Church-government and church-covenant discussed, in an answer of the elders of the severall churches in New-England to two and thirty questions, sent over to them by divers ministers in England, to declare their judgments therein. Together with an apologie of the said elders in New-England for church-covenant, sent over in answer to Master Bernard in the yeare 1639. As also in an answer to nine positions about church-government. And now published for the satisfaction of all who desire resolution in those points.
Mather, Richard, 1596-1669.
1643
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A88943
Wing M1270
Thomason E106_8
Thomason E106_9
ESTC R18913
99860496
99860496
130517
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Church-government and church-covenant discussed, in an answer of the elders of the severall churches in New-England to two and thirty questions, sent over to them by divers ministers in England, to declare their judgments therein. Together with an apologie of the said elders in New-England for church-covenant, sent over in answer to Master Bernard in the yeare 1639. As also in an answer to nine positions about church-government. And now published for the satisfaction of all who desire resolution in those points.
Mather, Richard, 1596-1669.
Mather, Richard, 1596-1669. Apologie of the churches in New-England for church-covenant.
Peters, Hugh, 1598-1660.
Davenport, John, 1597-1670.
[4], 84; [2], 46, [1], 50-78, [2] p.
Printed by R.O. and G.D. [and T.P. and M.S.] for Benjamin Allen and are to be sold at his shop in Popes head-Ally,
London :
1643.
The first two parts were written by Richard Mather.
Editor's note "To the reader" signed: H. Peter, i.e. Hugh Peters.
In part a reply to: Ashe, Simeon. A letter of many ministers in old England, requesting the judgement of their reverend brethren in New England concerning nine positions.
"An apologie of the churches in New-England for church-covenant" and "An answer of the elders of the severall churches in New-England unto Nine positions", the latter written by John Davenport, each have separate dated title page with "printed by T.P. and M.S. for Benjamin Allen" in imprint. "An apologie" begins new register and pagination and possibly was issued separately (cf. Wing M1267).
The last leaf is blank.
Annotation on Thomason copy: on t.p. of part 1: "June 15"; on t.p. of part 3: "June 15".
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eng
Bernard, Richard, 1568-1641.
Ashe, Simeon, d. 1662. -- Letter of many ministers in old England, requesting the judgement of their reverend brethren in New England concerning nine positions -- Controversial literature -- Early works to 1800.
Church polity -- Early works to 1800.
Congregational churches -- England -- Early works to 1800.
Congregational churches -- Government -- Early works to 1800.
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Church-Government
AND
Church-Covenant
DISCVSSED
,
In
an
Answer
of
the
Elders
of
the
severall
Churches
in
NEW-ENGLAND
To
two
and
thirty
Questions
,
sent
over
to
them
by
divers
Ministers
in
England
,
to
declare
their
judgments
therein
.
Together
with
an
Apologie
of
the
said
Elders
in
New-England
for
Church-Covenant
,
sent
over
in
Answer
to
Master
Bernard
in
the
yeare
1639.
As
also
in
an
Answer
to
nine
Positions
about
Church-Government
.
And
now
published
for
the
satisfaction
of
all
who
desire
resolution
in
those
points
.
LONDON
,
Printed
by
R.
O.
and
G.
D.
for
Benjamin
Allen
and
are
to
be
sold
at
his
Shop
in
Popes
head-Ally
,
1643.
To
the
READER
.
IT
is
not
hard
to
believe
that
such
discourses
as
this
wil
meet
with
divers
censures
,
the
prophane
and
ignorant
loathing
Christ
,
and
any
thing
concerning
him
;
the
Formalist
accounting
such
truths
troublesom
that
may
ingage
him
in
the
change
of
his
opinions
and
practises
,
and
some
of
the
wisest
will
be
apt
to
question
the
tyming
such
light
as
this
:
yea
doubtles
this
pamphlet-glut●ed
age
will
so
looke
upon
it
,
and
lay
it
by
.
But
because
I
doe
conceive
that
this
sword
will
not
be
sheath'd
which
is
now
drawn
,
till
Church-work
be
better
known
,
and
more
countenanced
,
and
since
safety
is
laid
up
in
the
Temple
,
Psa
.
27.
3
,
4
,
5.
I
could
not
but
help
on
this
,
which
attended
and
practised
may
prove
our
security
next
to
Christ
.
These
were
either
sudden
answers
to
our
doubting
and
inquiring
Brethren
,
or
some
satisfaction
rendred
about
our
so
much
slighted
Church-Covenant
,
which
wee
could
not
but
thinke
might
come
to
view
,
for
the
present
stay
to
some
faithfull
soules
,
that
call
for
light
,
and
intend
to
use
it
well
:
for
others
,
of
what
kind
soever
,
we
must
beare
their
harder
thoughts
,
among
th●se
usuall
loads
of
scandals
,
that
men
of
our
judgement
must
carry
,
especially
if
zeale
for
the
Truth
draw
them
forth
to
publike
observation
;
nor
doe
we
purpose
(
God
helping
us
.
)
to
succumbe
under
calumny
,
being
the
livery
of
quieter
times
then
these
,
let
us
bee
viler
still
,
so
God
and
his
Arke
may
be
more
glorious
.
Yet
this
I
doe
professe
for
my selfe
and
Brethren
that
as
we
have
not
bin
dealt
with
,
nor
convinc'd
of
any
offence
,
so
we
shall
ever
be
ready
to
give
an
account
of
that
hope
which
is
in
us
,
being
call'd
thereunto
;
in
the
meane
time
we
over
looke
these
barkings
of
black
mouthes
,
and
wish
a
good
Comment
be
made
upon
the
text
of
our
plaine
meaning
.
The
onely
way
I
know
to
reach
Gods
mind
in
Worship
will
bee
to
love
the
truth
for
it's
owne
sake
:
yea
to
love
it
when
it
shall
condemne
our
practises
and
persons
also
:
Who
hath
not
observed
that
the
first
step
to
error
is
the
declining
the
truth
in
love
to
it
?
⁂
Hence
Popery
begat
her
first
brat
,
and
hath
nurst
it
up
with
thesame
milke
;
we
would
earnestly
desire
that
none
would
call
that
unsensonable
or
unreasonable
,
which
God
seemes
even
now
to
call
for
,
at
the
calling
of
this
Synode
,
and
will
carry
so
much
Reason
with
it
,
as
God
and
his
truth
will
owne
;
more
tendernes
and
respect
to
our
Brethren
we
know
not
how
to
shew
,
who
sent
us
these
32.
Questions
,
no
other
dealing
would
we
have
from
our
brethren
not
consenting
with
us
.
Some
Rivers
have
bin
noted
to
differ
in
the
colours
of
the
water
,
yet
running
in
the
same
Channell
:
let
Jesus
Christ
be
lifted
up
by
us
all
;
let
us
love
him
whilst
wee
dispute
about
him
.
Presbytery
and
Independency
(
as
it
is
cal'd
)
are
the
wayes
of
Worship
and
Church
fellowship
,
now
looked
at
,
since
(
we
hope
)
Episcop
〈…〉
out
,
and
will
be
buried
without
expectation
of
another
resurrection
.
We
are
much
charged
with
what
we
own
not
,
viz
:
Independency
,
when
as
we
know
not
any
Churches
Reformed
,
more
looking
at
sister
Churches
for
helpe
then
ours
doe
onely
we
cannot
have
rule
yet
discovered
from
any
friend
or
enemy
,
that
we
should
be
under
Canon
,
or
power
of
any
other
Church
;
under
their
Councell
we
are
.
We
need
not
tell
the
wise
whence
Tyranny
grew
in
Churches
,
and
how
common
wealths
got
their
pressure
in
the
like
kind
.
These
be
our
sighs
and
hearty
wishes
,
that
selfe
may
be
conquered
in
this
poore
Nation
,
which
shuts
the
doore
against
these
truths
.
Know
(
good
Reader
)
we
do
not
hereby
go
about
to
whistle
thee
out
of
any
known
good
way
of
God.
Commonly
Questions
and
Answers
cleare
up
the
way
,
when
other
Treatises
leave
us
to
darknes
.
Read
them
,
and
what
we
say
for
a
Church-Covenant
,
it
may
save
charge
and
time
in
reading
other
Bookes
,
remember
wee
strive
not
here
for
masteryes
,
but
give
an
account
of
our
practise
wherein
if
thou
know'st
we
faile
Candidus
imperti
;
if
we
agree
let
us
worke
by
our
plat-forme
;
and
may
thy
soule
flourish
as
a
greene
heath
or
watered
garden
.
So
prayeth
Thine
heartily
H.
PETER
.
THE
XXXII
QUESTIONS
STATED
.
_1
.
WHether
the
greatest
part
of
the
English
there
(
by
estimation
)
be
not
as
yet
unadmitted
to
any
Congregation
among
you
,
and
the
Reasons
thereof
?
2.
What
things
doe
you
hold
to
be
Essentiall
and
absolutely
necessary
to
the
being
of
a
true
Visible
Church
of
Christ
?
3.
Whether
doe
you
not
hold
all
Visible
Believers
to
bee
within
the
Visible
Church
as
Members
thereof
,
and
not
without
in
the
Apostles
sence
;
1
Cor.
5.
and
therefore
ought
so
to
be
acknowledged
,
and
accepted
in
all
Congregations
wheresoever
they
shall
come
,
and
are
so
knowne
:
and
ought
(
if
they
desire
and
be
not
otherwise
unfit
)
of
right
to
be
permitted
to
partake
in
all
Gods
ordinances
and
Church
priviledges
there
,
so
farre
as
they
personally
concerne
themselves
,
although
they
be
not
as
yet
fixed
Members
in
particul●r
Covenant
,
either
with
that
Congregation
where
for
the
present
they
reside
,
nor
with
any
other
?
4.
Whether
you
doe
not
hold
that
Baptisme
rightly
(
for
substance
)
partaked
doth
make
them
that
are
so
Baptized
,
Members
of
the
Visible
Church
:
and
so
to
have
right
(
at
least
quoad
nos
)
to
all
the
priviledges
thereof
(
so
farre
as
they
are
otherwise
fit
)
untill
they
be
cast
out
(
if
they
so
deserve
)
by
Excommunication
.
5.
Whether
doe
you
not
admit
Children
under
age
as
Members
of
the
Church
,
together
with
,
and
in
the
Admission
of
their
Parent
or
Parents
:
So
as
thenceforth
they
may
partake
of
all
Church
priviledges
being
otherwise
fit
)
without
any
other
personall
profession
of
Faith
,
or
entring
into
Church
Covenant
,
when
they
shall
come
to
yeares
?
and
how
long
doe
you
count
them
under
age
?
6.
Whether
do
not
you
admit
Orphants
under
age
,
with
and
in
their
Guardians
?
7.
Whether
doe
you
admit
or
refuse
Children
under
age
only
acco●ding
to
the
present
estate
of
their
nearest
Parents
?
Or
doe
you
not
admit
them
if
any
of
their
next
Ancestors
before
their
parents
were
believers
?
8.
Whether
doe
you
require
of
all
persons
of
age
,
whom
you
admit
Members
of
any
Church
?
1.
A
publike
vocall
declaration
of
the
manner
and
soundnesse
of
their
conversion
?
2.
A
publike
profession
of
their
faith
concerning
the
Articles
of
Religion
.
3.
An
expresse
verball
covenanting
to
walke
with
the
said
Church
in
particular
,
in
Church
fellowship
.
4.
And
not
to
depart
from
the
said
Church
afterward
without
the
consent
thereof
:
or
how
doe
you
hold
and
practise
in
these
things
?
9.
Whether
doe
you
hold
all
,
or
the
most
of
our
Parish
assemblies
in
Old-England
to
be
true
Visible
Churches
of
Christ
;
with
which
you
may
lawfully
joyne
in
every
part
of
Gods
true
worship
(
if
occasion
served
thereto
:
)
or
if
not
all
or
the
most
,
then
what
ones
are
those
of
which
you
so
account
,
and
with
which
you
durst
so
partake
or
joyne
;
and
in
what
respects
?
And
why
be
not
the
rest
such
as
well
as
they
?
10.
If
you
hold
that
any
of
our
parishionall
Assemblies
are
true
Visible
Churches
,
and
that
the
Members
thereof
are
all
,
or
some
of
them
(
at
least
)
members
of
true
visible
Churches
,
then
whether
will
you
permit
such
members
(
at
least
)
as
are
either
famously
knowne
to
your selves
to
be
godly
,
or
doe
bring
sufficient
Testimoniall
thereof
from
others
that
are
so
knowne
,
or
from
the
Congregation
it selfe
whereof
they
were
members
here
,
to
partake
with
you
in
all
the
same
Ordinances
,
and
parts
of
Gods
true
worship
in
any
of
your
Congregations
(
as
by
occasion
they
may
be
there
)
in
the
same
manner
,
and
with
the
like
liberty
,
as
you
would
permit
any
that
might
happily
come
unto
you
from
any
of
the
Churches
of
Geneva
,
France
,
the
Low-Countreyes
,
or
yet
from
any
one
Church
to
another
among
your selves
:
Suppose
from
some
Church
about
Connecticut
,
or
that
of
Plimouth
,
&c.
Vnto
the
Church
at
Boston
,
New-Towne
,
Dorchester
,
&c.
Or
if
not
,
what
may
be
the
Reason
thereof
?
11.
Whether
doe
you
hold
our
present
standing
in
our
Parish
Assemblies
here
in
Old
ENGLAND
,
to
bee
lawfull
and
safe
to
be
continued
in
,
or
how
f●rre
it
may
be
so
?
12.
Whether
doe
you
hold
that
every
Believer
is
alwayes
bound
to
joyne
himselfe
as
a
fixed
Member
to
some
one
particular
Congregation
,
so
as
if
he
doe
not
,
and
so
oft
and
so
long
as
he
doth
it
not
,
so
oft
and
so
long
he
is
without
the
Church
in
the
Apostles
sence
,
1
Cor.
5.
as
an
Heathen
or
Publican
,
out
of
the
Kingdome
of
Christ
,
and
possibility
of
salvation
,
according
to
that
maxime
in
divinity
,
Extra
Ecclesiam
non
est
salus
.
13.
VVhether
doe
you
thinke
it
lawfull
and
convenient
that
a
company
of
private
and
illitterate
persons
(
into
a
Church
body
combined
)
should
themselves
ordinarily
examine
,
elect
,
ordaine
,
and
depose
their
owne
Ministers
of
the
word
,
without
the
asistance
of
any
other
Ministers
of
other
Churches
,
where
the
same
may
be
had
?
14.
Whether
doe
you
hold
that
every
small
Company
of
seaven
,
or
nine
,
or
twenty
,
or
fourty
persons
,
combined
into
a
Church
body
,
be
such
a
Church
(
as
by
the
ordinance
of
Christ
)
hath
,
and
ought
to
have
all
power
,
and
exercise
of
Church
Government
:
So
as
they
may
transact
all
Ecclesiasticall
businesses
independently
amongst
themselves
?
15.
Whether
do
you
give
the
exercise
of
all
Church
power
of
Government
to
the
whole
Church
,
or
to
the
Presbiters
thereof
alone
?
and
if
to
those
,
then
we
desire
to
know
what
act
of
Government
,
and
Superior
authority
(
properly
so
called
)
may
the
Presbiters
doe
,
more
then
any
other
member
may
doe
,
or
without
the
particular
consent
of
the
rest
,
wee
crave
to
have
those
particular
Acts
mentioned
:
and
how
,
and
over
whom
in
those
Acts
the
Presbiters
doe
rule
(
in
propriety
of
speaking
)
more
then
the
rest
of
the
Congregation
doe
?
16.
Whether
doe
you
not
permit
Women
to
Vote
in
Church
matters
?
17.
Whether
in
Voting
doe
the
Major
part
alwayes
,
or
at
any
time
,
carry
Ecclisiasticall
matters
with
you
,
or
in
what
things
doth
it
,
in
what
not
?
18.
What
meanes
have
you
to
preserve
your
Churches
in
Vnity
and
Verity
,
or
to
correct
or
reduce
any
Church
erring
in
Doctrine
or
practice
.
As
,
1.
Whether
you
have
any
plat-form
of
Doctrine
and
Discipline
agreed
upon
;
or
if
you
have
not
,
whether
meane
you
to
have
one
,
and
when
;
and
thinke
you
it
lawfull
and
expedient
so
to
have
?
2.
Whether
have
you
combined
your selves
together
into
Classes
,
or
purpose
so
to
doe
,
so
as
to
doe
no
weighty
matter
without
their
counsell
and
consent
?
3.
Or
give
you
any
power
to
Synods
and
Councells
to
determine
and
order
things
that
cannot
otherwise
be
ended
,
so
as
that
their
determination
shall
bind
the
particular
Churches
so
assembled
to
due
obedience
,
in
case
they
decree
nothing
but
according
to
Truth
and
right
,
and
to
peaceable
suffering
,
in
case
they
should
doe
otherwise
?
Or
what
other
course
you
have
,
or
intend
to
have
for
that
end
aforesaid
?
19.
Whether
hold
you
,
that
each
particular
Church
may
lawfully
make
such
Laws
or
Orders
Ecclesiasticall
,
for
the
Government
of
it selfe
,
and
the
Members
thereof
;
for
decency
,
order
,
and
Edification
,
as
shall
oblige
all
her
Members
,
and
may
not
be
omitted
without
sinne
?
20.
Wherein
hold
you
that
the
whole
Essence
of
a
Ministers
calling
doth
consist
:
As
1
,
whether
is
Election
by
the
People
it
,
yea
or
no
?
Or
2.
is
it
so
Essentiall
,
as
that
without
it
,
the
Ministers
calling
is
a
meere
nullity
?
Or
3.
is
Ordination
as
Essentiall
a
part
thereof
,
as
the
Peoples
Election
?
Or
4.
is
it
but
a
meer
formality
and
solemnity
of
their
calling
?
21.
Whether
doe
you
hold
it
lawfull
for
meer
lay
or
private
men
to
ordaine
Ministers
in
any
case
?
22.
What
Essentiall
difference
put
you
between
the
Office
of
Pastor
and
Teacher
,
and
doe
you
obser●●e
the
same
difference
inviolably
;
and
do
not
your
Teachers
by
vertue
of
that
Office
give
themselves
usually
to
application
of
doctrine
as
,
well
as
your
Pastours
?
and
do
they
not
also
usually
apply
the
Seales
?
23.
What
authority
or
Eminency
have
your
Preaching
Elders
,
above
your
sole
Ruling
Elders
,
or
are
they
both
equalls
?
24.
VVhether
may
a
Minister
of
one
congregation
(
being
thereto
requested
)
do
as
a
Minister
any
act
of
his
Ministery
(
as
Preach
,
Baptize
,
Administer
the
Lords
Supper
,
Ordain
,
&c.
in
and
unto
other
Congregations
besides
his
owne
?
25.
Whether
hold
you
that
a
Minister
of
a
Congregation
,
leaving
or
loosing
his
place
(
suppose
without
his
fault
)
doe
withall
lose
both
Nomen
and
Esse
of
his
ministery
,
and
do
become
a
meere
Lay
,
or
private
man
,
untill
he
be
a
new
elected
,
and
ordained
?
26.
Whether
doe
you
allow
,
or
thinke
it
lawfull
to
allow
and
settle
any
certain
&
stinted
maintenance
upon
your
Ministers
?
27.
Whether
doe
you
permit
and
call
upon
meer
Lay
and
private
men
(
neither
being
in
the
ministerie
nor
intended
to
it
)
ordinarily
to
preach
or
Prophecie
publiquely
,
in
,
and
before
the
Congregation
?
and
whether
thinke
you
that
prophecying
mentioned
,
1
Cor.
14.
be
to
be
understood
of
such
,
and
be
an
ordinary
and
standing
order
of
God
in
the
Church
?
28.
Whether
doe
you
allow
and
call
upon
your
people
publiquely
before
all
the
Congregation
to
propound
Questions
,
move
doubts
,
&
argue
with
their
ministers
of
matters
delivered
either
by
them
or
others
,
either
at
the
same
,
or
some
other
time
?
29.
Whether
hold
you
that
the
conversion
of
sinners
to
God
is
ordinarily
the
proper
fruit
and
effect
of
the
word
Preached
,
by
a
Minister
alone
,
and
that
by
vertue
of
his
Office
alone
,
or
that
it
is
alike
common
to
ministers
,
and
Lay
persons
,
so
they
be
gifted
to
preach
?
30.
Whether
all
and
every
of
your
Churches
(
including
Plimouth
,
&c.
)
do
precisely
observe
the
same
course
both
in
Constitution
and
Government
of
themselves
?
31.
VVhether
would
you
permit
any
Companie
of
Ministers
and
People
(
being
otherwise
in
some
measure
approvable
)
to
sit
downe
by
you
,
and
set
up
and
practise
another
forme
of
Discipline
,
enioying
like
libertie
with
your selves
in
the
Common-wealth
,
and
accepted
as
a
sister
Church
by
the
rest
of
your
Churches
?
32.
VVhether
hold
you
it
lawfull
to
use
any
set
forms
of
Prayer
in
publique
or
private
,
as
the
Lords
prayer
and
others
,
either
made
by
himselfe
that
useth
the
same
,
or
else
by
some
other
man
?
THE
ANSWERS
TO
THE
Aforegoing
QUESTIONS
.
The
first
Question
Answered
.
ALL
the
English
and
others
also
are
freely
admitted
to
be
present
in
our
Congregations
,
at
the
reading
of
the
Scriptures
,
and
exposition
thereof
(
which
is
wont
alwayes
to
goe
along
therewith
)
at
the
preaching
of
the
word
,
singing
of
Psalmes
,
Prayers
,
Admitting
of
Members
,
and
dispencing
of
Censures
;
And
many
also
are
admitted
to
Church
Communion
,
and
so
to
partake
in
Church
Ordinances
and
priviledges
,
as
Sacraments
,
power
of
Election
,
Censures
,
&c.
though
many
also
there
are
who
are
not
yet
admitted
to
this
Church
Communion
.
But
whether
is
the
greater
number
,
those
that
are
admitted
hereunto
,
or
those
that
are
not
we
cannot
certainly
tell
?
But
in
the
Churches
in
the
Bay
,
where
most
of
us
are
best
acquainted
,
we
may
truely
say
,
that
for
the
heads
of
Families
,
those
that
are
admitted
are
farre
more
in
number
then
the
other
:
besides
whom
there
are
likewise
sundry
children
and
Servants
that
are
Admitted
also
.
And
for
the
Reason●
why
many
are
not
yet
received
to
Church
Communion
,
they
are
sundry
.
1.
Many
are
not
admitted
because
they
are
not
yet
knowne
.
Every
yeare
hitherto
God
hath
replenished
the
Country
with
many
new
commers
,
and
these
at
the
first
are
not
suddainly
taken
in
,
as
Members
of
Churches
,
till
by
time
there
have
been
some
triall
of
them
,
and
better
occasion
to
know
them
what
they
are
.
Sometimes
once
a
yeare
there
are
in
the
Land
many
hundreds
,
and
some
thousands
of
this
sort
.
2.
When
by
time
they
come
to
be
knowne
,
many
do
appeare
to
be
carnall
,
and
give
no
Testimony
of
being
Members
of
Christ
,
and
therefore
if
they
should
offer
themselves
to
be
Members
of
Churches
the
Churches
would
not
see
Warrant
to
receive
them
,
because
the
Church
is
the
body
of
Christ
.
3.
Some
that
are
Godly
do
of
their
own
accord
for
a
time
forbeare
to
offer
themselves
,
till
they
be
better
acquainted
with
the
Church
and
Ministry
where
they
intend
to
joyne
,
and
with
the
wayes
in
which
the
Churches
walke
in
this
Country
,
and
and
till
they
be
better
informed
what
are
the
duties
of
Church
Members
.
4.
Those
that
are
knowne
to
be
Godly
,
are
all
admitted
in
some
Church
or
other
presently
,
upon
their
own
desire
,
when
they
offer
themselves
thereto
:
except
any
have
given
offence
by
walking
(
in
any
particular
,
in
their
Conversation
)
otherwise
then
becomes
the
Gospell
;
and
then
such
are
to
give
satisfaction
to
them
to
whom
they
have
given
offence
,
by
acknowledgeing
their
offence
,
and
shewing
repentance
for
it
,
and
then
they
are
Admitted
.
It
is
one
thing
what
Churches
ought
to
be
by
the
appointment
of
Jesus
Christ
,
another
,
what
weaknesse
and
swerving●
from
his
appointment
,
he
may
beare
withall
for
a
time
,
before
he
renounce
and
cast
off
a
People
from
being
his
Church
.
In
respect
of
the
former
our
Answer
is
,
That
when
a
Visible
Church
is
to
be
e●rected
planted
or
constituted
,
by
the
Appointment
of
Christ
,
it
is
necessary
that
the
matter
of
it
in
regard
of
quality
,
should
be
Saints
by
calling
,
Visible
Christians
and
Believers
,
1
Cor.
1.
2.
Eph.
1.
1.
And
in
respect
of
Quantity
no
more
in
number
in
the
dayes
of
the
New
Testament
,
but
so
many
as
may
meet
in
one
Congregation
.
1
Cor.
11.
20
&
14.
23.
Acts
14.
27.
&
15.
22
30.
And
the
forme
,
a
gathering
together
of
these
visible
Christians
,
a
combining
and
uniting
of
them
into
one
body
,
by
the
bond
of
an
holy
Covenant
,
for
which
we
refer
you
to
the
Apolgie
of
the
Churches
in
N.
E.
sent
the
last
yeare
in
way
of
Answer
to
Mr.
Bernard
.
For
the
latter
we
deny
not
,
but
visible
Churches
rightly
constituted
at
the
first
,
may
degenerate
,
and
great
corruptions
may
grow
therein
,
both
in
respect
of
matter
and
forme
,
and
likewise
in
respect
of
their
walking
and
Administrations
,
and
yet
the
Lord
in
his
patience
may
beare
long
with
them
,
before
he
give
them
a
Bill
of
Divorce
,
and
make
them
Lo-ammi
,
not
a
People
;
as
the
example
of
the
Church
of
Israel
in
the
old
Testament
.
Of
the
Church
of
Corinth
,
the
Churches
of
Galatia
,
the
7
Churches
of
Asia
,
and
others
in
the
New
Testament
,
doe
abundantly
manifest
.
But
what
degrees
of
corruption
may
be
,
before
the
soule
as
it
were
,
and
life
,
and
being
of
a
Church
be
destroyed
,
is
hard
for
us
precisely
and
punctually
to
determine
;
or
to
say
thus
farre
a
Church
may
erre
,
and
yet
remaine
a
Church
;
but
if
it
proceed
any
further
,
then
it
ceaseth
to
be
a
Church
any
more
;
onely
in
the
generall
this
we
observe
,
the
Lord
doth
not
presently
cast
off
a
Church
or
give
them
a
Bill
of
Divorce
,
no
not
for
fundamentall
errors
in
Doctrine
,
or
Idolatry
in
Worship
,
or
Tyranny
in
Government
,
till
after
obstinate
and
rebellious
rejection
of
Reformation
,
and
the
meanes
thereof
:
for
all
these
were
found
in
the
Church
of
Israel
,
when
they
crucified
Christ
,
yet
the
Apostles
rejected
them
not
,
till
after
the
light
of
Grace
offered
,
and
blasphemously
rejected
,
Acts
13.
45
,
46.
But
if
your selves
have
so
Studied
this
point
,
as
to
have
ripened
and
formed
thoughts
therein
,
we
should
gladly
receive
light
from
you
.
We
do
not
know
any
visible
Church
of
the
N.
T.
properly
so
called
,
but
onely
a
particular
Congregation
;
and
therefore
when
this
Question
in
the
first
and
last
clause
of
it
speakes
of
Believers
within
the
visible
Church
,
as
Members
thereof
,
although
they
be
not
Members
of
that
particular
Congregation
,
where
for
the
present
they
reside
,
nor
of
any
other
:
this
speech
seemes
to
us
according
to
our
apprehension
to
imply
a
contradiction
.
They
that
are
within
the
visible
Church
as
Members
thereof
,
must
needs
be
Members
of
some
particular
Congregation
,
because
all
visible
Churches
are
Congregationall
,
as
Mr.
Baine
sheweth
at
large
from
the
Church
of
Antioch
,
Act.
14.
27.
the
Church
at
Corinth
,
1
Cor.
11.
&
14.
and
other
examples
and
Reasons
with
Answers
to
the
objections
to
the
contrary
in
his
Dioces
.
Triall
Quest
.
1.
Whereto
we
referre
you
in
this
Point
;
neither
is
he
alone
in
this
Tenent
,
for
Mr.
Parker
,
and
many
other
teach
the
same
.
Those
silenced
and
deprived
Ministers
that
wrote
the
Booke
called
,
The
Christian
and
modest
offer
of
Disputation
,
laying
downe
16.
Propositions
which
they
offer
to
maintaine
against
the
Prelats
,
give
this
for
the
fourth
of
them
viz.
There
is
no
true
visible
Church
of
Christ
,
but
a
particular
ordinary
Congregation
onely
.
Doubtlesse
every
true
visible
Church
hath
power
from
Christ
to
exercise
Excommunication
and
other
Ordinances
of
Christ
,
so
that
they
proceed
therein
according
to
the
Rules
of
the
word
,
1
Cor.
5.
4.
5.
Mat.
18.
17.
Now
Dr.
Whitakers
sheweth
against
Bellarmine
,
that
Excommunication
belongs
not
to
the
universall
Church
,
but
onely
to
a
particular
Congregation
.
Qui
justè
excommunicantur
,
saith
he
,
co
satanae
traditos
esse
concedimu●
,
non
t●men
posse
pr●priem
,
D●●i
eject●s
ex
Ecclesia
Catholica
,
Quia
Excommunicatio
non
Catholica
,
sed
particularis
Ecclesiae
censura
est
.
De
Eccles
.
Qu.
1.
c.
6.
Wherefore
if
Excommunication
which
belongs
to
the
visible
Church
,
belongeth
to
a
particular
Congregation
,
it
followeth
,
that
there
is
no
visible
Church
,
but
onely
a
particular
Congregation
.
Secondly
,
As
all
visible
Believers
are
not
without
Christ
,
but
in
Christ
,
according
as
they
are
believers
,
so
we
easily
grant
;
that
those
without
,
of
whom
the
Apostle
speakes
,
1
Cor.
5.
were
unbelievers
,
Pagans
,
and
Heathens
,
both
without
Christ
,
and
also
without
the
visible
Church
.
For
those
that
were
in
Christ
,
and
believers
in
Him
,
were
not
wont
to
abstaine
from
joyning
to
some
particular
Congregation
or
other
;
and
so
it
come
to
passe
,
that
as
they
were
in
Christ
by
their
Faith
,
so
by
such
joyning
they
became
also
to
be
within
the
visible
Church
.
3.
But
this
we
conceive
is
cleare
also
,
that
unlesse
Believers
,
be
Members
of
this
or
that
particular
Congregation
,
to
whose
inspection
and
Government
they
have
commended
themselves
in
the
Lord
,
they
also
in
some
respect
may
be
said
to
be
without
,
that
is
without
the
jurisdiction
and
power
of
the
visible
Church
,
and
without
right
to
the
priviledges
of
it
,
as
long
as
they
continue
in
that
State
:
for
the
Church
hath
nothing
to
do
,
either
to
dispence
censures
and
Church
priviledges
to
Pagans
,
who
are
without
all
Churches
,
and
without
Christ
also
;
or
to
such
Christians
,
who
though
they
are
not
without
Christ
,
yet
are
not
within
any
particular
Church
:
for
neither
the
Church
,
nor
the
Ministers
thereof
may
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
though
those
without
of
whom
the
Apostle
speakes
,
1
Cor.
5.
were
Pagans
and
Heathens
,
both
without
Christ
,
and
without
the
visible
Church
also
,
yet
when
hee
speaketh
of
Judgeing
,
and
saith
they
might
judge
them
that
are
within
,
and
not
judge
them
that
are
without
,
hee
must
not
be
understood
as
if
he
meant
it
simply
of
being
in
Christ
or
without
Christ
,
and
no
more
then
so
,
but
also
of
being
in
that
particular
Congregation
,
and
without
it
:
for
it
is
plaine
,
that
those
that
were
in
Christ
,
if
they
were
not
also
within
their
particular
Congregation
,
they
had
nothing
to
do
to
judge
them
;
and
those
that
were
within
their
particular
Congregation
,
them
they
might
judge
,
though
they
were
not
in
Christ
.
4.
And
that
Church
priviledges
do
not
belong
to
Believers
,
as
such
,
but
onely
to
such
as
withall
are
Members
of
some
particular
Church
:
the
Grounds
and
Reasons
in
the
Answer
to
the
third
and
fourth
Proposition
sent
the
last
yeare
,
do
seeme
to
us
to
make
manifest
,
whereto
we
do
referre
you
,
for
further
Answer
to
this
Question
.
It
is
an
opinion
of
the
Anabaptists
,
that
the
Church
is
made
by
Baptisme
,
and
therefore
when
they
constitute
or
erect
a
Church
,
they
do
it
by
being
all
of
them
Baptized
,
which
was
the
manner
of
Mr.
Smith
,
Mr.
Helwis
,
and
the
rest
of
that
company
when
they
set
up
their
Church
:
The
Papists
also
do
imagine
,
that
men
enter
into
the
Church
by
Baptisme
,
and
it
is
said
,
that
their
Founts
were
set
neere
the
doores
of
their
Temples
,
to
signifie
mens
entring
into
the
Church
by
Baptisme
,
and
they
thought
themselves
to
be
christened
,
or
made
christian
soules
by
being
Baptized
.
But
we
do
not
believe
that
Baptisme
doth
make
men
Members
of
the
Church
,
nor
that
it
is
to
be
Administred
to
them
that
are
without
the
Church
,
as
the
way
and
meanes
to
bring
them
in
,
but
to
them
that
are
within
the
Church
,
as
a
seale
to
confirme
the
Covenant
of
God
unto
them
.
For
1.
This
is
one
point
of
the
dignity
and
priviledge
of
the
Church
,
that
Baptisme
and
all
Church
Ordinances
are
given
and
committed
to
it
,
as
Circumcision
,
and
Church
Ordinances
were
given
and
concredited
to
the
Church
of
the
Jewes
,
Ioh.
7.
22.
Now
if
Baptisme
in
its
first
being
and
institution
be
given
as
a
benefit
and
priviledge
to
the
Church
,
then
Baptisme
is
not
that
which
makes
the
Church
;
but
the
Church
is
presupposed
,
and
must
be
before
it
,
for
the
dones
,
or
persons
to
whom
a
thing
is
given
,
must
needs
be
before
the
gift
that
is
given
to
them
.
2.
The
nature
and
use
of
Baptisme
is
to
be
a
seale
to
confirme
the
Covenant
of
Grace
between
God
and
his
Church
,
and
the
Members
thereof
,
as
circumcision
also
was
,
Rom.
4.
11.
Now
a
seale
is
not
to
make
a
thing
that
was
not
,
but
to
confirme
something
that
was
before
;
and
so
Baptisme
is
not
that
which
gives
being
to
the
Church
,
nor
to
the
Covenant
,
but
is
for
confirmation
thereof
.
To
bring
in
Baptisme
before
the
Covenant
,
and
before
the
Church
,
with
whom
God
makes
the
Covenant
and
then
to
bring
in
the
Church
afterwards
,
is
to
make
Baptisme
a
seale
unto
a
Blanke
,
or
to
a
falshood
.
When
the
Jesuits
of
Rhemes
had
said
that
Christ
sent
12
Apostles
to
the
Jewes
to
move
them
to
penance
,
and
so
by
Baptisme
to
make
them
of
his
Church
.
And
that
Paul
was
sent
to
the
Gentiles
to
move
them
also
to
faith
and
penance
,
and
by
Baptisme
to
make
them
of
his
Church
.
This
saying
of
making
men
of
the
Church
by
Baptisme
,
though
uttered
by
them
,
as
it
were
by
the
way
,
and
not
being
the
chiefe
scope
of
their
discourse
,
yet
seemed
to
Mr.
Cartwright
so
erroneous
and
unsound
,
that
hee
would
not
let
it
passe
without
bearing
speciall
witnesse
against
the
same
.
And
therefore
in
opposition
thereunto
he
hath
these
words
,
and
in
another
Character
for
more
conspicuousnesse
,
viz.
That
Baptisme
makes
not
men
of
the
Church
,
but
sealeth
their
incorporation
into
it
,
hath
been
declared
afore
.
Argument
of
Acts
6.
1.
And
that
Catechisme
which
is
commonly
said
to
be
penned
by
our
Reverend
Brother
Mr.
Ball
,
or
Mr.
Nicholas
,
now
with
God
,
giving
this
for
the
definition
of
Baptisme
,
that
it
is
a
Sacrament
of
our
ingrafting
into
Christ
,
communion
with
him
,
and
entrance
into
the
Church
,
doth
in
the
Exposition
plainely
declare
,
that
when
they
called
Baptisme
a
Sacrament
of
our
entrance
into
the
Church
,
they
did
not
meane
that
Baptisme
made
men
Members
of
the
Church
,
but
signified
and
sealed
that
they
were
Members
afore
:
The
seed
of
Abraham
say
they
,
Pag
144.
Gal.
3.
7.
or
children
of
Christian
Parents
are
within
the
Covenant
,
are
Christians
and
Members
of
the
Church
,
1
Cor.
7.
14.
Rom.
11.
16.
Baptisme
therefore
doth
not
make
them
Christian
soules
,
but
doth
solemnly
signifie
and
Seale
their
ingrafting
into
Christ
,
and
that
communion
which
the
Members
of
Christ
have
with
him
their
head
,
and
doth
confirme
,
that
they
are
acknowledged
Members
of
the
Church
,
and
entred
into
it
,
1
Pet.
3.
21.
3.
The
Lord
hath
had
his
Church
when
there
was
neither
Baptisme
nor
circumcision
,
and
therefore
Baptisme
or
circumcision
cannot
be
that
which
constitutes
the
Church
.
The
Church
is
one
and
the
same
in
essence
from
the
begining
of
the
world
to
the
end
thereof
,
viz.
A
company
of
People
combined
together
by
holy
Covenant
with
God
,
and
one
with
another
,
and
this
hath
been
before
Baptisme
,
and
likewise
before
Circumcision
in
the
dayes
of
the
Patriarks
afore
Abraham
.
Yea
if
Baptisme
now
,
or
Circumcision
in
former
time
did
make
men
Members
of
the
Church
,
then
for
forty
yeares
together
there
was
no
making
Members
of
the
Church
,
for
so
long
circumcision
was
discontinued
,
when
Baptisme
was
not
yet
instituted
,
Ioss
.
5.
2
,
3.
&c.
And
so
by
this
meanes
all
that
Generation
of
the
Israelites
that
were
not
circumcised
till
their
comming
over
Jordan
unto
Gilgall
,
should
have
bin
no
Members
of
the
Church
afore
that
time
of
their
circumcision
,
which
is
contrary
to
the
Scripture
,
which
as
it
gives
the
name
and
title
of
a
Church
to
the
body
of
this
people
,
when
they
were
in
the
Wildernesse
,
Act.
7.
●8
.
(
and
they
were
in
the
Wildernesse
40.
yeares
,
in
the
latter
parts
of
which
time
there
were
few
left
remaining
that
had
beene
circumcised
)
so
it
witnesseth
that
afore
this
time
of
their
circumcision
they
were
in
covenant
with
God
and
his
Church
,
Deut.
29.
10
,
11
,
12.
For
that
covenant
was
not
made
with
their
Fathers
that
came
out
of
Egypt
,
and
were
circumcised
there
,
because
that
generation
was
consumed
in
the
Wildernesse
for
their
murmuring
afore
this
time
:
but
this
covenant
was
made
with
the
children
,
that
as
yet
were
uncircumcised
,
and
therefore
it
was
not
circumcision
that
made
men
Members
of
the
Church
.
4.
Baptisme
hath
been
Administred
,
and
no
Church
nor
Members
made
thereby
,
and
men
have
been
made
Members
of
Churches
and
not
then
Baptised
,
but
before
.
And
therfore
it
is
not
Baptisme
that
makes
men
Members
of
the
Church
,
Jerusalem
and
all
Judea
,
and
all
the
Region
round
about
Jordan
were
Baptised
of
Iohn
confessing
their
sinnes
,
Mat.
3.
6.
And
Christ
made
and
Baptised
more
Disciples
then
Iohn
,
Ioh.
4.
1.
And
yet
neither
Christ
nor
John
did
make
new
Churches
,
nor
gather
men
into
them
themselves
,
both
the
one
and
the
other
living
and
dying
Members
of
the
Jewish
Church
,
which
was
not
yet
dissolved
,
untill
upon
their
rejecting
of
Christ
(
not
onely
of
his
person
upon
the
crosse
,
but
of
his
Gospel
in
blaspheming
and
persecuting
Grace
offered
them
)
the
two
staves
of
beauty
and
bands
were
broken
and
cut
assunder
,
whereby
God
did
breake
the
Covenant
that
he
had
made
with
that
People
,
and
the
Brotherhood
between
Juda
and
Israel
,
that
is
,
he
did
un
church
them
,
Zach.
11.
10
,
11.
&c.
to
15.
So
that
here
is
Baptisme
Administred
by
John
and
Christ
,
and
yet
men
not
received
thereby
into
the
Church
as
Members
,
for
they
were
Members
long
afore
.
Againe
,
when
any
of
those
of
Jerusalem
,
Judea
,
and
the
Region
round
about
Jordan
,
that
were
Baptised
of
John
,
or
any
of
those
,
many
more
that
were
Baptised
of
Christ
,
were
afterward
joyned
as
Members
to
those
christian
Churches
in
Judea
,
Samaria
,
and
Galile
,
Act.
9.
31.
(
As
no
doubt
many
of
them
were
)
they
were
not
made
Members
of
those
Christian
Churches
by
being
Baptised
,
for
they
were
Baptised
long
afore
by
John
and
Christ
,
so
that
those
men
were
Members
of
the
Jewish
Church
,
which
was
not
yet
dissolved
,
and
were
Baptised
afterward
.
And
therefore
it
was
not
Baptisme
that
made
them
members
,
either
of
the
one
Church
or
of
the
other
.
5.
There
are
sundry
inconveniences
,
which
for
ought
we
see
will
unavoidably
follow
,
if
we
shall
say
that
Baptisme
makes
men
members
of
the
Church
;
For
first
,
if
Baptisme
be
that
which
constituts
the
Church
,
then
Baptisme
may
be
dispenced
by
them
that
are
no
Ministers
,
for
extraordinary
Ministers
,
as
Apostles
,
and
such
like
are
now
ceased
;
and
ordinary
Ministers
have
no
power
to
dispence
Baptisme
to
any
,
but
onely
to
them
that
are
already
members
of
the
Church
,
seeing
their
Commission
and
power
is
limited
to
the
Church
,
and
the
flock
of
God
over
which
the
Holy
Ghost
hath
made
them
overseers
,
Acts
20.
28.
Besides
,
the
Church
is
before
the
Ministers
,
seeing
the
power
of
choosing
Ministers
is
given
by
Christ
unto
the
Church
;
and
therfore
if
Baptisme
be
that
which
makes
the
Church
,
then
men
must
be
Baptised
afore
there
be
Ministers
to
Baptise
them
,
and
consequently
without
Ministers
.
Secondly
,
if
Baptisme
rightly
for
substance
partaked
,
doth
make
men
members
of
the
visible
Church
,
then
it
will
follow
that
Papists
are
members
of
the
Church
:
for
they
have
Baptisme
so
farre
right
for
substance
,
as
that
it
needs
not
be
repeated
.
But
Mr.
Perkins
teacheth
that
this
Baptisme
proves
not
the
Church
of
Rome
,
of
which
all
Papists
are
members
,
to
be
any
true
Church
of
God
,
and
gives
sundry
Reasons
for
the
same
,
in
Answer
to
them
,
that
from
Baptisme
rightly
for
substance
Administred
in
Popish
Assemblies
,
would
prove
those
Assemblies
to
be
true
Churches
:
Exposit
.
of
Creede
,
in
the
Article
,
I
believe
the
holy
Catholique
Church
.
And
surely
for
our
parts
,
we
doe
not
see
how
it
will
be
avoyded
,
but
if
Baptisme
made
men
members
of
the
visible
Church
,
either
Papists
are
members
of
the
visible
Church
,
and
the
Church
of
Rome
,
of
which
they
are
Members
,
a
true
visible
Church
,
or
else
we
must
renounce
their
Baptisme
as
corrupt
and
false
,
even
for
the
substance
of
it
;
and
so
all
such
as
shall
be
converted
from
amongst
them
,
must
be
Baptised
againe
,
as
not
having
had
the
substance
of
Baptisme
before
:
such
dangerous
consequences
do
follow
from
saying
,
that
Baptisme
,
rightly
for
substance
partaked
,
doth
make
them
that
are
so
Baptised
Members
of
the
visible
Church
.
If
any
shall
say
,
Though
Baptisme
do
not
make
men
Members
of
the
Church
,
yet
it
proves
them
to
be
Members
as
a
cause
,
is
proved
by
the
effect
,
or
an
Antecedent
by
a
consequent
:
and
therefore
all
Baptised
Persons
should
be
admitted
to
all
Church
priviledges
as
Members
,
whereever
they
become
.
We
Answer
,
that
this
will
not
hold
neither
,
but
suppose
a
man
have
received
Baptisme
as
a
Member
of
some
visible
Church
,
which
ought
not
to
have
been
Administred
to
him
,
had
he
not
been
a
member
,
yet
this
doth
not
prove
him
to
be
a
member
still
and
so
give
him
right
to
all
Church
Priviledges
,
though
hee
do
remaine
alwaies
as
a
Baptised
person
;
and
the
Reason
is
,
because
his
Baptisme
may
remain
,
when
his
Church
fellowship
may
be
dissolved
,
as
that
he
can
have
no
right
to
Sacraments
thereby
:
the
Church
member-ship
of
a
Baptised
Person
may
be
thus
dissolved
by
sundry
meanes
.
1.
By
some
sentence
of
Excommunication
justly
passed
against
him
for
his
sinne
;
for
that
censure
puts
him
away
from
the
Communion
of
the
Church
,
1
Cor.
5.
2.
13.
and
makes
him
as
an
Heathen
or
Publican
,
Mat.
18.
17.
So
that
in
that
case
he
can
have
no
right
to
Sacraments
by
his
Member-ship
,
though
he
still
continue
a
Baptised
Person
.
2.
By
his
voluntary
departing
from
the
Church
and
the
communion
of
the
same
when
it
is
unjustly
done
,
1
Ioh.
2.
19.
Iude
19.
Heb.
10.
25.
In
which
case
Dr.
Ames
resolves
such
Schismaticks
to
be
no
Members
of
the
visible
Church
,
Cas
.
Cons
.
Lib.
5.
c.
12
Q.
4.
Resp.
3.
3.
By
the
dissolution
of
the
Church
of
which
he
was
a
Member
;
for
Church
Member-ship
is
in
relation
to
a
Church
,
and
therefore
if
the
Church
cease
,
the
Membership
must
cease
also
;
Relatum
&
correlatum
Quâ
●alia
sunt
simul
,
adeoquese
mutuoponunt
et
tollunt
.
Now
a
Church
may
be
dissolved
,
1.
By
Apostacie
and
Gods
giving
them
a
bill
of
Divorce
thereupon
,
Ier.
3.
8.
When
yet
there
may
be
in
such
a
Church
some
particular
person
or
persons
deare
to
God
,
who
in
such
a
case
are
bid
to
come
out
from
such
an
Apostate
Church
,
Rev.
18.
4.
Hose
.
2.
1
,
2.
&
4
,
15
,
17.
2.
By
death
,
as
by
some
grievous
Pestilence
or
Masacre
,
&c.
in
which
case
one
particular
person
surviving
,
cannot
be
counted
a
Member
of
a
Church
,
when
that
Church
is
extinct
of
which
he
was
,
and
yet
he
remaines
a
person
Baptised
if
he
were
Baptised
afore
.
3.
If
that
be
true
which
is
taught
by
Dr.
Ames
Cas
.
Cons
.
Lib.
5.
c.
12.
Q.
3.
Resp
.
2.
that
in
some
cases
it
is
lawfull
and
necessary
to
withdraw
from
the
communion
of
a
true
Church
(
which
seemes
to
be
agreeable
to
grounds
of
Scripture
,
Ephes
.
5.
11.
2
Chr●
.
11.
14.
