward the worship of God, and mutual edification. And it cannot but be grievous unto us, as well as unto all serious Christians, for my children of New-England, scornfully to vomit up their milk with scoffs upon that and other sacred actions in our churches, too horrible to be repeated.

If they take from us, one of the songs among the ancient Jews, they would however leave us room for one of the sighs uttered by a rabbi among them; the worst fruit which we eat in our youth, excelled the best which we now eat in our old age, for in our days the world is changed.

6. Concerning all sinful attempts to overturn the order of the gospel, hitherto upheld in the churches of New-England, and to spoil that glorious work of God, which we have seen him doing, with a series of remarkable providences, in erecting such congregational churches in these ends of the earth; we would now therefore bear our testimony, that they are doubtless displeasing to our Lord Jesus Christ, who walks in the midst of these golden candlesticks, and they will prove bitterness in the latter end.

And this we declare with the more concern upon our minds, because of an observation, so plain, that he that runs may read it.

It is too observable, that the power of godliness, is exceedingly decaying and expiring in the country; and one great point in the decay of the power of godliness, is men • growing weary of the congregational church-discipline, which is evidently calculated to maintain it.

If that church-discipline were more thoroughly and vigorously kept alive, even by those that make profession of it, it might be hoped, that the Lord would sanctify it, for the revival of all godliness in the land.

But if this church-discipline come to be given up, we think it our duty, to leave this warning with the churches, that probably the apostasy will not stop there: For the • ame spirit that will dispose the next generation to change their way, in one point, will dispose them to more, and more changes (even in doctrine and worship as well as in manners) until it may be feared, the candlestick will quickly be removed out of its place.

7. We do therefore humbly propose it, unto all the churches, as a great expedient, for the preservation of our church-state, that more prayer (even in whole days of prayer set apart for that end) with other appointed means, may be used in the churches to obtain from the Lord, the out pourings of the spirit of grace on the rising generation. If so rich a blessing were obtained, (and our heavenly father will give his holy spirit unto them that ask it) and if the rising generation might be a praying, pious, devout and regenerate generation, there will not be such danger as now there is, of their easily giving away the precious legacy which their fathers (now beholding the face of the Lord Jesus Christ in glory,) left unto them, or of their doting upon innovations fatal to the order of the gospel among us.

8. Now as aged Joseph said, I die, and God will surely visit you: even so, we the unworthy servants of the Lord, whose age bids us every day look for death, and our call to that world, where to be is by far the best of all, do conclude with our prayers unto the Lord for these holy churches, that he would surely visit them, and grant much of his gracious presence and spirit in the midst of them; and raise up from time to time, those who may be happy instruments of bringing down the hearts of the parents into the children. The Lord bless these his churches, and keep them steadfast, both in the faith and in the order of the gospel, and be with them, as he was with their fathers, and never leave them nor forsake them.

POSTSCRIPT.

THAT our testimony to the old principles of New-England, may be the more distinctly apprehended, we recommend unto consideration, three Pages in the life of Mr. John Cotton, written by his grandson, Mr. Cotton Mather. p. 33, 34, 35.

"Now that the world may know, the first principles of New-England, it must be known, that until the platform of church-discipline, published by a Synod in the year 1648, next unto the Bible, which was the professed, no perpetual, and only directory of these churches, they had platform of their church government, more exact than their famous John Cotton's well known book of the keys; which book, endeavors to lay out, the just lines and bounds, of all church power, and so defines the matter; that as in the state, there is a dispersion of powers into several hands, which are to concur into all acts of common concernment; from whence arises the healthy constitution of a common-wealth: In like sort, he assigns the powers in the church, unto several subjects, wherein the united light of scripture, and of nature, have placed them with a very satisfactory distribution.'

"He asserts, That a presbyterated society of the faithful, hath within itself, a complete power of self-reformation, or if you will, of self-preservation; and may within itself, manage its own choices of officers, and censures, of delinquents. Now a special statute-law of our Lord, having excepted women and children, from enjoying any part of this power, he finds only elders and brethren to be the constituent members, who may act in such a sacred corporation; the elders he finds the first subject entrusted with government; the brethren endowed with privilege, in so much that though the elders are to rule the church, and without them there can be no elections, admissions, or excommunications, and they have a negative upon the acts of the fraternity, as well as 'tis they only that have the power of authoritative preaching and administering the sacraments: Yet the brethren have such a liberty that without their consent, nothing of common concernment may be imposed upon them. Nevertheless, because particular churches of elders and brethren may abuse their powers, with manifold miscarriages, he asserts the necessary communion of churches in Synods, who have authority to determine, declare and enjoin, such things as may rectify the male-administrations, of any disorders, dissensions and confusions of the congregations which fall under their cognizance. But still so as to leave unto the particular churches themselves, the formal acts, which are to be done pursuant unto the advice of the council; upon the scandalous and obstinate refusal whereof, the council may determine to withdraw communion from them, as from those who will not be counseled, against a notorious mismanagement of the jurisdiction which the Lord Jesus Christ has given them. This was the design of that judicious treatise, wherein was contained the substance of our church discipline; and whereof we have one remarkable thing to relate as we go along. That great person who afterwards proved one of the greatest scholars, divines and writers in this age, then under prejudices of conversation, set himself to write a confutation of this very treatise, of the keys; but having made a considerable progress in his undertaking, such was the strength of this unanswerable book, that i • stead of confuting it, it conquered him; and this book of the keys, was happily so blessed of God for the conveyance of congregational principles into the now opened mind of this learned man, that he not only wrote in defense of Mr. Cotton, but also exposed himself to more than a little sorrow and labor all his days, for the maintaining of those principles. Upon which occasion the words of the Doctor (Owen, in his review of the true nature of schism) are, this way of impartial examining all things by the word, and laying aside all prejudicate respect unto persons, or present traditions, is a course that I would admonish all to beware of, who would avoid the danger of being made (what they call) independants. Having said thus much, of that book, all that we shall add concerning it, is, That the eminent Mr. Rutherford himself, in his treatise entitled, a survey of the spiritual antichrist, has these words, Mr. Cotton in his treatise of the keys of the kingdom of heaven, is well sound in our way; if he had given some more power to assemblies, and in some lesser points."

WE have had the favor and satisfaction of reading, and according to our measure considering the the transcendent logic, as well as grammar and rhetoric, of your Reply to the Proposals; by which our eyes are opened to see much more than ever before we saw, of the value and glory of our invaded privileges, and are of opinion, that if your consent may be obtained to a new edition, it may be of wonderful service to our churches, if GOD shall please to go forth with it. However, it will be a testimony that all our watchmen were not asleep, nor the camp of CHRIST surprised and taken, before they had warning.

QUESTION AND PROPOSALS.

QUESTION.

WHAT further steps are to be taken, that the councils may have due constitution and efficacy in supporting, preserving and well ordering the interest of the churches in the country?

1st part, it was proposed,

1st, That the ministers of the country form themselves into associations, that may meet at proper times to consider such things as may properly lie before them, relateing to their own faithfulness towards each other, and the common interest of the churches; and that each of those associations hav • a moderator for a certain time, who shall continue till another be chosen. who may call them together upon emergencies.

In these associations,

2dly, That questions and cases of importance, either provided by themselves, or by others presented unto them, should be upon due deliberation answered.

3dly, That advice be taken by the associated pastors from time to time, ever they proceed to any action in their particular churches, which be likely to produce any imbroilments. That the associated pastors do carefully and lovingly treat each other with that watchfulness which may be of universal advantage; and that if any minister be accused to the association whereto he belongs, of scandal or heresy, the matter shall be there examined, and if the associated ministers find just accusation for it, they shall direct to the calling of the council, by whom such an offender is to be proceeded against.

4thly, That the candidates of the ministry undergo a due trial by someone or other of the associations, concerning their qualifications for the evangelical ministry; and that no particular pastor or congregation employ any one in occasional preaching who has not been recommended by a testimonial under the hands of some association.

5thly, That they should together be consulted by bereaved churches, to recommend to them such persons as may be fit to be employed amongst them for present supply, from whom they may in due time proceed to choose a pastor.

6thly, That hereunto may be referred the direction of proceeding in any of their particular churches, about • he convening of councils that shall be thought necessary, for the welfare of the churches.

7thly, That the several associations in the country, maintain a due correspondence with one another, that so the state of religion may be the better known and secured in all the churches, and particularly it is thought necessary to the well-being of these churches, that all the associations of the country meet together by their respective delegates once in a year.

8thly, And finally, That ministers disposed to associate, endeavor in the most efficacious manner they can, to prevail with such ministers as unreasonably neglect such meetings with their brethren in their proper associations, that they would not expose themselves to the inconveniencies that such neglects cannot but be attended withal.

Second part, It is proposed,

1st. That these associated pastors, with a proper number of delegates from their several churches, be formed into a standing or stated council, which shall consult, advise and determine all affairs that shall be proper matter for the consideration of an ecclesiastical council within their respective limits, except always, the cases are such as the associated pastors judge more convenient to fall under the cognizance of some other council.

2dly, That to this end these associated pastors, with their respecti • churches, shall consociate and combine according to wh • has been by the synods of these churches recommended, that they act as consociated churches in all holy watchfulness and helpfulness towards each other; and that each church choose and depute one or more to attend their pastor, as members of the council in their stated sessions, or occasionally, as emergencies shall call for.

3dly, That these messengers from the several consociated churches shall be chosen once a year at the least.

4thly, It is propounded, as that which from our beginning has been recommended, that the churches thus consociated for these purposes, have a stated time to meet in their council, and once in a year seems little enough, that they may inquire into the condition of the churches, and advise such things as may be for the advantage of our holy religion. But the more particular time is best left to the determination of each respective association.

5thly, That the associations shall direct when there is occasion for this council to convene, on any emergency, and shall direct whether the whole, or only a certain number of these consociated pastors and churches shall convene on such occasions.

6thly, It appears agreeable to the present condition of our churches, and from our beginnings acknowledged, that no act of the councils are to be reckoned as concluded and decisive, for which there has not been the concurrence of the major part of the pastors therein concerned.

7thly, The determinations of the councils thus provided, for the necessities of the churches are to be looked upon as final and decisive, except agrieved churches and pastors, have weighty reasons to the contrary, in which cases there should be provision for a further hearing; and it seems proper that the council convened on this occasion, should consist of such pastors as may be more for number than the former, and they should be such, as shall be directed to, and convened for this purpose by the ministers of an association, near to that whereto these of the former council belonged, unto which the agrieved should accordingly apply themselves, and in this way expect a final issue?

8thly, If a particular church will not be reclaimed by council from such gross disorders as plainly hurt the common interest of christianity, and are not mere tolerable differences in opinion, but are plain sins against the command and kingdom of our Lord Jesus Christ, the council is to declare that church no longer fit for communion with the churches of the faithful; and the churches represented in the council, are to approve, confirm and ratify the sentence, and withdraw from the communion of the church that would not be healed: Nevertheless, if any members of the disorderly church, do not justify their disorders, but suitably testify against them, these are still to be received to the wonted communion by the churches; and if after due waiting, the church be not recovered, they may (upon advice) be actually taken in as members of some other church in the vicinity.

These proposals were assented to by the delegates of the association, met according to former agreement, at B.—September 13th. 1705. To be commended to the several associated ministers in the several parts of the country, to be duly considered, that so, what may be judged for the service of our great Lord, and his holy churches, may be further proceeded in.

THE EPISTLE DEDICATORY. To the Fraternity of the Churches in the New-England Colonies.

IT is not from any disrespect, or for want of honor to the reverend eldership and pastors of your several communities, that I apply myself more immediately and thus abruptly to yourselves in this dedication. But for that it seems most agreeable with my present provence. The privileges of the fraternity being so peculiarly the theme and subject of my pains, I esteem it very proper to introduce my following essays, with a few words of advice more directly to yourselves if you may be thence moved and encouraged to assist for the support of Christ's and your own interests. I desire to be without offense to any, and pray that all such worthy persons, wise and faithful pastors in these churches (who are as much obliged by their office to stand by and defend the established interest and rights of them as I am, and far more capable) will interpret my whole action in the most favorable sense. And though' I have not with the noble Cortius leapt into a chasm made in the forum; yet I have ventured to step into the gap, to keep the breach, till better hands come up, for the service of my country, and in defense of their sacred liberties; so that I hope many of you will come in with a new supply and recruit of courage and argument, when and where mine fails; and for the present I presume none of you will be offended, though' I do thus immediately address the churches over which you preside, with the following principles of their interest and duty wrapped up in each other.

Then, Honorable Brethren!

1st. In general, my advice is to you, that in good order, and with all gracefulness which becomes wise men, you will with zeal, courage and faithfulness, stand in the defense of, and maintain your church liberties; God certainly obliges you to do it, with all the discretion and bravery of spirit, which becomes free men, in withstanding vassalage or a servile state, Gal. 5.1, 13. Stand fast therefore in the liberties, wherewith Christ has made us free, and be not entangled again with the yoke of bondage: The plea is as forcible against a Christian, as a Jeweish Thraldom. For brethren, ye have been called unto liberty. I must acknowledge I have no particular prejudice against any of the governments of Christian protestant churches in the world, so as to defraud or dispossess any of them of heaven; or monopolize so great a royalty to our own; but yet I am of this opinion, considering the just title of the crown, the churches, the people, the capacity of soil and climate together, that the constitution and way of New-England churches cannot be mended by exchange.

Briefly, To instance in the civil part, or interest of the crown, I think it very easy to evince, by the precepts both of religion and policy, that the parliament (that wise and august council of the nation) could not have invented an establishment in church order, more for the service of the imperial crown of the British empire than our present constitution, especially in such a country and climate as this is.

I shall not now any ways enter upon the question, but only give just a short hint as to the revenue. Our present constitution does indeed, somewhat more than sip; it takes an honest healthful draught at natures fountains, but leaves the flowing streams for empire to sit at, till filled with satiety.

The ecclesiasticks in some kingdoms in Europe are ready not only to chide with crowned heads, but to take them by the throat, and wring out of their hands, if not almost a moiety, yet a vast share of the golden fleeces that should supply the public treasuries, and clothe the nakedness of the kingdoms, and the people have no more wit but to justify and defend them in their claims and oppressions, and that till they themselves (in great numbers) are as thin and ragged as penury itself; for by their rules of adjustment, when the church hath gotten an unconscionable share, then the crown or subject must be almost starved; for there is not left a sufficient and plentiful supply for both.

But now our New-England constitution is very fair-mannered; for when its sits down to the stalled ox (made ready) it carves temperately and (without much defacing) leaves the whole to the empire to make its armies and navies, with the rest of its needful and unwearied servants welcome. That in loyalty to your prince, and for the support of the royal revenue, you may justly preserve your freedoms.

Let us also consider the best good of a whole people.

It is most certain, true grace is the one thing needful, and the main concern for the improvement of the powers both of prince, noble and peasant, and though' grace be of that nature that it will grow (after a fashion and in some sort of soil) almost under any government; yet it is most agreeable with laws of piety and wisdom (for the good of all in general) to choose and secure that constitution and form of government that is most agreeable, and which most naturally breeds it, and in greatest plenty.

By the suffrage of our nation, that government which sensibly clogs tyranny, and preserves the subject free from slavery, under the ambition of men of great fortune and trust, is the only government in the state to advance men's temporal happiness; and we in this country honor the resolve in civil affairs, and also affirm (upon great experience) that such a constitution in church government is (also) the only way to advance grace and man's eternal happiness; and we are the more ratified in our opinion, for that the experiment has on the other hand been tried, with a witness, in almost all kingdoms of the Christian world, and that first, by disseising the fraternity of all interest in church government, only they have had the liberty to be governed with a hook in their noise (like wild cattle in a string) by the mercy and pleasures of their drivers; but as for any share in the exercise of government, they have had no more, than the horses in the royal stables, for that their spiritual owners having seized all the keys of church power, they profess no dividend shall be made, and also they themselves being uncontrollable by any, and unaccountable to any, unless it be to Christ himself, as they pretend: Though I believe, thousands of them never expect to meet with him, nor think that he ever will audit any accounts of theirs.

But however, for the comfort and glory of the present life, the whole government of the spiritual kingdom, in all its 〈◊〉 inches, and with its immense profits, has been established theirs. But this sort of discipline, hath sunk great part of the Christian world, as many times over, as ages have past, since it hath been installed universal rector, and where it hath kept absolute possession of the throne.

And must the waves and present currents sit and w • ft these churches, towards those rocks and shipwrecks, whilst we have such good hands and pilots an board? God forbid!

Therefore let these churches and the noble fraternity of them, stand their ground, keep fast hold of what you have got, Rev. 3.11. Hold that fast which thou hast, that no man take thy crown.

Hold your hold brethren! Et validis incumbite Remis, pull up well upon your oars, you have a rich cargo, and I hope we shall escape shipwreck; for according to the latest observation, if we are not within sight, yet we are not far from harbor; and though the noise of great breakers which we hear, imports hazard, yet I hope day-light, and good piloting will secure all.

More particularly I ask your patience with liberty (still for your service) to make the few following distinct petitions.

AN ANSWER To the foregoing PROPOSALS.

THE nobleness of parentage, by the laws of honor, entails on posterity, (with other rights) a protection from all incivilities, but not from the austerer demands of justice, when that is affronted and violated. Justice keeping the golden rule, Quo dat suum Cuique) observes no other distinctions, than what it first makes in its distributions amongst the rich and poor, the noble and ignoble, it is no respecter of persons; for that it is superior to all men, and sits as a veiled empress, holding the balance to weigh out equal to each one according to the merits of the cause, and sees no man.

There being now under cognizance, such as are of honorable families, and yet arrested and brought by due course of law to answer for high crimes, it must not be supposed rudeness in manners, though they be somewhat freely and rusty handled whilst the prosecution is held agreeable with the impeachment and rule of justice. And as for myself, who am under commission from authority, to appear in defense of my country's sacred liberties: I can in my own justification, affirm, that I have no dishonorable inclinations, but carry a just mind, so as to condemn no man or thing, but upon plain evidence, nor to aggravate any plea beyond its just bounds.

Therefore though' in the following pages there may be discerned, a great liberty in argument, with a mixture of satyrs, as though' none but my inferiors were involved in the charge; yet ascribe it unto my love and veneration for so great an interest as I appear for, and not to any base intent of sinking the honor, or darkening the luster of men. I neither desire nor design to hurt any man, no, not so much as an hair on his head, but I solely aim at ERROR, that is the butt I level for.

Thus having by this brief, but sincere apology, secured the honor of my intentions, if I am worthy of belief; I shall no longer interrupt the process, but shall nextly, draw up the indictment, upon which these proposals are to pass, and abide a trial.

And this I shall do in a form borrowed from sir Edward Cook, the King's attorney, in the arraignment of sir Walter Rawleigh, in these words.

HERE is mischief, mischief in Summo Gradu ; yea, exorbitant mischief. This is the charge I offer to make good against the proposals, at the bar of common reason; in order thereto, I shall proceed, and expect to produce sufficient evidence under two heads.

1st. By a few preliminary queries.

2dly, By a more critical examination of the proposals themselves.

1. As introductory, and for the bringing in further evidence against the criminal proposals, now upon their trial, I offer these following queries.

CONCLUSION.

THESE proposals were assented to by the delegates of the association, met according to former agreemet at B. Sept. 13th, 1705, to be communicated.

Answer. The church of England has been wont to look upon us as men out of our wits, therefore they term us phantics, or mad-men, but much more now. What! for men to break from the government they themselves have established by consent and practice, and arbitrarily to rally together, and draw up a direful sentence (if not in terms, yet in intent) for the dissolution of a country full of the best churches of Christ in the world, and then (as it were) upon the bold sound of a trumpet, to excite others to ratify the dead warrant, in order to execution! What can this import or signify in the thoughts of considerate men, but a vertiginous brain? We might have learned better, and more caution, from that mother church of the nation, if not from common reason; for though our sovereign confides in the loyalty of the English clergy, yet to maintain the grandeur of government, and keep in good repair that common sense which keeps every man in his station, therefore, according to the law and custom of England, the convocation, both the higher and lower house of that learned and august assembly, neither debates nor transacts any matter whatsoever, but what our sovereign by commission expressly alloweth of, according to his prerogative; so that certainly to acquit yourselves for wise men you should have done no less (in a matter of such weight and moment) than have petitioned the public authority for commission, before you had ventured thus far.

Object. But possibly some may say, We have petitioned authority to establish our councils, since we have drawn them up in form.

