QUESTION I. WHether Particular Churches ought to Consist of Saints and true Believers on Christ?

The Question is not de facto, whether there are not true Churches in whom there are many that are not Saints, but de jure, whether it ought to be so? and whe­ther that Church is not Guilty of Sin, which do [...] admit those into their Communion who are not in the Judgment of rational Charity true Believers on Christ. This being premised for the true stating of the Question; the An­swer is Affirmative. And that for these amongst other Reasons.

[Page 14]1▪ There are Scripture predictions relating to the Times of the New-Testament which [...] that Evangelica [...] Churches shall consist of Holy Persons. It is foretold that the uncir­cumcised shall not Enter into Gods Holy City. Isai. 52.1. That the high way, the way into the Church should be the way of Holiness. Isai. 3 [...]. [...]. That the people should be all Righte­ous, the branch of the Lords planting, the work of his hands that He might be glorifyed. Isai. 60.21. That unsanctified persons shall be kept out of the Spiritual Jerusalem, Rev. 21.27.

2. The Scripture informs us that in Churches where the appointment of Christ was observed it has been thus. As in Ephe­sus, Corinth, Philippi, Colosse, the members of the Churches there, were Saints, Faithful Bre­thren, Sanctified in Christ Jesus.

3. A particular instituted Church is the House of God. That particular Church in Ephesus is said to be so. 1 Tim 3.15. A ^(a) Learned and Eminent Divine has these Ex­pressions. As (saith he) a vertuous Civil man ‘do [...] not like to have in his House uncivil persons, so the most Holy God will not allow any to be in his Family, that are unholy. As no man can think well to have [...]wine in his House, or Dogs and Swine to come to board with the rest of the Family, so open Sinners have no allowance from God to be in his Household.’

[Page 15]4. None that were legally unclean might enter into the Jewish Temple, 2 Chron. 27.1 [...]. Act. 21.28, 29. Nor Eat of the Pasover and other Holy things. Numb. 9 6, 10, 11. Now Evangelical Churches are the Lords Temple. 1 Cor 3.16, 17. And 2 Cor. 6.16. And they have in them Sacred things, yea the Body and Blood of Christ; and therefore [...]hey who are Morally Unclean may not be admitted into them. The Ceremonial Holiness of the Jew­ish Church was Typical of that real Holiness which ought to be in Gospel Churches.

5. When it has been otherwise, the Lord has reproved them that have caused or per­mitted such abuses; as in the Church at Co­rinth, Pergamus, Thyatira, which are blamed for their suffering Ungodly persons to be in their Communion. 1 Cor. 5 2, 13. Rev. 2.14, 15, 20. A Scripture which has respect unto the Times of the Gospel severly rebukes those Ministers which shall bring men that are Vneurcumcised in Heart, (Unregenerate persons) into the Sanctuary, into the Church of God, to Eat the Bread and Drink the Blood which they that are there partake of, Ezek ▪ 44, 7, 9.

6. Nothing can be more fatal to the inter­est of Religion, then to Constitute Churches of Unsanctified Members. This made way for the Antichristian Apostacy, which has been Subversive to the Interest of Christ and Holi­ness throughout the greatest part of that which bears the Name of Christendome. When [Page 16] Christianity became the [...] [...]eligion, whole Provinces at once were mad [...] Church-Mem­bers, upon a bare Profession of Christianity, without any regard to thei [...] [...] Sanctity. And this Corrupting the Churc [...] [...]s to the matter of it, was the means of intr [...]ucing that Corrup­tion in Doctrine, Worship, Order, which soon followed. Of this some of the Ancients who lived in the fourth Century were very sensible, for we find in their Writings s [...]d complaints about it. If we allow a Degeneracy in our Churches in respect of the matter of them our Beth [...]ls, will soon become Bethavens. It is a smart but a true Expression of a Great ^(b) Divine,. That to compose Churches of habitual Sinners, and that either as to Sins of Commis­sion or Sins of Omission, is not to Erect Temples to Christ, but Chappels to the Devil.

Nor is this Assertion, That Visible Saints are the matter of a particular Church a notion pe­culiar unto Congregational Men. Our Bre­thren of the Presbyterian Parswasion say the same thing. Yea, the good old Non-conformists, and all that have been Studious of Reformation in the Church concur in this principle. Mr. Ball ^(c) who was of the Presbyterian Judg­ment, sayes, That all true Churches should consist of Visible Saints. The Non-conformists do acknow­ledge [Page 17] that Churches planted and gathered accor­ding to Gods Word consists of Saints on [...] ▪ Thus Mr. Ball. The Presbyterians of the Union [...] London have it for one of their Articles, Th [...] none shall be Admitted as Members in order to Communion in all the special Ordina [...]es of the Gospel, but such persons as are Knowing & Sound in the Fundamental Doctrines of the [...] Re­ligion, without Scandal in their Lives, and to a Judgment regulated by the word of God, are per­sons of Visible Godliness and Honesty, credibly professing cordial [...] Subjection to Jesus Christ. Worthy Mr. Rutherford has these words, ^(†) Those only (sayes he) are to be admitted to the Supper of the Lord, whom in Charity, we Judge, can and do Try and Examine themselves, and rightly discern the Lords Body, and who in Fai [...]h can annuatiate the Lords Death▪ The Churches in New-England are free to admit those into their Communion who are th [...]s [...] qualified; Nor do they insist on more.

QUESTION II. WHether there ought not to be a Tryal of per­sons concerning their Qualifications and Fit­ness for Church Communion before they are Admit­ted thereunto?

The Answer may be given in three Ass [...]r­tions.

[Page 18]1. We Affirm that Examination and Tryal of the persons who offer themselves to our S [...]cr [...]d Communion whether they are duely qualified for it, is ordinarily necessary.

For,

1. If men professing and pretending to be Apostles were to be tryed whether they were so indeed or no, then there is the like reason that men pretending to be Saints, and so fit materials for Church Fellowship, should be tryed whether they be so or no. But the [...]ormer is plain from Rev 2.2. Where such persons were tryed and found to be but [...].

2. In the Old Testament there were per­sons set at the Gates of the Temple to see who they were that did Essay to enter, and to keep those out that were not duely qualified 2 Chron ▪ 23.19. And shall the New Testa­ment Temple, i. e. the Church of God, have no persons to Examine such as would enter thereinto? If Ceremonial uncleanness made men [...] to enter into the Material Temple, [...] Uncleanness renders them uncapable of Admission into the Spiritual Temple. Where [...]fore an Examination is necessary.

3. It is said of the Mystical Jerusalem, that Twelve Angels were at her Gates, Rev 21.1 [...]. Which does not obscurely intimate, that there are Officers in the Christian Churches whose work▪ it i [...] to observe who they are that Es [...]y to enter thereinto, that so the [Page 19] worthy or duely qualified may be admitted and others be debarred from Enterance.

2. The tryal to be used should be such as may make it appear to the Judgement of rational Charity, that the persons be so qua­lified as all Church-Members ought to be. It has been proved that Church Members ought to be Believers, Saints, Regenerate persons. And therefore the Church should put the per­sons, who desire Admission into their Holy Communion, to declare and show whether it be thus with them, whether they have truly Repented of their Sins, and whether they truly Believe on Christ. Thus we read that Philip Examined the Eunuch whether he did believe on Christ with all his Heart or no. Act. 8.37: And John Baptist put those whom he admitted to his Baptism to manifest their unfeigned Repentance. Matth. 3.2.

Nevertheless,

3. A rigid Severity in Examination is to be avoided, and such tenderness and Charity ought to be used as that the weakest Christi­ans if Sincere may be encouraged and gladly admitted. Yea, it were better (as Mr. Cotton ^(d) observes) to admit diverse Hypocrites then to keep out one Sincere Child of God from coming into the Church.

For,

1. Our Lord Jesus Christ would not break the bruised Reed nor quench the Smoaking flax. Matth. 12.20. But gather the tender Lambs [Page 20] in his arms, and carry them gently in his bo­some. Isa. 40.11.

2. Such as are weak in the Faith we are Expressly Commanded to receive. Rom. 14 1. Receiving into Church fellowship may well (amongst other things) be comprehended in that Expression.

3. Weak Christians if Sincere have the Substance of that Faith and Sanctity which is necessarily required in Church Members; and therefore no reason they should be Ex­cluded, though others may Exceed them in measure and degree of Knowledge and Grace.

4▪ Church Communion and the Ordinances of God belonging thereto, being of special use for Confirmation and growth in Grace, such Christians that are the weakest have the most need thereof, and therefore by no means should be Excluded ther [...]-from. These Rules being observed, we affirm that Examination of persons to be admitted into Communion at the Lords Table is necess [...]ry. More Ar­guments for it may be seen in Mr. Cottons Ex­cellent Treatise of the Holiness of Church-Mem­bers. And in this Controversy those of the Presbyterian perswasion agree with the Congre­gational, as we see in their Vindication of the Presbyterial Government published by the Mi­nisters at London in the year 1650. Where­in what we assert is largly proved by many Reasons, and the usual Objections against it, are solidly answered. In the primitive Times they were very strict in Examining those [Page 21] who were admitted into Church Fellowship. The grea [...] Chamier wisheth that the like strictness were used in these dayes. Origen against Celsus (Lib. 3. p. Mihi. 142, 147, 148.) sayes, that in those dayes, Christians did initiate none but Converted ones in their Mysteries, and that they did all that possibly they could do, that their Churches might consist of none but such as were endued with Spiritual Wisdom, and that therefore they that joyned to them submitted to severe Examinations. This principle, That ungodly persons are not fit to be admitted to the Lords Table, was asserted in the first dawnings of the Reformation. Not only such as fell in with the Geneva Discipline, but the First Reformers in the Church of Eng­land went thus far. The Twenty nineth Article sayes, That in the use of the Lords Sup­per, such as are void of a Lively Faith, to their Condemnation Eat and Drink the Sign and Sacrament of the Body and Blood of Christ. The Liturgy sayes, That in no wise men should come but in the Marriage Garment. That if any man be in Malice, or in any grievious Crime, Let him not come to the Holy Table, but let him Repent truely of his Sins past, and have a lively Faith in our Saviour Christ. Such Expressions as these are in the English Liturgy. A. B▪ Cranmer in his Answer to the Fifteenth Articles of the Devonshire Rebels, having quoted many old Canons which require the people to Communicate and not the Priest alone, has these words, I would Exhort every Good [Page 22] Christian man often to receive the Holy Com­munion: yet I do not recite all these things to the intent that I would in this Corrupt World where men live so ungodly as they do, that the old Canons should be restored again, which Command every man present to receive the Communion with the Priest; which Canons if they were now used, I fear that men would receive it unworthily. See the Appendix to Cranmers Life lately published by Mr. Strype p. 96. As for that objection that the Sacra­ment ▪ is a Converting Ordinance, and therefore that there is no need of Examining men a­bout their Conversion in order to their being admitted to partake thereof, it is a Popish Assertion, Condemned and Confuted by our Divines, Excepting that some of the Grossest Lutheran [...] have Espoused it. Diverse of our late Writers of the Presbyterian Judgment have Elaborately and Abundantly refuted that pernicious Error. Mr. Vines calls this Opinion an Vpstart Notion: And sayes, He wonders that any should stand up in the defence of it since there is an army to a man against them. See his Treatise of the Lords Supper. p. 215. Mr. Gillespy in his Aarons Rod Blossoming. Book 3.12, 13 and 14. Chapters, does not only Answer Mr. Prins Allegations for the Affir­mative, but he has by no less than Twenty Arguments with great Learning and Judge­ment demonstrated, that the Sacrament of the Supper is not a Converting but a Confirm­ing Ordinance: otherwise it might be Ad­ministred [Page 23] not only to Ungodly but to Un­baptised persons. An Ordinance appointed for Conversion is not to be with-held from Unbaptised persons: But the Lords Supper is to be with-held from Unbaptised persons, Ex [...]d. 12.48. Therefore &c.

QUESTION. III. WHether are not the Brethren, and not the Elders of the Church only to Judge con­cerning the Qualifications and Fitness of those who are Admitted into their Communion?

Answ. There is some difference of Appre­hension, and yet no breach of Amity or Vnion, as to this Question between the Brethren of the Presbyterian and the Congregational way, the former giving this power only to the Eldership, the later joyning the Fraternity with them. ^(e) Mr. Cotton, and from him Mr. Norton has Judiciously stated and discussed this Controversy. Let their and some other Arguments be duely weighed in the Balla [...] of the Sanctuary.

1. They that have power in Admission have power to Judge whether the persons to be Admitted are duely qualified for Admission. But this is true of the Fraternity as well as of the Presbytery. No one can be Admitted [Page 24] into the Church by the Elders without the Consent of the Brethren. The Commu­nity is concerned in who are Admitted, and therefore should concur therein. Its a receiv­ed maxim, Quod tangit omnes, debet ab om­nibus approbari. And reason sayes, They that have power to Admit have power to Judge whether the persons who desire it, are fit for that Admittance.

2. They that have power to Judge whe­ther a person is fit to be cast out of Commu­nion, have power to Judge whether he is fit to be received into Communion. The Ke [...] [the power] of Opening and Shutting belongs to the same persons. But it is clear from the Scripture, that the Brethren and not the Elders only have power to Judge whether an Offender is fit to be Excommunicated. Matth. 18.17. 1 Cor· 5.12. All Orthodox Divine [...] agree that Church Discipline should be Ex­ercised, Consentiente plebe. So amongst the Ancients, Cyprian, Ambrose, Austin, Jerom, Chrysostom, Nazianzene, Theodoret, Theophylact. And amongst our Modren Divines, Calvin, Beza, Bullinger, Melancton, Junius, Pareus, Rivet, Trelcatius If their consent is necessary, than they have power to Judge whether they ought to consent or no.

3 They that have power to Judge whether a person Excommunicated, is fit to be restored to the Communion of the Church, have power to Judge whether persons never yet received into the Communion of the Church are duely [Page 25] qualified for that Communion. But the A­postle writes to the Brethren as well as to the Elders of the Church in Corinth to restore a penitent, whom they had according to the discipline of Christ laid under a Church [...]n­sure, 2 Cor. 2.6. If the Brethren are compe­tent Judges cencerning the Repentance of a Lapsed Communicant, they are not incom­petent Judges of the Repentance of other per­sons that may offer themselves to their Com­munion.

4 When Saul desired to joyn to the Church at Jerusalem, he was not admitted until the Brethren were by the Testimony of Barnabas, together with his own Declaration, satisfyed concerning the reality of his Faith and Re­pentance. Act 9 26, 27.

5. If only Elders have power to Judge who are fit to come to the Sacrament or to joyn to the Churches, then in case there is but one Elder in a Church (as there are very few Churches in New-England that have more Elders than one) the Sole power will reside in that one mans hands. Then by a parity of reason one alone would have power to suspend from Communion, which Judicious Presbyterians do not allow of. For the Lon­don Ministers in their Vindication of the Pres­byterian Government, ( p 70, 71.) have these words. ‘It is (say they) as warrantable by the word of God, for one Minister to assume unto himself alone the power of Suspending from the Sacrament, as it is to assume the [Page 26] whole power of admitting to the Sacrament▪ for contrariorum eadem est ratio: For one Minister alone to assume this power to him self, is to make himself a Congregationa [...] Pope. It is a bringing into the Church [...] power that would have some resemblanc [...] to Auricular Confession.’ Thus said th [...] Presbyterians Fifty years ago.

6. The way to keep Popery out of the World, is for the Fraternity in Churches t [...] assert and maintain that power and privi­ledge, which does of right belong unto them Certain it is, that in the first Ages of Christi­anity this power which we plead for, was no [...] taken out of the hands of the Brother-hood▪ One of the Ancients, whose writings give us the greatest in-sight, into what was the gene­ral practice of the Churches, in the Thir [...] Century makes this past dispu [...]e. In ^(f) one of his Epistles he has these words, Examin [...] buntur Singela prusentibus et judicantibus vobis. And in another, Vix plebi persuadeo at tale [...] patiantur admitti. That he had much adoe to perswade the people to be satisfied with the Repentance and Qualifications of some that desired a Reception or Restoration to their Communion. When in after times Church Members thought with themselves, our Ministers understand Church Affairs better than we do, therefore we will unconcern our selves, and leave all to their Conscience and Prudence: this very thing (as some Learned men have observed) was that which made way for the [Page 27] rise of Popery. It may be it will be for the Edification of some Readers, if we recite some passages out of our famous Dr. Owen. In his Judicious ^(g) Treatise of Evangelical Churches. He has these words ‘D [...] ▪ Stillingfleet denyes unto the people all Liberty or Ability to chuse their own Pastors, to judge what is meet for their own Edification, what is Heresy, or a pernicious Error, and what is not, or any thing of the like nature. This is al­most the same with that of the Pharisees, concerning them who admired and followed the Doctrine of our Saviour, Joh. 7.49. This people which know not the Law: yet was it this People, whom the Apostle directed to choose out from among themselves, persons meet for an Evangelical Office. Act. 6. The same People who joined with the Apostles and Elders in the consideration of the Grand case concerning the continuation of the Legal Ceremonies, and were Associates with them in the determination of it. Act 15. The same to whom all the Apostolical E­pistles, Excepting some to particular persons, were written. And unto whom such di­rections▪ were given and duties Enjoyned in them, us suppose not only Liberty and A­bility to judge for themselves in all matters of Faith and Obedience, but also an especial Interest in the Order and Discipline of the Church, those who were to say to Archip­pus [Page 28] their Bishop, take heed to the Ministry which thou hast received in the Lord that thou ful [...]fill it. Col 4.17. Unto whom of all sorts it is Commanded that they should Examine and Try Antichrists, Spirits, and false Teachers, that is all sorts of Hereticks, Heresies, and Errors. 1 Joh. chap. 2.3. &c That people who even in following Ages adhered unto the Faith and the Orthodox profession of it, when almost all the Bishops were became Arian Hereticks. This principle of the Re­formation in Vindication of the Rights, Li­berti [...]s and Priviledges of the Christian Peo­ple to judge and choose for themselves in matters of Religion, to joyn freely in those Church Duties which are required of them, without which the work of it had never been carryed on, we do abide by and maintain. Yea, we meet with no Opposition more fierce then upon the account of our ass [...]rting the Liberties and Rights of the People in reference unto Church Order and Worship. But I shall not be afraid to say, that as the Reformation was begun and carryed or, on this principle: So when this People shall through an apprehension of their Ignorance, Weakness, and Vnmeetness to judge in mat­ters of Religion, for themselves, and their own duty, be kept and debarred from it; or when through their own sloath, negligence, and viciousness they shall be really uncapa­ble to manage their own Interest in Church Affairs, as being fit only to be Governed [Page 29] if not as Bruit Creatures, yet as Mute per­sons and that these things are improved by the Ambition of the Clergy ingrossing all things in the Church to themselves, as they did in former Ages, if the Old Popedome do not return, a New one will be Erected as bad as the other’ Thus far Dr. Owen.

QUESTION. IV. WHether is it necessary that persons at their Admission into the Church, should make a publick Relation of the Time and Manner of their Conversion?