)
then
that
will
be
another
case
wherein
Church
Membership
is
disanulled
;
for
how
a
man
can
be
counted
in
that
state
a
Member
of
a
Church
,
when
hee
hath
lawfully
and
necessarily
withdrawn
himselfe
from
the
communion
of
the
Church
,
we
do
not
understand
.
And
this
shall
suffice
for
Answer
unto
this
Point
,
whether
Baptisme
make
men
Members
of
a
visible
Church
,
which
as
we
conceive
,
is
the
scope
and
drift
of
this
Question
.
Yet
before
we
proceed
to
make
Answer
to
the
next
,
something
also
may
be
said
concerning
some
passages
in
your
Amplification
of
this
fourth
Question
.
As
first
concerning
those
words
wherein
you
aske
,
Whether
they
that
are
Baptised
have
not
right
,
quoad
nos
,
to
all
the
priviledges
of
the
visible
Church
(
so
farre
as
they
are
otherwise
fit
:
)
concerning
which
words
we
may
say
,
1.
That
those
words
of
your
Parenthesis
(
so
farre
as
they
are
otherwise
fit
:
)
doe
plainely
imply
,
that
in
your
judgement
,
though
one
hath
received
Baptisme
,
yet
this
doth
not
give
him
right
to
the
priviledges
of
the
visible
Church
,
unlesse
other
things
do
concurre
to
make
him
fit
,
wherein
we
consent
with
you
.
Now
if
this
be
so
,
then
this
seemes
to
be
an
Answer
to
that
which
(
as
we
conceive
)
is
the
maine
intent
of
the
Question
.
For
how
can
it
be
,
that
Baptisme
alone
should
give
men
right
to
the
priviledges
of
the
Church
(
as
Members
thereof
,
as
the
Question
seemes
to
import
)
when
in
the
Amplification
of
it
,
it
is
granted
,
that
Persons
Baptised
have
no
such
right
,
except
other
things
doe
concurre
to
make
them
fit
:
we
doe
not
see
how
these
things
doe
stand
together
.
Secondly
,
those
words
as
farre
as
they
are
otherwise
fit
:
)
as
they
seeme
to
imply
that
which
contradicts
the
maine
scope
of
the
Question
;
so
they
are
so
generall
and
of
such
a
latitude
,
as
that
when
the
Question
is
Answered
the
Reader
is
still
left
at
uncertainty
:
For
if
such
a
Parenthesis
may
be
annexed
(
so
farre
as
men
are
otherwise
fit
:
)
then
the
like
Question
may
be
applied
to
many
other
things
besides
Baptisme
,
and
would
receive
the
very
same
Answer
,
as
in
case
of
Baptisme
it
would
receive
.
As
for
example
,
if
one
should
aske
whether
Morall
honestie
or
litterall
knowledge
in
the
Scriptures
,
or
Historicall
Faith
,
or
the
use
of
Reason
,
whether
any
of
these
doe
not
give
men
right
to
Church
priviledges
,
so
farre
as
they
are
otherwise
fit
?
You
know
the
Answer
would
be
,
Yea.
For
though
none
of
these
be
sufficient
alone
,
to
give
men
right
to
the
priviledges
of
the
Church
,
yet
they
are
such
as
they
that
have
them
,
have
right
so
farre
as
they
are
otherwise
fit
,
and
so
if
it
were
granted
that
they
that
have
received
Baptisme
have
right
,
as
you
say
,
to
all
the
priviledges
of
the
Church
,
so
farre
as
they
are
otherwise
fit
:
yet
as
this
doth
not
prove
that
Baptisme
alone
doth
give
men
such
a
right
,
so
still
it
remaines
to
be
considered
,
and
more
particularly
declared
,
what
those
other
things
are
that
besides
Baptisme
must
concurre
to
make
one
fit
;
and
unlesse
those
things
be
expressed
in
particular
,
the
Question
with
such
a
generall
Qualification
as
is
here
set
down
,
may
be
Answered
affirmatively
,
and
yet
the
Reader
will
be
still
in
the
darke
,
and
as
much
to
seeke
as
before
.
Lastly
,
those
words
in
the
latter
end
of
this
Question
had
need
to
be
further
cleared
,
wherein
you
aske
,
Whether
Baptised
persons
have
not
right
to
all
the
priviledges
of
the
Church
,
quoad
nos
,
untill
they
be
cast
out
by
Excommunication
?
For
suppose
an
open
Blasphemer
,
a
Sabath-breaker
,
an
Adulterer
,
a
Drunkard
,
&c.
that
deserves
to
be
Excommunicated
,
be
not
proceeded
against
according
to
rule
,
but
be
suffered
to
continue
in
the
Church
through
bribery
or
other
corruption
of
the
times
,
would
you
say
that
such
a
person
had
right
either
before
God
,
or
quoad
nos
to
all
the
priviledges
of
the
Church
,
onely
because
hee
is
Baptised
?
Surely
your
words
doe
import
so
much
,
unlesse
that
Parenthesis
(
so
far
as
they
are
otherwise
fit
)
may
be
any
helpe
in
this
case
.
And
yet
we
hope
you
doubt
not
but
such
Doggs
and
Swine
have
no
right
either
quoad
nos
,
or
otherwise
,
to
the
priviledges
of
the
Church
as
long
as
they
continue
in
that
State
,
although
they
have
received
Baptisme
,
and
although
through
the
sinfull
neglect
of
men
they
be
not
cast
out
by
Excommunication
,
as
they
doe
deserve
;
For
if
grosse
sinners
have
such
right
to
Church
priviledges
,
onely
because
they
are
Baptised
,
then
by
what
right
can
the
Church
cast
them
out
by
Excommunication
,
as
you
seeme
to
confesse
that
she
may
:
for
can
she
castimen
out
from
such
priviledges
whereunto
they
have
right
?
doubtlesse
such
proceedings
were
not
right
,
unlesse
the
Church
have
such
a
Transcendent
power
as
the
Apostles
never
had
,
for
they
could
do
nothing
against
the
truth
but
for
the
truth
,
nor
had
they
any
power
for
destruction
,
but
for
Edification
,
2
Cor.
13.
8.
10.
Wherefore
we
dare
not
say
such
men
have
right
to
Church
priviledges
(
quoad
nos
)
untill
they
be
actually
cast
out
,
because
before
they
be
cast
out
,
it
must
be
cleare
to
the
Church
,
that
they
have
no
such
right
,
or
else
she
can
have
no
lawfull
Right
to
cast
them
out
.
1.
Infants
with
us
are
Admitted
Members
in
and
with
their
Parents
,
so
as
to
be
Admitted
to
all
Church
priviledges
of
which
Infants
are
capable
,
as
namely
to
Baptisme
;
and
therefore
when
Parents
are
once
Admitted
,
their
Children
are
thereupon
Baptised
,
if
they
were
not
Baptised
afore
,
as
sometimes
it
falls
out
.
2.
But
whether
they
should
thereupon
be
admitted
to
all
other
priviledges
when
they
come
to
age
,
without
any
personall
profession
of
Faith
,
or
entring
into
Church
Covenant
,
is
another
Question
,
of
which
by
Reason
of
the
Infancy
of
these
Churches
,
we
have
had
no
occasion
yet
to
determine
what
to
judge
or
practise
one
way
or
other
.
3.
But
for
the
present
this
we
would
say
;
It
seemes
by
those
words
of
your
Parenthesis
(
being
otherwise
fit
)
you
do
acknowledge
,
that
Children
of
Church
Members
are
not
to
be
admitted
to
Church
priviledges
,
unlesse
they
be
fit
,
wherein
we
consent
with
you
as
counting
it
altogether
unsafe
,
that
Idiots
,
Franticks
,
or
persons
openly
ungracious
and
prophane
,
should
be
admitted
to
the
Lords
Table
,
though
they
were
the
Children
of
Church
Members
,
and
thence
we
may
inferre
the
necessity
of
their
personall
profession
of
their
faith
,
when
they
come
to
yeares
,
and
taking
hold
of
Church-Covenant
,
whereby
we
meane
onely
a
Renewing
of
Covenant
,
or
a
new
professing
of
their
Interest
in
Gods
Covenant
,
and
walking
according
to
it
,
when
they
shall
be
Adulti
:
for
otherwise
we
do
confesse
,
Children
that
are
borne
when
their
Parents
are
Church
Members
,
are
in
Covenant
with
God
even
from
their
birth
,
Gen.
17.
7.
12.
and
their
Baptisme
did
seale
it
to
them
.
But
notwithstanding
their
Birthright
,
we
conceive
there
is
a
necessity
of
their
personall
profession
of
Faith
,
and
taking
hold
of
Church-Covenant
when
they
come
to
yeares
(
though
you
seeme
to
thinke
it
not
needfull
:
)
for
without
this
it
cannot
so
well
be
discerned
;
what
fitnesse
is
in
them
for
the
Lords
Table
and
other
Church
priviledges
,
as
by
this
meanes
it
might
?
And
inasmuch
as
entring
into
Church-Covenant
is
nothing
else
but
a
solemne
promise
to
the
Lord
,
before
him
and
the
Church
,
to
walke
in
all
such
wayes
as
the
Gospel
requireth
of
Church
Members
,
if
they
shall
refuse
to
make
any
such
promise
,
and
shall
be
unable
,
or
unwilling
to
make
any
profession
of
their
Faith
,
when
it
is
required
of
them
,
this
would
be
an
evidence
against
them
,
of
their
unfitnesse
for
Church
priviledges
,
inasmuch
as
they
openly
breake
that
Rule
,
1
Pet.
3.
15.
Be
ready
to
give
a
Reason
of
the
hope
that
is
in
you
with
meeknesse
and
feare
.
What
hope
is
there
that
they
will
examine
themselves
when
they
eat
of
that
Bread
and
drinke
of
that
Cup
,
1
Cor.
11.
28.
Who
when
others
do
examine
them
they
are
unable
or
unwilling
to
give
Answer
?
Or
how
shall
we
thinke
that
they
will
receive
the
Lords
Supper
worthily
,
or
walke
as
becomes
the
Gospel
if
they
do
refuse
to
professe
or
promise
any
such
matter
?
Wherefore
in
this
Point
we
cannot
but
fully
approve
the
practise
of
the
Reformed
Churches
,
among
whom
it
is
the
manner
as
Zepporus
writeth
,
to
admit
Children
that
were
Baptised
in
their
Infancy
unto
the
Lords
Table
,
by
publique
profession
of
their
Faith
,
and
entring
into
Covenant
,
consuetum
est
,
saith
he
ut
qui
per
aetatem
,
neque
Doctrina
Catechetica
perfectum
ad
sacram
Coenam
primum
admittuntur
,
fidei
confessionem
coram
tota
Ecclesiâ
publicè
edant
,
&c.
Polit.
Ecles
.
l.
1.
c.
14.
p.
158.
that
is
,
The
manner
is
,
that
they
who
by
reason
of
age
and
perficiency
in
the
Doctrine
of
Catechisme
are
first
Admitted
to
the
Lords
Supper
,
should
publiquely
before
the
whole
Church
,
make
confession
of
their
Faith
,
being
brought
forth
into
the
sight
of
the
Church
by
their
Parents
,
or
them
that
are
instead
of
Parents
,
at
the
appointment
of
the
Minister
:
and
likewise
should
promise
and
Covenant
by
the
Grace
of
God
to
continue
in
that
faith
which
they
have
confessed
,
and
to
leade
their
lives
according
to
it
:
yea
and
moreover
,
to
subject
themselves
freely
and
willingly
to
the
Discipline
of
the
Church
;
these
words
we
see
are
full
and
plaine
,
that
Children
are
not
in
those
Churches
received
to
the
Lords
Table
without
personall
confession
of
Faith
,
and
entring
into
Covenant
before
.
4.
But
how
long
Children
should
be
counted
under
age
,
and
whether
Orphans
are
not
to
be
admitted
with
their
Guardians
(
which
is
your
sixt
Quaery
)
we
should
be
willing
to
heare
your
judgement
therein
,
as
having
of
our selves
hitherto
had
no
occasion
to
search
into
those
Questions
;
onely
this
we
thinke
,
that
one
certaine
rule
cannot
be
given
for
all
,
whereby
to
determine
how
long
they
are
under
age
,
but
according
as
God
gives
experience
and
maturity
of
naturall
understanding
,
and
Spirituall
;
which
he
gives
sooner
to
some
then
unto
others
.
Such
Children
whose
Father
and
Mother
were
neither
of
them
Believers
,
and
sanctified
,
are
counted
by
the
Apostle
(
as
it
seemes
to
us
)
not
faederally
holy
,
but
uncleane
,
what
ever
their
other
Ancestors
have
been
,
1
Cor.
7.
14.
And
therefore
we
Baptise
them
not
.
If
you
can
give
us
a
sufficient
Answer
,
to
take
us
off
from
that
Scripture
,
1
Cor.
7.
which
seemes
to
limit
this
faederall
sanctity
or
holynesse
to
the
Children
whose
next
Parents
one
or
both
were
Believers
,
we
should
gladly
hearken
to
you
therein
;
but
for
the
present
,
as
we
believe
we
speake
,
and
practise
according
to
our
light
.
And
if
we
should
goe
one
degree
beyond
the
next
Parents
,
we
see
not
but
we
may
goe
two
,
and
if
two
,
why
not
3.
4
20
,
100
,
or
1000
?
For
where
will
you
stop
?
And
if
we
shall
admit
all
Children
to
Baptisme
,
whose
Ancestors
within
a
thousand
Generations
have
been
Believers
,
as
some
would
have
us
,
we
might
by
this
Reason
Baptise
the
Children
of
Turkes
,
and
of
all
the
Indians
,
and
Barbarians
in
the
Country
;
for
there
is
none
of
them
but
they
have
had
some
Believing
Ancestors
within
lesse
then
a
1000.
Generations
,
it
being
farre
from
so
much
since
Noah
and
his
Sonnes
came
forth
out
of
the
Arke
.
We
do
believe
that
all
Members
of
Churches
ought
to
be
Saints
,
and
faithfull
in
Christ
Jesus
,
Eph.
1.
1.
1
Cor.
1.
2.
Col.
1.
2.
Phil.
1.
1.
and
thereupon
we
count
it
our
duty
to
use
all
lawfull
and
convenient
meanes
,
whereby
God
may
helpe
us
to
discerne
,
whether
those
that
offer
themselves
for
Church
Members
,
be
persons
so
qualified
or
no
:
and
therefore
first
we
heare
them
speake
concerning
the
Gift
and
Grace
of
Justifying
Faith
in
their
soules
,
and
the
manner
of
Gods
dealing
with
them
in
working
it
in
their
hearts
:
which
seemes
to
be
your
first
particular
in
this
Quaery
.
Secondly
,
we
heare
them
speake
what
they
do
believe
concerning
the
Doctrine
of
Faith
,
so
taking
a
tryall
what
measure
they
have
of
the
good
knowledge
of
the
Lord
,
as
knowing
that
without
knowledge
men
cannot
well
Examine
themselves
and
discerne
the
Lords
body
,
as
Church
Members
ought
to
doe
when
they
come
to
the
Lords
Table
.
And
hereby
also
we
would
prevent
(
as
the
Lord
shall
helpe
us
)
the
creeping
in
of
any
into
the
Church
that
may
be
infected
with
corrupt
opinions
of
Arminianisme
Familisme
,
&c.
or
any
other
dangerous
error
against
that
faith
which
was
once
delivered
to
the
Saints
,
as
knowing
how
easily
such
men
if
they
were
admitted
,
might
infect
others
,
and
perhaps
destroy
the
Faith
of
some
.
And
this
seemes
to
be
intended
in
your
second
particular
.
For
both
these
we
have
our
warrant
as
in
Generall
,
from
those
places
which
shew
how
Church
Members
ought
to
be
qualified
,
that
they
ought
to
be
Saints
,
faithfull
in
Christ
Jesus
,
&c.
So
in
speciall
from
that
,
Math.
3.
6.
Acts
19
18
,
&
Acts
8.
37.
38.
Where
men
before
they
were
admitted
,
made
profession
of
Repentance
towards
God
,
and
faith
towards
the
Lord
Jesus
Christ
;
for
it
is
expressely
said
,
that
they
confessed
their
sinnes
,
they
confessed
and
shewed
their
deeds
,
they
professed
their
faith
in
Jesus
Christ
the
Sonne
of
God.
Thirdly
,
when
this
is
done
,
those
that
by
manifestation
of
Repentance
and
Faith
are
approved
;
as
fit
Members
for
a
Church
do
openly
professe
their
subjection
to
the
Gospel
of
Christ
,
and
to
all
the
Ordinances
of
God
in
that
Church
,
where
now
they
joyne
as
Members
,
which
seemes
to
be
your
third
particular
in
this
Quaerie
.
The
Distinction
of
particular
Churches
one
from
another
,
as
severall
and
distinct
Societies
,
seemes
to
us
a
necessary
ground
for
this
practise
;
for
without
this
kinde
of
Covenanting
,
we
know
not
how
it
would
be
avoyded
,
but
all
Churches
would
be
confounded
into
one
,
inasmuch
as
it
is
neither
Faith
,
nor
intire
affection
,
nor
Towne-dwelling
,
nor
frequenting
the
Assemblies
that
can
make
a
man
a
Member
,
or
distinguish
Church
Members
from
other
men
:
See
the
Apologie
.
4.
Your
fourth
particular
in
this
Quaerie
is
Answered
in
the
Answer
to
the
sixt
Position
sent
the
last
yeare
:
Besides
all
these
,
we
heare
the
testimony
of
others
,
if
there
be
any
that
can
speake
of
the
conversion
and
Godly
conversation
of
such
persons
:
which
we
judge
to
be
a
warrantable
course
from
Acts
9.
26
,
27.
It
is
the
second
of
your
Quaeries
,
what
things
we
hold
necessary
to
the
Being
of
a
true
visible
Church
in
Generall
:
which
being
Answere●
;
this
of
the
Parish
Assemblies
in
England
in
particular
,
whether
we
hold
all
or
the
most
of
them
to
be
Churches
,
we
conceive
might
well
have
been
spared
.
They
that
now
the
state
of
those
Assemblies
may
make
application
of
the
Generall
to
the
particulars
,
if
they
have
a
calling
therunto
.
Yet
because
you
are
pleased
to
put
us
to
this
also
,
we
thus
Answer
.
1.
That
we
doubt
not
but
of
Ancient
time
there
have
been
many
true
Churches
in
England
consisting
of
right
matter
,
and
compacted
and
united
together
by
the
right
forme
of
an
holy
Covenant
.
For
Mr.
Fox
sheweth
at
large
,
that
the
Gospel
was
brought
into
England
in
the
Apostles
times
,
or
within
a
little
while
after
,
Acts
&
Mo●
.
lib.
2.
begining
p.
137.
Where
hee
reporteth
out
of
Gildas
,
that
England
received
the
Gospel
in
the
time
of
Tiberius
the
Emperor
,
under
whom
Christ
suffered
;
and
that
Joseph
of
Arin
.
athea
was
sent
of
Philip
the
Apostle
from
France
to
England
,
about
the
yeare
of
Christ
63.
and
remained
in
England
all
his
time
,
and
so
hee
with
his
fellowes
laid
the
first
foundation
of
Christian
Faith
among
the
Brittaine
people
,
and
other
Preachers
and
Teachers
comming
afterwards
,
confirmed
the
same
and
increased
it
.
Also
the
said
Mr.
Fox
reporteth
out
of
T●rtullian
,
that
the
Gospel
was
disperced
abroad
by
the
sound
of
the
Apostles
into
many
Nations
,
and
amongst
the
rest
into
Brittaine
,
yea
into
the
wildest
places
of
Brittaine
,
which
the
Romans
could
never
attaine
unto
,
and
alledgeth
also
out
of
Necephorus
,
that
Simon
Zelotes
did
spread
the
Gospell
to
the
West
Ocean
,
and
brought
the
same
into
the
Iles
of
Brittanie
,
and
sundry
other
proofs
he
there
hath
for
the
same
Point
.
Now
if
the
Gospel
and
Christian
Religion
were
brought
into
England
in
the
Apostles
times
,
and
by
their
meanes
,
it
is
like
there
were
Churches
planted
there
of
Saints
by
calling
(
which
is
the
right
matter
of
Churches
)
and
by
way
of
holy
Covenant
,
as
the
right
form
:
for
that
was
the
manner
of
Constituting
Churches
in
the
Apostles
times
,
as
also
in
the
times
afore
Christ
,
as
hath
been
shewed
from
the
Scripture
in
the
Apologie
.
And
the
footsteps
hereof
(
though
mixed
with
manifold
corruptions
that
have
growne
in
aftertimes
)
are
remaining
in
many
places
of
the
Land
to
this
day
,
as
appeareth
by
those
3
Questions
and
Answers
at
Baptisme
.
Abrenuntias
?
Abrenuntio
;
Credis
?
Credo
:
Spondes
?
Spondeo
:
Dost
thou
renounce
the
Devill
and
all
his
works
?
I
renounce
them
all
.
dost
thou
believe
in
God
the
Father
&
c
?
I
do
believe
.
Dost
thou
promise
to
walk
according
to
this
Faith
&
c
?
I
do
promise
.
For
though
it
may
be
they
conceived
,
that
men
entred
into
the
Church
by
Baptisme
,
yet
hereby
it
appears
that
their
judgment
was
that
,
when
men
entred
into
the
Church
there
ought
to
be
a
renouncing
of
sin
,
and
believing
on
Christ
,
and
an
open
professing
of
these
things
,
with
a
promise
to
walk
accordingly
.
Secondly
,
Though
Popish
Apostacy
did
afterwards
for
many
ages
over-spread
all
the
Churches
in
England
(
as
in
other
Countries
)
yet
we
believe
God
still
reserved
a
remnant
according
to
the
Election
of
Grace
amongst
them
,
for
whose
sake
he
reserved
the
Holy
Scriptures
amongst
them
,
and
Baptisme
in
the
name
of
the
Trinity
onely
.
And
when
God
of
his
rich
Grace
was
pleased
to
stirre
up
the
Spirit
of
King
Edward
the
sixth
,
and
Queene
Elizabeth
to
cast
off
the
Pope
and
all
fundamentall
errors
in
Doctrine
and
Worship
,
and
a
great
part
of
the
Tyranny
of
Popish
Church
Government
though
at
first
some
Shires
and
sundry
Parishes
stood
out
against
that
Reformation
for
a
time
,
yet
afterwards
they
generally
received
the
Articles
of
Religion
agreed
upon
Anno
1562.
which
are
published
and
consented
to
by
all
the
Ministers
endowed
in
every
Congregation
,
with
the
silent
consent
also
of
the
people
,
and
subscription
of
the
hands
of
the
chiefe
of
them
;
wherein
they
do
acknowledge
no
rule
of
Faith
or
manners
,
but
the
holy
Scriptures
;
no
divine
Worship
but
to
God
onely
;
no
mediation
nor
salvation
but
in
Christ
onely
:
no
conversion
by
mans
free
will
,
but
by
Gods
free
Grace
:
no
Justification
but
by
Faith
:
no
perfection
nor
merit
of
works
,
with
sundry
other
necessary
and
saving
truths
;
all
which
containing
the
Marrow
and
Summe
of
the
Oracles
of
God
wich
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
eloquia
Des
,
concredited
onely
to
the
Church
.
Rom.
3.
1.
2.
and
which
are
that
saving
Doctrine
of
truth
,
which
is
fruitfull
in
all
the
world
where
it
comes
,
●olo
.
1.
5
,
6.
and
upon
which
the
Church
is
grounded
and
built
,
and
which
also
it
holdeth
forth
and
maintaineth
,
1
Tim.
3.
15.
)
we
do
therefore
acknowledge
,
that
where
the
people
do
with
common
and
mutuall
consent
gather
into
setled
Congregations
ordinarily
every
Lords
day
,
as
in
England
they
do
,
to
heare
and
teach
this
Doctrine
,
and
do
professe
their
subjection
therunto
,
and
do
binde
themselves
and
their
Children
(
as
in
Baptisme
they
do
)
to
continue
therein
,
that
such
Congregations
are
true
Churches
,
notwithstanding
sundry
defects
and
dangerous
corruptions
found
in
them
,
wherein
we
follow
the
judgement
of
Calvin
Instit
.
4.
1.
9.
10.
&c.
W●itaker
,
de
notis
●cclesiae
cap.
17.
and
many
other
Divines
of
chiefe
note
:
nor
can
we
judge
or
speake
harshly
of
the
Wombes
that
bare
us
,
nor
of
the
paps
which
gave
us
suck
.
Thirdly
,
But
inasmuch
as
grievous
corruptions
of
latter
yeares
have
greatly
increased
in
some
of
those
Assemblies
(
as
we
heare
)
both
in
Doctrine
,
in
Worship
,
and
in
the
Government
thereof
,
besides
those
that
were
when
some
of
us
were
there
,
and
in
former
Yeares
:
Therefore
we
are
not
without
feare
(
and
with
griefe
we
speake
it
)
what
things
may
come
unto
at
length
.
If
Corruptions
should
still
increase
and
grow
'
they
might
come
in
time
(
if
the
Lord
be
not
more
mercifull
)
unto
such
an
height
as
unto
obstinacy
in
evill
,
and
to
wilifull
rejection
of
Reformation
,
and
the
meanes
thereof
;
and
then
you
know
it
might
be
just
with
God
to
cast
off
such
utterly
,
out
of
the
account
and
number
of
his
Churches
;
so
as
never
to
walke
among
them
any
more
:
which
we
heartily
pray
the
Father
of
mercies
to
prevent
that
such
a
day
may
never
be
:
But
if
Ephesus
repent
not
of
her
declinings
,
the
Lord
hath
threatned
that
he
will
come
unto
her
quickly
,
and
remove
her
Candlesticke
;
that
is
,
he
will
un-Church
them
,
Rev.
2.
4
,
5.
and
Lukewarme
Laodicea
shall
be
spewed
out
of
his
Mouth
,
Rev.
3.
16.
And
therefore
it
behoves
such
of
them
to
Repent
,
and
Reform
themselves
betime
,
lest
the
Lord
deale
with
them
as
he
ha●h
done
with
others
.
And
it
much
concernes
your selves
(
in
hearty
love
and
faithfullnesse
we
speake
i●
,
and
so
we
desire
you
wou●d
accept
of
it
)
it
very
much
concernes
you
(
deare
Brethren
)
whil'st
you
live
amongst
them
,
to
beare
faithfull
witnesse
against
the
corruptions
that
are
remaining
in
any
of
them
,
in
respect
of
their
Constitution
,
Worship
,
D●scipline
and
Ministerie
,
l●st
by
any
sinnefull
silence
or
slacknesse
of
yours
that
should
blow
the
Trumpet
and
stand
in
the
gap
,
the
breach
should
be
made
wider
,
and
the
iniquity
increase
;
and
lest
men
should
flatter
themselves
in
their
sinnes
,
under
the
Name
and
Title
of
the
true
Church
,
as
the
Jewes
thought
themselves
secure
because
of
the
Temple
of
the
Lord
,
Jer.
7.
4.
4.
Because
you
would
know
not
onelie
whether
we
count
those
Assemblies
to
b●
Churches
,
but
what
wee
would
doe
for
joining
in
Gods
Worship
in
them
,
if
occasion
served
thereunto
:
We
Answer
,
that
if
we
were
in
England
,
we
should
willingly
joine
in
▪
some
parts
of
Gods
true
Worship
,
and
namely
in
hearing
the
Word
,
where
it
is
truely
Preached
in
sundry
Assemblies
there
;
Yea
though
we
doe
not
know
them
to
bee
Churches
,
or
knew
not
what
they
were
,
whether
true
Churches
or
no
?
For
some
Worship
,
as
Praier
,
and
Preaching
,
and
Hearing
the
Word
,
is
not
peculiar
to
Church
Assemblies
,
but
may
be
performed
in
other
meetings
.
Mars-hill
at
Athens
was
no
Church
,
nor
the
Prison
at
Philippi
,
and
yet
the
Word
of
GOD
was
Preached
and
heard
lawfully
w●th
good
successe
in
th●se
places
,
Act.
17.
and
Act.
16.
How
much
more
might
it
bee
lawfull
to
heare
the
w●rd
in
many
Parish
assemblies
in
England
,
in
when
gener●lly
there
is
a
professing
of
Christ
;
and
in
many
of
them
:
M●n
,
Soul●s
that
are
sincere
and
upright
hearted
Christians
,
as
any
are
this
day
upon
the
face
of
the
Earth
;
and
m●ny
Congregations
indeed
that
are
the
true
Churches
of
Jesus
Christ
,
See
Mr.
Robinsons
Treatise
of
the
lawfullnesse
of
hearing
the
Ministers
in
the
Church
of
ENGLAND
.
5.
But
why
we
durst
not
partake
in
their
prescript
Lyturgie
,
and
such
Ordinances
though
true
,
as
are
administred
therein
;
We
gave
you
account
the
last
Yeare
,
in
Answer
to
the
first
and
second
Position
:
As
al●o
in
an
Answer
to
a
Discourse
of
that
Subject
,
Penned
by
our
Reverend
Brother
Mr.
Ball.
What
we
have
done
in
our
ignorance
whil'st
we
lived
amongst
you
,
wee
have
seene
cause
rather
to
bewaile
it
in
our selves
here
,
then
to
it
in
others
there
.
Our
Answer
to
this
Question
is
this
,
1.
That
we
never
yet
knew
any
to
come
from
England
in
such
a
manner
as
you
do
here
describe
(
●
the
things
you
mention
may
be
taken
conjunctim
,
and
not
severally
)
viz
:
to
be
Men
famously
known
to
be
godly
,
and
to
bring
sufficient
Testimoniall
thereof
from
others
that
are
so
knowne
,
and
from
the
Congregation
it selfe
,
whereof
they
were
Members
:
We
say
we
never
yet
knew
any
to
come
to
us
from
thence
in
such
a
manner
,
but
one
or
other
of
the
things
here
mentioned
are
wanting
:
and
generally
this
is
wanting
in
all
of
them
,
that
they
bring
no
Testimoniall
from
the
Congregation
it selfe
:
And
therefore
no
marvell
if
they
have
not
beene
admitted
(
further
then
before
hath
been
expressed
in
Answer
to
Quest
.
1.
)
to
Church
Ordinances
with
us
,
before
they
have
joyned
to
one
or
other
of
our
Churches
;
for
though
some
that
come
over
bee
famously
knowne
to
our selves
to
be
Godly
,
or
bring
sufficient
Testimoniall
with
them
from
private
Christians
,
yet
neither
is
our
knowledge
of
them
,
nor
Testimonal
from
p●ivate
Christians
sufficient
to
give
us
Church-power
over
them
,
which
wee
had
need
to
have
,
if
we
must
dispence
the
Ordinances
of
Church
communion
to
them
?
though
it
be
sufficient
to
procure
all
due
Reverent
respect
,
and
hearty
love
to
them
in
the
Lord.
2.
If
the
things
mentioned
were
all
to
be
found
,
yet
it
w●u●d
be
also
requisite
(
if
they
would
partake
of
Church
Ordinances
with
us
,
and
yet
not
joyne
to
any
of
our
Churches
)
that
w●●
should
know
the
Congregation
it selfe
,
from
which
they
come
,
not
onely
to
be
a
true
Church
,
but
also
what
manner
of
one
it
is
:
For
such
persons
cannot
communicate
with
us
in
Church
Ordinances
in
their
owne
right
;
because
they
joine
not
as
Members
in
any
of
our
Churches
;
but
it
must
be
in
right
of
the
Congregation
in
England
,
to
which
they
doe
belong
,
and
by
virtue
of
the
communion
of
Churches
,
and
so
our
admitting
of
them
to
communion
with
us
in
such
a
manner
,
and
upon
such
terms
,
is
not
only
an
Act
of
Communion
with
the
persons
themselves
,
but
also
with
the
Congregation
of
which
they
are
:
Now
as
we
cannot
of
Faith
admit
men
to
Church
Ordinances
,
which
we
believe
belong
only
to
Church
Members
;
unles
we
know
the
Congregation
of
which
they
are
Members
to
be
a
true
Church
.
So
somtimes
a
Congregation
may
be
so
corrupt
,
that
though
it
doe
remain
a
true
Church
,
yet
for
the
corruption
and
impurities
of
it
,
it
may
be
lawfull
and
necessary
to
withdraw
communion
from
the
same
(
for
which
Dr.
Ames
gives
sundry
grounds
and
Reasons
,
Cas
.
Cons
.
lib.
c.
12.
Q.
3.
Resp
.
2.
)
or
at
least
to
protest
against
some
grosse
corruptions
therein
.
In
regard
whereof
we
had
need
to
have
some
knowledge
and
information
what
that
Congregation
is
,
with
whom
now
we
have
Church
communion
;
when
in
heir
right
wee
admit
m●n
into
communion
,
that
wee
may
know
how
to
admit
such
M●n
,
and
what
to
require
from
them
more
or
l●sse
.
And
this
together
with
that
want
of
testimoniall
from
the
congregation
is
one
main●
Reason
,
why
some
few
godly
men
that
have
come
from
England
upon
occasion
,
not
with
purpose
of
continuance
here
,
but
of
returning
again●
;
have
not
beene
received
to
Church
Ordinances
during
thei●
abode
in
the
Countrey
(
though
this
we
may
say
also
,
that
we
know
not
of
any
such
that
have
requested
to
be
received
)
whereas
●uch
as
have
come
in
l●ke
manner
from
one
C●u●ch
to
another
m●ngst
our selves
,
upon
their
requ●st
have
been
r●ceived
:
the
Reason
ne
say
is
,
because
these
Churc●es
are
better
knowne
then
the
Parish
Assemblies
are
.
3.
But
if
men
come
from
one
Church
in
this
Countrey
to
another
with
purpose
there
to
stay
,
and
not
to
returne
to
the
Church
from
whence
they
came
,
(
which
is
the
manner
of
all
,
or
the
most
that
come
from
England
)
they
are
not
rec●ived
into
our
Churches
;
but
upon
the
very
same
tearmes
,
and
in
the
same
manner
,
as
men
are
received
that
come
from
England
;
viz
:
upon
personall
profession
of
their
faith
,
and
entring
into
Church
Covenant
,
in
that
Church
to
which
they
now
come
(
And
the
same
we
say
of
such
as
come
from
any
of
the
Churches
in
other
Countries
)
and
wherefore
are
they
not
received
otherwise
,
because
we
renounce
the
Church
of
which
they
were
Members
as
no
true
Church
?
Not
so
,
but
because
wee
believe
in
matter
of
Faith
,
(
such
as
is
the
admitting
of
Members
)
any
true
Church
may
erre
:
and
there
may
now
bee
seene
some
unworthinesse
in
the
man
which
did
not
appeare
when
hee
was
admitted
in
the
other
Church
:
and
therefore
no
reason
that
the
Act
of
one
Church
in
the
admitting
of
Members
or
the
like
,
should
bee
a
binding
Rule
unto
another
;
for
all
Churches
are
left
to
their
liberty
to
admit
and
receive
such
into
their
Chu●ch
;
as
they
shal
find
to
be
fit
according
to
the
Rule
of
the
word
,
and
to
refuse
others
,
without
respect
of
what
they
have
bin
before
,
whether
Members
of
this
Church
,
or
that
Church
,
or
of
any
Church
,
or
none
:
and
therefore
in
this
,
our
walking
and
practice
,
is
alike
towards
one
another
,
and
towards
others
as
it
is
towards
yours
.
In
which
practise
we
are
not
alone
,
for
the
very
same
as
Mr.
Parker
reporteth
,
is
the
manner
of
the
Reformed
Churches
,
amongst
whom
,
no
man
is
admitted
for
a
Member
;
but
upon
personall
profession
of
faith
,
and
entring
into
Church
covenant
,
though
it
may
be
he
have
formally
beene
admitted
in
the
very
same
manner
in
the
Church
where
he
lived
before
,
Polit.
Eccles
.
l.
3.
c.
16.
3.
4.
p.
171.
If
the
ground
of
this
Qu.
were
any
doubt
in
your
owne
consciences
concerning
your
owne
way
,
there
were
no
fault
in
propounding
such
a
Qu.
for
further
light
and
satisfaction
,
if
wee
were
able
to
give
it
.
Or
if
it
did
ari●e
from
any
unnecessary
intermedling
of
ours
in
your
matters
,
so
as
to
take
on
us
to
condemne
or
judge
your
present
standing
,
when
we
have
no
calling
thereunto
,
there
were
then
Reason
why
we
should
give
account
of
our
owne
doings
or
sayings
.
But
if
it
came
from
some
men
we
should
looke
at
it
as
a
tempting
Question
,
tending
onely
to
make
matter
,
and
pick
quarrells
;
and
then
we
should
leave
it
to
them
that
framed
it
,
to
consider
the
ground
of
it
;
and
to
fr●me
their
owne
Answer
to
it
.
As
for
us
,
we
have
alwayes
been
slow
and
loth
to
judge
or
condemne
your
present
standing
;
remembring
the
saying
of
the
Apostle
,
Who
art
thou
that
judgest
another
Mans
Servant
,
he
standeth
or
falleth
to
his
own
Master
,
Rom.
14.
4.
But
now
knowing
you
well
(
Reverend
and
Deare
Brethren
)
and
your
integrity
,
we
thinke
wee
may
lawfully
and
safely
Answer
,
and
that
wee
would
doe
by
promising
a
few
distinctions
,
for
explaining
the
Termes
of
the
Question
.
1.
Concerning
the
persons
in
the
Parish
Assemblies
,
which
may
be
meant
of
such
as
the
providence
of
God
hath
so
dispos●d
that
they
are
free
and
at
liberty
:
or
of
such
as
are
bound
,
and
it
may
be
not
sui
juris
,
as
Wives
,
Children
under
the
government
of
Parents
,
Servants
,
Apprentices
,
Prisoners
,
Sickefolkes
,
&c.
2.
Concerning
the
Parish
Assemblies
,
which
may
bee
meant
either
of
such
as
want
the
Preaching
of
the
Word
or
Sacraments
,
or
Discipline
,
or
any
other
holy
Ordinance
of
Christ
,
or
have
many
Ordinances
in
them
which
are
not
of
God
,
but
of
Men
:
or
else
it
may
be
meant
of
some
others
,
which
in
both
respects
are
Reformed
and
pure
,
if
there
be
any
such
.
3.
Concerning
standing
in
them
,
which
may
be
meant
onely
of
habitation
,
and
dwelling
upon
House
or
Land
within
the
Precincts
of
the
Parish
;
or
else
in
conforming
in
judgement
or
practise
to
the
corrupt
Ecc●esiasticall
Ordinances
used
in
those
Assemblies
;
and
contenting
themselves
therewith
.
4.
Concerning
lawfull
and
safe
;
where
safety
may
be
meant
either
of
safety
from
sinne
,
or
from
danger
by
persecution
,
these
Distinctions
wee
judge
necessary
to
bee
premised
,
because
your
Question
is
,
whether
wee
count
your
standing
in
the
Parish
Assemblies
lawfull
and
safe
;
or
how
farre
it
may
be
so
?
And
so
our
Answer
is
in
3.
Propositions
.
1.
Some
Persons
,
and
namely
those
that
are
not
sui
juris
,
may
lawfully
and
without
sinne
;
though
it
may
bee
not
safely
without
danger
of
persecution
,
continue
such
standing
in
the
Parish
Assemblies
,
as
doe
dwell
within
the
Pr●c●●cts
of
them
,
so
long
as
they
neither
conforme
themselves
to
the
corruptions
of
men
by
such
continuing
of
their
standing
,
nor
live
in
the
neglect
or
want
of
any
Ordinance
of
CHRIST
through
their
owne
default
.
2.
Such
standing
in
the
Parish
Assemblies
,
where
a
man
shall
,
and
must
conforme
to
the
corruptions
of
men
,
in
Doctrine
or
Worship
;
or
the
Government
of
the
Chu●ch
,
is
not
lawfull
for
any
to
be
continued
in
.
3.
To
continue
such
standing
in
the
Parish
Assemblies
,
as
to
live
in
the
want
of
any
Ordinance
of
Christ
is
not
lawfull
,
nor
can
be
done
safely
without
sinne
of
them
,
to
whom
the
providence
of
God
doth
open
a
doore
of
further
enlargement
.
The
first
of
these
Propositions
wee
suppose
you
doubt
not
of
.
The
second
is
confirmed
by
many
places
of
Scripture
;
and
namely
by
such
as
these
.
Though
Israel
play
the
Harlot
,
yet
let
not
Iudah
offend
,
and
come
not
yee
to
Gilgall
,
nor
go
up
to
Bethaven
,
nor
sweare
the
Lord
liveth
:
Ephraim
is
joyned
to
Idolls
,
let
him
alone
,
Hos
,
4.
15.
17.
Come
out
from
among
them
,
and
be
ye
separate
saith
the
Lord
,
and
touch
no
uncleane
thing
,
and
I
will
receive
you
,
2
Cor.
6.
17.
Be
not
partaker
of
other
Mens
sinnes
,
keep
thy selfe
pure
,
1
Tim.
5.
22.
Come
out
of
her
my
People
,
that
yee
bee
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
Plagues
,
Rev.
18.
4.
Have
no
fellowship
with
the
unfruitfull
works
of
darkenesse
,
but
reprove
them
rather
,
Eph.
5.
11.
Ephraim
is
oppressed
and
broken
in
judgment
;
because
he
willingly
walked
after
the
Commandement
,
Hos
.
5.
11.
Wee
ought
to
obey
God
rather
then
Men
,
Act.
4
19.
and
5.
29.
Jeroboam
made
Priests
of
the
lowest
of
the
People
,
which
were
not
of
the
sonnes
of
Levi
,
and
ordained
a
Feast
in
the
fifteenth
day
of
the
Eigth
Moneth
,
in
the
Month
which
he
had
devised
of
his
●w●e
heart
,
&c.
and
then
the
Levites
left
their
Suburbs
and
their
posessions
,
and
came
to
Iudah
and
Ierusalem
,
for
Ieroboam
and
his
Sonnes
had
cast
them
off
from
executing
the
Priests
Office
unto
the
Lord
;
and
after
them
out
of
all
the
Tribes
of
Israell
,
such
as
set
their
hearts
to
seek
the
Lord
God
of
Israel
,
came
to
Ierusalem
to
Sacrifice
to
the
Lord
God
of
their
Fathers
,
1
King.
12.
31
32
33.
with
2
Chron.
11.
14.
16.
Vpon
these
and
such
like
grounds
of
holy
Scripture
we
are
perswaded
that
such
standing
in
the
Parish
Assemblies
,
as
this
second
Proposition
mentions
,
is
not
lawfull
for
any
to
be
continued
in
.
And
we
hope
,
you
doubt
not
of
the
truth
of
this
second
Proposition
neither
,
though
we
are
afraid
that
many
Christians
,
when
it
comes
to
practice
,
doe
sinfully
pollute
themselves
by
partaking
in
the
Ceremonies
,
and
other
corruptions
in
the
prayers
,
in
the
Doctrine
,
and
in
the
Ministery
remaining
in
sundry
of
those
Assemblies
,
whom
it
will
bee
your
part
whilst
you
live
among
them
faithfully
and
by
all
good
meanes
to
instruct
and
teach
,
and
exhort
,
to
save
themselves
from
the
corruptions
and
pollutions
of
the
times
and
places
wherin
they
live
;
as
well
in
this
particular
of
Church
matters
,
and
Gods
Worship
as
in
other
things
:
Wherein
wee
wish
with
all
our
hearts
that
our selves
when
time
was
,
had
been
more
watchfull
and
faithfull
to
God
and
the
soules
of
his
People
,
then
the
best
of
us
were
:
The
Lord
lay
not
our
Ignorance
to
our
charge
.
The
third
Proposition
may
bee
made
good
sundry
wayes
,
1.
By
precepts
,
wherin
we
are
commanded
to
observe
all
things
whatsoeuer
Christ
hath
commanded
,
Mat.
28.
20.
to
seeke
the
Kingdom
of
God
and
his
Righteousnesse
,
Mat.
6.
33.
to
yeild
our selves
unto
the
Lord
,
and
to
enter
into
his
Sanctuary
,
2
Chr.
30.
8.
And
therefore
we
may
not
please
our selves
to
live
in
the
neglect
of
any
Ordinance
which
he
hath
instituted
and
appointed
.
2.
By
examples
,
for
the
Spouse
of
Christ
will
not
rest
seeking
her
beloved
untill
shee
finde
him
in
the
fullest
manner
,
Cant.
1.
7
,
8.
and
3.
1
,
2.
&c.
and
the
same
minde
was
in
David
;
as
appeares
by
his
heavy
Lamentation
,
when
he
wanted
the
full
fruition
of
Gods
Ordinances
,
and
his
longings
,
and
prayer
to
be
restored
thereto
,
Psal
.
63.
and
Psal
.
42.
and
84.
although
he
enjoyed
Abiathar
the
High
Priest
,
and
the
Ephod
with
him
;
and
likewise
Gad
the
Prophet
,
1
Sam.
23.
6
,
9
,
10.
&c.
1
Sam.
22.
5.
when
good
Ezra
in
his
journey
from
Babilon
to
Ierusalem
,
viewing
the
People
at
the
River
Ahava
found
none
of
the
Sonnes
of
Levi
there
,
afore
he
would
goe
any
further
,
he
sent
unto
Iddo
a
the
place
Ca●iphia
for
Ministers
for
the
House
of
God
,
Ezra
8.
15.
16.
&c.
And
when
being
come
to
Ierusalem
they
found
by
the
law
,
that
it
was
an
Ordinance
of
God
to
dwell
in
Boothes
,
and
keepe
the
Feast
of
Tabernacles
in
the
seventh
Month
,
they
presently
set
upon
the
practice
thereof
,
in
the
appointed
season
;
when
the
like
had
not
beene
done
in
Israel
,
from
the
dayes
o●
Ioshua
the
son
of
Nun
unto
that
day
,
Neh.
8.
14.
&c.
Yea
,
and
our
Lord
Jesus
himselfe
,
though
●ee
had
no
need
of
Sacraments
,
to
be
to
him
any
scale
of
Remission
or
forgivenesse
of
sinnes
,
yet
in
conscience
to
the
Ordinance
of
GOD
,
(
that
he
might
fullfill
all
righteousnesse
,
Mat.
3.
15
▪
)
and
for
our
example
,
did
both
observe
the
Passover
,
and
likewise
was
Baptized
,
and
did
eat
with
his
Disciples
at
his
last
Supper
.
All
which
examples
being
written
for
our
learning
,
doe
shew
us
how
farre
wee
should
bee
from
contenting
our selves
to
live
in
the
Voluntary
want
of
any
Ordinance
and
appointment
of
GOD.
3.
There
is
none
of
the
Ordinances
of
Christ
,
but
they
are
needfull
and
very
profitable
in
the
right
use
of
them
to
the
soules
of
his
Servants
:
And
therefore
they
should
not
be
neglected
.
To
thinke
of
any
of
them
,
as
things
that
may
well
bee
spared
;
and
therefore
to
content
our selves
to
be
without
them
,
is
to
call
in
question
the
wisdome
of
him
that
did
appoint
them
,
and
to
make
our selves
wiser
then
God.
4.
Our
owne
infirmities
and
Spirituall
w●nts
are
such
,
as
that
wee
have
continuall
need
of
all
the
holy
meanes
which
the
Lord
hath
appointed
,
for
supplying
what
is
wanting
in
us
;
for
correcting
what
is
amisse
;
and
for
our
continuance
and
growth
in
grace
.
Hee
is
a
proud
man
,
and
knowes
not
his
own
heart
in
any
measure
,
who
thinkes
he
may
well
be
without
any
spirituall
Institution
and
Ordinance
of
Jesus
Christ
.
Upon
these
and
such
like
ground
,
we
hold
i●
not
lawfull
nor
safe
,
for
any
Christian
that
is
free
,
to
continue
such
standing
in
the
Parish
Assemblies
where
he
cannot
enjoy
all
the
spiritual
and
holy
Ordinances
of
Christ
.
And
hereupon
we
do
exhort
you
lovingly
in
the
Lord
,
to
take
heed
that
this
be
not
the
sinne
of
any
of
you
,
nor
of
any
other
,
whom
your
example
may
embolden
thereunto
:
For
necessity
is
laid
upon
you
,
and
upon
all
Christians
,
by
th●se
and
such
like
grounds
of
the
holy
word
of
the
Lord
;
That
neither
you
,
nor
others
doe
live
in
the
voluntary
want
of
any
holy
Ordinance
of
Christ
Jesus
,
but
either
●et
them
up
,
and
observe
them
in
the
places
where
you
are
;
or
else
(
if
you
bee
free
)
to
remove
for
the
enjoyment
of
them
,
to
some
place
where
they
may
be
had
;
and
it
may
be
of
the
two
,
rather
this
latter
.
