Datasets:

davidaulloa
/

evans

Modalities:

Formats:

Size:

Libraries:

Dataset card Data Studio Files Files and versions

Dataset Viewer

Auto-converted to Parquet

Split (1)

train · 4.62k rows

file_id stringlengths 9 9	title stringlengths 5 1.23k	authors listlengths 0 10	publication_date stringlengths 4 83	publisher stringlengths 4 354	publication_place stringclasses 585 values	language stringclasses 2 values	keywords listlengths 0 14	text stringlengths 1 6.38M
N00001.p4	The vvhole Booke of Psalmes faithfully translated into English metre. ; Whereunto is prefixed a discourse declaring not only the lawfullness, but also the necessity of the heavenly ordinance of singing Scripture psalmes in the churches of God. ; [Seven lines of Scripture texts]	[ "Cotton, John, 1584-1652.", "Mather, Richard, 1596-1669.", "Eliot, John, 1604-1690, tr.", "Mather, Richard, 1596-1669, tr.", "Weld, Thomas, 1590?-1662, tr." ]	Imprinted 1640.	Stephen Day],	[Cambridge, Mass. :	eng	[ "Music in churches.", "Psalmody.", "Psalters -- 1640." ]	THE VVHOLE BOOKE OF PSALMES Faithfully TRANSLATED into ENGLISH Metre. Whereunto is prefixed a discourse de∣claring not only the lawfullnes, but also the necessity of the heavenly Ordinance of singing Scripture Psalmes in the Churches of God. Let the word of God dwell plenteously in you, in all wisdome, teaching and exhort∣ing one another in Psalmes, Himnes, and spirituall Songs, singing to the Lord with grace in your hearts. any be afflicted, let him pray, and if any be merry let him sing psalmes. Imprinted 1640 THe singing of Psalmes, though it nothing but holy harmony, and such is the subtilty of the enemie, of our nature against the Lord, & his our hearts can finde matter of discord in , and crotchets of division in this . -for- There have been three questiō stirrīg cōcerning singing. First▪ are to be sung in churches? whether scripture psalmes, or the psalmes the gifts of godly men in every age of the Secondly, if scripture psalmes, whet owne words, or in such meter as english wont to run in? Thirdly· by whom are they o be sung? whether by the whole churches togethr with their voices? or by one man singing alōe ad the rest joynīg in silēce, & in the close sayīg amen. Touching the first, certainly the singing of Da∣vids psalmes was an acceptable worship of God, not only in his owe, but in succeeding tie▪ as in Solomons time 2 Chron. 5.13. in time 2 chron. 20.31. in Ez time Eza 3.10, 11. and the text is evint in Hezekiahs time they are commanded to sing praise in the words of David and Asaph, 2 chron. 29, 30. which one place may serve to resolve two of the questions (the first and the last) at once▪ for this commandement was it ceri∣moniall or morall? some things in it ideed were cerimoniall, as their musicall instruments &c but what cerimony was there in singing prayse with the wods of David and Asaph? what if Da∣vid was a typeof Christ, was Asaph also? was every thing of David typicall? are his words (which are of morall, universall, and perpetuall authority in all nations and ages) are they typi∣call? what type can be imagined in making use of his songs to prayse the Lord? If they were ty∣picall bcause the cerimony of musicall instru∣ments was joyned with them, then their prayers were alsotypicall, because they had that ceremo∣ny of incense admixt with them: but wee know that prayer then was a morall duty, notwithstand∣ing the incense; and soe singing those psalmes not∣withstanding their musicall instruments. Beside, that which was typicall (as that they were sung wih musicall instruments, by the twenty-foure orders of Priests and Levites. 1 chron 25.9.) must have the morall and spirituall accomlishment in the new Testament, in all the Churches of the Saints principally, who are made kings & priests Reu. 1.6. and are the first fruits unto God. Reu. 1 4. as the Levites were Num. 3.45. with hearts & lippes, in stead of musicall instruments, to prayse the Lord; who are set forth (as some iudiciously thinke) Reu. 4.4. by twēty foure Elders, in the ripe age of the Church, Gal. 4.1, 2, 3. answering to the twenty foure order of Priests and Levites 1 chron. 25.9. Therefore not some select members, but the whole Church is to teach one another in all the special singing of Davids psalmes, some being called by the th : psalms, some Hymns some : spirituall songs. oe that if the singing Davids psalmes be a morall duty & ther∣fore perpetuall; then wee under the new Testamēt are bound to sing them as well as they under the old: and if wee are expresly commanded to sing Psalmes, Hymnes, and spirituall songs, then either wee must sing Davids psalmes, or else may affirm they are not spirituall songs: which being penned by an extraordīay gift of the Spirit, for the sak especially of Gods spirtuall Israell; not to be read and preached only (as other parts of holy writ) but to be sung also, they are therefore most spirituall, and still to be sung of all the Israell of God: and verily as their sin is exceeding great, who will allow Davids psalmes (as other scrip∣tures) to be read in churches (which is one end) but not to be preached also, (which is another end foe their sin is crying before God, who will al∣low them to be read and preached, but seeke o deprive the Lord of the glory of the third of them, which is to sing them in christian obj. 1 If it be sayd hat the Saints in the Church did compile spirituall songs owne inditing, and sing them before the 1 Cor. 14, 15, 16. Ans. We answer first, that those Saints copiled these spirituall songs by the extraordinary gifts of the spirit (common in those dayes) whereby they were inabled to praise the Lord in strange tongu∣es, wherin learned Paras proves those psalme were uttered, in his Commēt on that place ers 14 which extraordinary gifts, if they were still in the Churches, wee should allow them the like liberty now. Secondly, suppose those psalmes were sung by an ordinary gift (which wee suppose cannot be victed) doth it therefore follow that they did no, & that we ought not to sing Davids psalmes? must the ordinary gifts of a private man quench the spirit still speaking to us by the extraordin¦ry gifts of his servant David? there is not the lst foot-step of example, or precept, or colour son for such a bold practise. obj. 2. Ministers are allowed to pray conceived rayers, and why not to sing conceived psalmes? must wee not sing in the spirit as well as pray in the spirit? Ans. First because every good minister hath not a gift of spirituall poetry to compose extempora∣ry psalmes as he hath of prayer. Secondly. Sup¦pose he had, yet seeing psalmes are to be sung by a oynt consent and harmony of all the Church in heart and voyce (as we shall prove) this cannot be done except he that composeth a psalme, bring¦th into the Church set formes of psalmes of his one invētion; for which wee finde no warrant or president in any ordinary officers of the Church houghout the sciptures. Thirdly. Because the book of psalmes is so compleat a System of psalmes, which the Holy-Ghost himselfe in wisdoe hath made to suit all the conditions, necessityes, temptations, affections, &c. of men in all ages; (as most of all our interpreters on the psalmes have fully and prticularly cleare where fore by this the Lord seemeth to stoppeth mens mouths and mindes ordinarily to compile or sing any other psames (under colour that the ocasions and conditions of the Church are new) &c. for the publick use of the Church, seing, let our condition be what it will, the Lord himselfe hath supplyed us with farre better; and therefore in Hezekiahs time, though doubtlesse there were among them those which had extraoridnary gifts to compile new songs on those new ocasions, as Isaiah and Micah &c. yet wee read that they are commanded to sing in the words of David and Asaph, which were ordinarily to be used in the publick worship of God: and wee doubt not but those that are wise will easily see; that those set formes of psalmes of Gods owne appoynt∣ment not of mans conceived gift or humane imposition were sung in the Spirit by those ho∣ly Levites, as well as their prayers were in the spirit which themselves conceived, the Lord not then binding them therin to any set formes; and shall set formes of psalmes appoynted of God not be sung in the spirit no, which others did then? Queston. But why may not one cōpose a psalme & sing it alone with a loud voice & the rst joyne with him in silence and in the end say Amen? Ans. If such a practise was found in the Church of Corith, when any had a psalme suggested by an extraordinary gift; yet in singing ordinary psalmes the whole Church is to ioyne together in heart and voyce to prayse the Lord. -for- First. Davids psalmes as hath beene shewed, were sung in heart and voyce together by the twenty foure orders of the musicians of the Tem¦ple, who typed out the twenty foure Elders all the members especially of christian Churches R 5.. who are made Kings and Priests to God to prayse him as they did: for if there were any other oder of singing Choristers beside the body of the people to succeed those, the Lord would doubtlesse have given direction in the gospell for their quallification, election, maintainance &c. as he did for the musicians of the Temple, and as his faithfullnes hath done for all other church officers in the new Testament. Secondly. Others beside the Levites (the chiefe Singers) in the ewish Church did also sing the Lords songs; else why are they commanded fre∣quently to sing: as in ps. 100, 1, 2, 3. ps 95, 1, 2, 3. ps. 102. title. with vers 18. & Ex. 15.1. not only Moses but all Israell sang that song, they spake saying (as it is in the orig.) all as well as Moses, the women also as well as the men. v. 20 21. and deut. 32. (whereto some thike, Iohn had refer∣ence as well as to Ex. 15.1. when he brings in the protestant Churches getting the victory over the Beast with harps in their hands and singing the song of Moses. Reu, 15.3.) this song Moses is commanded not only to put it into their hearts butinto their mouths also: deut. 31.19. which argues, they were with their mouths to sing i. to∣gether as well as with their hearts. Thirdly. Isiah foretells in the dayes of the new-Testament that Gods watchmen and desolate lost soules, (signified by wast places) should with their voices sing together, Isa. 52.8, 9. and Reu- 7.9, 10. the song of the Lamb was by many to∣gether, and the Apostle expresly commands the singing of Psalmes, Himnes, &c. not to any se∣lect christians, but to the whole Church Eph. 5.19 coll. 3.16. Paule & Silas sang together in private Acts. 16.25. and must the publick heare ōly one man sing? to all these wee may adde the practise of the primitive Churches; the testimony of an∣cint and holy Basil is in stead of many Epist. 