The vvay of the churches of Christ in New-England, or, The vvay of churches walking in brotherly equalitie, or co-ordination, without subjection of one church to another measured and examined bythe golden reed of the sanctuary, containing a full declaration of the church-way in all particulars / by Mr. J. Cotton ...

CHAP. IV. Concerning our order and forme in administration of Gods publick Worship.

SECT. I.

THe Church being gathered and furnished with able helps, Officers and Brethren, they proceed to the administration of all the publick Ordinances in publick Assemblies, especially on every Lords day; wherein our principall care and desire is to administer and partake in all, and no more then all, the ordinances of Christ himselfe, and in all those (so farre as the Lord hath lent us light) in their native puritie and simplicitie, without any dressing or painting of humane inventions. For as the first Commandement requireth us to worship him with his owne onely true worship, as he hath appointed in his Word, without ad∣ding ought thereto, or taking ought therefrom, Isa. 29.13. Deut. 12.32. So we beleeve it to be unlawfull for any Church to take upon them to observe, much lesse for the Officers of their owne or other Churches to impose upon them any institutions of their owne (whe∣ther in doctrine, or worship, or government, but what the Lord hath appointed in his Word.

Our reason hereof (one in stead of many) is taken from the ex∣tent of the Commission of the Lord Jesus given to his Apostles, which is as large as ever was given to any Church-governours, and yet reacheth no further then to teach the people to observe all things whatsoever I have commanded you, Mat. 28.20. If the Apo∣stles themselves teach the Churches to observe more then he hath commanded them, they goe beyond the bounds of their Commis∣sion. The Apostles in the Synod in Hierusalem, laid upon the Chur∣ches no other burden then necessary things, Acts 15.29. Necessary

they were, some of them in their own nature, others for the present estate of things to avoid offence, and when they ceased to be offen∣sive, the prohibition of them ceased to binde.

Object. If any shall say, the Apostles Commission reacheth one∣ly to matters of substance, not circumstances, of worship and formes of necessitie, not indifferency.

Wee answer, let them shew us another Commission to authorize them to put lawes upon the Churches for matters of circumstance (of formes and of indifferencie) and wee shall submit, but the Scrip∣ture holds forth no such Commission given to any of the sonnes of men since the world began.

That much urged place, 1 Cor. 14.40. doth not authorize the Church, nor any Church-governours, to make lawes for the ob∣servation of such things as they shall account decent and orderly; but onely provideth that all the ordinances of God, whether prayer, or prophesie, or singing of Psalmes, or tongues, or interpretations, be all of them done decently, without uncomelinesse, and orderly, without confusion; and that this place reacheth no further, appeareth evi∣dently from hence, that if this place should give unto the Church, or unto Church-governours, authoritie to prescribe and command decent and orderly things at their owne discretion, a man could not transgresse the Commandement of the Church, but he should also transgresse the Commandement of the Apostle; but the contrary is evident. For suppose the Church or Church-governours should make an order, that Ministers should alwayes preach in a gowne, the thing is decent enough, but neverthelesse if a man shall preach in a cloake, he shall transgresse the order of the Church, but not of the Apostle; for he that preacheth in a cloake, preacheth de∣cently also; which plainly argueth, that such a commandement of the Church, is not grounded upon the commandement of the Apostle.

SECT. II.

FIrst then when wee come together in the Church, according to the Apostles direction, 1 Tim. 2.1. wee make prayers and in∣tercessions and thanksgivings for our selves and for all men, not in any prescribed forme of prayer, or studied Liturgie, but in such a

manner, as the Spirit of grace and of prayer (who teacheth all the people of God, what and how to pray, Rom. 8.26, 27.) helpeth our infirmities, wee having respect therein to the necessities of the people, the estate of the times, and the worke of Christ in our hands.

After prayer, either the Pastor or Teacher, readeth a Chapter in the Bible, and expoundeth it, giving the sense, to cause the people to un∣derstand the reading, according to Neh. 8.8. And in sundry Chur∣ches the other (whether Pastor or Teacher) who expoundeth not, he preacheth the Word, and in the afternoone the other who prea∣ched in the morning doth usually (if there be time) reade and preach, and he that expounded in the morning preacheth after him.

Before Sermon, and many times after, wee sing a Psalme, and because the former translation of the Psalmes, doth in many things vary from the originall, and many times paraphraseth rather then translateth; besides divers other defects (which we cover in silence) wee have endeavoured a new translation of the Psalmes into Eng∣lish meetre, as neere the originall as wee could expresse it in our English tongue, so farre as for the present the Lord hath been plea∣sed to helpe us, and those Psalmes wee sing, both in our publick Churches, and in private.

The seales of the Covenant (to wit, the Sacrament of Baptisme and the Lords Supper) are administred, either by the Pastor or by the Teacher; and though with some godly learned Divines, it be a question whether the Teacher may dispense the seales, yet the que∣stion doth rather concerne Schoole-Doctors, then the Teachers of a particular Church, but wee who have onely the Teachers of par∣ticular Churches, doe beleeve that they to whom the preaching or dispensing of the Gospel (or Covenant of grace) unto the Church is committed, to them is committed also the dispensing of the seales of the Covenant; but to the Teacher as well as to the Pastor, is com∣mitted the dispensing of the Gospel (the Covenant of grace) unto the Church, and therefore to him (as well as to the other) is com∣mitted the dispensing of the seales of the Covenant.

