The Way of the Churches of Christ in New England, Tract · Chapter 1
CHAPTER I. The Order of gathering diſperſed Chriſtians into a Church.
PROPOSITION I. SECTION I.
THat the Church which Chriſt in his Goſpell hath inſtituted, and to which he hath committed the keys of his kingdom, the power of binding and looſing, the tables and ſeales of the Covenant, the Officers and cenſures of his Church, the adminiſtration of all his publick Worſhip and Ordinances, is, Coetus fidelium, a Communion of Saints, a Combination of faithfull godly men, meeting for that end, by common and joynt conſent, into one Congregation; which is commonly called a particular viſible Church. For the Church to the which Chriſt committed the power of binding and looſing, was a company of ſuch (as whereof Peter was one,) Beleevers profeſſing that faith on Chriſt, whereon (as on a rock) the Church is built, Mat. 16.18, 19. and ſuch as unto whom Peter, or any brother offended, might (in due order) tell the offence which any brother had given him, & perſiſted in, Mat. 18.17. And the Church of Corinth, to which the Apoſtle commendeth the caſting out of the Inceſtuous Corinthian, (1 Cor. 5.) was ſuch a Church, of which the Apoſtle ſaith, They were Saints by calling, ſanctified by Jeſus Chriſt, 1 Cor. 1.2. and all of them, even the whole Church, did meet together every Lords day, in one place, for the Adminiſtration of the holy Ordinances of God, to publick Edification, 1 Cor. 14.23. & 16.1.2. Which frequent meeting every Lords day in one place, to ſuch ends, cannot poſſibly be compatible to any Dioceſan, Provinciall, or Nationall Aſſembly.
PROPOS. 2.
It is the part of all Chriſtians, who look for ſalvation by Chriſt Jeſus, to joyn themſelves (if God give them opportunitie) to ſome one or other ſuch a particular viſible Church of Chriſt; for of ſuch a Church as continued in ſuch Church-fellowſhip (Act. 2.42.) it is written, The Lord added to the Church daily ſuch as ſhould be ſaved, Act. 2.47. And ſeeing there is no holy Ordinance of Chriſt, but every Chriſtian ſtandeth in need thereof for his ſpirituall edification in holy fellowſhip with Chriſt Jeſus, (or elſe Chriſt ordained them in vaine) and ſeeing withall Chriſt hath committed all his publick holy Ordinances to his Church, it will be needfull for every good Chriſtian, to whom God giveth opportunitie, to joyne himſelfe to ſome one or other Church of Chriſt, that ſo he may not deprive himſelfe of the benefit and comfort of any of Gods holy Ordinances.
PROPOS. 3.
For the joyning of faithfull Chriſtians into the fellowſhip and eſtate of a Church, we finde not in Scripture that God hath done it any other way then by entering all of them together, (as one man) into an holy Covenant with himſelfe, To take the Lord (as the head of his Church) for their God, and to give up themſelves to him, to be his Church and people; which implyeth their ſubmitting of themſelves to him, and one to another in his feare; and their walking in profeſſed ſubjection to all his holy Ordinances: their cleaving one to another, as fellow-members of the ſame body, in brotherly love and holy watchfulneſſe unto mutuall edification in Chriſt Jeſus: For thus the Lord accepted and entered Abrahams family into Church eſtate, by receiving them and their children into ſuch a Covenant with himſelfe, though In generall termes, yet ſuch as imply the ſubſtance both of Chriſtians and Church duties, Gen. 17.7. And after that when the poſteritie of Abraham had violated this Covenant in Aegypt, the Lord againe made another Covenant with them, whereby he took them to be a peculiar people unto himſelfe in the Wilderneſſe and Mount of Sinai, Exod. 19.1.5. Whence they were called the Church in the Wilderneſſe, Act. 7.38. And by reaſon of this Covenant, God calleth the whole body of that people as his owne Spouſe; I entered (ſaith he, ſpeaking of that time) into a Covenant with thee; and thou becameſt mine, Ezek. 16.8. Moreover, the next generation after them, he eſtabliſhed them to be his Church and people, by entring them againe into a Covenant, according to the Covenant made with Abraham, Iſaac, and Jacob, Deut. 29.10. to 13. By vertue of which Covenant, as well as by the former, they were joyned, not onelyonly to the Lord, and to the Officers (the Prieſts and Levites) which he had given them, Deut. 12.19. but alſo to mutuall watchfulneſſe over one another, Levit. 19.17. Deut. 29.18. In ſo much that through their neglect thereof, the ſinne of one Achan, was the ſinne of all Iſrael, Joſh. 7.11.