Answ. 1. As the Question is worded, the Answer must be Negative. Nor do the Churches of New England impose this [...]: nor ought this to be required or desired of every one that joyns to our Communion:

For,

1. Some truly Converted ones know neither the Time nor the Manner of their Conver­sion▪ It is often so with those that have been Advantaged with a Religious Education, and that have been all their dayes kept from fall­ing into Scandalous Sins. The Spirit of God changeth their Hearts gradually and insensibly, as Mr. Hooker and other practical Divines have shewen. I have ^(h) else-where noted [Page 30] what Mr. Baxter relates concerning a consi­derable number of Eminent Christians who being met together on other accounts, it was proposed whether they could all give an account of the Exact Time of their Con­version; and there was but one of them all that could do it.

2. The natural Tempers and Infirmities of some are such as make them uncapable of relating publickly what God has done for them. Some have a natural Hesitancy of Speech. Others are of very bashful Tempers. Others are of such weak Intellectuals as that they can Scarce speak sence. To put such upon Publick Declarations of their Experiences, would be to expose Sacred things to be Contemned and Ridiculed by m [...]n of profane Spirits.

3. It is possible that the Occasion of a mans Conversion may have been something not fit to be publickly related. It may be the words of some persecuted Saint who is in obscurity. It may be some signal Judgment on some of his Relations: Nay, it may be some Secret Sin which himself has been guilty of, may have so wounded his Conscience as to occasion his true Repentance for all his other Sins: but this he ought not to tell the World of.

4. I am the more flow to pronounce th [...] practi [...] in Question to be Absolutely ne [...]essary, for that, Good and wise men have not been [Page 31] satisfyed neither with the necessity nor yet with the Expediency of it. True it is, that the reason of that Opposition against it which is in the minds of some, proceeds from their own want of Experience. The American Apostle, (as Mr. Baxter calls him) good old Mr. Eliot, who was very Zealous for publick Relations, has sometimes told us of a man that Joyned himself to the Church in Roxbury, who had been a very bitter Enemy to this Holy practice of the Churches in New-Eng­land, until the Lord changed his Heart: And then when he offered himself to the Communion of the Church, he began his publick Relation after this manner. It may be it will be wondred at that I who have been such an Enemy to these Relations, and have so often inveighed against that practice of the Churches, should now be willing my self to Relate what impressions the Word and Spirit of God has made upon me. I must Confess, that when I was against that Practice, the true rea­son was because I had nothing to say; but it has pleased the Lord to Open my eyes, and to Change my heart: and now I am willing to De­clare unto all you that fear the Lord, what God has done for my Soul. After this manner did that Converted man Express himself. Yet nevertheless, some who have had Experience of the Regenerating Grace of God in their own Souls, have not thought it necessary, to declare this Publickly, when they Joyn in Church-fellowship. I remember my Worthy Friend [Page 32] and Ancient acquaintance, the Reverend and Learned Mr. John How (who was Pastor of a Congregational Church in great Torrington in Devonshire, where I was his Successor in the work of the Ministry forty years agoe) informed me of one in that Church, who had been very averse to make a Relation of hi [...] Experiences, as supposing there was no Rule in Scripture obliging all that joyned to the Church so to practice: But at last he yielded to the Importunity of them that desired it from him; and made such a Relation of the work of God on his Soul, that (as Mr. How assur­ed me) there was not one man in all the Church that had dry Eyes at the hearing of it. These things considered, we shall readily con­cede unto those who are Scrupulous about Relations, that A Formal Relation is not abso­lutely necessary in order to Admission into Church Fellowship▪

Nevertheless,

Answ. 2. The practice of the Churches in New England as to this particular, is Lawful, Laudable, and Edifying. It is Lawful for Churches to desire those that offer themselves to their Holy Fellowship, to give an account of their Faith and Repentance: And when a Church desires it, no capable person ought to refuse it▪ For,

1. There is Scripture warrant for this practice David sayes, I have not hid thy Righteousness within my heart, I have declared thy Faith­fulness and thy Salvation, I have not concealed thy [Page 33] loving kindness and thy Truth from the great Congregation. Psal. 40.10 And in another place, he sayes, Come and hear all you that fear God, and I will declare what he has done for my Soul. Psal 66.16. These Expressions show that a Christian should be willing upon just occasion, to declare the Goodness and Gracious workings of God upon his Soul, and this too in the Assembly and Congrega­tion of his People. Now if a Church does desire it, thats a just occasion for the doing of it: and therefore it then ought to be done. Moreover, the Scripture sayes, that Christians should be ready to give a reason of the hope that is in them to every one that asketh. 1 Pet. 3.15. This Expression of A reason of their hope shews that they must not only de­clare what good things they hoped for in this or in another world, but also upon what grounds they did so hope. For else they might shew their hope, but not the Reason of their hope. Now if a man has Experi­enced a work of Saving Conversion, causing him to acc [...]pt of Christ on the [...]erms of the Gospel, he has sufficient Ground and Reason for Hope. Eph. 1.18. Heb. 11.1. But with­out that he has no reason to hope but the contrary. Eph. 2.12. Therefore he that de­clares the reason of his hope, must declare his Faith and Regeneration If the Apostle does specially intend that Christians should be ready to do this before Persecutors, who would probably be offended with them for [Page 34] it, surely they should be ready to do this before a Church of Christ who will not be offended with them, but bless God for what they shall hear. The Presbyterian ⁽ⁱ⁾ Mi­nisters of London say well, whose words are these, If Christians are bound to give an account of their Faith and Hope to every one that asketh, yea even to Heathen Persecutors, how much more ought they to do it to the Officers of the Church? especially at such a Time when they desire to be admitted to such an Ordinance as is not common to all sorts of Christians I add, And how much more to a whole Church of Christ, if they ask it? There are also Scripture Examples to encourage this Holy practice. They who were admitted to Johns Baptism, made an Open Declaration of their Conversion. Math 3.6. And those Converts in Act. 2. did manifest that serious desires were wrought in their Souls to be delivered from their Sins, which lay upon their Con­sciences and pricked their hearts, and that they gladly received the word of promise. If this was publickly manifested by them be­fore their Admittance to Baptism; why should not the like be done now by Christians be­fore their Admission to the Lords Table? It is also recorded concerning the Converted Ephesians, that they not only believed, but Came and Confessed. Act. 19.18. which im­plyes A Publick Declaration of their Conversion [Page 35] And we find that the Apostle Paul was ready upon all just occasions to relate the story of his Conversion. This does warrant Christi­ans now to practice the like on just occasions. And consequently when a Church of Christ shall call for it. The great Austin in his Book of Confessions, relates the story of his Conversion: The like we find in the pub­lished lives of many Saints. Justin Martyr in his disputation with Tryphon the Jew giv­eth a Marvellous account of his Conversion, by means of a Reverend old man, that ad­vised him to Read the Scriptures and to pray to God for illumination, and then departed out of his sight.

2. It is necessary that Churches should know that those whom they admit to their Communion are duely qualified for that Com­munion. That they have in them (so far as men are able to judge) that which is the matter of Self-Examination, viz. Faith and Repentance. That they have an ability to Examine themselves, and not only Doctri­nally but Spiritually to discern the Lords Body. 1 Cor. 11.28, 29. Now one way for the Church to know that they are such, is, by a Relation of Experiences. Nor can it be known except by a Relation, or that which shall be Equivalent thereunto; as our worthy ^(k) Mr. Mitchel has Evinced.

3. This practice of our Churches has a tendency to promote Godliness in the Power [Page 36] of it. I bless the Lord, in that there are a [...] this day in London, several Religious Societies of the Communion of the Church of England, whose design is to promote Religion in the Power of it. Now these Societies require of such as joyn to them, that they give the Society a Solemn account of their sence of Spiri­tual things, which they do sometimes Orally and sometimes in Writing. One that has perused some of their Papers, Reports tha [...] they have in them such Pious and sensible Expressions as would mightily affect any Pious Person to read them. But of this I have made a more large Recitation in a lately ^(l) published Epistle. Now since this practice has a tendency to promote Godliness, wha [...] should it not be continued in our Churches▪ If the Reformers in the Church of England, re­quire a Solemn account of their sence of Spi­ritual things of those that are Admitted into their Religious Societies, why may not we re­quire the like of them that joyn to our Churches, which are Religious Societies?

4. This practice has been and will be at­tended with bl [...]ssed effects.

For,

1. It will cause the Name of God to be glo­rifyed. The Church that Heareth a Savoury Relation from any that present themselves to their Communion, will praise God for his Grace in them. Gal. 1.24.

[Page 37]2. The Lords people will have Joy and Comfort in such Members being added to them. If Paul and Barnabas did cause great joy to the Brethren by declaring the Conver­sion of others. Act. 15.3. That Christian will cause great joy to a whole Church of Christ, that shall Relate to them, the Experience which he has had of the Grace of God in his own Conversion. It is good to be a helper and not an hinderer of the joy of Saints. 2 Cor. 1.24.

3. The person that does thus joyn himself to the Lords People will have more of their Love and Affection than could otherwise be expected. When they perceive what Expe­rience he has had of the Converting Grace of God in his Soul, every one that is Godly will Love him, and their Hearts will be U­nited to him. 1 Joh. 5.1. I Appeal to the Children of God it they do not find it thus. If when they [...] any persons make a very Experimental Relation of Gods dealings with them, in Convincing them of their misery by Nature, and bringing them to cast them­selves upon Christ, and helping them against special Temptations, they do not find in their hearts a Singular Love and Holy Affection towards such persons ever after that day. From such Considerations as these mentioned, the practice of the Churches of New-England respecting the matter in Question is to be Justifyed, and I pray God, that it may be with due Solemnity continued. That some [Page 38] of our Presbyterian Brethren require that which is equivalent to what is with us called a Publick Relation, of those whom they ad­mit to the Lords Supper, is to be seen by a Discourse, called, The Young mans claim to the Sacrament, Written by my worthy Friend Mr. John Quick, a Reverend Minister now in London. I shall only add, that care is to be taken, Lest this custom of the Churche [...] degenerate into a meer Formality Not only things in themselves Lawful and Good, but [...] Holy Institutions of Christ, have through the Malice of Satan and the Corruptions of me [...], been turned into Formalities. So are Church officers, Sacraments, and Church-censures i [...] the Church of Rome, and in some Protestan [...] Churches also; which are not throughly cleansed from the Romish Superstitions. Ou [...] Customary Relations may and will be so too, [...] we be not careful to prevent it. Insipid, Sap­less Relations which are used only Profo [...]ma, will not Edify; but give Scandal, and Pre­judice many against this Laudable Practice. There are Reports, as if in some Churches, Persons have brought written Relations first to the Minister, and then to the Church, which were not of their own dictating, but devised by others for them. I hope these Reports have nothing of Truth in them, but if they have, I am sure that such Lyars to the Holy Ghost, have Exceedingly provoked the Lord.

QUESTION. V. HAS the Church Covenant as Commonly practised in the Churches of New-England, any Scripture Foundation?

Answ. This Question was Considered at a General Convention of Ministers at Boston, May 26▪ 1698. And all the Ministers then present (one only exc [...]pted.) did Concur in the Affirmative. The Reasons to prove that this Practice of our Churches is not an humane Invention, but grounded on the Word of God, are such as these.

1. Nothing is more Indisputable then that under the Old Testament, the Church was Constituted by a Covenant. Nor was any Proselyte admitted into that Church, but by laying hold of the Covenant. A Proselyte was Filius faederis a Son of the Covenant. The Jews were Vnchurched by being Discovenanted. Zech. 11 10. Things abundantly insisted on in the Old Testament, are more sparingly mentioned in the New. Such as the Sanctifi­cation of the Sabbath, and the Church State of the Infant Children of the Lords People. The like may be said as to the Church Cove­nant. Several Eminent Divines have given this reason why the Word Covenant is not men­tioned by the Apostles, when they speak of particular Churches. viz Because it is founded [Page 40] on moral Equity, and often mentioned in the Old Testament. Moreover (as is noted by a Learned Author) the name Covenant and Covenanting, was that which would have made the Churches in those dayes Obnoxious to the Civil Powers, who were then Enemies to Christianity. Therefore the Apostles did for­bear the Names, but Established the Thing by Similitud [...]s evidently implying it.

2. Scriptures which relate to Gospel Times, intimate such a Covenant as is used in our Churches. Isa. 62.5. 'Tis said of the Churches, Thy Sons shall Marry thee, which implies a Covenant. Thus Isa. 44.5 One shall say I am the Lords, and another shall Subscribe with his hand unto the Lord, and Surname himself by the name of Israel. This is Explicit Cove­nanting, to be in Gospel Times. So Isa. 56 4. They that chuse the things that please me, and take hold of my Covenant.

3. Members in particular Evangelical Churches are said to be Fellow Citizens. Eph. 2.19 Now there is no Admission into jus Civitatis, or City priviledges, but by an Act which implies a Cov [...]nant. Citizens are in a Covenant together to k [...]ep the Laws, and maintain the Liberty of the City.

4. A Church when Collapsed, is restored by a Renovation of their Church Covenant with God, and with one another: Of which we have Instances in the Scripture. 2 Chron. 23.16. and 29.9, 10. and 34 31, 32. Ezra. [Page 41] 10.3, 5. Nehe. 10.29. Now there is the same reason of Restitution, as of Institution.

5. Nothing else can be mentioned as Con­stituting a Particular Church, but only a Covenant, Agreement, or Consent to walk with God and one another according to the Rules of the Gospel. Meer Cohabitation does not make a Church Member, for then Jews and Pagans would be Members of Evangelical Churches. Nor does Profession do it, for then i [...] would be impossible to cut off Scandalous Members by Excommunication. Nor Baptism: For then upon the ceasing of Membership in a Particular Church, a man must be re­bap [...]ised.

6 There are Scriptures in the New-Testa­ment which imply such a Covenant, as that which we plead for. Act 2.42. They Conti­nued, The Greek word signifies, They joyned and Cleaved together. So Act. 5.13. None durst Joyn themselves, i. e. give themselves to the Church; they were afraid of being Mar­ried to the Chu [...]ch The word is the same with that Matth. 19▪ 6 It is in resp [...]ct of the Covenant (as Dr. G [...]odwin ^(m) ob [...]erves) that they who are Co [...]jugally related, are said to be joyned tog [...]th [...]r

7. If Implicit Covenanting is absolutely ne­cessary to the b [...]ing [...] a particular Church, than Exp [...]icit Covenanting must needs be a good [...]hing. The more Explicit men are in Con [...]essing Christ, and owning his institutions, [Page 42] the more do they Glorify him. Matth. 10.33. Mark 8.39 There is (as Mr. ⁽ⁿ⁾ Stone the famous Teacher of Hartford has observed) much of the Visible Glory of Christ appearing in the Explicitness of the Church Covenant, when men visibly bind themselves and their Children to Christ. That Explicit Covenanting was practi­sed among Christians in the next ages to the Apostles, is Evident from Pliney (who lived Anno. 110) his Letter to the Emperor Trajan. Having Enquired into what was Customary in Christian Assemblies, He sayes that they did meet to Worship Christ, and that they did by an Oath bind themselves to attend the Disci­pline, that they would not allow of Adulteri [...]s, Thefts, Lying, or any Evil thing to be a­mong them. We see in Justin Martyr, his Second Apology (who lived within fifty Years of some of the Apostles) that Christians were in those Dayes admitted into Church Fellowship, declared their R [...]solution in all things to Con­form to the Word of God They did not only profess their belief of the Christian Re­ligion, but promised to live accordingly. Apol. 2. p. 93, 94. Tertullian ^(o) in his Apology speak­ing of Plinies Letter but now cited, Express­eth the Practice of those Primitive Christians, by saying that they met together ad Confaede­randam Disciplinam, which shows that they had both a Discipline and a Covenant amongst them, and clearly Explaines the meaning of [Page 43] Plinies Sacrament or Oath, which he affirms to be Practised in the Christian Ass [...]mblies. Commenius ^(p) informs us that in the Bohemian Churches such as were admitted to full Com­munion, made a publick profession of their Faith before the whole Church, withall pro­mising to live according to the rules of the Gospel. In the beginning of Queen E [...]iz. Reign, several Congregations in England, par­ticularly those in Coventry, and in Northampton, did publickly profess Repentance for their I­dolatry, and Promised Obedience to the Pro­testant Doctrine then restored and estab [...]ish [...]d; which Mr Robinson in his Answer to Mr. Bernard, p. 464 Supposeth to be the deed not of the whole Congregations, but of some Mini­sters, a few of their people joyning with them. There are some who say that Presbyterians are against Explicit Covenanting. My design is to vindicate them as well as their Congregati­onal Brethren. And I must therefore say, that such an Imputation to them all, is an injurious Reflection. Both the one & the other acknow­ledge that Explicit Covenanting is not Essential to the being of a Particular Church. Never­theless, that it is very useful to the bene esse thereof, for the more effectual Management of Discipline, and preservation of Order in the Churches, which renders it a duty. Dr. Hornbeck (a Learned pro [...]essor in the University of Leyd [...]n who has written in Defence of the [Page 44] Presbyterian Government) ^(†) declares his approbation of the practice of Congregational Churches as to that of Explicit Covenanting, and that he approveth of what Mr. Cotton, Mr. Richard Mather, and Mr. Norton, (all of New-England) have published on that Subject. The Churches in Holland are under the Pres­byterian form of Government. It is certain that they did many years since require Ex­plicit Covenanting both with God and with the Church, by those that were admitted into their Communion. Zepperus who himself was one of them, writes that their manner and or­der, is, ^(q) That when any persons are admit­ted to the Lords Table, they make a Publick Pro­fession of their Faith before all the Church, and likewise promise and Covenant that they will con­tinue in that Faith, and lead their Lives accor­dingly. This personal Covenanting with God and the Church is required by several of the Synods in Holland, and is highly approved of by the most Learned Voetius in his Books of ^(r) Ecclesiastical Polity. An Episcopalian near upon an hundred years since, complained that the Calvinists and Reformed Churches in France would not admit any one unto the Lords Table, Except he did make a Pub [...]ick Profession of his Faith, and did also Promise by the help of God to continue, stedfast therein. Our [Page 45] Renowned Mr. Robert Parker, (who being driven out of England by the then Persecuting Prelates lived amongst the Reformed Churches abroad) acquaints us that in those Churches, When any person seeks Admittance into Church Communion, the Name of him who desires to be a Church Member is Published in the Congregation, that if any one has ought to Object against the Person Propounded, he should acquaint the Elders therewith. If nothing is brought in against him, he is admitted, but not without a Solemn Cove­nant with God and the Church; and to the Church he promiseth to walk as becomes that Holy Fellowship, that he will submit to the Disci­pline of the Church, that he will Watch over the Brethren of that Communion according to the command of Christ. If (saith Mr. Parker) ^(s) this were practised in the Church of England, there would be no cause for A. B. Whitgift to say, that the Visible Church is full of Idolaters, Adulterers, Drunkards, and Atheists. That none were admitted to be Members of Parti­cular Churches amongst the Reformed in ^(t) France without Publick Covenanting or Pro­mising Subjection to the Discipline of Christ, is well known. Now let us hear what a later Presbyterian sayes about an Explicit Church Covenant: The Reverend Mr Baxter in his Book called Church Concord ⁽ⁿ⁾ declares that [Page 46] there is no difference at all between the Learn­ed of both perswasions. ( Viz. Presbyterian and Congregational) about this controversy. The thing (sayes he) that the Presbyterians have stood upon is no more but to Vindicate the Truth of our Churches against the Separatists, that have denyed them to be true Churches, be­cause they have not an Explicit Covenant. They deny not but that such a Covenant may con­duce to the well being of the Church. And he adds further; I conclude that whatsoever some Particular Persons may be Guilty of, there is no real differance between the Presbyterians and Independants in the point of Church Cove­nant. God forbid, that any faithful Minister of Christ should fight against that which is profita­ble to the well-being of the Church, meerly be­cause without it the Church may have a being. Then must we plead for hunger and want, and calamitous diseases that leave us but the being of men. Nature, and Scripture, and the Pre­sidents in the Old Testament, and the Doctrine of the Apostles, and the Ancient practice of the Churches do satisfy us of the usefulness of H [...]ly Covenants, prudently, seriously, and seasonably made. Thus Mr Baxter who has much more to the same purpose in his Book of Confir­mation.