Both the Sacraments wee dispense, according to the first institu∣tion, Baptisme to Disciples, and (who are included in them) their seed. The Lords Supper to such as neither want knowledge nor grace to examine and judge themselves before the Lord. Such as lie under

any offence publickly known, doe first remove the offence, before they present themselves to the Lords Table; according to Mat. 5.23, 24. The members of any Church, if any be present, who bring Letters testimoniall with them to our Churches, wee admit them to the Lords Table with us, and their children also (if occasionally in their travell they be borne with us) upon like recommendation wee admit to Baptisme. The prayers wee use at the administration of the seales, are not any set formes prescribed to us, but conceived by the Minister, according to the present occasion, and the nature of the dutie in hand. Ceremonies wee use none, but are carefull to administer all things according to the primitive institutions. The Father presenteth his owne childe to baptisme, as being baptized by the right of his Covenant, and not of the Covenant unto God-fa∣thers & god-mothers, (for there is no such covenant of God unto them and their god-sonnes) and therefore we have no use of them, but omit them in Baptisme; as the Apostle cast out love-feasts from the Lords Supper, being both of them alike superadditions to the Lords institutions, 1 Cor. 11.23, 24. The Lords Supper we admini∣ster for the time, once a moneth at least, and for the gesture, to the people sitting; according as Christ administred it to his Disciples sitting, (Mat. 26.20.26.) who also made a Symbolicall use of it, to teach the Church their majoritie over their Ministers in some cases, and their judiciall authoritie, as co-sessors with him at the last Judgement, (Luk. 22.27. to 30.) which maketh us looke at kneeling at the Lords Supper, not only as an adoration devised by man, but also as a violation by man of the institution of Christ, diminishing part of the Counsell of God, and of the honour and comfort of the Church held forth in it.

In time of solemnization of the Supper, the Minister having ta∣ken, blessed, and broken the bread, and commanded all the peo∣ple to take and eate it, as the body of Christ broken for them, he taketh it himselfe, and giveth it to all that sit at Table with him, and from the Table it is reached by the Deacons to the people sit∣ting in the next seats about them, the Minister sitting in his place at the Table.

After they have all partaked in the bread, he taketh the cup in like manner, and giveth thanks a new, (blesseth it) according to the example of Christ in the Evangelist, who describes the institution

Mat. 26.27. Mark. 14.23. Luk. 22.17. All of them in such a way as setteth forth the Elements, not blessed together, but either of them apart; the bread first by it selfe, and afterwards the wine by it selfe; for what reason the Lord himselfe best knoweth, and wee cannot be ignorant, that a received solemne blessing, expresly performed by himselfe, doth apparently call upon the whole assembly to look againe for a supernaturall and speciall blessing in the same Ele∣ment also as well as in the former; for which the Lord will be a∣gaine sought to doe it for us.

After the celebration of the Supper, a Psalme of thanksgiving is sung, (according to Mat. 26.30.) and the Church dismissed with a blessing.

SECT. III.

IN the afternoone after publick prayer offered up to God, either by the Pastor or Teacher, and the Word read and expounded by them who preached in the morning (if there be time) and prea∣ched by the other, and the Sacrament of Baptisme administred, (if any of the Church doe offer their children thereunto) the Deacons (who sit in a seate under the Elders, yet in sundry Churches lifted up higher then the other pewes) doe call upon the people, that as God hath prospered them, and hath made their hearts willing, there is now time left for contribution: presently the people from the highest to the lowest in sundry Churches do arise, the first pew first, the next next, and so the rest in order, and present before the Lord their holy offerings. For in the old Testament at their so∣lemne feasts none was to appeare before the Lord empty, Deut. 16.16. And the Lords day is onely unto Christians the ordinary solemne feast of the Lord: in the new Testament the Christians laid downe their oblations at the Apostles feete, (Acts 4.35.) into whose place, for that service, Deacons were substituted, Acts 6.3.

And to that purpose the Apostle gave order unto the Churches, that upon the first day of the weeke every one should lay by him, into the treasury (as the word signifieth) for the supply of the Saints, as God had prospened them, 1 Cor. 1.2. Which ordinance Justin Martyr speaketh of in his time, that the abler sort on the Lords day did contri∣bute to the necessities of the brethren, in the end of the second Apolo∣gie.

And Cyprian rebuketh a wealthy rich widow for beleeving shee could celebrate the Lords day (as holy) and yet neglect to contribute to the Lords treasurie, in his first Sermon de Eleemosynâ. Locuples & dives Dominicum celebrare te credis, quae Corbonam omnino non re∣spicis?

After the contribution ended, the time left is taken up in sundry Churches in the publike tryall and admission of such as are to be received Members into the Church, in such manner as hath been before declared; and so after a Psalme of praise to God, with thanksgiving, and prayer to God for a blessing upon all the ordi∣nances administred that day, and a blessing pronounced upon the people, the Assembly is dismissed.

Besides the celebration of the Lords day, every weeke we some∣times upon extraordinary occasions, either of notable judgements, doe set a part a day of humiliation, or upon speciall mercies wee set apart a day of thankesgiving. The grounds whereof wee conceive are generally knowne and approved amongst Christians. More∣over, every weeke in most of our Churches, Lectures are kept on some or other of the weeke dayes; so that such whose hearts God maketh willing, and his hand doth not detaine by bodily infirmi∣tie, or other necessary imployments, (if they dwell in the heart of the Bay) may have opportunitie to heare the Word almost every day of the weeke in one Church or other, not farre distant from them.

SECT. IV.

IN all these administrations, onely two or three things may seeme to require clearing from the Word of God; as

1. Why in our publick prayers, wee forbeare to use set formes of prescript Liturgies.

2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowship of the Lords Table, and their children to Baptisme, as was said before, wee did receive the Members of other Churches in this Countrey.

For the former, the reasons usually given may suffice.

1. From the patterne of all the Churches, both in the old and new Testament, God never gave leave to any ordinary Officers

of his Church, neither did any of them take leave to impose any formes of Liturgie upon any Church. And yet if ever there had been place for prescribing set formes to any, it had been most sea∣sonable in the Jewish Synagogues, whose members being as children under age, (Gal. 4.2, 3.) might stand in most need of such a help. It is easily acknowledged, Moses prescribed a forme of blessing, Nunb. 6.23. to 26. and David sundry Psalmes of praise and pray∣ers; and the Lord Jesus taught his Disciples not onely to pray af∣ter this manner, but thus, or these words, Luk. 11.2. But neither were these ordinary Officers of the Churches, neither did they pre∣scribe any use but arbitrary and occasionall of these formes; as they might suite our occasions. God by immediate revelation, and by the hand of his extraordinary Messengers, may prescribe this or that forme to his Church, but will not warrant ordinary Officers (who have onely received a common measure of the Spirit) to doe the like. God who forbad his people to make to themselves Images or imaginations, inventions, and formes of worship, hath not re∣strained himselfe to set up what images or formes himselfe seeth good.