For
sometimes
i●
Israel
Sacrifice
to
their
God
in
the
Land
,
they
shall
Sacrifice
the
abomination
of
the
Egyptians
to
the
Lord
:
And
●o
say
they
,
shall
wee
sacrifice
the
abomination
of
the
Egyptians
before
their
eyes
,
and
will
they
not
stone
us
?
It
is
better
therefore
in
such
a
case
to
goe
into
the
Wildernesse
,
and
to
do
it
there
,
Exo.
8.
25.
26
,
27.
Hos
.
2.
14.
Mat.
10.
23.
As
for
that
opinion
that
may
be
in
the
minds
of
some
,
that
if
any
Ordinance
of
Goa
be
wanting
,
it
is
the
sinne
of
them
that
are
in
Authority
,
and
they
must
answer
for
it
?
But
the
people
of
God
may
without
sinne
,
live
in
the
want
of
such
Ordinances
as
Superiors
provide
not
for
them
.
The
Answer
hereuntois
,
that
indeed
the
Ordinances
of
God
may
more
peaceably
and
quietly
bee
observed
where
the
Commandement
and
countenance
of
Magistrates
is
afforded
;
for
then
is
fullfilled
the
saying
that
is
written
,
Kings
shall
bee
thy
nursing
Fathers
,
and
Queens
thy
nursing
Mothers
,
Esa
.
49.
23.
and
doubtlesse
it
is
a
great
blessing
,
when
God
(
that
hath
the
hearts
of
Kings
and
Princes
in
his
hands
,
Prov.
21.
1.
)
doth
incline
them
to
favour
,
and
further
the
service
of
the
House
of
GOD
,
as
somtimes
he
doth
,
even
when
themselves
are
Alients
and
Strangers
.
Cyrus
,
Darius
,
and
Artaxerxes
,
gave
great
countenance
and
incouragement
to
the
Jewes
to
build
the
House
of
God
,
that
they
might
offer
sacrifices
of
sweet
savour
to
the
God
of
Heaven
,
and
pray
for
the
life
of
the
King
and
of
his
Sonnes
,
Ezra
6.
8
9
,
10.
I●
which
case
good
Ezra
blesseth
the
Lord
,
that
had
put
such
a
thing
into
the
Kings
heart
,
to
beautifie
the
House
of
the
God
of
Heaven
,
Ezra
7.
27.
And
therefore
Kings
and
all
in
Authority
,
should
be
prayed
for
,
that
we
may
lead
a
godly
and
peaceable
life
,
in
Godlinesse
and
honesty
,
1
Tim.
2.
1
,
2.
Neverthelesse
,
the
things
that
are
ordained
and
commanded
of
GOD
,
the
observing
of
them
in
a
peaceable
way
(
yeilding
out
reverence
to
all
that
are
in
Authority
,
and
praying
for
them
)
this
observing
of
the
Ordinances
of
God
cannot
be
unlawfull
,
for
lack
of
the
Commandement
of
Man
,
as
appeares
by
the
doctrine
and
pract●ce
of
the
Apostles
,
Act.
4.
19.
&
5.
29.
and
the
approved
practise
of
Believers
in
their
times
,
if
they
had
neglected
the
Ordinances
of
God
and
namely
Church
Ordinances
,
till
they
had
had
the
commandement
of
Magistrate
therein
,
such
neglect
would
have
beene
their
grievous
sinne
,
and
for
ought
we
know
they
might
have
lived
and
died
without
them
,
the
Magistrates
at
that
time
be●ng
all
either
Heathens
or
Jewes
,
yet
enemies
;
and
if
Church
Communion
and
the
exercise
of
such
Ordinances
,
as
Christ
hath
appointed
for
his
Churches
,
was
lawfull
,
and
needfull
,
and
profitable
,
when
Magistrates
were
enemies
to
the
Gospell
;
and
bee
not
so
when
Magistrates
doe
professe
the
Gospell
,
we
doe
not
see
but
Christians
may
sometimes
be
losers
by
having
Christian
Magistrates
,
and
in
worse
condition
,
then
if
they
had
none
but
professed
E●emies
.
Besides
this
,
if
▪
Superiors
should
neglect
to
provide
bodily
sustenance
for
them
that
are
under
their
charge
;
we
doe
not
thinke
that
any
Mans
Conscience
would
be
so
scrupulous
,
but
hee
would
thinke
it
lawfull
b●y
all
good
meanes
to
provide
for
himself
in
such
case
,
rather
then
to
sit
▪
still
and
say
,
if
I
perish
for
hunger
,
it
is
the
sinne
of
them
that
have
Authority
over
mee
,
and
they
must
answer
for
It
:
Neither
can
we
tell
how
the
Conscience
of
any
Christian
can
excuse
himself
,
if
he
thinks
no●
the
Ordinances
of
Christ
,
as
necessary
for
the
good
of
his
soule
,
as
food
is
necessary
for
his
temporall
life
;
or
doe
not
willingly
in
this
spirituall
hunger
break
through
stone
Walls
as
the
Proverbe
i●
,
and
runne
from
Sea
to
Sea
to
seeke
God
in
his
owne
way
,
rather
then
to
perish
without
spirituall
food
,
because
others
provide
not
for
him
.
And
this
is
our
Answer
to
this
eleventh
Quere
,
concerning
your
standing
in
the
Parish
Assemblies
:
which
Answer
of
ours
,
and
the
exhortation
therein
,
as
we
pray
the
Father
of
mercies
to
make
effectuall
by
his
blessing
for
those
good
ends
,
which
wee
intend
therein
,
so
wee
cannot
in
the
same
,
but
reflect
upon
our selves
and
our
owne
wayes
in
times
past
;
as
seeing
not
a
little
cause
to
judge
our selves
before
the
Lord
,
as
long
as
wee
live
,
for
our
sinfull
ignorance
and
negligence
,
when
wee
were
in
England
,
●o
observe
and
walke
according
to
those
Rules
of
the
Word
,
which
now
upon
occasion
given
by
this
Qu.
wee
doe
commend
to
your selves
and
other
Christians
.
The
Lord
in
mercy
pardon
our
offences
,
and
direct
your selves
and
his
servants
in
●ur
deare
Native
Countrey
,
both
in
remaining
and
removing
to
doe
that
which
is
pleasing
in
his
sight
.
Whereas
this
Qu.
in
the
first
clause
and
last
but
one
compared
together
speakes
of
Believers
out
of
the
Kingdome
of
GOD
,
and
possibility
of
salvation
,
we
conceive
it
is
a
contradiction
,
for
those
that
are
true
Believers
,
cannot
be
out
of
possibility
of
salva●on
,
but
possibly
may
,
yea
most
undoubtedly
shall
bee
saved
,
Joh.
3.
16.
and
5.
24.
the
contrary
whereof
is
to
overthrow
all
the
promises
of
the
Gospell
,
and
with
the
Papists
and
Arminians
to
establish
falling
from
grace
.
2.
For
that
saying
,
Extra
Ecclesiam
non
est
salus
,
wee
conceive
it
cannot
be
universally
true
,
if
it
be
meant
of
the
visible
Church
,
which
in
the
New-Testament
is
a
particular
Congregation
;
but
onely
being
taken
for
the
Church
invisible
,
or
the
Vniversall
Church
,
which
is
the
whole
company
of
the
elect
in
Heaven
,
in
Earth
,
and
not
yet
borne
,
Ioh.
10.
16.
and
17.
20.
out
of
which
elected
Company
there
is
not
one
that
shall
be
saved
,
nor
any
of
the
elect
neither
,
but
in
the
way
of
Regeneration
,
Ioh
3.
3.
but
as
for
the
Visible
,
we
believe
the
old
saying
is
true
,
there
are
many
Wolves
within
,
and
many
Sheepe
without
,
Joh.
10.
16.
and
therefore
it
cannot
be
universally
true
,
that
out
of
the
Visible
Church
there
is
no
salvation
:
Inasmuch
as
all
Christs
Sheepe
shall
be
saved
,
Ioh.
10.
28.
of
whom
yet
notwithstanding
there
are
some
not
joyned
to
the
Visible
Church
:
If
the
Thiefe
that
repented
on
the
Crosse
was
a
Gentile
,
as
it
was
possible
he
was
;
then
hee
was
uncircumcised
,
and
then
it
will
trouble
a
Man
to
tell
of
what
Visible
Church
he
was
:
and
yet
there
is
no
doubt
but
he
was
saved
.
The
like
may
be
said
of
Iob
and
of
his
friends
,
of
whose
salvation
we
make
no
question
,
and
yet
it
is
a
great
question
whether
they
were
of
any
Visible
Church
or
no
,
inasmuch
as
the
Visible
Church
in
those
times
seemed
to
be
appropriated
to
the
House
and
posterity
of
Abraham
,
Isaac
,
and
Iacob
,
of
which
line
&
race
it
cannot
easily
be
proved
that
all
these
men
did
come
,
nor
that
they
joined
themselves
in
Visible
fellowship
with
that
Church
.
The
Centurion
,
Mat.
8.
10.
and
the
Woman
of
Canaan
,
Mat.
15.
were
both
of
them
believers
and
saved
,
and
yet
it
doth
not
appeare
that
they
were
members
of
the
Visible
Church
of
the
Iews
,
which
was
the
only
visible
Church
of
God
in
those
times
.
Men
of
yeares
ought
to
be
believers
,
and
so
in
the
state
of
Salvation
afore
they
be
joyned
to
the
Visible
Church
,
and
therefore
there
may
be
salvation
out
of
that
Church
:
For
it
is
possible
that
such
an
one
as
being
a
Believer
is
fit
to
bee
joyned
to
the
Church
m●y
di●
and
depart
this
life
afore
hee
can
bee
joyned
,
as
that
good
Emperour
Valenti●ian
2.
died
before
hee
could
bee
baptize●
.
And
for
your selves
if
you
should
thinke
that
Baptisme
makes
men
members
of
the
Visible
Church
;
as
is
intimated
in
your
fourth
Question
:
you
may
not
then
deny
but
there
may
be
salvation
out
of
the
visible
Church
:
unlesse
you
will
say
that
there
is
no
salvation
without
Baptisme
,
which
we
believe
is
farre
from
you
to
imagine
.
3.
We
doe
hold
that
so
;
oft
and
so
long
as
a
believer
doth
not
joyne
himselfe
as
a
Member
to
some
particular
Congregation
or
other
,
so
oft
and
so
long
:
he
is
without
the
Church
in
the
Apostles
sence
,
1
Cor.
5.
for
the
Church
in
the
Apostles
sence
,
is
a
particular
Congregation
;
for
he
writeth
to
,
and
of
the
Church
at
Corinth
,
which
Church
was
a
particular
Congregation
,
1
Cor.
5
,
4
,
&
14.
23.
&
11.
17.
20.
and
having
power
of
judgeing
her
own
Members
(
as
all
visible
Churches
have
)
yet
had
no
power
of
Judgeing
any
,
but
such
as
were
within
that
particular
Congregation
,
as
all
them
they
had
power
to
judge
,
whether
they
were
believers
in
Christ
or
no.
Mr.
B●i●●
(
as
we
said
before
)
is
very
large
and
cleare
in
proving
this
Position
,
that
the
Churches
instituted
by
Christ
and
the
Apostles
,
were
only
such
as
might
meet
in
one
Congregation
ordinarily
,
and
answers
many
objections
to
the
contrary
,
Di●ces
.
tryal
.
Q.
1.
4.
For
the
Question
it selfe
,
we
hold
that
every
believer
(
if
possibly
he
can
)
is
alwayes
bound
to
joyne
himselfe
as
a
Member
to
some
particular
Congregation
or
other
;
and
yet
not
because
,
else
he
is
a
Heathen
and
Publican
,
or
out
of
possibilitie
of
salvation
,
as
this
Question
suggests
,
but
upon
other
grounds
.
1.
Because
of
the
Commandment
of
God
,
Cant.
1.
8.
Math.
6.
10.
33.
2.
Because
willingly
not
to
doe
this
is
a
secret
disparagement
to
the
wisdome
of
God
that
hath
ordained
▪
Churches
with
giving
power
and
privilegdes
therunto
Mat.
18.
17.
1
Cor.
5.
4.
and
promises
of
his
gracions
presence
to
be
with
them
and
amongst
them
,
Mat.
18.
20.
Rev.
2.
1.
Exod.
20.
24.
Now
to
what
end
were
all
these
,
if
believers
should
live
and
no●
joyne
themselves
to
some
Church
?
These
priviledges
and
promises
would
in
such
case
be
all
in
vain
,
and
the
mercy
of
God
offered
therin
,
unthankfully
neglected
.
Thirdly
,
voluntarily
abstaining
from
joyning
to
the
Church
is
noted
and
condemned
as
a
sinne
,
Heb.
10.
25.
and
a
signe
of
fearefull
unbelievers
,
Act.
5.
13.
of
the
rest
durst
no
man
joyne
unto
them
.
Fourthly
,
good
men
in
Scripture
have
been
forward
in
practise
this
way
,
Isay
2.
2
,
3.
Zach.
8.
23.
Act.
2.
41
,
42.
and
9.
26.
and
have
mourned
with
much
bitternesse
when
they
have
been
deprived
of
Liberty
so
to
doe
,
Isay
56.
3.
and
Ps
.
42.
and
63.
and
84.
Fiftly
,
this
joyning
is
a
part
of
that
Order
,
and
orderly
walking
which
is
required
of
believers
,
Col.
2.
5.
1
Cor.
14.
40.
Sixtly
,
If
Believers
doe
neglect
this
joyning
,
it
is
not
onely
a
wrong
to
themselves
,
but
also
a
great
unkindnesse
to
God
:
for
if
one
believer
may
doe
this
,
why
not
another
,
and
if
two
why
not
three
,
foure
&c.
and
▪
if
all
believers
should
doe
thus
,
God
should
have
no
visible
Churches
upon
Earth
,
unles
he
will
acknowledge
the
Assemblies
to
be
of
unbelievers
Churches
:
foras
stones
in
the
Mountains
are
not
an
house
untill
they
be
joyned
together
,
though
they
be
digged
up
out
of
the
Quarry
,
and
squared
&
hewn
,
and
hereby
are
made
fit
to
be
joyned
together
,
and
so
to
become
an
house
:
so
believers
are
not
a
Church
till
they
be
joyned
in
holy
Covenant
in
some
Congregation
,
though
the
worke
,
of
Grace
and
Faith
in
their
soules
have
made
them
fit
,
and
meete
to
be
a
Church
of
God
,
which
is
the
House
of
the
living
God
:
or
as
the
humane
soule
and
body
are
not
a
man
unlesse
they
be
united
;
so
Christian
or
believers
are
not
a
visible
Church
without
visible
union
into
some
particular
.
Congregation
.
Mr.
Perkins
having
said
that
forth
of
the
militant
Church
:
there
are
no
meanes
of
salvation
,
no
preaching
of
Gods
word
,
no
invocation
of
Gods
Name
,
no
Sacraments
,
and
therefore
no
Salvation
;
concludes
with
these
words
;
For
this
cause
every
man
must
be
admonished
evermore
to
joyn
himselfe
to
some
particular
Church
,
being
a
sound
Member
of
the
Catholick
Church
,
Expos
.
of
Creed
in
the
Article
of
the
Church
;
and
Doctor
Ames
gives
6.
Reasons
,
why
every
Christian
should
ioyne
himselfe
to
some
particular
Church
or
other
Cas
.
Cons●
.
L.
4.
c.
24.
Q.
1.
and
in
another
place
he
hath
these
words
.
Illi
igitur
qui
▪
occasion●●
habent
adjungendi
sese
Ecclesiae
,
&
●am
negligunt
,
gravissimè
peccant
,
non
tantum
in
Deum
ratione
Institutionis
,
sed
etiam
in
suas
proprias
animas
ratione
benedictionis
adjunctae
,
etsi
obstinatè
persistant
in
ipsa
incu●ia
,
quicquid
alias
profitentur
,
vix
possunt
haberi
pro
fidelibus
Regnum
Dei
verè
quaerentibus
.
Medul
.
Theol.
l.
1.
c.
32.
Sect.
28.
First
,
whereas
this
13th
.
Question
speakes
of
private
and
illiterate
persons
into
a
Church
Body
combined
,
wee
looke
at
this
as
an
incongruous
expression
,
if
not
a
contradiction
.
For
a
company
so
combined
as
to
make
a
Church
,
are
not
fitly
called
private
,
(
though
they
be
illiterate
in
respect
of
humane
learning
)
in
as
much
as
a
Church
or
a
Church-body
,
especially
in
times
and
places
of
peace
and
liberty
,
is
a
publike
Congregation
and
society
:
and
the
acts
of
Communion
which
they
have
among
themselves
(
such
as
is
the
election
and
deposing
of
Ministers
,
whereof
the
Question
makes
mention
)
are
not
private
acts
but
publike
or
people-like
.
Neither
are
literate
or
learned
men
therefore
publike
,
because
they
are
indued
with
humane
learning
,
unlesse
withall
they
be
called
to
publike
office
or
imployment
in
Church
or
Common-wealth
:
and
therefore
if
illiterate
be
an
exegesis
of
private
,
we
conceive
that
exegesis
is
not
good
.
Secondly
,
whereas
this
Question
asketh
Whether
it
be
lawfull
and
convenient
that
such
a
company
should
themselvs
ordinarily
examine
elect
,
ordain
and
depose
their
owne
Ministers
?
if
ordinarily
be
as
much
as
frequently
,
we
answer
three
things
.
First
,
that
if
one
Church
doe
frequently
come
to
such
actions
,
that
is
,
to
take
in
and
put
out
the
same
men
,
this
is
not
without
suspition
of
much
levity
and
rashnesse
in
the
people
,
or
unfaithfulnesse
or
unworthy
walking
in
the
Ministers
,
or
both
;
and
therefore
ordinar●ly
,
that
is
,
frequent
taking
in
and
putting
out
againe
in
this
manner
,
is
as
much
as
may
be
to
be
avoided
.
Secondly
,
when
such
things
doe
often
and
frequently
fall
out
,
it
is
doubtlesse
a
Judgement
of
God
upon
such
a
people
to
have
so
many
changes
in
their
Ministers
;
as
was
that
of
which
it
was
said
,
three
shepheards
have
I
cut
off
in
one
moneth
,
Zach.
11.
8.
that
People
should
be
so
oft
as
sheep
having
no
Shepheard
;
for
the
transgression
of
a
land
many
are
the
Princes
thereof
,
Pro.
28.
2.
So
in
like
sort
for
the
transgressions
of
a
Church
many
are
the
Ministers
thereof
;
we
meane
,
when
they
have
many
Ministers
,
by
the
comming
in
and
going
out
of
the
same
men
,
or
the
removing
of
some
and
the
taking
in
of
others
in
their
roome
:
for
otherwise
,
it
is
a
blessing
of
God
,
when
a
Church
is
furnished
with
variety
of
Ministers
at
the
same
time
,
Acts
13.
1.
&
21.
18.
Phil.
1.
1.
Thirdly
,
yet
this
word
(
ordinarily
)
doth
seeme
to
imply
,
that
in
your
judgement
sometimes
this
may
be
lawfull
and
convenient
to
be
done
;
Now
upon
the
same
ground
on
which
it
may
be
done
sometimes
,
upon
the
same
it
may
be
done
at
other
times
,
if
there
be
just
occasion
.
Thirdly
,
for
the
assistance
of
the
Ministers
of
other
Churches
,
of
which
this
Question
maketh
mention
,
if
this
be
onely
by
way
of
counsell
or
advice
,
we
know
nothing
unlawfull
or
inconvenient
in
such
assistance
,
because
Churches
are
as
Sisters
one
to
another
,
Cant.
8.
8.
And
therefore
it
is
our
practice
in
ordination
of
Ministers
,
as
also
in
removall
of
them
,
to
have
such
assistance
.
But
for
authority
and
power
,
we
know
none
that
Ministers
have
properly
so
called
in
any
Congregation
or
Church
,
save
that
one
,
over
which
the
Holy
Ghost
hath
made
them
overseers
:
and
therefore
we
thinke
it
not
lawfull
nor
convenient
,
when
a
Church
is
to
ordaine
Officers
,
to
call
in
such
assistance
(
viz.
by
way
of
authority
or
power
)
of
the
Ministers
of
other
Churches
.
Fourthly
,
we
judge
it
lawfull
and
convenient
that
every
Church
of
Christ
(
what
ever
their
humane
learning
be
,
whether
much
or
lesse
)
should
elect
and
choose
their
Ministers
:
God
doth
not
(
for
ought
we
know
)
give
this
power
of
calling
their
owne
Ministers
unto
such
Churches
as
have
many
learned
men
in
them
,
and
deny
it
unto
others
;
but
gives
it
indifferently
to
every
Church
,
as
they
are
a
Church
,
and
so
to
one
Church
as
much
as
to
another
.
If
we
thought
you
doubted
whether
the
power
of
calling
Ministers
were
given
by
Christ
unto
the
Church
,
we
might
here
alledge
many
Reasons
for
it
;
but
this
being
the
constant
judgement
of
the
eminent
Lights
of
this
age
,
and
the
former
who
have
been
studious
of
Reformation
,
wee
must
hope
(
till
we
hear
to
the
contrary
)
that
your selves
do
not
differ
from
them
in
this
point
.
As
for
us
,
those
grounds
and
reasons
from
the
holy
Scripture
which
are
alledged
by
1
Calvin
,
2
Zanchius
,
3
Mr
Cartwright
,
4
Dr
Ames
,
and
(
5
)
others
doe
satisfie
us
in
this
particular
.
(
1
)
Institut
4.
3.
14.
15.
(
2
)
De
redemp
.
in
4.
praecep
.
p.
1015.
1016.
&c.
who
alledgeth
Bucer
and
Musculus
.
(
3
)
1.
Reply
p.
44.
&c.
(
4
)
M●dul
.
Theol.
l.
1.
c.
21.
Sect.
30
&
cas
.
consc
.
lib.
4.
c.
25.
Q.
5.
(
5
)
Demonist
.
of
disc
.
c.
4.
Fifthly
as
for
that
objection
which
seemes
to
be
implyed
in
the
word
illiterate
,
that
it
should
not
be
lawfull
or
convenient
for
a
body
to
choose
their
owne
Ministers
,
because
they
are
illiterate
,
or
want
men
of
humane
learning
among
them
,
wee
further
answere
thereto
;
first
,
that
among
us
when
a
company
are
to
be
combined
into
a
Church-body
,
(
as
you
speake
)
there
is
usually
one
or
other
among
them
who
doe
not
want
all
humane
learning
but
have
been
trained
up
in
Universities
and
usually
have
been
Ministers
and
Preachers
of
the
Word
in
our
native
Countrey
,
and
approved
by
the
godly
there
;
and
are
here
by
the
company
that
doe
so
combine
intended
to
be
chosen
afterwards
for
Pastors
or
Teachers
:
and
accordingly
,
after
the
Church
is
gathered
,
are
in
due
time
elected
and
ordained
into
their
places
.
Secondly
,
but
yet
if
there
were
none
such
among
them
at
their
first
combining
and
uniting
,
we
doe
not
see
how
this
could
hinder
them
of
liberty
to
choose
Ministers
to
themselves
afterward
,
when
God
shall
send
any
to
them
that
may
be
fit
for
the
worke
;
because
this
is
a
liberty
that
Christ
hath
purchased
for
them
by
his
precious
bloud
,
and
they
that
are
fit
matter
to
bee
combined
into
a
Church-body
,
are
not
so
illiterate
but
they
have
learned
the
Doctrine
of
the
holy
Scripture
in
the
fundamentall
points
thereof
;
they
have
learned
to
know
the
Lord
and
their
owne
hearts
,
they
have
learned
Christ
,
the
need
they
have
of
him
,
and
of
all
the
meanes
of
enjoying
him
,
the
worth
that
is
in
him
,
and
the
happinesse
laid
up
for
them
in
him
:
and
therefore
they
may
not
be
reproached
as
illiterate
or
unworthy
to
choose
their
owne
Ministers
:
nay
,
they
have
the
best
learning
,
without
which
all
other
learning
is
but
madnesse
and
folly
,
and
science
falsly
so
called
,
1
Tim.
6.
20.
and
indeed
of
none
account
with
God
,
nor
available
for
direction
and
guidance
in
the
affaires
of
the
house
of
God
,
such
as
is
this
election
of
Ministers
,
nor
for
the
salvation
of
the
soule
in
another
world
,
1
Cor.
1.
19.
20.
&
2.
14
▪
Job
32.
8.
9.
though
it
may
be
,
and
is
very
usefull
therewith
.
Thirdly
,
you
know
and
(
we
doubt
not
)
doe
abhorre
as
much
as
wee
the
spirit
of
those
men
that
are
proud
of
their
owne
learning
,
and
vilified
Believers
in
Christ
for
want
thereof
,
saying
,
Doe
any
of
the
Rulers
,
or
of
the
Pharisees
believe
in
him
?
but
this
people
which
know
not
the
Law
are
cursed
,
John
7.
47.
48.
49.
First
,
a
company
of
fourty
persons
,
or
twenty
,
or
lesse
,
is
not
such
a
small
company
,
but
they
may
be
a
Church
properly
and
truely
so
called
,
if
there
be
nothing
against
them
but
this
,
that
such
a
number
may
seeme
not
sufficient
:
We
do
not
finde
that
God
doth
any
where
say
,
they
must
be
above
fourty
,
or
else
they
cannot
be
a
Church
;
and
therefore
no
mortall
man
can
justly
say
it
:
Nay
,
rather
that
speech
of
Christ
,
of
two
or
three
gathered
together
in
his
name
,
Matth.
18.
20.
doth
plainly
imply
that
if
there
be
a
greater
number
then
two
or
three
,
whom
they
being
not
satisfied
in
the
answere
of
an
offendor
may
appeale
unto
,
and
in
so
doing
tell
the
Church
,
such
a
small
number
may
be
a
Church
,
and
may
have
the
blessing
of
his
presence
to
be
among
them
.
Besides
,
the
time
hath
been
,
in
the
dayes
of
Adam
and
Noah
,
when
there
was
not
fourty
persons
in
the
world
,
and
yet
Adams
family
in
his
time
,
and
Noah●
in
his
,
was
in
those
dayes
a
Church
,
if
there
was
any
Church
on
earth
.
And
if
Christ
and
his
twelve
Disciples
were
the
first
Christian
Church
,
it
is
too
much
for
any
man
to
say
,
that
twenty
or
fourty
is
such
a
small
company
that
they
cannot
be
a
Church
.
Secondly
,
for
the
matter
of
Government
,
there
is
a
difference
between
ability
and
right
:
In
respect
of
the
former
,
in
as
much
as
some
cases
are
more
difficult
then
others
,
and
some
Churches
of
lesse
spirituall
abilities
then
others
,
and
God
doth
not
afford
assistance
and
direction
at
some
times
so
much
as
at
others
;
therefore
in
such
cases
it
is
requisite
that
Churches
should
seeke
for
light
,
and
counsell
,
and
advice
,
from
other
Churches
:
as
the
Church
at
Antioch
did
send
unto
the
Church
at
Ierusalem
in
a
Question
,
which
could
not
bee
determined
among
themselves
,
Act.
15.
2.
But
this
is
not
because
they
have
no
right
,
but
when
they
are
not
able
.
Thirdly
,
as
for
right
let
it
be
considered
how
the
Church
at
Antioch
did
long
endevour
to
have
ended
that
matter
amongst
themselves
,
before
they
determined
to
send
to
Ierusalem
,
vers
.
2.
which
shewes
that
they
had
power
or
right
to
have
transacted
that
businesse
among
themselves
,
if
ability
had
served
;
or
otherwise
,
that
endevour
had
been
sinfull
,
as
being
a
presuming
to
doe
that
,
whereunto
they
had
no
right
.
We
conceive
then
that
every
Church
,
properly
so
called
,
though
they
be
not
above
fourty
,
or
twenty
persons
,
or
ten
,
or
the
least
number
that
you
mention
,
have
right
and
power
from
Christ
to
transact
all
their
owne
Ecclesiasticall
businesses
among
themselves
,
if
so
be
they
be
able
,
and
carry
matters
justly
,
and
according
to
the
Rules
of
the
Word
.
The
power
of
the
Keyes
,
Matth.
16.
19.
among
other
things
noteth
Ministeriall
or
delegated
power
of
Government
;
and
this
power
is
committed
by
Christ
unto
the
Church
,
as
may
appeare
,
if
wee
consider
,
first
,
to
whom
Christ
directed
his
Speech
in
that
place
of
Scripture
;
not
to
Peter
alone
,
but
to
all
the
Disciples
also
,
for
to
them
all
the
Question
was
propounded
by
Christ
,
vers
.
15.
And
●eter
answered
in
all
their
names
.
Secondly
,
that
he
and
they
were
not
then
looked
upon
as
Apostles
,
or
generall
officers
of
all
Churches
(
for
that
Commission
was
not
yet
given
them
)
but
as
Disciples
and
Beleevers
,
believing
with
the
heart
,
and
confessing
with
the
mouth
Jesus
Christ
,
the
rocke
upon
whom
the
Church
is
built
;
wherein
as
they
did
represent
all
Believers
,
so
in
Peter
and
the
rest
,
the
Keyes
are
committed
to
all
Believers
that
shall
joine
together
in
the
same
confession
,
according
to
the
order
and
ordinance
of
Christ
.
And
therefore
afterward
this
power
of
Government
is
expresly
given
to
the
Church
,
Matth.
18.
17.
according
hereunto
in
that
description
of
the
visible
Church
,
as
it
is
instituted
by
Christ
in
the
new
Testament
,
Rev.
4.
The
members
of
the
Church
are
seene
by
John
in
a
vision
sitting
on
thrones
,
cloathed
with
white
rayment
,
having
on
their
heads
Crownes
of
Gold
,
vers
.
14.
Now
Thrones
and
Crownes
are
ensignes
of
authority
and
power
,
to
note
unto
us
that
authority
and
governing
power
,
which
is
committed
by
Christ
unto
the
Church
.
Doctor
Fulke
hath
this
saying
;
The
Keyes
of
the
Kingdome
of
Heaven
(
whatsoever
they
are
)
be
committed
to
the
whole
Church
,
and
not
to
one
person
onely
,
as
Cyprian
,
Augustine
,
Chrysostome
,
Jerome
,
and
all
the
ancient
Doctors
(
agreeably
to
the
Scriptures
)
doe
confesse
,
against
the
Popes
pardons
chap.
3.
P.
381.
And
elsewhere
he
saith
;
The
authority
of
Excommunication
pertaineth
to
the
whole
Church
,
although
the
judgement
and
execution
thereof
is
to
be
referred
to
the
Governours
of
the
Church
;
which
exercise
that
authority
,
as
in
the
name
of
Christ
,
so
in
the
name
of
the
who●e
Church
whereof
they
are
appointed
Governours
,
to
avoid
confusion
:
against
the
Rhemists
on
1
Cor.
5.
Sect.
3.
And
Doctor
Whitaker
hath
these
words
:
Hoc
est
quod
nos
dicimus
Petrum
gessisse
personam
omnium
Apostolorum
;
quare
hanc
promissionem
non
uni
Petro
,
sed
toti
Ecclesiae
factam
esse
,
&
totam
Ecclesiam
in
illo
claves
accepisse
.
De
pontif
.
Roman
.
Q.
2.
c.
4.
Sect.
17.
And
in
that
Booke
hee
is
pregnant
and
plaine
in
this
,
that
by
the
Keyes
is
meant
all
Ecclesiasticall
power
and
Jurisdiction
,
and
that
these
Keyes
are
given
in
Peter
to
the
whole
Church
:
The
same
is
also
taught
by
Master
Parker
Polit.
Eccles
.
l.
3.
c.
1.
2.
3.
4.
5
,
6.
where
he
proves
by
many
Arguments
,
that
every
visible
Church
(
which
hee
acknowledgeth
to
be
no
other
but
a
particular
congregation
)
hath
the
power
of
all
Ecclesiasticall
Government
and
Jurisdiction
commited
to
it
by
Christ
Jesus
;
and
answereth
many
Objections
to
the
contrary
:
And
page
2
of
that
third
Book
,
making
mention
of
foure
Opinions
concerning
those
words
of
the
Keyes
,
and
power
of
binding
and
loosing
Matth.
16.
19.
the
first
of
them
that
understand
the
Pope
onely
to
be
meant
thereby
as
Peters
successour
:
the
second
of
them
that
understand
it
of
the
Diocesan
Bishop
:
The
third
of
them
that
understand
those
words
as
meant
of
the
Ministers
but
the
Ministers
alone
:
The
fourth
of
them
that
understand
Peter
to
represent
the
Church
in
that
place
,
and
therefore
that
that
promise
is
made
unto
the
Church
:
Of
these
he
refuseth
the
three
first
as
unsound
,
and
maintaines
the
fourth
as
onely
agreeing
to
the
truth
.
And
Master
Baine
saith
,
Every
Church
by
Christs
institution
hath
power
of
Government
,
Dioces
.
Tryall
Quest
.
1.
p.
8.
And
hee
tells
us
page
11.
what
hee
meant
by
Church
:
The
word
Church
(
saith
he
)
wee
understand
here
not
figuratively
tataken
Metonymically
for
the
place
,
Syn●cdochecally
for
Ministers
administring
ordinances
;
but
properly
,
for
a
body
politicke
standing
of
People
to
be
taught
and
governed
,
and
of
Teachers
and
Governours
:
So
that
in
his
judgement
every
Church
(
properly
so
called
)
hath
power
of
Government
within
it selfe
:
and
by
these
words
of
his
it
may
also
be
concluded
,
that
all
power
of
Government
is
not
in
the
Elders
alone
for
the
power
of
Government
by
Church
institution
is
in
every
Church
properly
so
called
;
But
Ministers
are
not
a
Church
in
propriety
of
speech
,
but
onely
figuratively
by
a
synecdoche
;
And
therefore
all
power
of
Government
is
not
in
the
Ministers
alone
,
but
a
Church
properly
so
called
is
the
Body
politique
,
consisting
of
people
and
Ministers
:
But
of
this
more
may
bee
said
in
the
next
Question
.
Fourthly
,
for
the
matters
of
Independency
,
whereof
this
Question
also
makes
mention
:
We
doe
confesse
the
Church
is
not
so
independent
but
that
it
ought
to
dep●nd
on
Christ
both
for
direction
from
the
rules
of
his
holy
Word
,
Ioh.
10.
27.
Act.
3.
23.
and
for
the
assistance
of
his
holy
Spirit
,
to
discerne
those
rules
,
and
to
walke
according
to
them
when
they
shall
be
discerned
,
Ioh.
●5
.
5.
and
16.
13.
but
for
dependency
upon
men
,
or
other
Churches
,
or
other
subordination
unto
them
in
regard
of
Church
Government
or
power
,
Wee
know
not
of
any
such
appointed
by
Christ
in
his
Word
.
Our
Saviours
words
are
plaine
,
If
a
man
heare
not
the
Chu●ch
,
let
him
beto
thee
as
an
Heathen
or
Publican
.
And
his
promise
unto
his
Church
is
plaine
also
,
that
whatsoever
they
shall
binde
on
earth
,
shall
be
bound
in
Heaven
,
&c.
Mat.
18.
17.
&c.
And
the
Apostle
bids
the
Church
deliver
the
impenitent
sinner
unto
Satan
,
1
Cor.
5.
4.
5
,
6.
Now
when
the
man
upon
the
Churches
censure
comes
to
be
in
case
as
an
Heathen
or
Publican
,
yea
becomes
bound
in
Heaven
as
well
as
bound
in
earth
,
and
also
delivered
unto
Satan
,
this
seems
to
us
to
be
such
a
firme
ratification
of
the
Churches
censure
,
as
leaves
no
roome
for
any
other
Ecclesiasticall
power
on
earth
to
reverse
or
disanull
the
same
,
and
so
takes
away
that
kinde
of
dependency
and
subordination
of
Churches
.
Nos
plane
dicimus
●cclesias
initiò
regi
solitas
esse
à
suis
pastoribus
,
sic
quidem
ut
nullis
essent
externis
,
aut
Ecclesi●s
,
aut
Episcopis
subditae
,
non
Colossensis
,
Ephaesi●ae
,
non
Philippensis
,
Thessaloniensi
,
non
h●
Romanae
,
non
Romanae
cuiquam
,
se●
paris
omnes
inter
se
juris
essent
,
id
est
,
sui
omnes
juris
et
mancipij
Whitak
de
Pontif.
Roman
.
Question
1.
Chapter
1.
Section
3.
That
is
in
summe
.
The
Churches
were
not
dependent
and
subordinate
to
others
,
but
all
of
them
absolutely
free
,
and
independent
.
Wee
affirme
saith
Master
Baine
,
that
all
Churches
were
singular
Congregations
equall
in
dependent
each
of
other
in
regard
of
subjection
,
Diocesse
tryall
.
Q
1.
pag.
13.
The
twentieth
Chapter
of
Mr.
Parker
his
third
Booke
of
Eccles
.
Politie
,
hath
this
Title
De
summitate
Ecclesiae
particularis
.
And
the
Title
of
the
21.
is
,
De
paritate
Ecclesiarum
,
where
he
openeth
and
explaineth
,
and
by
many
Arguments
and
Testimonies
confirmeth
what
we
hold
of
the
independency
and
paritie
of
Churches
,
to
which
learned
discourse
of
his
,
we
referre
you
for
further
satisfaction
in
this
point
.
Wee
doe
believe
that
Christ
hath
ordained
that
there
should
be
a
Presbytery
or
Eldership
,
1
Tim.
4.
14.
And
that
in
every
Church
,
●it
.
1
5.
Acts
14.
23.
1
Cor.
12.
28.
whose
worke
is
to
teach
and
rule
the
Church
by
the
Word
and
lawes
of
Christ
,
1
Tim.
5.
●7
and
unto
whom
so
teaching
and
ruling
all
the
people
ought
to
be
obedient
and
submit
themselves
,
Heb.
13.
17.
And
therefore
a
Government
meerly
Popular
or
Democraticall
(
which
Divines
and
Orthodox
Writers
doe
so
much
condemne
in
Morillius
,
and
such
like
)
is
farre
from
the
practice
of
these
Churches
,
and
we
believe
farre
from
the
minde
of
Christ
.
Secondly
,
neverthelesse
a
Government
meerely
Aristocratical
,
wherein
the
Church
government
is
so
in
the
hands
of
some
Elders
,
as
that
the
rest
of
the
body
are
wholly
excluded
from
entermedling
by
way
of
power
therein
,
such
a
government
we
conceive
also
to
be
without
Warrant
of
the
Word
,
and
likewise
to
be
injurious
to
the
people
,
as
infringing
that
liberty
which
Christ
hath
given
to
them
in
choosing
their
owne
Officers
,
in
admitting
of
Members
,
and
censuring
of
offendors
,
even
Ministers
themselves
when
they
be
such
;
as
the
Church
of
Colosse
must
admonish
Archippus
of
his
duety
,
Col.
4.
17.
Master
Parker
you
know
hath
22.
Arguments
to
prove
the
superiority
of
the
Churches
over
and
above
her
officers
,
Polit.
Eccles
.
lib.
3.
cap.
12.
And
Master
Baine
saith
,
If
the
Church
have
power
by
election
to
choose
a
Minister
,
and
so
power
of
instituting
him
,
then
of
destituting
also
:
Instituere
&
destituere
ejusdem
est
potestatis
,
Dioces
.
Triall
P.
88.
And
againe
,
no
reason
evinceth
the
Pope
,
though
a
generall
Pastors
subject
to
the
censure
of
a
Church
oecumenicall
,
but
the
same
proveth
a
Diocesan
Bishop
(
and
wee
may
adde
,
and
a
Congregationall
Minister
)
subject
to
the
censure
of
the
particular
Church
,
pag.
89.
And
whereas
it
might
be
objected
,
then
may
Sheep
censure
the
Shepherd
,
Children
their
fathers
,
which
were
absurd
.
To
this
he
answereth
,
that
similitudes
hold
not
in
all
things
,
naturall
Parents
are
no
waies
Children
,
nor
in
state
of
subjection
to
their
Children
:
but
spirituall
fathers
are
so
fathers
,
that
in
some
respects
they
are
children
to
the
whole
Church
.
So
Shepherds
are
no
waies
Sheep
,
but
Ministers
are
in
regard
of
the
whole
Church
.
2.
Parents
and
Shepherds
are
absolutely
Parents
and
Shepherds
,
bee
they
good
or
evill
,
but
spirituall
Parents
and
Pastors
are
no
longer
so
,
then
they
do
accordingly
behave
themselves
p.
89.
(
To
the
same
purpose
and
more
a●
large
is
this
Objection
answered
by
Master
Parker
,
Polit.
Eccles
.
l.
3.
c.
12.
p.
78.
79.
And
againe
,
if
their
owne
Churches
have
no
power
over
them
,
it
will
be
hard
to
shew
wherein
others
have
such
power
of
Jurisdiction
over
persons
who
belong
not
to
their
owne
Churches
,
p.
89.
So
that
all
power
is
not
in
the
Officers
alone
,
seeing
the
Officers
themselves
,
if
they
offend
,
are
under
the
power
of
the
Church
.
Even
Paul
himselfe
though
an
extraordinary
Officer
,
yet
would
not
take
upon
him
to
excommunicate
the
incestuous
person
,
without
the
Church
,
but
sends
to
them
exhorting
them
to
doe
it
;
and
blames
them
because
they
had
not
done
it
sooner
,
1
Cor.
5.
which
shewes
that
the
exercise
of
all
Church
power
of
government
,
is
not
in
the
Officers
alone
:
And
therefore
the
Lord
Iesus
reproving
Pergamus
and
Thyatira
for
suffering
Balaamites
,
Nicholaitans
,
and
the
woman
Iezebel
among
them
,
and
calling
on
them
for
reformation
herein
,
Rev.
2.
sends
his
Epistle
,
not
onely
to
the
Angels
of
those
Churches
,
but
also
to
the
Churches
,
or
whole
Congregations
,
as
appeareth
Rev.
1.
11.
And
also
in
the
conclusion
of
those
Epistle
,
where
the
words
are
,
let
him
that
hath
an
eare
heare
what
the
spirit
saith
,
(
not
onely
to
the
Angels
)
but
unto
the
Churches
;
whereby
it
appeares
,
that
the
suffering
of
these
corrupt
persons
and
practises
,
was
the
sinne
of
the
whole
Church
,
and
the
reforming
of
them
,
a
duty
required
of
them
all
▪
Now
the
reforming
of
abuses
in
the
Church
,
argues
some
exercise
of
Church
government
,
as
the
suffering
of
them
argues
some
remissenesse
therein
;
and
therefore
it
followes
,
that
some
exercise
of
Church
government
was
required
of
the
whole
Church
and
not
all
of
the
Angels
alone
.
Sure
it
is
the
whole
Congregation
of
Israel
thought
it
their
duty
to
see
to
the
reforming
of
abuses
,
when
they
appeared
to
spring
up
amongst
them
,
as
appeareth
by
their
behaviour
&
practise
when
the
two
Tribes
and
an
halfe
had
set
up
the
Altar
upon
the
bankes
of
Jordan
,
Ios
.
22.
for
it
is
said
,
that
the
whole
Congregation
of
the
Children
of
Israel
gathered
themselves
together
at
Shilo
,
to
go
up
to
warre
against
them
,
v.
12.
And
when
Phineas
and
ten
Princes
with
him
,
were
sent
to
expostulate
with
them
about
the
matter
,
it
was
the
whole
Congregation
that
sent
them
,
v.
13
,
14.
And
when
they
delivered
their
Message
they
spake
in
the
name
of
the
whole
Congregation
,
saying
,
Thus
saith
the
whole
congregation
of
the
Lord
,
what
trespasse
is
this
?
&c.
v.
16.
which
plainely
declares
,
that
the
whole
congregation
(
and
not
the
Elders
or
Rulers
alone
)
thought
it
their
duty
to
see
abuses
reformed
and
redressed
,
which
could
not
be
without
some
exercise
of
government
.
And
when
Achan
the
Sonne
of
Ca●mi
had
committed
a
trespasse
in
the
accursed
thing
,
●is
.
7.
it
is
counted
the
sinne
of
the
whole
congregation
and
such
a
sinne
as
brought
a
Plague
upon
them
all
:
for
it
is
said
the
children
of
Israel
committed
a
trespasse
in
the
accursed
thing
,
v.
1.
And
God
saith
to
Ioshua
(
not
the
El●ers
have
sinned
,
but
)
Israel
hath
sinned
,
and
they
have
transgressed
my
Covenant
,
and
they
have
stolne
of
the
accursed
thing
,
and
put
it
among
their
owne
stuffe
.
v.
11.
And
for
this
,
wrath
fell
on
all
the
congregation
of
Israel
,
and
that
man
perished
not
alone
in
his
iniquity
,
Iosh
.
22.
20.
Now
why
should
not
he
have
perished
alone
,
but
wrath
must
fall
upon
them
all
?
and
why
should
his
sinne
,
be
the
sinne
of
all
the
congregation
,
if
the
care
of
preventing
it
,
and
timely
suppressing
the
same
,
(
which
could
not
be
without
some
exercise
of
Church
government
)
had
not
bin
a
duty
lying
upon
all
the
whole
congregation
,
but
upon
the
Elders
and
Officers
alone
?
doubtlesse
the
just
Lord
,
who
saith
,
every
man
shall
beare
his
owne
burden
,
Gal.
6.
5.
would
not
have
brought
wrath
upon
all
the
congregation
for
Achans
sinne
,
if
such
government
as
might
have
prevented
,
or
timely
reformed
the
same
,
had
not
belonged
to
the
whole
congregation
,
but
to
the
Elders
alone
.
And
before
this
time
all
the
children
of
Israel
(
and
not
the
Elders
alone
)
are
commanded
to
put
Lepers
and
uncleane
persons
out
of
the
Campe
,
Numb
.
5.
1
,
2.
By
all
which
it
appeareth
,
that
all
exercise
of
Church
Government
is
not
in
the
Elders
alone
,
but
some
power
is
in
the
people
.
And
else-where
he
counts
it
no
Sacriledge
for
Members
of
the
Church
,
though
not
in
office
,
to
handle
those
keyes
,
Mat.
16.
but
rather
a
frivolous
thing
to
thinke
otherwise
;
Quasi
absque
sacrilegio
,
saith
he
,
tractare
claves
priva●i
nequeant
,
qui
e●●s
privatim
tractare
jubeatur
.
Quoties
fratres
suos
admonere
,
consolari
,
et
aedificare
.
Imò
ve●ò
est
&
publica
clavium
tractatio
quam
plebs
Christiana
in
unum
coacta
sine
ullo
sacrilegio
ministrat
,
1
Cor.
5.
Polit.
Eccles
.
l.
3.
c.
2.
p.
8.
And
yet
this
is
not
a
singular
conceit
of
his
or
ours
,
but
the
concurrent
judgement
of
many
worthy
witnesses
of
the
truth
in
these
latter
dayes
,
who
do
with
great
consent
hold
the
Ecclesiasticall
government
to
be
of
a
mixt
form
compounded
of
all
three
Estates
,
and
that
the
people
are
not
to
be
wholly
excluded
from
having
any
thing
to
do
therein
.
Si
velimus
Christum
ipsum
respicere
,
fuit
semper
Ecclesiae
Regimen
monarchicum
:
Si
Ecclesiae
presbyter●s
,
qui
in
Doctrina
et
disciplina
suas
partes
agebant
,
Aristocraticum
:
si
totum
corpus
Ecclesiae
quatenus
in
Electione
Episcoporum
et
presbyterorum
suffragia
ferebat
,
it
a
tamen
ut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
semper
à
presbyteris
servaretur
,
Democraticum
:
Sic
partim
Aristocritum
partim
Democraticum
,
partim
etiam
Monarchicum
est
,
semper
que
fuit
Ecclesiae
Regimen
,
Whita
.
de
pontif
.
Rom.
Qu.
1.
c.
1.
sect
.
2.
The
Church
(
saith
Mr.
Cartwright
)
is
governed
with
that
kinde
of
Government
,
which
the
Philosophers
that
write
of
the
best
Common-wealths
affirme
to
be
the
best
.