QUESTION. VI. IS Publick Reading of the Scriptures without any Explication or Exhortation therewith, part of the work incumbent on a Minister of [...] Gospel

Answ. The Question is not whether such Readings are Lawful, (for who doubts that) but whether the Minister that shall omit them does fail in that which is some part of his duty. To which the Answer must be Negative ▪ It cannot be proved that that which some call Dumb Reading, or publick Reading of the Scriptures without any Explication or Exhor­tation is part of the Pastoral Office, or that which every Minister of the Gospel is bound unto. Some have thought ^(w) that when Paul sayes to Timothy, Till I come give attendance to Reading, that he means Publick Reading of the Scriptures; but then he adds, and to Ex­hortation and Doctrine. 1 Tim 4 13. The Reading of one Chapter with a brief Explica­tion, will Edify the Congregation more than the bare Reading of Twenty Chapters will do. And every Minister should attend that which will be most to the Edification of his People. If publick Reading without Explica­tion or Exhortation therewith is a duty, than those Ministers who when they Read publick­ly [Page 48] do alwayes Expound or Exhort there­with, but do not practice that which is call­ed Dumb Reading, are guilty of Sin, as omitin [...] that which is their duty. But such Minister are not guilty of Sin: And if not, it will the [...] follow that they who practice Reading with­out Explication under the notion of a duty are guilty of Superstition, in making that a duty which is none. As for Reading withou [...] Interpretation, there are many who can d [...] that as well as the Minister. We find in Neb ▪ 8.8. That they read in the Book of the La [...] distinctly, and gave the sence, and caused them [...] understand the Reading. That the Jews wer [...] wont to Read the Scriptures in their Synagogue every Sabbath day, we all know. The Pe [...]teteuch (or [...] Books of Moses) was by then divided into fifty four Parashoth, or Sections which they read over on [...] every year▪ When Antiochus inhibited the Reading of th [...] Law, the Jews instead thereof Read the Pro­phets; after which it became customary to Read both of them. The Jews called the Lections out of the Prophets, Haphtharot, which signifies Dismission, because they were wont to dismiss their Assemblies with those Readings But that Explications and Exhor­tations used to attend their Readings is certain▪ It belonged to him that was the chief Ruler o [...] the Synagogue to see this done, who did some­times permit others to do it. The chie [...] man in the Synagogue was by the Jews called Chazzan, i. e. the Inspector, or Overseer, and [Page 49] sometimes they called him Sheliaoh Tsibb [...]r, i. e. The Angel of the Congregation. The work of this person was to go before the Congregation in prayer. And although he did seldome read himself, he appointed others to do it, making his choice of Seven, and diligently observed how they read. This Overseer of the Synagogue, or some other person used to interpret wh [...]t was read. On this very account, the Synagogue was called, Beth Midrash, i. e. The House of Ex­position. See Mr. Weem [...] Exerci [...]tion. 15. p. 163. Where he shows that it was the manner of the Jews after the reading of the Law and the Prophets to Expound. Besides what Writers on this Subject inform us, the thing is clear from these Scriptures. 2 Chron. 17 9. Luk 4.16.—22. Act. 13.15. and 15 21. It cannot be proved that Reading without Ex­plication or Application was used by the Pastors in the Churches of Christians in Apo­stolical Times, nor yet in the next Ages to them. We see in Justin Martyr, that the Scriptures were then Read, but a Sermon there­on followed In Cyprians ^(x) Time there was a Reader distinct from the Presbyter, who was Ordained to that Office. He is by Cyprian called Doctor Audientium, (which as the most Learned Professor of Vtrick has obser­ved) impli [...]s that he did more than barely Read. In Austins time, they used to have three Lections. They read an Epistle, and [Page 50] something out of the Gospel, and a Psalm, after which the Minister Preached upon what wa [...] read. Therefore Austin begins some of [...] Sermons with [...], Tres has Lectiones, &c▪ Those [...] which you have heard &c▪ When the distinct [...]n of Libri proto-Canoni [...]i [...] deutero-canonici was received, the Reading [...] the Scriptures in Publick Congregation brought in the Reading of Apochrypha Books ▪ (and at last the Reading of Homilies instea [...] of Preaching) which is still practised in [...] and in some Protestant Congregation [...] notwithstanding there is in the Council [...] a Canon against it. From these an [...] the like Considerations Publick Readings [...] the Scriptures unless with some Expositio [...] there [...]n was not practised in the Church [...] of New-England by those Eminent Servan [...] of Christ, who first planted Churches [...] this Wilderness. Mr. Rutherford in his accoun [...] of the Government of the Church of Scotland ▪ under that head of The Pastors Duty, (p. 314) mentions reading Scriptures with Exposition▪ but says nothing of reading without that. [...] am informed that there are Congregations in Scotland, where not the Pastor, but the Ruling Elder readeth the Scripture. Mr. Calderwood, (that Learned Scotch Divine who goes under the name of Didoclavius) sayes, that he would not have Sermons without reading the Scrip­tures: Nor reading without Interpretation. Non probo Lectionem sine Interpretationè. Al­tare [Page 51] Damascan. p. 632. In some ^(y) Congre­gations in Germany, the Scriptures have been read in order, and illustrated with a brief and pious Explication. In the Tigwrin [...] Liturgy, there is no mention of Reading without Inter­pretation. I therefore suppose that there is no such practice in the Helvetian Churches. I knew an Eminent Minister in England who did for many years read the Scriptures in the publick Congregation, without any Explica­tion, but in his latter Time he saw cause to alter his Judgement and practice therein, alwayes joyning Interpretation with his Read­ing. The Bishop of Derry in his late discourse of Humane Inventions in the worship of God, makes a sad complaint, that the Nonconformist dont use to read the Scriptures in their Assem­blies. He sayes, that in all the Meetings in the North of Ireland in a whole year there is not so much Scripture read as in one day in the Church. Sure it is a sad thing (sayes he) that a man may go to most Meetings many years, and never [...]ear one entire Chapter read in them. Mr. Boyse Answers him, that it is the general practice of the Ministers in the North of Ireland (the Ministers there are generally of the Scotch Nation, and of the Presbyterian Judgement.) to read every Morning an entire portion of Scripture, usually a whole Chapter, or at least so much as they can go through with, in an Exposition of half an hours length. ‘Now [Page 52] let us suppose there are Forty Meetings in the North of Ireland, and that in each Meet­ing half a Chapter is read every Lords-day, for three quarters of the year, by this Com­putation, there will be near Eight hundred Chapters read in these Meetings in a year. But will the Bishop perswade us that there is as much read in one day in the Parish Church. Mr. Boyse moreover sayes, that there are few Sermons of the Dissenters in which there is not as much of the Scriptures recited to the people as if put together would make up two or three Chapters. And that the Dissenters have better reason to blame the Conforming Clergy for casting out the Exposition of Scripture when read (as that Exercise is distinguished from Sermon [...]) then the Bishop to reproach them for not reading the Scripture. And that those more fully comply with Gods Command, who read and Expound, than those that only read. He takes notice what a miserable sort of Clergy there is in Russia and other parts of the Christian World, where their Ministers are meer Readers.’ Thus Mr. Boyse a wor­thy Minister of the Presbyterian Judgment in Dublin, whom I have the rather taken no­tice of because he was born in New-England, at Rowley, in which Church his Father (a man of Eminent piety) was an Officer. To con­clude the answer to the Question before us. It is evident that in Origens time Interpretation of the Scripture did accompany the publick [Page 53] Reading of it. For he calls their Sermons, Diageseis, ^(†) the enarrations or Explication of what had been Read. Origen was won [...] himself to read several Chapters. We find that he read the 25, 26, 27, 28. Chapters of the First Book of Samuel at one time, but de­ferred the Exposition of the last of those Chapters to another Opportunity. At ano­ther time he read in Jeremiah from Verse 10. of Chapter 15. to Verse 5. of Chapter 17. and spent an hour (as he was wont to do) in Explaining and Applying what he had read. As for those who are of the Bishops mind, that many Presbyterians as well as Congregational men are guilty of Sin, and Humane Invention in the worship of God, in that they alwayes add Explication or Appli­cation to what they read in publick. I shall only recommend to their serious Considera­tion two passages, both which are quoted by Mr. Boyse [...] ▪ One is that of Austin, Quare Legitur, si Silebitur, aut quare auditur, si non Exponitur: Why do we publickly read the Scripture, if we must be silent and not Ex­pound it. The other is that of Bernard, Non tradit Mater parvulo nucem integram, sed frangit eam [...]at nuclcum porrigit: Opening the Scripture is like taking the Kernel out of the Nut.

QUESTION. VII. IS Baptism to be Administred to all Children, whom any Professed Christian shall ingage to see Educated in the Christian Religion?

Answ. If the Question were only whether all Children Adopted by Believing Parents might not be Baptised, we should not op­pose. For this is granted not only by the generality of Protestant Divines, but Eminent Writers of the Congregational Perswasion, par­ticularly Dr. Ames, and Mr. Cotton, are for the Affirmative. But as the Question is word­ed, we defend the Negative. And say, that all such persons as are Comprehended in the Question, have not a right to Baptism, conse­quently it would be a Profanation of the Holy Insti [...]ution of Christ to Administer Baptism to them. For,

1. Papists, Socinians and other Hereticks are Professed Christians. But their Children ought not to be Baptised. For that is to declare their Religion to be the true Reli­gion. When the Children of Israel were Baptised unto Moses in the Cloud, it was thereby signifyed that the Religion taught by Moses, was the true Religion. 1 Cor. 10 2. But Papists have corrupted the very Essentials of the true Christian Religion, not by one but by many Heresies by them m [...]ntained, besides their Idolatry. Nor does it follow, [Page 55] that if the Children of Papists had no right to Baptism, that then their Baptism was a Nul [...]ity and must be Iterated. For they bap­tise in the same Name, and use the same out­ward Element (though with Superstitio [...]s Ad­ditions of their own) which is of Divine In­stitution; in which respects although Fieri non debuit, factum valet. Now if the Chil­dren of Papists notwithstanding their being Professed Christians, have no right to Baptism, if any such should ingage to see a Child Edu­cated in the Christian Religion, that could not Entitle him to this Sacred Ordinance. Who can believe that if a Papist will undertake to be the God-Father of the Spurious Children of Negroes or Indians, then those Children ought to be Baptised? But they ought to be so, if this be a true Position, That Baptism ought to be Administred to all Children whom any Professed Christian shall ingage to see Educated in the Christian Religions Our first Reformers were large enough in their Principles and Practice as to the Subject of Baptism Ne­vertheless, they taught that the Children of Papists had no right to Baptism. So ^(a) Cal­vin, Farel, Beza. Yea, the ^(b) Reformed Churches in France will not admit the Chil­dren of Papists to Baptism, although Protestant God-fathers would engage for their Education in the true Religion. Our famous Mr. Carth­wright [Page 56] has ^(e) proved that such Children have no right to Baptism because they are cut off from the Covenant, and do not be­long to the Visible Church. We must of necessity own the Church of Rome to be a true Church, if we own the Members of it to have right to Baptism. But the contrary has been evinced by Dr. Whitaker, Alting, Turretin, and many others who have made it appear that Papists only retain the words of that which is called the Apostles Creed, but not the true sense of it.

2. There are many professors of the Pro­testant which is the true Christian Religion, whose Children have not by the appoint­ment of Christ any right to Baptism. For we may not Baptise the Children of profane Parents. A national Synod in Holland, Anno. 1619. Permits none to be Susceptors in Bap­tism, but such as are Orthodox in Religion, and of a blameless Life. The Ecclesiastical Discipline of the Reformed Churches in France, permits not them who are suspended from the Lords Supper, to present their Children to Baptism as long as their Suspension shall en­dure. Every body knows that Nil did quod non hab [...]t. No man that has not a right to Baptism himself, can convey a right to his Children. The Primitive right must be as ^(f) [Page 57] good as the Derivative. But a Known wicked man has no right to the Seals of Gods Co­venant. Psal. 50.16, 17. It is a dishonour to the Name of Christ that such should be owned as his Servants, or wear the Livery that be­longs to such. 2 Tim. 2.19. When the Church is made an Inn to receive all Comers by a Promiscuous Baptism, the Name of the Lord is prophaned, as sayeth our great ^(g) Carthwright but now mentioned. The An­cient Doctors, particularly ^(h) Tertullian ⁽ⁱ⁾ Chrysostom, and Especially Austin, ^(k) (who has largely disputed against the Baptising of Ungodly men though Professed Christians) are wont to alledge that Scripture. Matth. 7.6. Give ye not that which is Holy to Dogs, a­gainst the Baptising of such persons: which words notwithstanding they have another sense are fitly applyed here. For Baptism is an Holy thing. And the Scripture compares wicked men (though Professors of the true Religion) unto Dogs. Psal. 22.20. 2 Pet. 2 22. No man thinks that Infidels ought to be Baptised But Practical Infidels are many times worse than Professed ones. 1 Tim. 5 8. If any man provide not for his own House, he has denyed the Faith, and is worse then an In­fidel. Many Professed Christians do practically deny the Faith; by their Vicious Lives they [Page 58] Nullify their Christianity, and are worse than Infidels. To Baptise them would be to pro­fane the Sacred and Glorious Name of Christ. Shall Swearers, Drunkards, Fornicators, and such like, who live in the visible breach of the Everlasting Covenant every Day, have that Cove­nant Sealed unto them by Baptism, when it is manifest that they have no Interest in the thing▪ Signifyed and Sealed by that Ordi­nance? Have Excommunicates or their Children a right to Baptism? The Jews (as Buxtorf ^(l) observes) looked upon Infant Children as Excommunicate with the Parents And therefore ( [...] another Learned Author informs us) such Children were not Cir­cumcised. A National Synod in Scotland▪ Anno 1560, has declared that the Children o [...] Excommunicate Parents ought not (until th [...] Parent Manifest Repentance) to be admitted unto Baptism. B [...]za allows of it in case the Children of the Excommunicate be by the Pa­rents committed to the Tuition and Education of a faithful Member of the Church, ^(m) as we see in his Letter to the Ministers of Ne­wenburg in Switzerland, but not without that Caution. When in Geneva a Protestant Mem­ber of a Church there had Apostatized to the Popish Religion, the Grandmother remaining still a Member of the true Church, desired [Page 59] Baptism for her Grand-child; but considering that the next Parents were both of them Ido­laters, and the Child remaining under their E­ducation, the Renowned Farel ⁽ⁿ⁾ refused to Baptize it, though his Colleaque would do it, which occasioned an unhappy Schism in that Church. But then shall persons who are ipso Jure (i. e. Visolius Legis sine sententia judicis) Excommunicate (which is to be affirmed of many Professed Christians) by Baptism be de­clared to have a regular standing in the Visi­ble Church? It is by some pretended, that Presbyterians are for Baptizing all Professed Christians. They that say so are injurious to those our worthy Brethren. The Great John Calvin has been Esteemed the Father of Presbyterians. He was not for Baptizing all that pretended to Christianity, as his ^(o) Epistles show. In the year 1550. Our En­glish Josiah, King Edward the Sixth granted to the Dutch Protestants, and other Strangers in London, a Charter of Incorporation to be­come a Church, and to have a Meeting House for them, and for their Successors, which He Ordained▪ to be called by the name of the Church of the Lord Jesus, ^(p) Enjoyning all his Subjects to permit them quietly to use and exercise their own proper Rites and peculiar Discipline notwithstanding [Page 60] they agreed not with the Rites and Ceremoni [...] used in the Church of England. These Pro­testants dissenting from the Church of Eng­land have been called Presbyterians. Their first▪ and noble Pastor, John, who was a free Baron of Lasco in Poland, has Published an ac­count of their Discipline, wherein He declares, That Baptism is Administred in the Publick As­sembly [...]f the Church after the Publick Sermon▪ for seeing Baptism does so belong to the who [...] Church, that none ought to be driven back that i [...] a Member of the Church, nor to be Administred to any who is not a Member of it: it is mee [...] that it should be performed Publickly in the fa [...] of the whole Church. — We do Baptize their In [...]fants alone who have Joyned themselves to [...] Church by Publick Confession of their Faith an [...] Observation of the Ecclesiastical Discipline. — W [...] suffer no Stranger to offer his Infant to Baptis [...] in our Church, who has not made a Publick Pro­fession of his Faith, and willingly submitted him­self to the Discipline of our Church. Thus writes John a Lasco, a noble Polander, who is Succeeded by the Dutch Ministers, and Church now in London. To proceed. The Leyden Divines, Polyander, Rivet, Waleus, Thysius, were accounted Presbyterians. But they were not for B [...]p [...]izing professed Christians whose Lives were profane. They ^(q) say expresly, Si quis vero Licet fidem Professus impie vivat Baptismo initiandus non est, for which they give this [Page 61] Reason, That Baptism is a Sacrament not only of Faith, but of Repentance; For which cause they that persist Impenitently in any Scandalous practises are not subjects meet for that Sacrament. The Learned Spanheimius is called a Presbyterian. But he has by weigh­ty Reasons proved, that Profane men though Profess [...]d Christians, ought not to be Baptised. Mr. Baxter goes for a Presbyterian. ^(r) He has by irrefragable Arguments evinced, that the Children of notoriously Vngodly men ought not to be Baptised. Mr. George Gilaspy was a Presbyterian of the Church in Scotland. Now his words are these. ^(t) I believe (saith he) no Conscientious Minister would adventure to Baptise one who has manifest and Infallible Signs of Irregeneration. Surely we cannot be answerable to God if we should Administer Bap­tism to a man whose works and words do mani­festly declare him to be an Vnregenerate Vncon­verted person. By the Testimonies which have been cited, it is clear that the denial of Bap­tism to some who are professed Christians is not the Principle of Independents only.

3. Such Laxness in the Administration of Baptism as is Expressed in the Question before us, is Popish and Antichristian. It was not so in the Primitive Ages of Christianity. That Error of the necessity of Baptism (not only [Page 62] necessitate praecepti sed medij) in order to Sal­vation. Likewise that Error of Baptismal Re­generation, that Baptism does Regenerate men Ex opere operato, as Popish Authors teach, brought in this Error also. Bellarmine, and others of that Religion affirm that Baptism does Sanctify [...]he Vnclean, and that therefore it is not profaned when administred to persons known to be wicked. In pursuance of this prin­ciple a Popish Priest Baptised no less than three hundred thousand Americans. ^(u) And another Seven hundred thousand as their own Historians inform us) amongst all which there was not one Good Christian. Most certainly, the Apostles did not Baptise after that Lax manner. And John Baptist requir­ed Fruits meet for Repentance of the Adult per­sons whom he admitted to this Sacred Ordi­nance▪ and when a Generation of Vipers came to him for Baptism, he rej [...]cted them because of their Impenitency. Matth 3.8. with Luk. 7.30.