Object. These formes of prayer or praise, though as they be parts of holy Scripture they are of God, yet as they are applyed with∣out speciall commandement to be the matter or forme of a prayer or thanksgiving at this time, so they are the device of man, &c.

Answ. They are not applyed to be matter and forme of pray∣er or thanksgiving without commandement, or at least without such directions as amount to a lawfull warrant from God; for Moses expresly saith, On this wise shall yee blesse the Children of Israel, and say unto them, (Numb. 6.23.) The 102. Psalme is expressed in the title, not onely to be a prayer of one that was afflicted, but of any in like estate. And the Apostles exhortation is generall concerning all the Psalmes and hymnes and spirituall songs of David, (as well as of others) that wee should sing them with holy melody unto the Lord, Eph. 5.19. and Christs words, Luk. 11.2. When yee pray say our Father, &c.

A second reason why wee forbeare a set forme of prescript Li∣turgies, is taken from the meaning of the second Commandement, which wee conceive prohibiteth such prescript Liturgies.

It is a rule generally knowne in the exposition of the Comman∣dements,

that all sinnes forbidden in the Word of God, are redu∣ced to the ten Commandements, and fall under the prohibition of one of them or other, for there is no sinne but is a transgression of some or other commandement of the law, 1 Joh. 3.4. and upon the two Tables of the Law hang all the Law and the Prophets, Mat. 22.40. Now it is plaine, that all sinnes are not contained in the letter of the ten Commandements, and therefore there is no judicious Expositor of them, but openeth the letter of the Commandements by Synecdoches and Metonymies; Synecdoches to comprehend all sinnes of the like kinde, and all the degrees thereof, and Metonymies to comprehend all causes and meanes and occasions thereof; so that for opening the second Commandement, which forbids both ma∣king and the worshipping of any image or similitude, it is requisite to consider in what sense or respects Images or similitudes are for∣bidden: Images or similitudes are forbidden in the second Com∣mandement, not as objects of worship, for all false objects of worship are the false gods forbidden in the first Commandement; Images then and similitudes are forbidden in the second Commandement, not as false objects of worship, wherein the worship is terminated and fastned, but as false meanes of worshipping the true God. For so are the Images considered that are forbidden in the Word. The golden calfe was not considered as the God of Israel, that brought them up out of the Land of Aegypt, but as an Image of that Jehovah which did bring them up out of the Land of Aegypt. Whence it is said, that Aaron proclaimed a feast, not to the calfe, but to Jehovah, whereof the calfe was but an Image. To morrow, saith he, is a solem∣nitie (or feast) to Jehovah, Exod. 32.5. The Calfe therefore was not the god, but the Image of the god which they worshipped, as that which resembled him, and put them in minde of him, helped their hearts nearer to him, or his presence nearer to them: As it is written in the Psalme, that they turned their glory into the similitude of an oxe that eateth grasse, Psal. 106.20. And in this oxe or calfe they looked at Jehovah as neare unto them, and as going with them, and before them, Exod. 32.1. Furthermore, the Image forbidden in the second Commandement, is not onely a false meanes of wor∣ship, devised by man, but a false manner of worship also; and there∣fore when the Samaritane-strangers knew not the manner of wor∣shipping God in the Calves of Jeroboam, it is said, they knew not the

manner of the god of the Countrey (2 Kings 17.26.) and one of the Priests of the high places was sent to teach them the manner of the feare (or worship) of Jehovah, ver. 28. and so they feared Jehovah af∣ter the former manner, ver. 34. and that was in serving him in the gra∣ven Images of their owne devising, ver. 41.

So that under this one kinde of false worship of God in graven Images, is forbidden by a Synecdoche, not onely all worship of God in carved or molten or painted Images, (all bodily representations of God) but all spirituall Images also, which are the imaginations and in∣ventions of men, whether they be ordained for worship, as the high places erected to the true God, 2 Chron. 33.17. and the devised feast of the eighth moneth, 2 King. 12.33. or whether they be brought in and used for helpes and meanes of worship, as the strange fire of Na∣dab, Levit. 10.1, 2. and Davids new Cart to carry the Arke, 2 Sam. 6.3. with 1 Sam. 15.13. or whether they be used for manner and forme of worship, as preaching in the wisdom of mans words, (or in car∣nall Eloquence) which is but a painted Image of preaching (1 Cor. 2.4.) and so forbidden in this second Commandement. In like sort, Womens praying in publick bare-headed, and men covered, 1 Cor. 11.4, 5. Mens praying or prophecying in strange tongues, and many of them at once, 1 Cor. 14.22.26. the celebrating of love-feasts in ho∣ly Assemblies, together with the Lords Supper, (1 Cor. 11.21.23.34.) are all of them Images or imaginations of men, formes or manners of worship devised and used by man, but not ordained by God, and so forbidden in this second Commandement.

The reason whereof is taken from the perfection of the wisdome of God revealed in Scripture, to make the man of God perfect to every good worke, 2 Tim. 3.17. No wisdome of mans device, as any other worship, or any other helpes or meanes of worship, or any formes or manners of worship, acceptable to God, but what the wisdome of God hath directed us in his Word. Besides, the Church is com∣pleate in Christ, (Colos. 2.10.) so as wee need no other Priest to make atonement but him, nor other spirituall King but him to rule our consciences, no other Prophet to teach us but himselfe, and such as he hath appointed to that end; thus the sum and substance both of Law and Gospel, lead us to rest in the ordinances of God, and not to helpe our selves by the inventions of men, for the ad∣ministration of the worship of God. To apply this then to set-formes

of prayer, devised by man, and prescribed to be read out of a brooke, and so taken up by one Church from another, as the formes of their worship, and as the meanes and helpe of their de∣votion, wee finde no command or patterne for them in the Word, nor any promise of their acceptance. They are injoyned for means and helps of Gods worship, which he hath not sanctified, and for formes of worship which God hath not acknowledged. What dif∣ference is there between the carrying of the Arke upon a Cart, and our prayers upon a Booke? whereas both should be carried, the one upon the shoulders of the Levites, the other upon the gifts of the Ministers.