For
in
respect
of
Christ
the
head
it
is
a
Monarchy
,
and
in
respect
of
the
Ancients
and
Pastors
that
Governe
in
Common
and
with
like
Authority
among
themselves
,
it
is
an
Aristocraty
,
or
rule
of
the
best
men
;
and
in
respect
that
the
people
are
not
secluded
,
but
have
their
interest
in
Church
matters
,
it
is
a
Democraty
,
or
popular
State
,
1
Reply
p.
51.
And
when
Dr.
Whitegift
,
from
the
Doctrine
of
the
Authors
of
the
Admonition
would
infer
this
consequence
,
viz.
that
then
the
more
that
ruled
the
better
estate
it
should
be
,
and
so
the
popular
state
should
be
the
best
:
In
Answer
hereunto
he
saith
,
I
have
spoken
of
this
before
,
where
I
declared
that
the
mixed
estate
is
best
,
both
by
the
example
of
the
Kingdome
of
Christ
,
and
also
of
this
our
Realme
,
pag.
181.
182.
And
againe
,
whereas
Mr.
Dr.
saith
,
that
Excommunication
,
and
consequently
Absolution
or
restoring
to
the
Church
again
pertaineth
only
to
the
Minister
:
it
remaineth
that
I
shew
that
the
Presbytery
or
Eldership
,
and
the
whole
Church
also
,
hath
interest
in
the
excommunication
,
and
consequently
in
the
absolution
or
restoring
unto
the
Church
againe
,
p.
183.
And
againe
,
it
is
certaine
Saint
Paul
did
both
understand
and
observe
the
rule
of
our
Saviour
Christ
(
viz.
that
rule
,
Mat.
18.
Tell
the
Church
)
but
he
communicateth
this
power
of
Excommunication
with
the
Church
:
and
therefore
it
must
needs
be
the
meaning
of
our
Saviour
Christ
,
that
the
Excommunication
should
be
by
many
,
and
not
by
one
,
and
by
the
Church
,
and
not
by
the
Minister
of
the
Church
alone
,
for
hee
biddeth
the
Church
of
Corinth
twise
in
the
first
Epistle
,
once
by
a
Metaphor
,
another
time
in
plaine
words
,
that
they
should
Excommunicate
the
Incestuous
person
.
And
in
the
2d.
Epistle
,
understanding
of
the
Repentance
of
the
man
,
he
intreateth
them
that
they
would
receive
him
again
:
And
therfore
considering
that
the
Absolution
of
the
Excommunication
doth
pertain
unto
the
Churches
,
it
followeth
that
the
excommunication
doth
in
like
manner
appertainunto
it
,
p.
184.
And
again
that
the
Ancients
had
the
ordering
of
these
things
,
and
that
the
peoples
consent
was
required
,
&
that
the
Ministers
did
not
take
upon
them
of
their
own
Authority
to
Excommunicate
,
&c.
It
may
appeare
almost
in
every
page
of
Cyprians
Epistles
.
In
Augustines
time
it
appeareth
also
,
that
that
consent
of
the
Church
was
required
,
p.
187.
To
these
may
be
added
,
Mr.
Fenner
,
who
speaking
of
the
Ecclesiasticall
Presbytery
,
and
of
the
businesse
which
the
Presbytery
is
to
deale
in
,
which
hee
distinguisheth
into
judiciarie
,
as
deciding
of
doubts
,
and
dispencing
of
Censures
.
and
extrajudiciary
,
as
Election
,
Ordination
&c.
hath
these
words
,
Atque
haec
sunt
negotia
quae
praestari
debent
:
In
quibus
per
omnes
Ecclesias
summa
Ecclesiastica
potestas
presbyterio
demandata
est
,
ita
tamen
ut
in
his
quae
maximi
sunt
momenti
,
et
ad
ecclesiae
totius
bonum
velruinam
maxime
spectant
,
post
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
suam
de
his
captum
consilia
Ecclesiae
denunciantur
,
ut
si
quid
habeant
quod
consulant
vel
objiciant
in
●●edium
proferant
:
postea
,
autem
auditis
et
assentien
ibus
(
nisi
ad
majorem
Senatum
negotium
deferri
fuerit
,
necesse
ad
turbas
vita●das
sive
componendas
,
quod
tum
cum
Major
pars
Ecclesiae
dissentit
,
faciendum
est
)
decervenda
et
pro
decretis
Ecclesiis
pro●onenda
sunt
,
and
then
he
declares
what
hee
meanes
by
those
matters
maxim
momenti
,
viz.
excommunication
,
absolution
,
elections
,
and
deposings
of
Ministers
and
such
like
,
Sacrae
The.
lib.
7.
c
7.
wherin
he
plainly
sheweth
,
that
though
the
power
of
the
Presbytery
be
very
great
yet
in
things
of
greatest
moment
,
as
Censures
and
Elections
,
the
people
if
they
have
any
thing
to
counsell
or
object
,
have
liberty
to
bring
it
in
;
and
afterwards
matters
are
to
be
concluded
when
they
have
bin
heard
speake
,
and
have
given
their
consent
,
for
which
liberty
and
power
of
the
people
,
he
bringeth
these
Scriptures
,
2
Chro.
30.
23.
Acts
1.
15.
23.
26.
1
Cor.
5.
4.
&
2
Cor.
1.
6.
7.
Zanchius
speaking
of
that
Question
,
per
quos
exerceri
debet
excommunicatio
,
answers
thus
,
nempe
per
Ecclesia●
,
seu
per
ministros
Ecclesiae
nomine
,
eoque
et
cum
consensu
totius
Ecclesiae
Promissio
illa
,
Quaecunque
ligaveritis
,
ad
totam
Ecclesiam
est
facta
,
Ergo
&c.
Praeterea
Apostolus
hoc
expressius
declaravit
,
1
Cor.
5.
congregatis
vobis
,
&c.
alloquebatur
autem
totam
Ecclesiam
.
Patres
idem
docent
:
Cyprianus
ad
Cornelium
Rom.
Episcopum
seribit
se
multum
laborasse
apud
plebem
,
ut
par
daretur
lapsis
p●enitentibus
:
Si
ergo
non
erat
unius
Episcopi
cum
suo
Presbyterio
solvere
quempiam
,
sed
requirebatur
plebis
eoque
totius
Ecclesiae
consensus
:
Ergo
neque
ligari
quispiam
poterat
,
id
est
Excommunicari
,
sine
totius
Ecclesiae
consensu
.
Augustinus
etiam
contra
Donatistas
ait
,
supersedendum
esse
excommunicatione
Quando
tota
plebs
laborant
eodem
merbo
,
Quid
ita
?
causam
adfert
,
Quia
inquit
,
non
assentientur
excommunicationi
.
&c.
Satis
aperte
docet
tunc
temporis
non
solitum
fuisse
excommunicationem
ferri
in
Quempiam
sine
totius
Ecclesiae
consensu
;
et
ratio
est
in
promptu
,
Quae
enim
adomnes
pertinent
eum
consensu
omnium
fieri
debent
:
Ergo
sine
totius
Ecclesiae
consensu
excommunicari
nemo
debet
.
And
then
comparing
the
Government
of
the
Church
,
to
the
Roman
Common-wealth
which
had
the
Dictators
,
the
Senate
and
the
Quirites
,
and
shewing
that
the
Church
government
in
respect
of
Christ
is
a
Monarchy
,
in
respect
of
the
Presbyters
an
Aristocratie
,
and
in
respect
of
the
people
a
Democratie
,
he
concludes
thus
,
In
rebus
igitur
gravissimis
,
quae
ad
totum
corpus
pertinent
,
uti
est
Excommunicatio
,
sine
consensu
et
authoritate
totius
Ecclesiae
nihil
fieri
debet
,
de
Redempt
,
in
prae
c.
4.
pag.
983.
&c.
Calvins
words
are
these
,
Cyprianus
cum
meminit
per
quos
suo
tempore
exerceretur
(
viz.
potestas
jurisdictionis
)
adjungere
solet
totum
Clerum
Episcopo
,
sed
.
libi
quoque
demonstrat
,
sic
praefuisse
clerum
ipsum
,
ut
plebs
inter●m
à
cognitione
non
excluderetur
,
sic
enim
scribit
;
Ab
initio
Episcopatus
mei
statui
sine
Cleri
consilio
&
plebis
consensu
nihil
agere
,
Instit.
1.
4.
c.
11.
Sect.
6.
And
againe
,
Hoc
addo
,
illam
esse
legitimam
in
excommunicando
homine
progressionem
quam
demonstrat
Paulus
,
si
non
soli
Seniores
seorsim
id
faciant
,
sed
conscia
&
approbante
Ecclesia
,
in
eum
scilicet
modum
,
ut
plebis
multitudo
non
regat
actionem
,
sed
observet
,
ut
testis
&
custos
,
ne
quid
per
libidinem
à
paucis
geratur
,
Instit
.
l.
4.
c.
12.
Sect.
7.
Those
Ministers
that
penned
the
Christian
and
modest
offer
of
disputation
,
doe
say
,
That
the
Pastor
and
Elders
that
exercise
Ecclesiasticall
Jurisdiction
,
ought
not
to
performe
any
maine
and
materiall
Ecclesiasticall
act
,
without
the
free
consent
of
the
congregation
,
in
Propos
.
8.
The
Refuter
of
Doctor
Downams
Sermon
for
the
superiority
of
Diocesan
Bishops
,
is
plaine
and
full
also
in
this
point
,
in
Part
2.
of
his
reply
p.
104
105
,
106.
where
answering
Doctor
Downam
,
that
counted
it
schismaticall
novelty
,
that
the
forme
of
the
Church
Government
should
be
holden
in
part
to
be
Democrattcall
,
and
that
his
Refuter
for
so
holding
was
a
Brownist
or
Anabaptist
;
he
not
onely
proves
the
power
of
the
people
from
the
Scripture
,
and
delivers
his
owne
judgement
,
that
the
Ecclesiasticall
Government
is
of
a
mixt
forme
,
compounded
of
all
three
Estates
;
but
for
the
same
tenent
,
and
that
the
Church
government
is
in
part
Democraticall
or
popular
,
he
alledgeth
the
testimonies
of
the
Centuries
,
of
Illyricus
,
of
Doctor
Fulke
.
Doctor
Willet
,
Cyprian
,
Augustine
,
P.
Martyr
,
Dr
Whitaker
,
and
others
:
Master
Baines
his
judgement
we
heard
before
in
the
former
Question
.
Vrsinus
speaking
of
that
Question
.
Quibus
commissa
est
potestas
clavium
▪
hath
these
words
:
Quibus
denunciatio
verbi
divini
delegata
est
,
iisdem
&
potestas
illa
clavium
;
quae
verò
denunciatio
fit
in
Ecclesiastica
disciplina
est
totius
Ecclesie
,
ad
totam
enim
Ecclesiam
pertinet
disciplina
&
jurisdictio
spiritualis
,
sed
alio
modo
fit
illa
denunciatio
in
verbi
divini
ministerio
,
quam
in
Ecclesiae
judicio
.
And
then
telling
how
this
denunciation
is
done
in
the
Ministery
,
and
by
the
Ministers
of
the
Word
,
he
comes
to
declare
how
it
is
done
in
Church
censures
:
In
Ecclesiastico
judicio
(
saith
he
)
gratiae
&
irae
Dei
non
fit
denunciati
.
ab
uno
aliquo
privatim
▪
sed
à
tota
Ecclesia
aut
nomine
totius
Ecclesiae
'
ab
its
qui
ad
hoc
delecti
sunt
communi
omnium
consensu
.
And
a
little
after
answering
objections
brought
against
the
use
of
Excommunication
,
he
hath
these
words
:
Potest
concedi
quod
Christus
non
intelligat
Presbyterium
(
viz.
in
that
place
Matth.
18.
Tell
the
Church
)
sed
propriè
sumat
vocabulum
Ecclesiae
ante
Christum
Jdaicae●
,
post
Christum
Christianae
:
Sed
in
Ecclesiae
jurisdictione
oportet
aliquem
esse
ordinem
,
aliquos
oportet
esse
constitutos
ab
Ecclesia
,
alioquin
esset
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
speaking
of
that
Question
,
Quis
ordo
servari
debeat
in
exercenda
clavium
potestate
(
he
saith
)
principalis
pars
in
excommunicatione
est
denunciatio
,
qua
&c.
atque
haec
denunciatio
qua
quis
excommunicatur
non
est
penes
Ministrum
Ecclesiae
,
sed
penes
ipsam
Ecclesiam
,
&
ejus
nomine
fit
,
quia
mandatum
hoc
à
Christo
datum
est
Ecclesiae
;
nam
ipse
ait
expressè
,
Dic
Ecclesiae
.
And
finally
,
speaking
of
abuses
to
be
avoided
,
and
cautions
to
be
observed
in
Excommunication
,
he
hath
such
words
in
the
fourth
Proposition
,
or
Rule
there
annext
,
as
doe
declare
it
to
be
his
judgement
▪
that
if
Excommunication
should
be
passed
by
a
few
,
without
the
consent
of
the
whole
Church
,
such
proceedings
would
be
both
Oligarchy
and
Tyranny
:
Attentem
expendatum
(
saith
he
)
à
toto
Presbyterio
,
probetur
ab
Ecclesia
,
non
suscipiatur
privat
â
authoritate
,
ne
ministerium
Ecclesiae
convertatur
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
Tyrannidem
,
in
his
Comment
upon
the
Catechisme
,
in
the
place
De
clavibus
regni
coelorum
.
Pareus
delivering
certaine
porismata
or
,
conclusions
concerning
Excommunication
,
hath
this
for
the
fifth
of
them
,
Quòd
excommunicandi
potestas
non
fit
penes
unum
Episcopum
,
vel
paucos
pastores
,
sed
penes
Ecclesiam
;
proindelicet
pastores
&
presbyteri
ordinis
cau
▪
â
primas
habeant
partes
circa
censuras
Ecclesiasticas
,
&
per
eos
h●
administrentur
;
quod
tamen
citra
consensum
Ecclesiae
pastores
ad
exclusionem
proced●re
non
debeant
,
alibi
demonstravimus
in
1
Cor.
5.
And
a
little
after
,
answering
Stapletons
objections
that
would
have
the
power
of
Excommunication
to
be
in
the
Bishop
alone
▪
he
brings
in
the
case
of
Cyprian
,
who
could
not
absolve
the
Lapsi
without
the
people
:
Cyprianus
(
saith
hee
)
ad
Cornelium
Romanum
Episcopum
scribit
s●
multum
apua
plebem
laborasse
ut
pax
daretur
lapsis
,
quam
si
per
se
dare
potuisset
,
non
erat
cur
adeo
in
persuadenda
plebe
se
fatigasset
.
So
that
in
the
judgement
of
Pareus
and
Cyprian
all
power
of
Church
government
was
not
in
the
Presbyters
,
but
some
power
was
in
the
people
.
Musculus
,
although
he
thinke
there
be
little
use
of
Excommunication
and
Church
discipline
,
where
there
is
a
Christian
Magistrate
,
yet
when
it
is
to
be
used
,
he
would
not
have
the
people
excluded
from
having
any
hand
therein
,
as
may
appeare
by
those
words
of
his
,
where
he
speakes
De
disciplina
Ecclesiastica
:
Hisce
de
rebus
non
constituet
Minister
suo
proprio
arbitratu
,
sed
erit
ad
institutionem
earum
director
,
&
adhibebit
suffragia
&
consensum
sue
plebis
,
ne
quicquam
invitae
Ecclesie
imponatur
.
Denique
curabit
ut
plebs
ipsa
viros
graves
,
timentes
Dei
,
ac
boni
testimonii
deligat
,
quorum
curâ
&
vigilantiâ
disciplina
Ecclesiastica
administratur
,
&
si
quid
gravioris
momenti
accidat
,
ad
ipsam
Ecclesiam
referatur
:
Loc.
com
.
de
Ministris
verbi
Dei
,
in
tit
.
de
potestate
Ministrorum
p.
377.
And
afterward
,
in
the
latter
end
of
that
place
,
comming
to
speake
of
the
deposing
of
unworthy
Ministers
,
he
hath
these
words
:
Quaeritur
hic
per
quos
disciplina
ista
administrari
debeat
?
Respondeo
,
primum
Ecclesiae
populus
potestatem
habens
elegendi
dignum
Ministrum
,
habet
etiam
(
teste
Cypriano
)
potestatem
indignum
recusandi
:
deinde
qui
Judices
sunt
Censoresque
morum
in
Ecclesia
ex
officio
tenentur
redargnere
peccantem
Ministrum
,
si
duobus
aut
tribus
testibus
fide
dignis
coram
Ecclesia
Dei
convictus
fuerit
.
Tertiò
,
iidem
cum
consensu
&
suffragiis
plebis
deponent
Ministrum
,
vel
ad
ltempus
,
vel
in
universum
,
vel
excommunicabunt
tandem
juxta
quaitatem
peccati
vel
defectus
illius
,
p.
429.
Doctor
Ames
saith
,
Potestas
hujus
disciplinae
(
viz.
of
Excommunication
)
quoad
jus
ipsum
pertinet
ad
Ecclesiam
illam
in
communi
,
cujus
membrum
est
peccator
:
ad
illos
enim
pertinet
ejicere
,
ad
quos
pertinet
primò
admittere
,
&
corporis
totius
interest
ex
aequo
membrorum
conservatio
vel
amputatio
,
cum
Ecclesi●
idcirco
consensu
(
eoque
Magistratu
non
permittente
tantum
,
sed
&
approbante
&
constituente
)
est
executioni
mandanda
.
Medul
.
Theol.
l.
1.
c.
37.
Sect.
26.
Lastly
,
Master
Parker
observing
a
distinction
betweene
power
,
and
the
dispencing
of
power
;
that
the
one
is
in
the
Church
and
the
other
in
the
Presbyters
,
hath
these
words
:
Neque
tamen
dispensatio
omnis
,
omneque
exercitum
est
penes
rectores
solos
,
sed
juxta
temperamentum
formae
partim
Aristocratice
,
partim
Democraticae
de
manda●ae
Rectoribus
suis
Ecclesi●
,
que
ipsa
per
se
obire
satis
commodè
nequit
,
retinente
vero
dispensationem
illam
illudque
exercitium
quod
&
ipsi
convenit
,
&
pertinet
ad
ejus
lignitatem
,
authoritatem
,
&
libertatem
à
Christo
donatam
.
Posit
.
Eccles
.
l.
3.
c.
7.
And
elsewhere
he
saith
,
Imo
vero
est
&
publica
clavium
tractatio
,
quam
plebes
Christiana
in
unum
coacta
,
sine
ullo
acrilegio
administrat
.
Polit.
Eccles
.
l.
3
c.
2
p.
8.
These
testimonies
we
thought
good
to
produce
in
this
Question
,
lest
any
should
thinke
that
to
give
any
Church
power
of
Government
to
the
people
,
were
some
singular
opinion
of
ours
,
swerving
from
the
truth
,
and
disallowed
by
Orthodox
Writers
of
the
Reformed
Churches
;
and
no
doubt
but
besides
these
here
cited
,
the
same
is
taught
by
●thers
also
,
whom
now
we
spare
to
alledge
,
intending
onely
●hese
few
for
a
taste
instead
of
many
.
2.
And
therefore
when
this
Question
demandeth
whe●her
we
give
the
exercise
of
all
Church
power
of
government
to
the
whole
Congregation
,
or
to
the
Presbyters
thereof
alone
?
Our
Answer
is
,
neither
thus
nor
so
,
neither
all
to
●he
people
excluding
the
Presbytery
,
nor
all
to
the
Presbytery
excluding
the
People
.
For
this
were
to
make
the
government
of
the
Church
either
meerly
Democraticall
,
or
meerly
Aristocraticall
,
neither
of
which
we
believe
it
ought
to
be
.
3.
Whereas
this
Question
demandeth
to
know
what
acts
of
Government
the
Presbyters
may
doe
more
then
any
other
may
doe
,
and
to
have
those
particular
acts
mentioned
:
this
seemeth
to
us
to
be
a
very
large
demand
,
for
who
is
able
to
mention
all
the
particular
acts
of
government
,
which
any
one
Governour
may
performe
in
his
time
,
especially
if
he
continue
long
in
his
place
?
But
if
your
meaning
in
this
Point
be
not
of
the
Individualls
,
but
of
the
species
or
kinds
,
yet
even
there
also
it
is
much
to
require
the
particular
mentioning
of
all
;
yet
to
give
you
a
taste
take
these
.
The
calling
of
Assemblies
and
dismissing
of
the
same
againe
;
The
ordinary
preaching
of
the
Word
,
which
is
done
by
way
of
Office
;
and
being
the
peoples
mouth
unto
God
in
Prayer
;
The
dispensing
of
Baptisme
,
and
the
Lords
Supper
:
The
permitting
of
any
to
speak
in
an
orderly
way
;
and
againe
enjoining
silence
:
The
putting
of
matters
to
Vote
,
and
pronouncing
of
sentence
in
the
censure
of
offendors
,
or
receiving
in
of
Penitents
after
their
fall
,
and
blessing
of
the
people
in
the
name
of
the
Lord
;
These
are
Acts
of
Church
Government
,
which
the
Presbyters
may
doe
according
to
the
Word
and
another
member
may
not
do
without
breach
of
Order
and
presuming
above
his
place
.
4.
It
is
also
here
demanded
,
what
the
Presbyters
may
do
without
the
particular
consent
of
the
rest
?
To
which
wee
answer
,
that
when
they
doe
what
the
Lord
Christ
(
whose
Stewards
they
are
)
by
his
word
requires
of
them
in
their
places
,
this
should
not
be
without
the
consent
of
the
rest
,
●or
the
rest
of
the
Church
ought
to
consent
thereto
:
Christs
Sheep
ought
to
heare
his
voice
,
Iohn
10.
27.
and
to
obey
them
that
speak
unto
them
in
his
name
,
Heb.
13.
17.
And
if
any
man
should
in
such
case
willfully
dissent
,
the
Church
ought
to
deale
with
such
an
one
,
for
not
consenting
to
the
will
and
waies
of
Christ
,
or
else
they
shall
all
be
guilty
of
the
sinfull
dissent
of
such
an
one
.
So
that
this
Passage
(
if
it
be
meant
of
Presbyters
doing
their
duty
)
without
the
consent
of
the
people
,
goes
upon
a
supposall
(
in
respect
of
the
people
)
of
that
which
never
ought
to
be
,
neither
are
wee
to
suppose
but
that
there
may
be
rule
when
the
Elders
and
Brethren
doe
not
dissent
nor
are
divided
one
from
another
:
The
multitude
of
them
that
believed
in
the
first
Christian
Church
at
Ierusalem
,
were
of
one
heart
and
of
one
soule
,
A
l.
4.
32.
Yet
none
needs
to
doubt
,
but
there
was
rule
and
Government
amongst
them
,
when
yet
their
agreement
was
such
,
that
the
Apostles
and
Flders
did
nothing
without
the
full
consent
of
the
rest
.
It
is
a
miserable
mistake
either
to
thinke
that
in
the
Church
of
Christ
the
Elders
and
Brethren
must
needs
dissent
one
from
another
,
or
if
they
all
consent
,
that
then
there
can
be
no
ruling
but
against
the
peoples
minde
.
They
were
none
of
the
best
Shepheards
to
their
flocks
unto
whom
the
Lord
saith
,
with
force
and
rigour
have
you
ruled
them
.
Ezech.
34.
4.
As
for
doing
any
thing
in
their
places
▪
which
the
word
of
Christ
,
the
Lord
and
Master
of
the
Church
,
commandeth
not
,
nor
alloweth
such
things
▪
they
neither
ought
to
do
nor
ought
the
Church
to
consent
unto
them
if
they
should
;
for
that
were
to
make
themselves
partakers
of
their
Rulers
sinnes
,
and
so
to
bring
Judgement
upon
them
all
,
as
when
the
Priests
did
wickedly
beare
rule
,
and
the
people
loved
to
have
it
so
,
Ieremiah
5.
31.
5.
Lastly
,
this
Question
demandeth
how
,
and
over
whom
in
those
Acts
of
Government
,
which
are
done
by
the
Elders
more
then
by
other
Members
,
or
without
the
consent
of
the
rest
,
the
Presbyters
doe
rule
in
propriety
of
speaking
more
then
the
rest
of
the
Congregation
?
wherein
are
sundry
particulars
.
1.
How
they
rule
?
Whereunto
wee
answer
,
that
neither
the
Elders
nor
the
people
doe
rule
with
Lordly
and
Princely
rule
,
and
Soveraigne
authority
and
power
;
for
that
is
proper
to
Christ
over
his
Church
:
who
is
the
onely
Lord
,
1
Cor.
12.
5.
And
King
and
Lawgiver
that
is
able
to
save
and
to
destroy
,
Isa
.
33.
23.
Psal
.
2.
Luk.
19.
27.
Jam.
4.
12.
The
Elders
are
forbidden
to
be
Lords
over
Gods
heritage
,
1
Pet.
5.
3.
Or
to
exercise
authority
as
the
Kings
and
Princes
of
the
earth
doe
,
Matth.
20.
25
,
26.
Luk.
22.
25
,
26.
They
are
not
so
to
rule
,
as
to
doe
what
themselves
please
,
but
they
must
do
whatsoever
Christ
hath
commanded
,
Mat.
28.
20.
Mr.
Baine
sheweth
from
these
words
there
are
diversities
of
Ministeries
,
but
one
Lord
,
1
Cor.
12.
5.
That
it
is
contrary
to
the
Scripture
that
there
should
be
in
the
Church
more
Lords
then
one
:
(
and
saith
he
)
look
as
great
Lords
have
in
their
Houses
Ministers
of
more
and
lesse
honour
,
from
the
Steward
to
the
Scullery
,
but
no
Lord-like
or
Master-like
power
in
any
besides
themselves
:
So
is
it
with
Christ
and
his
Church
,
which
is
the
House
of
God
,
wherein
hee
is
the
Lord
,
Apostles
and
others
having
more
or
lesse
honourable
services
,
but
no
Masterlike
power
over
the
meanest
of
their
fellow
servants
:
On
Ephes
.
1.
22.
p.
395.
and
elsewhere
he
saith
,
no
Minister
of
the
Word
hath
any
power
but
Ministeriall
in
the
Church
,
the
power
of
the
Apostles
themselves
and
Evangelists
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
20.
2
Tim.
4.
Yea
such
a
service
as
doth
make
the
Ministers
having
it
so
servants
,
that
they
are
no
way
Lords
;
many
Ministers
,
one
Lord
;
we
preach
Christ
Iesus
the
Lord
;
our selves
your
servants
for
Iesus
sake
,
Dioces
.
Tryall
.
Q.
2.
p.
74.
The
Elders
are
to
rule
as
Stewards
,
Mat.
24.
45.
Luke
12.
42.
As
Shepheards
,
Act.
20.
28.
As
Captaines
,
guides
,
leaders
or
overseers
,
by
going
before
the
People
,
and
shewing
them
the
word
and
way
of
the
Lord
,
1
Tim.
3.
1.
5.
&
5.
17.
1
Thes
.
5.
12.
H●b
.
13.
17.
2.
How
they
rule
more
then
the
rest
of
the
Congregation
do
?
Whereto
the
Answer
is
,
that
this
is
more
then
the
rest
of
the
Congregation
doe
in
these
acts
,
even
as
acting
is
more
then
consenting
,
and
as
it
is
more
to
be
a
Steward
over
of
the
House
then
one
of
the
household
,
or
to
be
a
guide
or
leader
,
then
to
be
guided
or
led
.
3.
Over
whom
they
doe
rule
?
even
over
the
whole
Church
in
generall
,
and
every
Member
in
particular
,
even
all
the
flocke
over
which
the
Holy
Ghost
hath
made
them
overseers
,
Act.
20.
28.
1
Pet.
3.
2.
The
rule
is
expresse
and
plaine
that
women
ought
not
to
speake
in
the
Church
,
but
to
be
in
silence
,
1
Cor.
14.
34.
1
Tim.
2
11
,
12.
And
therefore
they
ought
not
to
vote
in
Church
matters
;
besides
voting
imports
some
kind
of
government
,
and
authority
and
power
:
now
it
is
not
government
and
authority
,
but
subjection
and
obedience
which
belongs
unto
women
,
by
the
rule
,
and
so
is
the
practice
of
women
amongst
us
.
Church
matters
ought
not
to
be
determined
meerly
by
multitude
or
plurality
of
Votes
,
but
by
rules
from
the
word
of
Christ
,
whose
will
▪
(
and
not
the
will
either
of
the
Major
,
or
Minor
part
of
men
,
)
is
the
onely
rule
and
Law
for
Churches
,
Iam.
4.
12.
Isa
.
33.
22.
Mat.
23.
8
,
9.
Exod.
23.
2.
21.
22.
For
our
practice
among
us
,
the
Major
part
of
the
Church
,
yea
usually
the
whole
Church
doth
consent
and
agree
in
one
minde
,
and
one
judgement
,
and
so
gives
a
joint
unanimus
Vote
;
and
the
rule
requires
it
should
be
so
Rom.
15.
6.
and
the
example
of
the
Primitive
Apostolike
Churches
,
where
things
were
carried
(
nor
meerly
by
the
Major
or
Minor
part
,
the
rest
dissenting
,
but
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
with
one
accord
.
Act.
1.
14.
&
●
.
46
&
4.
24.
&
●
.
12.
&
15.
25.
So
that
in
this
sence
,
matters
with
us
are
carried
according
to
the
Vote
of
the
Major
part
,
that
is
,
with
the
joint
consent
of
the
whole
Church
,
but
yet
because
it
is
the
minde
of
Christ
.
But
it
may
be
your
meaning
is
in
this
Question
to
take
it
for
granted
that
the
Churches
will
be
divided
in
their
Votes
,
and
to
know
what
course
we
take
at
such
times
:
But
if
Churches
lay
aside
their
owne
affections
,
and
give
attendance
to
the
rule
,
and
be
(
as
all
Churches
ought
to
be
)
men
of
humble
spirits
,
and
sincere
,
and
withall
depend
on
Christ
their
head
and
King
for
guidance
,
in
their
worke
,
we
know
no
necessity
of
such
a
supposall
,
that
they
must
needs
be
divided
in
their
votes
,
especially
considering
what
promises
he
hath
made
unto
his
Church
,
of
godly
concord
and
agreement
among
themselves
,
and
of
his
owne
gracious
presence
in
the
midst
of
them
,
Ier.
32.
39.
Zeph.
3.
9.
Mat.
18.
20.
which
promifes
we
believe
are
not
in
vaine
.
Neverthelesse
,
we
deny
not
but
through
the
corruptions
&
distempers
of
men
,
some
dissention
may
arise
for
a
time
in
a
true
Church
,
as
it
was
in
the
Church
at
Corinth
:
and
if
any
such
thing
fall
out
among
us
(
which
we
blesse
God
is
not
often
)
then
before
matters
be
put
to
the
vote
,
our
course
of
proceeding
is
after
this
manner
.
If
the
Elders
and
Major
part
of
the
Church
consent
in
one
conclusion
,
yet
if
any
brother
dissent
,
he
is
patiently
heard
,
and
his
alledgements
of
Scripture
or
good
reasons
are
duely
weighed
:
If
it
appeare
that
his
judgement
is
according
to
the
rule
,
the
whole
Church
will
readily
yeeld
,
though
before
they
were
otherwise
minded
.
But
if
it
appeare
they
who
dissent
from
the
Major
part
,
are
factiously
or
partially
carried
,
the
rest
labour
to
convince
them
of
their
error
by
the
rule
,
if
they
yeeld
,
the
consent
of
all
comfortably
concurreth
in
the
matter
;
if
they
still
continue
obstinate
,
they
are
admonished
,
and
so
standing
under
censure
,
their
vote
is
nullified
.
If
they
without
obstinate
opposition
of
the
rest
,
doe
dissent
still
,
yet
referre
the
matter
to
the
judgement
of
the
Major
part
of
the
body
they
are
not
wont
to
proceed
to
sentence
(
if
the
matter
be
weighty
as
in
Excommunication
)
till
the
reasons
on
both
sides
have
bin
duly
pondered
,
and
all
brotherly
means
have
been
used
for
mutuall
information
and
conviction
.
If
the
difference
still
continue
the
sentence
(
if
the
matter
be
weighty
)
is
still
demurred
,
even
till
other
Churches
have
been
consulted
with
,
who
in
such
a
case
will
send
their
Elders
to
communicate
their
apprehensions
and
light
,
which
they
do
not
pro
imperio
,
binding
the
Church
to
rest
in
their
dictates
but
by
propounding
their
grounds
from
the
Scripture
.
These
courses
with
Gods
presence
and
blessing
(
which
usually
accompanieth
his
Ordinance
)
faithfully
taken
and
followed
,
will
prevaile
either
to
settle
one
unanimous
consent
in
the
thing
▪
or
at
least
to
preserve
peace
in
the
Church
by
the
dissentors
submission
to
the
judgement
of
the
Major
part
,
though
they
see
not
light
sufficient
to
warrant
them
to
act
in
the
businesse
:
Such
subjection
is
according
to
the
rule
,
Ephes
.
5.
21.
1
Pet.
5.
5.
If
the
Church
or
the
Elders
should
refuse
the
testimony
of
other
Churches
according
to
God
,
they
will
(
after
brotherly
admonition
and
due
patient
waiting
)
deny
them
the
right
hand
of
fellowship
,
till
they
shall
give
better
evidence
of
their
subjection
to
the
Gospel
of
Christ
.
But
thanks
be
to
God
we
never
had
occasion
of
such
withdrawing
communion
of
one
Church
from
another
,
though
now
and
then
(
as
need
requireth
)
Churches
send
to
other
Churches
for
their
counsell
and
advice
.
Meanes
to
preserve
the
Churches
in
unitie
and
verity
,
and
to
reforme
any
that
may
erre
,
thankes
bee
to
God
we
have
sundry
.
First
,
the
holy
Scriptures
,
which
are
a
perfect
rule
for
Doctrine
and
practise
,
2
Tim.
3.
15
16.
2
Pet.
1.
19.
Psal
.
19.
7
,
8.
Secondly
,
the
Ministery
appointed
by
Christ
,
viz.
of
Pastors
,
Teachers
,
Elders
,
and
Deacons
,
Ephes
.
4.
11
,
12.
1
Cor
12.
28.
1
Tim.
5.
17.
1.
Tim.
3.
1
,
2.
&c
and
vers
.
8.
and
in
both
these
we
have
frequently
holden
forth
unto
us
the
Commandement
of
God
,
wherein
he
requires
Churches
to
bee
of
one
mind
and
one
judgement
in
the
truth
,
1
Cor.
1.
10.
&
2.
13.
11.
Ephes
.
4.
3.
&
Phil.
1.
27.
&
2.
1.
2.
and
his
promise
to
lead
his
people
into
all
truth
,
and
holy
agreement
therein
,
Jer.
32.
29.
Isa
11
6
,
7
&c.
Zeph.
3.
9.
Ioh.
16.
13.
with
many
motives
and
Rules
from
Scripture
for
continuing
in
the
said
truth
and
love
.
Now
Faith
makes
use
of
these
promises
and
submits
to
these
precepts
and
exhortations
,
and
so
both
these
being
mixt
with
Faith
are
profitable
meanes
by
the
blessing
of
God
for
that
end
aforesaid
,
Heb.
4.
2.
as
these
Churches
have
found
by
experience
,
for
these
yeares
since
our
comming
into
this
Countrey
:
And
any
other
meanes
sanctified
of
God
for
the
aforesaid
end
,
we
hope
we
should
be
glad
with
thankfull
hearts
to
improve
and
make
use
of
as
the
Lord
shall
help
.
As
for
a
Platforme
of
Doctrine
and
Discipline
which
you
mention
,
as
one
meanes
hereunto
,
if
thereby
you
meane
no
more
but
a
confession
of
Faith
of
the
holy
doctrine
which
is
according
to
godlinesse
,
we
know
nothing
but
it
may
be
lawfull
and
expedient
in
some
cases
for
any
particular
person
that
hath
received
the
gift
to
doe
it
;
or
any
Church
,
or
a●l
the
Churches
in
any
Christian
Common-wealth
,
to
compile
and
set
forth
such
a
platforme
.
The
practise
of
those
Churches
,
whose
Confessions
are
contained
in
that
booke
called
The
harmony
of
Confessions
,
as
also
of
Master
Robinson
at
Leiden
,
and
others
of
our
Nation
in
other
parts
in
the
Low-countries
,
who
have
published
such
platformes
,
we
see
no
reason
to
condemne
or
disallow
:
neither
count
we
it
unlawfull
or
inexpedient
for
any
Church
or
Churches
,
or
person
or
persons
in
the
countrey
,
upon
just
occasion
to
doe
the
like
.
But
if
your
meaning
be
of
a
platforme
to
be
imposed
by
authority
upon
others
,
or
our selves
,
as
a
binding
Rule
of
Faith
and
practice
,
so
that
all
men
must
believe
and
walke
according
to
that
platforme
,
without
adding
,
altering
,
or
omitting
▪
then
we
are
doubtfull
whether
such
platformes
be
lawfull
or
expedient
.
For
if
the
Doctrine
contained
therein
doe
in
any
particular
swerve
from
the
Doctrine
contained
in
Scripture
then
the
imposing
of
them
is
so
far
forth
unlawfull
;
and
if
they
be
according
to
it
,
then
they
may
seeme
needlesse
,
in
as
much
as
the
forme
of
wholesome
words
contained
in
Scripture
is
sufficient
.
Which
reason
against
such
Platformes
,
makes
nothing
against
Sermons
or
Preaching
,
though
Sermons
must
be
according
to
the
Doctrine
contained
in
Scripture
,
because
Preaching
is
an
ordinance
of
God
and
therefore
not
needlesse
;
which
we
cannot
say
of
such
Platformes
.
Besides
,
as
they
are
not
necessary
,
so
they
may
be
a
snare
unto
men
,
and
a
dangerous
temptation
of
attending
more
to
the
forme
of
Doctrine
delivered
from
the
authority
of
the
Church
,
and
the
imposers
,
then
to
the
examining
thereof
according
to
the
Rule
of
Scripture
;
and
so
their
faith
may
by
this
meanes
stand
in
the
wisedome
or
will
of
man
,
rather
then
in
the
power
of
God
,
as
if
men
had
dominion
over
their
faith
;
which
things
ought
not
so
to
be
,
1
Cor.
2.
5.
&
2.
1.
ver
.
Christians
have
liberty
from
God
to
search
the
Scriptures
,
and
try
all
things
,
and
hold
fast
that
which
is
good
,
Act.
17.
11.
Ioh.
5.
39.
1
Thess
.
5.
21.
but
the
foresaid
imposing
of
platformes
and
confessions
compiled
by
men
,
doth
seeme
to
abridge
them
of
that
liberty
;
and
if
it
be
any
meanes
of
unity
,
yet
it
may
be
a
dangerous
hinderance
of
some
verity
and
degree
of
truth
as
binding
men
to
rest
in
their
former
apprehensions
and
knowledge
,
without
liberty
,
to
better
their
judgement
in
those
points
,
and
shutting
the
doore
against
any
further
light
which
God
may
give
to
his
best
servants
,
and
most
discerning
,
beyond
what
they
saw
at
first
:
And
therefore
we
doubt
such
imposed
platformes
are
not
lawfull
,
or
at
least
wise
not
expedient
.
The
consociation
of
Churches
into
Classes
and
Synods
we
hold
to
be
lawfull
and
in
some
cases
necessary
;
as
namely
in
things
that
are
not
peculiar
to
one
Church
,
but
common
to
them
all
:
And
likewise
when
a
Church
is
not
able
to
end
any
matter
that
concernes
onely
themselves
,
then
they
are
to
seeke
for
counsell
and
advice
from
neighbour
Churches
;
as
the
Church
at
Antioch
did
send
unto
the
Church
at
Ierusalem
,
Acts
15.
2.
the
ground
and
use
of
Classes
and
Synods
,
with
the
limitations
therein
to
be
observed
,
is
summarily
laid
downe
by
Doctor
Ames
,
Medul
.
Theol.
l
1.
c.
39.
Sect.
27.
unto
whom
we
do
wholly
consent
in
this
matter
.
But
when
you
speake
of
doing
no
weighty
matter
without
the
consent
and
counsell
of
a
Classes
,
we
dare
not
so
far
restraine
the
particular
Churches
as
fearing
this
would
be
to
give
the
C●asses
an
undue
power
and
more
then
belongs
unto
them
by
the
Word
;
as
being
also
an
abridgment
of
that
power
which
Christ
hath
given
to
every
particular
Church
,
to
transact
their
owne
matters
(
whether
more
or
lesse
weighty
)
among
themselves
(
if
so
be
they
be
able
)
without
such
necessary
dependence
upon
Classes
,
as
we
have
shewed
before
in
answer
to
Q.
14.
Sect.
3.
&
4.
of
that
Answere
.
And
Master
Parker
testifieth
,
that
in
Genevah
,
and
in
the
Low-countries
,
where
they
have
some
use
of
Classes
,
yet
it
cannot
bee
said
that
their
particular
Congregations
are
absque
potestate
omni
in
rebus
grandtoribus
,
ut
in
excommunicatione
;
the
particular
Churches
are
not
without
power
in
the
more
weighty
matters
,
as
in
Excommunication
,
Polit.
Eccles
.
li.
2.
c.
36.
Sect.
11.
p.
310.
And
Master
Baine
sheweth
the
same
,
saying
,
They
have
power
of
governing
themselves
,
but
for
greater
edification
voluntarily
confederate
,
not
to
use
or
exercise
their
power
but
with
mutuall
communion
,
one
asking
the
counsell
and
consent
of
the
other
,
Dioces
.
Triall
Q.
1.
p.
21.
And
a
little
after
Geneva
made
his
consociation
,
not
as
if
the
prime
Churches
were
imperfect
,
and
to
make
one
Church
by
this
union
;
but
because
though
they
were
intire
Churches
,
and
had
the
power
of
Churches
,
yet
they
needed
support
in
exercising
of
it
,
&c.
which
is
the
very
same
that
wee
said
before
in
Q.
14
viz.
That
all
Churches
have
right
of
Government
within
themselves
,
but
some
had
need
of
counsell
and
advice
of
others
,
because
they
are
of
lesse
ability
to
transact
their
owne
matters
of
themselves
.
And
Master
Parker
in
the
same
place
afore
alledged
in
the
page
immediately
precedent
,
clearly
sheweth
against
Doctor
Downham
,
Doctor
Sutcliffe
,
and
others
,
that
those
particular
Congregations
which
have
Presbyters
of
their
owne
,
with
power
within
themselves
,
are
the
most
perfect
,
and
are
precisely
formed
juxta
formam
illam
quae
in
verbo
patefacta
est
,
according
to
that
forme
which
is
revealed
in
the
Word
;
whereas
others
which
have
not
the
like
are
more
defective
and
imperfect
.
And
if
this
be
so
,
then
to
binde
Churches
to
do
no
weighty
matters
without
the
counsell
and
consent
of
Classes
,
were
to
blinde
them
to
bee
imperfect
.
And
for
Synods
,
if
they
have
such
power
that
their
determination
shall
binde
the
Churches
to
obedience
(
as
you
speake
)
it
is
more
then
we
yet
understand
.
Indeed
Bellarmine
makes
Bishops
in
a
Councell
or
Synod
to
be
Judges
;
and
that
standum
sit
corum
sententiae
,
quia
ipsi
sic
statuerunt
,
quomodo
statur
sententia
Praetoris
in
causis
politicis
;
that
is
,
either
to
obey
or
suffer
:
de
Concil
.
&
Eccles
.
l.
1.
c.
18.
But
the
Orthodoxe
Writers
do
not
consent
to
him
therein
;
for
in
their
judgement
the
sentence
of
a
Councell
or
Synod
is
onely
inquisitio
quaedam
&
dictio
sententiae
ministrato●ia
&
limitata
,
ita
ut
tantum
valeat
decretum
Concilii
quantum
valeat
ejus
ratio
,
as
Doctor
Ames
hath
it
in
his
Bellarminus
enervatus
,
upon
that
place
of
Bellarmine
:
that
is
,
The
sentence
of
a
Synod
is
onely
a
certaine
enquiring
and
giving
of
sentence
by
way
of
Ministery
,
and
with
limitation
;
so
that
the
decree
of
the
Councell
hath
so
much
force
as
there
is
force
in
the
reason
of
it
.
And
Junius
expresseth
it
thus
;
Sententia
Concilii
per
se
ipsam
suasionis
non
coactionis
est
judicium
ministeriale
,
non
authoritatem
,
per
se
necessitatemque
adferens
,
Animadvers
.
upon
Bellarmine
in
that
place
:
that
is
,
The
sentence
of
a
Councell
is
of
it selfe
onely
of
advice
,
not
of
compulsion
or
constraint
,
and
brings
with
it
a
judgement
ministeriall
,
not
authority
of
it selfe
nor
necessity
;
whereunto
we
doe
wholly
consent
.
As
for
that
clause
in
this
Question
,
That
the
determination
of
a
Synod
should
binde
if
not
to
obedience
,
yet
to
peaceable
suffering
,
we
know
not
what
sufferings
those
should
be
:
for
punishments
in
Purse
or
Person
,
in
respect
of
the
body
or
outward
man
,
are
not
to
be
inflicted
by
Synods
,
but
by
civill
Magistrates
;
and
Church-censures
of
Excommunication
,
or
the
like
,
belong
to
the
particular
Church
of
which
an
offendor
is
a
member
,
out
of
the
communion
whereof
a
man
cannot
be
cast
,
but
onely
by
his
owne
Church
.
Onely
Christ
hath
Authority
to
make
Lawes
for
the
government
of
each
particular
Church
,
and
the
Members
thereof
,
and
h●s
lawes
doe
oblige
all
the
Members
,
and
may
not
be
omitted
without
sinne
,
Jam.
4.
12.
Jsa
.
33.
22.
●
Mat.
23.
8
,
9
10.
●ct
.
3.
23.
But
for
particular
Churches
,
they
have
no
power
to
make
Lawes
for
themselves
or
their
Members
,
but
to
observe
and
see
all
their
Members
observe
those
Laws
which
Christ
hath
given
and
commanded
Mat.
28.
20.
Deu●
.
33.
3.
Iohn
10.
27.
If
any
Church
shall
presume
further
,
they
goe
beyond
their
Commission
,
and
in
such
case
their
Ecclesiasticall
Lawes
may
be
omitted
without
sinne
,
nay
it
would
be
sinne
to
be
subject
to
them
Col.
2.
20.
To
walke
after
them
,
Hos
.
5.
11.
to
be
such
servants
of
men
as
not
to
stand
fast
in
the
liberty
wherewith
Christ
hath
made
us
free
,
1.
or
.
7.
23.
Gal.
5.
1.
The
outward
calling
of
a
Minister
consisteth
properly
and
essentially
in
election
by
the
people
,
as
Doctor
●mes
sheweth
,
Cas
.
Cons
.
l.
4.
c.
25.
Q.
6.
And
this
election
is
so
essentiall
,
that
without
it
the
Ministers
calling
(
if
you
speak
of
an
ordinary
Church
officer
)
is
a
nullity
;
And
therefore
Mornay
,
that
learned
noble
man
of
France
,
approveth
that
saying
of
Chrysostome
,
election
by
the
people
is
so
necessary
,
as
that
without
it
there
is
neither
Altar
,
nor
Church
,
nor
Priest-hood
,
where
(
omitting
other
things
)
it
appeares
to
be
their
judgement
,
that
without
election
by
the
people
,
the
Ministery
is
void
;
And
Mornay
addeth
of
his
owne
,
concerning
the
Bishops
amongst
the
Papists
,
that
they
were
nullá
plane
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nulla
proinde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
one
presupposed
the
other
,
no
Imposition
seeing
without
election
,
in
his
booke
of
the
Church
,
c.
11.
p.
375.
Yet
sometimes
the
peoples
acceptance
and
approbation
afterward
may
supply
the
want
of
election
at
the
first
,
as
Iacobs
after
consent
and
acceptance
of
Lea
,
made
her
to
be
his
wife
,
though
hee
chose
her
not
at
the
first
.
And
by
this
we
hold
the
calling
of
many
Ministers
in
England
may
be
excused
,
who
at
first
came
into
their
places
without
the
consent
of
the
people
.
If
ordination
by
imposition
of
hands
,
were
of
the
essence
of
a
Ministers
calling
then
in
those
Churches
,
where
such
ordination
is
not
used
,
their
Ministers
should
want
a
lawfull
calling
,
which
were
an
hard
sentence
against
many
Ministers
in
Scotland
,
where
(
as
is
reported
)
this
ordination
is
not
thought
necessary
,
and
therefore
used
or
omitted
indifferently
.