63 When one of us (saith he) hath begun a psalme, the rest of us set in to sing with him, all of us with one heart and one voyce; and this saith he is the common practise of the Churches in Egypt, Lybi, Thebes, Palestina, Syria and those that dwell on Euphrates, and generally every where, where singing of psalmes is of any account. To the sme purpose also Eusebius gives witnes, Ecls. Hst. lib. 2. cap. 17. The objections made against this doe most of them plead against joyn∣ing to sing i heart as well as in voyce, as that by this meanes othrs out of the Curch will sing as also that wee are not alway in a sutable estte to the matter sung, & likewise that all cannot sng with understanding; shall not therefore all that have understanding ioyne in heart and voyce to∣gether? are not all the creatures in heaven, earth, seas: men, beasts, fishes, foules &c. commanded to praise the Lord, and yet none of these but men, and godly men too, can doe it with spirituall understanding? As for the scruple that some take at the trans∣latiō of the book of psalmes into meeer, because Davids psalmes were sung in his owne words without meeter: wee answer- First· There are many verses together in several psalmes of David which run in rithmes (as those that know the heb∣rew and as Buxtorf shews Thesau. pa. 62.) which shews at least the lawfullnes of singing psalmes in english rithmes. Secondly. The psalmes are pened in such verses as are sutable to the poetry of the hebrw Language, and not in the common style of such other bookes of the old Testament as are not poeticall; now no protestant doubteth but that all the bookes of the scripture should by Gods ordinance be extant in the mother tongue of each nation, that they may be understood of all, hence the psalmes are to be translated into our eng∣lish tongue; and if in our english tongue wee are to sing them, then as all our english songs (accord¦ing to the course of our english poetry) do run in metre, soe ought Davids palmes to be translated into meeter, that soe wee may sing the Lords songs, as in our engish tongue soe in such verses as are familar to an english eare which are com∣monly metricall: and as it can be no just offence to any good conscience to sing Davids hebrew songs in english words, soe neither to sing his poeticall verses in english poeticall metre: men might as well stumble at singing the hebrew psalmes in our english tunes (and not in the he∣brew tunes) as at singing them in english meeter, (which are our verses) and not in such verses as are generally used by Davi accordig to the po∣etry of the hebrew language: but the truth is, as the Lord hath hid from us the hebrew tunes, lest wee should think our selves bound to imitate them; soe also the course and frame (for the most part) of their hebrew poetry, that wee might not think our slves bound to imitate that, but that every ntion without scruple miht follow as the graver srt of tunes of their owne country songs, soe the graver sort of verses of their owne count∣ry poetry. Neither let any think, that for the meetre sake wee hae taken liberty or poeticall licence to depart from the true and proper sence of Davids words in the hbrew verses, noe; but it hath beene one part of our religious care and faithfull inavour, to keepe close to the originall text. As for othr obiections takn from the diffi∣culty of Amsworths tunes, and the corruptions in our common psalme books, wee hope they are answered in this new edition of psalmes which wee here present to God and his Churches. For although wee have cause to blesse God in many respects for the religious indeavours of the translaters of the psalmes into meetre usually an∣nexed to our Bibles, yet it is not unknowne to the godly learned that they have rather presented a paraphrase then he words of David translat∣ed according to the rule 2 chron. 29.30. and that their addition to the words, detrctions from the words are not seldome and rare, but very fre∣quent and many times needles, (which we sup∣pose would not be approved of if the psalmes were so translated into prose) and that their variations of the sense, and alterations of the sacred text too frequently, may iustly minister matter of offence to them that are able to com∣pare the translation with the text; of which fail∣ings, some iudicious have oft complained, others have been grieved, wherupon it hath bin generally desired, that as wee doe inioye other, soe (if it were the Lords will) wee might inioye this ordinance also in its native puity: wee have therefore done our indeavour to make a plaine and familiar translation of the psalmes and words of Dvid into english metre, and have not soe much as presumed to paraphrase to give the sense of his meaning in other words; we have therefore attended heerin as our chief guide the originall, shing all additions, except such as even the best tranlators of them in prose supply, avoiding all materiall detractions from words or sence. The word which wee translate and as it is redun∣dant sometime in the Hebrew, soe somtime (though not very often) it hath been left out, and yet not then, if the sence were not faire without it. As for our translations, wee have with our english Bibles (to which next to the Originall wee have had respect) used the Idioms of our owne tongue in stead of Hebraismes, lest they might seeme english barbarismes. Synonimaes wee use indifferently: as folk for peo∣ple, and Lord for Iehovah, and somtime (though seldome) God for Iehovah; for which (as for some other interpretations of places cited in the new Testament) we have the scriptures authority ps. 14. with 53. Heb. 1.. with psalme 97. Where a phrase is doubtfull wee have followed that which (in our owne apprehensiō) is most genu¦ine & edifying: Somtime wee have contracted, somtime dilated the same hebrew word, both for the sence and the verse sake: which dilatation wee conceive to be no paraphrasticall addition no more then the contraction of a true and full translation to be any unfaithfull detraction or di∣minution: as when wee dilate who healeth and say he it is who healeth; soe when wee contract, those that stand in awe of God and say Gods fearers. Lastly. Because some hebrew words have a more full and emphaticall signification then any one english word can or doth somtime expresse, hence wee have done that somtime which faith∣full translators may doe, viz. not only to translate the word but the emphasis of it; as mighty God, for God. humbly blesse for blesse; rise to stand, psalm 1. for stand truth and faithfullnes for truth. Howbeit, for the verse sake wee doe not alway thus, yet wee ren∣der the word truly though not fully; as when wee somtime say reioyce for shout for ioye. As for all other changes of numbers, tenses, and characters of speech, they are such as ither the hebrew will, uforcedly beare, or our english forceably calls for, or they no way change the sence; and such are printed usually in an other character. If therefore the verses are not alwayes so smooth and elegant as some may desire or expect; let them consider that Gos Altar needs not our pollishings: Ex. 20. for wee have respected rather a plaine transla∣tion, then to smooth ou verses with the sweetnes of any paraphrase, and soe have attendd Conscience rather then Elegance, fidelity rather then poetry, in translating the hebrew words into english language, and Davids poetry into english meerre; that soe wee may sing in Sion the Lords songs of praye according to his owne will; untill hee take us from hence, and wip away all our teares, & bid us enter into our masters ioye to sing eternall Halleluiahs.
N00003.p4	A declaration of former passages and proceedings betwixt the English and the Narrowgansets, with their confederates, wherein the grounds and iustice [sic] of the ensuing ware are opened and cleared. : Published, by order of the Commissioners for the United Colonies. At Boston the 11 of the sixth month 1645.	[ "Winthrop, John, 1588-1649.", "United Colonies of New England. Commissioners." ]	1645]	Printed by Stephen Day,	[Cambridge, Mass. :	eng	[ "Indians of North America -- Wars -- 1600-1750.", "Indians of North America -- New England.", "Narragansett Indians.", "New England -- History -- Colonial period, ca. 1600-1775." ]	THE most considerable part of the English Colonies professe they came into these parts of the world with desire to the kingdome of the Lord Jesus Christ, and inioye his preci∣ous Ordinances with peace, and (to be praise they confesse) he hath not fail∣ their expectation hitherto, they have found safety, warmth and refresh∣ing under his wing to the satisfaction of their soules. But they know, and have considered that their Lord & master is King of righteousnes and that he gives answerable lawes, and casts his subjects into such a mould and me; that (in their weak measure) they may hold forth his virtues in urse and carriage, not only with the nations of Europe, but with the bar∣barous natives of this wildernes. And accordingly both in their treaties & converse they have had an awfull respect to divine rules, endeavouring wordw alk uprightly and inoffensively, & in the midst of many injuries and inso∣lencies to exercise much patience and long-suffering towards them. The Pequots grew to an excesse of violence and outrage, and proudly turned aside from all wayes of justice & peace, before the sword was drawn any hostile attempts made against them. During those warrs, & after Pequots were subdued, the English Colonies were carefull to continue and establish peace with the rest of the Indians, both for the present & for posterity, as by several treaties with the Narrowganset & Mohiggi may appeare: which treaties for a while were in some good measure observed by all the Indians, but of late the Narrowgansets & especialy Niantcks their confederates have many wayes injuriously brokē & vio∣lated the same by entertaining and keeping amongst them, not only many of Pequot nation, but such of them as have had their hands in the blood & of the English, seizing and possessing at least a part of the Pequots Country, which by right of conquest justly appertaines to the English: by alling, or harbouring and withholding several Pequot-captives fled from the English, and making proud & insolent returnes, when they were rede∣manded, and lately the English had many strong & concurrent Indiā testimonies, from Long-Island, Uncoway, Hartford, Kinibeck and other parts, of Miantonimo's ambitious designes, travailing through all the plan∣tations of the neighbouring Indians, and by promises & gifts labouring to make himselfe their universall Sagamore or Governour, perswading and in∣gaging them, at once to cut off the whole body of the English in these parts. Which treacherous plots were confirmed by the Indians generall preparations, messages, insolencies and outrages against the English & such Indians as were subjects or freinds to them, so that the English Colonies, to their great charge and damage, were forced to Arm, to keep strong watch day & night, and some of them to travail with convoyes from one plantation to another: and when Miantonimo in his circular travel was questioned at New-Haven concerning these thing, in stead of other & bet∣ter satisfaction he threatened to cut off any Indians head that shld lay such a charge upon him to his face. The Commissioners by the premises observed Miantonimo's proud and treacherous disposition, yet thought not fit to proceed against him in that respect, till they had collected more legal and convincing proof. But while these things were under deliberation, Miantonimo was brought prisoner by Uncas to Hartford, and the case being opened & clear∣ed as followeth, he craved the commissioners advice how to proceed with him. Jt appeared that in a treaty made with the English at Massachusets Anno 1637. Miantonimo ingaged himselfe not to fight with any of the Indians, and partcularly not to invade Uncas without the English consent; and after in a tripartit agrement made and concluded at Hartford betwixt Miantonimo & Uncas with reference to the English An̄o 1638. in which one of the Articles runs, That though her of the said Indian Sagamores shold receive injurie from the other; yet neither of them shall make or begin warr, untill they had appealed to the English, and till their grievanes were first heard and de∣termined, and if either of shold refuse, the English might assist against, & compell the refusing and obstinate partie. Notwithstanding which, Miantonimo and his confoederates have both secretly and openly plotted and practised against the of Uncas not at all acquainting