QUESTION. VIII. IS Baptism in a private House where there is no Church Assembly allowable?

Answ. Papists, Episcopal Protestants, and some Lutherans plead for it. But the [Page 63] ^(a) Doctrine of the old Waldenses was, that Baptism ought to be Administred in a full Con­gregation, to the end that he that is received into the Church, should be reputed & held of all for a Christian Brother, & that all the Congregation might pray for him, that he may be a Christian in Heart, as he is outwardly esteemed a Christian. Most of our Writers (especially Presbyterians) dis­approve of Private Baptism The Reformed in France, ^(b) & the Churches in ^(b) Holland also re­quire Baptism to be publickly administred. Our English Presbyterians in the Directory, says that Baptism is not to be administred in private [...], or privately, but in the place of publick Worship, and in the face of the Congregation. The Geneva Divines (as is to be seen in Zanchys Epistles) when this case was propos­ed to them, Whether Baptism might not be administred in private, Advised those that sent to them, not to Baptise any but where there was a publick Assembly, for which they gave several Reasons. Calvin, although he does not judge private Baptism to be a meer nullity, nevertheless in his ^(c) Institutions, he disallows of it. And in his Epistles, he reasoneth after [Page 64] this manner, ^(d) Baptism Seals our Introduction and Initiation into the Visible Church and Body of Christ, and our Adoption to the Heavenly Inheritance, therefore (sayes Calvin) Fas non est administrare Baptismum nisi in Caetu Publice, It is not lawful to administer Baptism except in a publick Congregation. The Judicious and Learned Professors ^(e) of Leyden, con­demn private Baptisms: So does ^(f) Maresius, and so does ^(g) Alting. In Scotland, ^(h) Mr. Calderwood, ⁽ⁱ⁾ Mr. Gelaspy, ^(k) Mr. Rutherford, have all of them witnessed against it. It is evident that in the early Ages of Christianity Private Baptisms were not used, but there was an Error on the other hand, for they used not to Baptise except at Easter and Pen­tecost, when were the greatest Assemblies. In the very beginings of the Reformation in Eng­land, private Baptism was not allowed of except in case of necessity. King Edward 6. his Common Prayer Book, requires that the people should be admonished to bring their Children to Baptism only on the Lords dayes, and on Holidays, that so all the Congregation might be witnesses of their being received into [Page 65] the number of the Faithful, and that they might all be put in mind of what they had promised in Baptism. And although private Baptisms are ordinarily practised by the Mi­nisters of the Church of England, when no necessity compels them, the Liturgy allows not of it. The Arguments which our Divines produce against private Baptism are such as these.

1. John Baptist did not Baptise in private, but where there was an open Publick meeting. It has been objected that Paul Baptised the Jaylor in a private House where was no Church Assembly: To which is Answered, that Paul was an extraordinary Officer: And that it was impossible in that Pla [...] [...] that Time to call a Congregation of [...] be witness [...]s of the Administration when as yet there were no Christians in that City.

2. Baptism is a part of publick Ministry: It ought to be as publick as Preaching. Nor may it be administred except by one who is called to the Publick Ministry.

3. No person may be cast out of the Church privately, but the proceedings therein ought to be publick with the consent and presence of the wh [...]le Chu [...]ch Therefore the Seal of Admission into the Church by Baptism ought to be publick also. There is a parity of rea­son therein.

4. Our profession of the Name of God and of Christ ought to be in the most publick way and manner that possibly can be Matth. [Page 66] 10.32. Rev. 14.1. But [...] [...]ptism we do in a singular manner make a profession of the Name of the true God and of Jesus Christ. Matth. 28.20. Act 19.5. Gal. 3.27.

5. Didoclavius ^(l) argues more like a Con­gregational man than like a Presbyterian. For thus he reasons. The power of Administring Sacraments is as Chrysostom speaks, Delivered to the Church, although the Dispensation or Administration thereof belongs to the Pastors. Now the Minister alone (sayes he) has not all the power, so as that he may separately Ad­minister the Sacrament to whom he pleaseth, but there ought to be the approbation, consent, and presence of the Church.

6 This practice of private Baptism was grounded on an Error; namely on a per­swasion of the absolute necessity of Baptism to Salvation. Austin was not without that Error. He thought that Infants who dyed Unbaptised could not go to Heaven, for which reason he has been called, Durus Pater Infantum. There was about the same time another Error worse than this crept into many Churches; viz. That none could be saved that did not partake of the Lords Supper. So did they misunderstand that Scripture Joh. 6 53. As i [...] Sacramental Eating were there intended; whereas those words were spoken by our Sa­viour before the Lords Supper was instituted, and are meant of the Souls Eating and Drinking by Faith. But from this Error it [Page 67] was that Children were made to Eat and Drink of the Consecrated Bread and Wine. So lest they should miss of Salvation they would Baptism them in private when it could not be done in publick. But we know that it is the Contempt, and not the meer Privation of Sacraments that is damning. The Helvetian Churches do in no case allow of Baptism in any private House. See the Liturgy of the Churches in Switzerland. p. 90.

QUESTION. IX. OVght all that Contribute towards the Main­tainance to have the Priviledge of Voting in the E [...]ection of a Pastor?

Answ. It would be Simoniacal to Affirm that this Sacred Priviledge may be Purcha­sed with Money, or, that Contribution can Entitle to it. For,

1. This is against the Scripture, and that in more respects than one.

1. The Scripture requires all that are taught to Contribute to him that is their Teacher. Gal. 6.6. But it does not say that all who are taught shall have power to chuse a Pastor for that Church where they are taught. In the Primitives Times the Catechu­mens did many of them Contribute to him that was their Instructor, but not one of [Page 68] them all had the priviledge of Voting in the Election of the Churches Pastor.

2. The word of God has given power to the Brethren in particular Churches to chuse their own Officers. Act. 1.26. & 6.2, 3, 5 [...]. & 14 23. Wherefore to give it to others be­sides them is not according to the word of Christ.

3. If all that Contribute have power to Vote in the Election of a Pastor, then many women must have that Priviledge, for they may Contribute to the Maintainance. But this the Apostle allows not of. 1 Cor. 14.34, 35. So that this Affirmation is Contrary to the Scripture in more respects then one

2. It is against Reason. For them who have no right to the Lords Supper themselves▪ to appoint who shall be the dispenser of that Ordinance to others, is highly irrational.

3 This will deprive particular Churches of that Power which does belong to them, and which Christ ha's purchased for them wi [...]h the price of his own Blood. To have power to Chuse their own Pastors is an invaluable Pri­viledge For them to give or rather to s [...]ll that Priviledge away to all that will Contribute, must needs be displeasing to the Lord who has bought it for them at so dear a rate. It may be the Contributors will be more than twice so many as the Brethren of the Church. So i [...] may easily come to pass, that a Pastor shall be Chosen and not so much as one in the Church that did, or could in Conscience Vote [Page 69] for him. So then this Principle is of Dan­gerous Consequence. It may soon prove fatal and destructive to the Churches, and to the Interest of Christ amongst them.

4 It is contrary to the principles and practi­ses of Christians in the Primitive Times▪ Eusebius sayes that after the Death of James, the Church chose Simeon the Son of Cleophas to be his Successor. Nothing is more Evident then that in the First ages of the Church, Pastors were Chosen by all and only their Flocks; in Chusing a Minister they did Klero­zein, that is Chuse him by Lot; from whence it was that Ministers had the name of the Clergy given to them. Ignatius writing to the Church in Philadelphia tells them, that it be­longed to them to Chuse their Pastor. The Nicene Council in a Synodal Letter to the Churches in Africa, advise them to Chuse Orthodox Pastors instead of Arians. Cyprian tells us, ^(w) that Cornelius was made Bishop Suffragio Plebis, by the Suffrages of the people. Yea, he sayes Lib. 1. Epist 41. that Pleb [...] maxime potestatem habet, vel sacerdotes dignos eligendi, vel indignos recusandi. And there are many passages in him and other Fathers, (as they are called) which shew that the power of Chusing Pastors was in the Church. Nay, Antichrist had got a con­siderable footing in the World, before ever this priviledge of Chusing th [...]ir own Pastors was wrestled out of the hands of Particular Churches. It was about the Year 1219. that Pope Inno­cent [Page 70] III. forbid the Laity to meddle in the Election of any Church Guide. M La Roque ^(x) supposeth, that Canon was made in op­position to the Albigenses who retained the Ancient practice of the Churches in Chusing their own Officers. The Emperor Constantine writing to Nicomedia, sayes, that it was in their power to make a Choice of what Pastor they pleased. The Council of Calcedon con­firms the Churches power of Elections. There are many Instances to this purpose in the ^(y) writers of Ecclesiastical History.

5 All our Great Reformers and Emine [...] Modern Divines, (Prelatical ones excepted) have ass [...]rted the power of Electing Ministers to be in the Church. The depriving the Church of this priviledge is by Calvin, called Impia Ecclesiae Spoliatio. A Spoil impiously com­mitted upon the Church of God. I could easily produce Testimonies for this, out of Luther, Bullinger, Musculus, Vrsin, Junius, ^(z) & many others, but it is needless. Some Learned wri [...]ers of the Presbyterian Judgment, in their arguings against Jus Patronatus, or the power of Patrons to impose Ministers on the people, and in their disputations against Episcopal In­stitution and Induction, have strenuously ass [...]rted and proved, that particular Churches have power [Page 71] to Chuse their own Pastors. One of the Arti­cles agreed unto by the Vnited Brethren in London is, That each particular Church ha's right to Chuse their own Officers. That this was the Judgment of the Old Puritan Non­conformists is asserted in that Book which bears the Title of Puritanismus Anglicanus, which goeth under the name of Dr. Ames, because of his preface to it, but Mr Bradshaw and not Ames was the Author, as a Learned professor ^(†) in the University of Leyden has informed us.

6 One of our Synods in New-England, viz. that which met at Boston in the Year 1662. does Expresly declare, That the power of Vo­ting in the Church, belongs to Males in full Communion, and that others are to be debarred from that Power. Prop. 4. p. 18. In other places of the world, although a Modest dissenting is not an offence, yet it is not allowed in Terms to Contradict, what has been by Sy­nods Established.

7. To give the Power of Electing Mi­nisters to any besides the particular Churches over which they are set, is Contrary to the Good Laws of this Province, which Con­firm unto the Several Churches therein, all their former Priviledges respecting Divine Wor­ship, and Church Order, and particularly their Power of Chusing their Ministers, which Laws have (through the Favour of our Lord Jesus Christ to his Church [...]s in New-England) obtained the Royal Approbation.

QUESTION X. IS it Expedient that Churches should enter into a Consociation, or Agreement, that mat­ters of more then ordinary Importance, such as the Gathering of a New Church, the Ordina­tion, Deposition, or Translation of a Pastor be done with Common Consent?

Answ. This is both Expedient and Ne­cessary. The Synod which Convened at Boston Anno 1662. ha's sufficiently cleared this Point. And although there was in that Synod some dissent as to the Question about the Subject of Baptism then discussed; in the Answer to the other Question relating to the Cons [...]ciation of Churches, there was an U­nanimous Concurrence. The design of which is not (as has been well observed by Dr ^(a) Ames and Mr. ^(b) Parker) to infringe the Liberty of particular Churches, but from the word of God to direct and strengthen them in the Regular Exercise thereof. The Reasons for it are such as these.

1. The Churches of Christ stand in a Sister­ly relation each to other under Christ their head, having the same Faith, and ought to have the same Order. Eph. 4 5. Col. 2.5. Phil. 3.16. This Union implyes a suitable [Page 73] Communion, and that they ought to have a Mutual care each of other. Cant. 8.8.

2. The Scripture teacheth that in weight [...] Cases we should ask Counsel. 2 Sam 20.1 [...] Prov. [...].5. and 15.22. and 24.6. Which General Rules concern Polities as well as particular Persons, and Churches as well as civil Societies.

3. There are Scripture Examples to instruct us in our Duty herein. We find, that whe [...] the Church in Antioch had a weighty Case before them, they sent to another Church for Counsel Act. 15.2. The Apostle Paul sought for the Concurrence, and Right hand of fellow­ship of other Apostles. Gala. 2.9. Ordinary Elders and Churches, have no less need of each other to prevent their running in vain [...] Gal. 2.2.

4 Such a Communion of Churches is that which we plead for, is no Innovation, but that which has ever been the Profession and practice of those that have been called Congre­gational There is a Book which bears the Title of, An Answer of the Elders of the several Churches in New England to Thirty two Questions, Printed in the year 1643. Of which Book my Father Mather was the Sole Author. And he wro [...]e it in the Primitive Times of these Churches, ( viz. in the year 1639) as himself assured me. What he wrote was approved of by other Elders, especially by Mr. Cotton, unto whom he Communicated it. Now in Answer to Q 18. p. 64. are these words, The Consoci­ation [Page 74] of Churches into Classes and Synods, [...] h [...]ld to be Lawful, and in some cases Necessary: as namely, in things that are not Peculiar to one Church, but Common to them all. And likewise, [...] a Church is not able to End any matter which concerns only themselves, then they are to seek for Councel and Advice from Neighbour Churches, as the Church at Antioch did send unto the Church at Jerusalem. Act 15.2. The ground and use of Classes and Synods with the Limitations therein to be Observed, is Sum­marily laid down by Dr. Ames, unto whom we do wholly Consent in this matter. This was, and is the Judgment of all that adhere to the Order of the Gospel Professed in the Churches of New-England. The world is much mistaken in thinking that Congregational Churches are Independent. That Name has indeed been fastned upon them by their Adversaries; but our Platform of Discipline Chap. 2. Sect. 5. dis­claims the name. And so does our Renowned Hooker ^(c) in his Survey of Church Discipline. Likewise those famous Apologists in the Assembly at Westminster, viz. Dr. Goodwin, Mr. Nye, Mr. Simpson, Mr. Burrough's, and Mr. Bridge, say that It is a Maxim to be abhorred, that a single and particular Society of men Professing the name of Christ, should Arrogate to themselves an Ex­emption from giving an account to, or being censurable by Neighbour Churches about them. That Apostle of this Age, (as Dr. Goodwin calls him) Mr. Cotton, the first and forever [Page 75] famous Teacher in this Boston, when he in the Name of the Elders and Messengers of the Churches, gave to Mr. Mitchel the right hand of fellowship, at his Ordination to the Pastoral Office in the Church of Cambridge, he did in a singular manner recommend to him (and that Excellent man was to his dying day mindful of Mr. Cottons Advice) endeavours for the establishment of a Consociation amongst the Churches of Christ throughout this Colony, that wise man foreseeing that without this, dis­order and confusion would in Process of time inevitably happen; as I have more largely declared in ^(d) another Discourse in which Mr. Cottons proposals respecting the Consocia­tion mentioned, are Published to the world. Moreover, that the Concurring Judgment of those who are Congregational is according here­unto is Evident from the Declaration of Faith or Order which was agreed unto by the M [...]ss [...]ngers of One hundred and Twenty Con­gregational Churches in England, who met at the Savoy in London, Anno 1658. They thus declare, ( e) [...]n case of difficulties and diffe­rances in point of Doctrine, wherein either the Churches in general are concerned in their peace, union, and edification, or any Member or Mem­bers of any Church are injured in, or by any proceeding in Censures not agreeable to Truth and Order: It is according to the mind of Christ, that many Churches holding Communion together, [Page 76] do by their Messengers meet in a Synod [...] Council, to Consider and give their▪ Advice in or about the matter in differance. But the Testimony of that Blessed Jeremiah Burrough [...] [...]uts the thing beyond all dispute. For hi [...] words are these ^(f) Those in the Congregational [...] way acknowledge.

1. That they are bound in Conscience to gi [...] account of their wayes to Churches about them, or to any other who shal [...] require it. This not in an Arbitrary way, but as a duty which they owe to God and Man.

2. They acknowledge that Synods of other Mi­nisters and Elders about them are an Ordinance of Jesus Christ for the helping the Church against Errors, Schisms and Scandals.

3. That these Synods may from the power they have from Christ, admonish men and Church [...] in his Name, when they see evils continuing i [...], or growing upon the Church, and their admonition [...] carry with them the Authority of Jesus Christ.

4. As there shall be cause, they may declare men or Churches to be subverters of the Faith, or otherwise according to the nature of their offence, to shame them before all the Churches about them.

5. They may by a solemn act in the Name of Jesus Christ, refuse any further Communion with them till they repent.

6. They may declare also in the Name of Christ, that those erring People or Churches are not to be received into fellowship with any of [Page 77] the Churches of Christ, nor to have Commu­nion with any other in the Ordinances of Christ.

If it shall be said, surely they do not come up to these six things mentioned. To that I Answer (sayes Mr. Burroughs) I do not in these deliver only my own Judgment, but by what I know of the Judgment of all those Brethren with whom I have occasion to converse by Conferance both before and since, I stand charged to make it good to be their Judgment also; ye [...], it has been theirs and mine for divers years, even the [...] when we never thought to have enjoyed our own Land again. We see by these Testimonies that Congregational men in general, as well as the Churches of New England in special, are no such Independents, no such B [...]ownists, no such M [...]rellians, as some have represented them to be.

5. If we admit not a Consociation of Churches, there will be no Remedy against the Male Administrations of Particular Churches; nor any cure of Schisms, or Errors that may happen in our Churches. This has been objected (but injuriously) as a Scandal attending the Congregational Church discipline, and that therefore it is a way not practicable. Indeed, if we refuse this part of Church Communion, the obj [...]ction would be unanswerable. And who would be willing to be a Member of that Church, in which although he should be never so much wronged, there will be no relief for him upon Earth? There was once a Church in New-England, which having censured one of [Page 78] their Members, he complained of the suppose [...] wrong done him, to Neighbour Elders, who thought he had received hard measure. Th [...] Pastor and major part of the Church were no [...] willing the case should have a re-hearing before the Elders and Messengers of other Churches. Upon this, great clamours were raised, and pr [...]judices taken up against the Congrega­tional Discipline. Mr. Cawdrey got this story by the end, and in his Epistle to the Dissent­ing Brethren p. 10. He sayes that a Minister in N E writes over to England, that this in­jured person would have no remedy until the Churches in New-England were become Presby­terians, and that if Independency does not brea [...] all the Churches in New-England excepting a few Semi-Presbyterian, some are deceived Who th [...] Minister was that wrote thus to England, M [...] Cawdrey tells us not. But it is a great wron [...] to the Churches of New-England, and to the way Congregational, to Represent them, and all that are of that way, as being of such Inde­pendent and Vnaccountable Principles, which they utterly disclaim. Dr. Owen in his Disci­plinary Catechism, and especially in the Addi­tament there unto, (which was written on occa­sion of an harsh and rash censure in the Inde­pendent Church in Cambridge in England) h [...] with great evidence of reason, refuted the maintainers of such an Independency.