Object. 1. God hath in generall commanded us to worship him in publick with all manner of prayers and supplication, (1 Tim. 2.1.) but prayers upon a booke, stinted Liturgies, are some manner of prayers.

Answ. God that in generall commandeth all manner of pray∣ers, commandeth also in speciall the severall kinds of prayers, whe∣ther supplications, intercessions, thanksgivings, or the like. He that commandeth the Genus, commandeth the distribution of it into all its species, but he that commandeth the subject, doth not alwaies command the distribution of it into all its adjuncts; he that com∣mandeth prayer in generall, alloweth every kinde of prayer, but not every forme of prayer; for then God should allow prayer in a strange tongue, prayer before Images, prayer in the corners of the streets, and the like.

Object. 2. If set-formes of prescript prayers be unlawfull, then set-formes of confession of faith, set-formes of Catechisme were un∣lawfull also.

Answ. 1. It followeth not; for the Apostle commandeth us to keepe a forme of sound words in faith and love, that is, in the princi∣ples of Religion, (2 Tim. 1.13.) but he no where commandeth us to keepe a forme of sound prayer, unlesse it be a forme of directions and instructions, how to pray, and that is included in the former, and wee dislike it not.

Answ. 2. The Apostle did not command Timothy to devise himselfe a forme of sound words, & to prescribe the same to the Churches, without suffering ought to be added to it, or taken from it, but what he must commend to others, were the things that he heard

of Paul among many witnesses, which he was to commit to faithfull men, who might be able to teach others also, 2 Tim. 2.2.

Thirdly, For a third reason why we doe not take up set-formes of prescript Liturgies, is taken from the like proportion of set-formes, both of prescript Liturgies, and of prescript Sermons and Ho∣milies. Prayer and preaching are both of them publick duties of the ministeriall office. The Apostles tell the Church they will lay down the Deacons imployment, that they may give themselves to the ministery of the word and prayer, Act. 6. In the one, they are the mouth of God to the people; in the other, they are the mouth of the peo∣ple unto God. If wee prescribe to one another set-formes of prayer, why not set-formes of Homilies? and then neither the Apostles, nor their successors needed to have left off their imployment in mini∣string to Tables, to attend the ministry of the Word and prayer, (Acts 6.4.) for both are prepared to their hands, by the prescrip∣tions of others. Whence also it will follow, that Ministers shall lit∣tle need to edifie the Church by their owne gifts received of Christ to that end, but may edifie them by the gifts of others. Yea, Mini∣sters, though destitute of ministeriall gifts, may be fit for the publick discharge of their duties by the helpe of other mens gifts, both in pray∣er and preaching; and so indeed a prescript Liturgie is properly a maintenance to all Idoll dumb Ministers. And in this forbearance of prescript prayers, as we follow the example of the Church of Is∣rael, and of the Apostolicall Churches, so wee are not destitute of patterns in this case of those that succeeded them.

Justin Martyr in his second Apologie for Christians, a hundred and fifty yeares after Christ, speaketh of the ruler of the Church, sending up prayers and praises to God, without mentioning any prescript forme, according to his power (or facultie) of prayer, or thanks∣giving, left him by the Apostles or others. And Tertullian about 203. yeares after Christ, in his Apologie for Christians, saith, they prayed sine monitore, quia de pectore, without a prompter, be∣cause they prayed from their heart, Tertull. Apolog. 30. that is, (as Zeph. on the place expoundeth it) they prayed not accord∣ing to the dictate of the Saints, to wit, in any forme of words prescribed by them.

And indeed, if in those bloudy times of per∣secution, the Church had any set-forme of Liturgie, wherein they had been injoyned a forme of solemne prayers for their Emperour,

it had been an unskilfull and sinfull neglect, both in Justin and Ter∣tullian, to omit such publick evidences of their professed loyaltie and devotion to the State.

SECT. V.

[Object.] THe second thing in our administration of publick or∣dinances, whereof many require account of us is, why in the administration of the Sacraments, wee doe not admit the Members of the Churches of England, either themselves to the Lords Supper, or their children to Baptisme, as wee receive the Members of other Churches in this Countrey.

Answ. Let it first be knowne what we doe, and then consider up∣on what ground wee doe it.

1. Wee doe not admit the members of other Churches in this Countrey, unlesse they bring with them Letters of recommenda∣tion from the Churches whence they came; or at least unlesse those Churches have made knowne to us their desire, that their Mem∣bers coming occasionally amongst us, may be received to the Lords Table, with our owne, by vertue of communion of Churches.

2. Wee doe not admit the Members of other Churches to fel∣lowship of the Lords Table, if either the persons themselves, or the Churches from whence they came, lie under any offence before the Church.

Now the grounds upon which wee thus walke, are these.

1. From the power requisite to the administration of the Sa∣craments, viz. to administer a Sacrament, is not an act of Christian libertie, that every Christian may dispense to whom he please, but an act of power, which Christ hath given to them who are called to be Ministers of the Word, and by them to be dispensed unto the Church, whereof the Holy Ghost hath made them over-seers. They then over whom wee have no ministeriall power, unto them wee may not dispense an act of power; but they who are Members of no Church, wee have no ministeriall power over them; and they who are Members of other Churches (not of our own) wee have no power over them, further then they are recommended to us from their own Churches, either by Letters, or by word of mouth, and such are all the members of the Churches in this Countrey,

whom wee doe admit to communion with us at the Lords Table.