the English or advising with them, but more especially of late since the fore-mentioned plots and designes were in hand. First, a Pequot Indian one of Uncas his subjects in the spring 1643 aiming at Uncas life, shot him with an arrow through the arm, and pre∣sently fled to the Narrowgansets or their confoederates, boasting in the In∣dian plantations that he had killed Uncas; but when it was known Un∣cas (though wounded) was alive, the Pequot (taught as was supposed) chang∣ed his note, affirming that Uncas had cut through his owne arm with a flint, and had hyred him to say he had shot and killed him. Miantonimo being sent for by the Governour of the Massachusets upon another occasion, brought this Pequot with him, and would have covered him with the former disguise, but when the English out of his owne mouth found him guilty, and would have sent him to Uncas his Sagamre Miantonimo earnestly desired he might not be taken out of his hands, pro∣mising he would send him safe to Uncas to be examined and punished. But fearing (as it seems) his owne treachery would be discovered, within a day or two, he stopped the Pequots mouth by cuting off his head, but at parting he told the Governour in discontent, that he would com no more to Boston. After this, some attempts were made (as is reported) to take away Uncas life by poyson and by sorcery; these failing, som of Sequassons com∣pany (an Indian Sagamore allyed unto, and an intimate confoederate with Miantonimo) shot at Uncas with an arrow or two, as he was going down Conecticot river: Uncas according to the fore-mentioned treaty 1638 complained, and the English by mediation sought to make peace, but Se∣quasson expressing his dependance on Miantonimo refused, and chose warr. They fought, and Uncas had the . Lastly, Miantonimo without any provocotion from Uncas [unles the dissappointment of former plots provoaked] and suddenly without de∣nouncing warr, came upon the with 900 or 1000 men; when Uncas had not halfe so many to defend himselfe. Uncas (before the bat∣tel) told Miantonimo, that he had many wayes sought his life, and for the sparing of bloud, offered by a single comba betwixt themselves to end the quarrel, but Miantonimo presuming upon his number of men, would have nothing but a battel. to expectation, his en were ound, of considerable note shine, and himselfe taken prisoner. These things being duly weighed, the Commissioner judged that Uncas could not be safe, while Miantonimo lived, wherefore they thought he might justly put such a treacherous, and bloud-thirsty enemie to death; but advised him to doe it in his owne Jurisdiction, without torture or crueltie. And Uncas having hitherto shewed himselfe a friend to the English, and in this and former outrages (according to the treaty) craving their advise, if the Narrowgansets o their confoederats should for his just execution unjustly assault him, the Commissioners for the Colonies promised to assist and protect him. Uncas heerupon slew an enemy, but not the enmity against him. The Narrowgansets soon fell to new contriments. They pretended they had payd a ransome for their Sachems life, and gave in particulars to the value of about 40 li. This for a while cast an imputation of foule & unjust dealing upon Uncas; but in September 1644 the English Commissi∣oners meeting at Hartford, sent for the Narrowganset Sachems or their Deputies desiring they might be instructed to make good their charge. Uncas came himselfe, they sent their Deputies; but after due ex∣amination it appeared, though some loose discourses had passed that for such quantitie of wampom and such parcels of other goods to a great value, there might have been some probability of sparing his life, yet no such par∣cels were brought, and the Narrowganset Deputies did not alledge; much lesse prove, that any ransom was agreed, nor so much as any serious trea∣ty begun, to redeem their imprisoned Sachem. And for the wampom and goods sent, as they were but small parcels and scarce considerable for such a purpose, so they were disposed by Miantonimo himselfe to sundry persons for curtesies received during his imprisonment, and upon hope of further favour. The Narrowganset Deputies saw their proofs fell far short of for∣mer pretens, and were silent. The Commissioners promised that upon better evidence heerafter, they should have due satisfaction. Wherupon a truce was made, and both parties were ingaged that all hostility should cease till planting time 1645: and after that, they would give thirty days either at the Massachusets or Hart∣ford before the truce should cease. Yet in February lst, the Narrow∣gansets by messengers sent to Boston, declared▪ that unles Uncas would render 160 fathom of wampom or come to a new hearing within weeks they would begin the warr. This crossed the former agrement, and the season was such, as neither the Commissioners could be advised with, nor could Uncas travell if notice had been given. After which, about or before planting ▪ Tantaqyson Mohiggin Captain who took Miantonimo prisoner, dangerously and treacherously wounded in the night as he slept in his wig∣wam: and other hostile acts were on both part attempted, in a private and under-hand way as they could take advantage each against other. But since the Narrowgansets have at several times openly invaded Uncas, so that Connectict and New-haven were forced according to in∣gagement, to send men from those Colonies for his present defence but with expresse direction not to begin any offensive warr against the Narrow∣gansets or their confoederates till further order. Jn the mean time messengers were sent to the Narrowgansets from the General Court in the Massachusets, signifng the Commissioners meet∣ing, promising their agrievances should be fully and justly heard, and re∣quiring a cessation of warr in the mean time; but they refused: and hear∣ing probably that the English from the westerne Colonies were returned, they made a new assault upon Uncas, and have done him much hurt. The Commissioners being met, sent messengers the second time both to the Narrowganset and Mohiggin Indians, minding them of the former treatise and truce, desiring them to send their Deputies instructed and furnished with authority to declare and open the ground of the warr, to give and receive due satisfaction, and to restore and setle peace. At first the Narrowganset Sachē gave a reasonable and faire an∣swer, that he would send Guides with them to the Mohiggins, and if Un∣cas consented, he would send his Deputies to the Commissioners, and dur∣ing eight days hostility should cease: but he soon repented of this modera∣tion, told the English messengers his minde was changd, sen private instructions to the Niantik Sachem, after the delivery of which, there was nothing but proud & insolēt passages: the India guides which the English messengers brought with them from Puham and Socononoco were by frownes and threatning speeches discouraged and returned; no other Guides could be obtained though much pressed, they knew (as they ex∣pressed themselves) by the course held at Hartford last yeare, that the Com∣missiōers would mediate & presse for peace, but they were resolved to have no peace without Uncas his head; it mattered not who began the warr, hey were resolved to continue it; the English should withdraw their Gar∣rison from Uncas, or they would take it as a breach of former covenants, & would procure as many Moquanks as the English should affront them with: that they would lay the English cattle ō heaps as high as their houses: that no English man shold step out of doors to pisse, but he should be killed. They reviled Uncas, charged him with cutting through his own arm, and saying the Narrowgansets had shot him; affirmed, that he would now murder the English messengers as they went or returned [if he had oppertu∣nity] and lay it upon̄ the Narrowgansets. The English messengers upon this rude and uncivil usage, wanting Guides to proceed, and fearing danger, returned to the Narrowgansets, ac∣quainted Pesicus with the former passages, desired Guides from him, he [in scorne as they apprehended it] offered them an old Pequot Squaw, but would afford no other Guides. There also they conceived themselves in danger, three Indians with hatchets standing behinde the Interpreter in a suspicious manner, while he was speaking with Pesicus, and the rest frown∣ing & expressing much distemper in their countenance & carriage. The English messengers not hoping for better successe at that time, departed▪ telling Pessicus that if he would returne any other answer, he should send it to the English trading-house, where they intended to lodge that night. In the morning he invited them to returne, and promised them a Guide to Un∣cas, but would grant no cessation of Armes. When they came to Provi∣dence they understood that in their absence a Narrowganset Indian had bin there, and faining himselfe to be of Conecticot, spake in that dialect, but could not put off the Narrowganset tone. He told Benedict Aarnold's wife (who well understands the Indian language) that the English messen∣gers should not passe to the Mohiggins, he knew they shold have no Guides, but should be destroyed in the woods as they travelled toward Uncas. Thus the English messengers returned, and the Interpreter under his hand & upon his oath related the former passages, with others lesse material more aregly. Mr. Williams by the messengers wrote to the Commissioners assu∣ring them That the Country would suddenly be all on fyre, meaning by warr; that by strong reasons & arguments he could convince any man therof, that was of ano∣ther minde; That the Narrowgansets had been with the plantations combined with Providence and had solemnly treated & setled a nrality with them, which fully shews their councels and setted resolutions for warre. Thus while the Commissioners in care of the publick peace, sought to quench the fire kindled amongst the Indians, these children of strife breath out threatnings, provocations and warr against the English themselves, so that unles they should dishonour & provoak God, by violating a just ingage∣ment, and expose the Colonies to contempt & danger from the Barbarians, they cannot but exercise force, when no other meanes will prevail, to reduce the Narrowgansets and their confoederates to a more just and sober temper. The eyes of other Indians under the protection of the Massachusets, and not at all ingaged in this quarrel, are [as they have expressed themselves to the English messenger] fastened upon the English with strict observatiō, in what manner and measure they provide for Uncas safety. If he perish they will charge it upon them who might have preserved him: and no In∣dians wl trust the English (if they now breake ingagement) either in the present or succeeding generations. If Uncas be ruined in such a cause, they foresee their head▪ upon the next pretence shal be delivered to the wil of the Nartowgansets, with whom therfore they shall be forced to complye [as they may] for their future safety; & the English may not trust an Indian in the whole Country. The peises being duly weighed it clearly appear∣es that God calls the Colonies to a warr. The Narrowgansets and their confoederates rest on their numbers, weapons, & opportunityes to do mischief; and probably (as of old, Ashr, Amaek and the Phlist with others did confoederate against Israel) so Sa∣than may stir up & combine many of his instruments against the Churches of Christ: but their Redeemer is the Lord of Host, the Mighty One in battel, all the sheld of the earth are in his hand, he can ave by few & by weak means, as well as by many & great. In him they trust.