Answ. This is to be preposterous, and agrees with that illegal way of hanging men and then judging them; but however it seems they turned a deaf ear to your demands; and well they might, for they are two wise men to alter the laws of the province, long customs and orderly settlements of the churches to gratify an implicit faith in the stark naked Ipse Dixits of any men; that unless you can produce a mandamus from the crown, or a precept from a higher court, which by its divine authority shall awe and direct them, you may always expect such entertainment in your precarious addresses; for most certainly you beg at the wrong door. For you beg without a brief.

To be commended to the several associated ministers in the several parts of the country, to be duly considered.

Answ. And why not commended to the general court, as has been the custom of our beginnings, &c. or why not commended nextly to the several churches? By the question proposed, the comfort, support, and well being of these churches was peculiarly pretended, then why might not they be nextly advised with, for their approbation or esteem? for if you intend it for a new suit, or change of apparel, or a set of armor for this army in banners, it must be the only way to try it on, it being now so near finishing; and if it be done work-man-like, you will have the credit and they the comfort of it; but if it prove too strait-laced, or should they feel themselves as David in Saul's coat of mail, and should shrug at it, and say, we cannot go in these, we have not proved them; yet they may throw all by and keep to their own old suit, which is not yet half worn, and the worst come to the worst, you may by any lawful writ recover your wages of those who set you on work to blow at this forge.

That so what may be judged for the service of our GREAT LORD, and his holy churches.

Answ. You acknowledge, and so do I, that these are holy churches, and (through the grace of their great Lord) they being so; then why should they be interrupted in their government and discipline, which has been a peculiar means for the advance and promoting holiness among them? They are strict in their government; curious, yet charitable in their admissions; in the election of all officers, they are nice, cautious, judicious, and in the main hitherto very successful. They are eagle-eyed in their watch; duly hot, and impartial in their process and exemplary acts of justice; and so dependent and free from arrogance, that they acknowledge themselves accountable under the eye of the consociation, for their astministration; and freely and without covin, render an account of their actions, and are willing to receive advice, and &c. Then why should you disturb them?

You acknowledge them to be holy churches, and you may well! Then certainly they are the bethels, where God dwells; and from his grace and presence, so illustrious in them, why maynit we conclude, God has said, this is my rest forever, here will I dwell, for I have desired it? And will then any good man have an hand in pulling down these tabernacles of the almighty? No! rather let every man involved, say, as once Job did, I will lay my hand upon my mouth; once have I spoken, but I will not answer; yea, twice, but I will proceed no further, lest I am found fighting against God; for it is most certain, all men will find themselves over-matchit in such a war.

Be proceeded in.

Answ. I think we are proceeding in the best method we can for the present, for the service of these churches▪ that is to say, the criminal proposals being now at the bar, and having been indicted upon several statutes; and evidence for proving matter of fact, being legal and sufficient, the case is now to be delivered to the great jury of trials, viz. The impartial reason of the churches, and there having been no such deed done, or seen, from the day that this good people came up out of the land, from the other side of the great sea, unto this day, consider of it, take advice and speak your minds, Judge. 19.30.

And upon due deliberation, if under the conduct of law and reason, you shall bring in guilty; then I petition for the crown, that justice be done in this following manner, not by banishment, praemunire or perpetual imprisonment I but that the proposals be sentenced to die the death of heretics, and their ashes be exposed to the four winds; that the whole scheme may, beyond all hope of retrieve, be lost in oblivion. And let the churches, according to their platform, recover and maintain their authority, liberties and luster, so long as the sun and moon shall continue.

The date,— November the 5 th 1705.

Answ. Blessed! Thrice blessed day! Uphold and maintain thy matchless fame in the calendar of time, and let no darkness or shadow of death stain thee; let thy horizon comprehend whole constellations of fovorable and auspicious stars, reflecting a benign influence on the English monarchy. And upon every return, in thy anniversary circuits, keep an indulgent eye open and wakeful upon all the beauties (from the throne to the footstool • of that mighty empire!

And when it is thy misfortune to conceive a monster, which may threaten any part of the nations glory, let it come crippled from the womb, or else travel in birth again, with some noble hero, or invincible Hercules, who may conquer and confound it.

The last binding vote.

At an association meeting, the fore-going proposals were read, and assented to.

Answ. Whether for a small juncto of gentlemen, without being orderly called (as a committee of wise and learned men to survey an old government, and make their report) by any supreme authority; for them of their own heads, to meet and to draw up articles against, and in imitation of the highest and most regular state on earth; to vote up a scheme of their own inventing, and thereby sign the condemnation of a grave ecclesiastical government, which has been adjusted by the rules of equity and honor, and for the security of all persons and parties interested and involved, and regularly settled and established by all the churches in the province; and owned ratified, and honored by the civil authority of the empire; and eminently blessed God, through a long series and succession of years; now whether such a daring action as this, can be placed under any of the topicks of political or moral wisdom, either of the fear of God, allegiance to their prince, or love to their country? Or whether or no they donit (for their defiance to the churches, in this bold and terrible vote) rather merit a page in the chronicles of time, and there in capital letters, be written, not an association of wise, but, a faction of disorderly, &c. and impolitic men?

The introduction to personal signing. PRESENT.

Answ. A council of war (by adjournment met, without commission) consulting the most plausible way to blow up the walls of our Zion. But where the place was, or the persons who were present in this rendezvouze, shall never be told by me, unless it be extorted by the rack. And though' I have endeavored with freedom of argument to subvert the error, I will never stain their personal glory by repeating or calling over the muster-roll.

Therefore▪ as Noah's sons cast a garment upon their fa •• ers nakedness, (so leaving them in the crowd) their names (for me) shall repose under a mantle of honorable pity and forgetfulness.

Yet wishing they may never more harbor such thoughts, or promote such a design as is projected by these proposals; but hereafter when temptation makes its signal, let them rather trespass upon gravity, by following the hounds in the forest, or by a more submissive and moderate way (to baffle the enemy, and wear off the impression) let them write on the ground, or with the famous Domitian, spend the time in catching flies, rather then contrive how to subvert or alter the government in the churches, by such dispotic measures especially in an empire and province so charmed with such enchanting liberties as ours are. For otherwise they may chance to bring, if not an old, a new house upon their heads, according to that saying, Debile fundamentum, fallit Opus.

The following is an Extract from a Book entitled, New-England's LAMENTATIONS, wrote by the Reverend Mr. JOHN WHITE, late Pastor of the first Church in Gloucester ; to which is subjoined a Letter by another Hand, showing Reasons for adhering to our PLATFORM, as a Rule of Church-Government, and Objections against Ruling Elders answered: Which extract and Letter are here inserted at the Request of a Number of the Subscribers to Mr. WISE's two Publications.

"THE present weak and shattered state of our CHURCHES, on the account of their Order, Government, and Discipline, (says Mr. White ) is matter of LAMENTATION. This is evident to every person of observation. Hence particular churches run into confusion. Many are aggrieved, and abide year after year in their sorrowful circumstances. And a farther evidence thereof, is the ineffectualness of councils to •• +lieve the aggrieved, and to make peace. As also anti-councils, whereby contrary results are given on the same case, to the great reproach of councils, and blemish of our church government, and discouragement of the aggrieved, who are ready to lie under their troubles as remediless. Hence it is that some councils have persuaded the church and aggrieved, to promise to acquiesce in the determination of the council, before they heard the case, by which their consciences have been ensnared, and the council turned into a solemn Arbitration. This therefore is matter of just Lamentation.

I come to inquire,

1. Into the MEANS, which have brought us under these lamentable circumstances. In a word, 'tis our being prejudiced against, and not attending to the rules and principles of congregational churches, as laid down in our platform. To go from the rule is arbitrary; and to go against professed principles, making our wills the rule, is tyranny. And when a people fairly possessed of liberties and privileges, are thus dealt with, this leads directly to contention and confusion.

1. These churches have not attended the rule, as to the complete organization of churches. 'It is the privilege of a church to choose its own officers; as, platform, chap. 10. sect. 5. viz. The power granted by Christ unto the body of the church and brotherhood, is a prerogative and privilege which the church exerciseth, in choosing their own officers, whether elders or deacons, &c. So ch. 6. sect. 4. Of elders some attend chiefly to the ministry of the word, as pastors and teachers; some attend especially unto rule, who are therefore called ruling-elders. Now the want of these officers exposes churches to arbitrariness, contentions and confusions. As also it renders the government of the church, in some cases impracticable. An instance of all these great inconveniencies, we have lately had in a neighbor church; where all possible endeavors have been used by the aggrieved (a very great and valuable part of the church) to have a church-meeting, and when there was great occasion for it; and yet it could not be obtained: They had not a church-meeting for about 14 years: Whereas if they had been furnished with a full supply of officers, they might have easily obtained it, and 〈◊〉 that means put an end to a long and very threatening • tention. Besides, had the pastor called the church together at their request, there being but one elder, viz. a teaching one, and he the (supposed) offending party, it was not possible according to congregational principles, to have proceeded to judge and censure in that case. For ministers are under no ecclesiastic government, but in the church, where they are members as well as ministers. Now 'tis a rule in the congregational government, as in platform, chap. 10. sect. 11. No church-act can be consummated or perfected, without the consent of both; that is, the eldership and brethren. Now tis not at all proper, that an accused and faulty elder should be a judge in his own case; therefore when he is the peccant party and no ruling elders to join the brethren in an • act of discipline and censure, there cannot be a valid act. And so it is also when a minister is the accuser. Thus by the disuse of ruling elders (so necessary in our constitution) the government is rendered weak; yea, in some cases impracticable. Therefore it was that when the synod convened, Oct. 15, 1679, to inquire what wanted reformation in the land, and to propose expedients therefor; in the 5th place they say,

2. Again, these churches have reduced their church-state to great darkness, by not attending the rule of our constitution in councils. It has been the practice of councils convened according to the second way of communion in our platform, who are only to hold forth light, and give advice, to usurp the power of judgment in matters of fact, as also the power of admonition, in case of offense. Which to do is proper to the third way of communion; and supposes that a church wants correction for an offense, and not merely light and counsel. And by this means the third way of communion has been shut out, and not practiced. This thing I am bold to say, has been the occasion of all our anti-councils, as well as the contentions and confusions churches have been left in, after all endeavors used by neighbor churches, by way of councils.

2. I come to the other thing remaining, and that is, the METHODS of our relief.

And here I would say,

1. Let our churches be advised to get completely furnished with church-officers according to the platform. By this time I hope ye see the necessity of it. Arise, for this matter belongs to you; and tis just matter of offense if you neglect it any longer.

Remember, it is necessary in a congregational church: And the ministers and members of these churches would do well to get reconciled to every part, and branch of the constitution. Prejudices against, aversions and disaffections to the same, have greatly threatened the utter dissolution of these churches. Our government is firm and strong; but if such as should keep it in good repair, do weaken it, it is in danger of falling to pieces. A brick house (be it never so firm) if every tenant takes out a brick, in time it will be weak, and shatter to pieces. But some objections offer, which it may be needful to remove.

1. Obj. Our reverend pastors are against it, and think that the office is not of divine right.

Ans. 1. Ministers should reconcile themselves to the congregational government before they accept of the pastoral office in such a church.

2. There are especially three scriptures, which may satisfy the scrupulous, as to the divine right of ruling elders; as, Rom. 12.8. 1 Tim. 5.17. 1 Cor. 12.28. God has set in his church, governments. These are church governors and distinct from teachers; who else can they be but ruling elders? Let such as have any conscientious scruples in this affair, weigh in the balance of the sanctuary, the arguments brought for the divine right of ruling elders, in a book entitled, Jus Divinum Regiminis Ecclesiastici ; as also a sheet not long since published, entitled, The Divine Right of Ruling Elders ; as also, a rational and nervous letter lately published on this argument. Enough is said in these to satisfy an unprejudiced mind as to their divine right.

3. 'It is the right and privilege of the brethren to choose their officers; and therefore if they be clear in the matter, they should not be discouraged or obstructed in the use of their just liberties.

4. If the pastors will be so arbitrary, as utterly to refuse to call the church together to choose these officers; I suppose, the church may look upon themselves in that case, and so far, to be without a ruler; and may conve • e for this purpose, as when they have no minister to choose one. It must be a great abuse of a minister's power, to obstruct the church in the exercise of that power or privilege, Christ has given them, for the preservation of their peace and purity. Englishmen cannot patiently submit to arbitrary measures. Two kings, within our memory, have smarted for attempting it. One lost his head, the other his empire. And will English Christians tamely submit thereto? Can they be easy, when those, who by divine appointment are to minister to them for their spiritual edification, Lord it over them who are God's heritage? 'It is unreasonable for any to desire or expect it, and base for Christians to submit to it.

Obj. 2. We would proceed to choose ruling elders, if there were any men in the church fit for it.

Ans. 'It is God's work to fit men for offices in church or state. 'It is your duty to choose such as are best qualified, and depend upon God farther and more fully to fit them. I remember, as introductory to our election of ruling elders, near thirty years ago, I preached from those words, Num. 11.25. And the Lord came down in a cloud, and spake unto him, (that is to Moses) and took of the spirit that was upon him, and gave it to the seventy elders.— There is the residue of the spirit to furnish for every office of trust, to which one and another is chosen. And in that the getting ruling elders was opposed by many in town and church, I preached another sermon from those words in 2 Tim. 2.25. In meekness instructing those that oppose themselves. Reformations are commonly attended with great oppositions. Lay aside then I pray, your objecting, and attend your duty.

2. Let discipline be prudently, strictly, and impartially exercised in particular churches. Negligence and partiality herein is very hurtful to the peace, purity, and growth of churches.

3. Let councils move in their proper sphere: Let them act agreeable to their nature, and the rules laid down in the platform. Let such as are called to give advice, and to hold forth light, do that; and proceed no further.

4. Come into the practice of the third way of communion, as laid down in the platform. When a church is rent with division among themselves, and lie under any open scandal, and yet refuse to consult with other churches for healing and removing the same, this is matter of offense; and the aggrieved making a complaint hereof to a particular church, this church is in a Christian manner to make enquiry, and demand an account of the other church, in order to their conviction and admonition, if faulty; or in order to their vindication, if innocent: as in platform, chap. 15. There has been in times past, great opposition to the practice of this rule. But the late venerable council held at Salem, saw cause to countenance the practice of that way of the communion of churches, and advised the aggrieved there, in case they receive not speedy satisfaction from the reverend pastor, pursuant to the result and advice of said council, to apply to a particular church in the neighbourhood for help, as directed in the third way of communion. Which thing I humbly apprehend will prove of greater service toward the establishing these churches, than anything done for scores of years. For,

1. 'It is that rule, and the wise practicing it, that wipes off the raproach of independency from congregational churches. They are unaccountable, unless in this way.

2. 'It is this rule that preserves churches pure in their communion one with another. For if a church gives offense, & continues obstinate in any sinful way, and other churches held communion with such disorderly church, & dont use all possible means to reclaim her, they are partakers of her sin. But there is no other regular way to inquire into her administrations, to convince her, and admonish her, and separate her from their communion, but this. Altho' one church has not authority over another, yet churches have power to preserve the •• purity, and to put a church obstinately offending out of their communion; or else they must hold fellowship with her in a sinful way.

3. This rule is necessary to the peace of particular churches, as it will effectually relieve persons aggrieved. There cannot much peace be expected where a great part of a church, are gauled by arbitrary measures. But in this way they must give satisfaction, or sustain the sentence of non-communion. And this opens a door for all aggrieved ones, to resettle in an orderly way, in stated fellowship in some neighbor church, as though' they had been dismissed.

4. This rule doth effectually hinder anti-councils, or having councils against councils; of which there have been too many instances, to the great reproach and confusion of these churches. For if aggrieved persons are allowed to call councils, the church has power and liberty to call them; and by this means, anti-councils come upon the stage. But if the aggrieved make complaint to a particular church, there is no possibility of anti-councils. It is therefore mu • h to be wondered at, that such mighty opposition has been made against introducing this rule into practice in these churches. And tis matter of thankfulness that the way is prepared by the foresaid council at Salem, for the practice thereof.

Obj. It may be objected, this rule was not put in practice in the early days of these churches.

Ans. 1. Our fathers were but men, and had their defects. Hence, though they in the synod declared so fully for the full supply of officers in the church; and this result of the synod was approved by the general court, recommending the same to the serious consideration of all the churches; yet how shamefully has this expedient for reformation been disregarded by most of our churches!

2. I suppose the true reason why the third way of communion was not practiced in our early days, was because then there was little or no occasion for it; churches were more tender and willing to receive light, when offered by councils called in the second way of communion: And when it is thus, there is no room for the practice of this rule.

I shall add the following moving considerations.

1. Our church-government is too good to be slighted and thrown away. I am persuaded 'tis nearer • he scripture and better warranted and supported by it, than any church government in the world.

As to the church of England, there is no scripture foundation for their hierarchy, as, arch-bishops, lord-bishops▪ arch-deacons, officials, chancellors, &c. Of late, by one and another masterly hand, the following truth has been set in so clear a light, that none but the willfully ignorant can resist it, viz. That the scripture bishop, is no other than the pastor of a particular church. And it is an innovation and usurpation, that they are dignified as they are in the church of England. Besides, to take out of the hands of the presbyters or pastors all rule in the church, is unscriptural; for what is more plain, than that they who watch for souls, are to rule over them also? as Heb. 13.17. Their taking away from churches the liberty of choosing their own officers, is an intolerable invasion of the right of churches, as well as their introducing many unscriptural ceremonies into divine worship.

Again, the presbyterian government, I grant, has been accompanied with eminent holiness; as witness the church of Scotland, Geneva, and many other reformed churches. And I acknowledge there is but little difference between them and us; especially, if we have ruling elders, and practice the third way of communion. Yet wherein we differ, I am humbly of opinion we have the scripture on our side. Let any if they can, give a genuine interpretation of the 1 Cor. 5 chap. and ex • lude the brethren from having any hand in church discipline and censures. Besides what is written, Mat. 18. Tell it to the church; that is say they, to the ministers. This is to put the scripture upon the rack, to make it speak what we would have it. Let us then be thankful for our constitution; strictly adhere to and practice it.

2. Our church-government, if strictly adhered to, will effectu • lly answer all the intentions of government. There is no member in a church, no church in the whole consociation of churches, though' never so stubborn and obstinate, but must submit, or sustain the dreadful sentence of non-communion: which methinks no good minister and Christian can make light of.

I shall conclude the whole with a few words further by way of advice or counsel.

1. Let us be very thankful to God, who has hitherto secured for us our civil and sacred privileges; notwithstanding our great barrenness and unprofitableness, yea, and our many and great provocations. God is slow unto anger, and abundant in goodness and kindness. We have for an 100 years enjoyed the dispensation of the glorious gospel, in its power and purity, and free from persecution. What could God have done for this his vineyard, which he has not done, in order to our fruitfulness?

2. Let us be warned against withdrawing from the fellowship of these churches, until we find more pure churches and worship; and of a more scriptural faith and order. Such as break with, and break off from these churches, because their stubborn wills will not submit to the just and regular censures of the church to which they belong; or because they cant have their will, as to the place of their worship; these deserve the character of heady and high-minded. And if their unreasonable desires are restrained by the civil government, then they will turn churchmen. Surely such church-men are guilty of will-worship with a witness. These converts are worthy to be called children of Belial, who rise up against lawful authority, and take sanctuary in the church. The church of England doth too much honor our churches, when they account those worthy of their fellowship, who are worthy to be rejected by us. I would wisper in the ears of these thoughtless and unnatural converts, not to say apostates; will you rashly, and to have your wills in lesser matters, return to a state of bondage, when you enjoy matchless liberties and privileges? Will you take upon you a yoke which your gracious predecessors could not bear? Will you bring a burd • en upon posterity, which is intolerable, to humor and ease yourselves? Know, when the yoke is once on your necks, you must pay the tythe, the tenth part of which you are apt now to think is too much for you to give, or your minister to receive. And do you think the vast arrearages will not be recovered, one way or other? I mean the vast sums expended for the propagation of the gospel; that is, for the bringing over our churches to the mother church.

3. Be kind to your ministers; and dont give them any just provocation to desert you, or to endeavor to reconcile themselves to the discipline and ceremonies of the church. The discount of the bills of credit has insensibly and exceedingly hurt them in times past; and it is well if it be not so to this day with some. I am fully persuaded that ministers salaries ought in justice to be raised nearly in proportion to the depreciation of the bills of credit; for the price of the necessaries of life rise in proportion. By no means discourage the hearts, or weaken the hands of your faithful ministers, who are willing to spend and be spent, in the service of your precious souls. Especially be cautious at this juncture, when so great temptations are laid before them to desert you, and go home and take orders.