Which kinde of Covenanting with God, we finde diverſly tranſlated in Scripture, and every way ſufficient for the conſtituting of a godly ſociety or company to become a Church unto God: Sometimes God, or his Meſſengers in his ſtead, propoundeth and giveth a Covenant unto a people, and they accept it, though not in expreſſe words, yet by ſilent conſent, Gen. 17.7. Deut. 29.10. to the end of Chap. 30. Sometimes the people declare their conſent, and reſtipulation by expreſſe words, Exod. 19.8. Deut. 5.27. and Joſh. 24.16, 17, 18.21, 22, 24, 25. Sometimes they writing and ſealing, Neh. 9.38. In all which Covenants, ſometimes they make no expreſſe termes of cleaving to their brethren, but onelyonly in generall termes ſubmitting themſelves to every Ordinance and Covenant of God, (as in the places alledged) ſometimes they expreſly declare their ſtedfaſt cleaving to their Brethren alſo, and to their Officers, Neh. 10.28, 29. & ver. 35. to the end the reſt of the people every one might have knowledge they cleave to their Brethren, and entred into an Oath, &c. In ſome we account it all one, and of like value, when a Covenant of God is propounded and given on Gods part to a people, whether they receive it by ſilent conſent, or by expreſſe termes, either by word of mouth, or by writing and ſeale, and whether their cleaving to their Brethren and Officers, and mutuall watchfulneſſe over one another, be expreſly mentioned, or included onelyonly in their generall profeſſion of ſubjection to all Gods holy Ordinances and Covenant; For we ſee it evident by comparing the former Scriptures, that by any one of theſe wayes a people is received and eſtabliſhed to be a peculiar people and Church unto the Lord, and each of them lay hold of the ſame ſpirituall priviledges, and hold forth the ſame holy duties.
Neither is there any colour to conceive this way of entring into Church eſtate by Covenant, to be peculiar to the Paedagogy of the old Teſtament; for it is evident by the light of nature, that all civill Relations are founded in Covenant. For, to paſſe by naturall Relations between Parents and Children, and violent Relations between Conquerours and Captives; there is no other way given whereby a people (ſui Juris) free from naturall and compulſory engagements, can be united or combined together into one viſible body, to ſtand by mutuall Relation, fellow-members of the ſame body, but onelyonly by mutuall Covenant; as appeareth between huſband and wife in the family, Magiſtrates and ſubjects in the Common-wealth, fellow Citizens in the ſame Citie: and therefore in the New Teſtament, when a people whom the Apoſtles by their miniſtery had converted, were to be gathered by them into a Church eſtate, what did the Apoſtles elſe but combine them into one body, as one chaſte Virgin and Spouſe unto Chriſt? 2 Cor. 11.2. And how could that (not univerſall, but particular) Church of Corinth be offered up in one body, not as many Spouſes, as all the particular members of that Church were by their converſion, but as one Spouſe unto-Chriſt, but onelyonly by joyning all together in one Covenant, or Eſpouſage, to worſhip the Lord Jeſus, according to all the Ordinances of his houſe?
PROPOS. 4.
We conceive it cannot ſeeme unreaſonable that in the ſame way by which particular godly perſons doe enter into the fellowſhip of the Libertie of thoſe holy Ordinances which Chriſt hath appropriated to his Church; in the ſame way it were meet that an whole company of Chriſtians ſhould enter into Church eſtate; for in entring of them into Church eſtate, the Lord calleth as well whole companies, as particular perſons, to enjoy the like liberty of all his holy Ordinances; the enjoyment of like libertie requireth preparation thereunto by the like dutie. In the times of John the Baptiſt, ſuch as were received into Baptiſme, they did firſt make confeſſion of their ſinnes, and therewith of their repentance, and of their faith alſo in him who was to come after him, Matth. 3.6. Act. 19.4, 5. And in the times of the Apoſtles, Philip received the Eunuch unto Baptiſme, not untill he had made profeſſion of his Faith in Chriſt Jeſus, Acts. 8.37. But now for as much as wee all who are borne in Chriſtian Churches, are baptized in our infancy, and ſuch as are baptized infants, are not admitted to the Lords Table in well ordered Churches, till they have approved, and in their own perſons publickly confirmed that profeſſion of repentance and faith, which their parents, or others in their ſtead profeſſed, and promiſed for them at their Baptiſme; it cannot be thought unreaſonable, that ſuch a company of godly Chriſtians, having been baptized infants, ſhould now make the like profeſſion of their repentance, before they are admitted into Church eſtate, which others made in the Primitive times before Baptiſme, and all growne up to ripe yeares are wont publickly to make, (or at leaſt ought to make) before their admittance to the Lords Supper. Beſides when upon Peters confeſſion of his faith in Chriſt Jeſus, Chriſt ſaid that upon that rock, or foundation, he would build his Church, Mat. 16.16.18. doth he not plainly hold forth, that every Chriſtian Church is founded, as on Chriſt; ſo on Chriſt in this way, to wit, on Chriſt believed on by faith, and that faith publickly confeſſed before God and men?