N00008.p4	A platform of church discipline gathered out of the Word of God: and agreed upon by the elders: and messengers of the churches assembled in the Synod at Cambridge in New England : To be presented at the churches and Generall Court for their consideration and acceptance, in the Lord. : The eight moneth [sic] anno 1649 : [Seven lines from Psalms]	[ "Cambridge Synod", "Mather, Richard, 1596-1669.", "Cotton, John, 1584-1652." ]	anno dom: 1649.	Printed by S G [i.e., Samuel Green] at Cambridge in New England and are to be sold at Cambridge and Boston,	[Cambridge, Mass.] :	eng	[ "Congregational churches -- New England.", "Congregational churches -- Doctrinal and controversial works.", "New England -- Church history." ]	1 Ecclesiasticall Polity or Church Government, or disci∣pline is nothing els,Ezek 43.11 Col. 2, 5 1 Tim 3 15 but that Forme & order that is to be observed in the Church of Christ vpon earth, both for the Constitution of it, & all the Admini∣strations that therein are to bee performed. 2 Church-Government is Considered in a double respect either of the parts of Government themselves, or necessary Circumstan hereof. The parts of Government are prescribed in the word,Hebr 3, 5, 6 because the Lord Iesus Christ the King and Law-giver of his Church, is no less faithfull in the house of God then was Moses,Exod 25 40 who from the Lord delivered a form & pattern of Government to the Chil∣dren of Israel in the old Testament:2 Tim 3 16 And the holy Scriptures are now also soe perfect, as they are able to make the man of God perfect & thoroughly furnished vnto euery good work; & therefore doubtless to the well ordering of the house of God. 3 The partes of Church-Government are all of them exactly des∣cribed in the word of God being parts or means of Instituted worship according to the second Commandement:1 Tim 3 15 1 Chron 15 13. Ex 20 1 Tim 6 13 16. Heb 1 17 18. 1 Cor 15 24. & therefore to continue one & the same, vnto the apearing of our Lord Iesus Christ as a king∣dom that cannot be shaken, untill hee shall deliver it up unto God, euen the Father. Soe that it is not left in the power of men, officers,Deut 12 32. Ezek 43 . 2 Kings 11.31 32 33 Churches, or any state in the world to add, or diminish, or alter any thing in the least measure therein. 4 The necessary circumstances, as time & place &c belonging un¦to order and decency,1 King 12 :28.29. are not soe left unto men as that under pretence of thou,Isi 13. Col 2 22 23 Acts 15 28 they may own Inventions upon the Churches: Being Circumscribed in the word with many Generall limitations; when they are detemined in respect of the matter to be nether wor∣ship it self,Mtt 15 9 1 Cor 11 23 8 34. nor Circumstances seperable from worship: in respect of their end, they must be done vnto edification: in respect of the man∣ner,1 Cor 14 26 1 Cor 14 40 1 Cor 11 14 1 Cor 11 16 1 Cor 14 12 19. Acts 15 2. decently, and in order, according to the nature of the things them selves, & Civill, & Church Custom▪ doth not euen nature it selfe teach you? yea they, are in some sort determined particularly, namely that they be done in such a manner, as all Circumstances considered, is most expedient for edification: so, as if there bee no errour of man concerning their determination, the determining of them is to be ac∣counted as if it were divine. Eph 1 2 23 & 5 25 26 30. Heb 12 23.THe Catholick Church, is the whole company of those that are elected, redeemed, & in time effectually called from the state of sin & death vnto a state of Grace, & Iesus Christ. 2 This church is either Triumphant, or Militant. Triumph∣ant,Rom 8 17. 2 Tim 2 12 C 4 8. Eph 6 12 13. the number of them who are Gloryfied in heaven: Militant, the number of them who are conflicting with their enemies vpon earth. 3 This Militant Church is to bee considered as Invisible, & Visible Invisible,2 Tim 19. Rev 217. 1 Cor. 6 17 Eph 3 1. Rom 1.▪ 1 Thes 8. Isay 2▪ 2. 2 Tim 6.12. in respect of their relation wherin they stand to Christ, as a body unto the head, being united unto him, by the spirit of God, & faith in their hearts: Visible, in respect of the profession of their faith, in their persons, & in particuler Churches: & so there may be acknowledged an universall visible Church. 4 The members of the Militant visible Church, considered either as not yet in church-order,Acts 19 1. Colos 2.5. Matt 18.17. 1 Cor 5 1 or as walking according to the church-order of the Gospel. In order, & so besides the spiritual union, & communion, common to all belevers, they injoy more over an union & communion ecclesiasticall-Politicall: so wee deny an universall visible church. 5 The state of the members of the Militant visible church in order, was either before the law, Oeconomical,Gen. 18.19 Exod: 19 6. that is the comming of Christ, only congregational. (The Independent, wee ap∣prove not:) Therfore neither national, provincial, nor classical.1 Cor: 14.13 1 Cor: 14.36 1 Cor. 1 2. 1 Cor: 12 27. Exo: 19 5 6 Deut: 29:1. & to 15 Acts. 2.42. 1 Cor 14 26. 6 A Congregational-church▪ is by the institution of Christ a part of the Militant-visible-church, consisting of a company of Saints by calling, united into one body▪ by a holy covenant, for the publick worship of God, & the mutuall edification one of ano∣ther, in the Fellowship of the Lord Iesus. THe matter of a visible church are by clling.1 : 1 Ephe 1 1. 2. By Saints, wee understand, 1 Such,Hebr: 6.1. 1 Cor. 1 5. Rom. 15 14. Isai: 50 6-17. Act 37. Matt: 3 6. Rom. 6 17. 1 Cor. 1 2. Phillip. 1 1. Collos 1 2. as haue not only attained the knowledge of the prin∣ciple of Religion, & are free from gros & open scandals, but also do together with the profession of their faith & Repentance, walk in blameles obedience to the word, so as that in charitable discretion they may be accounted Saints by calling, (though perhaps some or more of them be unsound, & hypocrites inwardly:) because the members of such particular churches are commonly by the holy ghost called Saints & faithfull brethren in Christ,Ephes. 1 1. 1 Cor 52 3 Rev. 15 & 20. Ezek. 44.7 & 9. & chap. 23 38 9. Num 9 & 20. Hagg. 2 13 14. 1 Cor. 11 1 2 & 14. 2 21 1 5 1 Ier. 14 . 5 4. 2 Cor. 12 21. Re 2 5. . . and sundry church¦es haue been reproued for receiving, & suffering such persons to cntinu in fellowship amongst them, as have been offensive & scan∣dalous: the name of God also by this means is Blasphemed: & the holy things of God defiled & Prophaned, the hearts of godly grie∣ved: & the wicked themselves hardned: & holpen forward to dam∣nation▪ the example of such doeth endanger the sanctity of others. A litle Leaven Leaveneth the whole lump. 2 The children of such, who are also holy. 3 The members of churches though orderly constituted, may in time degenerate, & grow corrupt & scandalous, which though they ought not to be tolerated in the church, yet their continuance therein, through the defect of the execution of dscipline & Just censures, doth not immediately dssol the being of the church, as appeares in the church of Israell, & the churches of Galatia, & Pergamus, & Thyati. 4 The matter of the Church in respect of its quantity be of greater number when may ordinarily meet together in one place:1 Cor 4 2 Matt 28 37 not ordinarily fewer, then may conveniently carry on Church-work. Hence when the holy Scripture maketh mention of the Saints combined into a church-estate, in a Town or Citty, where was but one Congregation,Rom 16 1 1 Thes 1 1 Rev 2 c 3 7 it usually calleth those Saints [the church] in the singular number, at the church of the Thessalonians the church of Smyrnae, Philadelphia, & the like: But when it speaketh of the Saints in a Nation, or Province, wherin there were sundry Congrega∣tions, It frequently & usually calleth them by the name of churches in the plurall number,1 Cr 16 1 19 Gal 1.2 2 Cor 8 1. 2 Thes 2, 14 as the [churches] of Asia, Galatia, Macedonia, & the like: which is further confirmed by what is written of sundry of those churches in particular, how they were Assembled & met to∣gether the whole church in one place, as the church at Jerusalem, the church at Antioch,Acts 2 46 c 5 12. c 6 2. Acts 14, 2 c 15 38. 1 Cor 5.4. c 14.23. Rom 16.1 the church at Corinth, & Ceuchrea, though it were more neer to Corinth, it being the port thereof, & answera∣ble to a Village, yet being a distinct Congregation from Corinth, it had a church of its owne as well as Corinth had. 5 Nor can it with reason be thought but that every church appointed & ordained by Christ, had a ministrie ordained & appointed for the same: & yet plain it is, that there were no ordi∣nary officers appointed by Christ for any other, then Congregational churches: Elders being appointed to feed, not all flocks, but that particular flock of God over which the holy Ghost had made them overseers,Acts 20 28. & that flock they must attend, even the whole flock: & one Congregation being as much as any ordinary Elders can attend, therfore there is no greater Church then a Congregation, which may ordinarily meet in one place. SAints by Calling, must have a Visible-Political-Union a∣mongst themselves, Cor 2. 1 Tim 3 15. or else they are not yet a particular church: as those similitudes hold forth which the Scripture makes use of, shew the nature of particular Churches: As a Body▪ A building, or House, Hands, Eyes, Feet,Ephe 2 22 1 Cor 1.15 16 27. & other members must be united, or else, remaining seperate are not a body. ▪ Timber, though squared, hewen & pollished, are not an house untill they are compacted & united: so Saints or believers in judgment of charity, are not a church, unless Orderly knit together. 2 Particular churches cannot be distinguished one from another but by their formes. Ephesus is not Smyrna, & Per∣gamus Thyatira, but each one a distinct society of it self,Rev having officers of their owne, which had not the charge of others: Vertues of their own, for which others are not praysed: Cor∣ruptions of their owne, for which others are not blamed. 3 This Form is the Visible Covenant, Agreement,Exod 9 ver 8. Deu 29 12 13. Zach 1 14. cap 1 or con∣sent wherby they give up themselves unto the Lord, to the observing of the ordinances of Christ together in the same society, which is usually called the Church-Covenant; For wee see not otherwise how members can have Church-power one over an∣other mutually. The comparing of each particular church unto a Citty,Ephe 2.9 2 Cor 1 & unto a Spouse, seemeth to conclude not only a Form, but that that Form, is by way of Covenant. The Covenant,Gen 17.. Deu 29 1 13. Ephe .12 29. as it was that which made the Family of Abra∣ham and children of Israel to be a church and people unto God, so is it that whch now makes the severall societyes of Gentil-believers to be churches in these dayes. 4 This Voluntary Agreement, Confine or Covenant (for all these are here taken for the same): Although the more ex∣press & plain it is, the more fully it puts us in mind of our mu∣tuall duty, & stirreth us up to it, & leaveth lesse room for the questioning of the Truth of the Chch-estate or a Company of proessors, & the truth of membership of particular persons: yet wee conceive, the substance of it is kept, where there is real Agreement & consent, of a company of faithful persons to meet con∣stantly together in one Congregation, for the publick worship of God, & their mutuall edification: which real agreement & consent they doe express by their constant practise in comming together for the publick worship of God, & by their religious subjection unto the ordinances of God there:Exod 19 5 to 8 & 24 3 17. Iosh 24 18 to 24 Psl 0 5. Neh 9 38 c 10 1. Gen 17. Deu 29. the rather, if wee doe consider how Scripture covenants have been entred into, not only expressly by word of mouth, but by sacrifice; by hand writing, & seal; & also somtimes by silent consent, without any writing, or expres∣sion of words at all. 5 This forme then being by mutuall covenant, it followeth, it is not faith in the heart, nor the profession of that faith, nor cohabi∣tation, nor Baptisme; 1 Not faith in the heart? becaus that is invisible. 2 not a bare profession; because that declareth them no more to be members of one church then of another: 3 not Cohabitation; Ahiests or Infidels may dwell together with beleivers: 4 not Baptism; because presupposseth a church estate, as circumcision in the old Testament, which gave no being unto the church, the church being before it, & in the wildernes without it▪ seals presuppose a covenant already in being, one person is a compleat subiect of Baptism: but one person is uncapable of being a church. Act 2 47. & 9 26. Matt 3 13 14 15. & 2 19 20. Psal 133. 