6. The order asserted is (as has been truly observed by the Learned Doctor last mentioned) confirmed by the practice of the first Churches [Page 79] after the Apostles: for when the Church in Corinth had by an undue Exercise of Discipline [...]eposed some of their Elders, the Church [...] Rome taking Cognizance of it, wrote to [...], [...]eproving their rashness, and advised their [...] ­ [...]toration, as it is to be seen in the Epistle of Clement than Pastor of the Church in Rome, which Clement is thought to be the same whom Paul speaks of, Phil. 4.3. And when the Church of Antioch was afterwards troubled with the Heresies of their Pastor Samasetanus, the Neighbouring Pastors came unto the Church, and joyned their concurrence in his depos [...]ion. It is certain that in the next Ages to the Apostles, a Pastor was not settled in any Church without the Concurrence of others. When the Church had Elected a Pastor, they presented him to the Neighbour Pastors for their Approbation, nor could he be legally confirmed without it. ^(g) Eusebius tells us that when Alexander was chosen Pastor of the Church in Jerusalem by the Brethren of that place, he had the common consent of the Circumjacent Pastors. And thus (as Cyprian informs us) it was practised in all the Churches throughout Africa. He speaks par­ticularly concerning Sabinus, who was Elected a Pastor of Eremita in Spain, that Neighbour Ministers concured in his Ordination, after the Fraternity had Elected him. His words are ^(h) [Page 80] Quod factum vi [...]mus in sabini Ordinatione ut [...] universae fraternit [...]tis suffragio, & de Episcoporum judicio, Episcopat [...] ei deferetur. We find i [...] Ecclesiastical Story, that in the Primitive Times the Names of Persons to be Ordained were Published abroad th [...]s so if any one had ought to object they might produce it. Which custom of the Christians in the Election of their Pastors was so highly approved of by the Emperor Severus, as that he would have it put in practice in Establishing Governours of Provinces throughout the Empire.

7. Neither do the Reformed Churches Or [...]dain a Minister without the concurrence and approbation of Neighbour Ministers. To give the Right hand of Fellowship to a new Ordained Minister, was a usual custom a [...]mongst the Churches in Bohemia, for which the [...] alledged that Scripture, Gal. 2.9. as is Testi­fyed by ⁽ⁱ⁾ Comme [...]ius. In the beginning of the Reformation in the Church of Scotland, one Article of their discipline, is, That when a Minister is Ordained the rest of the Ministers shall take the Elected by the hand in sign of their consent, as is related in the History of the Re­formation ^(k) which goeth under the Name of Mr. Knox. I find also, that there is the like practice in the Protestant French Churches. When a Minister is Ordained, two Deputies of the Synod or Colloque are appointed in the presence of the People, to give him the Right-hand [Page 81] of Fellowship. These things I have the rather mentioned for the Information of our young Divines, who being Unstudied in the Controversies of Church discipline, are apt to think that the cus [...]m of giving the Right hand [...] Fellowship at Ordina [...]ns, is a Novelty and Sin­ [...]rity practised no where but in New-Eng­land, whenas it was used in other Churches long before there was a New-England in the world. But (not to divert) the French Pro­testant Discipline will by no means allow that a Ministe [...] should intrude himself into any Church, without the approbation of Neigh­bour Pastors. One of the Articles of their Discipline is in these words, The Minister that shall intrude himself, although he were approved by the People, is not to be approved by Neighbour Ministers or others. A late ^(l) Author that Com­ments on this Article of the French discipline, observes that it holds a Conformity with the practice of the Churches in the primitive Times. For the Council of Antioch has this Canon, If a Bishop out of Employment intrude himself into a Vacant Church, and usurp the place without the Authority of a Synod, Let him be turned out, although he may be approved by all the People, which he shall have gained to him. Thus careful have Churches been, both in former and in later ages that in the Esta­blishment of a Minister, the concurrence of Neighbour Elders should be endeavoured. [Page 82] And this which has been said is consonant [...] the Articles agreed unto by the Vnited Brethre [...] at London They declare, That in so weigh [...] a matter as calling and chusing a Pastor, [...] Judge it ordinarily requisite, that every such Church consult and advise with the Pastors of Neighbouring Congregations. And that, it is Ordinarily requisite that the Pastors of Neigh­bouring Congregations concur in the Ordinati [...] of the Person chosen by the Brother-hood of the Particular Church. That word Ordinarily [...] well put in, because in a Time of Persecution that cannot be done, which in a Time of Liberty may, and ought to be attended. The Presbyterian discipline of France, requir [...] that a Minister shall not be admitted to [...] Office, but by the Provincial Synod; exce [...] (say they) it be in troublesome Times, and then he may be ordained with the Appro­bation of only three Ministers. The like to which was decreed in the Synod of Nice, that ordinarily all the Pastors of a Province should concur in the Ordination of a Pastor, but in case of an urgent necessity so requir­ing, it might be done with the concurrence of three Pastors. And these things may serve to justify a former Law made by the civil Government in this Colony, That no per­son should be Ordained a Minister in any Church, but with the Approbation of the Elders and Messengers of four Neighbouring Churches. This practice although it has not at present▪ [Page 83] the Authority of the civil Law to confirm it, nevertheless, being grounded upon Scrip­ture and right reason, it ought to be Sacred [...]nto us.

QUESTION. XI. MAY the Brethren in Churches and not the Past [...]rs only be sent unto, and have their Voice in Ecclesiastical Councils?

Anws. We maintain the Affirmative in this Question In the last General Synod which [...]as in New-England, viz. That which met at [...]oston in the year 1679. Some Churches sent [...] their E [...]ders without any Brethren: which the Synod was so far unsatisfyed with, [...] that they would not allow those Pastors [...] fit with them, until they had prevailed with their Churches to send Brethren also, being very tender of admitting any thing [...]hat should look like an infringement of that Liberty and priviledge which does by the Institution of Christ belong to the Brother­hood in particular Churches. The reasons of our Judgement are such as these.

1. The first Synod that ever was in which a Copy and Sampler is left to all Succeeding Generations, did consist not only of Elders but of Brethren, who had their voice there­in, namely the Synod at Jerusalem, of which [Page 84] Act. 15. giveth us the account. The 4 th verse speaketh of the Church as well as of the Apostles and Elde [...]s. Now he that was in [...] Time the Oracle of the Vniversity of Cambridg [...] argueth thus, ^(m) why was the cause brought to the People and not to the Elders only, if they had not power to judge in the case? And he therefore concludes against Bellarmine, that every Laice in that Synod had a difinitive suffrage as much as Peter himself. And where­as Bellarmine objects, that the Brethren did only hear and not speak, in that Assembly Whita­ker argues from verse 12 That the Brethr [...] had been (not tumultuously but in an order [...] manner) declaring their apprehensions on the case under controversy; or however that the Expression in that Verse implys, that the [...] had a Liberty of Speech granted to them▪ And in verse 22. 'tis said, It pleased the Apo­stles and Elders with the whole Church, &c. In the Council of Basil, it was argued, that that word, It pleased, being spoken not of the Elders only, but of others, it does Evidently import, that those other, even the Members of the Church had also a power of Judgment and determination in the Question then under debate. From thence likewise does Juel a­gainst Harding prove that Laicks (as they calls the Brethren in Churches) have this power of right belonging to them, to Sit and Judge in Ecclesiastical Councils. And so does Dr. [Page 85] Willet ⁽ⁿ⁾ (a Learned and worthy Confor [...] ­ble Divine of the Church of England) from that same Scripture conclude. Moreover, in [...] Vers. 23. 'tis said, that the Letters containing the Decrees of that Council were Sent (and consequently signed) in the Name of the Bre­thren as well as of the Apostles and Elders▪ Which shows that they had something else [...] do in [...]at Synod than only to keep silence, and hear what others had to say. Wherefore Dr. Owen might well say, ^(o) That in Synods, i [...] i [...] not necessary that Elders alone should be sent by the Churches, but they may have others joyned with them, and had so until prelatical usurpa­tion over-turned their Liberty. There were ma­ny besides Paul and Barnabas sent from Antioc [...] to Jerusalem, and the Brethren of that Church, whatever is impudently pretended to the contrary, concurred in the decree and determination there made. Thus Dr. Owen.

2. There is weight in Austine Argument▪ viz. That the power of the Keyes belongs to the whole Church. And that therefore not the Pastors only should have their voice in Coun­cils. Since Councils represent the Churches by whom they are chosen, it is meet that some of each order should be chosen. Church-Members are fellow Citizens, and therefore ought not to be deprived of their power.

[Page 86]3. It is not their Office but the Churches Delegation that giveth power to be the Mem­bers in Synods. The Specificating act in which Synodal power and so the right of a Decisive Vote is founded, is the Churches Delegation. None ought to be Admitted into such Assemblies, but those whom the Churches shall [...]end. Now as in Civil Councils, many times not only Ma­gestrates but other Citizens duely qualified are sent to represent the City whose delegates they are; so in Ecclesiastical Councils, not only the Rulers of the Churches, but others may receive a mission from them, and have then and there, equal power with the former. True it i [...] that of these Delegates from the Churches, th [...] Elders ought to be the principally concerne [...] ▪ They are presumed best to know the sta [...] of their Churches, and to be best able to Judg [...] in Ecclesiastical Affairs. This notwithstand­ing, they are not to assume the sole power to themselves, nor yet a Negative Voice i [...] in such Assemblies, as they may in their own particular Churches. It must (sayes Dr. Owen) ^(p) be affirmed that no persons by Vertue of any Office meerly, have right to be Members of Eccle­siastical Synods as such, Neither is there either example or reason to give colour to any such pretence. Officers of the Church, Bishops, Pastors, Elders, may in present in them, ought to be pre­sent in them, are meetest for the most part so to be, but meerly as such, it belongs not unto them ▪ This will seem to some to be Inde­pendent [Page 87] Doctrine: But that is their mistake. Bullinger, Hyperius, Daneus, Voetius, and a­mongst our English writers Whitaker, Parker and other great Divines have affirmed as much as this comes to Yea, the generality of our Divines in their disputations against the Papists Episcopal Monopoly of Synodal Power, reason as we do. And it is clear from this Argument. If it belongs to Elders as such to be Members of Synods, then all such must be there. But if so, then in case a Synod should continue sitting a year together (as it often happens) all that while the Particular Churches to whom those Elders belong that are remote from the place where the Synod meets, must not have one Elder to instruct and guide them.

4. The Questions which are handled and decided in Synods are commonly such as Brethren and not Elders only are concerned in. This Reason is urged by our Juel (a great light in the English Church) in his defence of the Church of England. Yea, some Learned Papists have been so ingenuous as to confess there is weight in it. That which pertains to all is not valid, if some of all sorts have not a consent in it; which assertion (sayes Dr. Fyeld writing against the Romanists) ha's its foundation in nature and in reason.

5. In some Churches there are Brethren whose gifts and abilities are beyond their Pastors. And why should not such be Members of Ecclesiastical Councils, and have a suffrage therein equal with any others? In some [Page 88] Monasteries of old there were Readers of Di­vinity, whose work it was (as the incompara­ble ^(q) Vsher has observed) to instruct Clergy men. There are at this day in some Vniversities, Learned professors of Theology (who are not Pastors of any Church) perhap [...] more able to give light in a difficult Con­troversy than any Elder in the Synod What reason can be given why Churches should not delegate such, or why they should not have decisive Votes as well as any others?

6. The most Famous Synods which have been in the world have consisted not of El­ders only. That in the next Ages to the Apostles others besides Pastors were Member [...] of Ecclesiastical Councils, our Divines in the [...] writings against the Papists have proved. I [...] the Council of Calcedon there were Seven Earles and ten noble Senators, and not Ecclesiastic [...] only. Since the Reformation, the Churches of Sweveland ^(r) Petitioned that there might be a Council called of every degree and sta [...] consisting of the best Learned and most Godly men whom the Province did afford. In the famous Synod of Dort, there were besides Pastors, Professors of Divinity, and many Se­niors or Ruling Elders who were not ordained Officers. In the Assembly at Westminster which met July 1. 1643. There were not only Pastors of Churches, but several noble men, [Page 89] e. g. The Earl of Pembrooke, the Lord say, the Lord Wharton (who told me Eight [...] [...]goe, that he was the only person of that As­s [...]mbly then living) and several others of the Nobility, and some Gentlemen, of the House of Commons, Mr. S [...]den, Mr. Rouse, Mr. Wh [...] ­lock and others: Also Commissioners [...] Scotland were joyned with them, e. g. The Earl of Lothian, Lord W [...]rristone, Lord La [...] ­derdale, besides Ministers from that Kingdom. So then it is not an Independent Phansy, that Assemblies met to consult about Ecclesiastical and Religious Controversies should consist of other Persons besides Ecclesiasticks.

7. Some not found in the Faith have thought it their interest to maintain the Ne­gative in this Question In an old Heretical Council ^(s) there was an out-cry, Synodus E­piscoporum est, Synods should consist of none but Bishops, others are Superfluous. So do the Papists Teach: They say that in the Sy­nod Act 15. only the Apostles were Judges, and that the Laics, or Brethren there had no­thing to do but to hear and submit their Judg­ments and Consent to what the other should de­termine. Just after the same manner do some Prelate Protestants, particularly Su [...]lift, and Bridges express themselves. The Jesuit Sanders railes against the Magdeburgenses because in their Ecclesiastical History they affirm that Laicks were Members of Synods. None (sayes he) [Page 90] but mad-men can be [...]eve that Mechanicks shoul [...] [...] in Council with Bishops to Judge of Ecclesi­astical affairs. But as to that objection, that Illiterate persons are not fit to be in Synod there to determine Questions wherein Religion [...] concerned, a very Learned Dutch ^(t) Divine giveth a double Answer.

1. That some who are no [...] Pastors of Churches are nevertheless men of great Learn­ing as were many of the Seniors in the Synod of D [...]rt.

2. That some who do not excel in Scholasti­cal Learning are versed in the Holy Scriptures, and in Zeal and Piety Excel some Ministers Many Seniors with us (sayes he) abode by the Truth, when their Pastors did not so, in the Time when the Arminian Remonstrants made a disturbance in the Churches.

QUESTION. XII. DOES the Essence of a Ministers Ca [...] Cons [...]st [...] in his being Ordained with the Imp [...]siti [...] of hands by other Ministers?

Answ. There are who say that it does▪ And that the Minister imposing hands must be a Bishop, or otherwise it is no volid Ordination. Which notion makes all (or most of) the [Page 91] Ministers in France, Switzerland, Denmark, Holland, Scotland &c. to be no true Ministers for want of Episcopal Ordination. We have these things to offer to the contrary.

1. The Essence of a Ministers Call consists in a mutual Election between him and his People. As in Marriage the Consent of both parties is Essentially requisite, but a publick Solemnization of the Marriage is not so. The Coronation of a King is not Essential to his Of­fice, nor is the Solemn Inauguration of a Publick Magistrate Essential to his being a Magistrate. No more is Ordination to the being of a Mi­nister. Learned Papists notwithstanding they are wont to place the Essence of a Ministers Call in his Ordination, says that a Cardinal has his Ecclesiastical power by vertue of his Election before his Installment. And that a Pope when Elected has Power to rule the Church before his I [...]thronization. The Lawyers say that Solennia non sunt de rei Substantia. We cannot say that if a man has not received Imposition of hands that then he is no Pastor, but we may say that if he has not been Elected by some Church of Christ he is no Pastor, but his Ordination is a nullity. For which cause the Learned ^(u) and noble Morney approves of Chrys [...]tom, his saying that Election by the People is so necessary that without it there is neither Altar, nor Priesthood. And a whole Council, viz. that of Calcedon has pro­nounced [Page 92] all such Ordinations to be null, as we shall afterwards have occasion more fully to declare. Suppose a person qualified with Mi­nisterial gifts should suffer Shipwrack in a re­mote Island where there are none but Heathen, and should by Preaching be instrumental in the Conversion of many of them, might not these his Converts-Elect him to be their Pastor, and might not he accepting of their Call, Ad­minister all Ordinances to them without any Ordination by the Imposition of the hands of Ministers, where there are no Ministers? Mr. Herle a Learned Presbyterian does not deny it. And Dr. Whitaker ^(w) affirms no less in saying, that if there were not a Bishop in the World the Church could Create Bishops Ecclesi­astical Story informs us, That Aedisius and Frumentus being private men by Preaching the Gospel Converted a great Nation of Indians. Might they not Administer Sacraments to these Converts being Elected by them to be their Pastors, without any Imposition of hands from other Pastors in a Country where none were. See Dr. Fulk on Rom. 10.15.

2. Not only Congregational Men, but many of the Presbyterian Judgment, and others also, esteem the Imposition of Hands to be an in­different and not a necessary thing. That which may be either done or left undone without Sin. Thus do the Presbyterians in Scotland declare. In the History of the Church [Page 93] of Scotland written by Mr. Calderwood, p. 26. It is asserted that Imposition of hands they judge not necessary in the Admission of Ministers ▪ And when in the year 1597. that Question was by the King put to the General Assembly, ^(x) [...] he a Lawful Pastor who wants Imposition of hands? Their Answer was in these words, Imposition or Laying on of hands is not Essential and necessar [...], but Ceremonial and indifferent in the Admission of a Pastor. This does Mr. Gillespy also main­tain in his Learned Discourse against English Popish Ceremonies p 285 The Dutch Churches esteem Imposition of hands to be Adiaphorous. And therefore sometimes in the Ordination of Pastors they omit that Ceremony; and they never use it in the Ordination either of Ruling Elders or of Deacons. So far as I can learn, the Churches of New England are the only ones in the World that Ordain Ruling Elders or Deacons with the Imposition of hands. ^(y) Piscator, Danous, Alting Zepperus, Polanus, declare it to be Indifferent. So do Ba [...]duinus, Gerhard and other writers (of the Lutheran perswasion. In some places in ^(z) Germany they use this Ri [...]e of Imposing hands, in the Ordination of Mini­sters, in Baptism, and in Confirmation, and at Marriage also, but in all as a thing Adi [...] ­phor [...]us.

[Page 94]3. If we make the Essence of a Ministers C [...]ll to consist in his Ordination by imposition of hands from other Lawful Ministers, it will be a difficult thing to prove that our first Re­formers were true Ministers of Christ As for Ordination in the Church of Rome some of them renounced it, not at all supposing themselves to be Ministers of Christ meerly o [...] that account. They thought it was their duty, inordinatissimam Ordinationem ejurar [...] as Beza speaks. Some of them never had it▪ For they did first Preach without any formal Call or Allowance of those who usurped th [...] Title of Pastors and Bishops, and the Sol [...] power of Ordination, and were afterward [...] called to the Ministry by the Churches whic [...] they had taught. Tilenus being demande [...] of the Earl of Laval from whom Calvin had hi [...] Calling, Answered, from the Church of Gene [...]va, and from Farel his Predecessor, who had also his from the People of Geneva, who had Right and Authority to institute and depose Ministers. Bellarmine objects that the Pro­testants have no true Ministers among them, because they have not received Ordination by Imposition of hands Successively from the A­postles. Dr. Willet in Answer thereto sayes, ^(a) In the Corrupt times of the Gospel the Lord has raised up Faithful Ministers to his Church that could shew no Succession from the Degenerate Clergy. They that stand upon a Lineal Suc­cession [Page 95] of Ordination from the Apostles, must of necessity own the Church of Rome to be a true Church, and (the Bishops of Rome) the Ministers of Antichrist to be the true Ministers of Christ. For Churches to go to them for Ordained Ministers, is (sayes Melancth [...]n) as i [...] the Sheep should go to Wolves for She­pherds. It has been well said by those who have gone before us, That God does so much abhor Antichrist that he would not have his Peo­ple to seek to him, nor to his Priests to Ordain Christs Ministers, as he would not take of Baby­lon a Stone for a corner, nor a Stone for a Foundation. Jer. 51.16 Whereas it is objected (sayes Mr. Perkins) That they who are Law­fully called are Ordained by them whose Aun­cesters have been Successively Ordained by the A­postles. I Answer, there is a Succession of Doctrine in which our Ministers Succeed the Apostles, and this is sufficient. If in Turkey, or America, or else where the Gospel should be received by the Counsil and parswasion of private Persons, they shall not need to send to Europe for Consecrated Ministers, but they have power to Chuse their own Ministers from within themselves. Thus Mr. Perkins. To the like purpose does ^(†) Zanchy speak. And Voetius in his Learned Book con­cerning the Desperate cause of Papacy, has made it as clear as the Light of the Sun, that not a Personal Succession, but a Succession in respect ^(b) [Page 96] of Doctrine is necessary to make a true Mi­nister of Christ.