But now for our Brethren, who come out of England, many of them are altogether unknowne to us; and those who are well known, (and it may be also well approved) yet they bring no Let∣ters of recommendations to us from those Churches who had in∣terest in them, and power over them. And besides, wee know that those who have been members of any parish Church in England, when once they remove their dwelling out of that Parish, they are accounted as no longer members of that Church; so that they come over to us as members of no particular Church at all, either in old England or in new; and so they are under the power of no Church, either there or here; how then can wee dispense an act of power to them, over whom wee have no power at all, either commen∣ded to us by themselves, or by the Churches from whence they came? Would it be thought reasonable, in case that any of our Country-men comming over to us, should fall into drunkennesse, or whoredome, or other scandalous crimes, if the Church where he sojourneth amongst, should proceed to excommunicate him for the same? were it not an act, Coram non judice? might he not de∣mand justly, by what authoritie we cast him out of our Communion, who was never yet entred into our Communion? This may therefore yeeld us a just defence.

They over whom we have no power to censure, (in any case by Excommunication) to them wee have no power to dispense the Communion; but so it is, we have no power to censure any of our Congregation (though never so scandalous) by excommunicating, unlesse they first commend themselves to our fellowship.

Therefore neither have wee power till then to receive them in∣to our communion.

2. A second ground of their practise wee take from the nature of the Sacraments, which though they be seales of the righteous∣nesse of faith, (Rom. 4.11.) yet not to all the faithfull, as such, but as they are confederate and joyned together in some particular visible Church. None may ordinarily dispense a Sacrament of the new Testament, but a Minister of a visible Church, nor may he dispense it to any, but to the members of a visible Church. In the old Te∣stament, none were partakers, either of the Passeover, or of Circum∣cision, unlesse they were either Israelites borne, or Proselytes to the

Church of Israel. Job and his three friends, and Elihu with them, though all of them righteous by faith, and all of the stocke and kin∣dred of Abraham, yet wee read of none of them to be circumcised; nor is it credible they were; for had they been Circumcised, they would not have kept so deep silence of it throughout all their con∣ference with Job, as they doe; especially having so often occasion to urge the pollution of nature from the birth; whereof Circumcision had been a most pertinent and pregnant evidence to convince the same. And wherefore were they not all circumcised, being all of them righteous by faith, but onely because they had not opportu∣nitie to joyne themselves to the house of Israel, to whom onely the Church, and the Covenant of grace, unto them and their seed, and the seales of the Covenant were granted.

Object. If it be objected, that all that were circumcised amongst the people of Israel, might come and keepe the Passeover amongst them: but wee here withhold the Lords Supper from them that are baptized.

Answ. Our answer is, they that were circumcised amongst the Israelites, might rightly keepe the Passeover amongst them, because the whole Nation of Israel made but one Church, and the Officers or Ministers of any one Synagogue (the Priests and Levites) were Ministers in common to the whole house of Israel. In proportion whereunto they that are baptized in any particular Church, may in like sort require the Lords Supper in the same particular church where they are baptized, if there be no other impediment in regard of their unfitnesse to examine themselves, which is a thing requisite to the receiving of the Lords Supper, more then was required to the re∣ceiving of the Passeover. But now because the Churches of the new Testament are of another constitution, none of them nationall, as the Church of Israel was, but all of them congregationall; Baptisme in one Church doth not give a man right to the Lords Supper in ano∣ther, unlesse the Officers of one Church were the Officers of all, (as in Israel they were) or unlesse that one Church and the Officers thereof did recommend their right and power to another.

3. A third ground of our practise in this point is taken from the case of publick offence, which we conceive ought to be removed from all such as are to partake together at the Lords Table; so we deale with the members of our own Church, and so wee deale with the

members of neighbour Churches in this Countrey: None of them are received unto the Lords Table with us, whilest they lie under the guilt of any publick scandall before the face of the Church: For it is our Saviours direction, that if a man bring his gift to the Altar, and there remembers that his brother hath ought against him, he should there leave his gift, and goe first to be reconciled to his brother, and then come and offer his gift, Mat. 5.23, 24. If this be a rule for a mans owne private direction, in case of private offences, it will be a rule also for a whole Church to direct an offending brother to doe the like in case of a publick offence: Wee doe therefore direct both the brethren of our own Church, and of any other Church in this Countrey, that if they present themselves to communion with us at the Lords Table, they should first remove such publick offence, as either themselves or the Church from whence they come, doe lie under, before the Lord, and us;* 1.1 that according to the figure in the law of the Passeover, no leaven must be found amongst us when wee come to sit downe at the Lords Table together.

Now though wee rather choose to cover in silence, and to mourne in secret, for any corruptions found in other Churches, especially in these so deare and neare unto us, as the Churches of England be; yet in this case, faithfulnesse to God and them, and the necessary de∣fence of our own due proceedings here, constraineth us to confesse sundry publick offences, under which our English parish Churches lie, and wherein our selves also were defiled, whilest we lived in them, and our Country-men are defiled that come over to us from them.

1. It is a publick offence, that they come over not as members of any particular visible Church, (for they leave that relation where they left their habitation) but of a Nationall Church, whereof Christ hath given us no patterne in the new Testament; and in which he hath appointed no nationall Churches, nor any nationall worship to be performed by them.

2. It is a publick offence, that though they were baptized in some parish Church in England, upon some Covenant, or stipulation of their parents, or of some in their stead, whom they call god-fathers, which also was without warrant, yet generally they have come to the Lords Table without any publick profession of their own faith, or re∣pentance, or promise of performance of those Christian duties, which their

parents, or others in their stead, made for them; which is an offence, not onely contrary to the order of their owne Church, expressed in the Rubrick before the Common Catechisme, but also contrary to the word of God, which receiveth none to the fellowship of the seales of the Covenant, but such as professe their taking hold of the Covenant, as hath been shewed before.

3. It is a publick offence, that in their parish Communion, (which not communion of spirit, but co-habitation begetteth) they partake with all ignorant and scandalous persons, not excluding drunkards, whoremongers, prophane swearers, covetous world∣lings, Atheists, Papists, and the like; whereby it cometh to passe, that not a little leaven, but a great masse of leaven hath deeply lea∣vened the whole lump.