2 3 & 87 7 Matt 18 0. Iohn 1 3.6 All believers ought, as God giveth them opportunity there unto, to endeavour to joyn themselves unto a particular church & that in respect of the honour of Jesus Christ, in his example, & Insti∣tution, by the professed acknowledgment of, & subiection unto the order & ordinances of the Gospel: as also in respect of their good of communion founded upon their visible union, & containd in the promises of Christs special presence in the church: whence they have fellowship with him, & in him one with an other: also for the keeping of them in the way of Gods commandments,Psal 119 last Pet 2.25 Eph 4 16 Ioh 22 24.25. Matt 1 16 17. & reco∣vering of them in case of wanding, (which all Christs sheep are sub∣iect to in this life), being unable to returne of themselves; together with the benefit of their mutual edification, and of their posterity, that they may not be cut of from the priviledges of the covenant▪ otherwis, if a believer offends, he remaines destitute of the remedy provided in that behalf, & should all believers neglect this duty of joyning to all particular congregations: it might follow thereupon, that Christ should have no visible political churches upon earth, THe first subject of church powr, is eyther Supream, or Subordinat, & Mnisterial▪ the Supream (by way of gift from the father) is the Lord Iesus Christ▪ the Ministerial▪ is either extraordinary▪ as the Apostles, Prophets, & Evangilists: o Ordinary; as every particular Congregational church. 2 Ordinary church powr, is either the power of office, that is such as is proper to the eldership: or, power of priviledge, such as be longs unto the brotherhood▪ the latter, is in the brethren formally, & immediately from Christ, that is, 12 4 8. Acts 1 23 6 3 4 C 14 23. 1 Cor 12 29 30. so as it may according to order be acted or excercised immediately by themselves: the former, is not in them formally or immediately, & therfore cannot be acted or ex∣cercised immediately by them, but is said to be in them, in that they design the persons unto office, who only are to act, or to excercise this power. A Church being a company of people combined together by cove∣nant for the worship of God, it appeareth therby, that there may be the essence & being of a church without any officers, seeing there is both the form and matter of a church, which is implyed,Acts 1. when it is said, the Apostles ordained elders in every church, 2 Nevertheless, though officers be not absolutely necessary,Rom. 0 . Ier 3 15 1 Cor 12 2 Ephe 4 11 Psal 6 18 Eph 4. 11 to the simple being of churches, when they be called: yet ordinarily to their calling they are, and to their well being: and therfore the Lord tender compassion hath appointed, and ordained officers which would not have done, if they had not been usefull & need¦full for the church; yea, being ascended into heaven,Eph 4 12 13 he received gifts for men, and gave gifts to men, whereof officers for the church are Justly accounted no small parts,1 Cor 12 23 Eph 11 G 1 Act 8 6 26 19. Cor 8 Rom 1 78. they being to continue to the end of the world, and for the perfectng of all the Saints. 3 These officers were either extraordinary, or ordinary, ex∣traordinary as Apostles, Prophets▪ Evangilists▪ ordinary as Elders & Deacons. The Apostles, Prophets, & Evangelists, as they were called ex∣traordinarily by Christ, so their office ended with them selves whence it is,1 Cor 4 9 that Paul directing Timothy how to carry along Church-Administrations, Giveth no direction about the choice or course of Apostle,1 Tim 3 1.2 Prophets, or Evangelists, but only of Elders, & Deacons▪ & when Paul was to take his last leave of the church of Ephesus, he committed the care of feeding the church to no other, but unto the Elders of that church. The like charge doth Pete commit to the Elders. 1 Tim 3 2 Phi 1 1. Acts 20 17 28. 1 Tim 5 17.4 Of Elders (who are also in Scripture called Bishops) Some attend chiefly to the ministry of the word, As the Pstors & Teachers Others, attend especially unto Rule, who are therfore called Ruling Elders. Eph 4 11. Rom 12 7 8. 1 Cor 2 85 The office of Pastor & Teacher, appears to be distinct. The Pastors special work is, to attend to exhortation: & therein to Administer a word of Wisdom the Teacher is to attend to Doctrine, & therein to Administer a word of Knowledg: & either of them to administer the Seales of that Covenant, unto the dispensation wherof the are alike called:2 Tim 4 1 2 Tit 2 9 as also to execute the Censures, being but a kind of application of the word, the preaching of which, together with the application therof they are alike charged withall. 6 And for as much as both Pastors & Teachers are given by Christ for the perfecting of the Saints,Eph 4 11 12 Cap 1 22 23 & edifying of his body, which Saints, & body of Christ is his church; Therfore wee account Pastors & Teachers to be both of them church-officers; & not the Pastor for the church: & the Teacher only for the Schools, Though this wee gladly acknowledg, that Schooles are both lawfull, profitable, & necessary for the trayning up of such in good Litrature, Sam 0 12 v 19 20 2 king 2 3 v 15. or learning, as may afterwards be called forth unto office of Pastor or Teacher in the church. Rom 12 7 9. 1 Tim 5 17. 1 Cor 12 28.THe Ruling Elders office is distinct from the office of Pastor & Teacher. The Ruling Elders are not so called to exclude the Pastors & Teachers from Ruling, because Ruling & Governing is common to these with the other;Heb 13 17 1 Tim 5 17 wheras attending to teach and preach the word is peculiar unto the former. 1 Tim 5, 7.2 The Ruling Elders work is to joyn with the Pastor & Teacher in those acts of spiritual Rule which are distinct from the ministry of the word & Sacraments com∣mitted to them▪ of which sort, these be, as followeth.2 Chro. 23 19. Rev 21 12. 1 Tim 4 14. Mat 1 17. 2 Cor 2 7, 8 Act 2.6 I to open & sou the dores of Gods house, by the Admission of members approv∣ed by the church: by Ordination of officers chosen by the church: & by excommunication of notorious & obstinate offenders renoun∣ced by the church: & by restoring of poenitents, forgivē by the church. II To call the church together when there is occasion, & seasonably to dismiss them agayn. III To prepare matters in private,Acts 1.28 22, 23. that in publick they may be carried an end with less trouble, & more spee∣dy dispatch. IV To moderate the carriage of all matters in the church assembled▪ as, to propound matters to the church,Acts 6.2.3 c 13. v 15 2 Cor 8.10 Heb 1.7, 7 2 Thes 2.10 11.12 to Order the season of speech & silence; & to pronounce sentence according to the minde of Christ, with the consent of the church. V To be Guides & leaders to the church, in all matters what-soever, pertaining to church administrations & actions. VI To see that none in the church live inordinately out of rank & place; without a calling, or Idlely in their calling. VII To prevent & heal such offences in life,Acts 20.28 v 32. 1 Thes 5.12 Jam. 5.14 Acts 20.20 or in doctrin; as might corrupt the church. IIX To feed the flock of God with a word of admonition. IX And as they shall be sent for, to visit, & to pray over their sick brethren. X & at other times as opportunity shall serve therunto. 3 The office of a Deacon is Instituted in the church by the Lord Jesus▪ somtime they are called Helps.Act 6.3. v 6 Pil 1.1 1 Tim .8 1 Cor 12.28 1 Tim 3., 9. The Scripture telleth us, how they should be qualified: Grave, not double tongue, not given to much wine, not give to filthy lucre▪ they must first be proved & then use the office of a Deacon, being found Blameless. The office and work of the Deacons is to receive the offrings of the church, gifts given to the church,Acts 4.36, c 6.2.3 c 6.2 & to keep the treasury of the church: & therewith to serve the Tables which the church is to pro∣vide for: as the Lords Tabe, the table of the ministers,Rom 1.8 & of such as are in necessitie, to whom they are to distribute in simplicity. 4 The office therefore being limited unto the care of the temporall good things of the church,1 Cor 7.17 it extends not unto the attend∣ance upon, & administration of the spirituall things thereof, as the word, and Sacraments, or the like. 5 The ordinance of the Apostle, & practice of the church,1 Cor 16.1.2.3 commends the Lords day as a fit time for the contributions of the Saints. 1 Co 1.28 Eph 4.3.11 Acts 20.26 The Instituting of all these officers in the Church, is the work of God himselfe; of the Lord Jesus Christ; of the holy Ghost▪ & therefore such officers as he hath not appointed, are altogether unlawfull either to be placed in the church, or to be retained therin; & are to be looked at as humane creatures, meer Inventions & ap∣pointments of man, to the great dishonour of Christ Jesus, the Lord of his house, the King of his church, whether Popes, Patriarkes▪ Cardinals, Arch-bishop, Lord bishops, Arch-deacons, Officials, Com∣missaries▪ & the like. These & the rest of that Hierarchy & Rei∣nue, not being plants of the Lords planting, shall all be certeinly be rooted out, & cast forth. 7 The Lord hath appointed ancient widdows, (where they may be had) to minister in the church,1 Tim 5.9, 10. in giving attendance to the sick, & to give succour unto them, & others, in the like necessities. NO man may take the honour of a Church-Officer unto himself, but he that was called of God,Act. 5.4 as was Aaro. 2 Calling unto office, is either Immediate, by Christ himself: such was the call of the Apostles,Galat 1.1 Acts 14.23 cap 6.3 & Prophets: this manner of calling ended with them, as hath been said: or Medi, by the church. 3 It is meet, that before any be ordaned or chosen officers, they should first be Tryed & proved;1 Tim 5.22 cp 7 10 Acts 16.2 cap 6.3 because hands are not suddenly to be laid upon any, & both Elders & Deacons must be of honest & good report. 4 The things in respect of which they are to be Tryed, are those gifts & virtues which the Scripture requireth in men, that are to be elected into such places. viz, that Elders must be blameless, sober, apt to teach, & endued with such other qualifications as are layd downe, 1 Tim: 3 & 2. Tit: 1, 6 to 9. Deacons to be fitted, as is directed, Acts. 6, 3. 1 Tim: 3 8, to 11. Act 14.23 c 1.23. c 6 3.4.5.5 Officers are to be called by such Churches, whereunto they are to minster▪ of such moment is the preservation of this power, that the churches excercsed it in the presence of the Apostles. Gal .136 A Church being free cannot become subject to any, but by a free election; Yet when such a people do chuse any to be over them in the Lord, then do they becom subject,Hebr. 13.17 & most willingly submit to their mi∣nistry in the Lord, whom they have so chosen. 7 And if the church have powr to chuse their officers & mi∣nisters, then in case of manifest unworthyness,Rom. 16.17 & delinquency they have powr also to depose them. For to open, & shut: to chuse & refuse; to constitute in office, & remove from office: are acts be∣longing unto the same powr. 8 Wee judge it much conducing to the wel-being, & com∣munion of churches, that where it may conveniently be done,Cant. 8.8, 9 neigh∣bour-churches withall, & their help made use of in the triall of church-officers, in order to their choyce. 9 The choyce of such Church-officers belongeth not to the civil-magistrates, as such, or diocesan-bishops, or patrones: for of these or any such like, the Scripture is wholly silent, as having any power therin. CHurch-officers are not only to be chosen by the Church,Acts. 13. cap 14.23 1 Tim. 5.22 but also to be ordeyned by Imposition of hand, & prayer▪ with which at the ordination of Elders, fasting also is to be joyned. 2 This ordination wee account nothing else,Num. 8.10 Act. 6.5.6 cap 13.2, 3 but the solemn putting of a man into his place & office in the Church wher-unto he had right before by election, being like the installing of a magistrat in the common wealth. Ordination therefore is not to go before, but to follow election▪Acts. 6.5.6 cap 14.23 the essence & substance of the outward calling of an ordinary officer in the Church, doth not consist in his ordination, but in his voluntary & free election by the Church, & in his accepting of that election▪ wher-upon is founded the relation between Pastor & flock, between such a minister, & such a people. Ordination doth not constitute an officer, nor give him the essentials of his office. The Apostles were elders, without Imposition of hands by men: Paul & Barnabas were officers, before that Imposition of hands. Acts. 13.3. The posterity of Levi were Prests, & Levits, before hands were laid on them by the Children of Israel. 