4. There are Judicious and Learned men who conceive that others besides Ministers may Impose hands in the Ordination of Minister [...]. This is asserted in our Platform of Discipli [...], which had the Approbation of many Divines as Eminent for Piety and Learning as mo [...] which this Age has produced. Nor is th [...] which will seem a very strange Assertion to some, a notion peculiar to New-England Di­vines only. Others of as deep Judgment [...] any whom the World has known, have main­tained the same. Dr. Ames ^(c) sayes, that as the power of Seeing is formally and subjective­ly in the Eye, yet originally in the whole Animal, so is the power of O [...]dination in the whole Church, and that therefore although [...] a well constituted Church, the Act of Ordina­tion is to be performed by the Elders, in case duely qualifyed Elders are not to be had, Ordina­tion may be performed by non Elders. And that in a Corrupt state of the Church where Order and Ministry fa [...]ls, A plebe actus Ordi­nationis Legitime fieri potest, the People may Ordain. Dr. Whitaker ^(d) affirms, that they that have power to Call have power to Or­dain. And that the Church has power both to Ca [...] a Bishop and to Ordain him▪ also. Not only Congregational men, but some Presbyterians [Page 97] whose great Learning and Piety has made them Eminen [...], have said as much as is in our Platform of Discipline affirmed concerning Ordination. Voetius ^(a) asserts, That the Church may delegate a Member of their body to Ordain a Presbyter, or may wholly omit the Solemnity of a Consecration, and that the Person chosen to the Ministry, may by vertue of his Election perform the acts be­longing to his Ministerial Office. The very same is affi [...]med by Didoclavius p. 242. And by Mr. Gillespy against the Ceremonies. p. 286. Also Gerson Bucer ^(†) maintains that in case the E [...]dership should wholly fail the power of Ordination remains with the Church. The Defenders of this Problem alledge such Reasons for it, as deserve Consideration. e. g.

1 That we read in the Scriptures of Non-Officers imposing their hands upon such as were set apart unto a Sacred Office. The Levites were Ecclesiastical Officers, but the Children of Israel who imposed hands on them were not so Numb 8.10.

2. We read in the New-Testament of Ordina­ry Officers imposing hands on them who were Extraordinary Officers. Thus Ananias imposed hands on Paul. Act 9 And after that, the Elders of the Church in Antioch imposed hands on Paul and Barnabas. Act. 13.3. And not only Paul but the Elders of the Church in Ephesus imposed hands on Timothy, who was an Evange­list [Page 98] and therefore an Extraordinary Officer. Now if an o [...]inary Officer may lay his hands on one that is Extraordinary, why may not a Non-Elder appointed there unto by the Church, do the like to one that is only an Ordinary Pres­byter? This clearly Answers what Papists and Prelates are wont to object, viz. that the Ordainer is greater than the Ordained, and that therefore none but Bishops ought to Or­dain or impose hands, as being a degree above Presbyters. But was [...] greater then the Apostle Paul? or the Ministers in the Church of Antioch greater then Paul and Barnabas? or the Presbyters in Ephesus greater then Ti­mothy? In the beginning of the Reformation in England several who had ne [...]er been O [...]dained Priests by Bishops, were nevertheless made Bish­ops, as is observed in the late Collection of State Tracts. p. 50. Some Councils have allowed [...] the Ordination of Bishops in a case of necessity when Bishops were not at hand, by those who were no Bishops, but inferiour to them, which neither do some of our Episcopal Writers gain­say: And notwithstanding the Council of Trent has declared all Secular Ordinations to be nullities, that do [...] not make them [...]o be so.

3. Imposition of hands in Ordination is not a Sacrament (as many of our Divines have proved against the Papists) nor has it any Religious Significancy in it. No doubt but this Rite might Lawfully be used at the Inaugura­tion of some Civil Officers, at the Jews from whom it is borrowed, Imp [...]sed hands on a Se­nator [Page 99] when Solemnly admitted into the great Sanedrin, and upon a Doctor in one of their Colledges when admitted to a Rabbinatus as Alting ^(e) shows: Though sometimes they were Promoted without any Imposition of hands as Buxtorfe ^(f) out of the Jewish Writers in­form us

4. Mr Hookers Judgment, is▪ that Ordina­tion is not an act of Authority out of Order only. And that therefore it may be perform­ed by Non-Officers. As for that Objection which some have thought weighty. viz. That none can give what himself has not, and that therefore men upon whom hands were never imposed cannot impose hands upon others, it is easily Answered, men may give that which they are [...]ot formally only vertually the Sub­j [...]cts of A Nation by chusing a King, give him Legal Power. A City by Chusing a Lord Mayor, make him a Magistrate. A Woman by giving her self in Marriage causeth the man to whom she giveth her self to have the Power of an Husband: but no man will be so absurd as to say, that a Woman has for­mally the power of an Husband. In former Ag [...]s the Kings of England in their Charters to Abbats and Bishops ^(†) gave them power to Ordain Monks and Clerks: But those Kings [Page 100] were not themselves Ecc [...]esi [...]stical Officers, or O [...]dained Notwithstanding all this Discourse, [...] far from approving that which ha's been practised in some Churches, who when Neigh­bour Elders were present, have improved Brethren to impose hands on their Pastors. I think it were better to have an O [...]dination with Fasting and Prayer only, without any imposition of hands, (as is practised in many Congregations in England) then to have that unnecessary Ceremony performed by Non-Elders. The Old Doctrine of New England, was, That if the Church where Ordination is to be perform­ed has not Elders of its own, they should desire Neighbour Elders to Assist in the Ordination of their Pastor, and that with Imposition of hands as well as with Fasting and Prayer Most true it is, that we read not in the New-Testament of the Imposition of hands by Non-Elders, because then Elders were not wanting to per­form that Service and to make use of Non Elders in this affair when Elders might be obtained is not decent, nor approved of by those great Divines that do not absolutely deny the Law­fulness of such a practice. I shall only add, that Daneus, in his Commentary on 1 Tim 5 22. p. 361. does not only maintain that imp [...]si­tion of hands is not a necessary Ceremony in the Constitution of a Minister, but sayes, that it is Fatuity to do as the Papists do, in making the Essence of a Legitimate vocation to the Ministry, to consist therein, and that to make it a Question, whether the same person may re­ceive [Page 101] imposition of hands more than once; is to propose a vain and inept Question, beca [...]se it is not material whether it be ever done at all.

QUESTION XIII. MAY a man be Ordained a Pastor, Except to a particular Church, and in the pre­sence of that Church?

Answ. There are two parts of this Question, which we shall Answer distinctly.

1. We assert that no man ought to be Or­dained a Pastor, Except unto a particular Church. For,

1 We have no Instance in the Scripture of ordinary Officers Ordained, Except unto a particular Flock. Act 14 23. They Ordained Elders by E [...]ection (so does the Geneva Transla­tion read the words truly enough as that Lear­ned Knight, Sir Norton Knat [...]hbull ^(†) has criti­cally evinced) in every Church. Paul left it in Charge with Titus, that he should Ordain Elders in every City. Tit. 1.5. He was not to Ordain them to be Individua vaga, but a parti­cular place, a City wherein was some Church was assign [...]d to them to Labour in. He might not (as Mr. Baynes and from him ^(g) Didocla­vius [Page 102] speaks) Ordain Elders as the University Creates Doctors of Physick, without assigning them any Patients, or as they make Masters of Art w [...]hout providing for them any Scholars.

2. Pastor and Flock are Relates, and there­fore one cannot be without the other. It is contrary to the Rules of Reason (as Logici­ans know) that the Relate should be without its Correlate. ^(h) To say that a Wandring Le­svite who has no Flock is a Pastor, is as good sense as to say, that he that has no Children is a Father, and that the man who has no Wife is a Husband Nor may it be pretended that the Catholick Church is his Flock. For (not to insist on the common Protestant Doctrine that the Catholick Church [...]s Invisible; as com­prehending all true Believers from Abel to the End of the World)

3. A Pastor is under an Obligation to feed every one that is of the Flock which he is a Pastor unto. Act. 20 28. Take heed therefore to your selves, and to all the F [...]ck over which the Holy Ghost has made you Overseers is any meer man able to feed all that Fl [...]ck of the Church Catholick Visible? A Minister must give an account concerning every Soul in that Flock which he is the Pastor of▪ Heb. 13 17 They that say they are Pastors of the Catholick Church, may do well to think what account they can give of the ten thousands of Souls belonging to [Page 103] their Flock that were never instructed nor fed by them.

4. Supposing a man to have a Particular Church to which he is related, if he is a Pastor to other Churches besides that, then it is not in the power of that Church to deprive him of his Pastoral Office. If they should reject him and that deservedly from being their Pastor, he may pretend, I am a Pastor of the Catho­lick Church, and will be so, do you do your worst. This favours of the Papists indelible Character, who pretend that if a man has been once Ordained, he can never be a Laic again. Then a person who is justly not only deposed from his Office, but Excommunicated, may be a Pastor still. And if so, then he that is not so much as a Member of the Visible Church may yet be a Pastor of the Church Catholick, for one justly Excommunicate, is no longer of Christ's Visible Kingdom, being Authorita­tively delared to belong unto Satan. Our Discipline declares not only that such as never were related to a particular Flock, but such as have been, but now are not so related, to be no Church Officers. The words in the Plat­form, Ch 9 S. 7 Are, He that is clearly loosed from his Office relation unto that Church whereof he was a Minister, cannot be looked at as an Offi­cer, nor perform any act of Office in any other Church, unless he be again orderly called unto Office.

5. When Ordinations at large did wi [...]h other Corruptions creep into the Church [...]s, [...] [Page 104] whole Synod found it necessary not only to bear witness against that practice, but to de­clare such Ordinations to be void and null, and the Ordainers liable to Censure. It is well observed by the Ingenuous Writer of the History of the Council of Trent ⁽ⁱ⁾ that in the Golden Times of Christianity, no Persons were Ordained but to a particular Ministry; but that this pious Institution was soon Corrupted, Bishops Ordaining men that had no Election by any Church. This caused great Confusion as the Magdeburgensian Historians have noted. As a Remedy, the Council of Calcedon made a de­cree against all such Ordinations. The Sixth Canon of that Synod declares, That if any man shall be Ordained absolutely, that is to the Catho­lic without relation to a particular Church, the Imposition of Hands which he has received shall be null, and that he shall not Serve in the Church, to the dishonour of them that have Ordained him. This Decree was Confirmed by other Synods afterwards, so that it became a general Rule in the Church, that no man should be Ordained without a Title. But the forementioned Histo­rian (with many others) takes notice that this Rule was in process of time perverted▪ For whereas at first to have a Title was to have a particular Church, afterwards to have a Title was to have Money. The Canons of the Church of England will not permit any one to be Ordained without a Title, but they too much comply [Page 105] with the Papists in allowing those to have Ti­tles who have none such as the Calcedonian Council intended.

6. The impleaded Ordinations are contrary to the Judgment of our Eminent Divines, and to the practice of some of the best P [...]formed Churches. Junius ^(k) declares his Approbation of the mentioned Canon of the Calced [...] Synod, ‘And that since an Elder is not Ordained to the Ministry absolu [...]ely, but to the Mini­ster of this or that Chu [...]ch in particular, it is fit that the Church should be concerned in the Ordination. And that in the Aposto­lical Times in the Ordina [...]ion of a M [...]nister, there was first a Cheirotonia or E [...]ection by the People, and th [...]n a Cheirothesia or impo­sition of hands; That these two were al­wayes joyned together as the Antecedent and Consequent.’ Mr. ^(l) Cartwright sayes that after E [...]ection follows Ordination which is a So­lemn investing or putting a Minister into the Possession of that Office whereunto he was before Chosen To the like purpose does Dr Whitaker speak; It is needless, and would be endless to heap up Testimonies concerning this, since it is a Common received opinion amongst our Di­vines, (we must always except pre [...]atical ones) that the Election of a Minister by the Church should precede his Ordinat [...]n ▪ One of the Ar­ticles of the Ecclesiastical discipline of the [Page 106] French Protestants, is, Ministers shall not be Ordained without Assigning them a particular Flock So in the Kirk of Scotland one Article of their Polity is ^(m) All Office bearers should have their own particular Flocks, amongst whom they Excercise their particular Charge; as I find it Expressed by Mr Calderwood. That Learn­ed ⁽ⁿ⁾ Author disapproveth of the Impleaded Ordinations, because they make a man to be a Minister only Inpotentia, but not in actu. Indeed Mr Rutherford has such strange words as these, [...]t is presupposed that A B is Ordained a Pastor before the People can Elect him for their Pastor. Mr. Hooker replies to him that he finds Bellarmine speaking just after that manner, which caused Dr. Ames to tell him, that he disputed preposterously, and did set the Cart before the Horse, when he placed Ordination before Election. But notwithstanding Mr. Rutherford in that particular Notion deserts the Common Protestant Doctrine, in another place he has these words, A Pastor is only the Pastor of that Flock over which the Holy Ghost by the Churches Authority has set him as their Pastor, yet so as when he Preacheth in another Congregation, he ceaseth not to be a Pastor, howbeit not the Pastor of that Flock; in saying which he yields the cause wholly as Mr. ^(o) [Page 107] Hooker tells him. So then we are now agreed. I shall only add, that the Vnited Brethren in London declare that Ordinarily, None shall be Ordained to the work of the Ministry, but such as are called and chosen thereunto by a particular Church. And that Learned Presbyterian Mr. Gillespy affirms, ^(†) That Ordination ought to be given to him on [...]y who is Elected, and that be­cause he is Elected.

As for the other part of the Q [...]estion, Whe­ther Ordination ought not to be performed in the presence of that Church where the Minister is to Serve? The Answer is, That O [...]dina­rily it ought to be The O [...]dinations which we read of in the Scripture were so. I [...] a Peo­ple who are remote from all Ministers fit to Ordain, desire one whom they have Elected to be Ordained for them in anoth [...]r Land, by a Solemn Separation of him to that Ser­vice of Christ, with Fasting and P [...]ayer and Imposition of hands; tha [...]s a [...]a [...]e ca [...]e, and I know not why in such a case there may not be an Ordination though the Church is not (because they cannot be present. But if there are Elders in the place where the Minist [...]r is to dispense the Mysteries of the Gosp [...]l, for him to receive Ordination not in the presence of his Church, is irregular and contrary to Scrip­ture Example. In the Primitive Times of Christianity, Ordinations were perf [...]rmed not only with the Consent, but in the presence of [Page 108] the Church, yea, of the whole Church in which any Pastor was to Preside. Cyprian ^(*) affirms that no Ordination is rightly performed except the People to whom the Pastor is Ordained be present: He declares this to be according to the Doctrine and Practice of the Apostles. In the third Century it was thus practised both in the Asian, and in the African Churches. Thus was Origen ^(p) Ordained. And another instead of Narcissus who was with-drawn from his Pastoral care of the Church in those dayes in Jerusalem. The Magdeburgerses ^(q) in their Ecclesiastical History note that if any Bishop was to be Ordained they sent (not to Mini­sters in another Province a Thousand Miles distant but) to Neighbour Pastors for their Approbation, Convenie [...]ant fratres omnes (say they) all the Brethren came together, and when the Election was over, they pr [...]ceeded to an Ordination with the Imposition of hands, Praesente universo populo, in the presence of all the People Thus also it is amongst the Re­formed Churches in France. There was a Time wh [...]n some young Scholars of the French Nation, having had their Education in the University of Leyden in Holland receiv­ed Ordination from the hands of Dutch Di­vines, at which the Presbyterians in France were dissatisfyed: For which cause the Synod at [Page 109] Gerge [...] in the year 1601. made it one of their decrees, ^(r) That Letters be written to the Doctors and Professors of Divinity, in the Vniversity of Leyden, intreating them not to Ordain the French Proposants Studients in their Vniversity; but when they have finished their Course of Theology, to send them into France, that here being called to the Ministry, they may receive imposition of hands in the face of our Churches.

QUESTION XIV. IS the Practice of the Churches of New-England in granting Letters of Recommendation or Dismission from one Church to another according to Scripture and the Example of other Churches?

Answ. It is so. See Act. 18▪ 27. Rom. 16.1, 2 That this was an usual Practice in the Churches in the Apostolical Times, is plain from 1 Cor. 16.3. and 3.1. Col. 4 10, 11.3 Job. 3.8, 9, 10. This practice was con­tinued in the Churches after the Apostolical Times. Polycarp in his Epistle to the Church at Philippi recommends Crescens with his Sister to their Communion, testifying that their Con­versation had been blameless. The Greek Churches called such Letters as the Scriptures do Systatick Epistles or Letters of Recommen­dation. [Page 110] In the Latin Churches they were called Literae Communicatoriae. Tertullian calls them Literas pacis. That in the Primitive Times such Letters were in use may be seen in ^(s) Baronius. And that something of this nature was practised in the Fourth Century is manifest from a decree of the first Council in Carthage ^(t) That no one shall Communi­cate in another Church without a Letter from the Bishop of his own Church. Nazianzene in one of his Orations against Julian the Apostate speaks of these Letters And several Ancient Synods make mention both of Literal Com­mendatitiae, and Literae dimisseriae And some of the Protestant Reformed Churches practice as the Churches of New England do as to th [...] matter. So in ^(u) France. And in H [...]lland several of their Synods have Commended this practice of the Churches, that when persons remove from one Church to another in order to their partaking at the Lords Table, they should bring Letters Testimoni [...]l with them. Some of their greatest D [...]vines have written in Defence of it. Dr Hornbeck ^(w) Commends the Churches of New-England for this their Profession and practice. The famous Gilbert V [...]etius who has be [...]n esteemed the most Learned man in the World; In Answer to [Page 111] that Question, Whether in the Translation of [...] from [...] Church to another, Letters [...] and Testimonial are not requisite? A [...]wers, ^(x) [...] Ecclesiasticus et [...] in Ecclesi [...] Belgicis. [...] [...]quires that it should be [...] And [...] custom ob [...]ains in the Du [...]ch Churches. He giveth diverse Reasons for it.

1. Such Letters will serve instead of a new Examination and Tryal which is necessary when persons are first Admitted into the Church.

2. Because otherwise Churches may be im­posed upon, so as to receive Members who are unfi [...], and it may be under offence in the Churches from whence they come.