PROPOS. 5.
To the erecting of a Church, as the preſence of Chriſt is neceſſary for the acceptance of it, ſo the preſence of neighbouring Churches and Brethren, is requiſite to cry, Grace, Grace unto it; For if Davids advertiſement be (as it is) neceſſary, and of important weight, Except the Lord build the houſe, they labour in vaine that build it, Pſal. 127.1. how much more important is it that the Lord (who alone buildeth his own Jeruſalem, Pſal. 147.2.) be ſought unto with unfeigned humiliation and fervent prayer, for his preſence with his people, and acceptance of them in ſuch a worke; and if the Apoſtle Paul thought it requiſite to communicate with the Apoſtles at Jeruſalem about his Apoſtolicall doctrine, and proceedings, partly to prevent ſuſpition of diſſent between him and them, leſt by any meanes he ſhould run in vaine; partly to hold forth mutuall communion with them, in giving and taking the right hand of fellowſhip, Gal. 2.2.9. How much more requiſite will it be, for ſuch as goe about to gather together ſcattered Chriſtians into a Church eſtate, to communicate with the Elders and Brethren of other Churches, craving their preſence, and counſell, and communion in ſo great a work? And ſeeing Chriſtian Magiſtrates being alſo Brethren and members of Churches, are called of God to be Nurſing Fathers unto the Church, Iſa. 49.23. it cannot but encourage them to take the more ſpeciall notice and care of every Church, and to provide and aſſigne convenient allotments of land for the maintenance of each of them, when in times of peace they are made acquainted with the perſons and proceedings of ſuch as gather into Church-fellowſhip, under the wing of their Government: And yet ſeeing the kingdome of Chriſt is not of this world, nor regulated by the wiſdome of this world, wee doe not doubt but that a Church may be clearly gathered, and rightly ordered, though they want opportunitie, or omit to acquaint the Magiſtrates with their proceedings, eſpecially when Magiſtrates are not acquainted with the Lawes of Chriſts kingdome.
SECT. II.
NOw then to apply all theſe Propoſitions to our preſent order and practice, in the gathering of a Church; thus it is, when many Chriſtians are come over into theſe parts, they deſire to joyne themſelves unto ſome Church or other, according to the ſecond Propoſition, profeſſing that it was the principall end of their comming, to enjoy the preſence of the Lord in the libertie and puritie of his Ordinances: And if the company of ſuch as come together, be ſo well knowne one to another, that they are loath to part company, and yet ſo great that they cannot well joyne in any one Church already eſtabliſhed, without too much impeachment of their outward eſtate and livelihood, the chiefeſt part of the lands belonging to each Church, being prepoſſeſſed by others before them, they then take that courſe which other companies took before them, they conſider of entring into a Church eſtate and fellowſhip amongſt themſelves: And for that end, firſt commending themſelves to the Lord, they enquire out ſome one or other of Eminent gifts, uſually ſuch as have been Preachers of good eſteeme in England, who may guide and goe along with them in ſo great an Action, and if God ſee good, may afterwards be called to place and Office amongſt them; And then ſuch whoſe hearts God toucheth to goe along with them in this worke, they often meet together about the things of God, and performe ſome duties of Prayer and ſpirituall conference together, till a ſufficient company of them be well ſatisfied in the ſpirituall good eſtate of one another, and ſo have approved themſelves to one anothers conſciences in the ſight of God, as living ſtones fit to be laid in the Lords ſpirituall Temple, which is his Church, according to the firſt Propoſition.
Now becauſe (through the grace of Chriſt) our Chriſtian Magiſtrates are nurſing Fathers to the Church, and the Churches already eſtabliſhed, are carried not onelyonly with a pious deſire to enlarge the kingdome of Chriſt, but alſo with brotherly love to ſuch as intend ſo good a worke; thoſe Chriſtians therefore that deſire to enter into Church-fellowſhip together, doe acquaint the Governour, and ſome of the neereſt Magiſtrates, and thoſe Churches which are next adjoyning to them, with their intentions to enter into Church-fellowſhip, and crave the preſence of ſome from amongſt them (at the day appointed, ſome few weeks after) to helpe them with their prayers, and with their counſell, (if need ſhould be) in ſo weightie a buſineſſe, as being themſelves for the moſt part, leſſe experienced in the wayes of Chriſts Kingdome, then thoſe who have gone before them in ſuch a worke; as alſo deſiring to approve themſelves and their courſe, to the conſciences of the Brethren of other Churches, that they may more freely give them the right hand of fellowſhip, and ſo receive them to all Brotherly communion in the Lord, amongſt the reſt of the Churches; and this agreeth with the laſt part of the fift Propoſition.