1 Tim 4.4 Acts 23.3 1 Tim 5.223 I such Churches where there are Elders, Imposition of hands in ordination is to be performed by those Elders. 4 In such Churches where there are no Elders, Imposition of hands may be performed by some of the Brethren orderly chosen by the church therunto▪ 10 For if the people may elect officers which is the greater, & wherin the substance of the Office consists, they may much more▪ occasion & need so requiring) impose hands in ordina∣tion, which is the less, & but the accomplishment of the other. 5 Nevertheless in such Churches where there are no Elders, & the Church so desire, wee see not why Imposition of may not be performed by the Eders of other Churches. Ordinary officers laid hands upon the officers of many Churches: The presbytery at Epsus layd hands up in an Evangelist. The presbytery at Antioch laid hands upon Paul & Brnabas.1 Ti 4.4 Acts. 13. 1 Pe. 5.2 Acts 20.26 Church Officers, are officers to one church, even that parti∣cular, over which the Holy Ghost hath made them overseers▪ Inso∣much as Elders are cōmanded to feed, not all flocks, out that flock which is cōmited to their faith & trust, & dependeth upon them. Nor can cōstant residence at one cōgregation, be necessary for a mi∣nister, no no yet lawfull, if he be not a minister to one cōgregation on∣ly, but to the church universall: because he may not attend one part only of the church,Acts 20.28 wherto he is a minister▪ but he is called to attend unto all the flock. 7. Hee that is clearly loosed from his office-relation unto that church wherof he was a minister, can̄ot be looked at as an officer, no perform any act of Offce in any other church vnless he be again or∣derly called unto Office: which when it shall be, wee know nothing to hinder▪ but Imposition of hand also in his ought to be used towards him again. For so Paul the Apostle received of hands twice at least, from Ananias. Acts▪ 9.17. & Acts. 13.3. 2.6 Eph 1.21, 22 Isy 9.6 Mat 28.18Supream & Lordly power over all the Churches upon earth, doth only belong unto Jesus Christ, who is King of the church, & the head therof. He hath the Governmēt upon his shoulders, & hath al powr given to him, both in heven & earth. 2 A Cōpany of professed believers Ecclesastically Confoederat, as they are a church before they have officers, & without them; so ev∣en in that estate,Acts 1.2 c: 14.13 c: 6.3, 4 Mt: 1.1 1 Cor, .4. subordinate & powe under Christ deligated to them by him, doth belong to them, in such a man̄er as is before ex∣pressed. . 5 2. & as flowing from the very nature & Essēce of a church: It being naturall to all bodyes, & so unto a church body, to be furnished with sufficient powr, for its own preservatiō & subsistāce. 3 This Government of the church, is a mixt Goverment (& so hath been acknowledged long before the term of Indepēdency was heard of:) In respect of , the head & King of the church, & the Soveraigne power residing in im, & exercised by him,Rev 3.7 1 Cor 5.12 it is a Mo∣nachy: In respect of the body, or Broherhoo of the church, & powr from Christ graunted unto them, it resembles a Democracy,1 Tim 5.1 In respect of the & powr comited to them, it is an Aristocracy. 4 The Soveraigne powr whch is peculiar unto Christ, is exer∣cised. I In calling the church out of the world unto holy fellowship with himselfe II In instituting the ordināces of his worship,Gal 1.4. Rev 5.8, 9 Matt 28.20 Eph 4.8.1 Jam 4.12 Isy 33.22 1 Tim 3.1. 2 Cor 1.4▪ 5 Isy 32.2 Luk 2.51▪ & ap∣pointing his ministers & officers for the dispensing of them. III In giving lawes for the ordering of all our wayes, & the wayes of his house. IV In giving powr & life to all his Institutions, & to his peo∣ple by them. V In protectīg & delivering his church against & from all the enemies of their peace. 5 The power graunted by Christ unto the body of the church & Brotherho, is a prerogative or priviledge which the church doth exercise: I In Chsing their own fficers, whether Elders, or Dea∣cons. II In of their own members & therfore, there is great reason they should have power to Remove any frm their fel∣lowship again.Acts 6.5. c 14.23 c 9.26 Hence in cae of offence any one brother hath powr to convince & Admonish an offending brother: & in case of not hear∣ing him, to take one or two more to tt on the Admonitiō,Matt 18.1▪ 16, 17 & in case of not hearing them, to proceed to tell the church: & as his offence y requre the whole church hath powr to proceed to the publick Censu of him▪ whether by , or Excomuncation:Tit 3.0 Cll 4. 18. 2 Cor 2.7, 8 & upon his repentance to restore him▪ againe unto his former cōmunion. 6 In case Elder offend incorrigibly the matter s requiring, as the church had powr to call him to office, so they have powr accord¦ing to order (the counsell of other churches where it may be had,Collo 4.1 Rom 16.17 direct¦ing therto to remove him frō his Office: & beīg now but a mēber, in case he add cōtumacy to his sin, the Church that had powr to receive him into their fellowship, hath also the same powr to cast him out,Matt. 13.17 that they have concerning any other member. 1 Tim. 5.17 Hebr. 13.17 Thes. 5.127 Church-government, or Rule, is placed by Christ in the officers of the church, who are therefore called Rlers, whle thy rule with God: yet in case of mal-administration, they are subject to the power of the church, according as hath been sad before, the Hly Ghost frequently,Rom. 12.8 1 Tim. 5.17 1 Cor. 12.28 29. Hebr. 13 7.17. yea alwayes, where it mentioneth Church-Rule, & church-government, ascribeth it to Elders: wheras the work & duty of the people is expressed in the phrase of obeying their Elders; & submiting themselves unto them in the Lord: so as it is manifest, that an organick or compleat church is a body politick, consisting of some that are Governors, & some that are governed, in the Lord. 8 The powr which Christ hath committed to the Elders is to feed & rule the church of God,Acts. 20.28 cap 6.2 Num. 16.12 Ezek. 46.10 Acts. 13.15 & accordingly to call the church together upon any weighty occasion, when the members so called, without just cause, may not refuse to come: nor when they are come, depart before they are dismissed: nor speak in the church, before they have leave from the elders:Hosh▪ 4.4. nor continue so doing, when they require silence, nor may they oppose nor contradict the judgment or sentence of the Elders, without sufficient & weighty cause becaus such practices are manifestly contrary unto order, & government, & in-lets of disturbance, & tend to confusion. Rev. 2.2 1 Tim. 5.19 Acts. 21.18 22, 23 1 Cor. 5.4▪ 59 It belongs also unto the Elders to examine any officers, or members, before they be received of the church: to receive the ac∣cusations brought to the Church, & to prepare them for the church∣es hearing. In handling of offences & other matters before the Church they have powr to declare & publish the Counsell & will of God touching the same,Num. 6.23, to 26. & to pronounce sentence with consent of the Church: Lastly they have powr, when they dismiss the people, to bless them in the name of the Lord. 10 This powr of Government in the Elders, doth not any wise prejudice the powr of priviledg in the brotherhood; as neither the powr of priviledg in the brethren, doth prejudice the power of government in the Elders;Acts. 14.15 ve. 23. c 6.2 1 Cor. 5.4 Cor. 2.6▪ 7 but they may sweetly agree together, as wee may see in the example of the Apostles furnished with the greatest church-powr, who took in the concurrence & consent of the brethren in church-administrations. Also that Scripture, 2 Cor 2.9. & chap 10:6. doe declare, that what the churches were to act & doe in these matters, they were to doe in a way of obedience,Hebr. 13.17 & that not only to the direction of the Apostles, but also of their ordinary Elders. 11 From the premisses, namely, that the ordinary powr of Government belonging only to the elders, powr of priviledg re∣maineth with the brotherhood, (as powr of judgment in matters of censure, & powr of liberty, in matters of liberty:) It followeth, that in an organick Church, & right administration; all church acts, proceed after the manner of a mixt administration, so as no church act can be consummated, or perfected without the consent of both. THe Apostle concludes, that necessary & sufficient maintenance is due unto the ministers of the word:1 Cor. 9. 15. Matt. 9.3. c 10.10 1 Tim. 5.18 from the law of nature & nations, from the law of Moses, the equity thereof, as also the rule of common reason▪ moreover the scripture doth not only call Elders labourers, & workmen, but also speaking of them doth say,Gala. 6.6. that the labourer is worthy of his hie: & requires that he which is taught in the word, should communicate to him, in all good things;1 Cor. 9.9 vers. 14. 1 Tim. 5.1 & mentions it as an ordinance of the Lord, that they which preach the Gospel, should live of the Gospel; & forbideth the muzling of the mouth of the ox, that treadeth out the corn. 2 The Scriptures alledged requiring this maintenance as a bounden duty, & due de, & not as a matter of almes, & free gift therefore people are not at liberty to doe or not to doe, what & when they pleas in this matter, no more then in any other commanded duty, & ordinance of the Lord: but ought of duty, to minister of their carnall things to them,Rom 15.▪ 1 Cor. 9.11▪ that labour amongst them in the word & doctrine, as well as they ought to pay any other work men their wages, or to discharge & satisfie their other debts, or to submit themselves to observe any other ordinance of the Lord. 3 The Apostle,Gala. 6.6 Gal: 6, 6. injoyning that he which is taught communicate to him that teacheth in all good things: doth not leave it arbitrary, what or how much a man shall give, or in what pro∣portion▪ but even the later, as well as the former, is prescribed & appointed by the Lord.1 Cor. 16.2 4 Not only members of Churches, but all that are taught n in the word, are to contribute unto him that teacheth, in all good things.Galat. 6.6 In case that Congregations are defective in their contributi∣ons,Act. 6.3.4 the Deacons are to call upon them to doe their duty: if their call sufficeth not, the church by her powr is to require it of their members, & where church-powr through the corruption of men, doth not, or can̄ot attaine the end, the Magistrate is to see ministry be duely pro∣vided for,Neh. 13.11 as appeares from the commended example of Nehemiah. The Magistrates are nursing fathers▪ & nursing mothers, & stand charged with the custody of both Tables;Isay. 49.23 because it is better to pre∣vent a scandal, that it may not come & easier also, then to remove it when it is given,2 Cor. 8.13 14 Its most suitable to Rule, that by the churches care, each man should know his proportion according to rule, what he should doe, before he doe it, that so his iudgment & heart may be satisfied in what he doeth, & just offence prevented in what is done. 2 Chron. 23.19. Mat. 3.25. & 22.12THe doors of the Churches of Christ upon earth, doe not by Gods appointment stand so wide open, that all sorts of people good or bad, may freely enter therein at their pleasure; but such as are ad∣mitted therto, as members ought to be examined & tryed first; whe∣ther they be fit & meet to be received into church-society, or not. The Evnuch of Aethiopia,Acts. 8.37 before his admission was examined by Philip,Rev. 2.2 whether he did beleive on Jesus Christ with all his heart the Angel of the church at Ephesus is commended, for trying such as said they were Apostles & were not.Acts 9.26 There is like reason for try∣ing of them that profess themselves to be beleivers. The officers are charged with the keeping of the doors of the Church,Rev. 21.12 2 Chr 23.19 & therfore are in a special man̄er to make tryall of the fit∣nes of such who enter. Twelve Angels are set at the gates of the Tem¦ple, lest such as were Ceremonially unclean should enter therinto. Act 2.3 to 4. c 8.32 The things which are requisite to be found in all church members, are, Repentance from sin, & faith in Jesus Christ. And therfore these are the things wherof men are to be examined, at their admission into the church & which then they must profess & hold forth in such sort, as may satisfie atinall charity that the things are there ndeed. Iohn Baptist admitted men to Baptism,Matt 3.6. confessing & bwyling their sinns: & of other it is said, that they came,Acts 9.