4thly, and finally, Study the principles of your faith and order; be heartily reconciled to, and be zealous in the defense and practice of them. And as often as any of our holy churches do want a pastor, I would advise them when treating with any candidate in order to settlement, to know his mind with respect to the professed faith and order of these churches; and proceed not to election; until he has given his assent to the one, and his promise to practice according to the other. This indeed is implicitly done by his acceptance of the invitation of a congregational church; but the more explicit, the better. And when the elders and messengers of neighbor-churches are (upon invitation) convened, to assist in the solemn separation of a pastor to the sacred work of the gospel-ministry, in his ordination; they would doubtless do well to satisfy themselves in these things, lest they be found to lay their hands too suddenly upon his head.

To conclude, Let us then stand fast in the liberties wherewith Christ hath made us free, Gal. 5.1. Our country thinks it worth while to spend many thousands, in defense of their civil privileges, settled upon us by charter; and are not these sacred privileges of equal, yea of greatter worth and value? O then let us contend earnestly for the faith and order of the gospel, lest we be found to despise our birth-right, and to destroy ourselves."

REASONS For adhering to our PLATFORM, as a Rule of Church-Government, and Objections against Ruling ELDERS answered. In a Letter to a Friend. By another Hand.

I Received a message from you, that a friend of yours desires to have some reasons (drawn up in writing) to show why we should adhere to the PLATFORM as a rule of church-government, at least till another & better be provided. I wish a better head were employed in assigning reasons for it: But to gratify you (in the interim) I shall give you the general reasons inducing me to be of the opinion that we ought so to do. But first I premise, that whereas it is objected, That the scriptures are the only rule both of worship and discipline, and that it is both sinful and dangerous to set up human composures as our rule; I perfectly agree with the objectors and acknowledge that no human composure ought to be received, which disagrees with the holy scriptures. But if the platform must be rejected merely because it is of human composure; then by the same parity of reason, not only the association principles, but also all sermons, confessions of faith, creeds, catechisms, and the like, are to be rejected, these being also human composures. And it is very observable that the same persons who are for rejecting the platform, would at the same time have us subject to such a government as they themselves shall from time to time fancy to be agreeable to the scriptures; not allowing us to judge for ourselves, whether it be agreeable to the scripture or not; nor willing to be governed or restricted themselves by any rule, except the scriptures in the sense they themselves understand them, or (which is one and the same thing) by any other than what agrees with their own sentiments. And with this allowance I suppose the Pope himself could comply with the scripture as the rule of his government.

But that there ought to be a platform extracted from the Holy scriptures, as a particular rule of church-government, and that it is our wisdom and interest to adhere to ours, at least till another and better be provided, is evident to me, from the following considerations, viz.

1. The nature, use and ends of all government necessarily imply ORDER: Order cannot be preserved without known and certain rules: The duties of rulers and ruled must be stated, circumscribed, and limited by a rule; otherwise rulers may be tyrants at pleasure, and subjects rebel whenever they have opportunity, and neither of them be accountable.

2. Tho' the scriptures are in themselves a perfect rule, and the only standard by which all other rules are to be tried; yet it is evident that through the darkness or corruption of men's minds, this rule is very diversely understood and practiced upon, both with respect to doctrine and discipline. Hence the authors of the most corrupt doctrines pretend to the scriptures to support their tenets. So with respect to church-government, the congregationalist, the presbyterian, the episcopalian, yea, and even the papist, pretend to rule and govern according to the scripture. So that they donit so much differ upon the question, whether the scripture shall be the rule, as upon the question, how the scripture is to be understood; or what is agreeable and what contrary to it.

3. Hence it follows, that without some platform or constitution, there can be no orderly government upheld. This appears to be agreeable to the sense both of papists & protestants, episcopalians, presbyterians and congregationalists; who all have their platforms or constitutions of church-government.

4. The church-government in this country is founded upon a particular compact or agreement: wherein the officers and members of each particular church combine to set forward the worship of God, and maintain the discipline of his kingdom, in a way which they judge to be agreeable to the Holy Scriptures; and to act in way of consociation with other churches of the same principles, for their mutual good and edification. 'Upon this foundation were the churches of New-England first settled; and for their more regular proceeding therein the platform (expressing their sense of the scripture relating to church order and government) was composed and consented to by the churches in our primitive times: And this form of government is so far established, that our general consent to continue and abide in this way, would secure to us the privileges of it. And this indeed is our only barrier against episcopacy; unless some other form of government (not disallowed by the crown) be received and embraced by the churches.

5. But if we slight the method of government in our platform, and donit by agreement fix on another, it will follow, that either the government of the church must cease, or a government imposed and enforced by human laws must succeed. I presume most certainly, the churches (so unhinged) must immediately fall into an absolute independency at first: and the members of each individual church, must either be allowed to be under no government but what will suit with their own private judgment on the scriptures (which they may be tempted to vary or alter as occasion may offer;) or else a power of judging for themselves as to the meaning of the scripture must be denied to the brethren, and put over to the minister for him to judge and determine as he thinks fit, and to state and fix the boundaries both of his own authority and the people's obedience, as he shall from time to time understand the scripture. And who can tell how much or how often his judgment may also vary, upon occasions or temptations which may offer? But such a confused state of things cannot last long; a more certain and regular form of government will quickly be found necessary; and perhaps a presbyterian government may be sought after, but not found to be attainable. May it not therefore be proper (before we part with our platform) not only to inquire whether the presbyterian constitution be more agreeable to the scripture; but also whether that government can be set up and supported here, unless some other laws than we have hitherto had, be enacted, and do obtain the royal approbation. That the royal approbation may be obtained in favor of the way of the church of England, cannot be doubted; but that it will be obtained in favor of a presbyterian church government here, seems hardly probable: which if duly considered, it may well be wondered how gentlemen (who would not be willing that themselves or posterity should be placed under episcopacy) can think of departing from our own platform; at least till another and better be instituted in the room thereof.

6. Our platform was doubtless the result of great thought and deliberation, and of earnest prayer and supplication; composed and consented to by men of as great learning, piety and prudence as any our age affords; and such as had more knowledge and larger experience of the state of the church at home and abroad, than perhaps any among us of the present age have; and as careful of avoiding human inventions as the best of us. Now the platform agreed with their understanding of the scripture, not only then, but many years after, when it was revised by a succeeding synod. And I am persuaded, if it were now impartially considered and compared with the scripture, it would be found very consonant therewith. And even that part thereof which asserts the office of the ruling elder (which is as I suppose the most distasteful, to such as would explode the platform) agrees with the scripture not only in the judgment of the divines and churches in New-England in our purest times; but also in the judgment of the most famous reforming divines and churches that have been in other parts of the world. Both the necessity and divine authority of that office having been asserted by divines vastly more in number than those (among presbyterians and congregationalists) who do or have decried it; and not inferior to them in learning, piety or solid judgment. I am told by a gentleman of learning and ingenuity, That the protestant churches of Geneva, France, Scotland, Holland, and in general almost all the churches of the reformation (except episcopalians) have upheld this office; and that it has never been denied by any considerable number of protestant churches (exc • pt as aforesaid) till that about the space of fifty years ag • a number of ministers rose up in New-England, who did oppose it.

Upon the whole therefore, though' no man's conscience ought to be bound by this or any other platform, in any matter which he verily believes to be contrary to the scripture; yet it seems impossible to conceive, how a particular church can uphold an orderly discipline, or a number of churches form a consociation, unless they do unite in the foundation-principles of church-government; or that the civil authority prescribe the rules or canons of church-government, and enforce obedience, and subjection thereto, as in the case of national churches.

From the foregoing considerations laid together, I think it will appear to be the wisdom and interest of all those who prefer our own constitution before a national church government, and its forcing canons, steadily to adhere to our platform; at least till another and better be found, and (after mature consideration) consented to and agreed upon by the churches.

And now because the office of a ruling elder is an essential branch of congregational church-government, which if left out, quite alters the constitution, and changes the government of the church into a monarchical form; and because I apprehend that the prejudices that are taken against the platform, are principally upon this head; I would now acquaint your friend (though' this is further than his request expresses) upon what grounds I satisfy myself respecting the objections I meet with against that office.

1. Whereas it is objected, That the generality of our ministers do not hold this office to be of divine institution: to this objection I oppose the judgment of formor divines (more in number, and not less capable of judging as to the meaning of the scriptures;) as also the judgment of several divines now living among us.

2. Whereas'tis objected, that according to Eph.IV.8.11.12. the ordinary officers left by Christ in the church, are only pastors and teachers; and according to Phil. 1.1. bishops (or pastors) and deacons are the only officers mentioned: I satisfy myself as to this objection, by considering that the word bishop, pastor and shepherd, signify one and the same thing whenever applied to ecclesiastical officers; and imply a power af teaching, overseeing, feeding and governing. The word pastor is applicable to all rulers whether civil or ecclesiastical, and is so used in scripture; and though' the word bishop seems in a more appropriated sense to belong to the ecclesiastical ruler; yet under that word so appropriated are comprehended all ecclesiastical rulers, guides, overseers, shepherds; even as the word magistrate comprehends all civil rulers of every rank and station. So that neither of these expressions do exclude any sort of elder, overseer or ruler in the church; but on the contrary do include and comprehend them all. And though' a power of teaching, overseeing and ruling, may all be attributed to one man; yet it does not follow that the power of overseeing and ruling must lie solely and absolutely in him. For there may be, and is, a government, where there is not a lordly power, or (which is the same thing) power in a single officer, which has no other branch of government to check and control it.

3. Whereas 'tis objected, That we have not men capable, &c. If it be so indeed, that there are no men in our churches, that have skill enough or integrity enough to guide in the external administrations of the government and discipline of the church; and capable too of assisting, directing, exhorting and comforting their brethren, as they may have opportunity; our degeneracy is very lamentable indeed. Our churches have then none suitable for service in ecclesiastical councils. Every thing at home and abroad must be left to the prudence and fidelity of the ministers; and woe to that church (if such a thing should bappen) that falls under the influence of a minister no bet-qualified than themselves.

4. I find an assertion in a late printed pamphlet, that the keys of doctrine and discipline were committed to the apostles. And again, To be sure to the same persons is there committed the ruling and feeding of the flock. The author refers to the last chapter of Matthew. But would he restrain the power of ruling to the persons of the apostles or to the persons of gospel ministers as their successors in the work of teaching and baptizing, and to them only; he must then either prove the government of the church to be monarchical, or else that every church is obliged to provide a number of such teaching elders.

5. Another objection is, That if we will have ruling elders, we must provide them a maintenance; and this, some suppose, would fright us out of the notion of such officers. But to me it appears no ways formidable. For in the first place, I donit believe that double honor principally intends maintenance (as some would have it, from 1 Tim. 5.17.) and the next words proves no more than this, that a suitable reward is due, according to the labor performed. It therefore remains to be proved, that a ruling elder must spend his whole time in the service of the church, before he is entitled to a maintenance from the church. But if a suitable and honorable reward were assigned in proportion to their service, I believe nobody would have reason to complain; and abundance of good might be done, and evil prevented, by their prudent labors, which would take up no great quantity of time. And in extraordinary matters, I see no reason but their labors should be handsomely rewarded. Submitting the whole to the censure of your friend, (unknown to me) I rest

At a General Court held at BOSTON, May 19, 1680.

THIS court having taken into serious consideration the request that hath been presented by several of the reverend elders, in the name of the late SYNOD, do approve thereof, and accordingly order, THE CONFESSION OF FAITH, agreed upon at their second session, and, THE PLATFORM OF DISCIPLINE, consented unto by the Synod at Cambridge, Anno 1648, to be printed, for the benefit of the churches in present and after times.

The PREFACE.

THE setting forth of the public confession of the faith of churches hath a double end, and both tending to public edification: First, the maintenance of the faith entire within itself: Secondly, the holding, forth of unity and harmony, both amongst, and with other churches. Our churches here, as (by the grace of Christ) we believe and profess the same doctrine of the truth of the gospel, which generally is received in all the reformed churches of Christ in Europe, so especially we desire not to vary from the doctrine of faith and truth held forth by the churches of our native country. For though it be not one native country that can breed us all of one mind; nor ought we to have the glorious faith of our Lord Jesus with respect to persons, yet as Paul, who was himself a Jew, professed to hold forth the doctrine of justification by faith, and of the resurrection of the dead, according as he knew his godly country-men did, who were Jews by nature, ( Gal 2.15. Acts 26.6, 7.) so we who are by nature English-men, do desire to hold forth the same doctrine of religion (especially in fundamentals) which we see and know to be held by the churches of England, according to the truth of the gospel.

The more we discern (that which we do, and have cause to do with incessant mourning and trembling) the unkind, and unbrotherly, and unchristian contention of our godly brethren and country-men in matters of church government; the more earnestly do we desire to see them join together in one common faith; and ourselves with them. For this end, having perused the public confession of the faith, agreed upon by the reverend assembly of divines at Westminster, and finding the sum and substance thereof (in matters of doctrine) to express not their own judgment only, but ours also; and being likewise called upon by our godly magistrates, do draw up a public confession of that faith which is constantly taught, and generally professed amongst us; we thought good to present unto them, and with them to our churches; and with them to all the churches of Christ abroad, our professed and hearty assent and attestation to the whole confession of faith (for substance of doctrine) which the reverend assembly presented to the religious and honorable parliment of England : Excepting only some sections in the 25, 30. & 31. chapters of their confession, which concerns points of controversy in church discipline; touching which we refer ourselves to the draught of church discipline in the ensuing treatise.

The truth of what we here declare, may appear by the unanimous vote of the synod of the elders and messengers of our churches, assembled at Cambridge, the last of the sixth month, 1648, which jointly passed in these words; This synod having perused and considered (with much gladness of heart, and thankfulness to God) the confession of faith published of late by the reverend assembly in England, do judge it to be very holy, orthodox and judicious in all matters of faith; and do therefore freely and fully consent thereunto, for the substance thereof. Only in those things which have respect to church-government and discipline, we refer ourselves to the platform of church-discipline, agreed upon by this present assembly; and do therefore think it meet, that this confession of faith should be commended to the churches of Christ, and to the honored court, as worthy of their due consideration & acceptance. Howbeit, we may not conceal, that the doctrine of vocation, expressed in chap. 10. sect. 1. and summarily repeated in chap. 13. sect. 1. passed not without some debate. Yet considering the term of vocation, and others by which it is described, are capable of a large, or more strict sense and use, and that it is not intended to bind apprehensions precisely in point of order or method, there hath been a general condescendency thereunto.

Now by this our professed consent and free concurrence with them in all the doctrinals of religion, we hope it may appear to the world, that as we are a remnant of the people of the same nation with them, so we are professors of the same common faith, and fellow-heirs of the same common salvation. Yea moreover, as this our profession of the same faith with them, will exempt us (even in their judgments) from suspicion of heresy; so (we trust) it may exempt us in the like sort from suspicion of schism: that though we are forced to dissent from them in matters of church-discipline, yet our dissent is not taken up out of arrogancy of spirit in ourselves (whom they see willingly condescend to learn of them) neither is it carried with uncharitable consoriousness towards them, (both which are the proper and essential characters of schism) but in meekness of wisdom, as we walk along with them, and follow them as they follow Christ; so where we conceive a different apprehension of the mind of Christ (as it falleth out in some few points touching church-order) we still reserve due reverence to them (whom we judge to be, through Christ, the glorious lights of both nations) and only crave leave (as in the spirit we are bound) to follow the Lamb withersoever he goeth, and (after the apostles example) as we believe, so we speak.

And if the example of such poor outcasts as ourselves might prevail, if not with all (for that were too great a blessing to hope for) yet with some or other of our brethren in England, so far as they are come to mind and speak the same thing with such as dissent from them, we hope in Christ it would not only moderate the harsh judging and condemning of one another in such differences of judgment as may be found in the choicest saints; but also prevent (by the mercy of Christ) the peril of the distraction and destruction of all churches in both kingdoms. Otherwise, if brethren shall go on to bite and devour one another, the apostle feared (as we also with sadness of heart do) it will tend to the consuming of them, and us all: which the Lord prevent.

We are not ignorant, (that besides these aspersions of heresy and schism) other exceptions also are taken at our way of church-government, (but as we conceive) upon as little grounds. As,

1. That by admitting none into the fellowship of our church but saints by calling, we rob many parish churches of their best members, to make up one of our congregations, which is not only to gather churches out of churches, (a thing unheard of in scripture) but also to weaken the hearts and hands of the best ministers in the parishes, by despoiling them of their best hearers.

2. That we provide no course for the gaining and calling in of ignorant, and erroneous, and scandalous persons, whom we refuse to receive into our churches, and so exclude from the wholesome remedy of church-discipline.

3. That in our way we sow seeds of division, and hindrance of edification in every family; whilst admitting into churches only voluntaries, the husband will be of one church, the wife of another; the parents of one church, the children of another; the master of one church, the servants of another. And so the parents and masters being of different churches from their children and servents, they cannot take a just account of their profiting by what they hear; yea, by this means the husbands, parents and masters shall be chargeable to the maintenance of many other churches, and church-officers, besides their own; which will prove a charge and burden unsupportable.

But for answer, as to the first; for gathering churches out of churches, we cannot say that it is a thing unheard of in scripture. The first Christian church was gathered out of the Jewish church, and out of many synagogues in that church, and consisted partly of the inhabitants of Jerusalem, and partly of the Galileans ; who though they kept some communion in some part of public worship with the temple, yet neither did they frequent the sacrifices, nor repair to the sanhedrim for the determining of their church causes, but kept entire and constant communion with the apostles church in all the ordinances of the gospel. And for the first Christian church of the Gentiles at Antioch, it appeareth to have been gathered and constituted partly of the dispersed brethren of the church at Jerusalem (whereof some were men of Cyprus and Cyrene ) and partly of the believing Gentiles. Acts. 11.20, 21.

If it be said, the first Christian church at Jerusalem, and that at Antioch, were gathered not out of any Christian church, but of the Jewish temple and synagogues, which were shortly after to be abolished: and their gathering to Antioch was upon occasion of dispersion in time of persecution,

We desire it may be considered, 1. That the members of the Jewish church were more strongly and straitly tied by express holy covenant, to keep fellowship with the Jewish church till it was abolished, than any members of Christian parish churches are wont to be tied to keep fellowship with their parish churches. The episcopal canons, which bind them to attend on their parish church, it is likely they are now abolished with the episcopacy. The common law of the land is satisfied (as we conceive) if they attend upon the worship of God in any other church, though not within their own parish. But no such like covenant of God, nor any other religious tie lieth upon them to attend the worship of God in their own parish church, as did lie upon the Jews to attend upon the worship of God in their temple and synagogues.

2. Though the Jewish temple church at Jerusalem was to be abolished, yet that doth not make the desertion of it by the members to be lawful, till it was abolished. Future abolition is no warrant for present desertion, unless it be lawful, in some case, whilst the church is yet in present standing, to desert it; to wit, either for avoiding present polutions, or for hope of greater edification, and so for better satisfaction to conscience in either. Future events, or foresight of them do not dissolve present relations, else wives, children, servants, might desert their husbands, parents, masters, when they be mortally sick.

3. What the members of the Jewish church did, in joining to the church at Antioch in time of persecution, it may well be conceived the members of any Christian church may do the like for satisfaction of conscience. Peace of conscience is more desirable than the peace of the outward man; and freedom from scruples of conscience is more comfortable to a sincere heart, than freedom from persecution.

If it be said, these members of the Christian church at Jerusalem that joined to the church at Antioch, removed their habitations together with their relations; which if the brethren of the congregational way would do, it would much abate the grievance of their departure from their presbyterial churches.

We verily could wish them so to do, as well approving the like removal of habitation, in case of changing church relations (provided that it may be done without too much detriment to their outward estates) and we for our parts have done the same. But to put a necessity of removal of habitation in such a case, it is to foment and cherish a corrupt principle of making a civil co-habitation, if not a formal cause, yet at least a proper adjunct of church relation, which the truth of the gospel doth not acknowledge. Now to from • nt an error to the prejudice of the truth of the gospel, is not to walk with a right foot, according to the truth of the gospel, as Paul judgeth, Gal. 2. 1.

4. We do not think it meet or fa • e, for a member of a presbyterial church forth with to desert his relation to his church, betake himself to the fellowship of a congregational church, though he may discern some defect in the estate or government of his own. For,

1. Faithfulness of brotherly love in church-rel • tion, requireth that the members of the church should first convince their brethren of their sinful defects, and duly wait for their reformation, before they depart from them. For if we must take such a course for the healing of a private brother, in a way of brotherly love, with much meekness and patience; how much more ought we so to walk with like tenderness towards a whole church.