3. To receive the Members of another Church without the Approbation of that Church to which they do belong, is the way to make difference in Churches, and to set them one against another Thus that Learn­ed man. Granting of Letters Testimonial was pr [...]ctised in the Churches in Guernsey whe [...] first Reformed: Their Ecclesiastical Discipline was the Composure of the famous Thomas Cart­wright (as the Ministers in that Island assured me, when I had my Conversation amongst them many years since) Now one Article of their Discipline is, That there shall not he received to the Lords Supper any one of other Pa­rishes without Good Testimony from his Pastor, or of two of the Elders where there is no Minister. [Page 112] Although it is true, that no Church ought to be made a P [...]ison, It is nevertheless a Sin for any Church Member to leave that Church where the Providence of God has set him without just cause. It is a Violation of his Church Covenant. The removal of a Mem­ber from a Church does tend to the weak­ning of that Church If one may depart without just reason, why not an other, and a third, and ten, twenty, and more, until the Church is in a manner dissolved. And there­fore 'tis rational that if Members of Churches desire to remove their Relation to ano­ther Church, they should acquaint their own Church with their desires, and the reason there­of that so if they are justifiable, they may have a Loving Dismission, but if otherwise that they may be Convinced of their Error, and desist from their purpose. It is no sign of Wisdom for a man so to abound in his own sense, as not to ask the Advice of others (the Church especially to which he is related) [...]n a matter of such moment Prov. 11.14 & 12.15. Letters of Dismission are requisite that so it may be known that his departure is not offensive. By the Letters in Contro­versy nothing else is intended, but Letters Testimonial from some Church of Christ, or the Elders thereof, Concerning some of their Commu­nion removing from them to another People, be it for lesser or longer Time. The sorts of these Letters are diverse according to the Occasions [Page 113] of the person for whom they are written. It is only for distinction sake that some are called Letters of Dismission, others Letters of Recommendation. For if we speak exactly, both of them are Letters of Recommendation, con­taining some T [...]stimonials for the party, and both of them are Letters of Dismission, as sig­nifying that he goeth with the consent of the Church, whether it be with a purpose to re­turn, or for continuance with those unto whom he is going In the Heads of Agreement assented to by our Presbyterian and Congre­gational Brethren in London, These are some, That a Visible professor joyned to a Particular Church ought to continue steadfastly with the said Church, and not forsake the Ministry and Ordi­nances there dispensed without an orderly seeking a Recommendation to another Church. Again they say, We ought not to Admit any one to be a Member of our respective Congregations that has joyned himself to another, without Endeavours of Mutual Satisfaction of the Congregations concerned.

QUESTION. XV. IS not the asserting that a Pastor may Admini­ster the Sacrament to another Church besides his own Particular Flock, at the desire of that o­ther Church, a declension from the First Princi­ples of New-England, and of the Congregational Way?

[Page 114] Answ. Not at all. For our Platform of Church-Discipline does not at all contradict it, but rather approve of it, Chapt. 15 S. 4 And some of the First Eminent Ministers in New-England have defended the lawfulness of such a practice. So Mr. Norton in his Answer to Apollony, Mr. Shepard of Cambridge, and Mr. Allin of Dedham in their Answer to Mr Ball. And my Father in a Letter of his to Mr. Hooker, bearing Date Nov 6 1645. Giveth such Reasons for it as are not easie to be an­swered. Dr. Goodwin who was a Pillar a­mongst Congregationals, declares his Judgment fully in the Affirmative, and this not only in a Letter written not long before his Transla­tion to Glory, of which I have elsewhere gi­ven an account, but in his Discourse of Church-Government, in his fourth Volum [...] lately pub­lished, which was written long before that Letter, and where in he shews that such an occasional Exercise of Ministerial Power in another Church at their Request will not In­fer any such Jurisdicti [...]n as that which the Presbyterian Brethren plead for. We shall for the satisfaction of those that have not that Book of the Doctors, cause his words to be Transcribed. He thus speaks, ^(y) It is one thing that there may Occasionally be an Ex­ercising of an Elders Power in ano [...]her Con­gregation, ‘and it is another thing that it should be assumed and challenged, which is the thing that remains further to be proved [Page 115] by the Presbyterial Divines. As it is one thing for a Child under Age, tho' he should not Govern himself, to have Liberty to chuse a Guardian for the Time, but it is another thing that a Company of men should as­sume to be his Guardians for ever. It will be one thing for a Corporation to send to a­nother Corporation for their Recorder, a man skilful in the Law, to perform the Of­fice of a Recorder with a Jury at their Sessi­on, they now wanting one, or there falling out a Case of difficulty, wherein their own does need Assistance; but it will be another thing for the Recorders of several Corporati­ons in a Cou [...]ty to go and challenge by ver­tue of Association, and the Common Law of Communion in the Kingdom, a constant power of Jurisdiction to be Exercised over them.’

‘And in this case the Communion of Churches in r [...]spect of Members Qua Mem­bers, and of E [...]ders, Qua Elders answer one another, according to our principles. For as the Members of another Church, if they come to a Particular Church, and are recei­ved by their Consent by them, and so for that Time become as one body with them, by vertue whereof they receive the Sacrament a­mongst them, as being for this act incorpora­ted and as one bread with them occasion­ally, in this do not receive meerly and simply as Members of another Church, distinctly & a [...] considered, altho' by vertue of their be­ing Members of [...] are [Page 116] thereby for that Time occasionally received into that Church ad tantum so far as to En­joy such and such a priviledge, so as the Sa­crament in this, is not said to be given to the Members of two Churches apart considered, but to one Church as thus making one, tho' upon a differing respect; and so it is also in their receiving Elders (if we may make that supposition) to perform Acts of Eldership occasionally, they do it not in this single and apart Consideration that they are simply E [...]ders of other Churches, as if considered only as such they may make a Consistory met out of this Church to be over this Church, and so Excom­municate, but they come to and are pre­sent in and with that Church being called by them, and received as Elders for that Act, and for that Time as one with them, so as the Acts which they do perform are Acts of that Church, or of Elders in that Church, and are not to be considered as Acts of other Elders that have no power over that Church.’ Thus far Dr. Goodwin. And that this accords with the Judgment of Congregational Divines, and was also practised in the next Ages to the Apostles, when Poly­carp Pastor of the Church in Smyrna admini­stred the Sacrament to the then Church of Saints in Rome, I have more fully declared in an Answer to this Question, which was print­ed in the Year, 1693. And thus it was pra­ctised in the Churches of New-England in their [Page 117] beginning Times! For when Mr. Wilson, Pa­stor of the only Church then in Boston, was absent from his Flock in a Voyage for En­gland, Mr. Phillips, Pastor of the Church in Watertown, administred the Lords Supper to the Church in Boston. This was above three-score years since. And thus did Mr. Eliot, (a zealous man for the Order of the Gos­pel, practised in the Platform of Discipline) practice forty years ago in the Indian Churches.

QUESTION. XVI. IS it a Duty for Christians in their Prayers to make use of the words of that which is Commonly called the Lords Prayer?

Answ. It cannot be proved that this is a duty. The Question is not whether it is Lawful to make use of those words in Prayer. No man can rationally doubt, but that the words in that as well as the words of other Prayers in the Scripture may be made use of in our Addresses to Heaven. The Rigid Sepa­ratists will not deny this. Mr. Aynsworth sayes, ^(a) We hold it Good and Holy to use aright any of the Lords Prayers, or any words of Scrip­ture, or those or any of those Petitions taught us in Matth. 6. or Luk. 11. in the words of [Page 118] either Evangelist, or other words as the Spirit of God which helps us to Pray, leadeth us to any of them Likewise Mr. Robinson ^(b) who was a Rigid Separatist until Dr. Ames convinced him of his Error therein, He sayes, We hold it Lawful to use th [...]se very words in our Prayers, all, or any part of them, if we be thereunto Guided by the Holy Spirit in whom we must al­wayes Pray, and by whose help we must make our Requests unto God. Doubtless then Con­gregational men will concede as much as this cometh to. Mr. Jeremiah Burroughs (a fa­mous Divine of the Congregational Perswa­sion) once when he Preached his Expository Lectures was prevented from coming to the Assembly exactly at the Hour appointed, If he should at that time have inlarged in Prayer as he usually did, the Auditors would have been detained longer then they expected. Nor was he willing to begin his Exposi [...]ion without any Prayer at all, he therefore be­gan it with only Praying in the words of the Lords Prayer. This report I believe; for my m [...]st D [...]ar and Honoured Fri [...]nd Dr. William Bates, late Pastor of a Church in Hackney near Lond [...]n (whom for Honours sake I mention) assured me that he was then present and an Ear Witness of what I have now related But the Question is, Whether this is necessary: Not whether a Minister may without Sin make use of the words of the [Page 119] Lords Prayer, but whether he Ought to do it, and Consequently shall be guilty of Sin if he does it not. The Question being so stated we defend the Negative. Let it be considered.

1. That our Saviours words are, After this manner pray ye. Mat. 6.9. Whence Austin ^(c) concludes that Christ taught his Disciples not what words they should use in Prayer, but what things they should pray for. To the same purpose does Beda speak. And this also is the sense of Calvin, Musculus, Piscator, Bertram, and of Grotius himself, that our Saviour did not intend that His Disciples were bound to re­cite those words in Prayer, nor would He tye them to the use of Syllables. Nor indeed is it proba­ble that our Lord in the midst of his [...] would prescribe a Form of Words to His Disciples▪ Whence Mr. Joseph Mede (a great Conformist) concludes, ^(d) That when those words were first uttered, the Disciples understood not that their Master intended it for a Form of Prayer, but for a Pattern or Example only. He that prays for any thing not contained in that Platform of Prayer, does not pray after that manner, but he that does with Faith pray for the things comprehended therein, although he should not use one Expression in it, but other words importing that sense, does truly Pray after that manner. It is Pleaded that in Luke the words are When you pray, say; but that may well be interpreted not as intending say [Page 120] these words, but these things in your prayers: So does Grotius give the sence of them. When Moses was charged, Thou shalt say unto Phara­oh, &c. Exod. 4.22. He did not think [...]hat he was obliged to say those very words, only to Express that thing: Nor did he in deliv [...]ng his Message tye himself to those words and syl­lables. The like may be here affirmed. More­over, most of those that do Say the Lords Pray­er, do not say as 'tis in Luke.

2 The two Evangelists in their Reciting that Prayer have not the same words. Whence we conclude that it was given only as a Plat­form or Directory for Prayer, and not as a Form which we may not vary from. In Luke there is no Amen concluding the Prayer nor any Doxology, besides the words both in the fourth and in the fifth Petition are not just the same words with those in Matthew. N [...]w if the meaning of Pray after this manner, and of when you pray, say, is, that we are in duty bound to use those words and syllables as a Form, whose Form must we follow? whe­ther that of Matthew, which is part of Christ's Sermon on the Mount? or that in Luke which was taught the Disciples in another place, and on another occasion, near upon a year and half after the Former? Dr. Lightfoot ^(d) tells us that the Jews concluded their Prayers in Synagogues, and private Houses with saying Amen; but that they never said Amen in the Temple, but instead thereof, they concluded [Page 121] with saying these Words, Blessed [...]e Name of the Glory of his Kingdom forever and ever. I re­member a Jewish Rabbi says that those words were the usual Prayer of their Father Jacob, but the Doctor thinks that the Doxology is omitted in Luke, and added in Matthew, to instruct us that we should use this Form, both in Pub­lick and in Private. Yet this Answers not the Question, which of these Forms is to be used; which of them in Publick, and which in Pri­va [...]? If we must kee [...] exactly to the Jewish mode of worship, the Form in Matthew must not be used in [...] Cathedral which answers to the Temple, b [...]cause it concludes with Amen. Nor must the [...]rm in Luke, because it wants the [...], which is peculiar to the Temple. The Gospel does not require nor approve o [...] Indai [...]ing in Christians.

3 That Common Argum [...], however [...] by Mr. [...] ^(e) which many have p [...]duced to [...] usage of [...] Lords [...], deserves [...]urther [...] then it would be unlawful [...] th [...]se words and [...]. When it is [...], and whe [...] you Pray, say, those w [...]rds of our Saviour are not a [...], but an absolute Command­ment. When [...], that is, Whenever you pray. As, w [...]en you give A [...]ms, is as much as to say, w [...]en ever you give Alms. Thus when s [...]ever a Ch [...]ist [...]an [...], he must pray after that manner which Christ in his Sermon [Page 122] on the Mount prescribed. If therefore the meaning of Pray thus, is, use these very words, it would not be Lawful at any time to vary from them. Which no man will be so unrea­sonable as to affirm. It would be less proper for a Christian in his Closet to speak in the plural [...]mber. Indeed the Superstitious Jews made a Canon that their Compendious Prayer, which they call Majan q. d a Fountain Prayer, and require their Disciples to say it Eighteen times every day, shall be Expressed in the plu­ral number, though he that sayes it has no man with him, and they make him Guilty of Sin that shall Pray that Prayer in the singular number though in his Closet, because he must never look on himself as Separated from the Synagogue. But does any man believe, that if a Christian shall say, give me my daily bread, forgive my debts, lead not me into Temptati­on, deliver me from evil, that he offends by not speaking plurally in the very Syllables of the Lords Prayer? It would be so, if the design of the precept were to tye us up to Words and Syllables.

4. There are few of those who use the Lords Prayer, that keep to the words either of Matthew or of Luke in their saying of it. For in the Fifth Petition they vary therefrom. The words in Matthew are, Forgive us our debts as we forgive our debtors, Math. 6.12. The words in Luke are, Forgive us our Sins, for we also forgive every one that is indebted to us, Luk. 11.4. When as they that say [Page 123] the Lords Prayer use the words which are in the Liturgy, viz Forgive us our Trespasses as we forgive them that trespass against us. It will be said, that is the same thing though not the same words with the other. But this is to give up the cause, since our Question is not concerning things but words. Moreover, by this small alteration of the words a Great Truth, viz. That our Sins are our Debts, is lost. Cyprian is justly blamed for making a little change in the Sixth Petition, for he expresseth it, Ne pa­tiaris nos induci &c Suffer us not to be led into Temptation, whereby a great and myste­rious Truth respecting the Activity of Pro­vidence in Leading men into Temptation is obscured. They that pretend they are bound in Conscience to use the Lords Prayer as a Form, and so to keep exactly to the words therein contained, are not able to Extricate themselves from this Argument against them. Nor can I give any reason why they express the Fifth Petition as they commonly do, excepting this, that they have taken their use of the Lords Prayer, not out of the Bible but out of the Common Prayer Book.

5. It cannot be proved that either Christ on his Apostles did use this Prayer as a Form. A most Heavenly Prayer made by our Savi­our, is recited in the 17 th of John, but He did not conclude with the words of this prayer▪ We find in Acts 1.24 And in Act. 4 24. That the Apostles prayed in Church-Meetings, but not that they did either begin or conclude [Page 124] with the recitation of the Lords Prayer. Du­randus ^(f) boldly affirms, That the Apostles Consecrated the Eucharist, by repeating the words of Institution, & super-adding the Lords Prayer. And that Peter did at first so Cele­brate that O [...]dinance in the Oriental Parts where he Resided for the space of four years. I doubt not but that this is as true, as what he further says, that afterwards that Apostle caused three Prayers more to be added to the Mass There is no more proof that the Apostles any of th [...]m used to say the Lords Prayer, then there is that the Liturgy fat [...]red on James was wri [...]en by him; the vanity whereof has been sufficiently discovered by our Protestant Divines. That Incomparable Divine and Casuist, Dr. Ames, ^(†) judgeth that we may conclude that the Lords Prayer was not given as a Form, but as a Platform, because the Scriptute says nothing of the Ap [...]stles so using it. Neither do the Apo­stles or Evangelists in any of their Writings Exhort Christians unto the formal usage of that Holy Directory for prayer. Nor do we read any thing of that matter in the next Age after the Apostles. Eusebius ^(g) has record [...]d an Excellent Prayer made by Polycarp when he Suffered Martyrdom; but although he prayed after that manner which the Lords Prayer re­quires, there is not one sen [...]ence of that prayer in his. Justin Martyr gives an account of what [Page 125] was practised in the Assemblies of Christians in those days, viz. of their Reading the Scriptures, Preaching thereon, Prayers, Administration of Baptism and the Lords Supper, but has not the least hint of their using to repeat the Lords Prayer, which had it then been Customary, no doubt he would have mentioned it as he does some other things which were deviations from the Apostolical practice, particularly that of sending the Eucharist to such as were absent. It is true, that in the third Century, the Lords prayer was used in some of the Assemblies of Christians, yet not in all of them, only when the Communicants were by themselves alone: They never repeated that prayer if any that were only Catechumens hapned to be present. Nor might ^(h) such use it until they were bapti­zed. They supposed it unlawful for Unre­generates to call God their Father. The Writings of Austin ⁽ⁱ⁾ and Chrysostom and others of the Ancients have made this indis­putable. There is an expression in Tertullian ^(k) from whence some have gathered, that in those days Christians did not Conclude but Begin their prayers with the Lords Prayer. Ne­vertheless, they did not think it necessary. It [Page 126] is evident that Origen did sometimes use this prayer; but without an opinion of its being necessary. For when he writes concerning a method of prayer, he adviseth to begin and end with Doxologies: but he does not advise to begin or to end with the Lords prayer. Clemens Alexandrinus concludes his last Book of Pedagogy with prayer, yet not with the Lords Prayer. This enervates what Mr. Ri­chard Ward and other object, viz. That if the Lords prayer, was given only to be a rule, and not enjoyned as a form, then Chri­stians for 1500 years together did not un­derstand the true meaning of Mat. 6 9. But suppose that an hundred years after the A­postles were all dead, this Formality had been generally practised, we could not from thence infer, that it was so in their dayes. For In­novations and Declensions from the Primitive Purity were soon brought in unawares amongst the Churches. In Tertullians Time, they Prayed towards the East. Origen also adviseth it; but the Apostles never gave that Advice▪ In those dayes they used Exorcisms, signing with the Cross and Chrism in Baptism. All which things were Corruptions in Religion, and are now re­jected by most of the Reformed Churches In those Times also, they put especial respect up­on Wednesdays and Fridays, which in Tertullian are called Stationum dies. Because Christ was Sold on a Wednesday, and Crucified on a Fri­day they would have more devotion on those [...] on other dayes in the week. These were [Page 127] Early Superstitions And although we read nothing of their keeping the Feast of Christ's Nativity for more than an hundred years after this; nevertheless, Whitsunday and Pentecost was observed in Commemoration of the descent of the Holy Ghost on the Apostles. Also Lent and Easter were accounted Sacred Times. The observation of Easter was as ancient as Polycarp, who was the Disciple of the Apostle John. Presently after Polycarp, Christians used every year to observe a day in Commemorati­on of the Death Dayes which they called the Birth Dayes of their Martyrs. I have menti­oned these particulars to shew that the Argu­ment from the practice of Churches after the [...] ­postles Dayes, is not conclusive except it can be proved that the Scripture does warrant such a practice, and then it is ex abundanti, recom­mended to us, 1 Cor. 11.16.