▪ & confessed, & shewed ther deed. 3 The weakest measure of faith is to be accepted in those that desire to be admitted into the church: becaus weak christians if sincere▪ have the sustance of that faith,Rom 4.1 repentance & holiness which is required in church members: & such have most need of the ordi∣nances for their confirmation & growth in grace The Lord Jesus would not quench the smoaking flax, nor breake the bruised reed,Mtt 12.20. Isy 40.1. but gather the tender lambes in his arms, & carry them gently in his bosome. Such chrity & tenderness is to be used, as the weakest christian if sincere, may not be excluded, nor discouraged▪ severity of examination is to be avoyded. 4 In case any through excessive fear, or other infirmity, be vnable to make their personal relation of ther spirituall estate in pub∣lck, it is sufficient that the Elders having received private satisfacti∣on, make relatio therof in publck before the church, they testifying their assents therunto; this being the way that tendeth most to edifi∣cation. But wheras persons are of better abiltyes, there it is most ex∣pdient, that they make their elatn, 66. & confessions personally with their own mouth, as David professeth of himselfe. 5 A personall & publck confession, & declaring of Gods manner of workng upon the soul, is both lawfull, expedient, & usefull, in sundry respects, & upon sundry grounds. Those three thusands. Acts 2.37.41 Before they were admitted by the Apostles, did manifest that they were pricked n ther hearts at Peters sermon, together with earne desire to be delvered from their sinn, which now wounded their consciences, & their ready receiving of the word of promise and exhortation. Wee are to be ready to render a reason of the hope that is in us, to every one that asketh u:1 Pet 3.1 therfore wee must be able and ready upon any occasion to do this & shew our , because these are the reason of a well grouded hope▪Her 11.1 1.. I have not hidden thy righteousness from the get congregation. Psal. 40.10. 6 This profession of faith & repentance, as it must be made by such at their admission, that were never in Church-society before: so nothing hindreth, but the same way also be performed by such as have formerly been members of some other church, & the church to which they now joyn themselves as members, may lawfully require the same. Those three thousand. Acts. 2. which made their con∣fession, were mēbers of the church of the Jewes before, so were they that were baptised by John.Matt. 3.5.6 Gallat. 2▪ 4 Tim. 5.24 Churches may err in their admission: & persons regularly admitted, may fall into offence. Otherwise, if Churches might obtrude their members, or if church-members might obtrude themselves upon other churches, without due tryall, the mat∣ter so requiring, both the liberty of churches would hereby be infring∣ed, in that they might not examine those, concer̄ing whose fitness for communion, they were unsatisfied: & besides the infringing of their liberty, the churches themselves would ūavoidably be corrupted, & the ordinances defiled, whilst they might not refuse, but must re¦ceive the unworthy: which is contrary unto the Scripture, teaching that all churches are sisters, & therfore equall. 7 The like tryall is to be required from such members of the church, as were born in the same, or received their membership, & were baptized in their infancy, or minority, by vertue of the covenāt of their parents, when being grown up unto yeares of discretion they shall desire to be made partakers of the Lords supper: unto which, because holy things must not be given unto the unworthy,Matt. 7.6 Cor. 11.27 therfore it is requisit, that these as well as others, should come to their tryall & examīation, & manifest their faith & repentance by an open professi∣on therof, before they are received to the Lords supper, & otherwise not to be be admitted there unto. Yet these Church-members that were so born, or received in their childhood, before they are capable of being made partakers of full cōmunion, have many priviledges which others▪ not church-mēbers▪ have not: they are in covenant with God; have the seale therof upon them, viz. Baptisme; & so if not regenerated, yet are in a more hopefull way of attayning regenerating grace, & all the spiritual bles∣sings both of the covenāt & seal; they are also under Church-watch & consequently subject, to the reprehensions, admonitions, & cen∣sures therof, for their healing and amendment, as need shall require. CHurch-members may not remove or depart from the Church, & so one from another as they please,Hebr. nor without just & weigh∣ty cause but ought to live & dwell together: for as much as they are cōmanded, not to forsake the assembling of themselves together. Such departure▪ tends to the dissolution & ruine of the body: as the pullng of stones, & peeces of timber from the building, & of members from the naturall body, tend to the destruction of the whole. 2 It is therfore the duty of Church-members, in such times & places when counsell may be had, to consult with the Church wherof they are members, about their removall,Prov. that accordingly they having their approbation, may be incouraged or otherwise de∣sist. They who are joyned with consent, should not depart with∣out consent, except forced therunto. 3 If a members departure be manifestly unsafe, and sinfull, the church may not consent theunto: for n so doing,Rom 14.23. 1 Tim 5.22. Acts 2.14. they should not act in fath: & should pertake with him in his sinn. If the case be doubtfull & the person not to be perswaded, it seemeth best to leave the matter unto God, & not forcibly to detayn him. 4 Just reasōs for a mēbers removall of himselfe from the church are, I If a man cānot contnue without partakīg in sin.Ephe. 5.1 Acts 9.25. & ver 29.30 chap 8.1 II In case of personall persecutio, so Paul departed from the disciples at Damas∣cus. Also, in case of generall persecution, when all are scattered. III In case of real & not only pretended, wnt of competent subsis∣tence, a door being opened for better supply in another place,Nehe 3. toge∣ther with the meanes of spirituall edification. In these, or like cases, a member may lawfully remove, & the church cannot lawfully de∣tayne him. 5 To seperate from a Church, eyther out of contemp of their holy fellowship,2 4. or out of coveteousness▪ or for greater inlargements with just greife to the church; or out of schisme, or wnt of ; & out of a spirit of contention in respect of some unkindness,Rom 16. Jude. 1. or some evll only conceived▪ or indeed, in the Chuch which might & should be tolerated & heal∣ed with a spirit of meekness,Eh 4.2.3 Coll 3.1: 6.1. & of which evll the church is not yet cō∣vinced, (though perhaps himselfe bee) nor admonished: for these or like reasons to withdraw from publick cōmunion, in word, or seales, or censures, is unlawfull & sinfull. 6 Such members as have orderly removed their habitation ought to joyn themselves unto the church in order,Isay 56.8 Acts 9.26 where they doe inhabit if it may bee▪ otherwise, they can neyther perform the du∣tyes, nor receive the priviledges of members; such an example tolera∣ted in some, is apt to corrupt others; which if many should follow, would threaten the dissolution & confusion of churches,1▪ Cor. 4.33 contrary to the Scripture. Acts. 18.277 Order requires, that a member thus removing, have letters testimonial; & of dismission from the church wherof he yet is, unto the church wherunto he desireth to be joyned, lest the church shuld be deluded; that the church may receive him in faith; & not be corrupt∣ed, by receiving deceivers, & false brethren. Untill the person dis∣missed be received into another church, he ceaseth not by his letters of dismission to be a member of the church wherof he was. The church can̄ot make a member no member but by excōmunication. 8 If a member be called to remove only for a time, where a Church is,Rom 16.1, 2 Cor. 3.1 letters of Recommendation are requisite, & sufficient for cōmunion with that church, in the ordinances, & in their watch: as Phoebe, a servāt of the church at Cenchrea, had letters writtē for her to the church of Rome, that shee might be received, as becōmeth saints. 9 Such letters of Recommendation & dismission were written for Apollos: For Marcus to the Colosiās; for Phoebe to the Romāes; for sūdry others to other churches.Acts. 18.27 Coll 4.10. Rom. 16.1 & the Apostle telleth us, that some persons, not sufficiently known otherwise, have special need of such letters, though he for his part had no need therof. The use of them is to be a benefit, Cor. 3.1. & help to the party, for whom they are writtē; & for the furthering of his receiving amongst the Saints in the place wherto be goeth; & the due satisfaction of them in their receiving of him. THe Censures of the church, are appointed by Christ, for the pre∣venting, removing, & healing of offences in the Church:Iude. 29. Dut. 13.11 1 Cor. 5.6 Rom. 2.24 for the reclayming & gayning of offending brethren: for the deterring of others from the like offēc∣es: for purging out the leaven which may infect the whole lump: for vindicating the honour of Christ, & of his church, & the holy profes∣sion of the gospel: & for preventing of the wrath of God,Rev. 2.14.15, 16, & 20 that may justly fall upon the church, if they should suffer his covenant, & the seales therof, to be prophaned by notorious & obstinate offenders. 2 If an offence be private (one brother offending another) the offender is to goe,Mat. 5.23.24 Luk. 17.3, & acknowledg his repentāce for it unto his offend∣ed brother, who is then to forgive him, but if the offender neglect or refuse to doe it, the brother offēded is to goe, & cōvince & admonish him of it, between themselves privatly:Matt. 8.1 if therupon the offender bee brought to repent of his offēce, the admonisher hath won his brother, but if the offender heare not his brother, the brother offended is to take with him one or two more,V 16 that in the mouth of two or three witnes∣es, every word may be established, (whether the word of admonition if the offender receive it, or the word of complaint, if he refuse it:) for if he refuse it,V 1 the offēded brother is by the mouth of the Elders to tell the church, & if he heare the church, & declare the same by penitēt confession, he is recovered & gayned; & if the church discern him to be willing to hear, yet not fully cōvinced of his offence,Tit. 3.10▪ as in case of heresy; They are to dispēce to him a publick admonition; which de∣claring the offēder to ly under the publick offence of the church, doth therby with-hold or suspend him from the holy fellowship of the Lords supper, till his offence be removed by penitent cōfession.Mtt. 18.1 If he still continue obstinate they are to cast him out by excōmunication. 3 But if the offēce be more publick at first, & of a more heinous & criminall nature, to wit, such as are condēned by the light of nature;1 Cor 5.4▪ 5. & v 11. then the church without such graduall proceeding, is to cast out the offender from their holy cōmunion, for the further mortifying of his sinn & the healing of his soule, in the day of the Lord Jesus. 4 In dealing with an offēder, great care is to be takē, that wee be neither overstrict or rigorous, nor too indulgent or remiss: our pro∣ceeding herein ought to be with a spirit of meekness,Galat 6 1. considering our selves left wee also be tēpted; & that the best of us have need of much forgivness from the Lord. Yet the winīg & healīg of the offēders soul,Mt 18.24▪ 25 6.14 being the end of thse ēdeavours, wee must not daub with ūtempered morter, nor heal the wounds of our brethren seightly, on some have compassiō others save with fear. Matt 1.1. 2 Cor. .11. The. 3.6.145 While the offender remayns excōmunicate, the Church is to refrayn from all member-like communion with him in spiritull things, & also from all familiar cōmuniō with him in civil thng, farthe then the necessity of natural, or domestcal, or civil relatiōs doe require: & are therfore to forbear to eat & drīke with him, that he may be ashamd. 