The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ.: Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.

Concerning the Form of the Church.

EXplicite and particular covenants are not necessary to the consti∣tution of Churches.* 1.1 1. Christians fell into fellowship without any such form in Primitive days. The Ordinances, brotherly relati∣on, cohabitation, were natural motives: the directions and exhorta∣tions of the Apostles and Elders did concur, Acts 19.9. Paul is said to separate the brethren in Ephesus. 2. Elders were ordained without any explicite covenants, both before and since the time of the Gospel: we read of a charge, but not one syllable of a covenant. Now if Officers were ordained without any covenant, May not members (by proportion) be admitted without any explicite cove∣nant? 3. One ground may be the unity of the Church in general: we must not so close with a particular Church which is but a part of the Church, as to break relations with the whole Church universal, in confining members strictly to one particular Church. 4. Ano∣ther ground may be this: Fellowship in a particular Church is con∣ditional and transient, and a duty of no greater moment then many other which are not to be instanced in, unto admission. 5. In the

Acts there is no appearance of explicite covenanting with the Church, in particular or general. There was an explicite profession of faith and repentance, and a cleaving unto the Lord, Acts 2.8. No shew of covenanting to cleave to each other in Church-fellowship; no shew (I say) of any such explicite covenanting. Christians coun∣ted themselves next brethren, one and the same houshold, and were exhorted to maintain the unity of the Spirit, as one body at one ta∣ble, as much as might be for edification. The mystical Church in the Temple was represented by twelve cakes on the table, called The bread of faces, because all Saints sit there together face to face feeding on the Lord Jesus in way of communion. The visible Church, or Church of the outward court, is also called to one and the same table mystical, as far as all may sit together. 6. We finde no explicite co∣venanting in Israel but with God; and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times. There is not any evidence of their covenanting conjoyntly with God at their first constitution: there may be granted an expli∣cite covenant of reformation, but not of constitution; of confirma∣tion or reformation, not of admission.

Object. It is recorded in Neh. 10.29, that they clave to their brethren.

Answ. It is explicated in the same verse how they clave to their brethren, namely, to covenant with God. They did not covenant to cleave to their brethren; but they clave to their brethren to covenant with God. Besides some duties that concerned the House of God and the Officers of the House of God, are there particularized; but Church∣fellowship is made no part of the covenant. For an explicite cove∣nant of reformation, we have Nehemiah, Hezekiah, Jehoiada, &c. au∣thentick examples; but for an explicite covenant of constitution, we have authentick examples to the contrary, the Apostles themselves, such as it must needs be presumption in us to oppose. In the Old Te∣stament it is usual to speak of a covenant of conversion and reforma∣tion; but neither in the Old or New, can we finde an explicite cove∣nant of constitution of Churches and admission of members. A people professing faith & a resolution to embrace the Ordinances of the Lord Jesus Christ together, is a Church before there be any explicite cove∣nanting together, & there is an implicite covenant in such a profession.* 1.2

When a company of Christians are called to dwell together where there is no foundation of a Church, there is need of some ex∣plicite conjunction or consent. Such are to make known their de∣sire

and faith to one another, either by testimony or by their profession. And where Elders of some neighbouring Church may be procured, it is meet to request assistance for exhortation together with prayer and blessing, as also for the satisfaction of other Churches concerning the faith and order of such a Church. But for a Fast of constitution, for a concourse of Churches and their messengers, and solemnities in way of covenant unto the rearing of particular Churches, I finde no Apostolical direction, or footstep of primitive practice. A feast of dedication may seem as sutable as a fast for constitution. Apostles and such like were present, and did something in separating the bre∣thren: but for explicite covenanting (pro modo & forma) I finde nothing. Explicite covenanting and searching of the conscience, may be a dispensation too violent and compulsory in respect of the facility of Gods grace in point of acceptance. The Ordinances of the covenant of grace are sutable to the grace of the covenant. The Elders of the cities of refuge did not expostulate with such as fled before the avenger of blood, in way of any explicite covenant or exquisite examination, Josh. 20. The Eunuch did not promise by any covenant explicite what he would be; he onely shewed what he did believe, or what he was. Excesse of complements in solemnities, formalities, punctualities, is unsutable to the simplicity and spiritu∣ality of the Gospel, and also fully forbidden in the second command∣ment. Calvin in his commentary on Rom. 14.3, 4. maketh Know∣ledge a sufficient testimony that a man is received of God. When thou seest a man (saith he) illuminated with the knowledge of God, Sa∣tis testimonii habes quod a Deo assumptus sit. And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei. Confessi∣ons of Faith have been deemed sufficient for mutual communion of Churches, either by writing or word of mouth.

Notes

• * 1.1

  Pro. 1. Heb. 10. Acts 19.9.
• * 1.2

  Pro. 2.