Wee
looke
at
Ordination
by
Imposition
of
hands
,
as
a
solemne
investing
of
men
into
their
places
,
whereto
they
have
right
and
calling
by
election
,
like
to
the
inauguration
of
a
Magistrate
in
the
Common-wealth
,
yet
necessary
by
divine
Institution
.
1
Tim.
4.
14.
But
not
so
necessary
as
if
the
Ministers
calling
were
a
nullity
without
it
.
Essentia
ipsa
vocationis
,
in
electione
legitima
consistit
;
Ordinatio
pendet
ab
electione
,
sicut
Coronatio
Principi●
,
aut
Magistratus
inauguratio
,
ab
electione
,
successione
,
aut
aequivalente
aliqua
constitutione
.
Ames
Bellarm.
enervat
.
Lib.
3.
de
clericis
,
c.
2.
Sect.
3.
That
is
,
the
essence
of
a
Ministers
calling
consists
in
lawfull
election
,
Ordination
depends
upon
Election
,
as
the
Coronation
of
a
Prince
,
or
the
Inauguration
of
a
Magistrate
,
depends
upon
Election
,
Succession
,
or
some
other
Constitution
aequivalent
.
And
againe
,
Ritus
impositionis
manuum
non
est
absolute
necessarius
ad
esse
Pastoris
,
non
magis
quam
Coronatio
ad
esse
Regis
,
aut
celebratio
nuptiarum
ad
earum
esse
.
sect
.
10.
That
is
,
the
right
of
Imposition
of
hands
is
not
absolutely
necessary
to
the
essence
of
a
Pastor
,
no
more
then
the
Coronation
to
the
essence
of
a
King
,
or
the
Celebration
of
Marriage
to
the
essence
thereof
.
Ordination
of
Ministers
is
not
a
private
action
but
publique
,
and
ought
to
be
done
publiquely
in
the
Assembly
of
the
Church
,
and
therefore
the
persons
that
performe
it
,
(
whether
they
be
ordinary
Church
Officers
or
no
)
cannot
in
any
congruity
of
speech
be
called
meere
private
persons
in
that
Action
.
2.
The
Church
that
hath
no
Officers
,
may
elect
Officers
or
Ministers
unto
themselves
,
therefore
it
may
also
ordaine
them
;
which
Argument
Dr.
Whitaker
useth
as
wee
shall
see
anon
.
If
it
have
Commission
and
power
from
Christ
for
the
one
,
and
that
the
greater
,
it
hath
it
also
for
the
other
which
is
the
lesser
:
Now
ordination
is
lesse
then
election
,
and
depends
upon
it
as
a
necessary
Antecedent
by
divine
Institution
,
by
vertue
of
which
it
is
justly
administred
,
being
indeed
nothing
else
but
the
admission
of
a
person
lawfully
elected
into
his
Office
,
or
a
putting
of
him
into
possession
thereof
,
whereunto
he
had
right
before
by
election
,
as
was
said
before
in
answer
to
the
precedent
Question
.
3.
If
a
Church
have
Ministers
or
Elders
before
,
then
this
ordination
is
to
be
performed
by
the
Elders
of
the
Church
,
and
in
their
Assemblie
.
1
Tim.
4.
14.
as
also
many
other
acts
are
to
be
performed
by
them
.
4.
This
Ordination
thus
performed
by
the
Elders
for
the
Church
,
may
fitly
be
called
the
Act
of
the
whole
Church
,
as
it
is
the
whole
man
that
seeth
,
that
heareth
,
that
speaketh
,
when
these
acts
are
instrumentally
performed
by
the
eye
,
the
eare
,
and
the
tongue
,
in
which
sense
Master
Parker
saith
,
Ecclesia
per
alios
docet
,
baptisa●que
,
Polit.
Eccles
.
l.
3.
c.
7.
p.
26.
5.
But
when
a
Church
hath
no
Officers
,
but
the
first
Officers
themselves
are
to
be
ordained
,
then
this
Ordination
by
the
Rite
of
imposing
of
hands
may
be
performed
for
the
Church
by
the
most
prime
grave
and
able
men
from
among
themselves
,
as
the
Church
shall
depute
hereunto
,
as
the
children
of
Israel
did
lay
their
hands
upon
the
Levites
,
Numb
.
8.
10.
Now
all
the
Congregation
could
not
impose
all
their
hands
upon
them
together
,
all
their
hands
could
not
possibly
reach
them
together
,
and
therefore
it
must
needs
be
that
some
of
the
Congregation
in
the
name
of
the
whole
body
performed
this
Rite
:
And
as
this
Scripture
sheweth
,
that
the
people
may
in
some
cases
lay
their
hands
upon
Church
Officers
,
(
for
the
Levites
were
such
,
upon
whom
the
children
of
Israel
did
lay
their
hands
)
so
let
it
be
considered
,
whether
these
reasons
doe
not
further
make
it
manifest
.
1.
Men
that
are
in
no
Office
may
elect
,
therefore
they
may
ordaine
,
because
ordination
is
nothing
else
but
the
execution
of
Election
.
2.
If
it
were
not
so
then
one
of
these
would
follow
,
either
that
the
Officers
must
minister
without
any
Ordination
at
all
,
or
else
by
vertue
of
some
former
Ordination
received
in
some
other
Church
or
else
they
must
be
ordained
by
some
other
Minister
or
Ministers
of
some
other
Church
,
that
were
ordained
afore
them
,
and
so
the
Ministery
to
be
by
succession
.
But
the
first
of
these
is
against
the
Scripture
,
1
Tim.
4.
14.
Heb.
6.
2.
And
the
second
were
to
establish
the
Popish
opinion
of
the
indeleble
Character
,
imprinted
as
they
imagine
in
their
Sacrament
of
holy
Orders
.
Whereas
for
ought
we
can
discerne
.
If
when
they
are
called
to
Office
in
any
Church
,
they
have
need
of
a
new
Election
,
notwithstanding
their
former
election
into
another
Church
then
they
have
by
the
same
ground
need
of
a
new
Ordination
,
for
Ordination
depends
upon
Election
:
If
their
former
Election
be
ceased
,
their
former
Ordination
is
ceased
also
;
and
they
can
no
more
minister
by
vertue
of
a
former
Ordination
unto
another
Church
,
then
by
vertue
of
a
former
Election
.
And
for
the
third
,
we
doe
not
understand
what
authority
ordinary
Officers
can
have
to
ordaine
Ministers
to
such
a
Church
,
of
which
themselves
are
not
so
much
as
Members
Besides
at
some
times
,
namely
at
the
first
Reformation
after
the
times
of
Popery
,
there
were
no
others
to
be
had
but
from
the
Pope
,
and
his
Bishops
and
Priests
.
Now
it
were
a
pittifull
case
,
if
the
Sheep
must
have
no
Shepherd
but
such
as
are
appointed
to
them
by
the
wolves
,
That
is
,
if
Gods
people
might
not
have
Ministers
,
but
onely
from
the
popish
Bishops
.
This
were
to
say
,
either
that
the
Ministers
of
Antichrist
,
must
,
or
may
ordaine
Ministers
to
the
Church
of
Christ
,
or
else
that
the
popish
Bishops
are
true
Ministers
of
Christ
.
And
if
Protestants
thinke
it
necessary
,
that
their
first
Ministers
should
be
ordained
by
the
popish
Bishops
,
it
is
no
marvell
if
the
Papists
do
thereupon
believe
that
their
Church
is
the
true
Church
,
and
their
Bishops
true
Ministers
.
Such
a
scandall
is
it
unto
them
to
maintaine
this
personall
succession
of
the
Ministery
.
But
God
doth
so
much
abhorre
Antichrist
,
that
hee
would
not
have
his
people
to
seek
to
him
,
nor
his
Priests
to
ordaine
Christs
Ministers
,
as
he
would
not
take
of
Babilon
a
stone
for
a
Corner
,
nor
a
stone
for
a
foundation
,
Ier.
51.
26.
3.
It
is
thus
in
civill
Corporations
and
Cities
,
the
Major
,
Bayliffe
,
or
other
chiefe
Officer
elect
,
is
at
his
entrance
and
inauguration
to
receive
at
the
hands
of
his
Predecessors
the
Sword
or
Keyes
of
the
City
,
or
to
have
some
other
solemne
Ceremonie
by
him
performed
unto
him
yet
if
either
there
be
no
former
as
at
the
first
or
that
the
former
be
dead
or
upon
necessity
absent
,
when
his
Successor
entreth
,
then
is
this
Ceremony
and
worke
performed
by
some
other
,
the
fittest
Instrument
;
neither
need
that
City
borrow
any
Officer
of
another
City
,
neither
could
he
entermeddle
there
without
usurpation
,
though
both
the
Corporations
have
the
same
Charter
under
the
same
King.
And
so
it
is
in
this
spirituall
Corporation
or
City
,
the
Church
of
God.
4.
That
this
point
may
seeme
the
lesse
strange
to
you
,
we
pray
you
consider
with
us
a
little
further
the
nature
of
this
Ordination
,
and
then
wee
will
adde
the
Testimonies
of
some
eminent
Protestant
Writers
in
this
case
,
that
you
may
see
this
is
not
any
singular
opinion
of
ours
.
For
the
former
,
some
indeed
have
so
highly
advanced
this
Ordination
,
that
they
have
preferred
it
farre
above
preaching
the
Word
,
ministring
the
Sacraments
,
and
Prayer
,
making
it
and
the
power
of
Excommunication
,
the
two
incommunicable
Prerogatives
of
a
Bishop
above
an
ordinary
Minister
;
yet
the
Scripture
teacheth
no
such
thing
,
but
rather
the
contrary
,
for
when
the
Apostles
were
sent
out
by
Christ
,
there
was
no
mention
of
Ordination
in
that
Commission
of
theirs
,
but
only
of
teaching
&
preaching
&
baptising
Mat.
28.
19
,
20.
Mark.
16.
15
,
16.
If
Ordination
of
Ministers
had
bin
such
a
speciall
worke
,
there
would
belike
have
bin
some
mention
of
it
in
their
Commission
.
And
certaine
it
is
,
the
Apostles
counted
preaching
the
Word
their
principall
worke
,
and
after
it
Prayer
,
and
the
ministring
of
the
Sacraments
,
Act.
6.
4.
1
Cor.
1.
17.
If
ordaining
of
Ministers
had
bin
in
their
account
so
prime
a
worke
,
it
may
seem
Paul
would
rather
have
tarried
in
Creete
to
have
ordained
Elders
there
then
have
gone
himselfe
about
preaching
,
seaving
Titus
for
the
other
,
Tit.
1
5.
By
all
which
it
appeares
,
that
ordaining
of
Ministers
is
not
such
an
eminent
work
as
that
it
is
to
be
preferred
above
preaching
the
Word
,
and
ministring
the
Sacraments
,
and
therefore
to
be
performed
by
them
that
are
superiours
unto
ordinary
Ministers
;
preaching
and
ministring
the
Sacraments
,
being
left
as
inferiour
workes
unto
Ministers
,
of
an
inferiour
ranke
,
as
they
would
have
it
,
that
stand
for
the
superiority
of
Docesan
Bishops
;
neither
is
it
equall
unto
those
other
workes
afore
mentioned
,
that
onely
he
that
doth
those
,
may
performe
this
other
also
,
as
some
others
thinke
;
but
being
nothing
else
in
the
true
nature
and
use
of
it
but
the
execution
and
accomplishment
and
confirmation
of
election
,
it
may
bee
performed
by
the
people
of
God
,
that
yet
have
no
Officers
,
even
as
Election
may
upon
which
it
doth
depend
.
5.
Lastly
,
let
these
sayings
of
some
Protestant
Writers
of
singular
note
,
either
for
holinesse
,
or
learning
,
or
both
,
be
well
considered
of
.
Master
Perkins
saith
,
Succession
of
Doctrine
alone
is
sufficient
;
for
this
Rule
must
bee
remembred
,
that
the
power
of
the
Keyes
(
that
is
,
of
order
and
jurisdiction
)
is
tyed
by
God
and
annexed
in
the
New
Testament
to
Doctrine
.
If
in
Turkey
,
or
America
,
or
elsewhere
,
the
Gospel
should
be
received
by
the
counsell
and
perswasion
of
private
persons
,
they
need
not
send
into
Europe
for
consecrated
Ministers
,
but
they
have
power
to
choose
their
owne
Ministers
from
within
themselves
;
because
where
God
gives
the
Word
he
gives
the
power
also
;
upon
Gal.
1.
11.
Doctor
Willet
saith
,
Whereas
Bellarmine
objecteth
that
as
in
the
old
Law
the
Priesthood
went
by
carnall
generation
and
lineall
descent
from
Aaron
,
so
in
the
New
it
must
bee
derived
by
succession
from
the
Apostles
;
we
answere
,
first
,
that
our
Saviour
Christ
and
his
Apostles
could
shew
no
lineall
descent
from
Aaron
,
neither
had
their
ordination
from
his
Successors
,
and
yet
were
the
true
Pastors
of
the
Church
.
And
a
little
after
,
This
we
say
further
,
that
both
before
Christ
there
were
true
Pastors
and
Prophets
,
which
were
not
ordained
by
the
Priests
of
Aaron
;
and
since
Christ
,
that
received
not
their
ordination
successively
from
the
Apostles
.
First
,
in
the
old
Law
,
when
the
ordinary
Priesthood
was
corrupted
,
God
raised
up
Prophets
from
other
Tribes
that
received
not
from
the
Priests
their
ordination
and
allowance
:
such
an
one
was
Amos
,
who
was
among
Heardsmen
,
and
was
made
a
Prophet
as
he
was
gathering
wilde
black-berries
.
After
the
same
manner
in
the
corrupt
times
of
the
Gospel
,
the
Lord
hath
raised
up
faithfull
Ministers
to
his
Church
,
that
could
shew
no
succession
from
the
degenerate
Clergy
.
And
a
little
after
,
If
Paul
were
made
an
Apostle
without
the
ordination
of
the
lawfull
Apostles
much
more
may
the
Lord
raise
up
new
Pastors
to
his
Church
without
ordination
from
the
usurpers
of
the
Apostles
:
Synops
.
Papism
.
contr
.
2.
Q.
3.
of
Succession
Error
20.
p.
81.
Mor●●y
his
words
are
full
and
plaine
to
the
same
purpose
.
viz
Although
some
of
our
men
in
such
a
corrupt
state
of
the
Church
,
as
we
have
seene
in
our
time
,
without
waiting
for
calling
or
allowance
of
them
who
under
the
title
of
Pastors
oppressed
the
Lords
Flock
,
did
at
first
preach
without
this
formall
calling
,
and
afterward
were
chosen
and
called
to
the
holy
Ministey
by
the
Churches
which
they
had
taught
;
yet
this
ought
to
seeme
no
more
strange
,
then
if
in
a
free
common-wealth
the
people
without
waiting
either
for
the
consent
,
or
for
the
voices
of
those
that
tyrannize
over
them
,
should
(
according
to
the
Lawes
)
make
choice
of
good
and
wise
Magistrates
,
such
(
happily
)
as
God
would
serve
his
turne
of
for
their
deliverance
,
and
for
the
publike
restitution
.
And
hereof
wee
have
examples
,
first
,
in
the
Acts
,
where
wee
read
that
Philip
,
who
was
but
a
Deacon
,
preacheth
in
Samaria
without
the
calling
of
the
Apostles
,
yea
without
their
privity
,
who
for
all
that
gave
their
allowance
to
his
worke
.
In
Frumentius
,
carried
upon
another
occasion
into
the
Indies
,
a
meere
Lay-man
,
who
yet
there
preacheth
the
Gospel
,
and
a
good
while
after
is
there
made
Bishop
.
In
those
of
whom
Origen
speaketh
,
that
shall
come
by
chance
into
a
City
where
never
any
Christian
was
borne
,
shall
there
begin
to
teach
,
and
labour
to
instruct
the
people
in
the
Faith
,
whom
the
People
shall
afterward
make
their
Pastors
and
Bishops
:
and
besides
,
in
all
the
Scriptures
there
is
not
one
place
that
bindeth
the
Ministery
of
the
Gospel
to
a
certaine
succession
;
but
contrariwise
the
Scripture
sheweth
,
that
God
would
send
two
speciall
witnesses
to
prophesie
against
Antichrist
:
Of
the
Church
chap.
11.
p.
371.
Doctor
Whitaker
answering
Bellarmine
,
that
would
prove
Protestants
to
have
no
Church
,
because
their
Ministers
had
no
Ordination
by
Bishops
,
saith
,
That
as
sometimes
Bishops
were
chosen
by
the
Clergy
and
sometimes
by
the
People
,
so
the
same
may
be
said
of
Ordination
,
viz.
that
it
was
sometimes
by
the
Clergy
and
sometimes
by
the
People
;
and
then
addeth
,
Quod
si
vocationem
corum
Episcoporum
legitimam
fuisse
concedat
Bellarminus
,
De
ordinatione
minus
laboramus
.
Qui
enim
habent
authoritatem
vocandi
,
iidem
etiam
authoritatem
ordinandi
habent
,
si
legitima
ordinatio
non
possit
impetrari
:
nam
ordinatio
sequitur
vocationem
;
qui
vocatur
,
i●
quasi
in
sui
muneris
possessionem
mittitur
:
de
Eccles
.
Q.
5.
cap.
6
p.
510.
Finally
,
Doctor
Ames
doth
also
witnesse
the
same
in
many
places
of
his
workes
:
for
a
taste
take
these
few
sayings
of
his
in
this
case
,
viz.
Ad
totam
Ecclesiam
semper
pertinet
ordinatio
,
quoad
jus
,
vim
,
virtutem
illam
quam
habet
in
Ministro
Ecclesiae
constituendo
;
sicut
celebratio
matrimonii
vim
aut
virtutem
omnem
acceptam
refert
legitimo
consensui
conjugum
:
Ecclesie
statu
(
ministerio
&
ordine
deficiente
)
collapso
vel
corrupto
,
à
plebe
etiam
actus
iste
ordinationis
,
quatenus
necessarius
est
ad
Ministri
constitutionem
in
tali
casu
,
potest
legitimè
exerceri
,
Bellarm
.
enervat
.
lib.
3.
de
clericis
,
cap.
2
de
ordinatione
.
And
againe
,
a
little
after
;
Episcopos
veros
à
veris
Episcopis
ordinariè
dicimus
ordinand●s
esse
,
sed
nomine
Ecclesiae
cui
ordinantur
.
And
againe
,
a
little
after
,
Potestas
ordinandi
est
aliqu●
modo
originaliter
in
tota
Ecclesia
,
sicut
potestas
videndi
originaliter
est
in
toto
animali
,
quamvis
formaliter
&
subjectivè
sit
in
oculo
tantùm
;
tum
etiam
ordinationis
exercitium
pendet
à
tota
Ecclesia
,
sicut
actus
videndi
hoc
vel
illud
determinatè
pendet
non
ab
oculo
sed
à
toto
.
And
againe
,
Quamvis
in
Ecclesia
benè
constituta
non
debeat
aliis
quam
presbyteris
ordinandi
manus
mandari
;
in
defectu
tamen
idoneorum
presbyterorum
potest
non
presbyteris
mandari
.
And
yet
againe
in
the
next
place
,
Si
concedatur
hoc
,
quòd
ex
ordine
nemo
possit
esse
legitimus
pastor
,
nisi
sit
à
legitimo
Pastore
&
Episcopo
ordinatus
:
In
ordinis
tamen
defectu
,
cùm
jam
primò
instaurari
debet
ordo
,
non
potest●tam
accuratè
observari
,
atque
adeo
extraordinarium
aliquid
tum
potest
intervenire
sine
ullo
vitio
.
These
words
you
see
are
punctuall
and
plaine
,
that
the
power
of
ordaining
Ministers
is
originally
in
the
Church
;
and
that
though
when
a
Church
hath
Presbyters
,
the
act
of
ordaining
is
to
be
done
by
those
Presbyters
;
yet
in
defect
of
such
it
may
be
performed
by
them
that
are
no
Presbyters
,
lawfully
,
and
without
fault
;
which
is
the
case
of
our
Churches
that
are
in
their
beginnings
,
and
may
be
the
case
of
any
Church
when
they
come
to
be
without
Officers
,
as
by
warre
,
pestilence
,
&c.
it
may
come
to
passe
.
There
are
some
things
common
to
Pastors
with
Teachers
;
as
,
that
they
are
both
Officers
of
the
Church
appointed
by
Christ
;
both
Elders
or
Bishops
to
rule
and
feed
the
Church
,
by
labouring
in
the
Word
and
Doctrine
,
Act.
20
28
1
Tim.
3.
1.
Tit.
1.
5
,
7.
and
therefore
the
name
of
Pastour
,
in
a
generall
sense
may
be
given
to
them
both
,
Ier.
3.
15.
as
also
the
name
of
Teacher
,
Isa
.
30.
20.
as
those
names
may
also
be
given
to
Apostles
,
in
as
much
as
they
also
are
Elders
,
Pastors
,
Teachers
,
to
rule
,
to
feed
,
to
teach
the
Church
of
God
,
1
Pet.
5.
1.
Ioh.
21.
15.
16.
1
Tim.
2.
7.
&
2.
1.
11.
And
if
Pastors
and
Teachers
be
both
of
them
Church
officers
,
to
feed
and
rule
the
Church
▪
by
labouring
in
the
Word
and
Doctrine
,
they
must
not
do
this
without
application
of
it
to
the
consciences
and
states
of
the
hearers
,
as
God
shall
helpe
them
:
for
this
application
is
one
part
of
his
worke
,
that
is
by
his
office
to
preach
the
Word
,
without
which
the
Word
is
not
handled
in
such
a
manner
as
it
ought
to
be
,
2
Tim.
2.
15.
1
Cor.
14.
25.
Luk.
12.
42.
and
many
hearers
need
this
,
the
Word
delivered
in
generall
without
application
of
it
being
to
them
as
bread
set
before
children
in
the
whole
loafe
.
And
if
both
of
them
must
labour
in
the
Word
and
Doctrine
,
and
not
onely
in
a
generall
way
,
but
with
application
,
we
see
not
but
they
may
both
of
them
administer
the
Seales
or
Sacraments
,
wherein
there
is
a
speciall
application
of
the
promises
of
the
Gospel
,
and
the
grace
of
Christ
therein
,
unto
the
faithfull
and
believing
receivers
.
2.
And
yet
for
all
this
community
between
them
,
they
are
not
in
propriety
of
speech
the
same
Officers
,
but
distinct
,
and
so
the
Scripture
speaketh
of
them
Ephes
.
4.
11.
For
if
a
man
would
say
their
Offices
are
confounded
,
because
the
same
generall
worke
of
preaching
the
Word
,
and
applying
the
same
,
belongs
unto
them
both
:
By
the
same
reason
a
man
might
say
the
offices
of
Apostles
and
Evangelists
were
confounded
;
for
both
of
them
were
to
preach
the
Word
,
with
application
of
the
same
by
doctrine
,
and
Seales
;
and
also
that
the
ordinary
Pastors
were
the
same
office
with
them
both
,
because
hee
also
is
to
doe
the
same
worke
of
preaching
and
applying
:
But
an
Apostle
is
to
feed
,
and
rule
,
and
teach
,
by
way
of
Doctrine
and
Application
,
as
an
Apostle
;
an
Evangelist
as
an
Evangelist
,
and
an
ordinary
Pastor
as
an
ordinary
Pastor
,
and
therein
lyes
the
difference
:
and
wee
may
adde
,
a
Teacher
as
a
Teacher
;
and
therein
is
he
distinguished
both
from
the
Pastor
,
and
from
all
other
Church
Officers
,
even
as
by
the
same
they
all
are
distinguished
one
from
another
,
the
same
generall
worke
of
Doctrine
and
Application
being
common
to
them
all
.
3.
And
for
the
Teacher
and
Pastor
,
the
difference
between
them
lyes
in
this
,
that
the
one
is
principally
to
attend
upon
points
of
Knowledge
and
Doctrine
,
though
not
without
Application
;
and
the
other
to
points
of
Practice
,
though
not
without
Doctrine
:
and
therefore
the
one
of
them
is
called
▪
He
that
teacheth
,
and
his
worke
is
thus
expressed
,
let
him
attend
on
teaching
;
and
the
other
,
He
that
exhorteth
,
and
his
worke
,
to
attend
on
exhortation
,
Rom.
12.
7
,
8.
and
the
gift
of
the
one
is
called
a
word
of
knowledge
,
and
the
gift
of
the
other
,
a
word
of
wisedome
,
1
Cor.
12.
8.
as
experience
also
sheweth
,
that
one
mans
gift
is
more
doctrinall
,
and
for
points
of
knowledge
;
and
anothers
more
exhortatory
,
and
for
points
of
practise
.
It
is
not
the
manner
of
Elders
among
us
,
whether
Ruling
onely
,
or
Ruling
and
Teaching
also
,
to
strive
for
authority
or
preheminence
one
above
another
;
as
remembring
what
lesson
our
Saviour
taught
his
Disciples
,
when
they
were
at
strife
among
them
,
which
of
them
should
be
the
greatest
,
Luk.
22.
24
,
25.
&c.
If
Diotrephes
strive
for
preheminence
3
Ioh.
9
,
10.
verily
we
abhorre
such
striving
,
and
by
the
grace
of
God
respect
one
another
as
Brethren
.
As
for
the
peoples
duty
toward
their
Elders
,
it
is
taught
them
plainly
in
that
place
,
1
Thes
.
5.
12
,
13.
as
also
in
that
of
1
Tim.
5.
17
Let
the
Elders
that
rule
well
bee
counted
worthy
of
double
honour
,
specially
they
that
labour
in
the
Word
and
Doctrine
;
and
this
Word
(
specially
)
shewes
them
,
that
as
they
are
to
account
all
their
Elders
worthy
of
double
honour
,
so
in
speciall
manner
their
Teaching
or
Preaching
Elders
.
These
are
answered
in
that
which
was
sent
the
last
yeare
.
We
doe
believe
that
every
Minister
of
the
Gospel
ought
to
be
maintained
with
sufficient
and
honourable
maintenance
,
according
to
his
need
and
occasions
,
in
regard
of
his
person
,
calling
,
charge
of
children
and
hospitality
,
so
as
he
that
preacheth
the
Gospel
may
in
all
these
respects
live
of
the
Gospel
,
1
Cor.
9.
14.
Gal
6.
6.
1
Tim.
5.
17.
And
this
maintenance
is
not
to
be
allowed
as
almes
and
courtesie
,
but
as
debt
and
duty
,
to
bee
paid
according
to
the
rule
of
Justice
;
the
Labourer
is
worthy
of
his
wages
,
Luk.
10.
17.
which
the
Apostle
sheweth
to
be
according
to
all
Lawes
of
nature
,
nations
,
Moses
and
Christ
,
1
Cor.
9.
But
for
setled
and
stinted
maintenance
,
there
is
nothing
done
that
way
amongst
us
,
except
from
yeare
to
yeare
,
because
the
conditions
of
Ministers
may
vary
,
and
of
the
Church
to
which
they
doe
belong
:
Neither
doe
we
know
any
such
thing
to
be
appointed
by
Christ
our
Lord
,
for
the
maintenance
of
the
Ministery
in
these
dayes
;
but
this
we
know
that
the
great
mountaine
burning
with
fire
,
cast
into
the
sea
upon
the
sounding
of
the
second
Trumpet
Rev.
8.
8
,
9.
is
applyed
by
some
good
Writers
to
those
times
,
when
Constantine
brought
setled
endowments
into
the
Church
,
with
ampla
praedia
(
as
they
are
called
)
are
counted
by
some
to
bee
no
better
then
poyson
to
the
Church
;
as
the
Stories
say
that
upon
the
fact
of
the
good
Emperour
a
voice
was
heard
,
which
said
,
Hodie
seminatum
est
virus
in
Ecclesiam
.
And
if
those
Writers
be
not
deceived
which
so
expound
that
Scripture
(
as
for
our
parts
wee
know
not
but
they
expound
it
truely
)
then
in
as
much
as
upon
the
casting
of
that
mountaine
into
the
sea
,
a
third
part
of
it
became
blood
and
a
third
part
of
living
creatures
dyed
,
and
a
third
part
of
ships
were
destroyed
,
it
may
be
truely
gathered
thence
that
the
bringing
in
of
setled
endowments
and
eminent
preferments
into
the
Church
,
hath
been
the
corruption
,
and
to
some
the
destruction
of
such
as
lived
by
them
,
both
Church-officers
and
Church-members
.
We
doe
not
permit
,
and
call
upon
(
such
whom
you
call
)
meere
Lay
men
,
and
private
persons
,
neither
being
in
the
Ministery
nor
intended
to
it
,
ordinarily
to
preach
or
prophecy
publiquely
,
in
or
before
the
Congregation
,
if
by
ordinarily
,
you
meane
frequently
and
usually
.
For
where
ordinary
Officers
are
not
wanting
to
a
Church
,
and
neither
detained
from
their
worke
by
sicknesse
,
nor
just
absence
,
we
thinke
it
most
meet
to
offer
our
Sacrifice
to
God
and
to
the
Church
of
our
best
gifts
.
But
yet
if
you
oppose
ordinary
to
extraordinary
,
we
doe
confesse
that
some
private
members
(
to
wit
such
as
are
eminently
fitted
with
knowledge
and
utterance
,
being
also
men
of
humble
spirits
,
and
holy
lives
,
all
which
qualifications
we
finde
but
in
a
few
)
may
without
an
extraordinary
calling
from
God
be
called
forth
by
by
the
Church
upon
some
occasion
(
and
namely
in
the
absence
or
bodily
weaknesse
of
Ministers
,
or
for
tryall
of
gifts
when
a
man
intends
the
Ministery
)
to
speake
to
edification
,
exhortation
and
comfort
.
Iehosaphat
sent
Princes
(
who
neither
were
Ministers
,
nor
intended
so
to
be
)
to
teach
with
the
Priests
and
Levites
,
to
wit
,
at
least
to
incourage
the
people
,
to
hearken
to
the
Priests
and
Levites
come
amongst
them
,
2
Chron.
17.
7
,
8
,
9.
As
Jehosaphat
himselfe
also
did
the
like
,
2
Chron.
20.
20.
Yea
,
and
was
their
mouth
also
to
God
in
prayer
,
v.
2.
5.
to
13.
As
for
that
prophecying
1
Cor.
14.
We
conceive
as
some
things
in
it
be
extraordinary
,
so
some
things
ordinary
.
Extraordinary
,
that
private
men
,
and
new
converts
should
be
so
soon
&
so
suddainly
,
&
so
much
enlightened
&
enlarged
,
as
to
be
able
to
prophecy
publikely
to
the
edification
of
a
whole
Church
:
But
yet
this
we
conceive
to
be
ordinary
,
that
some
private
men
may
be
found
(
at
least
in
some
Churches
)
grown
Christians
,
of
able
gifts
,
who
may
have
received
a
gift
of
Prophecy
,
and
for
such
we
doe
not
thinke
it
requireth
any
more
an
extraordinary
calling
for
them
to
prophecy
in
our
Churches
,
then
for
Iehosaphat
and
his
Princes
to
prophecy
in
the
Church
of
Israel
.
Our
Answer
to
this
Question
is
that
we
never
knew
any
Ministers
that
did
call
upon
the
people
thus
to
doe
:
and
as
for
us
,
such
calling
upon
them
is
farre
from
us
.
All
that
we
know
to
be
holden
in
this
case
is
this
,
that
some
thinke
the
people
have
a
liberty
to
aske
a
Question
publiquely
for
their
better
satisfaction
upon
very
urgent
and
weighty
cause
,
though
even
this
is
doubted
of
by
others
,
and
all
judge
the
ordinary
practice
of
it
,
not
necessary
:
but
(
if
it
be
not
meekly
and
wisely
carried
)
to
be
inconvenient
if
not
utterly
unlawfull
,
and
therefore
such
asking
of
Questions
is
seldome
used
in
any
Church
among
us
,
and
in
most
Churches
never
.
True
it
is
,
in
the
times
a
little
afore
the
Synod
divers
that
were
infected
with
corrupt
opinions
were
very
bold
,
&
forward
in
this
kind
of
asking
Questions
,
after
Sermons
,
especially
when
they
had
heard
somthing
delivered
publiquely
that
did
make
against
their
Tenents
;
by
which
kind
of
asking
Questions
,
they
plainely
discovered
of
what
spirit
they
were
,
but
for
being
called
upon
by
us
thus
to
doe
,
(
as
it
seems
to
your
Question
that
you
have
been
informed
)
the
truth
is
,
there
was
no
such
matter
.
But
now
these
men
are
long
since
,
(
the
greatest
part
of
them
)
to
an
Island
(
called
Aquedneck
)
departed
from
amongst
us
,
some
of
them
being
excommunicated
or
banished
,
or
both
,
&
others
departing
voluntarily
,
or
for
feare
of
the
like
censure
,
by
meanes
of
which
departure
of
these
troublesome
spirits
from
amongst
us
,
and
the
blessing
of
God
upon
the
Synod
&
Sermons
that
have
laid
open
&
reproved
this
disorderly
asking
of
Questions
,
a
man
may
now
live
from
one
end
of
the
year
unto
another
in
these
Congregations
,
&
not
hear
any
man
open
his
mouth
in
such
kind
of
asking
Questions
.
1.
The
conversion
of
sinners
unto
God
doth
not
alwaies
follow
the
preaching
of
every
one
,
that
is
in
a
lawfull
office
of
ministery
,
as
experience
and
Scripture
doe
aboundantly
witnesse
,
Isay
.
49.
4
,
5.
&
53.
1.
Ezech.
3.
7.
2
King.
17.
13
14.
Mat.
11.
20
,
21.
&c.
Iohn
12.
37.
2.
And
when
it
doth
follow
,
it
is
not
by
vertue
of
him
,
or
of
his
office
,
but
by
vertue
of
Gods
blessing
,
and
the
mighty
operation
of
his
spirit
as
he
pleaseth
,
without
which
the
Minister
and
his
office
could
have
had
no
vertue
at
all
to
convert
sinners
unto
God
,
1
Cor.
3.
6.
no
more
then
Peter
and
Iohn
could
heale
the
lame
man
,
by
virtue
of
any
power
or
holinesse
that
was
in
them
,
Act.
3.
12.
For
otherwise
faithfull
Ministers
should
not
have
their
labours
blessed
for
conversion
some
more
and
some
lesse
▪
but
all
in
the
same
measure
,
inasmuch
as
one
of
them
is
no
more
a
Minister
then
another
,
nor
no
more
in
Office
then
another
,
their
office
being
the
same
,
the
effect
in
conversion
would
bee
the
same
if
conversion
were
by
the
vertue
of
their
office
.
The
truth
it
is
,
the
Law
of
the
Lord
,
(
the
whole
Word
of
God
)
that
converts
the
soule
,
Psal
.
19.
7.
And
the
Gospell
that
is
the
power
of
God
unto
Salvation
.
Rom.
1.
16.
And
therefore
the
conversion
of
a
man
to
God
is
to
be
ascribed
to
God
,
and
to
the
Word
of
his
Grace
;
and
not
to
the
Minister
,
nor
any
vertue
of
his
office
.
3.
But
this
we
doe
acknowledge
,
that
the
sound
conversion
of
sinners
,
whensoever
such
a
thing
comes
to
passe
,
doth
argue
that
the
Instruments
of
such
conversion
are
sent
of
God
:
God
would
not
so
have
blessed
them
,
as
to
convert
any
by
them
,
if
himselfe
had
not
sent
them
at
all
,
Rom.
10.
14
,
15.
Ier.
23.
32.
4.
And
yet
we
dare
not
say
,
that
Gods
Word
is
not
made
effectuall
to
conversion
,
unlesse
the
man
that
speakes
it
be
a
Minister
,
that
is
to
say
,
a
Church
Officer
,
for
the
contrary
is
evident
from
the
Scripture
,
John
4.
39.
Act.
8.
4.
with
11.
19
,
20
,
21.
1
Cor.
7.
16.
They
that
were
scattered
abroad
upon
the
persecution
that
arose
about
Steven
,
were
not
Church
Officers
,
at
least
all
of
them
(
for
the
Apostles
who
were
their
chiefe
,
if
not
their
only
preaching
Officers
,
were
not
scattered
abroad
upon
that
persecution
,
but
remained
still
at
Jerusalem
,
Acts
8.
1.
)
and
yet
these
men
did
so
preach
the
Word
of
the
Lord
Jesus
to
the
Iewes
and
the
Grecians
,
that
through
the
good
hand
of
the
Lord
that
was
with
them
,
a
great
number
believed
and
turned
to
the
Lord
;
And
the
same
we
say
of
the
woman
of
Samaria
,
by
whose
Testimonie
of
Christ
many
of
the
Samaritans
believed
on
him
.
To
restraine
the
efficacy
of
Gods
Word
in
such
sort
as
to
say
that
none
can
be
converted
by
it
,
unlesse
he
that
speakes
it
be
a
Minister
,
is
to
limit
the
spirit
of
the
Lord
,
where
he
hath
not
limited
himself
,
who
is
free
in
working
by
whom
he
pleaseth
,
and
as
he
will
,
1
Cor.
12.
11.
Even
as
the
wind
bloweth
where
it
listeth
,
Iohn
3.
8.
and
sometimes
doth
bring
to
passe
great
things
by
weake
meanes
,
that
his
owne
glory
may
be
the
more
,
1
Cor.
1.
27
,
28
,
29.
If
any
say
,
how
can
these
things
stand
together
,
that
a
man
that
is
no
Minister
may
be
an
Instrument
of
conversion
,
and
yet
conversion
of
sinners
argues
that
the
man
is
sent
of
God
?
Wee
answer
,
that
we
must
distinguish
of
sending
according
to
the
divers
degrees
thereof
.
For
sometimes
it
imports
no
more
but
such
an
Act
of
Gods
disposing
providence
,
whereby
men
are
gifted
and
enabled
for
such
or
such
a
worke
,
and
permitted
thereunto
,
though
they
have
no
command
from
him
for
the
doing
thereof
,
nor
doe
it
not
with
a
sincere
minde
in
any
obedience
to
God
,
but
for
corrupt
and
sinister
ends
of
their
owne
.
Thus
God
sent
the
King
of
Assyria
against
the
Iewes
,
Isa
.
10.
6.
And
bands
of
the
Caldees
,
and
bands
of
other
Nations
against
Jehojakim
,
and
against
Iudah
,
to
destroy
it
,
2
King.
24.
2.
And
yet
they
had
no
command
from
him
to
doe
this
,
but
sinned
grievously
in
so
doing
.
Thus
they
that
preached
Christ
not
sincerely
,
but
of
envie
and
strife
,
to
adde
affliction
to
Pauls
bands
,
yet
inasmuch
as
they
preached
Christ
,
might
be
said
to
be
sent
of
God
,
and
therefore
the
Apostle
joyed
at
their
preaching
,
Phil.
1.
15
,
16.
Thus
Baalam
in
his
Prophecies
against
the
enemies
of
Israel
and
for
the
happy
state
of
Gods
people
,
might
be
said
to
be
sent
of
God
,
though
his
heart
and
ends
were
corrupt
and
sinfull
.
But
if
men
be
not
onely
enabled
with
gifts
for
such
or
such
a
worke
,
but
besides
this
,
have
a
sincere
minde
and
desire
in
the
using
thereof
,
to
seeke
the
glory
of
God
,
and
the
good
of
soules
,
such
men
may
much
more
be
said
to
be
sent
of
God
,
Iohn
7.
18.
For
these
men
have
not
onely
abilities
and
gifts
from
God
,
and
permission
to
imploy
them
as
the
former
had
but
also
his
spirit
within
them
,
which
doth
set
their
hearts
on
right
and
holy
ends
,
which
the
other
wanted
.
And
yet
if
men
doe
want
a
lawfull
office
of
Ministery
,
wherein
to
exercise
those
gifts
or
a
lawfull
calling
to
that
office
or
exercise
,
they
may
in
that
respect
be
said
not
to
be
sent
of
God
,
or
not
to
be
called
of
him
though
sent
of
him
,
in
the
first
or
second
respect
.
Thus
in
the
Scriptures
it
is
said
of
some
they
ran
and
I
sent
them
not
,
Ier.
23.
21.
I
perceived
that
God
had
not
sent
him
,
but
he
pronounced
his
Prophecies
,
because
Sanballat
and
Tobiah
had
hired
him
,
Neh.
6.
12.
And
yet
doubtlesse
in
respect
of
Gods
disposing
providence
,
he
had
sent
them
,
as
the
Scripture
witnesseth
,
that
God
sends
strong
delusions
and
lying
Prophets
,
and
unfaithfull
Shepherds
,
2
Thes
.
2.
11.
1
King.
22.
22
,
23.
Zech.
11.
16.
to
be
a
plague
unto
the
Sons
of
men
,
and
for
tryall
to
his
servants
,
Deut.
13.
3.
1
Cor.
11.
19.
Now
let
these
distinctions
be
applyed
to
the
case
in
hand
,
and
we
may
perceive
how
,
if
a
man
convert
sinners
,
certainly
God
sends
him
;
and
yet
some
that
are
not
called
to
any
office
in
the
Ministery
,
may
through
his
blessing
convert
sinners
:
A
man
converts
none
unlesse
God
send
him
in
the
first
or
second
sence
and
yet
he
may
convert
,
and
not
bee
sent
,
if
sending
be
taken
in
the
third
sence
,
that
is
for
a
lawfull
calling
into
some
office
in
the
Church
.
And
wee
may
adde
,
further
a
man
may
be
sent
in
this
third
sence
and
yet
convert
none
if
he
be
not
also
sent
in
the
first
and
second
respect
;
that
is
a
man
may
have
a
lawfull
calling
outwardly
unto
a
lawfull
office
in
the
Church
,
and
yet
not
convert
sinners
,
if
he
want
gifts
or
sincerity
of
heart
,
which
might
be
the
case
of
Iudas
,
and
of
many
wicked
Priests
in
the
old
Testament
:
Yea
,
happily
convert
none
though
he
be
truly
sent
in
all
three
respects
,
as
was
said
before
in
the
beginning
of
the
Answer
to
this
Quaere
.
But
if
comparison
be
made
,
we
doubt
not
,
but
whilest
the
Ministery
remaines
uncorrupt
,
God
is
wont
to
follow
with
a
greater
blessing
the
labours
of
those
who
have
gifts
and
an
office
of
Ministery
also
,
then
of
those
who
have
gifts
alone
without
office
.
He
is
willing
,
and
wonted
to
honour
himselfe
most
,
where
most
of
his
wayes
are
observed
.
Master
Parker
Polit.
Eccles
.
l.
2.
c.
39.
&c.
41.
observes
a
difference
between
the
Substantialls
in
Church
Politie
,
and
the
accessaries
or
accidentalls
▪
and
circumstantialls
:
And
againe
,
that
of
circumstances
some
are
generall
,
and
some
particular
and
individuall
;
and
so
sheweth
that
the
Church
Politie
in
regard
of
the
substantialls
thereof
is
prescribed
in
the
Word
,
and
therefore
immutable
.
According
to
which
distinction
wee
Answer
,
that
if
those
words
(
precisely
the
same
course
)
mentioned
in
this
Question
,
be
not
meant
of
particular
and
individuall
circumstances
,
but
only
of
the
substantialls
or
generall
circumstances
,
then
for
ought
we
know
there
is
no
materiall
point
,
either
in
constitution
,
or
government
,
wherein
the
Churches
in
N.
E.
(
viz.
In
the
bay
,
in
the
jurisdiction
of
Plymouth
,
at
Connectacute
,
and
Quilipiake
)
do
not
observe
the
same
course
.
(
And
sure
it
is
if
they
doe
not
they
ought
,
because
Christ
hath
left
but
one
way
for
all
Churches
,
and
the
same
to
be
observed
to
the
Worlds
end
,
1
Tim.
6.
13
,
14.
)
Onely
,
that
conformity
to
the
Lyturgie
and
Ceremonies
in
some
places
,
to
the
Northward
,
that
Anabaptisme
at
Providence
,
and
Familisme
at
Aquidneck
▪
hinders
that
we
cannot
say
the
same
of
them
,
nor
of
any
other
in
N.
E.
that
concurre
with
them
in
their
unwarrantable
wayes
▪
if
there
be
any
such
,
though
thankes
be
to
God
there
is
none
within
this
Jurisdiction
.
Who
must
have
liberty
to
sit
downe
in
this
Common-wealth
and
enjoy
the
liberties
thereof
is
not
our
place
to
determine
,
but
the
Magistrates
who
are
the
rulers
and
governours
of
the
Common-wealth
,
and
of
all
persons
within
the
same
.
And
as
for
acknowledging
a
company
to
be
a
sister
Church
,
that
shall
set
up
,
and
practise
another
forme
of
Church
Discipline
,
being
otherwise
in
some
measure
,
as
you
say
,
approveable
,
we
conceive
the
companie
that
shall
so
doe
,
shall
not
be
approveable
therein
.
For
the
Discipline
appointed
by
Jesus
Christ
for
his
Churches
is
not
arbitrary
,
that
one
Church
may
set
up
and
practice
one
forme
,
and
another
another
forme
,
as
each
one
shall
please
,
but
is
one
and
the
same
for
all
Churches
,
and
in
all
the
Essentialls
and
Substantialls
of
it
unchangable
,
and
to
be
kept
,
till
the
appearing
of
Jesus
Christ
,
1
Tim.
6.
13
,
14.
from
which
place
Master
Cartwright
observes
the
perpetuity
of
Church
Government
taught
by
the
Apostles
,
unto
the
end
of
the
World
,
and
is
plain
and
large
in
this
point
,
1
Rep.
p.
177.
as
is
likewise
Mr.
Parker
Polit.
Eccles
.
l.
2.
c.
42.
and
so
forward
to
the
end
of
that
Book
,
unto
whom
we
refer
you
herein
.
And
if
that
Discipline
which
we
here
practise
,
be
(
as
we
are
perswaded
of
it
)
the
same
which
Christ
hath
appointed
,
and
therefore
unalterable
,
we
see
not
how
another
can
be
lawfull
;
and
therefore
if
a
company
of
people
shall
come
hither
,
and
here
set
up
and
practise
another
,
we
pray
you
thinke
not
much
,
if
we
cannot
promise
to
approve
of
them
in
so
doing
,
especially
untill
wee
see
how
approvable
the
men
may
be
,
and
what
Discipline
it
is
that
they
would
set
up
.
For
should
wee
in
such
generall
words
as
is
there
expressed
,
promise
to
accept
of
a
companie
as
a
Sister
Church
▪
that
shall
set
up
and
practise
another
Discipline
,
and
then
should
be
taken
at
the
utmost
extent
of
our
words
,
we
might
by
this
meanes
be
bound
to
accept
of
a
company
of
Papists
,
or
Arminians
,
or
Familists
,
or
Anabaptists
,
as
a
sister
Church
,
for
there
is
none
of
these
but
something
may
be
found
in
them
,
and
in
their
Discipline
,
that
is
in
some
measure
approveable
.
And
yet
we
pray
you
heartily
in
the
Lord
,
so
conceive
of
us
in
this
passage
,
that
we
are
farre
from
making
any
such
comparison
,
as
if
your selves
were
not
approved
in
our
consciences
far
above
the
best
of
such
men
,
yea
and
above
our selves
in
many
respects
.
We
have
said
before
in
that
which
we
sent
you
the
last
yeare
,
and
upon
this
occasion
we
say
it
now
againe
,
that
you
are
in
our
hearts
(
if
the
Lord
would
suffer
)
to
live
and
dye
together
:
and
therefore
if
this
Question
were
meant
of
your selves
,
or
any
of
you
,
and
a
company
of
godly
people
joyning
with
you
(
as
it
may
be
it
is
,
though
we
cannot
certainly
say
it
,
because
you
doe
not
expresse
so
much
)
we
thinke
if
you
were
here
,
wee
should
gladly
accept
of
you
and
your
people
as
a
sister-Church
,
and
that
you
would
doe
the
like
to
ours
;
and
yet
not
when
you
should
set
up
and
practise
one
forme
of
Church-discipline
,
and
we
another
,
but
because
we
are
perswaded
if
you
were
here
,
you
would
set
up
and
practise
the
very
same
that
wee
doe
,
and
not
any
other
:
or
else
if
we
be
swerving
from
the
rule
in
any
particular
(
as
God
knowes
we
are
but
weake
men
,
and
far
from
dreaming
of
perfection
in
this
life
)
God
would
by
you
send
in
more
light
unto
us
then
yet
we
see
,
and
make
you
instruments
in
his
hand
for
perfecting
what
is
here
begun
according
to
his
will
,
for
strengthening
what
is
weake
,
and
reforming
what
may
be
found
to
be
amisse
:
For
we
trust
in
the
Lord
,
that
as
wee
are
desirous
that
you
might
joyne
with
us
in
the
wayes
wherein
we
now
walke
,
(
which
we
doe
not
see
but
they
are
according
to
the
Rule
)
so
we
should
be
as
willing
to
receive
light
from
you
,
and
to
redresse
(
as
God
shall
helpe
us
)
whatsoever
by
you
or
any
other
he
may
discover
to
us
to
stand
in
need
of
Reformation
.