4. It is a publike offence, that they have worshipped God ac∣cording to the precepts and inventions of men, both in prescript formes of Liturgie, and Letanies, and in such ceremonies, as which though they be not ordained of God, yet are publickly enjoyned, as neither darke, nor dull, but apt to stirre up the dull mind of man to the remembrance of dutie to God by some notable and speciall signification, by which he may be edified.

5. It is a publick offence, that they have yeelded voluntary sub∣jection and obedience to such a forme of government in the Church, as the Lord Jesus hath not appointed in his Word, and have ap∣proved the same, whether by subscription, or by oath of Canonicall obedience, or by conformitie to their usurpations and injunctions.

These, or such like publick offences, as wee have bewailed in our selves, (so farre as wee had any fellowship with them) so wee have thought it needfull, that our brethren also who came over to us, should professe their repentance of the same, at least in a positive acknowledgement, of the contrary sincere wayes of the Gospel, before they be received to Communion with us.

SECT. VI.

IF these grounds may suffice to justifie our non-admittance of all the Country-men promiscuously, that come over to us to the fellowship of the Lords Table, without further satisfaction, the same also (or some of them at least) may suffice to justifie our non-ad∣mittance

of their infants unto Baptisme. Infants cannot claime right unto Baptisme, but in the right of one of their parents, or both: where neither of the Parents can claime right to the Lords Supper, there their infants cannot claime right to Baptisme. And they can∣not claime right to the Lords Supper, if it be so that wee have not lawfull libertie to administer the Lords Supper to the Parents, or to one of them at least, either for our want of due power over them, or through their want of Communion with the Church, (whereof the Sacrament is a seale) or by reason of some publick offence which they lie under; (as hath been already opened). Surely though this third reason reach not Infants, yet the two former doe, and pre∣vent as their Parents of just claime of the Lords Supper, so them of due right of Baptisme with us. For neither have wee power over them, neither have they communion with any particular Church, being dismissed from the Church where they were baptized, and recommended to none.

Against this sundry things are objected, and such (as seeme) of much weight; as

1. That the Sacrament of Baptisme hath been administred to some who were no members of any visible Church, and therefore why not to the Children of non-members? as Philip baptized the Eunuch, Acts 8.37, 38. and Peter baptized Cornelius and his houshold, Acts 10.47, 48. Paul baptized Lydia and her houshold, the Gaoler and his houshold, Acts 16.15.33. To which wee answer three things.

* 1.2 First, The Apostles had an unlimited power, and might baptize beleevers professing the faith, and their seed, wheresoever they came, but the power of Pastors and Teachers is limited to their own particular visible Church, which hath called them to minister un∣to them.

* 1.3 Secondly, It cannot be proved, that the Apostles or Evange∣lists baptized any but such as either were members of some visible Church before they preached to them, or else they gathered them into a visible Church estate, before they baptized them. * 1.4 The Eunuch in Acts 8. was a Proselyte to the Church of Jerusalem, for the Text saith, he came up to Hierusalem for to worship, Acts 8.27. Neither let any man object, that his membership at Hierusalem would not in∣title him to Baptisme, seeing Baptisme is a Sacrament of the Chri∣stian

Church, not of the Jewish; * 1.5 for whatsoever member of the Jewish Church, as beleeved in Christ as the Messiah, and professed that faith, he was capable of Baptisme; for such they were whom John baptized, Mat. 3.6. and Christs Disciples, Joh. 4.2. yea all the Israelites were baptized in the cloud and in the Sea, in the dayes of Moses, 1 Cor. 10.2. * 1.6 As for Lydia, and the Gaoler, and both their families, they lived together in the same Citie of Philippi, Act. 16.12. where was a company also of other brethren, ver. 4. and from the beginning of the Gospel (which doubtlesse was when he prea∣ched to them, Acts 16.) he speaketh of them as a Church; Know yee Philippians (saith he) that in the beginning of the Gospel, no Church communicated with mee, as concerning giving and receiving, but yee onely, Phil. 4.15. Which evidently holdeth them forth as a Church at that time, and that Paul did first gather the brethren there into a Church, when he baptized Lydia, and the Gaoler, and others there. And indeed the Commission which Christ gave his Apostles, hol∣deth it forth, that they were by preaching to make Disciples, be∣fore they baptized them and their children, Mat. 28.19. Now a Disciple (as the meaning of the word implyeth) is a Scholler in Christs schoole, and therefore when the Apostles were directed to make Disciples before they did baptize them, they were not onely to convert them to the faith, but also to gather them as Disciples or Schollers into a Schoole of Christ; and the Schoole of Christ is every particular visible Christian Church, wherein some are tea∣chers, some are Disciples or Schollers, and his Discipline is exerci∣sed amongst them. Neither is it credible, that the Apostles would baptize any, that is, apply to them the seale of the Covenant given unto the Church, before they had taught them the Covenant it selfe, and entred them into it, in which regard wee cannot easily thinke, that when Peter baptized Cornelius and his family, he did onely perceive they had received the holy Ghost, and evidently professed the same in new tongues, (Acts 10.45, 46, 47.) but that he did also gather them into one body, directing them to the spiri∣tuall use of the newly received gifts in the Communion of Saints, and baptized them into the fellowship of the Lord Jesus, and of one another in his Name.