Again, 2. By the hasty departure of sound members from a defective church, reformation is not promoted, but many times retarded, and corruption increased. Whereas on the contrary, while sincere members breathing after purity of reformation abide together, they may (by the blessing of God upon their faithful endeavors prevail much with their elders and neighbors towards a reformation, it may be so much as that their elders in their own church shall receive none to the seals but visible saints; and in the classis shall put forth no authoritative act (but consultative only) touching the members of other churches, not touching their own, but with the consent (silent consent at least) of their own church. Which two things, if they can obtain with any humble, meek, holy, faithful endeavors, we conceive they might (by the grace of Christ) find liberty of conscience to continue their relation with their own presbyterial church without scruple.

5. But to add a word further, touching the gathering of churches out of churches: what if there were no express example of such a thing extant in the scriptures? That which we are wont to answer the antipaedo-baptists, may suffice here: It is enough, if any evidence thereof may be gathered from just consequence of scripture-light. Dr. Ames his judgment concerning this case passeth (for ought we know) without exception, which he gave in his fourth look of conscience, in answer to two questions, chap. 14. num. 16. If any (saith he) wronged with unjust vexation, or providing for his own edification, or in testimony against sin, depart from a church, where some evils are tolerated, and join himself to another more pure, yet without condemning of the church he • leaveth, he is not therefore to be held as a schismatic, or as guilty of any other sin.

Where the tripartite disjunction which the judicious doctor putteth, declareth the lawfulness of the departure of a church member from his church, when either through weariness of unjust vexation, or in way of provision for his own edification, or in testimony against sin, he joineth himself to another congregation more reformed; any one of these he judgeth a lawful cause of departure, though' all of them do not concur together. Neither will such a practice despoil the best ministers of the parishes of their best hearers.

For,

1. Sometimes the ministers themselves are willing to join with their better sort of hearers in this way of reformation, and then they and their hearers continue still their church relation together; yea, and confirm it more straitly and strongly, by an express renewed covenant, though' the ministers may still continue their wonted preaching to the whole parish.

2. If the ministers do dislike the way of those whom they otherwise count their best members, and so refuse to join with them therein; yet if those members can procure some other ministers to join with them in their own way, and still continue their dwelling together in the same town, they may easily order the times of the public assembly, as to attend constantly upon the ministry of their former church, and either after or before the public assembly of the parish, take an opportunity to gather together for the administration of the sacraments and censures, and other church-ordinances amongst themselves. The first apostolic church assembled to hear the word with the Jewish church in the open courts of the temple, but afterwards gathered together for breaking of bread, and other acts of church order, from house to house.

3. Suppose presbyterial churches should communicate some of their best gifted members towards the erecting & gathering another church, it would not forthwith be their detriment, but may be their enlargement. It is the most noble & perfect work of a living creature (both in nature and grace) to propagate and multiply his kind; and it is the honor of the faithful spouse of Christ to set forward the work of Christ as well abroad as at home. The church in Cant. 8.8. to help forward her little sister church was willing to part with her choice materials, even beams of cedar, and such precious living stones as were fit to build a silver palace. In the same book the church is sometimes compared to a garden, sometimes to an orchard, Cant. 4.12, 13. No man planteth a garden or orchard, but seeketh to get the choicest herbs and plants of his neighbors, and they freely impart them; nor do they account it a spoil to their garden and orchard, but rather a glory. Nevertheless, we go not so far, we neither seek nor ask the choice members of the parishes, but accept them being offered.

If it be said, They are not offered by the ministers, nor by the parish churches (who have most right in them) but only by themselves,

It may justly be demanded, what right or what power have either the ministers or parish church over them? Not by solemn church government, for that, though' it be the firmest engagement is not owned, but rejected. If it be their joining with the parish in calling and election of a minister to such a congregation at his first coming, there is indeed just weight in such an engagement; nor do we judge it safe for such to remove from such a minister, unless it be upon such grounds as may justly give him due satisfaction. But if the union of such members to a parish-church, and to the ministry thereof, be only by co-habitation within the precincts of the parish, that union, as it was founded upon human law, so by human law it may easily be released. Or otherwise, if a man remove his habitation, he removeth also the bond of his relation, and the ground of offense.

4. It need not be feared that all the best hearers of the best ministers, no, nor the most of them will depart from them upon point of church government. Those who have found the presence and power of the spirit of Christ breathing in their ministers, either to their conversion or edification, will be slow to change such a ministry of faith and holiness, for the liberty of church-order. Upon which ground, and sundry other such like, there be, doubtless, sundry godly and judicious hearers in many parishes in England, that do and will prefer their relation to their ministers (though in a presbyterial way) above the congregational confederation.

5. But if all, or the most part of the best hearers of the best ministers of parishes should depart from them, as preferring in their judgment, the congregational way, yet in case the congregational way should prove to be of Christ, it will never grieve the holy hearts of godly ministers, that their hearers should follow Christ; yea many of themselves (upon due deliberation) will be ready to go along with them. It never grieved nor troubled John the Baptist that his disciples departed from him to follow after Christ, John 3. But if the congregational way should prove to be, not the institution of Christ (as we take it) but the invention of men, then doubtless the presbyterial form (if it be of God) will swallow up the other, as Moses's rod devoured the rods of the Egyptians. Nor will this put a necessity upon both the opposite parties to shift for themselves, and seek to supplant one another, but only it will call upon them (Aletheuein en agape) to seek and follow the truth in love, to attend in faithfulness each unto his own flock, and to administer to them all the holy things of God, and their portion of food in due season; and as for others, quietly to forbear them, and yet to instruct them with meekness, that are contrary minded, leaving it to Christ (in the use of all good means) to reveal his own truth in his own time, and mean while endeavoring to keep the unity of the spirit in the bond of peace, Phil. 3.15.16. Eph. 4.3.

To the 2d exception, that we take no course for the gaining, and healing, and calling in of ignorant and erroneous persons, whom we refuse to receive into our churches, and so exclude them from the remedy of church-discipline.

We conceive the receiving of them into our churches, would rather lose and corrupt our churches, than gain and heal them. A little leaven laid in a lump of dough, will sooner leaven the whole lump, than the whole lump will sweeten it. We find it therefore safer to square rough and unhewn stones before they be laid into the building, rather than to hammer and hew them when they lie unevenly in the building. And accordingly two means we use to gain and call in such as are ignorant and scandalous.

1. The public ministry of the word, upon which they are invited by counsel, and required by wholesome laws. And the word it is, which is the power of God to salvation, to the calling and winning of souls.

2. Private conference, and conviction by the elders, and other able brethren of the church, whom they do the more respectively hearken unto, when they see no hope of enjoying church-fellowship, or participation in the sacraments for themselves or their children, till they approve their judgments to be sound and orthodox, and their lives subdued to some hope of a godly conversation. What can classical discipline, or excommunication itself do more in this case.

The third exception wrapeth up in it a three-fold domestical inconvenience, and each of them meet to be eschewed. 1. Dis-union in families between each relation. 2. Disappointment of edification, for want of opportunity in the governors of families to take account of things heard by their children and servants. 3. Disbursements of chargeable maintenance to the several churches, whereunto the several persons of their families are joined.

All which inconveniencies either do not fall out in congregational churches, or are easily redressed; for none are orderly admitted into congregational churches, but such as are well approved by good testimony to be duly observant of family-relation: or if any otherwise disposed should creep in, they are either orderly healed, or duly removed in a way of Christ. Nor are they admitted, unless they can give some good account of their profiting by ordinances, before the elders and brethren of the church, and much more to their parents and masters. Godly, tutors in the university can take an account of their pupils; and godly householders in the city can take an account of their children and servants, how they profit by the word they have heard in several churches, and that to the greater edification of the whole family, by the variety of such administrations. Bees may bring more honey and wax into the hive, when they are not limited to one garden of flowers, but may fly abroad to many.

Nor is any charge expected from wives, children or servants to the maintenance of congregational churches, further than they be furnished with personal estates or livings, which may enable them to contribute of such things as they have; and not of such things as they have not. God accepteth not robbery for a sacrifice. And though a godly householder may justly take himself bound in conscience to contribute to any such church, whereto his wife, or children, or servants do stand in relation, yet that will not aggravate the burden of his charge no more than if they were received members of the same church whereto himself is related.

But why do we stand thus long to plead exemptions from exception? The Lord help all his faithful servants (whether presbyterial or congregational) to judge and shame ourselves before the Lord, for all our former compliances to greater enormities in church government, than are to be found either in the congregational or presbyterial way; and then surely either the Lord will clear up his own will to us, and so frame and subdue us all to one mind and one way, (Ezek. 43.10.11.) or else we shall learn to bear one another's burdens in a spirit of meekness. It will then doubtless be far from us, so to attest the discipline of Christ, as to detest the disciples of Christ: so to contend for the seamless coat of Christ, as to crucify the living members of Christ; so to divide ourselves about church-communion, as thro' breaches to open a wide gap for a deluge of anti-Christian, and profane malignity to swallow up both church and civil state.

What shall we say more? Is difference of church order become the in-let of all the disorders in the kingdom? Hath the Lord indeed left us to such hardness of heart, that church-government shall become a snare to Zion (as sometimes Moses was to Egypt, Exod. 20.7.) that we cannot leave contesting and contending about it, till the kingdom be destroyed? Did not the Lord Jesus, when he dedicated his sufferings for his church, and his also unto his father, make it his earnest and only prayer for us in this world, that we all might be one in him? Joh. 17.20, 21, 22, 23. And it is possible that he (whom the Father heard always, Joh. 11.42.) should not have this last most solemn prayer heard and granted? Or shall it be granted for all the saints elsewhere, and not for the saints in England, so that amongst them dis-union shall grow even about church union and communion? If it be possible for a little faith (so much as a grain of mustard-seed) to remove a mountain, is it not possible for so much strength of faith as it is, to be found in all the godly in the kingdom, to remove those images of jealousy, and to cast those stumbling blocks out of the way, which may hinder the free passage of brotherly love amongst brethren? It's true indeed, the national covenant doth justly engage both parties faithfully to endeavor the utter extirpation of the antichristian hierarchy; and much more of all blasphemies, heresies and errors. Certainly, if congregational discipline be independent, from the inventions of men is it not much more independent from the delusions of Satan? What fellowship hath Christ with beliel? Light with darkness? Truth with error? The faithful Jews needed not the help of the Samaritans, to re-edify the temple of God; yea, they rejected their help when it was offered, Ezra. 4.1, 2, 3. And if the congregational way be a way of truth (as we believe) and if the brethren that walk in it be zealous of the truth, and hate every false way (as by the rule of their holy discipline they are instructed, 2 Joh. 10.11.) then verily there is no branch in the national covenant, that engageth the covenanters to abhor either the congregational churches or their way; which being duly administered, do no less effectually extirpate the anti-Christian hierarchy, and all blasphemies, heresies, and pernicious errors, than the other way of discipline doth, which is more generally and publicly received and ratified.

But the Lord Jesus commune with all our hearts in secret, and he who is the king of his church, let him be pleased to exercise his kingly power in out spirits, that so his kingdom may come into our churches in purity and peace, AMEN.

CHAP. I. Of the form of church government; and that it is one, immutable, and prescribed in the word.

ECclesiastical polity, or church government or discipline, is nothing else but that form and order that is to be observed in the church of Christ upon earth, both for the constitution of it, and all the administrations that therein are to be performed. Ezek. 43.11. Col. 2.5. 1 Tim. 3.15.

2. Church government is considered in a double respect, either in regard of the parts of government themselves, or necessary circumstances thereof. The parts of government are prescribed in the word, because the Lord Jesus Christ, the King and lawgiver of his church, is no less faithful in the house of God than was Moses, who from the Lord delivered a form and pattern of government to the children of Israel in the Old Testament; and the holy scriptures are now also so perfect, as that they are able to make the man of God perfect, and thoroughly furnished unto every good work; and therefore doubtless to the well ordering of the house of God. Heb. 3.5, 6. Exod. 25.40. 2 Tim. 3.16.

3. The parts of church-government, are all of them exactly described in the word of God, being parts or means of instituted worship, according to the second commandment and therefore to continue one and the same unto the appearing of our Lord Jesus Christ, as a kingdom that cannot be shaken, until he shall deliver it up unto God, even to the father. So that it is not left in the power of men, officers, churches, or any state in the world to add or diminish, or alter anything in the least measure therein. 1 Tim. 3.15. 1 Chron. 15.13. Exod 20.4. 1 Tim. 6.13, 16. Heb. 12.27, 28. 1 Cor. 15.24. Deut. 12.32.

4. The necessary circumstances, as time and place, &c. belonging unto order and decency, are not so left unto men, as that under pretence of them they may thrust their own inventions upon the churches, being circumscribed in the word with many general limitations, where they are determined in respect of the matter, to be neither worship itself, nor circumstances separable from worship. In respect of their end, they must be done unto edification. In respect of the manner, decently and in order, according to the nature of the things themselves, and civil and church custom. Doth not even nature itself teach you? Yea, they are in some sort determined particularly, namely, that they be done in such a manner, as all circumstances considered, is most expedient for edification: So, as if there be no error of man concerning their determination, the determining of them is to be accounted as 〈…〉 were divine. Ezek. 43.8. 1 Kings 12.31, 32, 33. 2 Kings 12. Exod. 20.19. Isa. 28.13. Col. 1.22, 23. Acts 15.28. Mat. 15.9. 1 Cor. 11.28. and 8.34. 1 Cor. 14.26. and 14.40. and 11.14.16. and 14.12.19. Acts 15.28.

CHAP. II. Of the nature of the catholic church in general, and in special of a particular visible church.

THE catholic church is the whole company of those that are elected, redeemed, and in time effectually called from the state of sin and death, • nto a state of grace and salvation in Jesus Christ, Eph. 1.22, 23. and 5.25, 26, 30.

2. This church is either triumphant or militant. Triumphant, the number of them who are glorified in heaven: Militant, the number of them who are conflicting with their enemies upon earth. Heb. 12, 23. Rom. 8.17. 2 Tim. 2.12. and 4.8. Eph. 6.12, 13.

3. This militant church is to be considered as invisible, and visible. Invisible, in respect of their relation wherein they stand to Christ, as a body unto the head, being united unto him by the spirit of God, and faith in their hearts. Visible, in respect of the profession of their faith, in their persons and in particular churches. And so there may be acknowledged an universal visible church. 2 Tim. 2.19. Rev. 2.17. 1 Cor. 6.17. Eph. 3.17. Rom. 1.8. 1 Thess. 1.8. Isa. 2.2. 1 Tim. 6.12.

4. The members of the visible militant church considered either as not yet in church order, or walking according to the church order of the gospel. In order, and so besides the spiritual union and communion common to believers, they enjoy moreover an union and communion ecclesiastical-political. So we deny an universal visible church. Acts 19.1. Col. 2.5. Mat. 18.17. 1 Cor. 5.12.

5. The state of the members of the militant visible church walking in order, was either before the law, economical, that is in families; or under the law national; or since the coming of Christ, only congregational. (The term independent we approve not.) Therefore neither national, provincial nor classical. Gen. 18.19, Exod. 19.6.

6. A congregational church is by the institution of Christ a part of the militant visible church, consisting of a company of saints by calling, united into one body by an holy covenant, for the public worship of God, and the mutual edification one of another, in the fellowship of the Lord Jesus. 1 Cor. 14.23, 36. and 1.2. and 12.27. Exod. 19.5.6. Deut. 29.1. and 9 to 15. Acts 2.42. 1 Cor. 14.26.

CHAP. III. Of the matter of the visible church, both is respect of quality and quantity.

THE matter of a visible church are saints by calling. 1 Cor. 1.2. Eph. 1.1.

2. By saints, we understand, 1. Such as have not only attained the knowledge of the principles of religion, and are free from gross and open scandals, but also do together with the profession of their faith and repentance, walk in blameless obedience to the word, so as that in charitable discretion they may be accounted saints by calling, (though perhaps some or more of them be unsound and hypocrites inwardly) because the members of such particular churches are commonly by the Holy Ghost called saints & faithful brethren in Christ; and sundry churches have been reproved for receiving and suffering such persons to continue in fellowship amongst them, as have been offensive and scandalous; the name of God also by this means is blasphemed, and the holy things of God defiled and profaned, the hearts of the godly grieved, and the wicked themselves hardened, and holpen forward to damnation. The example of such doth endanger the sanctity of others: A little leaven leaveneth the whole lump. 2. The children of such, who are also holy. Heb. 6.1. 1 Cor. 1.5. Rom. 6.17. 1 Cor. 1.2. Phil. 1.2. Col. 1.2. Eph. 1.1. 1 Cor. 5.12, 13. Rev. 2.14.15, 20. Ezek. 44.7, 9, and 23.38, 39. Num. 19.20. Hag. 2.13, 14. 1 Cor. 11.27.29. Psal. 37.21. 1 Cor. 5.6. 2 Cor. 7.14.

3. The members of churches, though orderly constituted, may in time degenerate, and grow corrupt and scandalous, which though they ought not to be tolerated in the church, yet their continuance therein, through the defect of the execution of discipline and just censures, doth not immediately dissolve the being of a church, as appears in the church of Israel, and the churches of Galatia and Corinth, Pergamos and Thyatira. Jer. 2.21. 1 Cor. 5.12. Jer. 2.4. Gal. 5.4. 2 Cor. 12.21. Rev. 2.14, 15. and 21.21.

4. The matter of the church in respect of its quantity, ought not to be of greater number than may ordinarily meet together conveniently in one place; nor ordinarily fewer, than may conveniently carry on church-work. Hence when the holy scripture makes mention of the saints combined into a church estate, in a town or city where was but one congregation, it usually calleth those saints (the church) in the singular number; as, the church of the Thessalonians; the church of Smyrna, Philadelphia, and the like: But when it speaketh of the saints in a nation or province, wherein there were sundry congregations, it frequently and usually calleth them by the name of churches, in the plural number, as the churches of Asia, Galatia, Macedonia, and the like; which is further confirmed by what is written of sundry of those churches in particular, how they were assembled and met together, the whole church in one place, as the church at Jerusalem, the church at Antioch, the church at Corinth, and Cenchrea, though it were more near to Corinth, it being the port thereof, and answerable to a village, yet being a distinct congregation from Corinth, it had a church of its own, as well as Corinth had. 1 Cor. 14.21. Mat. 18.17. Rom. 16.1. 1 Thess. 1.1. Rev. 2.8. and 3.7. 1 Cor. 16.1, 19. Gal. 1.2. 2 Cor. 8.1. 1 Thess. 2.14. Acts 2.46. and 5.12. and 6.2. and 14.27. and 15.38 1 Cor. 5.4. and 14.23. Rom. 16.1.

5. Nor can it with reason be thought but that every church appointed and ordained by Christ, had a ministry ordained and appointed for the same; and yet plain it is, that there were no ordinary officers appointed by Christ for any other than congregational churches; elders being appointed to feed, not all flocks, but the particular flock of God, over which the Holy Ghost had made them overseers, and that flock they must attend, even the whole flock; and one congregation being as much as any ordinary elder can attend, therefore there is no greater church than a congregation, which may ordinarily meet in one place. Acts 20.28.

CHAP. IV. Of the form of a visible church, and of church-covenant.

SAINTS by calling must have a visible political union among themselves, or else they are not yet a particular church, as those similitudes hold forth, which the scripture makes use of to show the nature of particular churches, as a body, a building, house, hands, eyes, feet, and other members must be united, or else (remaining separate) are not a body. Stones, timber, though squared, hewn and polished, are not a house, until they are compacted and united; so saints or believers in judgment of charity, are not a church, unless orderly knit together. 1 Cor. 12.27. 1 Tim. 3.15. Eph. 2.22. 1 Cor. 12.15, 16, 17. Rev. 1.

2. Particular churches cannot be distinguished one from another, but by their forms: Ephesus is not Smyrna, nor Pergamos Thyatira, but each one a distinct society of itself, having officers of their own, which had not the charge of others; virtues of their own, for which others are not praised; corruptions of their own, for which others are not blamed.

3. This form is a visible covenant, agreement or consent, whereby they give up themselves unto the Lord, to the observing of the ordinances of Christ together in the same society, which is usually called the church covenant: For we see not otherwise how members can have church power one over another mutually. The comparing of each particular church to a city, and unto a spouse, seemeth to conclude not only a form, but that form is by way of covenant. The covenant, as it was that which made the family of Abraham, and children of Israel to be a church and people unto God, so it is that which now makes the several societies of Gentile believers to be churches in these days. Exod. 19.5, 8. Deut. 29.12, 13. Zech. 11.14. and 9.11. Eph. 2.19. 2 Cor. 11.2. Gen. 17.7. Deut. 29.12, 13. Eph. 2.12, 18.