6. Other Arguments besides that of Ancient Custom which are commonly alledged for use­ing the Lords Prayer as a Form, do not carry Conviction with them. It is pleaded, that our Prayers are Imperfect, when as this Form contains in it all that we are to pray for, therefore to make up the Defects of our Pray­ers, we must subjoyn this. To which has been replyed, that the Decalogue does contain in it, all the Duties which God requires of men, Matth 22 40. But it does not there­fore follow that Ministers should conclud their Imperfect Sermons, with a Recitation of the Ten Commandment. No more are they bound [Page 128] to a Repetition of the Lords Prayer, at the Conclusion of their own imperfect ones. Moreover, we may not think that Words and Syllables will make amends for the Defect of our Prayers; for that is (as shall be further said) to give to them what is proper to the Merit and Intercession of the Lord Jesus Christ. It is also pretended that every Rabbi or Master amongst the Jews delivered a Form of Prayer, to his Disciples. That John Baptist did so: And that in Conformity hereunto, the Disciples Petitioned Christ to give them a Form, which he granted their desires in: And that he took every Sentence of this which we call the Lords Prayer out of the Jews Common Prayer-Book at that time used amongst them, and willed his Disciples to use it as a Form. Thus do some say. And all this is sooner said than proved. Some have told us of things in the Jewish Rituals which others could never find there. Baronius, Casaubon and many besides, say, that it was usual amongst the Jews to wash th [...]r feet before they sat down to eat the Passover, and that therefore what is recorded, Joh. 13.5. was nothing but a Jewish custom used at the Passover. Yet Buxtorf (who was as much conversant in the Writings of the Jews as any man in the world) says, that if a man reads over all their Ritual Books, and the whole Talmud besides, he will not find any such thing therein. Other particulars relating to the Administration of the Lords Supper, are by Genebrard, Scaliger, (with many more) pretended to be in imita­tion [Page 129] of what is in the Jewish Rituals, whom the Learned Reader may see refuted by Bux­torf in his Dissertation de Caena Dominica. The like to this may be affirmed with respect to the Subject before us. But supposing (which yet remains to be demonstrated) the Disciples were to use this prayer as a Form whilst they continu [...]d under the Jewish Pedagogy, it cannot from thence be concluded that Believers under the New-Testament are bound so to use it. There are some Lerrned men that do allow the Lords Prayer to have been a prescribed Form, that do not think it to be designed for the perpetual use of the Church as such, but only for a Temporary Form. And that after our Lords Resurrection and Ascension, they should no longer use it as a Form, because therein is no express mention of the name of Christ, nor asking Blessings for his sake, nor ascribing praises to God through him, which after his ac­complishing the work of Redemption, ought to be. Thus do they interpret that Scripture, Jo [...]. 16 24. However it does not follow that it a Form were proper and needful for the Jews, that such things are necessary for Christi­ans in the dayes of the Gospel, wherein there is a more pl [...]ntiful eff [...]sion of the spirit of pray­e [...] [...] 12.10 We say not that all Forms are [...]. No d [...]ubt but that a man who has [...] of prayer, [...] better make use of a Form of his o [...]n composing or taken out of some good Book, (but I would not advise to take one out of the Mass Book) to worship [Page 130] God with, in his Family, then not to have any Religious Worship at all therein. But if that man shall afterwards [...]e blessed with a Gift of Prayer, for him to tye himself to a Form is (as useth to be said) like as if one that has used C [...]ches whilst he was weak, should continue to use them [...] he has gained strength. What Liturgies [...] Jews had whilest they were yet the Church of God, we know not. Nor is there any great Credit to be given to what their Rabbins who are made up of Fables, shall think meet to tell us. Some of themselves confess that Forms of Prayer were not always used by their Fathers. Saubertus in his late Learned Academical Disqui­sitions, Cites a passage of R. Bechai, ^(m) who sayeth, That from the time of Moses until the Great Sanedrim, there was no ordinary Form of Prayer amongst the Israelites, but every man made a prayer for himself, according to what knowledge and gift of utterance he was endued with. If the Jews had Prayer Books of Hu­mane Composure in our Saviours Time, (as our Liturgical men are perswaded) it is too much boldness to Conjecture that the Lord borrowed the Petitions in the Lords prayer from them. What though Grotius, ^(*) and others find Expressions like those, in Jews Prayer Books? It does not necessarily follow that they were taken from thence. Dr. Light­foot [Page 131] ⁽ⁿ⁾ chargeth the Jews with Fi [...]hing out of the Gospel, particularly that they have Stolen those words, Thy Kingdom come, and those, Lead us not into Temptation, and insert­ed them into their Liturgies This seem [...] more probable, then that the Lord should take [...] Prayer out of their Service Books. It was counted Blasphemy in Celsus, when he affirmed that Christ borrowed many of his Divine Notions out of Plato Mr. Boyse mentions an horrid Assertion of Dr. Combers in his pretend­ [...]d Answer to Mr. Clarksons unanswerable dis­course of Liturgies, viz. That our Saviour was so afraid of Innovation as to take every Sentence of the Lords prayer out of the Jewish Forms then in use. In that degenerate Age was he afraid to teach any thing that would seem New to them! How then did some who heard him Preach, say, What new Doctrine is this? Mar. 1.27. Was the Lord who did so ofte [...] reprove them for their Formality in Worship, Afraid of Innovation if they should change their Vain Conversation received by Tradition from their Fathers? Was tha [...] admirable Di­rectory for prayer which none but he who is the Wisdom o [...] G [...]d could be the Author of, all borrow [...]d out of Jewish Common Prayer-Books, devis [...]d by no man knows who? Credat Judae­us Apella.

7. That many have Superstitiously abused this blessed portion of Scripture, cannot be de­nied. They have set up the Lords Prayer in [Page 132] the room of Christ himself, imagining that God will accept of their other Petitions for the sake of their repeating this Form, as if that would Sanctifie and make amends for the defects in their prayers, which to do belongs to the Me­diator, nor can any thing else do it. The Ju­dicious Alting ^(o) giv [...]th this caution, That in using the Lord [...] Prayer men should be careful of Superstition in thinking that there is a La­tent Efficacy in Words and Syllables. Papists will say their Pater Noster more often in an hour, then the Jews do their Majan prayer in a day, superstitiously dreaming that the pronouncing of those Letters and Syllables will save them. One of the most moderate ^(†) and ingenuous of their Writers speaks thus, Both rising & going to bed, sitting down and rising from board, and going about any particular action or business; I would have all good Christians to say the Pater Noster. It is (sayes he) the only Prayer that I use at every place, at all times, and upon every accident; and instead of changing, I use often Repetition of it. Thus speaks a Roman Catholick. Nor are all who call themselves Protestants, altogether free from Superstition in this matter. Many of them are (as Mr. Fenner speaks) in their saving the Lords Prayer, Guil­ty of Syllabical Ido [...]atry. There are some make a Charm of those Letters and Syllables. What is it better when persons are Judged to be ei­ther innocent or guilty of the Crime of Witch­craft [Page 133] according as they have power to say or not to say the Lords Prayer? Whether it was Instituted to be a Form or no, I am sure it was never Instituted to Try who are Witches: Nor can the Inability of some Persons to pro­nounce those Words and Syllables, who can pronounce any other, proceed from natural causes, but from the operation of Daemons. Nor is there certainty in the Experiment. Glanvil (as I remember) confesseth that this kind of Ordeal is fallible. I shall take notice of but one Allegation more: It is pretended that our Sa­viour has Obliged us to a Form of Words in the Administration of Baptism, and of the Lords Supper: And then why not as well to a Form of words in Prayer? If it were as is objected, there is no consequence in the Argument: It does not at all follow that if there are some Forms of Divine Institution, that then the Lords Prayer was given as a Form. Moreo­ver, although it is Lawful and Commendable in Ministring Baptism to keep to the words of Institution in Matth. 28.19. Yet neither is this Commanded, but an Agreement in sence is suffi­cient. For it is evident that the Apostles did not alwayes keep to that Form. Act 2.38. & 8.16. & 10 48 & 19.5. This is so manifest, as that Aquinas confesseth it, only he supposeth that the Apostles had by Revelation a particu­lar dispensation for their not keeping to the pre­scribed Form. D [...]. Lightfoot sayes, that when the Apostles Bap [...]ised Jews, it was in the Name of Jesus, because the great Controversy amongst [Page 134] them was, Whether Jesus of Nazareth was the true Messiah; but that when they Baptised the Gentiles where that Controversy had no foot­ing, they Baptised into the Name of the Father, Son and Holy Spirit. The Greek & the Latin Church did not keep exactly to the same Form of words in their Ministring that Holy Ordi­nance. In the Greek Church sometimes they said, I Baptise, sometimes, Be thou Baptised: but their usual Form was, This Servant of Christ is Baptised: Yea they intermixed some words of their Belief with the words of Institution in their Administring Baptism. Thus Justin Martyr declares, that Washing with Water is per­formed in the Name of the Father of all things, and our Lord God, and of our Saviour Jesus Christ, and of the Holy Spirit. Again, he sayes, in the Name of Christ who was Crucified under Pontius Pilate. Amongst the Latins they did not keep to the Words and Syllables of the Institution. For Cyprian sayes, In nomine, in the Name, but Tertu [...]lian, In nomen, INTO the Name, (which is most agreeable to the Original.) And in another place he does not mention Name in the Form used in Baptism, but sayes, Into the Father, Son and Holy Spirit. This variation as to words as long as the sence and d [...]sign was the same, they thought was no variation from the Precept. Of this Judgment are Cart­wright, Martinius, and Voetius amongst our Modern Writers. The like is to be affirmed with respect to the Lords Supper. Notwith­standing the words of Institution are recited by [Page 135] three of the Evangelists, and by Paul to the Cor­inthians, nevertheless they all as to some words differ, but agree in the Substance of what is by each of them related, which shews that we are not in the Administration of the Holy Supper, [...]imitted to the use of alwayes the same Words & Syllables It is clear and manifest from Austin, and others of the Ancients that there was in those dayes a great vari [...]ty used in the Consecration of the Elements. Now if the using the very words of Institution in Ministring the Sacraments is not Commanded, much less are we Com­manded to use the words Express [...]d in our Lords Directory for Prayer. We conclude then that since the use of those words as a Form is only a thing Indifferent, and not necessary, or a Com­manded duty; when the case is so circumstan­ced that it cannot be done without Offenee, it is rather a duty and will be most pleasing to Christ not to use it as a Form. It is a sound Principle which some of the School men have maintained. Etiam Spiritua [...]ia non necessaria sunt fugienda, si exijs Scandalum oritur. Hos. 2.16 1 Cor 10.32

I shall only add, that Biddle (the notorious Socinian) having ass [...]rted, that our Saviour Prescribed the Lords Prayer to be used as a Form by his Disciples, Dr. Owen proposeth se­veral Queries for him or any on his behalf to Answer; and amongst others these, Whether the asserting this Form of Words to be used, has not confirmed many in their Atheistical Blasphe­ming the Holy Spirit of God, and His Grace in [Page 136] the Prayers of His People? And whether the Repetition of these words after men have been long Praying for the things contained in them, as the manner of some is; be not so Remote from any Pretence or Colour of warrant in the Scriptures, as that it is in plain termes Ridiculous Thus Dr. Owen in his Answer to Biddle. p. 669.

QUESTION XVII. MAY the Churches under the Presbyterian and Congregational Discipline maintain Com­munion with one another, notwithstanding their differing Sentiments as to Church Government?

Answ. They may and ought to do so. In the Apostolical Churches there were as great and greater differences in Judgment then are those between the Brethren of these two Per­swasions; who nevertheless did maintain a Christian Communion with each other, as it was their Duty to do. Rom. 14.1, 2. Phil. 3.15, 16. They have been Confessors, and Fellow-Sufferers for bearing witness to the same Cause of Truth, which should Endear them to each other. In matters of Faith they all agree. Yea, and in the Substantials of Church Order. They all say, that there ought to be nothing in the Worship of God, besides what Himself has appointed. No Of­ficers in the Church, nor Sacrments, nor Cen­sures [Page 137] but what are the Institutions of Christ. A moderate Presbyterian, and a solid Congre­gational man agree in so many things, and dif­fer in so few and small things, that it would be a shame for them to divide and break Commu­nion about them. A man that giveth himself to Reading and Searching after Truth, may in a few years time, see cause to differ from him­self as much as a Presbyterian and Congregatio­nal man differ from one another. The Provincial Assembly of London in their Treatise of the Di­vine Right of the Gospel Ministry. Part 1. p. 191. Speak respectfully of the New-England Platform of Church Discipline, although they concur not therewith in some particulars, they say concer­ning the Ministers [...] New England, that they agree with them wholly in the same Confession of Faith, and in many things of the greatest concern­ment in the matter of Church Discipline. And that those things wherein we differ, are not of such consequence as to make a Schism between us. They further add, that they can truly say as their Bre­thren in New-England do in the Preface to the Platform, (which Preface was written by Mr. Cotton, and approved of by other Elders) that it is far from us so to attest the Discipline of Christ as to detest the Disciples of Christ. Dr. Arrow­smith sometimes Regius Professor of Divinity in the University of Cambridge, notwithstanding his being a Presbyterian, calls the Ministers in New-England, Fratres nostr [...]s jure nobis dilectissi­ [...]s; Our Brethren deservedly most dear unto us. V. Tactica sacra. p. 115. The Godly [Page 138] Learned Mr. Rutherford has declared, that if the Congregationals would all come up to what Mr. Cotton asserts in his Book of the Keyes of the Kingdom, he would meet them half way. Mr. Baxter, not long before he went to his Everlasting Rest, said to me, If all Independents were like New-England Independents, we should soon be one. Our Congregational Brethren in England who met at the Savoy, Anno 1658. Have this for the last Article of their Discipline, Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive to oc­casional Communion with them, such Members of those Churches as are credibly testified to be Godly, and to live without offence. The practice of the Churches in New-England ha's been according to this profession. For we have received to our Communion those that have come to us with Testimonials from Presbyterian Ministers in England, and divers that have come to us from Scotland Yea, and some French Refugees of whose sincere Piety we have had Testimonials. And (which is more) several worthy Mini­sters known to be of the Presbyterian Judgment who came to us from England, par [...]icularly Mr. Morton and Mr. Bayly, were received among us with the greatest respects that the Elders and Churches in New-England could manifest to­wards them. And whereas they did scruple a Re [...]ordination by Imposi [...]ion of hands (which is usual in these Churches) that as [...] urged upon them, but they were establish [...]d in the [Page 139] Churches who Elected them with fasting and prayer, without any laying on of hands. Mr. Cotton not long before his departure to a better World, drew up some proposals for the Acccom­modation and Vnion of these two Reforming Perswasions, in which his Spirit was very much ingaged. My most dear Brother Samuel Ma­ther (who was well known to the Churches in New-England above forty years ago, and af­ter that in England and in Ireland, where he ended his days) not long before he finished his Course, wrote a small Book which beareth the Title of Irenicum, or an Essay for Vnion; wherein he shows how inconsiderable the Diffe­rences are between those of the Presbyterian and Congregational Judgment, and that they may without any selling of Truth to purchase peace, mutually own and give the Right Hand of Fellowship to each other, as true Churches and Ministers of Jesus Christ, that they should lay aside all their Animosities, and remember that Golden Rule, Rom. 14.3. Let not him that Eateth, despise him that Eateth not, and let not him that Eateth not, judge him which Eateth, for God has received him. So let not him who de­pends on the way of Classical Subordination, despise him that dependeth not, and let not him that dependeth no [...], judge him that depend­eth, for the Lord has received them both.

Amongst those who go under the name of Congregational, there is a variety of apprehen­sion in some Disciplinary Controversies. Some of them have thought that no Children should [Page 140] be admitted to Baptism whose Parents are not admitted to the Lords Table. This was the opinion of our Learned Mr. Chauncey, who was many years Praesident of the Colledge, and of Mr. Davenport, and some few others of the first Ministers in these Churches. But Mr. Cotton, my Father Mather, Mr. Norton, Mr. Rogers, Mr. Mitchel, and the generality of our New-England Divines were for a greater Latitude as to the subject of Baptism. Some esteem none to be Members of the Visible Church, excepting those that belong to Particular Churches: So Mr. Hooker, Mr. Stone, and most of our Ministers. But in this the generality of Congregationals in England vary from them. They suppose that all the men in the world, who deserve the name of Christians, or that make a profession of the true Religion, and do not destroy that profession by any Error in Judgmen [...], or Scandal in Conver­sation, are the Catholick Visible Church, of which number th [...]re are many who are not in full Communion wi [...]h any particular Instituted Church. Some limit Baptism to Membership in a particular Church. So has it been with us in New England for the most part. But other Congregationals differ from us in this point Dr. Goodwin has strenuously asserted, that a Particu­lar Church is the Subj [...]ct of that Ordinance of the Lords Supper, but not of Baptism. And of this Judgment were Dr Owen, and Mr. Green­hill, as both of them did many [...] since in Letters I received from them, signifie to me; & Dr. Owen in divers of his printed Books, declares [Page 141] he was so perswaded. So that they who go un­der the name of Congregational must withdraw Communion from one another as well as from Presbyterians, if diff [...]ring sentiments about Disci­plinary Qu [...]stions, be a sufficient ground for dis­union and separation. Dr. Ames was Congre­gational, highly approving of the Churches in New-England; and purposing to have ended his dayes amongst them. On his Death-bed (as one that was then with him has publickly testi­fied) he declared that if there were any Chur­ches, in the World whom God would own, they were such as those in New-England. And altho' Gangraena says, that then it was a mercy that Learned Ames lived no longer, better men than he will not say so. Dr. Twiss was Presbyterian, nevertheless, there was an Endearedness between Ames and him. M Marshal and Mr. Strong Loved as Br [...]thren [...]wi [...]hstanding the former was Presbyterian, and the Latter Congregatio­nal. Two Lustres of years are now expiring, since the Ministers in London of both those perswasi­ons declared their readiness to Walk together ac­cording to the Gospel Rules of Communion of Chur­ches. Would all that pretend to the Name of Presbyterian observe the Articles of that Vnion, the Congregationals in New-England would readi­ly give them the Right Hand of Fellowship. Espe­cially if they would practice according to some Essential Articles therein; particularly that Ar­ticle which declares, that none shall be admitted to all special Ordinances but such as are not only free from Scandal in their lives, but persons of visi­ble [Page 142] God [...]iness, making a credible profession of cordi­al Subjection to Christ And that Article which says, We are m [...]st willing and ready to give an ac­count of our Church proceedings to each other when desired. Also that Article wherein they say, we agree that in order to concord, and i [...] weighty and difficult cases, it is needful and according to the mind of Christ, that the Ministers of several Churches be consulted and advised with about such Matters. Is not the Embodying into a Church State a weighty matter? Is not the Cal [...]ing and Ordaining a Minister a Weighty Matter? They that shall do such things without advising with Neighbour Churches or Ministers, must think of some other name whereby they may be di­stinguished. For it is a very vain thing for them to pretend to be either Presbyterian or Con­gregational: when the Fundamental Articles of their Vnion are manifestly transgressed & viola­ted. For my own part I have many years desired to see an Vnion of these two Reforming Parties.

When I was lost at London, I did that little I was Capable of, to promote that Vnion which ha's been happily Eff [...]cted. And I account it one of the greatest Mercies of my Life, that ever I was at all instrumental in so Bl [...]ssed a work. In seve­ral points, wherein those of the Congregational perswasion differ from the other, I am satisfyed in my own Judgment, that they have Tru [...]h on their side; nevertheless, there have been as Eminent men for Piety & Learning of the Pres­byterian perswasion, as any the World ha's in this last Age been Bless [...]d with, whom it is an [Page 143] affliction at all to differ from. I therefore finish, with the words of a Great man among us, ^(z) who speaking of some Presbyterian Divines, thus Expresseth himself, Those Godly Learned Divines we do so highly Esteem, & so deeply Reverence in the Lord, that were the cause our own, & not the Lords, we should rather let it fall, than defend it, by Oppo­sition to the Grave Judgement of such Holy Saints.