Thirdly, Wee answer, as the Apostles were transcendent Offi∣cers of the Church, so they received transcendent power to ad∣minister

their worke. As the Father sent Christ, so Christ sent them, Job. 20.21. to wit, Cum amplitudine & plenitudine potestatis, with all fulnesse of power, so that any one Apostle received both the gifts and power of all the Officers of the Church. Any Apostle might doe the worke, not onely of an Apostle, but of a Prophet, of an Evange∣list, of a Pastor, of a Teacher, of a Deacon.* 1.7 They doe foretell (as Pro∣phets) things to come, Acts 27.22. They travelled up and downe not onely to plant Churches, but to water Churches, as Evange∣lists, Acts 15.41. They as Pastors feed the flock of Christ with whol∣some words of exhortation,* 1.8 Joh. 21.25. They as Teachers of the Gentiles, as Paul speaketh of himselfe, taught them in the mysteries of the kingdome of God. They (as Elders) ruled the Church, not as Lords, but as examples to the flocke, and as Deacons they received the oblations of the Church, and distributed the same according to the necessitie of the Saints. Yea,* 1.9 though when the Apostles came where Churches were planted, they did put forth no act of tran∣scendent authoritie, but did all with the consent of the Church; yet in the absence of the Churches, they might doe any act which any Church, and all the Officers thereof might doe together. As for ought wee know they might in such a case impose hands alone; so Paul might set apart Timothy to some speciall office, 2 Tim. 1.6. they might alone deliver unto Satan, 1 Tim. 1.20. they alone might baptize, in as much as the presence, and the power, and fellowship of any one of them, did comprehend as much as the presence and power and fellowship of the whole Church together; * 1.10 their acts therefore in such transcendent cases, are not patterns, nor presi∣dents for us; but according to the measure of the gift of Christ, wee are to move in our owne line, and to act onely as the Mini∣sters of Christ and his Church, in the presence and fellowship of the Church.

2. It is objected againe, that children of excommunicated per∣sons, such as being cast out, are not holden as members of the Church, have yet right unto Baptisme, and therefore it is not well done of us to deny the Baptisme of the children of such as are not Members.

That children of Excommunicated persons have right to Bap∣tisme, they prove by sundry Arguments.

1. From the consideration of the divers sorts of Members;

some are members not actually, but in the eternall Counsell of God, as Paul before his conversion.

2. Some are member onely in shew and appearance, as hypo∣crites, which are as woodden legs fastned to the body.

3. Some are lively members, knit to Christ by faith, to the bre∣thren by the spirit of love.

4. Some are decayed members, which though they belong to Gods Election, & are truly ingraffed into Christ Jesus, yet for the present have no lively sense of the power and vertue of Christ: these are like to a legge or arme to a man that hath a dead palsey, which though it remaine for a time without feeling and nourishment, yet being joyned to the body, it may be recovered by the vertue of some strong medicine, and made whole as the other.

Of this sort are Excommunicated persons, for in regard of their ingraffing, they are true members, and cannot be quite cut off from the body of Christ, Joh. 10.18. And though they be holden as cut off from the holy Communion of the faithfull by the Chur∣ches censure; as also because Christ ratifieth in heaven, what the Church hath done on earth; and likewise because in themselves they want the free passage of the life and vertue of the spirit of grace, till they be touched with repentance; yet they are not whol∣ly cut off from the societie of the faithfull, because the seed of faith remaineth in them, and that knitteth the bond of conjunction with Christ.

Answ. Those godly learned Divines, who doe thus argue, wee doe so highly esteeme, and so deeply reverence in the Lord, that were the cause our owne, and not the Lords, wee should rather let it fall, then defend it, by opposition to the grave judgements of such holy Saints. But because wee may not accept persons in the things of Christ, wee are forced to excuse our selves from submit∣ting to their judgements in this cause, which yet generally in o∣thers wee yeeld unto them; Our answer therefore is, that howsoe∣ver such excommunicate persons as are truly faithfull (notwith∣standing the censure of excommunication) because the seed of faith remaineth in them; yet to the societie of the faithfull, joyned in a particular visible Church, they are not knit, but wholly cut off from their Communion: for it is not the seed of faith, nor faith it selfe, that knitteth a man to this or that particular visible Church,

but an holy profession of the faith, and professed subjection to the Gospel of Christ in their Communion. Which profession, when a faithfull man hath violated by some notorious scandalous crime, or by wilfull obstinacy, in standing out in any offence against the rule of the Gospel, he is now delivered unto Satan, and therefore wholly cut off from the Communion of the Church, and consequently from the seales thereof: himselfe from the Lords table, his seed (which are his members) from Baptisme: he is not now as a dead palsey member, cut off from the body; Ne pars sincera trahatur; the Lord Jesus may still lay hold upon him by his Spirit, when yet he cannot in any lively manner for the time lay hold upon Christ; and so he may still remaine a member of the invisible Church of the first-borne, when yet he hath neither part, nor portion, nor fellowship in the particular flock and visible Church of Christ Jesus, but is as an Heathen, or a Publican.

Now because the Sacraments are not given to the invisible Church, nor to the members thereof, as such, but to the visible par∣ticular Churches of Christ Jesus, and to the members thereof; such therefore as are cut off from their memberlike Communion with the visible Church, are cut off also from the seales of that Communion, Baptisme, and the Lords Supper. As therefore wee doe not receive an Heathen to the fellowship of the Supper, nor their seed to Baptisme, so neither dare wee receive an Excommuni∣cate person (who is to us as an Heathen) unto the Lords Supper, nor his children to Baptisme.

Object. It is objected againe in the behalfe of the children of Ex∣communicate persons, that it is not in the power of man to cut them off from Christ, though they be excommunicate: the perso∣nall sin of the Parent, may not keepe the blessing from the childe, and therefore not deprive it of the libertie of the ordinance of God.

Answ. The same power of Christ that ratifieth the Censure of the Church against the Excommunicate parent, though it doe not, cut off the childe from Christ, (no more then the Father) yet it cuts him off from the outward fruition of the Covenant of Christ with his Church, and from the seales thereof: For as Christ gave the childe no right unto Baptisme, but by the Fathers right unto the Coverant, and Communion of the Church; so if he taketh a∣way

the Fathers right from the Covenant and Communion of the Church, he taketh away the Childrens right also. The personall sinne of the parent is not in this case a meer private or personall sinne, but the sinne of a publick person of his family. For as the profession of his faith at his receiving into the Church was as the profession of a publick person, for receiving him and his children (who could make no profession, but by his mouth) into the Church: So his violation of his profession by a scandalous crime, was as a publick violation thereof, for himselfe and his seed, who stand and fall before the Church in his name and person.