4. This voluntary agreement, consent or covenant, (for all these are taken here for the same) altho' the more express and plain it is, the more fully it puts us in mind of our mutual duty, and stirreth us up to it, and leaveth less room for the questioning of the truth of the church estate of a company of professors, and the truth of member-ship of particular persons; yet we conceive the substance of it is kept, where there is a real agreement and consent of a company of faithful persons to meet constantly together in one congregation, for the public worship of God, and their mutual edification; which real agreement and consent they do express by their constant practice in coming together for the public worship of God, and by their religious subjection to the ordinances of God there; the rather if we consider how scripture-covenants have been entered into, not only expressly by word of mouth, but by sacrifice, by hand-writing and seal, and also sometimes by silent consent, without any writing or expression of words at all. Exod. 19.5. and 20.8 and 24.3.17. Josh. 24.18 to 24. Psal. 50.5. Neh. 9.3, 8 and 10. 1. Gen. 17. Deut. 29.

5. This form being by mutual covenant, it followeth, it is not saith in the heart, nor the profession of that faith, nor co-habitation, nor baptism. 1. Not saith in the heart, because that is invisible. 2. Not a bare profession, because that declareth them no more to be members of one church than another. 3. Not co-habitation; atheists or infidels may dwell together with believers. 4. Not baptism, because it pre-supposeth a church estate, as circumcision in the old testament, which gave no being to the church, the church being before it, and in the wilderness without it. Seals pre-suppose a covenant already in being. One person is a complete subject of baptism, but one person is uncapable of being a church.

6. All believers ought, as God giveth them opportunity thereunto, to endeavor to join themselves unto a particular church, and that in respect of the honor of Jesus Christ, in his example and institution, by the professed acknowledgement of, and subjection unto the order and ordinances of the gospel; as also in respect of their good of communion, founded upon their visible union, and contained in the promises of Christ's special presence in the church; whence they have fellowship with him, and in him one with another; also, for the keeping of them in the way of God's commandments, and recovering of them in case of wandering (which all Christ's sheep are subject to in this life) being unable to return of themselves; together with the benefit of their mutual edification, and of their posterity, that they may not be cut off from the privileges of the covenant. Otherwise if a believer offends, he remains distitute of the remedy provided in that behalf. And should all believers neglect this duty of joining to all particular congregations, it might follow thereupon, that Christ should have no visible political churches upon earth. Acts 2.24. and 9.26. Mat. 3.13, 14, 15. and 28, 29, 30. Psal. 123.2.3. and 87.7. Mat. 18.20. 1 John 1.3. Psal. 119.176. 1 Pet. 2.25. Eph. 4.16. Joh. 22.24, 25. Mat. 18.15, 16, 17.

CHAP. V. Of the first subject of church power, or, to whom church power doth first belong.

THE first subject of church power, is eitheir supreme or subordinate and ministerial: The supreme (by way of gift from the father) is the Lord Jesus Christ: The ministerial is either extraordinary as the apostles, prophets and evangelists; or ordinary, as every particular congregational church. Mat. 18.18. Rev. 3.7. Isa. 9.6. John 20.21.23. 1 Cor. 14.32. Tit. 1.5. 1 Cor. 5.12.

2. Ordinary church-power, is either the power of office, that is, such as is proper to the eldership, or power of privilege, such as belongs to the brotherhood. The latter is in the brethren formally, and immediately from Christ, that is, so as it may be acted or exercised immediately by themselves; the former is not in them formally or immediately, and therefore cannot be acted or exercised immediately by them, but is said to be in them, in that they design the persons unto office, who only are to act, or to exercise this power. Rom. 12.4.8. Acts 1.2, 3, and 6, 3, 4, and 14.23. 1 Cor. 10.29, 30.

CHAP. VI. Of the officers of the church, and especially of pastors and teachers.

A Church being a company of people combined together by covenant, for the worship of God, it appeareth thereby, there may be the essence and being of a church without any officers, seeing there is both the form and matter of a church; which is implied when it is said, The apostles ordained elders in every church, Acts 14.23.

2. Nevertheless, though officers be not absolutely necessary to the simple being of churches, when they be called, yet ordinarily to their calling, they are, and to their wellbeing; and therefore the Lord Jesus, out of his tender compassion, hath appointed and ordained officers, which he would not have done, if they had not been useful and needful for the church; yea, being ascended into heaven, he received gifts for men, and gave gifts to men, whereof officers for the church are justly accounted no small parts, they being to continue to the end of the world, and for the perfecting of all the saints. Rom. 10.17. Jer. 3.15. 1 Cor. 12.28. Eph. 4.11. Psal. 68.18. Eph. 4.8, 11, and 4.12, 13.

3. These officers were either extraordinary or ordinary: Extraordinary, as apostles, prophets, evangelists; ordinary, as elders and deacons. The apostles, prophets and evangelists as they were called extraordinarily by Christ, so their office ended with themselves. Whence it is that Paul directing Timothy how to carry along church administrations, giveth no direction about the choice or course of apostles, prophets or evanglists, but only of elders 〈◊〉 • s; and when Paul was to take his last leave of the church of Ephesus, he committed the care of feeding the church to no other but unto the elders of that church. The like charge doth Peter commit to the elders. 1. Cor. 12.28. Eph. 4.11. Acts 8.6, 16, 19. and 11.28. Rom. 11.13. 1 Cor. 4.9. 1 Tim. 3.1, 2, 8 to 13. Tit. 1.8. Acts 20.17, 28. 1 Pet. 5.1, 2, 3.

4. Of elders (who are also in scripture called bishops) some attend chiefly to the ministry of the word, as the pastors and teachers; others attend especially unto rule, who are therefore called ruling elders. 1 Tim. 2.3. Phil. 1.1. Acts 20.17, 28. 1 Tim. 5.17.

5. The office of pastor and teacher, appears to be distinct. The pastors special work is, to attend to exhortation, and therein to administer a word of wisdom: The tercher is to attend to doctrine, and therein to administer a word of knowledge: And either of them to administer the seals of that covenant, unto the dispensation whereof they are alike called; as also to execute the censures, being but a kind of application of the word: The preaching of which, together with the application thereof, they are alike charged withal. Eph. 4.11. Rom. 12.7.8. 1 Cor. 12.8. 2 Tim. 4.1, 2. Tit. 1.9.

6. And forasmuch as both pastors and teachers are given by Christ for the perfecting of the saints, and edifying of his body; which saints and body of Christ is his church • And therefore we account pastors and teachers to be both of them church officers, and not the pastor for the church, and the teacher only for the schools; Tho' this we gladly acknowledge, that schools are both lawful, profitable and necessary for the training up of such in good literature or learning, as may afterwards be called forth unto office of pastor or teacher in the church. Eph. 4.11, 12. and 1.22, 23. 1 Sam. 10.12, 19.20. 2 Kings 2.3, 15.

CHAP. VII. Of ruling elders and deacons.

THE ruling elders office is distinct from the office of pastor and teacher. The ruling elders are not so called, to exclude the pastors and teachers from ruling, because ruling and governing is common to these with the other, whereas attending to teach and preach the word is peculiar unto the former. Rom. 12.7, 8, 9. 1 Tim. 5.17. 1 Cor. 12.28. Heb. 13.17. 1 Tim. 5.17.

2. The ruling elders work is to join with the pastor and teacher in those acts of spiritual rule, which are distinct from the ministry of the word and sacraments committed to them. Of which sort these be as followeth: 1. To open and shut the doors of God's house by the admission of members approved by the church; by ordination of officers chosen by the church, and by excommunication of notorious and obstinate offenders renounced by the church, and by restoring of penitents forgiven by the church. 2. To call the church together when there is occasion, and seasonably to dismiss them again. 3. To prepare matters in private, that in public they may be carried to an end with less trouble, and more speedy dispatch. 4. To moderate the carriage of all matters in the church assembled; as, to propound matters to the church, to order the season of speech and silence, and to pronounce sentence according to the mind of Christ, with the consent of the church.

5. To be guides and leaders to the church, in all matters whatsoever pertaining to church administrations and actions. 6. To see that none in the church live inordinately, out of rank and place, without a ca • ling, or idly in their calling. 7. To prevent and heal such offenses in life or in doctrine, as might corrupt the church. 8. To feed the flock of God with a word of admonition. 9. And as they shall be sent for, to visit and pray over their sick brethren. 10. And at other times as opportunity shall serve thereunto. 1 Tim. 5.17. 2 Chron. 23.19. Rev. 21.21. 1 Tim. 4.14. Mat. 28.17. 2 Cor. 2.7.8. Acts 21.18, 22, 23. and 6.2, 3. and 13.15. 2 Cor. 8.19. Heb. 13.7, 17. 2 Thess. 2.10.11, 12. Acts 20.28, 32. 1 Thess. 5.12. James 5.14. Acts. 20.20.

3. The office of a deacon is instituted in the church by the Lord Jesus; sometimes they are called helps. The scripture telleth us how they should be qualified, — "Grace, not double tongued, not given to much wine, not given to filthy lucre." —They must first be proved and then use the office of a deacon, being found blameless. The office and work of a deacon, is to receive the offerings of the church, gifts given to the church, and to keep the treasury of the church, and therewith to serve the tables, which the church is to provide for; as the Lord's table, the table of the ministers, and of such as are in necessity, to whom they are to distribute in simplicity. Acts 6.3. Phil. 1.1. 1 Tim. 3.8. 1 Cor. 12.28. 1 Tim. 3.8, 9. Acts 4.35. and 6.2, 3. Rom. 12.8.

4. The office therefore being limited unto the care of the temporal good things of the church, it extends not to the attendance upon, and administration of the spiritual things thereof, as the word and sacramentss, or the like. 1 Cor. 7.17.

5. The ordinance of the apostle, and practice of the church, commends the Lord's day as a fit time for the contribution of the saints. 1 Cor. 16.1, 2, 3.

6. The instituting of all these officers in the church, is the work of God himself, of the Lord Jesus Christ, of the Holy Ghost; and therefore such officers as he hath not appointed, are altogether unlawful either to be placed in the church, or to be retained therein, and are to be looked at as human creatures, mere inventions and appointments of men, to the great dishonor of Christ Jesus the Lord of his house, the king of his church, whether popes, patriarchs, cardinals, arch-bishops, lord-bishops, arch-deacons, officials, commissaries, and the like. These and the rest of that hierarchy and retinue, not being plants of the Lord's planting, shall be all certainly rooted out and cast forth. 1 Cor. 12.28. Eph. 4.8, 11. Acts 20.28. Mat. 15.13.

7. The Lord hath appointed ancient widows (where they may be had) to minister in the church, in giving attendance to the sick, and to give succor unto them, and others in the like necessities. 1 Tim. 5.9, 10.

CHAP. VIII. Of the election of church officers.

NO man may take the honor of a church officer unto himself, but he that is called of God, as was Aaron. Heb. 5.4.

2. Calling unto office is either immediate, by Christ himself, such was the call of the apostles and prophets, this manner of calling ended with them as hath been said: Or mediate, by the church. Gal. 1.1. Acts 14.23. and 6.3.

3. It is meet that before any be ordained, or chosen officers, they should be first tried and proved, because hands are not suddenly to be laid upon any, and both elders and deacons must be of honest and good report. 1 Tim. 5.22. and 7.10. Acts 16.2. and 6.3.

4. The things in respect of which they are to be tried, are those gifts and virtues which the scripture requireth in men that are to be elected into such places, viz. that the elders must be blameless, sober, apt to teach, and endued with such other qualifications as are laid down, 1 Tim. 3. 2. Tit. 1.6 to 9. Deacons to be fitted as is directed, Acts 6.3. 1 Tim. 3.8 to 11.

5. Officers are to be called by such churches whereunto they are to minister. Of such moment is the preservation of this power, that the churches exercised it in the presence of the apostles. Acts 14.23. and 1.23. and 6.3, 4, 5.

6. A church being free, cannot become subject to any, but by a free election; yet when such a people do choose any to be over them in the Lord, then do they become subject, and most willingly submit to their ministry in the Lord, whom they have so chosen. Gal. 5.13. Heb. 13.17.

7. And if the church have power to choose their officers and ministers, then in case of manifest unworthiness and delinquency, they have power also to depose them: for, to open and shut, to choose and refuse, to constitute in office, and remove from office, are acts belonging to the same power. Rom. 16.17.

8. We judge it much conducing to the well-being and communion of churches, that where it may conveniently be done, neighbor churches be advised withal, and their help be made use of in the trial of church-officers, in order to their choice, Cant. 8.8, 9.

9. The choice of such church-officers belongeth not to the civil magistrates, as such, or diocesan-bishops, or patrons; for of these, or any such-like, the scripture is wholly silent, as having any power therein.

CHAP. IX. Of ordination, and imposition of hands.

CHURCH officers are not only to be chosen by the church, but also to be ordained by imposition of hands and prayer, with which at the ordination of elders, fasting also is to be joined. Acts 13.3. and 14.23. 1 Tim. 5.22.

2. This ordination we account nothing else but the solemn putting a man into his place and office in the church, whereunto he had right before by election; being like the installing of a magistrate in the common wealth. Ordination therefore is not to go before but to follow election. The essence and substance of the outward calling of an ordinary officer in the church, doth not consist in his ordination, but in his voluntary and free election by the church, and his accepting of that election; whereupon is founded that relation between pastor and flock, between such a minister and such a people. Ordination doth not constitute an officer, nor give him the essentials of his office. The apostles were elders without imposition of hands by men; Paul and Barnabas were officers before that imposition of hands, Acts 13.3. The posterity of Levi were priests and levites, before hands were laid on them by the children of Israel. Numb. 8.10. Acts 6.5, 6. and 13.2.3. and 14.23. 1 Tim. 4.14. 1 Tim. 5.22.

3. In such churches where there are elders, imposition of hands in ordination, is to be performed by those elders.

4. In such churches where there are no elders, imposition of hands may be performed by some of the brethren orderly chosen by the church thereunto. For if the people may elect officers, which is the greater, and wherein the substance of the office doth consist, they may much more (occasion and need so requiring) impose hands in ordination, which is less, and but the accomplishment of the other. Numb. 8.10.

5. Nevertheless, in such churches where there are no elders, and the church so desire, we see not why imposition of hands may not be performed by the elders of other churches. Ordinary officers laid hands upon the officers of many churches: The presbytery at Ephesus laid hands upon Timothy, an evangelist; the presbytery at Antioch laid hands upon Paul and Barnabas. 1 Tim. 4.14. Acts 13.3.

6. Church officers are officers to one church, even that particular church over which the Holy Ghost hath made them overseers. Insomuch as elders are commanded to feed, not all flocks, but that flock which is committed to their faith and trust, and dependeth upon them. Nor can constant residence at one congregation be necessary for a minister, no, nor yet lawful, if he be not a minister to one congregation only, but to the church universal; because he may not attend one part only of the church to which he is a minister, but he is called to attend unto all the flock. 1 Pet. 5.2. Acts 20.28.

7. He that is clearly loosed from his office relation unto the church whereof he was a minister, cannot be looked at as an officer, nor perform any act of office in any other church, unless he be again orderly called unto office; which when it shall be, we know nothing to hinder, but imposition of hands also in his ordination ought to be used towards him again. For so Paul the apostle received imposition of hands twice at least from Annanias. Acts 9.17. and 13.3.

CHAP. X. Of the power of the church, and its presbytery.

SUPREAM and lordly power over all the churches upon earth doth only belong unto Jesus Christ, who is king of the church, and the head thereof. He hath the government upon his shoulders, and hath all power given to him both in heaven and earth. Psal. 2.6. Eph. 1.21, 22. Isa. 9.6. Matt. 28.18.

2. A company of professed believers ecclesiastically confederate, as they are a church, before they have officees, and without them; so even in that estate, subordinate church power, under Christ, delegated to them by him, doth belong to them in such a manner as is before expressed, chap. 5. sect. 2. and as flowing from the very nature and essence of a church: It being natural to all bodies, and so unto a church body, to be furnished with sufficient power for its own preservation and subsistence. Acts 1.23. and 14.23. and 6.3, 4. Mat. 18.17. 1 Cor. 5.4.5.

3. This government of the church is a mixed government, (and so hath been acknowledged long before the term of independency was heard of) in respect of Christ, the head and king of the church, and the sovereign power residing in him, and exercised by him, it is a monarchy; in respect of the body or brotherhood of the church, and power from Christ granted unto them, it resembles a democracy; in respect of the presbytery, and power committed unto them, it is an aristocracy. Rev. 3.7. 1 Cor. 5.12. 1 Tim. 5.27.

4. The sovereign power which is peculiar unto Christ, is exercised. 1. In calling the church out of the world unto holy fellowship with himself. 2. In instituting the ordinances of his worship, and appointing his ministers and officers for the dispensing of them. 3. In giving laws for • e ordering of all our ways, and the ways of his house. 〈◊〉 ▪ In giving 〈◊〉 and life to all his institutions, and to 〈…〉 5. In protecting and delivering his 〈…〉 and from all the enemies of their peace. 〈…〉 Rev. 5.8, 9. Mat. 28.20. Eph. 4.8, 11. 〈◊〉 . 4.1 • . Isa. 33.22. 1 Tim. 3.15. 2 Cor. 10. 〈◊〉 5. Isa. 32.2. Luke 17.1.

5. The power granted by Christ unto the body of the church and brotherhood, is a prerogative or privilege which the church doth exercise. 1. In choosing their own officers, whether elders or deacons. 2. In admission of their own members, and therefore there is great reason they should have power to remove any from their fellowship again. Hence in case of offense, any brother hath power to convince and admonish an offending brother; and in case of not hearing him, to take one or two more to set on the admonition; and in case of not hearing them, to proceed to tell the church; and as his offense may require, the whole church hath power to proceed to the censure of him, whether by admonition or excommunication; and upon his repentance, to restore him again unto his former communion. Acts 3.5. and 14.23. and 9.26. Mat. 18.15, 16, 17. Tit. 3.10. Col. 4.17. 2 Cor. 2.7, 8.

6. In case an elder offend incorrigibly, the matter so requiring, as the church had power to call him to office, so they have power according to order (the council of other churches, where it may be had, directing thereto) to remove him from his office; and being now but a member, in case he add contumacy to his sin, the church that had power to receive him into their fellowship, hath the same power to cast him out, that they have concerning any other member. Col. 4.17. Rom. 16.17. Mat. 18.17.

7. Church government or rule, is placed by Christ in the officers of the church, who are therefore called rulers▪ while they rule with God; yet in case of male administration, they are subject to the power of the church, as hath been said before. The Holy Ghost frequently, yea always, where it mentioneth church rule, and church government, ascribeth it to elders; whereas the work and duty of the people is expressed in the phrase of obeying their elders, and submitting themselves unto them in the Lord. So as it is manifest, that an organic or come •• oat church is a body politic, consisting of some that are governors, and some that are governed in the Lord. 1 Tim. 5.17. Heb. 13.17. 1 Thess. 5.12. Rom. 12.8. 1 Tim. 5. 17. 1 Cor. 12.28, 29. Heb. 13.7, 17.

8. The power which Christ has committed to the elders, is to feed and rule the church of God, and accordingly to call the church together upon any weighty occasion; when the members, so called, without a just cause, may not refuse to come, nor when they are come, depart before they are dismissed, nor speak in the church before they have leave from the elders; nor continue so doing when they require silence; nor may they oppose nor contradict the judgment or sentence of the elders, without sufficient and weighty cause, because such practices are manifestly contrary unto order and government, and in-lets of disturbances, and tend to confusion. Acts 20.28. and 6.2. Num. 16.12. Ezek. 46.10. Acts 13.15. Hos. 4.4.

9. It belongs also unto the elders to examine any officers or members before they be received of the church; to receive the accusations brought to the church, and to prepare them for the churches hearing. In handling of offenses, and other matters before the church, they have power to declare and publish the counsel and will of God, touching the same, and to pronounce sentence with consent of the church. Lastly, They have power, when they dismiss the people, to bless them in the name of the Lord. Rev. 2.2. 1 Tim. 5.19. Acts 21.18, 22, 23. 1 Cor. 5.4, 5. Numb. 6. 23 to 26.