For
which
cause
among
others
we
doe
the
more
earnestly
desire
,
if
it
were
the
Lords
will
that
he
might
send
you
hither
,
nothing
doubting
but
if
you
were
here
,
there
would
be
such
agreement
between
you
and
us
,
that
either
you
would
approve
of
the
things
which
we
beleeve
and
practise
,
or
that
we
should
approve
of
what
you
may
shevv
us
to
be
more
agreeable
to
the
minde
of
Christ
:
and
then
there
would
be
no
occasion
of
such
a
Question
,
Whether
we
may
set
up
and
practise
another
discipline
,
and
yet
be
accepted
as
a
sister-Church
:
but
rather
of
blessing
the
Lord
,
when
that
shall
be
accomplished
in
you
and
us
which
is
written
in
the
Prophets
,
I
will
give
them
one
heart
and
one
way
:
I
will
turne
unto
the
people
a
pure
language
,
that
they
may
all
call
upon
the
Name
of
the
Lord
,
to
serve
him
with
one
consent
,
Jer.
32.
39.
Zeph.
3.
9.
Wee
have
confidence
in
you
through
the
Lord
,
that
you
will
be
none
otherwise
minded
;
but
if
in
any
thing
ye
be
otherwise
minded
God
shall
reveale
even
this
unto
you
,
Gal.
5.
10.
Phil.
3.
15.
This
was
answered
in
the
answer
to
Posit
.
1.
&
2.
sent
unto
you
the
last
yeare
.
FINIS
.
AN
APOLOGIE
OF
THE
CHVRCHES
IN
NEW-ENGLAND
FOR
CHVRCH-COVENANT
.
OR
,
A
Discourse
touching
the
Covenant
between
God
and
men
,
and
especially
concerning
Church-Covenant
,
that
is
to
say
,
The
Covenant
which
a
Company
doe
enter
into
when
they
become
a
Church
;
and
which
a
particular
person
enters
into
when
he
becomes
a
member
of
a
Church
.
Sent
over
in
Answer
to
Master
BERNARD
,
in
the
Yeare
1639.
And
now
published
for
the
satisfaction
of
all
who
desire
resolution
in
this
point
.
LONDON
,
Printed
by
T.
P.
and
M.
S.
for
Benjamin
Allen.
1643.
A
DISCOVRSE
TOVCHING
THE
Covenant
between
God
and
Men
,
and
especially
concerning
Church-Covenant
,
that
is
to
say
,
the
Covenant
which
a
Company
do
enter
into
when
they
become
a
Church
,
and
which
a
particular
person
enters
into
when
he
becomes
a
member
of
a
Church
.
1639.
JER
.
50.
5.
Come
let
us
joyne
our selves
to
the
Lord
,
in
a
perpetuall
Covenant
that
shall
not
be
forgotten
.
ALthough
that
which
is
foretold
in
these
two
Chapters
;
and
namely
in
the
fourth
and
fifth
verses
of
this
Chapter
,
was
in
part
fulfilled
when
the
people
of
God
returned
from
Captivitie
in
Babylon
at
the
end
of
seventie
yeares
:
yet
we
must
not
limit
the
place
to
that
time
onely
,
but
may
extend
it
further
to
the
dayes
of
the
Gospel
,
and
the
spirituall
return
,
not
of
the
Jews
onely
,
but
of
the
Gentiles
also
,
when
men
shall
be
converted
from
Pagan
,
Antichristian
,
Babylonish
,
or
Jewish
bondage
and
captivitie
,
or
from
slavery
to
sinne
,
and
self-righteousnesse
,
and
shall
be
joyned
to
God
in
the
fellowship
of
his
Church
,
in
the
dayes
of
the
New
Testament
.
For
as
some
passages
in
this
Scripture
were
never
fully
accomplished
at
the
returne
from
the
captivitie
of
the
seventie
yeares
,
and
namely
this
,
that
the
children
of
Israel
and
Judah
should
returne
both
together
:
(
for
the
ten
tribes
returned
not
at
all
:
)
so
many
things
that
literally
concerned
the
Jewes
were
types
and
figures
,
signifying
the
like
things
concerning
the
people
of
God
in
these
latter
dayes
:
In
which
respect
sincere
converts
are
called
Jewes
,
Rom
2.
29.
and
Israelites
,
Gal.
6.
16.
Joh.
1.
47.
and
our
Sacraments
are
made
Antitypes
of
theirs
,
1
Cor.
10.
1
,
2
,
3.
and
Rome
is
called
Babylon
,
Rev.
17.
5.
and
Papists
are
called
Gentiles
,
Rev.
11.
2.
and
therefore
the
captivitie
of
Babylon
might
well
be
a
Type
of
the
spirituall
captivitie
of
Gods
people
to
Antichristian
bondage
,
and
their
returne
from
Babylon
to
Sion
,
a
type
of
the
returne
of
Christians
from
Romish
slavery
to
the
true
Sion
,
the
Christian
Church
.
And
this
may
be
added
further
,
that
this
place
seemes
not
onely
to
be
meant
of
the
private
or
personall
conversion
of
this
or
that
particular
Christian
,
but
also
further
,
of
the
open
and
joynt
calling
of
a
company
,
because
it
is
said
,
they
shall
come
,
the
children
of
Israel
and
the
children
of
Judah
together
,
and
that
their
saying
shall
not
be
,
Let
me
joyne
,
&c.
but
in
the
Plurall
number
,
Let
us
joyne
our selves
unto
the
Lord
,
so
noting
the
joyning
of
a
company
together
in
holy
Covenant
with
God.
Concerning
which
Covenant
with
God
,
it
will
not
be
amisse
for
the
better
understanding
of
that
which
followes
;
first
,
briefly
to
shew
how
diversly
Covenant
is
taken
in
the
Scripture
,
which
sometimes
imports
generally
any
firme
appointment
or
promise
of
God
,
when
man
doth
not
promise
unto
God
any
thing
backe
againe
:
Thus
the
preserving
of
Noah
in
the
Arke
,
and
of
the
world
from
being
drowned
any
more
by
a
floud
;
the
interchangeable
succession
of
day
and
night
;
the
giving
of
the
Priesthood
unto
Phineas
;
the
setting
forth
of
the
Shew-bread
every
Sabbath
before
the
Lord
,
and
the
giving
of
the
heave-offering
unto
the
Priests
,
are
said
to
be
done
by
a
Covenant
,
or
an
everlasting
Covenant
of
God
,
Gen.
6.
18.
&
9.
9
,
10
,
11.
Jer.
33.
20.
Num.
25.
12
,
13.
Levit.
24.
8.
Num.
18.
19.
But
sometimes
Covenant
is
taken
more
strictly
and
properly
,
for
an
agreement
which
God
doth
make
with
men
,
when
he
promiseth
some
blessing
unto
men
,
and
bindes
them
to
performe
some
dutie
backe
againe
to
him
.
Taken
thus
it
hath
two
parts
:
first
,
a
promise
or
stipulation
of
some
blessing
on
Gods
part
:
secondly
,
Restipulation
or
promise
,
or
binding
of
man
unto
dutie
back
againe
on
his
part
:
both
these
are
in
those
words
of
the
Covenant
,
I
will
be
to
thee
a
God
,
thou
shalt
be
to
me
a
people
:
and
so
Gen.
17.
1.
&
v.
7
,
8
,
9
,
10.
The
Covenant
taken
thus
is
either
the
Covenant
of
workes
,
or
the
Covenant
of
grace
:
And
againe
the
Covenant
may
be
considered
;
first
as
it
is
personall
,
private
and
particular
,
between
God
and
one
particular
soule
,
making
Covenant
with
God
,
and
God
with
him
,
either
at
his
first
conversion
;
or
at
other
times
;
of
which
we
reade
2
Sam.
23.
5.
&
Psal
.
119
,
106.
&
66.
13
,
14.
&
27
8.
&
Psal
.
119.
7
,
8
Secondly
,
it
is
generall
and
publick
of
a
company
joyntly
together
,
of
which
this
Text
Jer.
50.
5.
seemes
most
properly
to
speake
:
as
also
that
Deut.
29.
9
,
10
,
&c.
and
that
Exod.
19.
5
,
6
,
and
many
others
:
A
Covenant
taken
thus
generally
when
it
respects
spirituall
blessings
,
and
spirituall
duties
,
in
the
Communion
of
Saints
,
is
that
which
is
called
Church-covenant
,
which
Church-Covenant
differs
not
in
substance
of
the
things
promised
from
that
which
is
between
the
Lord
and
every
particular
soule
,
but
onely
in
some
other
respects
;
as
first
,
the
one
is
of
one
Christian
in
particular
,
the
other
of
a
company
joyntly
together
.
Secondly
,
if
right
Order
be
observed
,
a
man
ought
not
to
enter
into
Church-Covenant
,
till
he
be
in
Covenant
with
God
before
,
in
respect
of
his
personall
estate
.
Thirdly
,
The
one
is
usually
done
in
private
,
as
in
a
mans
Closet
between
the
Lord
and
his
soule
,
and
the
other
in
some
publick
assembly
.
Fourthly
,
The
one
in
these
dayes
is
of
such
duties
as
the
Gospel
requires
of
every
Christian
as
a
Christian
,
the
other
of
such
duties
as
the
Gospel
requires
of
every
Church
and
the
members
thereof
.
Now
concerning
Church-Covenant
,
two
things
are
to
be
noted
for
the
better
understanding
thereof
:
first
,
the
description
of
it
:
secondly
,
the
use
of
it
,
and
the
benefit
and
fruit
thereof
.
For
the
former
it
may
be
thus
described
,
viz.
A
solemne
and
publick
promise
before
the
Lord
,
whereby
a
company
of
Christians
,
called
by
the
power
and
mercy
of
God
to
fellowship
with
Christ
,
and
by
his
providence
to
live
together
,
and
by
his
grace
to
cleave
together
in
the
unitie
of
faith
,
and
brotherly
love
,
and
desirous
to
partake
together
in
all
the
holy
Ordinances
of
God
,
doe
in
confidence
of
his
gracious
acceptance
in
Christ
,
binde
themselves
to
the
Lord
,
and
one
to
another
,
to
walke
together
by
the
assistance
of
his
Spirit
,
in
all
such
wayes
of
holy
worship
in
him
,
and
of
edification
one
towards
another
,
as
the
Gospel
of
Christ
requireth
of
every
Christian
Church
,
and
the
members
thereof
.
In
this
description
,
there
are
comprised
six
things
:
First
,
the
generall
name
of
the
thing
:
[
a
solemne
and
publick
promise
]
a
promise
it
is
,
and
therefore
it
is
called
,
a
joyning
in
Covenant
here
:
an
entring
into
Covenant
,
Deut.
29.
10.
Solemne
and
publick
,
and
therefore
it
is
by
the
children
of
Israel
and
the
children
of
Judah
together
:
and
they
say
,
let
us
joyne
.
Secondly
,
The
object
[
the
Lord
,
and
one
another
]
joyne
our selves
to
the
Lord
it
is
not
a
promise
onely
to
man
,
but
to
the
Lord
himselfe
,
and
likewise
to
one
another
;
for
,
come
let
us
joyne
,
implyes
mutuall
consent
together
.
Thirdly
,
The
Agents
or
the
qualification
of
the
persons
:
[
Christians
]
not
Turkes
,
Indians
,
&c.
Saints
,
Psal
.
50.
5.
16
,
17.
[
called
to
fellowship
with
Christ
]
so
1
Cor.
1.
9
else
if
they
be
not
united
to
Christ
by
faith
,
they
are
not
fit
materialls
for
such
a
building
as
a
Church
of
God
,
which
is
the
house
of
the
living
God
,
Ephes
.
1.
1.
1
Cor.
1.
2.
Phil.
1.
1.
Rev.
21.
27.
[
By
his
providence
to
live
together
]
else
they
cannot
partake
in
the
Lords
Ordinances
together
as
Churches
ought
to
doe
,
1
Cor.
14.
23.
Act.
14
27.
the
whole
Church
comes
together
in
one
place
[
cleaving
together
in
faith
and
love
]
so
Act.
4
32.
If
they
differ
,
namely
,
in
opinion
,
or
in
their
affection
,
and
should
joyne
in
this
Covenant
,
breaches
,
factions
,
rents
,
and
schismes
,
would
be
like
to
be
the
issue
of
such
joyning
:
things
so
unlike
would
not
close
nor
long
hold
together
,
Dan.
2.
43
[
Desirous
to
partake
in
all
Ordinances
]
this
should
be
the
ground
of
their
joyning
in
Covenant
together
,
Psal
.
110.
3.
willing
:
and
not
pride
,
nor
gaine
,
nor
the
like
:
Fourthly
,
The
Act
[
binde
themselves
]
that
now
they
are
bound
by
their
owne
word
and
promise
,
that
they
may
say
now
,
as
Psal
.
56.
12.
Thy
vowes
are
upon
me
,
or
as
Num.
30.
2.
if
he
binde
his
soule
with
a
vow
.
Fiftly
,
The
matter
promised
;
[
To
walke
together
in
all
such
wayes
of
worship
and
mutuall
edification
,
as
the
Gospel
requireth
of
Churches
and
Church-members
]
they
binde
not
themselves
to
observe
any
devises
of
their
owne
,
nor
inventions
of
men
,
but
such
things
as
the
word
of
God
requireth
;
neither
is
it
perfect
obedience
to
the
Law
,
for
that
were
impossible
to
performe
,
and
presumption
to
promise
;
nor
is
it
onely
in
generall
the
duties
of
the
Gospel
,
but
specially
such
duties
of
worship
to
God
,
&
edification
of
one
another
as
concerne
Church-State
,
which
now
they
enter
into
.
Sixtly
,
The
manner
of
performing
[
Confidence
of
Gods
gracious
acceptance
and
assistance
through
Christ
]
for
in
all
our
wayes
God
must
be
acknowledged
,
Pro.
3.
6.
and
much
more
in
such
speciall
matters
of
weight
:
If
men
in
entring
into
this
Covenant
looke
for
acceptance
,
through
any
worth
of
their
owne
,
or
promise
dutie
in
their
own
strength
,
they
shew
themselves
like
to
the
Pharisees
,
Luk.
18.
10
,
11.
and
turne
the
Church-Covenant
into
a
Covenant
of
workes
:
and
as
many
as
are
of
the
workes
of
the
Law
,
are
under
the
curse
,
Gal.
3.
10.
The
use
and
benefit
of
this
Church-Covenant
,
and
the
fruit
thereof
,
may
be
seene
in
two
particulars
;
first
,
That
this
is
that
whereby
a
company
of
Christians
doe
become
a
Church
:
It
is
the
Constituting
forme
of
a
Church
.
Secondly
,
This
is
that
by
taking
hold
whereof
a
particular
person
becomes
a
member
of
a
Church
,
which
was
constituted
afore
.
For
the
former
of
these
;
every
Christian
Church
must
have
in
it
both
matter
and
forme
,
and
as
the
matter
by
Gods
appointment
are
visible
Saints
,
or
visible
beleevers
,
Ephes
.
1.
1.
1
Cor.
1.
2.
and
in
the
New
Testament
,
onely
so
many
as
may
meete
together
in
one
Congregation
:
So
the
forme
is
a
uniting
,
or
combining
,
or
knitting
of
those
Saints
together
into
one
visible
body
,
by
the
band
of
this
holy
Covenant
.
Some
union
or
band
there
must
be
amongst
them
,
whereby
they
come
to
stand
in
a
new
relation
to
God
,
and
one
towards
another
,
other
then
they
were
in
before
:
or
els
they
are
not
yet
a
Church
,
though
they
be
fit
materialls
for
a
Church
;
even
as
soule
and
body
are
not
a
man
,
unlesse
they
be
united
;
nor
stones
and
timber
an
house
,
till
they
be
compacted
and
conjoyned
.
Now
that
a
company
becomes
a
Church
,
by
joyning
in
Covenant
,
may
be
made
good
sundry
wayes
;
first
,
By
plaine
Texts
of
Scripture
;
as
from
Deut.
29.
1
,
10
,
11
,
12
,
13.
Yee
stand
this
day
all
you
before
the
Lord
your
God
,
your
Captaines
of
your
Tribes
,
your
Elders
,
your
Officers
,
with
all
the
men
of
Israel
,
ver
.
10.
That
thou
shouldest
enter
into
Covenant
with
the
Lord
thy
God
,
ver
.
12.
and
he
may
establish
thee
for
a
people
unto
himselfe
,
ver
.
13.
So
that
here
is
plain●y
shewed
,
that
here
was
a
company
,
ver
.
10.
and
this
company
were
to
be
established
to
be
a
people
unto
the
Lord
,
that
is
to
say
,
a
Church
,
ver
.
13.
And
this
is
done
by
the
peoples
entring
into
solemne
Covenant
with
God
,
ver
.
12.
And
therefore
a
company
of
people
doe
become
a
Church
by
entring
into
Covenant
with
God.
This
Covenant
was
not
like
our
Church-Covenants
,
for
it
was
of
all
the
Nation
together
;
whereas
the
Church-Covenant
with
us
,
is
of
some
select
persons
,
leaving
out
others
.
1.
This
Objection
concerns
the
matter
of
a
Church
,
but
the
Covenant
is
not
the
materiall
cause
of
a
Church
,
but
the
formall
cause
thereof
:
and
for
this
the
Text
is
▪
plaine
and
expresse
,
that
by
entring
into
Covenant
with
God
,
a
people
come
to
be
the
Lords
people
,
that
is
to
say
,
his
Church
.
2.
If
it
was
of
all
the
people
together
,
the
reason
was
because
that
Church
was
a
nationall
Church
:
now
if
a
nationall
Church
becomes
a
Church
by
entring
into
solemne
Covenant
with
God
,
then
a
Congregationall
Church
becomes
a
Church
by
the
same
means
;
for
there
is
no
difference
between
them
in
this
point
.
3.
Though
it
was
of
all
the
people
,
we
may
not
say
it
proves
that
when
we
looke
at
the
materiall
cause
of
a
Church
,
there
may
be
a
promiscuous
taking
in
of
all
Commers
without
distinction
or
separation
of
the
precious
from
the
vile
;
for
,
first
,
when
God
took
in
this
Nation
to
be
his
people
,
he
separated
them
from
all
the
Nations
of
the
earth
besides
:
so
that
there
was
a
distinction
and
separation
of
some
from
others
.
Secondly
,
this
generation
was
generally
a
generation
of
beleevers
;
for
it
was
they
that
were
to
enter
into
the
land
within
a
while
after
;
for
they
were
fortie
yeares
in
the
Wildernesse
▪
&
this
Covenant
was
made
in
the
last
moneth
save
one
of
the
last
of
those
fortie
yeares
,
Deut.
1.
3.
And
their
carkasses
fell
not
in
the
Wildernesse
through
unbeliefe
,
as
their
Fathers
did
,
Num
14.
Heb.
3.
but
entred
by
faith
,
and
when
they
were
entred
,
subdued
Kingdomes
by
their
faith
,
Heb.
11.
33.
and
served
the
Lord
all
the
dayes
of
Joshua
,
and
of
the
Elders
that
out
lived
Joshua
,
Josh
.
24
31.
As
for
that
which
is
said
of
them
,
ver
.
4
,
5.
of
this
Chap.
that
the
Lord
had
not
given
them
eyes
to
see
,
&c.
that
proves
not
that
they
were
wholly
hardned
in
a
carnall
estate
,
but
onely
that
they
were
dull
and
slow
of
heart
to
consider
of
sundry
dispensations
of
God
towards
them
;
for
as
much
is
said
of
the
disciples
of
Christ
,
Mar.
8.
17
,
18.
when
doubtlesse
they
were
not
meere
carnall
or
naturall
persons
.
This
people
Deut.
29.
could
not
become
the
Lords
people
by
entring
into
solemne
Covenant
with
God
,
for
they
were
the
Lords
Church
and
people
already
before
this
.
1.
If
they
were
,
yet
that
was
by
entring
into
solemne
Covenant
with
God
on
Mount
Sinai
,
when
the
Lord
had
brought
them
up
out
of
the
Land
of
Aegypt
;
for
then
they
entred
into
solemne
Covenant
with
God
,
and
God
with
them
,
and
so
they
bec●me
the
Lords
peculiar
people
,
Exod.
19
▪
4
,
5
,
6
,
8.
&c.
If
they
were
his
people
before
that
,
yet
that
also
was
by
Covenant
made
with
them
in
the
loynes
of
Abraham
,
when
God
tooke
him
and
his
seede
to
be
his
Church
and
people
,
yet
separating
Ishmael
from
Isaac
and
Es●●
from
Jacob
,
that
the
inheritance
of
the
Covenant
of
God
,
and
of
being
the
Church
of
God
,
might
rest
in
the
house
of
Jacob.
2.
Yet
it
was
not
without
great
reason
that
the
Lord
should
now
establish
them
by
solemne
Covenant
to
be
a
people
to
himselfe
,
because
the
Nation
had
been
much
degenerated
from
the
spirit
and
wayes
of
Abraham
in
Aegypt
,
and
had
broken
that
Covenant
by
their
Idolatries
there
,
Ezek.
20.
7
,
8.
And
the
Covenant
made
in
Sinai
or
Hore●
when
they
were
come
out
of
Aegypt
,
they
had
also
broken
by
their
Idolatries
in
the
Wildernesse
,
Ezek
20.
13
,
16.
for
which
causes
,
and
the
like
,
the
Lord
consumed
that
generation
,
that
they
never
entred
into
the
Land
,
Josh
.
5.
4
,
6.
And
therefore
now
when
their
posteritie
and
children
were
ready
to
enter
in
,
the
Lord
entred
into
Covenant
with
them
,
and
thereby
established
them
to
be
his
people
,
their
Fathers
being
cut
off
for
breaking
the
Covenant
.
But
still
it
was
by
Covenant
that
both
Fathers
first
,
and
children
afterward
became
a
Church
and
people
unto
God
;
and
when
this
generation
were
entred
into
the
Land
,
their
Covenant
made
before
between
God
and
them
,
was
confirmed
by
Circumcision
,
Josh
.
5.
3.
7.
they
being
not
Circumcised
before
.
But
this
Covenant
was
of
the
whole
Church
with
God
,
and
therefore
not
like
our
Church-Covenants
,
which
are
between
the
Church
and
the
members
,
concerning
watchfulnesse
over
one
another
,
and
the
like
.
Our
Church-Covenants
are
with
the
Lord
himselfe
,
as
was
shewed
before
in
the
description
thereof
.
For
watchfulnesse
and
duties
of
edification
one
towards
another
,
are
but
branches
of
the
Lords
Covenant
,
being
duties
commanded
by
the
Law
:
and
so
it
was
with
that
people
of
Israel
,
who
when
they
promised
and
Covenanted
to
walke
in
all
the
wayes
of
God
;
in
all
his
statutes
and
commandements
and
judgements
,
they
promised
these
duties
of
love
and
watchfulnesse
and
edification
one
towards
another
,
because
these
were
duties
commanded
and
required
of
God
,
Lev.
19
:
17.
Deut.
29
8.
the
neglect
whereof
in
the
matter
of
Achan
was
the
sinne
of
all
the
Congregation
▪
and
brought
judgement
upon
them
all
,
Josh
.
7.
11
,
12.
Yea
by
this
Covenant
they
were
bound
to
duties
towards
them
that
were
not
then
present
,
but
children
afterward
to
be
borne
,
and
proselytes
,
that
afterward
should
be
added
to
them
,
ver
.
14
,
15.
Like
as
our
Church-Covenants
are
with
them
that
now
are
,
and
that
hereafter
shall
become
members
of
the
same
Church
.
When
Jehojada
made
a
Covenant
between
the
King
and
the
people
,
2
King.
11.
17.
that
Covenant
was
but
a
branch
of
the
Lords
Covenant
with
them
all
,
both
King
and
people
:
for
the
King
promised
but
to
Rule
the
people
righteously
,
according
to
the
will
of
God
:
and
the
people
to
be
subject
to
the
King
so
Ruling
.
Now
these
duties
of
the
King
to
them
,
and
of
them
to
the
King
,
were
such
as
God
required
in
his
Covenant
,
both
of
him
and
them
:
and
so
it
is
in
Church-Covenant
,
the
duties
of
the
Church
to
the
members
,
and
the
members
to
the
Church
,
and
one
another
,
are
no
other
but
such
as
the
Gospel
and
the
Covenant
of
grace
requireth
both
of
the
Church
and
the
members
of
it
in
their
severall
places
.
But
this
place
of
Deut.
29.
is
not
sufficient
to
prove
a
Church-Covenant
in
these
dayes
:
because
it
is
in
the
Scriptures
of
the
old
Testament
,
for
what
soever
must
be
used
in
the
dayes
of
the
New
Testament
,
must
be
proved
from
the
Scriptures
of
the
New
Testament
,
or
else
it
is
to
be
layd
aside
.
1.
The
Church-Covenant
may
be
proved
from
the
New
Testament
also
▪
as
will
afterwards
appeare
.
2.
But
suppose
there
were
not
pregnant
places
for
it
in
the
New
Testament
,
yet
it
is
not
enough
to
prove
the
same
unlawfull
:
for
whatsoever
Ordinance
of
the
old
Testament
is
not
repealed
in
the
New
Testament
,
as
peculiar
to
the
Jewish
Paedagogie
,
but
was
of
morall
and
perpetuall
equitie
,
the
same
bindes
us
in
these
dayes
▪
and
is
to
be
accounted
the
revealed
will
of
God
in
all
ages
,
though
it
be
not
particularly
and
expressely
mentioned
in
the
writings
of
the
New
Testament
,
else
how
shall
we
prove
it
unlawfull
for
a
man
to
marry
his
Sister
,
or
his
Aunt
?
How
shall
we
prove
it
warrantable
and
necessary
for
Magistrates
to
punish
Sabbath-breaking
,
blasphemy
,
and
Idolatry
?
How
shall
we
prove
it
lawfull
to
apply
the
seale
of
Gods
Covenant
unto
Infants
?
or
to
admit
women
to
eate
of
the
holy
things
;
for
the
Scriptures
of
the
New
Testament
doe
speake
little
in
these
cases
;
onely
the
Scriptures
of
the
Old
Testament
doe
give
direction
,
and
light
about
them
,
Lev
▪
18.
&
19.
Neh.
13.
15.
&c.
2
Chron.
15.
16.
&
2
King.
23.
Gen.
17.
2.
&
Exod.
12.
4.
6.
And
the
New
Testament
hath
nothing
to
the
contrary
,
and
they
are
all
according
to
morall
equitie
and
reason
,
and
therefore
they
are
to
be
observed
from
the
Scriptures
of
the
Old
Testament
,
as
the
revealed
will
of
God
,
though
there
were
nothing
expressely
for
them
in
the
New.
And
the
same
we
say
of
the
particular
in
hand
.
For
,
that
a
company
should
be
combined
together
into
one
body
,
in
way
of
Government
and
subjection
,
by
way
of
mutuall
free
Covenant
;
as
men
doe
when
they
enter
into
Church
Estate
,
nothing
is
more
naturall
or
agreeable
to
morall
equitie
;
nay
,
it
implyeth
a
contradiction
in
the
very
name
of
libertie
or
freedome
,
that
free-men
should
take
upon
them
authoritie
or
power
over
free
men
without
their
free
consent
,
and
voluntary
and
mutuall
Covenant
or
Engagement
.
And
therefore
seeing
this
Covenant
is
not
repealed
in
the
Scriptures
of
the
New
Testament
,
the
Scriptures
of
the
Old
are
sufficient
warrant
for
it
.
Another
Scripture
to
prove
the
same
,
is
Deut.
26.
16
,
17
,
18.
with
Deut.
27.
9.
This
day
the
Lord
hath
commanded
thee
to
doe
these
Statutes
and
Judgements
▪
thou
shalt
therefore
keepe
and
doe
them
,
&c.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
and
to
walke
in
his
wayes
,
and
to
keepe
his
Statutes
,
&c.
And
the
Lord
hath
avouched
thee
this
day
to
be
his
peculiar
people
;
Take
heed
and
hearken
,
O
Israel
,
this
day
thou
art
become
the
people
of
the
Lord
thy
God.
This
Scripture
plainly
shewes
these
things
:
1.
That
here
was
the
making
of
a
Covenant
between
God
and
man
;
for
that
avouching
of
God
to
them
,
and
them
to
God
,
was
the
making
of
Covenant
,
ver
.
17
,
18.
2.
This
was
not
of
one
person
,
but
of
a
company
together
,
the
whole
people
of
Israel
,
26.
18.
&
27.
9.
3
Here
is
the
effect
of
this
Covenant
,
that
thereby
they
become
the
Lords
people
,
ver
.
9.
So
that
when
a
company
doe
enter
into
holy
Covenant
with
God
,
they
become
thereby
the
Lords
people
,
that
is
to
say
,
his
Church
.
So
Ezech.
16.
8.
proves
the
same
likewise
:
I
entred
into
Covenant
with
thee
,
saith
the
Lord
,
and
thou
becam●st
mine
.
Here
also
is
the
making
of
Covenant
between
the
Lord
and
men
;
and
this
Covenant
was
not
personall
,
but
of
a
company
;
for
it
was
with
Hierusalem
,
ver
.
2.
which
was
a
whole
Citie
;
it
was
with
them
that
were
multiplied
as
the
bud
of
the
feild
,
ver
.
7.
and
it
was
with
them
that
did
prosper
into
a
kingdome
,
ver
.
13.
and
therefore
not
meant
onely
of
any
one
particular
person
:
And
by
this
Covenant
they
became
the
Lords
;
that
is
,
the
Lords
Church
and
people
;
for
it
is
expresly
said
,
I
entred
into
Covenant
with
thee
,
and
thou
becamest
mine
.
So
that
when
a
company
enter
into
Covenant
with
God
,
and
God
with
them
,
they
become
thereby
the
Lords
Church
and
people
.
Likewise
Ezek.
20.
37.
I
will
cause
you
to
passe
under
the
rod
;
and
I
will
bring
you
into
the
bond
of
the
Covenant
.
In
which
place
,
there
is
first
mention
of
an
holy
Covenant
.
Secondly
,
This
was
not
of
one
person
,
but
of
a
company
,
the
whole
house
of
Israel
,
ver
.
30.
39.
Thirdly
,
And
this
Covenant
is
called
a
Bond
,
because
it
is
by
Covenant
that
a
people
are
bound
,
and
tyed
,
and
knit
together
,
as
one
Church
,
all
of
them
unto
the
Lord
,
and
one
unto
another
;
So
that
the
Covenant
is
the
bond
of
union
,
by
which
a
company
are
so
combined
and
united
,
as
that
they
become
a
Church
.
It
is
also
observable
,
how
the
Lord
before
he
would
bring
them
into
this
bond
of
the
Covenant
,
he
would
cause
them
to
passe
under
the
rod
;
by
which
phrase
,
as
Junius
upon
the
place
well
observes
,
is
meant
tryall
and
probation
;
drawne
from
the
manner
of
Shepheards
or
owners
of
Cattell
,
who
went
among
their
sheepe
,
or
other
cattell
with
a
rod
,
and
therewith
pointed
out
such
as
were
for
the
Lords
holy
use
,
as
Lev.
27.
32.
And
so
hereby
is
noted
that
God
would
not
in
the
dayes
of
the
Gospel
have
men
to
be
brought
into
his
Church
hand
over
head
,
but
he
would
first
cause
them
to
passe
under
the
rod
of
due
tryall
and
probation
;
and
then
such
as
upon
tryall
were
found
to
be
holy
for
God
,
or
meete
matter
for
his
Church
,
should
solemnly
enter
into
Covenant
with
God
,
and
that
Covenant
should
be
the
bond
that
should
combine
them
,
and
knit
them
together
into
one
,
that
so
they
that
were
many
particular
persons
,
should
all
become
one
body
,
that
is
to
say
,
a
Church
.
And
so
much
of
the
first
Argument
drawne
from
plaine
Texts
of
Scripture
.
A
second
Argument
may
be
taken
from
the
Titles
that
are
given
to
the
Church
;
as
first
,
that
the
Church
is
said
to
be
married
or
espoused
unto
Christ
,
Jer.
2.
2.
&
3.
14.
2
Cor.
11.
2.
From
whence
the
Argument
may
be
formed
thus
:
If
every
Church
becomes
a
Church
by
being
married
or
espoused
unto
Christ
,
then
a
company
becomes
a
Church
by
way
of
Covenant
:
But
the
former
is
true
,
therefore
the
latter
is
true
also
.
The
Assumption
,
that
a
Church
becomes
a
Church
by
being
married
unto
Christ
,
is
plaine
from
the
former
Scriptures
,
where
the
Church
of
Israel
,
and
the
Church
of
Corinth
,
in
regard
of
their
entring
into
Church-Estate
,
are
said
to
be
espoused
and
married
unto
Christ
,
as
a
loving
and
chast
Virgine
to
one
husband
.
Which
spirituall
marriage
between
Christ
and
his
Church
,
is
also
taught
in
the
type
of
the
marriage
between
King
Salomon
and
Pharoahs
daughter
,
Psal
.
45.
The
Consequence
of
the
Proposition
is
plaine
in
reason
;
for
there
is
no
marriage
but
by
way
of
Covenant
;
no
woman
becomes
a
mans
wife
,
but
by
way
of
bestowing
her selfe
in
Covenant
upon
such
a
man
:
neither
doth
a
man
become
an
husband
,
but
by
the
same
means
;
and
therefore
the
Scripture
speaking
of
the
violation
of
marriage
,
calls
it
a
violation
of
Covenant
,
Prov.
2.
17.
Christ
hath
but
one
wife
or
Spouse
,
Cant.
6
9.
The
Catholique
Church
indeed
is
but
one
;
viz
▪
the
whole
company
of
Gods
Elect
in
heaven
,
in
earth
,
dead
,
now
living
,
and
not
yet
borne
:
But
as
there
is
the
Church-Catholique
,
which
is
but
one
;
so
there
are
particular
and
visible
Churches
,
which
are
in
number
many
;
and
therefore
the
Scripture
speakes
of
Churches
,
2
Cor.
8.
1.
19.
Gal.
1.
2.
Of
the
Churches
of
the
Gentiles
,
Rom.
16.
4.
Of
seven
Churches
,
Rev.
1.
4.
Of
all
Churches
,
1
Cor.
14.
33.
&
7.
17.
Rev.
2.
23.
But
if
every
particular
Church
be
the
wife
of
Christ
,
how
many
hundred
wives
should
he
have
?
1.
If
the
Church
of
Israel
,
Jer.
2.
2.
the
Church
of
Corinth
,
2
Cor.
11.
2.
The
Jewish
Church
,
Rev.
19.
7.
be
the
Spouse
and
wife
of
Christ
,
there
is
no
reason
but
others
should
be
the
same
also
,
especially
seeing
there
is
no
particular
Church
,
but
in
respect
of
their
Church
estate
,
they
may
decline
and
goe
a
whoring
from
Christ
,
and
that
shews
that
they
were
first
espoused
to
him
;
for
no
woman
can
be
said
to
goe
a
whoring
from
a
man
,
if
shee
were
never
married
,
nor
espoused
to
him
at
all
.
2.
This
that
seemes
an
absurditie
,
and
were
a
sinfull
practise
among
men
,
in
respect
of
Christ
,
is
a
certaine
truth
,
and
no
dishonour
unto
him
at
all
,
to
have
more
Spouses
then
one
upon
earth
,
many
spirituall
Spouses
.
Men
cannot
give
themselves
wholly
and
intirely
to
many
as
Christ
can
.
Every
faithfull
soule
is
espoused
and
married
unto
Christ
;
and
in
that
respect
he
hath
not
onely
many
hundred
but
many
thousand
,
yea
many
millions
of
spirituall
Spouses
.
But
this
spirituall
marriage
is
between
Christ
and
the
Church
,
But
the
Church-Covenant
is
between
the
Church
and
the
members
,
and
therefore
this
marriage
doth
not
prove
the
Church-Covenant
.
1.
In
some
sort
there
may
be
said
to
be
a
marriage
between
the
Church
and
the
members
,
viz.
in
respect
of
that
deare
love
and
affection
,
that
ought
to
be
between
them
;
and
therefore
it
is
said
,
As
a
young
man
marrieth
a
Virgine
,
so
shall
the
children
of
the
Church
be
married
to
the
Church
,
Isa
.
62.
5.
2.
But
properly
the
marriage
is
between
Christ
&
the
Church
,
and
so
is
the
Covenant
also
,
so
farre
as
therein
they
give
up
themselves
to
Christ
as
unto
an
head
and
Lord
;
as
a
woman
in
the
Covenant
of
marriage
doth
give
up
her selfe
unto
her
husband
;
And
the
performance
of
such
duties
as
the
Church
and
the
member
owe
one
unto
another
,
is
a
branch
of
that
marriage-Covenant
,
wherein
they
are
tyed
to
Christ
;
for
Christ
himselfe
in
his
Covenant
requires
,
not
onely
that
they
should
give
up
themselves
to
him
,
but
also
that
they
should
performe
these
duties
one
unto
another
.
And
accordingly
it
is
said
of
the
Churches
in
Macedonia
,
that
they
gave
up
themselves
first
to
the
Lord
,
and
then
to
us
by
the
will
of
God
,
2
Cor.
8.
5.
True
it
is
,
they
doe
also
binde
themselves
by
Covenant
one
unto
another
,
but
in
that
respect
the
Covenant
is
properly
a
brotherly
Covenant
;
like
that
1
Sam.
20
8.
Amos
1.
9.
because
there
the
engagement
is
to
one
another
as
brethren
,
fellow-members
,
and
fellow-helpers
,
and
not
as
to
one
head
or
Lord
,
as
it
is
in
respect
of
Christ
,
and
therefore
in
that
respect
it
is
not
so
properly
a
marriage-Covenant
as
it
is
in
respect
of
Christ
:
though
duties
to
one
another
are
promised
in
their
Covenant
with
one
another
,
and
also
in
their
Covenant
with
Christ
.
In
briefe
thus
:
They
promise
unto
Christ
duties
to
him
,
and
duties
to
one
another
according
to
him
:
and
so
their
Covenant
is
a
marriage-Covenant
with
Christ
:
They
promise
also
to
one
another
,
duties
to
one
another
,
and
so
it
is
a
brotherly
Covenant
.
Another
Title
given
to
the
Church
(
which
also
proves
that
a
Church
is
made
by
Covenant
)
is
the
Title
of
a
Citie
,
or
Citie
of
God
,
Psal
.
87.
3.
&
48
1.
8.
&
122.
3.
Ephes
2.
19.
The
Argument
lyeth
thus
▪
If
a
true
Church
be
a
Citie
of
God
,
then
a
Church
becomes
a
Church
by
Covenant
:
But
every
true
Church
is
a
Citie
of
God.
Ergo.
The
Assumption
is
proved
by
the
Scriptures
forealledged
.
The
Consequence
of
the
Proposition
is
plaine
in
reason
,
for
every
Citie
is
united
by
some
Covenant
among
themselves
,
the
Citizens
are
received
into
jus
Civitatis
,
or
right
of
Citie
priviledges
,
by
some
Covenant
or
Oath
;
And
therefore
it
is
so
likewise
in
this
Citie
of
God
the
Church
;
and
men
become
Citizens
of
the
Church
by
solemne
Covenant
.
The
third
Argument
may
be
drawne
from
the
meanes
of
reforming
and
restoring
a
Church
when
it
is
corrupted
,
which
is
by
entring
into
Covenant
a
new
with
God
,
2
Chron.
15
10.
&
29.
10.
&
Neh.
9.
38.
&
10.
28
,
29.
Jer.
50.
4
,
5.
The
reason
may
be
taken
thus
:
If
a
Church
decayed
is
to
be
restored
and
reformed
by
renuing
Covenant
with
God
,
then
it
was
instituted
and
erected
at
the
first
by
way
of
Covenant
:
The
reason
of
which
Consequence
is
,
because
abuses
and
corruptions
are
to
be
reformed
by
bringing
things
back
to
the
first
Institution
:
Thus
Christ
reformes
the
abuses
of
marriage
,
by
bringing
them
to
the
first
Institution
of
that
Ordinance
;
From
the
beginning
it
was
not
so
,
Mat.
19
8.
And
thus
Paul
reformeth
the
Abuses
of
the
Lords
Supper
,
by
telling
them
what
was
the
first
Institution
thereof
,
1
Cor.
11.
23
,
&c.
And
thus
the
Lord
Jesus
calling
on
the
declining
Church
of
Ephesus
for
reformation
,
bids
her
remember
from
whence
shee
is
fallen
,
and
repent
and
doe
her
first
workes
,
Rev.
2.
5.
Now
the
Assumption
is
plaine
from
the
Texts
above
alledged
,
that
at
the
reforming
of
a
Church
,
there
is
to
be
a
renuing
of
Covenant
;
and
thence
it
follows
,
that
at
the
first
erecting
of
a
Church
,
there
was
the
making
of
a
Covenant
with
God
,
for
els
this
renuing
of
Covenant
would
not
have
been
the
way
to
reforme
it
.
The
fourth
Argument
is
taken
from
that
which
doth
dissolve
a
Church
,
which
is
the
dissolving
or
breaking
of
the
Covenant
,
Zach.
11.
9
,
10
,
14.
If
dissolving
the
Covenant
be
that
which
doth
dissolve
the
Church
,
then
the
making
of
Covenant
is
that
which
constitutes
a
Church
.
The
reason
of
the
Consequence
is
plaine
,
because
otherwise
the
Covenant
might
be
dissolved
&
the
Church
stand
still
,
if
it
were
not
the
making
of
the
Covenant
that
did
constitute
the
Church
:
But
if
dissipating
stones
in
a
building
doe
dissolve
the
house
,
then
the
compacting
and
conjoyning
of
them
is
that
which
makes
the
house
;
If
separation
of
soule
and
body
be
that
which
destroyes
the
man
,
that
then
we
say
he
is
not
:
it
must
needs
be
the
uniting
of
them
,
that
did
constitute
&
make
the
man
:
and
so
it
is
in
this
case
.
And
that
dissolving
the
Covenant
is
that
which
dissolves
a
Church
,
is
plaine
from
the
Text
alledged
,
Zach.
11.
where
the
breaking
of
the
two
staves
,
of
beautie
and
bands
,
that
is
,
the
unchurching
of
the
Jewes
,
is
interpreted
to
be
the
breaking
of
the
Covenant
that
God
had
made
with
that
people
,
and
the
brotherhood
that
was
between
Judah
and
Israel
.
The
fifth
Argument
is
taken
from
the
distinction
which
God
hath
appointed
amongst
Churches
,
and
the
confounding
of
all
Churches
into
one
,
if
there
be
not
this
Covenant
to
distinguish
them
.
If
Churches
be
distinct
Societies
,
and
may
not
be
confounded
,
then
Churches
are
compacted
and
combined
by
Covenant
:
But
the
former
is
true
.
Ergo.
That
Churches
are
distinct
Societies
,
is
plaine
in
the
Scripture
,
where
we
have
mention
of
many
Churches
in
one
Countrey
or
Province
,
Gal.
1.
1.
1
Thes
.
2.
14.
Of
seven
Churches
in
Asia
,
Rev.
1.
4.
and
of
all
the
Churches
,
1
Cor.
14.
33.
Rev.
2.
23.
Ephesus
is
not
Smyrna
,
nor
Smyrna
is
not
Thyatira
,
nor
either
of
them
Pergamus
,
but
each
one
distinct
of
themselves
,
having
Officers
of
their
owne
,
which
did
not
belong
to
others
:
vertues
of
their
owne
for
which
others
are
not
praised
,
corruptions
of
their
owne
,
for
which
others
are
not
blamed
;
If
it
were
not
thus
,
then
when
Lacdicea
is
condemned
for
lukewarmenesse
,
or
Ephesus
for
declining
,
all
the
rest
should
be
reproved
also
:
And
when
Philadelfia
is
praised
,
all
the
rest
should
be
praised
also
,
which
we
see
is
otherwise
.
Now
from
hence
the
Consequence
is
certaine
,
that
therefore
they
are
combined
by
some
Covenant
each
one
amongst
themselves
;
for
there
is
nothing
els
without
this
that
wil
sufficiently
distinguish
them
.
The
Spirit
of
God
and
Faith
in
their
hearts
,
is
common
to
all
Christians
under
heaven
,
and
in
heaven
also
,
and
therefore
this
is
not
the
thing
that
makes
distinction
.
Nor
is
it
habitation
in
the
same
Towne
together
,
for
that
may
be
common
to
such
Christians
as
are
not
of
this
Church
,
and
usually
is
to
many
that
are
no
Christians
.
As
it
is
with
Companies
in
London
;
as
the
Company
of
Goldsmiths
,
&c.
that
many
others
dwell
in
the
same
Towne
with
them
,
yea
it
may
be
in
the
same
streete
that
are
not
of
their
Company
:
and
therefore
it
is
not
meerely
habitation
that
doth
distinguish
them
from
others
,
but
some
combination
and
agreement
amongst
themselves
;
So
it
is
not
habitation
in
the
same
Towne
that
distinguisheth
Churches
,
and
Church-members
from
other
men
,
but
their
mutuall
agreement
and
combination
and
joyning
themselves
together
in
an
holy
Covenant
with
God.
If
the
Spirit
of
God
and
Faith
in
their
hearts
cannot
distinguish
one
Church
from
another
,
because
these
are
common
to
them
all
,
then
how
can
Covenant
distinguish
them
,
sith
all
Churches
are
joyned
by
Covenant
one
as
well
as
another
?
It
is
not
a
Covenant
simply
or
a
Covenant
in
generall
that
doth
constitute
a
Church
,
or
distinguish
one
Church
from
another
,
but
a
Covenant
with
application
and
appropriation
to
these
persons
.
Even
as
it
is
in
marriage
,
though
all
married
couples
be
united
by
Covenant
,
and
a
Covenant
wherein
one
couple
promiseth
the
same
duties
that
another
couple
doth
,
yet
a
Covenant
with
application
and
appropriation
of
the
duties
covenanted
to
this
man
and
this
woman
in
particular
,
such
a
Covenant
is
the
very
thing
that
make
a
couple
,
man
and
wife
together
,
and
gives
them
mutuall
power
over
each
other
,
as
husband
and
wife
,
and
puts
a
distinction
between
them
and
all
other
men
and
women
in
the
world
.
And
so
it
is
in
this
case
;
a
Covenant
to
performe
Church-duties
with
application
and
appropriation
to
such
persons
,
is
the
very
thing
that
constitutes
a
Church
,
and
distinguisheth
one
Church
from
another
.
And
thus
much
concerning
the
former
of
the
two
particulars
,
to
shew
the
use
of
Church-Covenant
,
viz.
that
it
is
that
whereby
a
company
doe
become
a
Church
.
The
second
particular
is
this
,
that
taking
hold
of
the
Covenant
,
or
joyning
in
it
,
is
that
which
makes
a
particular
person
a
member
of
a
Church
.
And
this
followes
upon
the
former
,
and
that
may
be
the
first
Argument
to
prove
it
.
If
joyning
in
Covenant
be
that
which
makes
a
company
to
become
a
Church
,
then
taking
hold
of
that
Covenant
is
requisite
to
make
a
particular
person
become
a
member
of
the
Church
:
But
the
first
is
true
,
as
hath
been
shewed
before
;
Therefore
the
second
is
true
also
:
If
compacting
and
conjoyning
of
stones
and
pieces
of
Timber
be
,
that
that
makes
an
house
,
then
a
particular
stone
cannot
become
a
part
of
that
house
,
till
it
be
compacted
and
con●oyned
to
the
rest
:
But
the
former
is
true
,
even
in
the
Church
of
God
,
which
is
the
spirituall
Spouse
and
Citie
of
God
,
living
stones
,
Christians
,
beleevers
must
be
compacted
together
,
and
builded
up
together
,
Ephes
.
2.