So when the day appointed for the Church-gathering is come, the perſons deputed from the neighbouring Churches are preſent, (who commonly be the teaching and ruling Elders) and as many alſo of all ſorts as are willing to partake with them at that time, the whole day is kept as a day of humiliation, eſpecially the former part of it, in ſeeking the face of God in prayer, and preaching the Word, (according to the former part of the fift Propoſition) the Brethren of the Church to be gathered, ſelecting ſome chiefe one among themſelves to be their mouth for thoſe ſervices: which done, then on the latter part of the day, one of them appointed and choſen by themſelves to order the worke of the day, ſtandeth up and addreſſeth himſelfe, with the reſt of his Brethren, to make profeſſion of their faith, and repentance, before the Lord, and before the whole Aſſembly; according to the fourth Propoſition.
This done with the ſilent approbation of the whole Aſſembly, he propoundeth the Covenant of promiſe, Eph. 2.12. denying alſo any ſufficiency in themſelves to keepe Covenant with God, (as having been tranſgreſſors from their youth up) they profeſſe in the name of Chriſt their acceptance of the Lord for their God, and the Lord Jeſus (the head and Saviour of his Church) to be their King, Prieſt, and Prophet; and give up themſelves in profeſſed ſubjection unto all his holy Ordinances, according to the Rules of the Goſpel; withall they profeſſe their full purpoſe of heart, to cleave one to another in Brotherly love, and mutuall ſubjection, according to God; not forſaking their Aſſembly, (but as the Lord ſhall call) and miniſtring one to another (as becometh good Stewards of the manifold graces of God) till they all grow up to a perfect man in Chriſt Jeſus.
Having thus, or to the like purpoſe propounded the Covenant himſelfe, with the reſt of the Brethren, who are to joyn in Church-eſtate, they all declare their joynt conſent in this Covenant, either by ſilence, or word of mouth, or writing.
Then the Brethren of other Churches finding the preſence of God accepting them, by the heavenly fire of his Spirit come downe amongſt them in their performance of their holy duties, they appoint ſome from amongſt them, in the name of all the Churches from whence they come, to reach forth unto them the right hand of fellowſhip, teſtifying their proceedings to have been according to God, and the Churches acceptance of them into brotherly fellowſhip, and exhorting them to ſtand ſtedfaſt in the Lord, and to grow up in holy fellowſhip with him, and one with another, and with the reſt of the Brethren of all the Churches, according to theſe beginnings: And ſo prayers being made unto God for the pardoning and acceptance of this people, and of all the duties of the day; as alſo for his bleſſing upon themſelves, and all the Churches, both in this Countrey, and throughout the world, eſpecially in England; a Pſalme of praiſe is ſung.
Queſt. What could be done more, if a Church were to be gathered out of Infidels?
Anſw. 1. If a Church were to be gathered out of Infidels, they were firſt to be converted, that they might become beleevers, and ſo fit materialls for Church-fellowſhip, before any of theſe could be done by them; whereas theſe here ſpoken of, are perſons converted already.
If it be ſaid againe; But are not all Baptized perſons fit for Church-fellowſhip, as all Circumciſed perſons were admitted to the Paſſeover?
Anſw. There is a difference between the Paſſeover, whereto all Jewes were admitted, young and old, unleſſe defiled with ſome pollution, and the Lords Supper, whereto perſons of growner yeares, and fit to examine themſelves, are invited; and therefore neither children, nor ignorant perſons, nor prophane, nor ſcandalous perſons, are admitted to the Lords Table, nor into Church-fellowſhip.
If it againe be Objected; But are not all Baptized perſons Church-members already by their Baptiſme?
Anſw. No.
1. Papiſts and other notorious Hereticks are Baptized.
2. And many in other Churches have cut themſelves off from the Covenant by their notorious wickedneſſe and prophaneneſſe, Pſal. 50.16.
3. A Church Relapſed, with all the members of it, before they can be accepted with God in their Church-fellowſhip, are bound to renew their Covenant; which is, as it were, a new entring into Covenant; the ſame which in effect is done with us.
4. Though godly men Baptized members of a pure Church, are to be accounted Church-members as long as they continue their habitation and election to that Church; yet ſeverall Baptized perſons broken off from their ſeverall Churches, to which ſometimes they did belong, and now meeting accidentally in one place, are not therefore one Church anew amongſt themſelves, unleſſe they will imagine that Chimaera of an univerſall viſible Church.