10. This power of government in the elders doth not any wise prejudice the power of privilege in the brotherhood; as neither the power of privilege in the brethren doth prejudice the power of government in the elders, but they may sweetly agree together; as we may see in the example of the apostles, furnished with the greatest church power, who took in the concurrence and consent of the brethren in church administrations. Also that scripture, 2 Cor. 2.9. and 10.6. do declare, That what the churches are to act and do in these matters they were to do in a way of obedience, and that not only to the direction of the apostles, but also of their ordinary elders. Acts 14.15, 23, and 6.2. 1 Cor. 5.4. 2 Cor. 26.7. Heb. 13.17.

11. From the premises, namely, That the ordinary power of government belonging only to the elders, power of privilege remaineth with the brotherhood (as the power of judgment in matters of censure, and power of liberty in matters of liberty) it followeth, that in an organic church and right administration, all church acts proceed after the manner of a mixed administration, so as no church act can be consummated or perfected without the consent of both.

CHAP. XI. Of the maintenance of church officers.

THE apostle concludes, that necessary and sufficient maintenance is due unto the ministers of the word, from the law of nature and nations, from the law of Moses, the equity thereof, as also the rule of common reason. Moreover, the scripture doth not only call elders, labourors and workmen, but also speaking of them doth say, that the laborer is worthy of his hire; and requires, that he which is taught in the word should communicate to him in all good things; and mentions it as an ordinance of the Lord, that they which preach the gospel should live of the gospel; and forbiddeth the muzling the mouth of the ox that treadeth out the corn, 1 Cor. 9.14, 15. Mat. 9.38. and 10.10. 1 Tim. 5.18. Gal. 6.6. 1 Cor. 9.9, 14.

2. The scriptures alleged, requiring this maintenance as a bounden duty, and due debt, and not as a matter of alms and free gift, therefore people are not at liberty to do or not to do, what and when they please in this matter, no more than in any other commanded duty, and ordinance of the Lord; but ought •• duty to minister of their carnal things, to them that labor among them in the word and doctrine, as well as as they ought to pay any other workmen their wages, and to discharge and satisfy their other debts, or to submit themselves to observe any other ordinance of the Lord, Rom. 15.27. 1 Cor. 9.21.

3. The apostle (Gal. 6.6.) enjoining, that he which is taught communicateth to them that teacheth in all good things, doth not leave it arbitrary, what or how much a man shall give, or in what proportion, but even the latter as well as the former, is prescribed and appointed by the Lord, 1 Cor. 16.2.

4. Not only members of churches, but all that are taught in the word, are to contribute unto him that teacheth in all good things. In case that congregations are defective in their contributions, the deacons are to call upon them to do their duty: if their call sufficeth not, the church by her power is to require it of their members; and where church power, through the corruption of men, doth not or cannot attain the end, the magistrate is to see that the ministry be duly provided for, as appears from the commended example of Nehemiah. The magistrates are nursing fathers, and nursing mothers, and stand charged with the custody of both tables; because it is better to prevent a scandal that it may not come, and easier also, than to remove it when it is given. Its most suitable to rule, that by the churches care each man should know his proportion according to rule, what he should do, before he do it, that so his judgment and heart may be satisfied in what he doth, and just offense prevented in what is done, Acts 6.3, 4. Neh. 13.11. Isa. 49.23. 2 Cor. 8.13.14.

CHAP. XII. Of the admission of members into the church.

THE doors of the churches of Christ upon earth do not by God's appointment stand so wide open, that all sorts of people, good or bad, may freely enter therein at their pleasure, but such as are admitted thereto, as members, ought to be examined and tried first, whether they be fit and meet to be received, into church-society or not. The eunuch of Ethiopia, before his admission was examined by Philip, whether he did believe on Jesus Christ with all his heart. The angel of the church at Ephesus is commended for trying such as said they were apostles, and were not. There is like reason for trying of them that profess to be believers. The officers are charged with the keeping of the doors of the church, and therefore are in a special manner to make trial of the fitness of such who enter. Twelve angels are set at the gates of the temple, lest such as where ceremonially unclean should enter thereinto. 2 Chron. 23.19. Mat. 13.25. and 22.12. Acts 8.37. Rev. 2.2. Acts 9.26. Rev. 21.12. 2 Chro. 23.19.

2. The things which are requisite to be found in all church members, are repentance from sin, and faith in Jesus Christ; and these are the things whereof men are to be examined at their admission into the church, and which then they must profess and hold forth in such sort, as may satisfy rational charity that the things are there indeed. John the Baptist admitted men to baptism confessing and bewailing their sins; and of others it is said, That they came and confessed and shown their deeds. Acts 2.38 to 42. and 8.37. Mat. 3.6. Acts 1.9, 18.

3. The weakest measure of faith is to be accepted in those that desire to be admitted into the church, because weak Christians, if sincere, have the substance of that faith, repentance and holiness which is required in church members; and such have most need of the ordinances for their confirmation and growth in grace. The Lord Jesus would not quench the smoking flax, not break the bruised reed, but gather the tender lambs in his arms, and carry them gently in his bosom. Such charity and tenderness is to be used, as the weakest Christian, if sincere, may not be excluded nor discouraged. Severity of examination is to be avoided. Rom. 14.1. Mat. 12.20. Isa. 40.11.

4. In case any through excessive fear, or other infirmity, be unable to make their personal relation of their spiritual estate in public, it is sufficient that the elders having received private satisfaction, make relation thereof in public before the church, they testifying their assents thereunto; this being the way that tendeth most to edification. But where persons are of great abilities, there it is most expedient that they make their relations and confessions personally with their own mouth, as David professeth of himself, Psal. 66.16.

5. A personal and public confession, and declaring of God's manner of working upon the soul, is both lawful, expedient and useful, in sundry respects, and upon sundry grounds. Those three thousand, Acts 2.37, 41. before they were admitted by the apostles, did manifest that they were pricked in the heart at Peter's sermon, together with earnest desire to be delivered from their sins, which now wounded their conscience, and their ready receiving of the word of promise and exhortation. We are to be ready to render a reason of the hope that is in us, to everyone that asketh us; therefore we must be able and ready upon any occasion to declare and show our repentance for sin, faith unfeigned, and effectual calling, because these are the reasons of a well grounded hope. I have not hidden my righteousness from the great congregation, Psal. 40.10. 1 Pet. 3.15. Heb. 11.1. Eph. 1.18.

6. This profession of faith and repent • nce, as it must be made by such at their admission, that were never in church society before; so nothing hindereth, but the same way also be performed by such as have formerly been members of some other church, and the church to which they now join themselves as members may lawfully require the same. Those three thousand, Acts 2, which made their confession, were members of the church of the Jews before, so were they that were baptized by John. Churches may err in their admission and persons regularly admitted, may fall into offense. Otherwise if churches might obtrude their members, or if church members, might obtrude themselves upon other churches without due trial, the matter so requiring, both the liberty of churches would hereby be infringed, in that they might not examine those, concerning whose fitness for communion they were unsatisfied; and besides, the infringing of their liberty, the churches themselves would unavoidably be corrupted, and the ordinances defiled, whilst they might not refuse, but must receive the unworthy; which is contrary unto the scripture, teaching that all churches are sisters, and therefore equal. Mat. 3.1, 6. Gal. 2.4. 1 Tim. 5.24. Cant. 8.8.

7. The like trial is to be required from such members of the church as were born in the same, or received their membership and were baptized in their infancy, or minority, by virtue of the covenant of their parents, when being grown up unto years of discretion, they shall desire to be made partakers of the Lord's supper; unto which, because holy things must not be given to the unworthy, therefore it is requisite, that these as well as others, should come to their trial and examination, and manifest their faith and repentance by an open profession thereof, before they are received to the Lord's supper, and otherwise not to be admitted thereunto. Yet these church members that were so born, or received in their child-hood, before they are capable of being made partakers of full communion, have many privileges which others (no • church members) have not; they are in covenant with God, have the seal thereof upon them, viz. baptism; and so if not regenerated, yet are in a more hopeful way of attaining regenerating grace, and all the spiritual blessings both of the covenant and seal: they are also under church-watch, and consequently subject to the reprehensions, admonitions, and censures thereof, for their healing and amendment, as need shall require, Mat. 7.6. 1 Cor. 11.27.

CHAP. XIII. Of church members their removal from one church to another, and of recommendation and dismission.

CHURCH members may not remove or depart from the church, and so one from another as they please, nor without just and weighty cause, but ought to live and dwell together, forasmuch as they are commanded not to forsake the assembling themselves together. Such departure tends to the dissolution and ruin of the body, as the pulling of stones and pieces of timber from the building, and of members from the natural body tends to the destruction of the whole. Heb. 10.25.

2. It is therefore the duty of church-members in such times and places where council may be had, to consult with the church whereof they are members about their removal, that accordingly they having their approbation, may be encouraged or otherwise desist. They who are joined with consent, should not depart without consent, except forced thereunto. Pro. 11.16.

3. If a member's departure be manifestly unsafe and sinful, the church may not consent thereunto; for in so doing, they should not act in faith, and should partake with him in his sin. If the case be doubtful, and the person not to be persuaded, it seemeth best to leave the matter unto God, and not forcibly to detain him. Rom. 14.23. 1 Tim. 5.22. Acts 21.14.

4. Just reasons for a member's removal of himself from the church, are, 1. If a man cannot continue without partaking in sin. 2. In case of personal persecution; so Paul departed from the disciples at Damascus. Also in case of general persecution, when all are scattered. 5. In case of real, and not only pretended want of competent subsistence, a door being opened for better supply in another place, together with the means of spiritual edification. In these or like cases, a member may lawfully remove, and the church, cannot lawfully detain him. Eph. 5.11. Acts 9.25, 29, 30. and 8.1. Neh. 13.20.

5. To separate from a church, either out of contempt of their holy fellowship, or out of covetousness, or for greater enlargements, with just grief to the church; or out of schism, or want of love, and out of a spirit of contention, in respect of some unkindness, or some evil only conceived, or indeed in the church, which might and should be tolerated and healed with a spirit of meekness, and of which evil the church is not yet convinced (though' perhaps himself be) nor admonished; for these or the like reasons to withdraw from public communion in word, or seals, or censures, is unlawful and sinful. 2 Tim. 4.10. Rom. 16.17. Judge 5.19. Eph. 4.2, 3. Col. 3.13. Gal. 6.1, 2.

6. Such members as have orderly removed their habitation, ought to join themselves unto the church in order where they do inhabit, if it may be; otherwise, they can neither perform the duties, nor receive the privileges of members. Such an example tolerated in some, is apt to corrupt others, which if many should follow, would threaten the dissolution and confusion of churches, contrary to the scripture. Isa. 56.8. Acts 9.26. 1 Cor. 14.33.

7. Order requires that a member thus removing, have letters testimonial, and of dismission from the church whereof he yet is, unto the church whereunto he desireth to be joined, lest the church should be deluded; that the church may receive him in the faith, and not be corrupted by receiving deceivers, and false brethren, until the person dismissed be received into another church, he ceaseth not by his letters or dismission to be a member of the church whereof he was, the church cannot make a member no member, but by excommunication. Acts 18.27.

8. If a member be called to remove only for a time, where a church is, letters of recommendation are requisite, and sufficient for communion with that church, in the ordinances, and in their watch; as Phoebe, a servant of the church at Cenchrea, had letters written for her to the church at Rome, that she might be received as becometh saints. Rom. 16.1, 2. 2 Cor. 3, 1.

9. Such letters of recommendation and dismission were written for Apollos, for Marcus to the Colossians; for Phoebe to the Romans, for sundry others to other churches. And the apostle telleth us, that some persons, not sufficiently known otherwise, have special need of such letters, though he for his part had no need thereof. The use of them is to be a benefit and help to the party for whom they are written, and for the furthering of his receiving amongst the saints in the place whereto he goeth, and the due satisfaction of them in their receiving of him. Acts 18.27. Col. 4.10. Rom. 16.1. 2 Cor. 3.1.

CHAP. XIV. Of excommunication, and other censures.

THE censures of the church are appointed by Christ for the preventing, removing, and healing of offenses in the church; for the reclaiming and gaining of offending brethren, for the deterring others from the like offenses, for purging out the leaven which may infect the whole lump; for vindicating the honor of Christ, and of his church, and the holy profession of the gospel; and for preventing of the wrath of God, that may justly fall upon the church, if they should suffer his covenant, and the seals thereof to be profaned by notorious and obstinate offenders. 1 Tim. 5.20. Deut. 17.12, 13. Jude 5.19. Deut. 13.11. 1 Cor. 5.6. Rom. 2.24. Rev. 2.14, 15, 16, 20.

2. If an offense be private, (one brother offending another) the offender is to go and acknowledge his repentance for it unto his offended brother, who is then to forgive him; but if the offender neglect or refuse to do it, the brother offended is to go and convince and admonish him of it, between themselves privately: If thereupon the offender be brought to repent of his offense, the admonisher hath won his brother; but if the offender hear not his brother, the brother offended is to take with him one or two more, that in the mouth of two or three witnesses every word may be established, (whether the word of admonition, if the offender receive it; or the word of complaint, if he refuse it;) for if he refuse it, the offended brother is by the mouth of the elders to tell the church, and if he hear the church, and declare the same by penitent confession, he is recovered and gained; and if the church discern him to be willing to hear, yet not fully convinced of his offense, as in case of heresy, they are to dispense to him a public admonition; which declaring the offender to lie under the public offense of the church, doth thereby withhold or suspend him from the holy fellowship of the Lord's supper, till his offense be removed by penitent confession. If he still continue oststinate, they are to cast him out by excommunication. Mat. 5.23, 24. Luke 17.3, 4. Mat. 18.15, 26, 17. Tit. 3.10.

3. But if the offense be more public at first, and of a more heinous and criminal nature, to wit, such as are condemned by the light of nature, then the church, without such gradual proceedings, is to cast out the offender from their holy communion, for the further mortifying of his sins, and the healing of his soul in the day of the Lord Jesus. 1 Cor. 5.4, 5, 11.

4. In dealing with an offender, great care is to be taken, that we be neither over strict or rigorous, nor too indulgent or remiss; our proceeding herein, ought to be with a spirit of meckness, considering ourselves, least we also be tempted; and that the best of us have need of much forgiveness from the Lord. Yet the winning and healing of the offender's soul, being the end of these endeavors, we must not d • ub with untempered mortar, nor heal the wounds of our brethren sligh • lie. On some have compassion, others save with fear. Gal. 6.1. Mat. 18.34, 35. Ezek. 13.10.

5. While the off • nder remains excommunicate, the church is to refrain all member-like communion with him in spiritual things, and also from all familiar communion with him in civil things, further than the necessity of natural, domestical or civil relations do require; and are therefore to forbear to eat and drink with him, that he may be ashamed. Mat. 18.17. 1 Cor. 5.11. 2 Thes. 3.6, 14.

6. Excommunication being a spiritual punishment, it doth not prejudice the excommunicate in, nor deprive him of his civil rights, and therefore toucheth not princes, nor other magistrates in point of their civil dignity or authority, and the excommunicate being but as a publican, and a heathen, (heathens being lawfully permitted to come to hear the word in church assemblies) we acknowledge therefore the like liberty of hearing the word may be permitted to p •• sons excommunicate, that is permitted unto heathen, And because we are not without hope of his recovery, we are not to account him as an enemy, but to admonish him as a brother. 1 Cor. 14.24, 25. 2 Thess. 3.14.

7. If the Lord sanctify the censure to the offender, so as by the grace of Christ he doth testify his repentance with humble confession of his sins, and judging of himself, giving glory unto God, the church is then to forgive him, and to comfort him, and to restore him to the wonted brotherly communion, which formerly he enjoyed with them, 2 Cor. 2.7, 8.

8. The suffering of the profane or scandalous livers to continue in fellowship, and partake in the sacraments, is doubtless a great sin in those that have power in their hands to redress it, and do it not: Nevertheless, inasmuch as Christ and his apostles in their times, and the prophets and the other godly in theirs, did lawfully partake of the Lord's commanded ordinances in the Jewish church, and neither taught nor practiced separation from the same, though unworthy ones were permitted therein, and inasmuch as the faithful in the church of Corinth, wherein were many unwor • hy persons and practices, are never commanded to absent themselves from the sacraments, because of the same; therefore the godly in like cases are not presently to separate, Rev. 2.14, 15, 20. Mat. 23.3. Acts 3.1. 1 Cor. 6. and 15.12.

9. As separation from such a church wherein profane and scandalous persons are tolerated, is not presently necessary; so for the members thereof, otherwise unworthy, hereupon to abstain from communicating with such a church in the participation of the sacraments is unlawful. For as it were unreasonable for an innocent person to be punished for the faults of others, wherein he hath no hand, and whereunto he gave no consent; so is it more unreasonable, that a godly man should neglect duty, and punish himself, in not coming for his portion in the blessing of the sea • s, as he ought, because others are suffered to come, th • t ought no • ; especially considering that himself doth neither consent to their sins, nor to their approaching to the ordinance in their sin, nor to the neglect of others who shall put them away, and do not; but on the contrary, doth heartily mourn for these things, modestly and seasonably stir up others to do their duty. If the church cannot be reformed, they may use their liberty, as is specified, chap. 13. sect. 4. But this all the godly are bound unto, even everyone to do his endeavor, according to his power and place, that the unworthy m • y be duly proceeded against by the church, to whom this matter doth appertain, 2 Chron. 30.18. Gen. 18.25. Ezek. 9.4.

CHAP. XV. Of the communion of churches one with another.

ALTHOUGH churches be distinct and therefore may not be confounded one with another, and equal, and therefore have not dominion one over another; yet all the churches ought to preserve church communion one with another, because they are all united unto Christ, not only as a mystical but as a political head, whence is derived a communion suitable thereunto. Rev. 1.4. Cant. 8.8. Rom. 16.16. 1 Cor. 16.19. Acts 15.23. Rev. 2.1.

2. The communion of churches is excercised sundry ways. 1. By way of mutual care, in taking thought for one another's welfare. 2. By way of consultation one with another, when we have occasion to require the judgment and counsel of other churches, touching any person or cause wherewith they may be better acquainted than ourselves. As the church at Antioch consulted with the apostles and elders of the church at Jerusalem, about the question of circumcision of the Gentiles, and about the false teachers that broached that doctrine. In which case, when any church wanted light or peace amongst themselves, it is a way of communion of churches (according to the word) ta meet together, by their elders and other messengers in a synod, to consider and argue the points in doubt or difference; and having found out the way of truth and peace, to commend the same by their let • and messengers to the churches whom the same may concern. But if a church be rent with divisions among themselves, or lie under any open scandal, and yet refuse to consult with other churches for healing or removing of the same, it is matter of just offense both to the Lord Jesus, and to other churches, as bewraying too much want of mercy and faithfulness, not to seek to bind up the breaches and wounds of the church and brethren; and therefore the state of such a church calleth aloud upon o • her churches to exercise a fuller act of brotherly communion, to wit, by way of admonition. 3. A third way of communion of churches is by way of admonition, to wit, in case any public offense be found in a church, which either discern not or are slow in proceeding to use means for the removing and healing thereof. Paul had no authority over Peter, yet when he saw Peter not walking with a right foot, he publicly rebuked him before the church. Though churches have no more authority one over another, than one apostle had over another, yet as one apostle might admonish another, so may one church admonish another, and yet without usurpation. In which case, if the church that lieth under offense, do not hearken to the church that doth admonish her, the church is to acquaint other neighbor churches with that offense which the offending church still lieth under, together with the neglect of their brotherly admonition given unto them; whereupon those other churches are to join in seconding the admonition formerly given; and if still the offending church continue in obstinacy and impenitency, they may forbear communion with them, and are to proceed to make use of the help of a synod, or council of neighbor churches walking orderly (if a greater cannot conveniently be had) for their conviction. If they hear not the synod, the synod having declared them too obstinate, particular churches approving and accepting the judgment of the synod, are to declare the sentence of non-communion respectively concerning them; and thereupon, out of a religious care to keep their own communion pure, they may justly withdraw themselves from participation with them at the Lord's table, and from such other acts of holy communion as the communion of churches doth otherwise allow and require. Nevertheless, if any members of such a church as live under public offense, do not consent to the offense of the church, but do in due sort bear witness against it, they are still to be received to wonted communion; for it is not equal that the innocent should suffer with the offensive. Yea, furthermore, if such innocent members, after due waiting in the use of all good means for the healing of the offense of their own church, shall at l •• t (with the allowance of the council of neighbor churches) withdraw from the fellowship of their own church, and offer themselves to the fellowship of another, we judge it lawful for the other church to receive them (being otherwise fit) as if they had been orderly dismissed to them from their own church. 4. A fourth w • y of communion of churches is by way of participation. The members of one church occasionally coming to another, we willingly admit them to partake with us at the Lord's table, it being the seal of our communion, not only with Christ, nor only with the members of our own churches, but also of all the churches of the saints; in which regard we refuse not to baptize their children presented to us, if either their own minister, be absent, or such a fruit of holy fellowship be desired with us. In like case, such churches as are furnished with more ministers than one, do willingly afford one of their own ministers to supply the place of an absent or sick minister of another church for a needful season. 5. A fifth way of church communion, is by way of recommendation, when the member of one church hath occasion to reside in another church, if but for a season, we commend him to their watchful fellowship, by letters of recommendation, but if he be called to settle his abode there, we commit him according to his desire, to the fellowship of their covenant, by letters of dismission. 6. A sixth way of church communion is in case of need, to minister relief and succor one unto another, either of able members, to furnish them with officers, or of outward support, to the necessities of poorer churches, as did the churches of the Gentiles contribute liberally to the poor saints at Jerusalem. Cant. 8.8. Acts 15.2, 6, 22, 23. Ezek. 34.4. Gal. 2.11 to 14. Mat. 18.15, 16, 17. by proportion. Gen. 18.25. 1 Cor. 12.13. Rom. 16.1. Acts 18.27. and 11.22, 29. Rom. 13.26, 27.