Object. It is yet further objected, Wee must alwayes put a diffe∣rence between persons Excommunicate, which doe not make sepa∣ration from the Church, (though they be grievous offenders) and open Apostates (which joyne themselves with the enemies of the Church, to the ruine and overthrow of the Gospel,) and between Turkes and Infidels, that are forth of the Covenant, and never be∣longed to Christ.

Answ. Wee willingly put a difference between the Excommuni∣cate persons and Apostates, and Turkes; to wit, in such things wherein they differ. Excommunicate persons are neerer to helpe and meanes of conversion then Turkes; For Excommunication it selfe is a means of salvation, 1 Cor. 5.5. and Turkes are nearer then Apostates; For better it were never to have knowne the way of righte∣ousnesse, then after they have knowne it, to turne away from the holy Com∣mandement given unto them, 2 Pet. 2.21. But yet in this they all a∣gree, they are all of them as Heathens, Mat. 18.17. And therefore neither the Parents to be admitted to the Lords Table, nor their children to Baptisme.

Object. Moreover, it is still further objected in behalfe of In∣fants, [Command. 2] If the mercy of God enlarge it selfe to thousands, why should men question whether such Infants belong to the Covenant, and so keepe them from the Sacrament of Baptisme, which is due to them by the right of their Ancestors?

Answ. 1. If the extension of Gods mercy to thousands, be a suffici∣ent ground to extend Baptisme to the children of Excommunicate persons, in the right of their Ancestors; it may suffice as well to extend it to the children of Turks and Infidels, and Apostates, and so the difference of the one from the other (urged in the last Argu∣ment)

will be taken away. For it is not above 66. Generations from Noah to Christ, as is plaine in the Genealogie, Luk. 3.23. to 38. and there have not passed as many more generations from Christs time to the Turks and Infidels of this present age. And then if Gods mercy to a thousand Generations may fetch in the Children of Excom∣municate persons, the same promise may fetch in all Turks and Infi∣dels at this day; wee dare not therefore improve the large exten∣sion of Gods mercy so farre as to give a thousand Generations right and title to the Covenant of God with his Church, and to incourage the Ministers of the Gospel to set the seales of the Co∣venant thereunto.

The true meaning of the promise wee take to be, That God out of his abundant grace and rich mercy, may and doth extend thoughts of redeeming and converting grace and mercy unto thou∣sand Generations; But he never allowed his Church any warrant to receive into their Covenant, and Communion, the Children of godly parents, who lived a thousand yeare agoe, much lesse a thousand Gene∣rations. Nay rather the Text is plaine, that the holinesse of the children, dependeth upon the faith of the next immediate parents, (or of one of them at least) 1 Cor. 7.14. to wit, such faith as de∣nominateth them Christian-beleevers, in opposition to Pagan Infi∣dels: and that holinesse of the children to such parents, is called Federall, which receiveth them into the Covenant, and to the seales of it.

Object. Lastly, it is objected, that children borne in fornication, have right to Baptisme, and why not then the children of Excom∣municate parents? The wickednesse of parents ought not to preju∣dice the children in things that pertaine to their salvation.

Answ. The wickednesse of the Parent doth not prejudice the Election, or Redemption, or the faith of the childe: Jephta, a bastard, is yet reckoned up in the Catalogue of Beleevers, Heb. 11.32. But yet in the old Testament, a Bastard was not admitted to come into the Congregation of the Lord, to his tenth Generation, Deut. 23.2. and that could not but prejudice all the base-borne children of Israel, and that in the things which pertaine to their salvation. And though God sheweth greater grace to them in the dayes of the Gospel, yet greater grace cannot (by proportion of any rules of the Gospel) be expected for them from the Church, then this, that notwith∣standing

the sinne of their parents, they may be received into the Congregation of the Lord, and so unto Baptisme, either when their parents repent and acknowledge their sin before the Lord and his Church, or when themselves are able to make a better profession of better things in their owne persons.

It is generally knowne, that our best Divines doe not allow the Baptisme of Bastards, sine sponsoribus; But whether they consider Sponsores, as witnesses, as some doe who fetch allowance of wit∣nesses from Isa. 8.2, 3, 4. or whether they consider them as Sure∣ties, the holy Scripture gives no warrant for either in such a case. The place in Isaiah giveth no foothold for Witnesses in Baptisme. The Prophet called not Ʋriah for a witnesse of the Circumcision of his childe; but of the conception of a man-childe yet unbegotten, and of the Prophecy of such events as were to fall out during the infancy of the childe; nor was it meet the Prophet should honour so wicked a time-server as Ʋriah was, to be a witnesse of the Cir∣cumcision of his childe; though the more prophane and idola∣trous he was, the more fit and faithfull a witnesse of a miraculous prediction, to the conviction of an incredulous King, and people: And as for Sureties, the Covenant is not intayled to Sureties, to such as for whom they undertake, but to faithfull parents, pertain∣ing to the family of the Church, and to their seed. It is true indeed, there is a large promise to Abraham, stretching the Covenant to his seed, not onely to the children of his owne body, and to his prose∣lyte servants, but also to all that were borne in his house, or bought with money, Gen. 17.12, 13. which happily may grant so much libertie to a Christian Sponsor, that if a stranger or wicked man should give him his childe from his infancy to be brought up as his owne, it may be baptized as his owne; But that is the utmost bounds of libertie in this case. And very doubtfull it is, whether the pro∣mise pertaine onely to the children of Proselytes, either strangers or borne in the house. But wee know not any ground at all to allow a faithfull man libertie to entitle another mans childe to Baptisme, onely upon a pretence of his owne promise to have an eye to his education, unlesse the childe be either borne in his house, or re∣signed to him to be brought up as his owne.

Notes

• * 1.1

  ☜
• * 1.2

  *
• * 1.3

  *
• * 1.4

  *
• * 1.5

  *
• * 1.6

  *
• * 1.7

  Rev. 1.1.
• * 1.8

  1 Tim. 2.7.
• * 1.9

  Acts 4.35.
• * 1.10

  *