21.
22.
Psal
.
12●
3.
and
therefore
the
latter
is
true
also
,
that
a
particular
Christian
becomes
a
member
of
the
Church
,
a
part
of
that
building
by
being
combined
with
the
rest
.
A
second
Argument
may
be
drawne
from
the
Scripture
,
Isa
.
56.
3
,
6
,
7.
Let
not
the
sonne
of
the
stranger
,
that
hath
joyned
himselfe
to
the
Lord
,
speake
,
saying
,
the
Lord
hath
utterly
separated
me
from
his
people
,
&c.
The
sonnes
of
the
strangers
that
joyne
themselves
to
the
Lord
,
to
serve
him
,
&c.
and
take
hold
of
my
Covenant
,
even
them
will
I
bring
to
my
holy
mountaine
,
and
make
them
joyfull
in
my
house
of
Prayer
,
&c.
Concerning
which
Scripture
,
note
three
things
to
the
present
purpose
.
First
,
That
these
strangers
were
members
of
Christ
,
true
beleevers
,
joyned
to
God
by
Faith
;
for
it
is
said
,
they
have
joyned
themselves
to
the
Lord
,
v.
3
&
v.
6.
that
they
loved
the
name
of
the
Lord
,
served
him
,
and
kept
his
Sabbaths
,
v.
6.
and
yet
for
all
this
they
were
not
as
yet
joyned
as
members
of
the
visible
Church
,
for
if
they
had
been
joyned
,
there
would
have
been
no
cause
for
such
a
complaint
,
the
Lord
hath
separated
me
from
his
people
,
v.
3.
Besides
,
bringing
them
into
the
Church
as
members
,
and
granting
them
the
priviledge
of
members
,
is
promised
as
a
reward
and
blessing
upon
this
their
joyning
to
the
Lord
by
faith
and
obedience
,
v.
7.
And
therefore
it
is
not
the
same
,
but
a
distinct
thing
from
it
;
the
one
being
promised
as
a
reward
and
blessing
upon
the
other
.
Secondly
,
The
Lord
promiseth
that
he
will
make
them
members
of
his
Church
:
Them
will
I
bring
to
my
holy
mountaine
,
and
make
them
joyfull
in
my
house
of
Prayer
.
Thirdly
,
That
among
other
things
requisite
to
make
them
members
,
this
was
one
,
viz.
the
taking
hold
of
that
Covenant
which
was
between
the
Church
of
Israel
and
God
,
v.
6.
So
that
hence
we
may
gather
,
that
men
may
be
members
of
Christ
,
joyned
to
the
Lord
by
faith
and
love
,
and
yet
for
the
present
not
be
members
of
the
visible
Church
:
And
that
when
God
is
so
gracious
to
true
beleevers
,
as
to
make
them
members
of
his
visible
Church
,
it
is
requisite
that
they
joyne
in
Covenant
before
.
But
might
not
faith
in
Christ
,
beleeving
in
heart
on
the
God
of
Israel
,
be
all
the
taking
hold
of
the
Covenant
that
is
here
meant
.
Not
so
,
but
over
and
above
that
,
here
is
also
meant
their
open
profession
of
their
Faith
in
the
God
of
Israel
,
and
open
binding
of
themselves
by
Covenant
to
all
such
duties
of
faith
and
obedience
,
as
God
required
of
the
Church
of
Israel
,
and
the
members
thereof
.
Now
distinctly
take
the
Answer
to
this
Objection
in
three
or
foure
particular
Propositions
.
First
,
There
was
a
Covenant
between
the
Church
of
Israel
and
God
,
Exod.
19.
5
,
6
,
7
,
8.
Ezek
16.
8.
Deut.
29.
10.
&c.
Secondly
,
This
Covenant
was
mutuall
;
not
onely
a
promise
on
Gods
part
to
be
their
God
,
and
to
take
them
for
his
people
,
but
also
reciprocally
on
their
part
to
give
up
themselves
unto
God
to
be
his
people
,
and
to
doe
the
dutie
of
people
to
their
God
;
The
Covenant
is
not
meerely
to
receive
from
God
,
and
promise
nothing
back
againe
to
him
;
nor
doth
God
binde
himselfe
therein
,
and
leave
men
at
libertie
,
but
it
is
mutuall
on
both
parts
,
as
these
Scriptures
declare
;
Gen.
17.
1.
Exod.
197.
8.
Deut.
5.
27.
&
26.
16
,
17.
Hos
.
2.
23.
&
Zach.
13.
9.
Thirdly
,
Hereupon
it
followes
,
that
if
men
had
not
promised
,
and
also
performed
,
in
some
measure
of
truth
,
the
duties
of
Faith
and
obedience
unto
God
,
they
had
not
taken
hold
of
the
Covenant
,
but
had
discovenanted
themselves
,
notwithstanding
all
the
promises
of
God
unto
their
Fathers
or
others
.
Thus
though
God
promised
Abraham
to
be
a
God
to
him
,
and
to
his
seede
in
their
generations
,
Gen.
17.
7.
yet
the
Ishmaelites
and
Edomites
descending
from
Abraham
,
were
discovenanted
by
not
promising
nor
performing
those
duties
of
Faith
and
obedience
,
which
God
required
on
the
peoples
part
:
when
a
Covenant
containes
promises
on
Gods
part
,
and
duties
also
on
mans
,
he
doth
not
take
hold
of
the
Covenant
that
takes
one
part
,
and
leaves
another
.
Fourthly
,
To
beleeve
what
God
promised
in
the
Covenant
for
his
part
,
and
to
promise
in
a
private
way
the
duties
of
obedience
on
mans
part
,
was
not
sufficient
to
make
these
strangers
members
of
the
Church
,
but
they
must
doe
it
openly
and
in
the
view
of
the
Church
,
else
the
Church
could
have
had
no
warrant
to
have
admitted
such
into
their
Fellowship
,
if
their
faith
and
obedience
had
not
been
visibly
professed
,
Exod.
12.
43.
48
2
Chron.
23.
19.
And
in
as
much
as
the
Covenant
was
mutuall
,
when
these
strangers
did
manifest
their
taking
hold
of
the
Covenant
,
they
manifested
and
professed
both
Faith
and
obedience
,
both
that
they
beleeved
what
God
promised
,
and
that
they
would
be
obedient
to
what
he
required
;
If
any
should
have
claimed
Church-fellowship
,
saying
,
I
beleeve
the
promises
,
but
would
not
binde
himselfe
to
any
duties
of
Evangelicall
obedience
,
this
had
been
a
taking
hold
of
the
Covenant
by
the
halves
,
a
taking
of
one
part
of
it
in
seeming
and
pretence
,
and
a
leaving
of
another
;
but
it
would
not
have
been
sufficient
to
have
brought
a
man
into
the
fellowship
of
the
church
:
Such
of
the
Congregation
of
Israel
as
would
not
come
to
Hierusalem
to
enter
into
Covenant
,
were
to
be
separated
from
the
Church
in
the
dayes
of
Ezra
,
Ezra
10.
8.
And
therefore
such
as
being
strangers
should
refuse
to
enter
into
it
,
could
not
be
admitted
into
the
Church
;
So
that
the
taking
hold
of
Gods
Covenant
,
which
is
there
required
to
make
these
strangers
members
of
the
Church
,
is
a
beleeving
in
heart
on
the
God
of
Israel
,
and
an
open
profession
that
they
did
beleeve
,
and
likewise
a
promise
of
obedience
or
subjection
unto
the
God
of
Israel
,
and
an
open
professing
of
such
obedience
and
subjection
;
and
that
is
the
joyning
in
Covenant
which
we
stand
for
,
before
a
man
can
be
a
member
of
a
Church
,
even
an
open
profession
of
Faith
and
of
Obedience
.
A
third
Argument
is
taken
from
those
Scriptures
which
shew
that
men
become
members
by
being
added
to
the
Church
,
or
being
joyned
to
them
,
Act.
2.
47.
&
5.
13.
&
9.
26.
If
men
become
members
of
the
Church
by
being
added
or
joyned
,
then
joyning
in
Covenant
(
or
professing
of
subjection
to
the
Gospel
or
Covenant
of
God
)
is
that
whereby
a
man
becomes
a
member
of
a
Church
:
But
the
former
is
true
,
as
appeares
by
the
Scriptures
forementioned
,
and
therefore
the
latter
is
true
also
.
But
all
the
doubt
in
this
Argument
will
be
concerning
the
consequence
of
the
Major
Proposition
;
but
that
may
be
made
good
by
this
reason
,
and
the
confirmation
of
it
,
viz.
that
a
man
cannot
be
added
or
joyned
to
the
Church
by
any
other
meanes
without
this
joyning
in
Covenant
.
The
truth
of
which
Assertion
will
appeare
by
shewing
the
insufficiency
of
all
other
means
,
without
this
joyning
in
Covenant
,
and
that
may
be
done
in
Answer
to
the
Objections
ensuing
.
When
men
were
added
to
the
Church
,
it
may
be
,
no
more
is
meant
but
that
God
did
convert
them
and
worke
Faith
in
their
hearts
,
and
that
converting
of
them
was
the
adding
of
them
to
the
Church
.
This
cannot
be
all
;
for
,
first
,
Saul
was
converted
and
had
faith
wrought
in
his
heart
,
and
yet
he
was
not
at
the
first
received
for
a
member
of
the
Church
at
Hierusalem
(
though
he
assayed
to
be
joyned
unto
them
,
)
till
they
were
better
satisfied
in
his
spirituall
estate
by
the
testimony
of
Barnabas
,
Act.
9.
26
,
27
,
28.
And
those
strangers
,
Isa
.
56.
(
as
was
said
before
)
were
joyned
to
the
Lord
by
being
converted
,
and
having
Faith
wrought
in
their
hearts
,
and
yet
they
doe
lament
it
with
griefe
,
that
they
were
not
joyned
as
members
to
the
visible
Church
:
The
Lord
hath
separated
me
from
his
people
,
say
they
,
ver
.
3.
The
old
saying
is
true
concerning
the
visible
Church
,
There
are
many
wolves
within
,
and
many
sheepe
without
.
Secondly
,
Those
that
were
joyned
were
beleevers
before
they
joyned
;
for
it
is
said
,
divers
were
added
,
ver
.
14.
Thirdly
,
Those
that
were
added
to
the
Church
,
were
added
and
joyned
to
them
by
such
an
act
as
others
durst
not
put
forth
,
Act.
5.
13.
Of
the
rest
durst
no
man
joyne
unto
them
,
and
therefore
it
was
not
by
the
irresistable
act
of
God
in
converting
of
them
,
but
by
some
voluntary
act
of
their
owne
choice
and
consent
;
for
Gods
converting
grace
depends
not
upon
mans
daring
,
or
not
daring
to
receive
it
.
If
to
be
joyned
be
no
more
but
to
be
converted
,
then
when
it
is
said
,
Some
durst
not
be
joyned
,
the
meaning
should
be
,
they
durst
not
be
converted
,
nor
suffer
Faith
to
be
wrought
in
them
;
which
is
grosse
Arminianisme
,
suspending
the
converting
grace
of
God
upon
the
free
will
of
the
creature
.
Fourthly
,
And
as
this
joyning
which
others
durst
not
doe
,
cannot
be
meant
of
being
converted
;
So
if
it
be
well
considered
,
what
the
thing
was
wherein
they
durst
not
joyne
,
it
may
appeare
that
it
was
nothing
els
but
this
,
that
they
durst
not
agree
,
and
engage
themselves
to
be
of
their
body
and
societie
;
that
is
,
they
durst
not
joyne
in
Covenant
with
them
.
For
it
cannot
be
meant
of
dwelling
in
the
Towne
with
them
,
for
this
they
both
durst
doe
and
did
:
nor
is
it
onely
of
joyning
to
heare
the
Word
in
their
assembly
,
for
this
also
they
durst
doe
,
and
many
did
it
in
great
multitudes
,
so
that
many
by
hearing
the
Word
became
beleevers
,
and
were
added
to
the
Lord
both
of
men
and
women
,
ver
.
14.
at
this
very
time
when
it
is
said
of
some
they
durst
not
joyne
unto
them
:
Nor
is
it
of
joyning
to
them
in
affection
,
or
approbation
of
their
way
,
for
this
they
also
durst
doe
and
did
expresse
so
much
in
magnifying
and
commending
them
,
when
yet
they
durst
not
joyne
unto
them
,
ver
.
13.
Which
magnifying
of
them
doth
imply
that
they
heard
their
doctrine
,
and
saw
their
practise
,
and
approved
it
,
and
highly
commended
them
for
the
same
:
Wherefore
seeing
this
joyning
,
which
some
durst
not
doe
,
cannot
be
meant
of
being
converted
,
nor
of
joyning
in
habitation
,
nor
of
joyning
in
affection
,
nor
in
hearing
the
Word
in
their
Assembly
,
nor
of
approbation
,
and
expressions
that
way
,
it
remaineth
that
it
must
be
meant
of
joyning
in
that
neere
relation
of
Church-fellowship
amongst
them
,
so
as
to
be
engaged
by
voluntary
consent
and
agreement
to
be
members
of
their
Church
.
Fiftly
,
If
joyning
to
the
Church
,
were
no
more
but
to
be
converted
,
then
he
that
were
converted
were
joyned
as
a
member
of
every
visible
Church
throughout
the
world
,
which
were
a
great
confusion
of
that
Order
,
and
distinction
of
Churches
,
which
the
Lord
hath
appointed
.
Men
may
be
joyned
to
the
Church
,
in
heartie
affection
and
love
,
and
yet
without
any
Covenant
.
True
,
but
this
will
not
make
them
members
of
that
Church
,
for
then
Saul
was
a
member
of
the
Church
at
Hierusalem
,
afore
he
was
joyned
a
member
,
for
he
was
joyned
to
them
in
heartie
affection
afore
,
and
therefore
assayed
to
joyne
as
a
member
;
and
so
were
they
that
durst
not
joyne
,
Act.
5.
13.
yea
then
a
man
should
be
a
member
of
many
Churches
,
yea
of
all
Christian
Churches
in
the
world
;
for
he
is
to
love
them
,
and
beare
heartie
affection
to
them
all
;
The
true
members
of
the
Churches
in
England
are
united
in
heartie
affection
,
to
the
Churches
in
Scotland
,
in
Holland
,
in
France
,
in
New-England
,
&c.
And
yet
they
are
not
members
of
all
these
Churches
,
nor
subject
to
their
censures
as
members
are
.
But
the
reason
of
that
is
because
they
doe
not
dwell
among
them
in
the
same
Towne
.
Neither
would
habitation
with
them
in
the
same
Towne
,
make
a
man
a
member
of
the
Church
there
,
if
there
be
no
more
then
so
.
Suppose
Saul
to
have
dwelt
in
the
same
house
afore
his
conversion
in
which
he
dwelt
after
,
which
is
not
unpossible
nor
unlikely
;
yet
we
see
he
was
no
member
of
the
Church
at
Hierusalem
,
afore
his
conversion
,
no
nor
of
some
time
after
,
though
he
might
have
dwelt
in
an
house
in
the
midst
of
the
Christians
,
and
Church-members
there
.
The
members
of
the
Dutch
and
French
Churches
in
London
,
or
other
Townes
in
England
,
are
not
members
of
the
English-Congregations
or
Churches
,
no
more
then
the
English
are
of
theirs
,
and
yet
they
dwell
promiscuously
together
in
the
same
Streete
of
the
same
Towne
.
Towne-dwelling
would
not
make
a
man
a
free-man
of
a
Company
in
London
,
or
some
other
Corporation
;
for
many
others
dwell
in
the
Towne
with
them
;
yea
it
may
be
in
the
same
streete
,
that
are
not
free
of
their
Company
,
and
so
it
is
in
this
case
.
But
the
reason
why
such
as
dwell
in
Towne
with
the
Church
,
are
not
members
thereof
,
may
be
,
because
they
frequent
not
their
.
Assemblies
.
Idiots
and
Infidells
might
come
into
the
publick
meetings
among
the
Corinthians
,
1
Cor.
14.
23
,
24
,
25.
yet
Idiots
and
Infidells
were
not
therefore
members
of
the
Church
.
And
Saul
after
his
conversion
might
have
come
in
among
the
Church
in
time
of
publick
duties
,
and
have
seene
and
heard
all
that
they
had
done
:
yet
this
would
not
have
made
him
of
one
body
with
them
.
Some
Indians
,
Moores
,
and
other
naturall
persons
come
into
our
meetings
in
New-England
,
some
of
their
owne
accord
,
and
others
by
the
Command
or
Counsell
of
their
Masters
and
Governours
yet
no
man
can
say
,
that
all
these
are
hereby
made
Church-members
.
Wherefore
seeing
neither
conversion
,
nor
loving
affection
,
nor
cohabitation
,
nor
coming
into
their
meetings
,
doth
joyne
a
man
as
a
member
of
the
visible
Church
(
for
some
men
have
all
these
,
and
yet
are
not
members
,
and
others
are
sometimes
members
of
the
visible
Churches
,
and
yet
want
some
of
these
,
are
hypocrites
and
want
sound
conversion
)
it
remaineth
therefore
that
as
sound
conversion
makes
a
man
fit
matter
for
a
Church
;
So
profession
of
his
Faith
,
and
of
his
subjection
to
the
Gospel
,
and
the
Churches
approbation
,
and
acceptance
of
him
(
which
is
the
summe
of
Church-Covenant
)
is
the
formall
cause
that
gives
him
the
being
of
a
member
.
But
joyning
doth
not
alway
signifie
joyning
in
Covenant
;
Philip
joyned
to
the
Eunnuchs
chariote
,
and
dust
to
mens
feete
,
Act.
8.
29.
&
Luke
10
,
11.
and
yet
there
was
no
Covenant
,
and
therefore
men
may
joyne
to
the
Church
without
any
Covenant
.
The
word
indeed
may
expresse
any
close
joyning
,
whether
naturall
,
(
as
the
branch
is
joyned
to
the
Vine
,
or
an
arme
or
other
member
to
the
body
)
or
artificiall
,
as
when
two
stickes
were
joyned
to
become
one
in
Ezekiels
hand
,
Ezek.
37.
Or
when
Carpenters
or
Masons
doe
joyne
pieces
of
stone
or
Timber
together
,
to
make
one
house
,
Neh.
4.
6.
Ezr.
4.
12.
but
is
not
onely
the
force
of
the
word
that
is
stood
upon
.
But
when
joyning
is
used
to
expresse
such
joyning
,
wherein
a
man
voluntarily
takes
on
him
a
new
relation
,
there
it
alwayes
implyes
a
Covenant
,
whether
the
relation
be
morall
and
civill
,
or
religious
and
Ecclesiasticall
:
We
speake
of
voluntary
relation
,
for
there
are
naturall
relations
,
as
betweene
parents
and
children
:
and
these
need
no
Covenant
,
there
is
no
Covenant
to
make
a
man
a
Parent
,
or
a
childe
;
There
are
also
violent
relations
,
as
between
Conquerour
and
Captives
,
and
in
these
there
is
no
Covenant
neither
;
but
others
are
voluntary
,
and
these
alwayes
imply
a
Covenant
,
and
are
founded
therein
,
whether
they
be
morall
and
civill
(
as
between
husband
and
wife
,
Pro.
2.
17.
between
Master
and
servants
,
Luk.
15.
15.
between
Prince
and
subject
,
between
Partners
in
Trade
,
2
Chro.
20.
35
,
36
,
37.
where
the
Covenant
or
agreement
is
,
that
men
shall
bare
such
a
share
of
charges
,
and
receive
such
a
share
of
profits
:
)
or
religious
,
as
between
Minister
and
people
,
between
the
Church
and
the
members
:
all
these
are
done
by
way
of
Covenant
.
A
man
cannot
joyne
himselfe
to
a
woman
as
her
husband
,
but
by
way
of
Covenant
:
A
man
cannot
joyne
himselfe
to
another
as
a
servant
,
or
apprentise
,
but
by
way
of
Covenant
;
And
so
may
we
say
of
all
the
rest
;
nor
into
any
body
corporate
,
but
by
the
same
way
and
means
.
If
men
be
united
into
a
body
politick
or
incorporate
,
a
man
cannot
be
said
to
be
joyned
to
them
by
meere
heartie
affection
,
unlesse
withall
he
joynes
himselfe
unto
them
by
some
Contract
or
Covenant
.
Now
of
this
nature
is
every
particular
Church
,
a
body
incorporate
,
1
Cor.
12.
27.
Yee
are
the
body
of
Christ
,
&c.
and
hath
power
to
cast
out
,
1
Cor.
5.
13.
and
to
forgive
and
receive
in
Penitents
,
2
Cor.
2.
7.
8
as
a
body
incorporate
;
and
therefore
he
that
will
joyne
unto
them
,
must
doe
it
by
way
of
Covenant
or
Agreement
;
and
so
this
Answer
to
this
Objection
,
may
be
a
fourth
Argument
to
prove
the
point
in
hand
,
that
joyning
in
Covenant
is
that
which
makes
a
man
,
a
member
of
a
Church
.
All
voluntary
relations
,
all
relations
which
are
neither
naturall
nor
violent
,
are
entred
into
by
way
of
Covenant
.
But
he
that
joynes
into
a
Church
as
a
member
,
or
enters
into
a
Church
,
doth
take
upon
him
such
a
relation
;
Therefore
joyning
▪
to
a
Church
as
a
member
,
is
by
way
of
Covenant
.
A
fifth
Argument
may
be
drawne
from
the
power
which
all
Churches
,
Officers
and
members
,
have
over
all
their
members
in
the
Lord.
If
all
Churches
,
Officers
,
and
members
,
have
power
in
the
Lord
over
all
their
members
,
then
joyning
in
Covenant
is
necessary
to
make
a
man
a
member
of
a
Church
,
but
the
former
is
true
,
therefore
the
latter
is
true
also
.
The
Assumption
in
this
Argument
,
that
all
Churches
have
power
over
their
members
,
is
proved
from
1
Cor.
5.
4
,
5.
13.
where
the
Apostle
reproveth
the
Corinthians
for
suffering
the
Incestuous
man
amongst
them
,
and
commands
them
to
deliver
him
to
Satan
,
and
cast
him
out
from
amongst
them
.
Now
this
he
would
not
have
done
,
if
they
had
had
no
power
over
him
,
or
if
there
had
been
any
roome
for
them
to
say
,
wee
have
nothing
to
doe
with
him
,
wee
have
no
power
over
him
.
And
the
same
is
prooved
in
other
Scriptures
also
;
as
,
Mat.
18.
17.
Psal
.
149.
6.
7
,
8
,
9.
And
the
Consequence
of
the
Major
Proposition
,
viz.
that
then
members
doe
engage
themselves
by
Covenant
,
is
proved
by
this
reason
;
That
Churches
have
no
power
over
such
as
have
not
engaged
themselves
by
Covenant
,
and
committed
power
unto
them
,
by
professing
to
be
subject
to
all
the
Ordinances
of
Christ
amongst
them
.
The
truth
whereof
may
appeare
by
two
Reasons
:
First
,
Because
all
Christians
have
power
and
right
,
jure
divino
,
to
choose
their
owne
Officers
to
whom
they
commit
their
soules
,
Act.
6.
&
1.
&
14.
23.
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
imports
choosing
by
Election
:
and
so
the
word
is
used
and
translated
,
2
Cor.
8.
19.
he
was
chosen
by
the
Churches
,
&c.
It
is
not
ministeriall
gifts
that
makes
a
man
a
Minister
to
every
Church
,
nor
investeth
him
with
spirituall
power
over
them
,
nor
though
he
dwell
amongst
them
,
unlesse
they
call
him
,
and
he
accept
of
that
call
:
And
as
they
have
power
to
choose
their
Officers
,
so
likewise
to
choose
their
brethren
according
to
God
,
Rom.
14.
1.
Now
if
they
have
power
to
choose
their
Officers
and
brethren
,
then
none
can
have
power
over
them
as
Officers
and
brethren
,
without
their
owne
consent
,
and
whom
they
never
chose
,
nor
promised
by
any
Covenant
or
Engagement
to
be
subject
to
the
Lord.
Secondly
,
If
the
Church
should
exercise
any
Act
of
Church-power
over
such
a
man
as
never
entred
into
Covenant
with
them
(
suppose
to
Excommunicate
him
for
whoredome
or
drunkennesse
,
or
the
like
)
the
man
might
protest
against
their
Act
,
and
their
Sentence
,
as
Coram
non
judice
,
and
they
could
not
justifie
their
proceedings
,
if
indeed
there
have
passed
no
Covenant
or
Engagement
between
him
and
them
.
If
he
shall
say
,
you
have
nothing
to
doe
to
passe
Sentence
or
Censure
upon
me
,
I
am
none
of
your
Church
,
but
of
another
Church
;
Suppose
in
Holland
,
in
France
,
&c.
and
I
am
onely
here
now
for
Merchandise
sake
,
or
upon
some
other
occasion
:
what
shall
they
say
to
stop
his
mouth
,
if
there
never
passed
any
Covenant
between
him
and
them
.
But
Ministers
have
power
over
the
people
by
the
word
of
God
,
Heb.
13.
17.
1
Thes
.
5.
12.
1
Tim.
5.
17.
and
not
by
mens
engaging
themselves
by
Covenant
.
But
what
is
it
that
makes
men
Ministers
to
such
a
people
,
Officers
to
such
a
Church
,
or
maketh
them
sheepe
of
my
flocke
?
Is
it
not
those
Scriptures
that
makes
every
man
a
Pastour
,
or
Teacher
,
or
Ruler
to
a
people
,
unlesse
they
call
him
to
that
Office
;
and
then
in
so
doing
they
Covenant
and
Engage
themselves
to
be
subject
to
him
in
the
Lord
,
and
then
those
Scriptures
take
hold
on
them
.
One
might
as
well
say
,
it
is
not
the
Covenanting
of
a
wife
to
her
husband
that
gives
him
power
over
her
,
but
the
Word
of
God
;
For
as
the
Word
of
God
commands
people
to
obey
their
Ministers
,
so
it
commands
wives
to
be
subject
to
their
husbands
,
Ephes
.
5.
22.
And
yet
all
men
know
,
a
man
cannot
take
this
woman
for
his
▪
wife
but
by
Covenant
.
So
that
if
shee
once
makes
her selfe
a
wife
by
her
owne
voluntary
Covenant
,
then
the
word
of
God
takes
hold
on
her
,
and
bindes
her
to
doe
the
duties
of
a
wife
:
but
if
shee
▪
hath
made
no
Covenant
,
the
man
hath
no
power
over
her
as
her
husband
,
neither
is
shee
his
wife
;
So
if
men
once
make
themselves
members
of
such
a
Church
,
sheepe
of
such
a
mans
flocke
,
by
their
own
voluntary
Covenant
,
then
the
word
of
God
takes
hold
of
them
,
and
bindes
them
to
doe
the
duties
of
members
to
their
fellow-brethren
,
and
of
people
to
their
Pastours
or
Ministers
.
But
if
they
never
chose
such
a
man
to
be
their
Minister
,
nor
Covenanted
to
be
subject
to
him
in
the
Lord
,
he
then
can
have
no
power
over
them
as
a
Minister
unto
them
,
because
they
have
right
to
chose
their
owne
Ministers
.
A
sixth
Argument
may
be
taken
from
the
distinction
that
is
between
members
,
and
not
members
.
If
there
be
by
the
word
of
God
a
distinction
,
between
members
of
the
Church
and
such
as
are
no
members
,
then
joyning
in
Covenant
is
necessary
to
the
being
of
a
member
;
but
the
former
is
true
,
as
appeares
1
Cor.
5.
12.
Some
are
within
,
and
may
be
judged
by
the
Church
,
and
others
are
without
,
and
may
not
▪
and
therefore
the
latter
is
true
also
.
And
the
reason
of
the
Consequence
is
because
there
is
nothing
else
without
this
joyning
in
Covenant
,
that
can
sufficiently
distinguish
them
;
It
is
not
Faith
and
Grace
in
their
hearts
,
for
some
men
are
members
of
the
visible
Church
,
and
yet
have
no
Grace
,
and
others
may
have
Grace
,
and
yet
be
no
members
,
and
therefore
this
is
not
the
thing
that
doth
distinguish
them
,
nor
is
it
affection
,
nor
cohabitation
,
nor
every
approbation
of
the
Word
of
God
,
and
the
wayes
of
his
Church
,
nor
comming
into
their
Assemblies
to
heare
the
Word
;
But
these
things
were
touched
before
,
and
therefore
may
be
here
the
more
briefly
passed
over
.
And
so
much
shall
suffice
to
have
spoken
of
the
second
particular
,
concerning
the
use
of
Church-Covenant
,
that
it
is
by
joyning
therein
that
a
particular
person
becomes
a
member
of
a
Church
.
But
here
it
will
be
needfull
to
remove
sundry
Objections
,
which
may
seeme
to
some
to
be
of
great
weight
against
Church-Covenant
,
that
so
by
the
removing
of
them
,
the
truth
may
be
the
more
cleared
,
to
fuller
satisfaction
,
if
it
be
the
will
of
God.
Church-Covenant
is
a
Terme
that
is
not
found
in
Scripture
.
First
,
So
is
Sacrament
,
Trinitie
,
&c.
and
yet
those
termes
may
be
lawfully
used
,
because
the
thing
meant
thereby
is
found
.
Secondly
,
But
seeing
the
Covenant
is
between
the
Lord
and
his
Church
,
as
the
two
parties
that
are
confederate
,
it
is
all
one
whether
it
be
called
the
Lords
Covenant
,
or
the
Church-Covenant
:
As
when
Mamre
,
Aver
,
&
Eschol
were
confederate
with
Abraham
,
Gen.
14.
13.
might
not
one
truely
say
,
Abraham
was
confederate
with
them
?
Relatives
doe
mutually
put
and
establish
one
another
.
Thirdly
,
The
Scripture
allowes
both
the
Lords
Covenant
with
the
Church
,
Eze.
16.
8.
&
the
peoples
covenant
or
Saints
covenant
,
or
Churches
Covenant
with
him
,
Deut.
29.
12.
Psal
.
50.
5.
Jer.
50.
5.
Fourthly
,
There
is
good
reason
for
both
the
words
;
both
the
Lords
Covenant
,
and
the
Church-Covenant
,
because
both
are
confederate
;
And
for
that
of
Church-Covenant
,
there
is
this
reason
also
,
viz.
to
distinguish
it
from
other
Covenants
,
as
a
marriage-Covenant
,
Pro.
2.
17.
and
a
brotherly
Covenant
,
1
Sam.
20.
8.
The
Church-Covenant
being
thus
called
not
onely
because
they
are
a
Church
,
or
members
thereof
that
make
it
,
but
also
because
they
enter
into
it
in
reference
to
Church-Estate
and
Church-duties
:
The
duties
which
they
bind
themselves
unto
in
this
Covenant
being
such
especially
as
concern
a
Church
and
the
members
thereof
.
But
this
Church-Covenant
puts
some
disparagement
upon
the
Covenant
of
Grace
,
which
every
beleever
is
already
entred
into
with
God
,
and
seeme
to
charge
the
same
with
insufficiency
;
for
every
second
Covenant
doth
argue
that
the
first
was
not
faultlesse
,
Heb.
8.
7.
1.
A
second
Covenant
doth
argue
that
the
first
was
not
faultlesse
,
where
the
Covenants
are
contrary
one
to
another
,
as
the
covenant
of
Grace
,
and
the
covenant
of
works
are
,
and
so
it
is
most
true
,
that
the
bringing
in
of
the
free
Covenant
of
Grace
did
argue
that
righteousnes
and
life
could
not
be
attained
by
the
Law
,
or
Covenant
of
works
;
for
if
there
had
been
a
Law
given
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law.
Gal.
3.
21.
Rom.
8.
3.
2.
But
if
it
be
the
same
Covenant
that
is
renewed
or
made
againe
,
though
upon
a
new
occasion
,
no
man
can
say
that
entring
into
the
same
the
second
time
,
or
a
third
,
or
a
fourth
,
doth
disanull
the
first
,
or
cast
disparagement
upon
the
same
.
The
covenant
of
works
given
to
Adam
was
not
blamed
or
faulted
,
because
it
was
renewed
in
Sinai
.
The
Covenant
of
Grace
was
first
given
to
Adam
in
Paradise
after
his
fall
,
afterward
to
Abraham
,
then
to
the
people
of
Israel
under
types
and
shadows
;
And
againe
after
the
coming
of
Christ
in
the
flesh
;
yet
none
of
these
doth
disanull
the
former
,
or
argue
the
same
to
be
faulty
;
and
the
reason
is
,
because
it
is
still
the
same
Covenant
though
renewed
upon
new
occasions
;
and
in
some
particulars
in
some
other
manner
.
And
the
like
we
say
concerning
Church-Covenant
,
or
the
Covenant
which
a
man
makes
when
he
enters
into
the
Church
,
viz.
that
it
is
not
another
Covenant
contrary
to
the
Covenant
of
Grace
,
which
every
beleever
is
brought
into
at
his
first
conversion
,
but
an
open
profession
of
a
mans
subjection
to
that
very
Covenant
,
specially
in
the
things
which
concerne
Church
estate
,
into
which
estate
the
man
is
now
entring
.
It
is
not
lawfull
to
make
such
a
Covenant
as
the
Church-Covenant
,
because
it
is
not
in
our
power
to
keep
it
,
and
we
do
not
know
whether
God
will
give
us
power
.
This
ground
is
very
true
,
that
no
man
hath
power
of
himselfe
to
any
thing
that
good
is
,
but
all
a
mans
power
and
abilitie
must
come
of
God
through
Christ
,
2.
Cor.
3.
5.
Phil.
2.
13.
Joh.
15.
5.
But
the
inference
is
not
good
,
that
therefore
it
should
be
unlawfull
to
ento
into
Church-Covenant
:
for
1.
By
the
same
reason
,
all
promises
are
unlawfull
,
and
all
covenants
whatsoever
;
as
the
covenant
of
marriage
,
the
covenant
of
service
,
yea
and
the
personall
covenant
of
Grace
,
when
a
particular
soule
promiseth
faith
and
new
obedience
;
for
there
is
none
of
these
,
no
not
the
covenant
of
Marriage
,
which
a
man
is
able
of
himself
to
keep
,
as
the
adultery
of
David
and
Bathsheba
,
among
others
,
doth
plainly
prove
.
2.
God
hath
promised
to
give
power
to
them
that
in
self-deniall
seek
it
of
him
,
and
trust
to
his
promise
for
it
.
Ezek.
36.
27.
Jer.
31.
33.
Rom.
6.
14.
Jer.
32.
40.
The
true
inference
therefore
from
this
ground
,
from
mans
disabilitie
to
performe
were
this
,
that
therefore
a
man
should
not
enter
into
Church
Covenant
in
his
owne
strength
,
for
that
was
Peters
fault
in
promising
not
to
deny
Christ
,
but
to
die
with
him
rather
:
but
Church-Covenant
,
as
also
all
other
promises
,
should
be
entred
into
,
in
an
humble
looking
up
to
Christ
Jesus
for
help
and
assistance
to
performe
.
Thou
therefore
my
sonne
,
be
strong
in
the
grace
that
is
in
Christ
Jesus
,
2.
Tim.
2.
1.
God
disalloweth
covenants
of
mans
making
(
and
so
our
Church-Covenant
)
in
those
words
,
But
not
by
thy
Covenant
.
Ezek.
16.
61.
God
doth
not
reprove
them
there
for
making
Covenant
,
for
then
he
were
contrary
to
himselfe
,
who
elsewhere
called
them
to
do
it
,
Exod.
29.
Deut.
29.
and
commended
them
for
it
,
Psal
.
50.
5.
Yea
and
in
that
very
place
of
Ezek.
16.
acknowledgeth
a
Covenant
betweene
him
and
them
,
ver
.
60.
62.
But
the
meaning
is
,
he
would
do
them
good
,
but
not
for
their
good
keeping
the
Covenant
of
works
,
for
they
had
very
sinfully
broken
it
,
ver
.
59
but
even
as
he
saith
elsewhere
,
not
for
their
sakes
,
or
for
their
righteousnesse
,
Ezek.
36.
32.
Deut.
9.
4
,
5
,
6.
But
what
force
is
there
in
this
arguing
,
viz.
If
God
will
do
us
good
,
but
not
for
our
good
keeping
the
covenant
of
works
,
then
it
is
not
lawfull
to
promise
obedience
to
the
covenant
of
Grace
,
in
such
things
as
concerne
Church
estate
;
All
men
may
easily
see
that
here
is
a
plaine
non
sequitur
.
This
entring
into
Covenant
may
keep
out
many
good
men
from
joyning
to
the
Churches
,
because
they
are
not
satisfied
about
it
:
and
therefore
it
is
better
laid
aside
.
It
is
not
impossible
,
but
good
men
may
for
a
time
be
unsatisfied
about
it
,
till
they
understand
the
nature
and
use
of
it
,
and
yet
the
thing
be
warrantable
enough
for
all
that
in
the
sight
of
God
;
the
Tribes
were
troubled
at
the
Altar
set
up
upon
the
banks
of
Jordan
by
the
two
Tribes
and
an
halfe
,
till
they
understood
the
intent
and
use
of
it
,
and
for
what
purpose
it
was
erected
:
and
then
they
were
satisfied
.
Josh
.
22.
And
the
same
may
be
said
of
Peters
eating
with
the
Gentiles
,
which
at
the
first
was
very
offensive
to
them
of
the
circumcision
,
till
they
understood
what
Peter
had
to
say
for
his
defence
therein
,
and
then
they
rested
well
satisfied
,
Act.
11.
But
if
men
understand
what
the
Church-Covenant
is
,
there
is
no
reason
that
good
men
should
be
troubled
at
it
;
it
being
nothing
else
but
a
promise
of
obedience
unto
the
Gospel
of
Christ
,
or
of
such
duties
as
the
Gospel
requireth
of
all
Christians
in
Church-estate
:
For
,
will
good
men
refuse
to
obey
the
Gospel
,
or
submit
to
the
ordinances
of
Christ
?
or
will
they
refuse
to
professe
and
promise
so
much
?
If
a
man
understand
what
it
is
,
and
what
we
meane
by
it
,
and
yet
refuse
to
enter
into
it
when
he
hath
opportunitie
thereto
,
such
refusing
is
no
part
of
his
goodnesse
,
but
is
to
be
reckoned
amongst
his
corruptions
;
It
is
ignorance
at
the
best
,
and
if
not
so
,
then
it
may
be
perversenesse
of
will
,
or
some
want
of
will
to
performe
obedience
to
the
Gospel
.
And
surely
there
is
smal
hope
that
such
would
yeeld
subjection
and
obedience
to
the
Gospel
,
who
do
refuse
to
professe
or
promise
it
.
But
the
Scripture
,
Act.
2.
41.
tels
of
joyning
to
the
Church
without
any
Covenant
.
For
it
was
not
possible
that
3000.
should
enter
into
covenant
in
one
day
.
Two
things
may
be
said
in
Answer
to
this
Objection
.
First
,
that
3000.
were
not
so
many
,
but
that
joyning
in
Covenant
might
easily
be
done
by
them
all
,
in
one
day
.
For
,
1.
it
was
at
Penticost
,
at
which
time
of
the
yeer
the
dayes
were
at
the
longest
:
And
,
2.
the
Scripture
tels
us
,
that
David
made
a
Covenant
with
all
the
Tribes
of
Israel
in
one
day
,
2.
Sam.
5
1
,
2
,
3.
The
Articles
of
the
covenant
betweene
David
and
the
Tribes
,
and
so
betweene
this
3000.
and
the
Lord
might
be
openly
declared
,
and
they
both
the
one
and
the
other
might
by
some
signe
or
other
,
expresse
their
consent
thereunto
in
one
day
.
Secondly
,
as
joyning
in
Covenant
is
a
thing
that
might
be
done
,
so
it
is
more
then
probable
that
indeed
it
was
done
,
by
those
3000.
soules
For
it
is
said
,
ver
.
41.
that
they
gladly
received
the
word
,
that
is
,
they
openly
professed
that
they
did
with
all
their
hearts
receive
it
,
for
this
receiving
of
the
Word
is
noted
as
a
condition
,
upon
which
they
were
admitted
to
baptisme
,
and
therefore
it
was
not
onely
an
inward
receiving
of
it
in
their
hearts
,
but
also
an
open
professing
that
they
did
receive
it
;
for
an
inward
receiving
of
it
in
their
hearts
,
without
an
open
professing
thereof
outwardly
,
would
not
have
been
sufficient
for
the
admitting
of
them
unto
Baptisme
.
Now
this
Word
which
they
received
was
an
exhortation
to
Repentance
for
sinne
,
and
to
Faith
in
the
promise
,
ver
.
38
39.
and
to
obedience
in
severing
themselves
from
others
,
and
saving
themselves
from
that
untoward
generation
,
ver
.
40.
And
therefore
when
they
openly
professed
,
that
they
gladly
received
this
word
,
there
was
an
open
professing
of
their
Repentance
for
sinne
,
ver
.
40.
of
their
Faith
in
the
promise
,
and
of
obedience
to
the
Commandement
,
which
is
nothing
else
,
but
the
very
summe
of
Church-Covenant
:
yea
,
and
further
,
their
very
preparation
to
this
repentance
,
faith
and
obedience
,
in
that
true
compunction
and
sorrow
of
soul
,
was
also
openly
made
manifest
.
ver
.
37.
But
yet
there
would
not
be
such
long
narrations
,
of
every
one
severally
as
now
are
used
,
when
men
do
enter
into
Church-Covenant
,
when
each
one
makes
a
good
long
speech
,
in
the
profession
of
his
Faith
and
Repentance
.
When
the
thing
is
certaine
,
as
was
shewed
before
,
that
they
did
openly
professe
repentance
,
faith
and
obedience
,
it
is
not
difference
in
the
length
or
largenesse
of
their
speeches
in
expressing
of
themselves
,
that
can
make
any
difference
in
the
thing
:
Majus
&
minus
non
diversificant
speciem
.
And
we
denie
not
but
they
might
be
briefer
,
because
there
was
not
such
need
they
should
be
long
in
regard
of
some
difference
betweene
them
and
us
,
their
time
and
ours
:
First
there
were
the
Apostles
present
to
heare
their
confessions
,
and
to
judge
thereof
,
who
were
men
of
very
good
discerning
,
and
therefore
briefer
expressing
of
mens
selves
might
suffice
;
whereas
the
best
Christians
,
yea
the
best
Ministers
amongst
us
are
not
to
be
compared
to
the
Apostles
;
and
therefore
as
we
need
more
time
for
study
,
and
for
preparation
for
our
Sermons
then
they
did
:
so
likewise
we
need
more
time
to
heare
,
and
try
the
soundnesse
of
mens
repentance
towards
God
,
and
faith
towards
our
Lord
Jesus
Christ
.
Yet
this
we
may
adde
withall
,
that
if
the
Apostles
and
those
primative
Christians
,
men
of
such
excellent
discerning
were
sometimes
deceived
,
and
could
not
alwayes
so
discern
,
but
that
some
Hypocrites
would
creep
into
the
Church
:
as
the
example
of
Ananias
and
Saphira
doth
witnesse
;
how
much
more
need
is
there
,
that
the
Churches
of
God
in
these
dayes
(
being
far
inferiour
to
them
)
should
be
very
watchfull
and
circumspect
in
trying
the
spirituall
estates
of
them
that
offer
to
come
into
the
Church
?
Secondly
,
their
times
also
differed
from
ours
:
for
their
Christianitie
was
a
matter
of
reproach
and
danger
of
excommunication
,
Joh.
9.
22.
of
imprisonment
,
Act.
4.
3.
and
5.
18.
and
the
like
.
And
therefore
to
see
men
now
to
make
open
profession
of
their
faith
in
Christ
Jesus
,
whose
servants
and
disciples
were
so
hated
,
and
who
himselfe
but
a
while
before
was
crucified
,
this
was
not
an
ordinarie
matter
:
and
therefore
in
words
,
men
might
be
the
briefer
when
they
came
to
be
received
into
the
Church
:
But
our
times
in
New
England
do
not
persecute
Christ
,
and
Christians
,
and
Christian
Churches
,
but
countenance
them
,
and
protect
them
;
and
therefore
there
is
more
need
now
to
be
more
studious
in
examination
of
mens
estates
when
they
offer
themselves
for
Church
members
:
when
the
Jews
were
in
favour
,
many
of
the
people
of
the
Land
became
Jews
,
Esth
.
8.
17.
But
why
is
there
so
little
proofe
of
this
Church-Covenant
in
the
New
Testament
?
1.
Suppose
the
New
Testament
said
nothing
of
it
,
yet
it
might
have
ground
sufficient
from
the
Scriptures
of
the
old
Testament
;
for
if
it
was
Gods
revealed
will
in
those
dayes
,
that
a
companie
should
become
a
Church
,
and
particular
persons
become
members
of
that
Church
by
way
of
Covenant
,
we
may
be
sure
it
is
so
now
likewise
,
unlesse
covenanting
were
peculiar
to
the
Jewish
Paedigogie
;
indeed
if
it
had
never
been
used
in
those
times
,
but
were
some
new
ordinance
,
peculiar
to
the
dayes
of
the
New
Testament
,
in
such
cases
also
a
ground
from
the
Scriptures
of
the
New
Testament
were
necessarie
,
as
there
is
in
all
such
things
wherein
there
is
any
change
or
variation
,
from
what
was
used
in
those
times
afore
Christ
,
as
that
there
should
not
be
Nationall
Churches
,
but
congregationall
,
and
not
one
visible
Church
,
but
many
,
that
there
should
be
baptisme
,
and
the
Lords
Supper
:
these
are
matters
that
are
not
found
in
the
old
Testament
,
nor
were
appointed
to
be
used
in
those
dayes
,
and
therefore
we
must
have
warrant
for
them
in
the
New
,
and
so
we
have
.
But
for
the
Covenant
it
is
otherwise
,
it
is
no
new
ordinance
peculiar
to
the
dayes
of
the
Gospel
,
nor
any
Leviticall
ordinance
peculiar
to
the
Jewish
Pedigogie
;
and
therefore
the
Scriptures
of
the
Old
Testament
that
give
warrant
for
it
,
may
be
sufficient
as
hath
been
shewed
afore
.
2.
And
yet
there
is
not
wanting
good
warrant
for
it
,
that
it
ought
to
be
used
,
in
the
dayes
of
the
New
Testament
.
For
,
1.
the
Prophets
do
foretell
it
,
Isa
.
56.
6
,
7.
and
44.
5.
and
Jer.
50.
5.
Ezek.
20.
37.
and
in
sundrie
other
places
,
to
omit
the
rest
at
this
time
,
because
some
of
them
have
been
spoken
of
before
;
Onely
let
those
words
of
Isa
.
44.
5.
be
well
considered
,
and
see
if
they
do
not
plainly
hold
forth
that
in
the
dayes
of
the
New
Testament
,
men
should
openly
professe
their
faith
,
and
solemnly
bind
themselves
by
Covenant
,
to
be
the
Lords
people
,
one
shall
say
,
I
am
the
Lords
,
and
another
shall
call
himself
by
the
name
of
Jacob
,
and
another
shall
subscribe
with
his
hand
,
and
sirname
himself
by
the
name
of
Israel
.
These
words
are
so
plaine
for
open
professing
of
faith
in
the
Lord
,
and
open
binding
of
mens
selves
by
Covenant
unto
him
,
as
we
conceive
nothing
need
be
more
.
2.
The
Apostles
do
sufficiently
testifie
,
that
such
a
thing
was
practised
in
their
dayes
,
else
how
should
we
understand
that
fellowship
in
the
Gospel
in
its
full
latitude
and
breadth
,
Phil.
1.
5.
if
this
combining
into
Church-fellowship
be
no
part
thereof
;
yea
when
it
is
said
,
they
continued
stedfastly
,
or
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
well
be
translated
,
they
strongly
did
cleave
together
,
or
hold
together
in
such
a
Fellowship
,
which
was
not
preaching
and
hearing
the
doctrine
of
the
Apostles
,
nor
Sacraments
,
nor
Prayer
,
but
a
thing
distinct
from
all
these
.
If
this
combining
themselves
into
a
spirituall
fellowship
and
societie
of
Church-state
be
no
part
thereof
,
we
know
not
how
to
understand
it
,
nor
what
that
fellowship
should
meane
;
If
Doctrine
,
and
Sacraments
,
and
Prayer
had
not
been
particularly
mentioned
,
in
the
same
place
,
it
might
have
been
thought
that
the
Fellowship
in
which
they
so
steadfastly
clave
together
had
been
no
more
,
but
their
coming
together
to
observe
these
said
ordinances
,
and
their
communion
therein
.