3. When a company of believers purpose to gather into a church fellowship, it is requisite for their safer proceeding, and the maintaining the communion of churches, that they signify their intent unto the neighbor churches, walking according unto the order of the gospel, and desire their presence, and help, and right hand of fellowship, which they ought readily to give unto them, when there is no just cause to except against their proceedings. Gal. 2.1, 2. and 9. by proportion.

4. Besides these several ways of communion, there is also a way of propagation of churches: when a church shall grow too numerous, it is a way, and fit season to propagate one church out of another, by sending forth such of their members as are willing to remove, and to procure some officers to them, as may enter with them into church estate amongst themselves. As bees, when the hive is too full, issue forth by swarms, and are gathered into other hives, so the churches of Christ may do the same upon like necessity; and therein hold forth to them the right hand of fellowship, both in their gathering into a church, and in the ordination of their officers, Isa. 40.20. Cant. 8.8.9.

CHAP. XVI. Of Synods.

SYNODS orderly assembled, and rightly proceeding according to the pattern, Acts 15, we acknowledge as the ordinance of Christ; and though' not absolutely necessary to the being, yet many times, through the iniquity of men, and preverseness of times, necessary to the well-being of churches, for the establishment of truth and peace therein, Acts 15.2 to 15.

2. Synods being spiritual and ecclesiastical assemblies, are therefore made up of spiritual and ecclesiastical causes. The next efficient cause of them under Christ, is the power of the churches, sending forth their elders and other messengers, who being met together in the name of Christ, are the matter of a synod: and they in arguing, debating, and determining matters of religion according to the word, and publishing the same to the churches it concerneth, do put forth the proper and formal acts of a synod, to the conviction of errors and heresies, and the establishment of truth and peace in the churches, which is the end of a synod, Acts 15.2, 3, 6, 7, to 23, 31. and 16.4, 15.

3. Magistrates have power to call a synod, by calling to the churches to send forth their elders, and other messengers, to counsel, and assist them in matters of religion; but yet the constituting of a synod is a church act, and may be transacted by the churches even when civil magistrates may be enemies to the churches, and church-assemblies, 2 Chron. 19.4, 5, to 11. Acts. 15.

4. It belongeth unto synods and councils, to debate and determine controversies of faith, and cases of conscience; to clear from the word holy directions for the holy worship of God, and good government of the church; to bear witness against male administration and corruption in doctrine or manners in any particular church; and to give directions for the reformation thereof; not to exercise church censures in way of discipline, nor any other act of church authority or jurisdiction, which that presidential synod did forbear, Acts. 15.1, 2, 6, 7. 1 Chron. 15, 13. 2 Chron. 29.6, 7. Acts 15.24, 28, 29.

5. The synods directions and determinations so far as consonant to the word of God, are to be received with reverence and submission; not only fort heir agreement therewith (which is the principal ground thereof, and without which they bind not at all) but also secondarily for the power where by they are made, as being an ordinance of God appointed thereunto in his word, Acts 15.

6. Because it is difficult, if not impossible, for many churches to come together in one place, in all their members universally; therefore they may assemble by their delegates or messengers; as the church at Antioch went not all to Jerusalem, but some select men for that purpose. Because none are or should be more fit to know the state of the churches nor to advise of ways for the good thereof, than elders; therefore it is fit that in the choice of the messengers for such assemblies they have special respect unto such; yet inasmuch as not only Paul and Barnabas, but certain others also were sent to Jerusalem from Antioch, and when they were come to Jerusalem, not only the apostles and elders, but other brethren also do assemble and meet about the matter; therefore synods are to consist both of elders, and other church members endued with gifts, and sent by the churches, not excluding the presence of any brethren in the churches, Acts 15.2, 22, 23.

CHAP. XVII. Of the civil magistrates power in matters ecclesiastical.

IT is lawful, profitable and necessary for Christians to gather themselves together into church estate, and therein to exercise all the ordinances of Christ, according unto the word, although the consent of the magistrate could not be had thereunto; because the apostles and Christians in their time did frequently thus practice, when the magistrates all of them being Jewish or Pagan, and most persecuting enemies, would give no countenance or consent to such matters, Acts 2.41, 47. and 4.1, 2, 3.

2. Church government stands in no opposition to civil government of common-wealths, nor any way intrencheth upon the authority of civil magistrates in their jurisdiction; nor any whit weakeneth their hands in governing, but rather strengtheneth them, furthereth the people in yielding more hearty and conscionable obedience unto them whatsoever some ill affected persons to the ways of Christ have suggested, to alienate the affection of kings and princes from the ordinances of Christ; as if the kingdom of Christ in his church could not rise and stand without the falling and weakening of their government, which is also of Christ; whereas the contrary is most true, that they may both stand together and flourish, the one being helpful unto the other, in their distinct and due administrations. John 18.36. Acts 25.8. Isa. 49.23.

3. The power and authority of magistrates is not for the restraining of churches, or any other good works, but for helping in and furthering thereof; and therefore the consent and countenance of magistrates, when it may be had, is not to be slighted or lightly esteemed; but on the contary, it is part of that honor due to Christian magistrates to desire and crave there consent and approbation therein, which being obtained, the churches may then proceed in their way with more encouragement and comfort. Rom. 13, 4. 1 Tim. 2.2.

4. It is not in the power of magistrates to compel their subjects to become church members, and to partake at the Lord's table; for the priests are reproved that brought unworthy ones into the sanctuary: Then as it was unlawful for the priest, so it is as unl • wful to be done by civil magistrates, those whom the church cast out it they were in, the magistrate ought not to thrust them into the church, nor to hold them therein, Ezek. 44.7.9. 1 Cor. 5.11.

5. As it is unlawful for church officers to meddle with the sword of the magistrate, so it is unlawful for the magistrate to meddle with the work proper to church officers. The acts of Moses and David, who were not only princes, but prophets, were extraordinary, therefore not imitable. Against such usurpation, the Lord witnessed by smiting Uzziah with leprosy, for presuming to offer incense. Mat. 2.25, 26. 2 Chron. 26.16, 17.

6. It is the duty of the magistrate to take care of matters of religion, and to improve his civil authority for the observing of the duties commanded in the first, as well as for observing of the duties commanded in the second table. They are called God's. The end of the magistrates office, is not only the quiet and peaceable life of the subject in matters of righteousness and honesty, but also in matters of godliness. Moses, Joshua, David, Solomon, As • , Jehoshaphat, Hezekiah, Josiah, are much commended by the Holy Ghost for the putting forth their authority in matters of religion: On the contrary, such kings as have been failing this way, are frequently taxed and reproved by the Lord. And not only the kings of Judah, but also Job, Nehemiah the king of Nineveh, Darius, Artaxerres, Nebuchadnezzar, whom none looked at as types of Christ, (though were it so, there were no place for • y j ••• objection) are commended in the book of God, for exercising their authority this way, Psalm. 82.8. 1 Tim. 2.1, 2. 1 Kings 15.14. and 22.43. 2 Kings 12.3. and 14, 4. and. 15.35. 1 Kings 20.42. Job 29.25. and 31.26, 28. Neb. 13. Jonah 3.7. Ezra. 7. Dan. 3.29.

7. The objects of the power of the magistrate are not things merely inward, and so not subject to his cognizance and view, as unbelief, hardness of heart, erroneous opinions not vented, but only such things as are acted by the outward man; neither is their power to be exercised in commanding such acts of the outward man, and punishing the neglect thereof; as are but mere inventions & devices of men, but about such acts as are commanded and forbidden in the word; yea, such as the word doth clearly determine, though not always clearly to the judgment of the magistrate or others, yet clearly in itself. In these he of right ought to put forth his authority, though ofttimes actually he doth it not. 1 Kings 20.28, 42.

8. Idolatry, blasp • emy, heresy, venting corrupt and pernicious opinions, t •• t destroy the foundation, open contempt of the word preached, profanation of the Lord's day, disturbing the peaceable administration and exercise of the worship and holy things of God, and the like, are to be restrained and punished by civil authority. Deut. 13. 1 King. 20.28, 42. Dan. 3.29. Zech. 13.3. Neh. 13.31. 1 Tim. 2.2. Rom. 13.4.

9. If any church, one or more shall grow schismatical, re • ng itself from the communion of other churches, or shall walk incorrigibly or obstinately in any corrupt way of their own, contrary to the rule of the word; in such case the magistrate is to put forth hi • co-ersive power, as the matter shall require. The tribes on this side Jordan intended to make war against the other tribes, for building the alter of witness • , whom they suspected to have turned away the • e • n from following of the LORD. Josh. 22.

APPENDIX.

Being some collections for the information of those that are not acquainted with the principles and practices of the first and most eminent leaders, in the churches of CHRIST in New-England.

THE platform of church discipline, was agreed on and consented unto by many great, learned and pious persons, from the four famous colonies in New-England, assembled in the synod at Cambridge, 1648. Something of which may be read in a late print, entitled, A Testimony to the Order of the Gospel in the Churches of New-England.

The deservedly famous and reverend Mr. John Wilson pastor, and John Cotton teacher of the first church of Christ in Boston, were two of those worthies that composed the platform of church discipline.

The reverend Mr. John Norton, teacher of the said church in Boston, in his election sermon, May 22, 1661, page 12, gives this advice, "Take care that the order of the gospel may have a free passage in the churches; I mean that our practice may effectually answer our doctrine, in that book, entitled, The Platform of CHURCH DISCIPLINE."

And in his last sermon, preached on his weekly lecture, April 2, 1663, a little before his death, page 37, "Remember that we have the pattern in the mount, I mean we have the scripture as a rule, and you have the Platform of Church Discipline given to you in way of council, as the Confession of our Faith to this way of church government: You know in what manner it was that which (for the substance of it) owns the cause congregational: If any are departed from it let them look to it."

The reveerend Mr. John Davenport, in his catechism, printed Anno 1669, for the use of the first church in Boston, of which he was then pastor, shows his concurrence with the Platform of Church Discipline in matters relating to church government.

The reverend Mr. John Oxenbridge, pastor of said church, by his practice manifested his consent to the way of church government, as it is stated in the Platform of Church Discipline: And in his election sermon in May 1671, declared his agreement with the principles of purity and power of the churches.

The reverend Mr. James Allen, teacher of said church, in his election sermon, May 28, 1679, page 10, 11. Having taken notice of the Platform of Church Discipline, as manifesting the judgment of the ministers of New-England, asserting the authoritative rule of the elders, with the liberty of the brethren, expresseth himself thus, 'Though the judgment of the best should not be looked upon as scripture Canons, nor bind any further than it is found agreeing with the word of God, by which it ought to be tried; yet I think I may safely say, that is a clearer judgment of the mind of God in the scripture, in that matter, than can be expected in the next generation. It is true, in improvements of natural light, that may be increased by industry, and those that stand upon others shoulders may see further than they did upon whose shoulders they stand, but it is not so in spiritual things, the further knowledge of which depends upon revelation." Eph. 1.17. Psal. 25.9.

The reverend and learned Mr. Urian Oaks, president of Harvard-college, and pastor of the church of Christ in Cambridge, in his election sermon, May 7, 1673. p. 48. declared himself as follows, "I beg that we may keep the King's high way, the way that Christ himself hath cast up for us, and that our worthy predecessors have travelled in before us, the way that hath been stated, not in the private models of some fanciful and conceited men, but in the Platform of Church Discipline; the truest understanding of these things is from the Platform deduced out of the word of GOD,"

At a SYNOD at Boston, New-England, Sept. 10, 1679.

IT was put to vote, whether the assembly did approve of The Platform of Church Discipline? And both elders and brethren did unanimously lift up their hands in the affirmative, not one appearing when the vote was propounded, in the negative; but it jointly passed in these words, "A Synod of the churches in the province of the Massachusetts, being called by the honored general court to convene at Boston, the 10th of September, 1679, having read and considered The Platform of Church Discipline, agreed upon by the Synod assembled at Cambridge, 1648, do unanimously approve of the said Platform, for the substance of it, desiring that the churches may continue steadfast in the order of the gospel, according to what is therein declared from the word of GOD. In a print, entitled, The necessity of reformation, &c."

At a general meeting of ministers in Boston, New-England, May 27, 1697.

SUNDRY reverend and worthy ministers signed an instrument, where they declared their full purpose, by the help of the Lord, to maintain in their several places, the purity, and fellowship, and liberties of the churches, &c. In a print, entitled, Thirty important questions resolved, &c.

Col. 2.6. As ye have therefore received Christ Jesus the Lord, so walk in him.

Eph. 4. part of the 14th verse. Be no more children tossed to and fro, and carried about with every wind of doctrine.

Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free.

At a General Court held at BOSTON, May 19, 1680.

THIS court having taken into serious consideration the request that hath been presented by several of the reverend elders, in the name of the late SYNOD, do approve thereof, and accordingly order, THE CONFESSION OF FAITH, agreed upon at their second session, and, THE PLATFORM OF DISCIPLINE, consented unto by the Synod at Cambridge, Anno 1648, to be printed, for the benefit of the churches in present and after times.

A PREFACE.

THE Lord Jesus Christ witnessed a good confession, at the time when he said, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth; and be taketh notice of it, to the praise and high commendation of the church in Pergamos, that they held fast his name, and had not denied his Faith. Nor are they worthy the name of Christians, who, though the Lord by his Providence call them publicly to own the truth they have professed, shall nevertheless refuse to declare what they believe, as to those great and fundamental principles in the doctrine of Christ, the knowledge whereof is necessary unto salvation. We find how ready the apostle was to make A Confession of his Faith; though for that hope's sake he was accused and put in chains. And the martyr's of Jesus, who have laid down their lives in bearing witness to the truth, against the infidelity, idolatry, heresy, apostasy of the world, when Pagan, Arian, or overspread with Popish darkness: Having their feet shod with the preparation of the gospel of peace, were free and forward in their testimony, confessing the truth, yea, sealing it with their blood. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10.10. Nor is there a greater evidence of being in a state of salvation, than such a confession, if made in times or places where men are exposed to utmost suffering upon that account. 1 John, 4.15. And if Confession of faith be, in some cases, of such importance and necessity, as hath been expressed; it must needs be in itself, a work pleasing in the sight of God, for his servants to declare unto the world, what those principles of truth are, which they have received, and are (by the help of Christ) purposed to live and die in the steadfast profession of. Some of the Lord's worthies have been of renown among his people in this respect; especially Iraenius and Athanasius of old, and of latter times Beza, all whose (not to mention others) Confessions, with the advantage which the church of God hath received thereby, are famously known.

And it must needs tend much to the honor of the dear and blessed name of the Lord Jesus, in case many churches do join together in their testimony. How signally the Lord hath owned the Confession of the four general Synods or Councils for the suppression of the heresies of those times, needs not to be said, since no man can be ignorant thereof, that hath made it his concern to be acquainted with things of this nature. The Confession of the Bohemians, of the Waldenses, and of the reformed protestant churches abroad, (which also, to show what harmony in respect of doctrine there is among all sincere professors of the truth, have been published in one volume) all these have been of singular use, not only to those that lived in the ages when these declarations were emitted, but unto posterity, yea, unto this day.

There have been some who have reflected upon these New-English churches for our defect in this matter, as if our principles were unknown; whereas it is well-known, that as to matters of doctrine we agree with other r • formed churches: Nor was it that, but what concerns worship and discipline, that caused our fathers to come into the wilderness, while it was a land not sown, that so they might have liberty to practice accordingly. And it is a ground of holy rejoicing before the Lord, that now there is no advantage left for those that may be dissaffected towards us, to object anything of that nature against us. For it hath pleased the only wise God so to dispose in his Providence, as that the elders and messengers of the churches in the colony of the Massachusetts in New-England, did, by the call and encouragement of the honored General Court, meet together Sept. 10, 1679.

This synod at their 2d session, which was May 12, 1680, consulted and considered of a Confession of Faith. That which was consented unto by the elders and messengers of the congregational churches in England, who met at at the Savoy, (being for the most part, some small variations excepted, the same with that which was agreed upon first by the Assembly at Westminster, and was approved of by the Synod at Cambridge in New-England, Anno 1648, as also by a General Assembly in Scotland ) was twice publicly read, examined and approved of: that little variation which we have made from the one, in compliance with the other may be seen by those who please to compare them. But we have (for the main) chosen to express ourselves in the words of those Reverend Assemblies, that so we might not only with one heart, but with one mouth glorify God, and our Lord Jesus Christ.

As to what concerns church-government, we refer to the Platform of Discipline agreed upon by the elders and messengers of these churches, Anno 1648, and solemnly owned and confirmed by the late Synod.

What hours of temptation may overtake these churches, is not for us to say. Only the Lord doth many times so order things, that when his people have made a good Confession, they shall be put upon the trial one way or other, to see whether they have (or who among them hath not) been sincere in what they have done.

The LORD grant that the loins of our minds may be so girt about with truth, that we may be able to withstand in the evil day, and having done all, to stand.

CHAP. I. Of the holy Scripture.

ALTHOUGH the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and of his will, which is necessary unto salvation: Therefore it pleased the Lord at sundry times, and in diverse manners to reveal himself, and to declare that his will unto his church; & afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly to writing: Which maketh the holy scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

2. Under the name of holy scripture, or the word of God written, are now contained all the the books of the old and new testament, which are these:

Of the Old Testament.

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi.

Of the New Testament.

Matthew, Mark, Luke, John, the Acts of the apostles, Paul's epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, to Titus, to Philemon, The epistle to the Hebrews, the epistle of James, the first and second epistles of Peter, the first second and third epistles of John, the epistle of Jude, the Revelation.

All which are given by the inspiration of God to be the rule of faith and life.

3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the scripture; and therefore are of no authority in the church of God, nor to be any otherwise approved or made use of.

〈…〉 • re, for which it 〈…〉 • death not upon the testimony of any man or church, but wholly upon God (who is truth itself) the author thereof; and therefore it is to be received, because it is the word of God.

5. We may be moved and induced by the testimony of the church, to an high and reverened esteem of the holy scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God) the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the word of God; yet notwithstanding, our full preswasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the holy spirit, bearing witness by and with the word in our hearts.

6. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and and life, is either set down in scripture, or by good and necessary consequence may be deduced from scripture; unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the world: And that there are some circumstances concerning the worship of God and government of the church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the word, which are always to be observed.

7. All things in scripture are not alike plain in themselves, nor alike clear unto all: Yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

8. The old testament in Hebrew, (which was the native language of the people of God of old) and the new testament in Greek, (which at the time of writing of it was most generally known to the nations) being immediately inspired by God, & by his singular care & providence kept pure in all ages, are therefore authentical; so as in all controversies of religion, the church is finally to appeal unto them. But because these original tongues are not known to all the people of God, who have right unto and interest in the scriptures, and are commanded in the fear of God to read and search them; therefore they are to be translated into the vulgar language of every nation unto which they come, that the word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the scriptures may have hope.

9. The infallible rule of interpretation of scripture, is the scripture itself; and therefore when there is a question about the true and full sense of any scripture (which is not manifold, but one) it must be searched and known by other places, that speak more clearly.

10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be no other, but the holy scriptures delivered by the Spirit; into which scripture so delivered, our faith is finally resolved.

CHAP. II. Of God, and of the Holy Trinity.

THERE is but one only living and true God; who is infinite in being and perfection, a most pure Spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory, most loving, gracious, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him, and withal, most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

2. God hath all life, glory, goodness, blessedness, in, and of himself; and is alone in, and unto himself, all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovreign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth: In his sight all things are open and manifest, his knowledge is infinite, infallible and independent upon the creature, so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service or obedience, as creatures, they owe unto the creator, and whatever he is further pleased to require of them.

3. In the unity of the God-head there be three persons, of one substance, power, and eternity, God the Father, God the Son, and God the Holy Ghost: The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: The Holy Ghost eternally proceeding from the Father and the Son. Which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence upon him.

CHAP. III. Of God's eternal Decree.

GOD from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass: Yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death.

4. These angels and men thus predestinated, and fore-ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverence in either of them, or any other thing in the creature, as conditions or causes moving him thereunto, and all to the praise of his glorious grace.

6. As God hath appointed the elect unto glory, so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto: Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the elect only.

7. The rest of mankind God has pleased, according to the unsearchable counsel of his own will, whereby h • extendeth or with-holdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

7. The doctrine of this high mystery of predestination, is to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election. 〈◊〉 shall this doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

CHAP. IV. Of Creation.

IT pleased God the Father, Son and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom and goodness, in the beginning to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.

2. Af • er God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness and true holiness, after his own image, having the law of God written in their heart, and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change. Besides this law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

CHAP. V. Of Providence.

GOD the great creator of all things, doth uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least, by his most wise and holy Providence, according to his infallible fore-knowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness and mercy.

2. Although in relation to the fore-knowledge and decree of God, the first cause, all things come to pass immutably, and infallibly; yet by the same Providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3. God in his ordinary Providence maketh use of means, yet is • ree to work without, above, and against them at his pleasure.

4. The almighty power, unsearchable wisdom and the infinite goodness of God, so far manifest themselves in hi • Providence, in that his determinate counsel extend • th itself even to the first fall, and all other sins of angels and men, (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold dispensation, to his own most holy ends, yet so as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous neither is, nor can be the author or approver of sin.

5. The most wise, righteous and gracious God doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled, and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6. As for those wicked and ungodly men, whom God as a righteous judge for former sins, doth blind and harden, from them he not only with-holdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects, as their corruption makes occasions of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7. As the Providence of God doth in general reach to all creatures, so after a most special manner it taketh care of his church, and disposeth all things for the good thereof.

CHAP. VI. Of the Fall of Man, of Sin, and of the Punishment thereof.

GOD having made a covenant of works and life thereupon, with our first parents, and all their posterity in them, they being seduced by the subtlety and temptation of Satan, did willfully transgress the law of their creation, and break the covenant in eating the forbidden fruit.

2. By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3. They being the root, and by God's appointment standing in the room and stead of all mankind, the guilt of this sin imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary generation.

4. From this original corruption, whereby we are utterly indisposed, dis • bled and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof are truly and properly sin.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal and eternal.

CHAP. VII. Of God's Covenant with Man.

THE distance between God and the creature is so great, that although reasonable creatures, do owe obedience to him as their creator, yet they could never have attained the reward of life, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. The first covenant made with man, was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.

3. Man by his fall having made himself uncapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, end promising to give unto all those that are ordained unto life, his holy Spirit to make them willing and able to believe.

4. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the testato • , and to the everlasting inheritance, with all things belonging to it therein bequeathed.

5. Although this covenant hath been differently and variously administered in respect of ordinances and institutions in the time of the law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spiritual and saving ends, it is one and the same; upon the account of which various dispensations, it is called the old and new testament.

CHAP.VIII. Of Christ the Mediator.

IT pleased God in his eternal purpose, to choose and ordain the Lord Jesus his only begotten Son, according to a covenant made between them both, to be the mediator between God and man; the prophet, priest, and king, the head and Savior of his church, the heir of all things, and judge of the world: Unto whom he did from all eternity give a people to be his seed, & to be by him in time redeemed, called, justified sanctified and glorified.

2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the virgin Mary, of her substance: So that two whole perfect and distinct natures, the godhead and the manhood▪ were inseparably joined together in one person, without conversion, composition, or confusion; which person, is very God and very man, yet one Christ, the only mediator between God and man.

2. The Lord Jesus in his human nature, thus united to the divine in the person of the Son; was sanctified and anointed with the holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled and full of grace & truth, he might be thoroughly furnished to execute the office of a mediator and surety; which office he took not unto himself, but was thereunto called by his Father, who also put all power & judgment into his hand, and gave him commandment to execute the same.

4. This office the Lord Jesus Christ did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfil it, and un • e • went the punishment due to us which we should have borne and suffered, being made sin and a curse for us, enduring most grievous torments immediately from God in his soul, and most painful sufferings in his body, was crucified, and died, was buried and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return to judge men and angels at the end of the world.

5. The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

6. Although the work of redemption was not actually by Christ till after his incarnation, yet the virtue, efficacy and benefits thereof communicated to the elect in all ages successively from the be beginning of the world, in and by those promises, types and sacrifices wherein he was revealed and signified to be the seed of the woman, which should bruise the serpents head, and the lamb slain from the beginning of the world, being yesterday and today the same, and forever.

7. Christ in the work of mediation acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature, is sometimes in scripture attributed to the person denomin •• ed by the other nature.

8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in & by the word mysteries of salvaon, effectually persuading them by his Spirit to believe and obey, and governing their hearts by his word and Spirit, overcoming all their enemies by his almighty power & wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.

CHAP. IX. Of Free-Will.

GOD hath endued the will of man with that natural liberty & power of acting upon choice, that it is neither forced, nor by any absolute necessity of nature determined to do good or evil.

2. Man in his state of innocence had freedom and power to will and to do that which was good and well pleasing to God; but yet mutably, so that he might fall from it.

3. Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation, so as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto.

4. When God converts a sinner, and translates him into a state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil.

5. The will of man is made perfectly and immutably free to good alone in the state of glory only.

CHAP. X. Of Effectual Calling.

ALL those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call by his word and spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ: Yet so, as they come most freely, being made willing by his grace.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until being quickened and renewed by the holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants dying in infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth: So also are all o • her elect persons who are uncapable of being outwardly called by the ministry of the word.

4. Others not elected, although they may be called by the ministry of the word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess: And to assert and maintain that they may, is very pernicious, and to be detested.

CHAP. XI. Of Justification.

THOSE whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness, but by imputing Christ's active obedience unto the whole law, and passive obedience in his sufferings and death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.

2. Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3. Christ by his obedience and death did fully discharge the debt of all those that are justified, and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real and full satisfaction to God's justice in their behalf: Yet inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins and rise again for their justification: Nevertheless, they are not justified personally, until the holy Spirit doth in due time actually apply Christ unto them.

5. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure: And in that condition they have not usually the light of his countenance restord unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6. The justification of believers under the old testament was in all these respects one and the same with the justification of believers under the new testament.

CHAP. XII. Of Adoption.

ALL those that are justified, God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry abba father, are pitied, protected, provided for and chastened by him as by a father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.

CHAP. XIII. Of Sanctification.

THEY that are effectually called and regenerated, being united to Christ, having a new heart and a new spirit created in them, through the virtue of Christ's death and resurrection, are also further sanctified really and personally through the same virtue, by his word and spirit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened & mortified, and they more and more quickened, and strengthened in all saving graces, to the practice of all holiness, without which no man shall see the Lord.

2. This sanctification is throughout in the whole man, yet imperfect in this life, there abide still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.

3. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifing spirit of Christ, the regenerate part doth overcome, and so the saints grow in grace, perfecting holiness in the fear of God.

CHAP, XIV. Of saving Faith.

THE grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the word; by which also, and by the administration of the seals, prayer, and other means, it is increased and strengthened.

2. By this faith a Christian believeth to be true whatsoever is ravealed in the word, for the authority of God himself speaking therein, and acteth differently upon that which each particular passage thereof containeth, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

CHAP. XV. Of Repentance unto Life and Salvation.

SUCH of the elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life.

2. Whereas there is none that doth good, and sinneth not, and the best of men may through the power and deceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath in the covenant of grace mercifully provided that believers so sinning and falling, be renewed through repentance unto salvation.

3. This saving repentance is an evangelical grace, whereby a person being by the holy Ghost made sensible of the manifold evils of his sin, doth by faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for pardon and strength of grace, with a purpose and endeavor by supplies of the Spirit, to walk before God unto all well-pleasing in all things.

4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man's duty to repent of his particular known sins, particularly.

5. Such is the provision which God hath made thro' Christ in the covenant of grace, for the preservation of believers unto salvation, that although there is no sin so small, but it deserves damnation, yet there is no sin so great, that it shall bring damnation on them who truly repent; which makes the constant preaching of repentance necessary.

CHAP. XVI. Of good Works.

GOOD works are only such as God hath commanded in his holy word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions.

2. These good works done in obedience to God's commandments, are the fruits and evidences of a true and living faith, and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life.

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same holy Spirit to work in them to will and to do, of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them.

4. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much, which in duty they are bound to do.

5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: And because as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.

6. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblameable and unreprovable in God's sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many ••• tnesses and imperfections.

7. Works done by unregenerate men, although for the matter of them, they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from an heart purified by faith, nor are done in a right manner, according to the word, nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; and yet their neglect of them is more sinful and displeasing to God.

CHAP. XVII. Of the Perseverance of the Saints.

THEY whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

2. This perseverance of the saints depends not upon their own free-will, but upon the immutability of the decree of election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ, and union with him, the oath of God, the abiding of his Spirit, and the seed of God within them, and the nature of the covenant of grace, from all which ariseth also the certainty and infallibility thereof.

3. And though they may through the temptation of Satan, and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God's displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith unto salvation.

CHAP. XVIII. Of the Assurance of Grace and Salvation.

ALTHOUGH temporary believers, and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish, yet such as truly believe on the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ, revealed in the gospel, and also upon the inward evidence of those graces, unto which promises are made, and on the immediate witness of the Spirit, testifying our adoption, and as a fruit thereof, leaving the heart more humble and holy.

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation, in the right use of ordinary means attain thereunto: And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, th • proper fruits of this assurance; so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished and intermitted, 〈◊〉 by negligence in preserving of it, by falling into some special sin, which woundeth the conscience, and grieveth the spirit, by some sudden or vehement temptation, by God's withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light, yet are they neither utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair.

CHAP. XIX. Of the Law of God.

GOD gave to Adam a law of universal obedience written in his heart, and a particular precept of not eating of the fruit of the tree of knowledge of good and evil, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact and perpetual obedience, promising life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

2. This law so written in the heart, continued to be a perfect rule of righteousness after the fall of man, and was delivered by God on mount Sinai in ten commandments, and written in two tables, the first four commandments containing our duty towards God, and the other six our duty to man.

3. Beside this law commonly called moral, God was pleased to give the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings and benefits, and partly holding forth diver • instructions of moral duties: All which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end, abrogated and taken away.

4. To them also he gave sundry judi • ial laws, which expired together with the state of that people, not obliging any now by virtue of that institution, their general equity only being still of moral use.

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the creator, who gave it: Neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.

6. Although true believers be not under the law, 〈◊〉 a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the will of God, and their duty, and directs and binds them to walk accordingly, discovering also the sinful pollutions of their nature, hearts and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruption • , in that it forbids s • n, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it in like manner show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, altho' not as due to them by the law, as a covenant of works; so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

7. Neither are the fore-mentioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God revealed in the law required to be done.

CHAP. XX. Of the Gospel, and of the extent of the Grace thereof.

THE covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance: In this promise, the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

2. This promise of Christ, and salvation by him, is revealed only in and by the word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

3. The revelation of the gospel unto sinners made in divers times, and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can so do: And therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly suffi • ient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, wi • hout which no other means are sufficient for their conversion unto God.

CHAP. XXI. Of Christian Liberty, and Liberty of Conscience.

THE liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the gilt of sin, the condemning wrath of God, the rigor and cu •• e of the law, and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation, as also in their free ac • ess to God, and their yielding od • dience unto him, not o • t of s • avish fear, but a childlike love and willing mind: All which were common also to believers under the law, for the substance of them, but under the new testament, the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, the whole legal administration of the covenant of grace to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are in anything contrary to his word, or not contained in it; so that to believe such doctrines, or to obey such commands out of consci • nce, is to betray true liberty of conscience, and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.

3. They who upon pretence of Christian liberty do practice any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction, so they wholly destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life.

CHAP. XXII. Of Religious Worship, and of the Sabbath-Day.

THE light of nature showeth that there is a God, who hath a lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might: But the acceptable way of worshipping the true God, i • instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of 〈◊〉 or the suggestions of Satan, under any visible representation • , or any other way not 〈…〉 .

2. Religious worship is to God the Father, Son, and holy Ghost, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but of Christ alone.

3. Prayer with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, & perseverence: And when with others in a known tongue.

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5. The reading of the scriptures, preaching & hearing of the word of God, singing of psalms, as also the adminstration of baptism and the Lord's supper, are all parts of religious worship of God, to be performed in obedience unto God, with understanding, faith, reverence and godly fear. Solemn humilations with fastings, and thanksgiving upon special occasions, are in their several times and seasons to be used in an holy and religious manner.

6. Neither prayer, nor any other part of religious worship, is now under the gospel either tied unto, or made more acceptable by any place in which it is preformed, or towards which it is directed: But God is to be worshipped everywhere in spirit and in truth, as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected, or forsaken, when God by word or providence calleth thereunto.

7. As it is of the law of nature, that in general a proportion of time by God's appointment be set apart for the worship of God; so by his word in a positive, moral and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ, was changed into the first day of the week, which in scripture is called the Lord's day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.

8. This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

CHAP. XXIII. Of Lawful Oaths and Vows.

A Lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgment, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth and falsehood of what he sweareth.

2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: Therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred: Yet as in matters of weight and moment an oath is warranted by the word of God, under the new testament, as well as under the old; so a lawful oath, being imposed by lawful authority in such matters, ought to be taken.

3. Whosoever taketh an oath warranted by the word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: Neither may any man bind himself by oath to anything, but what is good & just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being lawfully imposed by authority.

4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation: It cannot oblige to sin, but in anything not sinful being taken, it binds to performance, although to a man's own hurt; nor is it to be violated, although made to Heretics or Infidels.

5. A vow, which is not to be made to any creature, but God alone, is of the like nature with a promissory oath, and ought to be made with the like religious care, and to performed with the like faithfulness.

6. Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

CHAP. XXIV. Of the Civil Magistrate.

GOD the supreme Lord and king of all the world, hath ordained civil magistrates to be under him, over the people for his own glory & the public good; and to this end hath armed them with the power of his sword, for the defense and encouragement of them that do good, and for the punishment of evil doers.

2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: In the management whereof, as they ought especially to maintain piety, justice and peace, according to the wholesome laws of each commonwealth, so for that end they may lawfully now under the new testament wage war upon just and necessary occasions.

3. They who upon pretence of Christian liberty shall oppose any lawful power, or the lawful exercises of it, resist the ordinance of God, and for their publishing of such opinions, or maintaining of such practices as are contrary to the light of nature, or to the known principles of christianity, whether concerning faith, worship or conversation, or to the power of godliness, or such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against by the censures of the church, and by the power of the civil magistrate; yet in such differ • nces about the doctrines of the gospel, or ways of the worship of God as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, and duly observing the rules of peace and order, there is no warrant for the magistrate to abrige them of their liberty.

4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion doth not make void the magistrates just and legal authority, nor free the people from their due obedience to him: From which ecclesiastical persons are not exempted, much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any orher pretence whatsoever.

CHAP. XXV. Of Marriage.

MARRIAGE is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.

2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the church with an holy seed, and for preventing of uncleanness.

3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true reformed religion, should not marry with infidels, papists, or other idolaters: Neither should such as are godly be unequally yoked by marrying such as are wicked in their life, or maintain damnable heresey.

4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word, nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife.

CHAP. XXVI. Of the Church.

THE catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head thereof, and is the spouse, the body, the fullness of him that filleth all in all.

2. The whole body of men throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, they and their children with them are, & may be called the visible catholic church of Christ, although as such it is not entrusted with any officers to rule or govern over the whole body.

3. The purest churches under heaven are subject both to mixture and error, and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.

4. There is no other head of the church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be head thereof, but is that anti-christ, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming.

5. As the Lord in his care and love towards his church hath in his infinite wise providence, exercised it with great variety in all ages for the good of them that love him, and his own glory; so according to his promise, we expect that in the latter days, anti-christ being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged and edified, through a free and plentiful communication of light and grace, all enjoy in this world a more quiet, peaceable and glorious condition than they have enjoyed.

CHAP. XXVII. Of the Communion of Saints.

ALL saints that are united to Jesus Christ their head by his Spirit and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection and glory: And being united to one another in love, they have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.

2. All saints are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification, as also in relieving each other in outward things, according to their several abilities and necessities: which communion, though especially to be exercised by them in the relations wherein they stand, whether in families or in churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the name of the Lord Jesus.

CHAP. XXVIII. Of the Sacraments.

SACRAMENTS are holy signs and seals of the covenant of grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, according to his word.

2. There is in every sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other.

3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them, neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it; but upon the work of the Spirit, and the word of institution, which contains together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

4. There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, baptism and the Lord's supper; neither of which may be dispensed by any but a minister of the word lawfully called.

5. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the new.

CHAP. XXIX. Of Baptism.

BAPTISM is a sacrament of the new testament, ordained by Jesus Christ, to be unto the party baptized a sign and seal of the covenant of grace, of his engraffing into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life; which ordinance is by Christ's own appointment to be continued in his church, until the end of the world.

2. The outward element to be used in this ordinance is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a minister of the gospel lawfully called thereunto.

3. Dipping of the person into the water is not necessary, but baptism is rightly administered by pouring or sprinkling water upon the person.

4. Not only those that do actually profess faith in & obedience unto Christ, but also the infants of one or both believing parents are to be baptized, and those only.

5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed to it, as that no person can be regenerated or saved without it; or that all that are baptized are undoubtedly regenerated.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered, yet not withstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the holy Ghost to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will in his appointed time.

7. Baptism is but once to be administered to any person.

CHAP.XXX. Of the Lord's Supper.

OUR Lord Jesus in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's supper, to be observed in his churches to the end of the world, for the perpetual remembrance, and showing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.

2. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself upon the cross once for all, and a spiritual oblation of all possible praise unto God for the same; so that the popish sacrifice of the mass (as they call it) is most abominable injurious to Christ's own only sacrifice, the alone propitiation for all the sins of the elect.

3. The Lord Jesus hath in this ordinance appointed his ministers to declare his word of institution to the people, to pray and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use, and to take and brake the bread, to take the cup, and (they communicating also themselves) to give both to the communicants, but to none who are not then present in the congregation.

4. Private masses, or receiving the sacrament by a priest, or any other alone, as likewise the denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

5. The outward elements in this sacrament duly set apart for the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit in substance and nature they still remain truly and only bread and wine as they were before.

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or any other way, is repugnant not to the scripture alone, but even to common sense and reason, overthroweth the nature of the sacrament, and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.

7. Worthy receivers outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritully, receive and feed upon Christ crucified, and all benefits of his death; the body & blood of Christ being then not corporally or ••• nally in with, or under the bread and wine, yet as really, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

8. All ignorant and ungodly persons as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot without great sin against him, whilst they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

CHAP.XXXI. Of the State of Man after Death, and of the Resurrection of the Dead.

THE bodies of men after death return to dust, and see • orruption, but their souls (which neither die nor sleep) having an immortal substance immediately return to God▪ who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into hell, where they remain in torment, and utter darkness, reserved to the judgment of the great day: Besides these two places of souls separated from their bodies, the scripture acknowledgeth none.

2. At the last day 〈◊〉 as are found alive shall not die, but be changed, and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

3. The bodies of the unjust shall by the power of Christ be raised to dishonor; the bodies of the just by his Spirit unto honor, and be made conformable to his own glorious body.

CHAP. XXXII. Of the last Judgment.

GOD hath appointed a day wherein he will judge the world in righteousness by JESUS CHRIST, to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judge • , but likewise all persons that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.

2. The end of God' • appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect, and of his justice in the damnation of the reprobate, who are wicked and disobedient: For then shall the righteous go into everlasting life, and receive that fullness of joy and glory, with everlasting reward in the presence of the LORD, but the wicked who know not GOD, and obey not the gospel of JESUS CHRIST, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the LORD, and from the glory of his power.

3. As Christ would have us to be certainly persuaded that there shall be a judgment, both to deter all men fromsin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the LORD will come, and may be ever prepared to say, Come Lord Jesus, come quickly. AMEN

SUBSCRIBERS NAMES