But
when
all
these
are
particularly
mentioned
,
and
Fellowship
mentioned
among
them
,
as
a
thing
distinct
from
the
rest
,
we
may
not
confound
it
with
the
rest
.
We
might
as
well
say
,
that
by
doctrine
is
meant
Sacraments
,
and
by
Sacraments
is
meant
Prayer
;
as
to
say
that
by
Fellowship
is
meant
nothing
else
but
the
exercise
of
doctrine
,
and
Sacraments
,
and
Prayer
.
And
if
these
as
they
are
distinctly
named
,
be
distinct
ordinances
,
and
may
not
be
confounded
,
then
Fellowship
being
named
in
the
same
manner
imports
something
distinct
from
them
all
,
and
may
not
be
confounded
with
them
,
nor
with
any
of
them
,
no
more
then
the
other
may
be
confounded
one
with
another
.
And
if
so
,
then
as
this
Fellowship
may
import
,
the
communion
of
their
gift
and
goods
one
for
the
helpe
of
another
,
so
it
must
first
of
all
imply
a
combining
of
themselves
into
Church-state
by
mutuall
agreement
,
consent
,
or
covenant
.
Furthermore
,
when
the
Apostle
writeth
,
that
by
experience
of
the
Corinthians
liberall
contribution
to
the
poore
Saints
,
men
glorified
God
for
their
professed
subjection
to
the
Gospel
of
Christ
,
2.
Cor.
9.
13.
he
plainly
imployes
thereby
,
that
the
Corinthians
had
made
a
profession
or
promise
of
such
subjection
to
the
Gospel
as
did
comprehend
this
particular
of
distributing
to
the
necessitie
of
the
Saints
,
among
other
things
.
And
their
liberall
distribution
which
he
there
speaks
of
,
was
looked
at
as
one
point
of
their
reall
performance
of
that
subjection
to
the
Gospel
,
which
they
had
before
professed
,
and
promised
.
Now
the
Church-Covenant
is
nothing
else
,
but
the
professing
or
promising
of
such
subjection
,
and
therefore
this
place
is
another
proofe
of
Church-Covenant
.
Besides
,
it
hath
been
shewed
afore
in
Argument
3.
that
those
places
which
speake
of
being
added
to
the
Church
,
of
joyning
,
or
assaying
to
joyne
unto
the
Church
,
Act.
2.
47.
and
5
13.
and
9
26.
are
not
expounded
according
to
the
full
meaning
of
them
,
when
they
are
understood
of
any
other
joyning
,
if
joyning
in
Covenant
be
left
out
.
And
therefore
the
Scriptures
of
the
New
Testament
do
beare
good
witnesse
unto
Church-Covenant
,
though
,
as
we
said
before
,
the
Scriptures
of
the
Old
Testament
might
have
been
sufficient
if
the
New
Testament
had
spoken
nothing
of
it
.
But
Baptisme
makes
men
members
of
the
visible
Church
,
and
therefore
the
Covenant
is
needlesse
.
This
is
answered
in
the
Answer
to
the
fourth
of
the
32.
Questions
,
where
it
is
shewed
at
large
that
Baptisme
●●
a
seale
of
the
Covenant
betweene
God
and
the
Church
,
but
neither
makes
the
Church
,
nor
members
of
the
Church
,
nor
alwayes
so
much
as
proves
men
to
be
members
.
This
Church-Covenant
is
a
late
devise
,
and
was
not
known
in
ancient
time
,
and
therefore
is
to
be
rejected
.
First
,
True
Antiquitie
is
that
of
the
Scriptures
.
Now
sith
Church
Covenant
is
warranted
by
the
Scripture
,
as
hath
been
shewed
before
in
this
discourse
,
it
cannot
be
charged
to
want
true
Antiquitie
.
When
the
Papists
are
wont
to
charge
the
doctrine
of
Protestants
with
Novelty
,
and
such
as
was
never
heard
of
before
Luther
,
the
Orthodoxe
are
wont
to
answer
,
that
if
the
doctrine
do
not
agree
with
the
Scripture
,
then
let
it
be
condemned
for
Noveltie
;
and
if
it
do
,
it
is
warranted
by
the
best
Antiquitie
,
even
the
testimonie
of
God
himself
who
is
the
Antient
of
dayes
:
Our
Faith
,
faith
Doctor
White
,
is
in
all
points
the
same
that
is
contained
in
the
Scripture
,
and
so
consequently
of
the
same
Antiquitie
:
and
therefore
all
they
that
say
it
came
up
but
of
late
,
must
first
prove
it
contrary
to
the
Word
of
God
,
or
else
hold
their
peace
.
White
,
Way
,
44.
1.
And
the
same
we
say
in
this
particular
of
the
Church-Covenant
.
Secondly
,
And
yet
they
that
search
the
Stories
and
Writers
of
the
times
and
ages
next
after
the
Apostles
,
may
find
some
testimonie
of
Church-Covenant
in
those
dayes
:
For
instance
,
Justine
Martyr
in
his
Apol.
2.
makes
mention
of
three
things
which
were
required
of
all
that
were
admitted
into
the
Church
as
members
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
regeneration
,
and
soundnesse
in
the
Faith
,
and
a
promise
to
walke
in
obedience
to
the
Gospel
.
And
generally
this
was
the
practise
of
all
those
times
,
that
never
any
man
was
admitted
to
Baptisme
,
nor
his
children
neither
,
but
they
put
him
to
answer
three
questions
,
Abrenuntios
?
whereto
he
answered
,
Abrenuntio
.
Credis
?
whereto
his
answer
was
,
Credo
:
and
Spondes
?
to
which
he
answered
,
Spondes
.
So
that
here
was
an
open
declaration
of
his
Repentance
from
dead
works
,
and
of
the
soundnesse
of
his
Faith
,
in
the
two
first
particulars
,
and
an
open
binding
himself
by
covenant
or
promise
to
walke
according
to
the
Gospel
,
in
the
third
.
But
much
needs
not
to
be
said
in
this
point
,
unto
them
that
do
acknowledge
Scripture
Antiquitie
to
be
sufficient
,
though
after
times
should
be
found
to
swerve
from
the
Rules
and
Patterns
that
are
therein
contained
.
If
Church-Covenant
be
so
necessarie
,
then
all
the
Reformed
Churches
are
to
be
condemned
as
no
Churches
;
for
they
have
no
such
Covenant
.
They
that
have
knowne
those
Churches
,
not
onely
by
their
writings
,
and
confessions
of
their
faith
,
in
Synods
and
otherwise
;
but
also
by
living
amongst
them
,
and
being
eye-witnesses
of
their
Order
,
do
report
otherwise
of
them
,
viz.
that
they
are
combined
together
by
solemne
Covenant
with
God
and
one
another
.
Zepperus
,
speaking
of
the
manner
,
used
in
the
reformed
Churches
,
in
admitting
the
children
of
Church-members
to
the
Lords
Table
,
when
they
came
to
age
,
and
have
been
sufficiently
catechised
,
and
instructed
in
the
doctrine
of
Religion
▪
tells
us
,
that
such
children
are
admitted
to
the
Lords
table
,
by
publick
profession
of
Faith
,
and
entring
into
Covenant
.
Consuetum
est
,
saith
l●e
,
ut
qui
per
atatem
inque
Doctrinâ
Catecheticâ
profectum
ad
sacram
Coenam
primum
admittuntur
,
fidei
confessionem
coram
totâ
Ecclesiâ
publice
edant
per
parentes
aut
qui
parentum
loco
sunt
,
jussû
ministri
,
in
Ecclesia
conspectum
producti
:
quòdque
in
illa
confessione
,
per
Dei
gratiam
perstare
,
ac
,
juxta
illam
,
vitam
instituere
,
insuper
etiam
disciplina
Ecclesiasticae
ultrò
ac
spoute
suâ
subjicere
sese
velint
,
spondeant
atque
stipulentur
,
Polit.
Eccles
.
lib.
1.
cap.
14.
p.
158.
that
is
,
The
manner
is
,
that
they
who
by
reason
of
age
and
proficiencie
in
the
doctrine
of
Catechisme
are
first
admitted
to
the
Lords
Supper
,
should
publickly
before
the
whole
Church
make
confession
of
their
faith
,
being
brought
forth
into
the
sight
of
the
Church
by
their
parents
,
or
them
that
are
instead
of
parents
,
at
the
appointment
of
the
Minister
;
and
likewise
should
promise
and
covenant
by
the
grace
of
God
to
continue
in
that
Faith
which
they
have
confessed
,
and
to
lead
their
lives
according
to
it
;
yea
,
and
moreover
to
subject
themselves
freely
and
willingly
to
the
discipline
of
the
Church
.
These
words
we
see
are
full
and
plaine
,
that
children
are
not
in
those
Churches
received
to
the
Lords
Supper
,
without
personall
confession
of
Faith
,
and
entring
into
Covenant
before
;
And
if
they
tooke
this
course
with
children
come
to
age
,
there
is
as
much
reason
,
or
more
,
that
the
same
course
should
be
holden
with
men
of
yeers
,
when
they
are
admitted
members
.
And
so
the
same
Zepperus
,
speaking
of
the
consociation
of
Churches
amongst
themselves
by
mutuall
confederation
,
hath
these
words
,
which
as
they
may
be
applyed
to
the
combining
of
many
Churches
,
so
may
they
be
combining
of
many
members
of
the
same
Church
,
〈◊〉
illa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quam
in
Symbolo
profite
nunc
Apostolico
,
nihil
aliud
hic
requirit
,
&
vult
,
quam
obligationem
omnium
Ecclesiae
membrorum
&
confoederationem
,
&c.
that
is
,
that
communion
of
Saints
which
we
professe
in
the
Creed
,
doth
require
and
meane
nothing
else
but
an
obligation
of
all
the
members
of
the
Church
,
and
a
binding
of
them
together
by
Covenant
.
Polit.
Eccles
.
li.
3
c.
8.
p
721.
To
these
testimonies
of
Z●pp●r●●
,
those
words
may
be
added
of
Mr.
Parker
our
own
countreyman
,
a
man
of
singular
note
for
learning
and
holinesse
,
who
also
himselfe
lived
sometimes
beyond
Sea
in
the
reformed
Churches
,
and
there
ended
his
dayes
,
so
that
we
may
safely
give
the
more
credit
to
his
testimonie
,
he
having
so
good
meanes
fully
to
know
the
state
and
order
of
those
Churches
.
Now
he
speaketh
of
a
Solennis
forma
absque
quâ
in
Ecclesiae
alicujus
communionem
nullus
ritè
recipitur
:
of
a
solemne
forme
,
without
which
no
man
is
rightly
received
into
the
communion
of
the
Church
,
hath
these
words
.
Hic
mos
ille
est
reformatarum
Ecclesiarum
non
solum
in
lapsis
restituendis
,
sed
in
extra●eis
,
i●ò
quibuscunque
recipiendis
qui
ad
habitandum
alicubi
consident
,
etsi
fortè
in
Ecclesiâ
illius
loci
quo
ante
commo●
abantur
,
juxta
hanc
formam
admissi
prius
fuerant
.
Examinat
Presbyterium
,
plebs
consentit
,
quisque
testes
vita
sua
secum
adfert
,
vel
testimonia
sal●em
:
publicatur
nomen
cuiusque
competentis
pro
con●io●e
,
admonetur
quisque
siquid
habeat
quod
excipiat
,
ut
denunciet
presbyteris
.
Si
nihil
contrà
adferatur
,
admittitur
quidem
,
sed
non
nisi
solerni
pactione
cum
Deo
&
cum
Ecclesiâ
▪
Spondet
verò
Ecclesiae
▪
se
ambulaturum
prout
sanctam
illam
communionem
decet
;
Disciplinae
illius
Ecclesiae
subjacere
velle
,
se
fratribus
illius
communionis
invigilaturum
juxta
Christi
praeceptum
,
Matth.
18.
17.
ut
praeveniantur
sanentur
que
scandala
,
&
illi
ad
studium
bonorum
operum
provehantur
.
That
is
,
This
is
the
manner
of
the
reformed
Churches
,
not
onely
in
restoring
such
as
have
fallen
,
but
in
admitting
of
strangers
,
yea
of
all
whoever
they
be
,
who
do
sit
down
in
any
place
for
habitation
,
though
perhaps
they
have
been
formerly
admitted
after
the
same
manner
in
the
Church
where
they
have
formerly
dwelt
;
The
Presbytery
doth
examine
,
the
people
do
consent
,
every
man
brings
with
him
witnesses
of
his
life
,
or
at
least-wise
testimonies
:
The
name
of
each
one
that
desires
to
be
a
member
,
is
published
in
the
Assembly
,
every
one
is
admonished
if
he
have
any
exception
against
the
party
,
to
bring
it
to
the
Presbytery
.
If
nothing
be
brought
against
him
,
then
indeed
he
is
admitted
;
but
yet
no
otherwise
then
by
a
solemne
covenant
with
God
and
the
Church
;
And
to
the
Church
he
promiseth
that
he
will
walk
as
becometh
that
holy
Fellowship
,
that
he
will
be
subject
to
the
discipline
of
that
Church
,
that
he
will
watch
over
the
brethren
of
that
Communion
,
according
to
the
Command
of
Christ
,
Mat.
18.
17.
that
offences
may
be
prevented
and
healed
,
&c.
Polit.
Eccles
lib.
3
cap.
16.
§
4.
Pag.
171
,
172.
Much
more
he
hath
to
the
same
purpose
in
that
place
,
alledging
sundry
Canons
and
Decrees
of
Synods
of
reformed
Churches
,
wherein
they
have
determined
that
none
should
be
received
into
their
Churches
,
but
by
this
way
of
solemne
Covenant
.
And
others
that
have
lived
amongst
them
may
have
been
eye-witnesses
that
this
is
their
usuall
practise
.
But
what
shall
be
said
of
the
Congregations
in
England
,
if
Churches
must
be
combined
by
Covenant
?
Doth
not
this
doctrine
blot
out
all
those
Congregations
out
of
the
Catalogue
of
Churches
?
For
what
ever
Covenant
may
be
found
in
the
reformed
Churches
in
other
parts
,
yet
it
is
plaine
that
the
English
have
none
.
Though
we
deny
not
but
the
Covenant
in
many
of
those
Congregations
is
more
implicite
and
not
so
plaine
as
were
to
be
desired
;
(
and
what
is
amisse
in
them
,
in
their
materialls
,
or
in
want
of
explicite
combining
of
pure
matter
,
or
many
of
their
wayes
,
wee
will
not
take
upon
us
to
defend
)
yet
we
hope
we
may
say
of
them
with
Master
Parker
,
Polit.
Eccles
.
lib
3.
cap.
16.
§
1.
pag.
167.
Non
abost
ea
realis
&
substantialis
(
quanquam
magis
quàm
par●rat
implicita
)
coitio
in
foedus
,
eaque
voluntaria
professio
fidei
substantialis
:
quâ
(
Deo
gratia
)
essentiam
Ecclesiae
idque
visibilis
hacusque
sartam
tectam
in
Angliâ
conservavit
;
That
is
,
there
wants
not
that
reall
and
substantiall
comming
together
,
(
or
agreeing
in
Covenant
,
though
more
implica●e
then
were
meete
)
and
that
substantiall
profession
of
Faith
,
which
(
thanks
be
to
God
)
hath
preserved
the
essence
of
visible
Churches
in
England
unto
this
day
.
The
reasons
why
wee
are
loath
to
say
,
that
the
Congregations
in
England
are
utterly
without
a
Covenant
,
are
these
:
First
,
Because
there
were
many
Christian
Churches
in
England
in
the
Apostles
time
,
or
within
a
while
after
,
as
Master
Fox
sheweth
at
large
,
Act.
&
Mon.
lib.
2.
beginning
pag
137.
where
he
reporteth
out
of
Gildas
,
that
England
received
the
Gospel
in
the
time
of
Tiberius
the
Emperour
,
under
whom
Christ
suffered
,
and
that
Joseph
of
Arimathea
was
sent
of
Philip
the
Apostie
from
France
to
England
about
the
yeare
of
Christ
63.
and
remained
in
England
all
his
time
,
and
so
he
with
his
fellowes
layd
the
first
foundation
of
Christian
Faith
among
the
Britaine
people
,
and
other
Preachers
and
Teachers
comming
afterward
,
confirmed
the
same
and
increased
it
.
Also
the
said
Master
Fox
reporteth
out
of
Tertullian
,
that
the
Gospel
was
dispearsed
abroad
by
the
sound
of
the
Apostles
into
many
Nations
,
and
amongst
the
rest
into
Britaine
,
yea
into
the
wildest
places
of
Britaine
,
which
the
Romans
could
never
attaine
unto
:
and
alledgeth
also
out
of
Ni●●phorus
,
that
Simon
Zelotes
did
spread
the
Gospel
to
the
West
Ocean
,
and
brought
the
same
into
the
Iles
of
Britaine
:
and
sundry
other
proofes
he
there
hath
for
the
same
point
.
Now
if
the
Gospel
and
Christian
Religion
were
brought
into
England
in
the
Apostles
times
,
and
by
their
means
,
it
is
like
that
the
English
Churches
were
then
constituted
by
way
of
Covenant
,
because
that
was
the
manner
of
constituting
Churches
in
the
Apostles
time
,
as
also
in
the
times
asore
Christ
,
as
hath
been
shewed
from
the
Scripture
before
in
this
discourse
.
And
if
Christian
Congregations
in
England
were
in
those
times
combined
by
Covenant
,
then
eternitie
of
Gods
Covenant
is
such
,
that
it
is
not
the
interposition
of
many
corruptions
that
may
arise
in
after
times
that
can
disanull
the
same
,
except
when
men
wilfully
breake
Covenant
and
reject
the
offers
of
the
Gospel
through
obstinacy
,
which
we
perswade
our selves
they
are
not
come
unto
:
and
consequently
the
Covenant
remaines
which
hath
preserved
the
essence
of
Churches
to
this
day
;
though
the
mixture
of
manifold
corruptions
,
have
made
the
Covenant
more
implicite
then
were
meete
.
Secondly
,
Because
there
want
no
good
Records
(
as
may
be
seene
in
Seldens
History
of
Tithes
)
to
prove
that
in
former
times
in
England
it
was
free
for
men
to
pay
their
Tithes
and
Oblations
where
themselves
pleased
:
Now
this
paying
of
Tithes
was
accounted
as
a
dutie
of
people
to
their
Minister
,
or
sheepe
to
their
Pastour
:
and
therefore
seeing
this
was
by
their
owne
voluntary
agreement
and
consent
,
their
joyning
to
the
Church
as
members
thereof
,
&
to
the
Ministery
thereof
as
sheepe
of
such
a
mans
flock
,
was
also
by
their
owne
voluntary
agreement
and
consent
:
and
this
doth
imply
a
Covenant
●●
was
not
the
precincts
of
Parishes
that
did
limit
men
in
those
dayes
,
but
their
owne
choice
.
Thirdly
,
Those
Questions
and
Answers
ministred
at
Baptisme
,
spoken
of
before
,
(
viz.
Do●st
thou
renounce
?
I
doe
renounce
:
doest
thou
beleeve
?
I
doe
beleeve
:
doest
thou
promise
?
I
doe
promise
)
as
they
were
used
in
other
places
,
so
were
they
also
in
England
,
and
are
unto
this
day
,
though
not
without
the
mixture
of
sundry
corruptions
.
Now
this
doth
imply
a
Covenant
.
And
when
the
children
came
to
age
,
they
were
not
to
be
admitted
to
the
Lords
Supper
,
before
they
had
made
personall
Confession
of
their
owne
Faith
,
and
ratified
the
Covenant
which
was
made
at
their
Baptisme
by
their
Parents
,
which
course
indeed
afterward
did
grow
into
a
Sacrament
of
Confirmation
,
but
that
was
an
abuse
of
a
good
Order
.
If
here
it
be
said
,
that
the
Members
of
the
Parishionall
Assemblies
are
not
brought
in
by
their
owne
voluntary
profession
,
but
by
the
Authority
and
Proclamation
of
the
Prince
,
and
therefore
they
have
no
such
Covenant
.
The
Answer
is
,
that
the
Christian
Prince
doth
but
his
dutie
when
he
doth
not
tollerate
within
his
Dominions
any
open
Idolatry
,
or
the
open
worship
of
false
Gods
by
baptized
persons
,
but
suppresseth
the
same
:
and
likewise
when
he
gives
free
libertie
to
the
exercise
of
all
the
Ordinances
of
true
Religion
,
according
to
the
minde
of
Christ
,
with
countenance
also
and
encouragement
unto
all
those
whose
hearts
are
willingly
bent
thereunto
,
Ezra
.
1.
1.
3.
&
7.
13.
And
therefore
this
practise
of
his
cannot
overthrow
the
freenesse
of
mens
ioyning
in
Church
▪
Communion
,
because
one
dutie
cannot
oppose
nor
contradict
another
.
And
suppose
that
this
course
of
the
Magistrate
should
seeme
to
be
a
forcing
of
some
to
come
in
for
members
who
were
unfit
,
(
in
which
case
it
were
not
justifiable
)
yet
this
doth
not
hinder
the
voluntary
subjection
of
others
,
who
with
all
their
hearts
desired
it
.
When
the
Israelites
departed
out
of
Aegypt
,
there
went
a
mixed
multitude
with
them
,
many
going
with
them
that
were
not
Israelites
indeed
,
Exod.
12.
And
in
the
dayes
of
Mordecay
and
Hesther
,
many
of
the
people
of
the
lands
became
Jewes
,
when
the
Jewes
were
in
favour
and
respect
,
Est
.
8.
17.
and
so
joyned
to
them
not
of
their
owne
voluntary
minde
,
nor
of
any
sincere
heart
towards
God
,
but
meerely
for
the
favour
or
●eare
of
men
;
yet
this
forced
or
seined
joyning
of
some
could
not
hinder
those
that
were
Israelites
indeed
from
being
Israelites
,
nor
make
the
Jewes
to
be
no
Jewes
,
no
Church-members
.
And
the
same
may
be
said
in
this
case
,
Suppose
the
Magistrates
Proclamation
should
be
a
cause
,
or
an
occasion
rather
,
of
bringing
some
into
the
Church
,
who
came
not
of
their
owne
voluntary
minde
,
but
for
feare
,
or
for
obteining
favour
,
yet
this
cannot
hinder
,
but
others
might
voluntarily
and
freely
Covenant
to
be
subject
to
the
Gospel
of
Christ
:
Such
subjection
and
the
promise
of
it
being
the
thing
which
themselves
did
heartily
desire
,
though
the
Magistrate
should
have
said
nothing
in
it
.
If
any
shall
hereupon
inferre
,
that
if
the
Parishionall
Assemblies
be
Churches
,
then
the
members
of
them
may
be
admitted
to
Church
priviledges
in
New
England
,
before
they
joyne
to
our
Churches
:
Such
one
may
finde
his
Answer
in
the
Answer
to
the
tenth
of
the
thirty-two
Questions
;
Whereunto
we
doe
referre
the
Reader
for
this
point
.
Onely
adding
this
,
that
this
were
contrary
to
the
judgement
and
practise
of
the
Reformed
Churches
,
who
doe
not
admit
a
man
for
member
without
personall
profession
of
his
Faith
,
and
joyning
in
Covenant
,
though
he
had
formerly
been
a
member
of
a
Church
in
another
place
,
as
was
shewed
before
out
of
Master
Parker
.
Lastly
,
If
any
say
,
that
if
these
reasons
prove
the
English
Congregations
to
have
such
a
Covenant
as
proves
them
to
be
Churches
,
then
why
may
not
Rome
,
and
the
Assemblies
of
Papists
goe
for
true
Churches
also
?
For
some
man
may
thinke
that
the
same
things
may
be
said
for
them
that
here
in
Answer
to
this
eleventh
Objection
are
said
for
the
Parishes
in
England
:
Such
one
must
remember
two
things
:
first
,
that
we
doe
not
say
simply
,
a
Covenant
makes
a
company
a
true
Church
,
but
(
as
was
said
before
)
a
Covenant
to
walke
in
such
wayes
of
worship
to
God
and
edification
of
one
another
,
as
the
Gospel
of
Christ
requireth
.
For
who
doubts
▪
but
there
may
be
an
agreement
among
theeves
,
Pro.
1.
A
confederation
among
Gods
enemies
,
Psal
.
83.
A
conspiracy
among
the
Arabians
,
the
Ammonites
and
Ashdodites
,
to
hinder
the
building
of
Hierusalem
,
Neh.
4.
7
,
8.
And
yet
none
of
these
are
made
true
Churches
by
such
kind
of
confederacies
or
agreements
.
And
so
wee
may
say
of
the
Assemblies
of
Papists
,
especially
since
the
Counsell
of
Trent
.
If
there
be
any
agreement
or
confederacy
among
them
,
it
is
not
to
walke
in
the
wayes
of
the
Gospell
,
but
in
wayes
contrary
to
the
fundamentall
truths
of
the
Gospel
,
as
Idolatry
in
worship
,
Heresie
in
doctrine
,
and
other
Antichristian
pollutions
and
corruptions
:
and
therefore
if
they
combined
in
these
things
,
such
combinations
will
never
prove
them
true
Churches
.
The
Church
is
the
Pillar
and
ground
of
truth
,
1
Tim.
3.
15.
But
the
Religion
of
Papists
is
so
farre
from
truth
,
that
whosoever
liveth
and
beleeveth
according
to
it
,
without
repentance
,
cannot
be
saved
.
Witnesse
their
doctrine
in
the
point
of
vilifying
the
Scriptures
,
and
in
point
of
free-will
,
and
of
Justification
by
works
,
of
the
Popes
Supremacy
,
of
the
Sacrifice
of
the
Masse
,
of
worshipping
of
Images
,
&c.
In
regard
of
which
,
and
such
like
,
the
Holy
Ghost
saith
,
that
their
Religion
is
a
Sea
,
become
as
the
bloud
of
a
dead
man
,
and
every
soule
in
that
Sea
dyeth
,
Rev.
16.
3.
And
therefore
agreement
in
such
a
Religion
will
never
prove
them
to
be
true
Churches
;
nor
any
Assemblies
of
Arrians
,
Antitrinitaries
,
Anabaptists
,
or
Famelists
,
supposing
them
also
to
be
combined
by
Covenant
among
themselves
.
But
now
for
the
Assemblies
in
England
,
the
case
is
farre
otherwise
;
for
the
Doctrine
of
the
Articles
of
Religion
which
they
professe
,
and
which
they
promise
to
hold
and
observe
(
though
some
things
are
amisse
in
some
of
those
Articles
,
and
though
many
persons
live
contrary
in
their
lives
)
yet
the
doctrine
is
such
that
whosoever
beleeveth
,
and
liveth
according
to
it
,
shall
undoubtedly
be
saved
,
and
many
thousands
have
been
saved
therein
▪
and
therefore
Assemblies
united
by
Covenant
to
observe
this
doctrine
may
be
true
Churches
,
when
the
Assemblies
of
Papists
and
others
may
be
false
,
although
they
also
were
combined
by
Covenant
:
the
reason
of
the
difference
rising
from
the
difference
that
is
in
the
doctrine
and
Religion
which
they
severally
professe
,
and
by
Covenant
binde
themselves
to
observe
,
the
one
being
fundamentally
corrupt
,
and
consequently
pernicious
:
The
other
in
the
fundamentall
points
Orthodoxall
and
sound
.
Secondly
,
It
must
be
remembred
also
(
which
was
intimated
before
)
that
if
fundamentall
corruptions
be
professed
in
with
impenitency
and
obstinacy
,
then
God
may
disanull
the
Covenant
on
his
part
,
and
give
a
Bill
of
divorce
to
such
a
people
,
Jere.
3.
8.
Now
experience
and
the
Scripture
also
doth
witnesse
of
the
Jesuited
and
Trent-Papists
,
that
they
repented
not
of
the
workes
of
their
hands
,
of
worshipping
Devills
,
and
Idolls
of
Gold
,
&c.
neither
repented
they
of
their
murthers
,
nor
of
their
sorceries
,
nor
of
their
fornications
,
nor
of
their
thefts
,
Rev.
9.
20
,
21.
But
now
for
the
Parish
Assemblies
in
England
,
we
hope
that
we
may
safely
say
,
they
doe
not
sinne
of
obstinacy
,
but
of
ignorance
,
having
not
been
convinced
(
and
many
of
them
never
having
had
means
to
be
convinced
)
of
the
corruptions
that
are
amongst
them
,
in
respect
of
their
constitution
,
and
worship
,
and
Ministery
,
and
so
the
Covenant
remaining
among
them
,
may
prove
them
to
be
Churches
,
when
it
cannot
stand
the
Papists
in
like
stead
,
they
being
impenitent
and
obstinate
:
Which
we
doe
not
speake
to
justifie
the
Parishes
altogether
,
as
if
there
were
not
dangerous
corruptions
found
in
them
,
nay
rather
(
the
Lord
be
mercifull
to
the
sinnes
of
his
people
)
wee
may
lament
it
with
teares
,
that
in
respect
of
their
members
and
Ministery
,
in
respect
of
their
worship
and
walkings
,
in
many
of
those
Assemblies
there
are
found
such
apparent
corruptions
,
as
are
justly
grievous
to
a
godly
soule
,
that
is
enlightened
to
discerne
them
,
and
greatly
displeasing
to
the
Lord
,
and
indeed
had
need
to
be
repented
of
betime
,
least
otherwise
the
Lord
remove
the
Candlesticke
and
unchurch
them
,
Rev.
2.
5.
In
a
word
,
the
corruptions
remaining
are
just
causes
of
repentance
and
humiliation
:
but
yet
in
as
much
as
the
Articles
of
Religion
,
which
they
professe
,
containe
such
wholesome
doctrine
,
that
whosoever
beleeveth
and
walketh
according
thereunto
,
in
sinceritie
,
shall
undoubtedly
be
saved
,
and
in
as
much
as
the
corruptions
are
not
persisted
in
with
obstinacy
,
therefore
wee
deny
not
but
they
have
the
truth
of
Churches
remaining
.
But
this
opinion
of
Church-Covenant
,
is
holden
by
none
but
the
Brownists
,
or
those
of
the
Separation
,
and
therefore
it
is
not
to
be
received
.
This
ground
cannot
be
made
good
,
that
none
but
they
of
the
Separation
are
for
Church-Covenant
,
for
all
the
Reformed
Churches
generally
,
as
was
shewed
before
in
Answer
to
Objection
the
tenth
,
are
for
it
in
their
judgement
&
practise
;
and
shall
all
they
be
condemned
for
*
Brownists
,
or
maintaining
unlawfull
Separation
from
the
Church
?
Also
Master
Parker
and
Doctor
Ames
,
men
of
our
owne
Nation
,
famous
for
holinesse
and
learning
,
and
moderation
,
both
of
them
plead
for
Church-Covenant
,
and
yet
neither
of
them
were
Brownists
,
but
bare
witnesse
against
that
riged
Separation
.
For
Doctor
Ames
,
his
judgement
of
Church-Covenant
may
be
seene
in
his
Medulla
,
Theol.
lib.
1.
cap.
32.
§
14
,
15
,
17.
Fideles
non
constitunt
Ecclesiam
particularem
,
quamvis
simul
forsan
plures
in
eodem
loco
conveniant
aut
vivant
,
nisi
speciali
vinculo
intersese
conjunguntur
,
&c.
That
is
,
beleevers
doe
not
make
a
particular
Church
,
though
perhaps
there
be
many
of
them
that
meete
▪
together
,
and
live
in
the
same
place
,
unlesse
they
be
joyned
together
by
some
speciall
bond
amongst
themselves
:
for
so
one
Church
would
many
times
be
dissolved
into
many
,
and
many
Churches
confounded
into
one
.
Now
this
bond
is
a
Covenant
,
either
expressed
or
implicite
,
whereby
beleevers
do
binde
themselves
particularly
to
performe
all
such
duties
,
both
towards
God
and
mutually
to
one
another
,
as
pertaine
to
the
nature
of
a
Church
,
and
their
edification
.
And
thereupon
no
man
is
rightly
admitted
into
the
Church
,
but
by
confession
of
his
Faith
,
and
stipulation
,
or
promise
of
obedience
.
These
words
doe
plainely
and
fully
shew
his
judgement
of
Church-Covenant
,
to
be
the
very
same
that
is
held
and
practised
in
New-England
at
this
day
.
And
that
he
was
not
for
that
severitie
and
regiditie
of
separation
,
may
be
cleared
from
sundry
of
his
workes
,
wherein
he
plainly
and
fully
beares
witnesse
against
the
same
,
and
namely
,
in
his
Fresh
suite
against
Ceremonies
,
pag.
207.
and
in
his
second
Manuduction
,
wherein
he
purposely
and
at
large
deales
in
this
Argument
of
Separation
.
Sure
it
is
Master
Canne
in
his
Booke
,
wherein
he
goes
about
to
prove
the
necessitie
of
separation
from
the
Non-Conformists
principles
,
doth
professedly
and
expressely
oppose
himselfe
against
Doctor
Ames
in
the
point
of
Separation
,
which
shewes
how
farre
the
good
Doctor
was
from
favouring
that
way
,
when
they
most
zealously
therein
doe
count
him
to
be
a
speciall
opposite
of
theirs
,
as
indeed
he
was
.
And
for
Master
Parker
,
his
judgement
of
Church-Covenant
was
heard
before
in
part
;
where
he
so
much
approveth
the
practise
of
the
Reformed
Churches
in
this
point
.
And
much
more
may
be
seene
of
his
judgement
herein
,
in
the
sixteenth
Chap.
of
the
third
booke
of
his
Polit.
Ecclesiastica
.
And
yet
in
the
same
place
,
and
likewise
lib
1.
cap.
13.
14.
of
the
same
Treatise
he
plentifully
and
plainly
shewes
his
dislike
of
the
wayes
of
Separation
,
as
is
also
acknowledged
in
an
Admonition
to
the
Reader
,
prefixed
before
that
Booke
,
by
I.
R.
suo
,
suorumque
nomine
.
So
that
this
Assertion
appeares
to
be
untrue
,
wherein
it
is
said
,
that
none
but
Brownists
and
Separatists
doe
approve
of
Church-Covenant
.
As
for
the
Inference
from
this
ground
,
that
therefore
Church-Covenant
should
not
be
received
,
because
it
is
pleaded
for
and
practised
by
the
Separatists
.
We
Answer
,
that
this
will
not
follow
,
unlesse
it
could
be
proved
,
that
the
Separatists
hold
no
truth
;
or
if
they
hold
a
truth
wee
must
not
hold
it
,
that
so
it
may
appeare
wee
differ
from
them
;
Either
of
which
,
it
were
unreasonable
to
affirme
.
If
the
Papists
hold
sundry
Articles
of
Faith
,
as
that
there
is
a
unitie
of
the
Divine
Essence
,
and
Trinitie
of
Persons
,
that
Jesus
Christ
is
God
and
man
,
and
that
true
Messiah
that
was
promised
,
and
the
onely
Saviour
of
the
world
,
and
many
such
like
,
must
wee
deny
these
things
because
they
are
holden
by
the
Papists
?
This
were
as
unreasonable
as
to
condemne
the
doctrine
of
the
Resurrection
,
because
it
was
maintained
by
the
Pharisees
,
Act.
23.
8.
And
so
we
say
of
Church-Covenant
,
holden
and
practised
by
them
of
the
Separation
;
as
also
many
other
truths
are
maintained
by
them
:
No
reason
that
truth
should
be
refused
,
because
the
Separatists
maintaine
it
.
When
Doctor
Bancroft
in
a
Sermon
at
Pauls-Crosse
,
had
avouched
that
the
Superioritie
of
Bishops
above
other
Ministers
,
is
by
Gods
owne
Ordinance
,
and
to
make
the
contrary
opinion
odious
,
affirmed
that
Aerius
persisting
in
it
,
was
condemned
for
an
Heretique
by
the
generall
consent
of
the
whole
Church
,
and
that
Martin
and
his
Companions
,
doe
maintaine
the
same
opinion
of
Aerius
;
What
saith
learned
Doctor
Reinolds
hereunto
,
in
a
Letter
to
Sir
Francis
Knolls
,
who
required
him
to
shew
his
judgement
herein
:
Touching
Martin
,
saith
he
,
if
any
man
behave
himselfe
otherwise
then
in
discretion
and
charitie
he
ought
,
let
the
blame
be
laid
where
the
fault
is
,
and
defend
him
not
;
but
if
by
the
way
he
utter
a
truth
,
mingled
with
whatsoever
else
,
it
is
not
reason
that
that
which
is
of
GOD
should
be
condemned
for
that
which
is
of
man
:
no
more
then
the
doctrine
of
the
Resurrection
should
be
reproved
,
because
it
was
maintained
and
held
by
the
Pharisees
:
Wherefore
removing
the
odious
name
of
Martin
from
that
which
is
sinceritie
and
love
,
is
to
be
dealt
with
,
&c.
And
the
very
same
doe
wee
say
to
them
that
would
make
Church-Covenant
to
be
odious
,
because
it
is
held
by
those
of
the
Seperation
,
who
are
commonly
called
Brownists
:
If
men
behave
themselves
otherwise
then
they
ought
,
we
defend
them
not
therein
,
but
if
they
hold
any
truth
mingled
with
whatsoever
else
,
wee
would
not
have
that
which
is
of
God
to
be
condemned
,
for
that
which
is
of
man
:
truth
should
not
be
refused
,
because
of
other
corruptions
that
may
be
found
in
them
that
hold
it
.
If
you
with
them
hold
Church-Covenant
,
you
iustifie
them
in
all
their
wayes
of
seperation
and
erronious
opinions
.
Not
so
,
for
many
of
them
hold
that
there
are
no
visible
Christians
that
stand
members
of
the
Parishes
in
England
,
and
that
it
is
not
lawfull
to
hold
any
private
Religious
communion
with
such
persons
;
and
that
the
parishionall
Assemblies
are
none
of
them
true
Churches
,
and
that
it
is
not
lawfull
to
hear
any
of
those
Ministers
to
preach
the
Word
,
none
of
which
are
justified
at
all
by
holding
Church-Covenant
,
though
they
do
hold
the
same
;
There
is
no
such
necessarie
and
inseparable
connexion
betweene
these
opinions
,
and
that
of
Church-Covenant
,
that
he
that
holds
this
,
must
needs
hold
the
other
also
.
But
the
time
hath
been
,
when
your selves
did
not
hold
Church-Covenant
,
as
now
you
do
;
when
you
were
in
England
you
were
not
of
this
mind
,
and
therefore
no
marvell
if
your
change
since
your
coming
to
New
England
be
suspected
,
and
offensive
.
If
you
change
your
judgement
and
practise
in
this
manner
,
God
knows
whether
you
may
come
at
last
,
and
therefore
men
may
well
be
afraid
of
holding
with
you
in
this
point
,
which
your selves
did
not
hold
when
you
lived
in
your
native
Countrey
.
Some
of
us
when
we
were
in
England
,
through
the
mercie
of
God
,
did
see
the
necessitie
of
Church-Covenant
;
and
did
also
preach
it
to
the
people
amongst
whom
we
ministred
,
though
neither
so
soone
nor
so
fully
as
were
meete
,
for
which
we
have
cause
to
be
humbled
,
and
to
judge
our selves
before
the
Lord.
But
suppose
we
had
never
knowne
nor
practised
the
same
before
our
coming
into
this
countrey
,
yet
if
it
be
a
truth
of
God
,
there
is
no
reason
why
we
should
shut
our
eyes
against
the
light
,
when
God
holds
it
forth
unto
us
,
nor
that
others
should
be
offended
at
us
for
receiving
the
same
.
For
by
the
same
reason
men
might
still
continue
in
their
sinnes
,
and
not
make
any
progresse
in
knowledge
and
holinesse
,
that
so
they
may
not
seeme
unconstant
,
which
were
contrary
to
the
Scripture
,
wherein
we
are
commanded
nor
to
fashion
our selves
according
to
the
former
lusts
of
our
ignorance
.
1.
Pet.
1.
14.
But
to
be
changed
,
Rom.
12.
2.
and
renued
,
Ephes
.
4.
23.
and
put
off
the
old
man
,
and
put
on
the
new
,
Ephes
.
4.
yea
to
grow
in
grace
and
holinesse
,
2.
Pet.
3.
18.
and
be
stronger
and
stronger
,
Job
17.
9.
that
our
good
workes
may
be
more
at
the
last
,
then
at
the
first
,
Revel
.
2.
19.
Sure
it
is
,
the
Apostle
tells
the
Corinthians
and
Ephesians
,
that
the
time
had
been
when
they
were
not
the
same
men
that
now
they
are
when
he
wrote
unto
them
;
and
yet
he
doth
not
blame
them
for
leaving
their
former
opinions
or
practise
,
but
commends
them
for
it
,
1.
Cor.
6.
11.
Ephes
.
2.
3.
&c.
And
it
is
said
of
Apollos
an
eloquent
man
,
and
mighty
in
the
Scripture
,
that
when
he
came
to
Ephesus
the
way
of
God
was
expounded
unto
him
more
perfectly
by
Aquila
and
Priscilla
,
whereas
before
he
was
instructed
in
the
way
of
the
Lord
,
knowing
onely
the
Baptisme
of
John
:
yet
this
was
no
dispraise
at
all
to
him
,
that
now
upon
better
information
he
would
change
his
judgement
to
the
better
,
nor
unto
them
that
were
the
means
thereof
:
Act.
18.
25
,
26.
Nullus
pudor
est
ad
maliura
transire
.
The
time
hath
been
,
(
and
we
may
be
humbled
for
it
)
when
we
lived
without
God
in
the
world
,
and
some
of
us
in
many
sinfull
courses
:
and
shall
any
be
offended
,
because
we
are
not
still
the
same
?
and
when
God
called
us
from
the
wayes
of
sin
and
death
,
to
the
Fellowship
of
his
grace
in
Christ
;
yet
some
of
us
lived
a
long
time
in
conformity
to
the
ceremonies
imposed
in
our
native
Countrey
,
and
saw
not
the
evill
of
them
.
But
when
God
did
open
our
eyes
,
and
let
us
see
the
unlawfulnesse
thereof
,
we
cannot
see
but
it
would
have
been
a
with-holding
the
truth
in
unrighteousnesse
,
and
a
great
unthankfulnesse
to
God
for
light
revealed
to
us
,
if
we
should
still
have
continued
in
that
course
through
an
inordinate
desire
of
seeming
constant
:
and
therefore
it
is
not
any
just
cause
of
offence
that
we
have
changed
our
judgement
and
practise
in
those
things
,
when
we
once
perceived
the
Word
of
God
to
disallow
them
.
Indeed
it
hath
been
sometime
objected
against
Mr.
Cartwright
,
and
others
,
that
desired
the
reformation
of
the
Churches
in
England
,
in
regard
of
Discipline
and
Church-Order
,
that
they
which
stood
so
much
for
Reformation
in
Discipline
,
did
in
after
times
adde
and
alter
some
things
,
beyond
what
they
saw
at
first
,
and
what
themselves
had
formerly
desited
;
and
that
therefore
being
so
murable
,
and
inconstant
in
their
apprehensions
,
they
were
not
to
be
regarded
,
nor
hearkened
unto
:
to
which
Objection
Mr.
Pa●k●r
makes
full
Answer
in
Eccles
.
lib.
2.
ca.
36.
p.
307
▪
where
he
sheweth
from
the
Scripture
,
and
the
testimonie
of
Bishop
Jewel
,
Doctor
Reinolds
,
and
others
,
that
in
the
Reformation
of
Religion
God
brings
not
his
servants
into
perfection
in
knowledge
and
zeale
at
the
first
,
but
by
degrees
,
so
as
they
grow
and
make
progresse
in
these
things
in
such
wise
,
that
their
good
works
are
more
at
the
last
then
at
the
first
,
as
was
said
of
the
Church
of
Thyatira
,
even
as
the
man
that
had
been
blind
,
when
Christ
●●
stored
him
to
his
sight
,
could
at
the
first
but
see
men
like
tr●…
walking
,
and
afterward
saw
every
man
cleerly
;
and
therefore●…
is
no
good
arguing
to
say
these
men
have
altered
and
correc●…
such
things
from
what
their
apprehensions
were
at
first
,
and
therefore
they
are
not
to
be
regarded
.
Now
if
this
be
no
good
arguing
against
Mr.
Cartwright
,
and
those
that
in
England
have
been
studious
of
Reformation
(
as
indeed
it
is
not
)
then
it
is
no
good
Argument
against
us
in
this
m●●ter
of
Church-Covenant
,
to
say
we
now
hold
and
practise
otherwise
then
we
have
done
in
former
time
.
If
any
shall
here
reply
,
that
change
from
conformity
to
the
cerem●nies
to
worship
God
more
purely
is
warranted
by
the
Word
,
and
therefore
not
blame-worthy
,
and
that
the
same
may
be
said
of
the
case
of
Apollos
,
of
the
Corinthians
,
and
Ephesians
forementioned
,
and
of
Cartwright
,
and
the
rest
in
his
times
.
We
answer
,
that
this
is
true
,
and
thereby
it
appears
,
that
it
is
not
simply
the
changing
a
mans
opinion
or
practise
that
can
be
counted
blame-worthy
,
or
offensive
,
but
changing
without
warrant
of
the
Word
;
and
therefore
in
point
of
Church-Covenant
,
the
iss●●
must
not
be
whether
we
or
others
have
formerly
known
and
practised
it
,
but
whether
it
have
ground
from
Gods
Word
;
For
if
it
have
(
as
we
hope
have
been
proved
before
in
this
discourse
)
then
the
observing
of
it
,
can
be
no
cause
of
just
offence
unto
others
,
not
imputation
of
inconstancy
to
our selves
,
though
in
time
past
we
had
not
had
so
much
light
as
to
discerne
the
necessitie
and
use
thereof
.
The
good
Lord
pardon
every
one
that
prepareth
his
heart
to
seek
God
,
though
he
be
not
cleansed
according
to
the
purification
of
the
Sanctuary
:
and
grant
unto
all
his
Churches
and
servants
▪
that
their
love
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
judgement
,
that
they
may
discerne
the
things
that
differ
▪
and
approve
the
things
that
are
excellent
,
and
by
his
Spirit
of
truth
be
led
forward
into
all
truth
,
till
Antichrist
be
utterly
consumed
with
the
breath
of
his
mouth
,
and
the
brightnesse
of
his
coming
,
and
the
holy
City
new
Jerusalem
come
down
from
God
out
of
heaven
,
as
a
Bride
adorned
for
her
husband
the
Lambe
,
the
Lord
Jesus
,
to
whom
be
all
glory
of
affiance
and
service
for
ever
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A88943-e340
To.
2.
To
:
3.
To
:
4.
Object
.
Answ
.
To
5.
&
6.
To
7.
To
8.
To
9.
To
10.
To
11.
Obj
:
Answ
:
To
12.
To
13.
To
14.
To
15.
To
16.
To
17.
To
18.
To
19
To
20.
To
21.
T●
22.
To
23.
To
24.
&
25.
To
26.
To
27.
To
28.
To
29.
To
30.
To
31.
To
32.
Notes for div A88943-e10270
Object
.
1
Answer
.
Object
.
2
Answer
.
Object
.
3
Answer
.
Object
.
4
Answer
.
Argu.
2.
Object
.
1.
Answer
.
Obj.
2.
Answ
.
Obj.
3.
Answer
.
Argu.
3.
Argu.
4.
Argu.
5.
Object
.
Answer
.
Argu.
1.
Argu.
2.
Object
.
Answer
.
Argu.
3.
Object
.
1.
Answer
.
Obj.
2.
Answ
.
Obj.
3.
Answer
.
Object
.
4.
Answ
.
Object
.
5.
Answ
.
Argu.
4.
Argu.
5.
Object
.
Answer
.
Argu.
6.
Object
.
1.
Answer
.
Object
.
2.
Answ
.
Obj.
3.
Answ
.
Obj.
4.
Answ
.
Obj.
5.
Answ
.
Obj.
6.
Answ
.
Reply
.
Answ
.
Obj.
7.
Answ
.
Obj.
8.
Answ
.
Obj.
9.
Answ
.
Obj.
10.
Answ
.
Obj
11.
Ans●
.
Obj.
12.
Answ
.
*
By
Brownists
and
Separatists
you
are
to
understād
those
of
the
riged
Separation
.
Reply
.
Answ
.
Obje
.
13.
Answ
.
Reply
.
Answ
.