6 Excōmunication being a spirituall punishment, it doth not prejudice the excōmunicate in, nor deprive him of hs civil rights, & therfore toucheth not princes, or other magistrates, in point of their civl dignity or authority And,1 Cor 14▪ 24 25. the excōmunicate being but as a publcan & a heathen▪ heathens being lawfully permitted to come to hear the word in church assemblyes; wee acknowledg therfore the like liberty of hearing the word, Thes 3.14 may be permitted to persons excom∣municate, that is permitted unto heathen. And because wee are not without hope of his recovery, wee are not to account him as an ene∣my but to admonish him as a brother. 7 If the Lord sanctifie the censure to the offender, so as by the grace of Chrst, he doth testifie hs repentance, with humbl cōfession of his sinn, Cor 2.7, & judging of himselfe, givng glory unto God; the Church is then to forgive him, & to comfort him, & to him to the wonted brotherly communion, which formerly he injoyed with them. 8 The suffring of prophane or scandalous livers to continue in fellowship, & partake in the sacrament, is doubtless a great sinn in those that have power in their hand, .14, 15. ver. 20 to redess it; & doe it not. Ne∣vertheless, inasmuch as Christ & his Apostles in their times, & the Prophets & other godly in theirs,Mat 23.3. 3. did lawfully partake of the Lords commanded ordinances in the Jewish church, & neyther taught not practised seperation from the same, though unworthy ones were per∣mitted therin; & inasmuch as the faithfull in the church of Corinth, wherin were many unworthy persons, & practises, are never com∣manded to absent themselves from the Sacramēts, Cor. chap 15.12 because of the same: therfore the godly in like cases, are not presently to seperate. 9 As seperation from such a Church wherin prophāe & scan∣dalous livers are tolerated, is not presently necessary: so for the mem∣bers therof, otherwise worthy, hereupon to abstan from communi∣cating with such a church, in the participation of the Sacraments, i unlawfull For as it were unreasonable for an in̄ocent person to be punished, Chron. 0 8. .25. for the faults of other, wherin he hath no hand, & wher∣unto he gave no consent: for s it more unreasonable, that a godly man should , & punish himselfe in not cōming for his portion in the of the seales, as he ought, because others are suffered to come, that ought not: especially, considering that himselfe doth neyther consent to their sinn, nor to their approching to the or∣dinance in their sinn, nor to the neglect of others who should put them away, & doe not: but on the contrary doth heartily mourn for these things, modestly & seasonably stirr up others to doe their duty. If the Church cannot be reformed, they may use their liberty, as is spe∣cified, chap: 13. sect: 4. But this all the godly are bound unto, even every one to do his indeavour, according to his powr & place, that the unworthy may be duely proceeded against, by the Church whom this matter doth appertain. ALthough Churches be distinct, & therfore may not be confoūd∣ed one with another: & equall,Rev 1.4▪ Cant. 8.. Rom 1.16. 1 Co 16.1 Acts 15, 2 Rev . & therfore have not dominion one over another: yet all the churches ought to preserve Church-commu∣nion one with another, because they are all united unto Christ, not on∣ly as mysticall, but as a politicall head; whence is derived a commu∣nion suitable therunto. 2 The communion of Churches is exercised sundry wayes. I By way of mutuall care in taking thought for one anothers wellfare..Cant 8.8▪ II By way of Consultation one with another, when wee have occa∣sion to require the judgment & counsell of other churches, touching any person, or cause wherwith they may be better acquainted then our selves. As the church of Antioch consulted with the Apostles, & Elders of the church at Ierusalem, about the question of circumci∣sion of the gentiles,Acts 1. & about the false teachers that broached that doc∣trine. In which case, when any Church wanteth light or peace a∣mongst themselves,Acts 15.6. it is a way of communion of churches (according to the word) to meet together by their Elders & other messengers in a synod, to consider & argue the points in doubt, or difference,ver: 22.23▪ & haveing found out the way of truth & peace, to commend the same by their letters & messengers to the churches, whom the same may concern. But if a Church with dvision amongst , or ly un∣der any open , & yet refse to consult , for healing or reoving of the same; t is matter of just offce both to the Lord Jesu, & to other chrches, as bewraying too much want of mercy & faithfulness, not to seek to bind up the breach, & wounds of the church & brethren;Ezek 34.4. & therfore the state f such a church call∣eth aloud upon other churches, to excertse a fller act of brotherly communion, to witt, by way of admonition. III A third way then of cōmunion of churches is by way of admo∣nition, to wtt, in case any publick offēce be found in a church, which they either discern not, or are slow in proceeding to use the for the removng & healing of.ll 2.11 to 14. Paul had no authority over Peter, yet when he saw Peter not walking with a right foot, he publickly re∣buked him before the church: though churches have no more autho∣rity one over another, then one Apostle had over another; yet as one Apostle might admonish another, so may one church admonish ano∣ther, & yet without usurpation. In which , if the church that ly∣eth under offence do not harken to the church which doth admonish he,Math 18▪ 15▪ 16.17. by proportion the church is to aquaīt other neighbour-churches with that offēce, which the offending church stll lyeth under, together with their neg∣lect of the brotherly admonition given unto them; wherupon those other churches are to joyn in seconding the admonitiō formerly givē: and if still the offēding church connue in obstinacy & impenitency, they may forbear communion with them; & are to proceed to make use of the help of a Synod, or counsell of neighbour-churches walkīg orderly (if a reater can̄ot conveniētly e had) for their convction. If they hear not the Synod, the Synod having dclared them to be ob∣stinate, particular churches, approving & acceptng of the judgmēt of the Synod, are to declare the sentence of non-cōmunion respect∣ively concerning them: & therupon out of a relgious care to keep their own communion pure, they may justly wthdraw themselves from participation with them at the Lords table, & from such other acts of holy cōmunion, as the communion of churches doth otherwise allow & require. Nevertheless, if any members of such a church as lyeth under publick offence; doe not consent to the offence of the church, but doe in due sort beare witness against it, they are stll to be received to wonted cmmunion: 18.25 for it is not equall, that the in∣nocent should suffer with the offensie. Yea furthermore; if such innocent members after due wayting in the use of all good meanes for the healing of the offence of their own church, shall at last (with the allowāce of the counsel of negh∣bour-churches) withdraw from the fellowshp of their own chuch & offer themselves to the fellowshp of another; wee judge it law∣full for the other church to receive them being otherwise fitt) as if they had been orderly dismissed to them from their own church. IV A fourth way of communion of churches, is by way of partici∣pation: the members of one church occasionally comming unto an∣other, wee willingly admitt tem to prtake with us at the Lords table, it being the seale of our communion not only with Christ, nor only with the members of our own church, but also with all the churches of the saints: in which regard,1 Cor 2. wee refuse not to baptize their children presented to us, if either their own minister be absent, or such a fruite of holy fellowship be desired with us. In like case sch churches as are furnshed with more ministers then one, doe wil∣lingly afford one of their own ministers to supply the place of an ab∣sent or sick minister of another church for a needfull season. V A fifth way of Church-communion is,Rom 16. by way of recomendation when a member of one church hath occasion to reside in another church; if but for a season, wee cōmend him to their watchfull ffel∣lowshp by letters o recommendation: but if he be called to settle his abode there, wee commit him according to his desire,Acts .27 to the ffel∣lwship of their covenant, by letters of dismission. VI A sixt way of Church-communion, is in case of Need, to mi∣nister relief & succour one unto another:Acts 11.22 either of able members to furnish them with officers▪ or of outward support to the necessi∣tyes of poorer churches;vers 29. Rom 13.26.27 as did the churches of the Gentiles contri∣bute liberally to the poor saints at Ierusalem. 3 When a compāy of beleivers purpose to gather into church fellowship, it is requisite for their safer proceeding, & the maintain∣ing of the communion of churches, that they signifie their intent un∣to the neighbour-churches, pro∣portion. walking according unto the order of the Gospel, & desire their presence, & help, & right hand of fellowship which they ought readily to give unto them, when their is no just cause of excepting against their proceedings. 4 Besides these severall wayes of communion, there is also a way of propagation of churches; when a church shall grow too ∣mrous, it is a way, & fitt season, to propagate one Church out of an other,Isy 40.20. Deut 8.8, 9. by sending forth such of their mēbers as are willing to remove, & to procure some officers to them, as may enter with them unto church-estate amongst themselves: as Bees, when the hive is too full, issue forth by swarmes, & are gathered into other hives, soe the Churches of Christ may doe the same upon like necessity; & therin hold forth to thē the right hand of fellowship, both in their gather∣ing into a church; & in the ordination of their officers. SYnods orderly assembled, & rightly proceeding according to the pattern, Acts. 15. wee acknowledg as the ordinance of Christ:Acts 15.2. .15. & though not absolutely necessary to the being, yet many times, through the iniquity of men, & perversness of times necessa∣ry to the wel-being of churches, for the establishment of truth, & peace therin. 2 Synods being spirituall & ecclesiasticall assemblyes, are therfore made up of spirituall & ecclesiasticall causes. The next effi∣cient cause of them under Christ, is the powr of the churches, send∣ing forth their Elders, other messengers; who being mett together in the name of Christ,Acts 5·2, 3 are the matter of the Synod: & they in argue∣ing,ver 6. debating & determining matters of religion according to the word,vers 7. to 23 & publishing the same to the churches whom it concerneth, doe put forth the proper & formall acts of a Synod; to the convictiō of errours & heresye,vers 31. Act 104.15 & the establishment of truth & peace in the Churches, which is the end of a Synod. 3 Magistrates, have powr to call a Synod, by calling to the Churches to send forth their Elders & other messengers, to counsel & assist them in mattters of religion:2 Chron 29.4.5. to 11. but yett the constituting of a Synod, is a church act, & may be transacted by the churches, even when civil magistrates may be enemyes to churches & to church-assemblyes.Acts 1 4 It belongeth unto Synods & counsels, to debate & deter∣mine controversies of faith,Acts 15.1.2 6. 1 Cho 1.13. & cases of consciēce; to cleare from the word holy directions for the holy worship of God, & good govern∣ment of the church▪ to beare witness against d-adnistration & Corruption in doctrine or man̄ers in any particular Church,2 Chron 9.6.7. Acts 15.24 vers 2▪29 & to give directions for the reformation therof: Not to exercise Church-censures in way of discipline, nor any other act of church-authority or jurisdiction: which that presidentiall Synod did forbeare. 5 The Synods directions & determinations, so farr as conso∣nant to the word of God, are to be received with reverence & sub∣mission; not only for their agreement therwith (which is the princi∣pall ground therof, & without whch they bind not at all:) ut also secondarily, for the powr wherby they are made,Acts. 15. as being an ordi∣nance of God appointed therunto in his word. 6 Because it is difficult, if not impossible, for many churches to com altogether in one place, in all their universally: therfore they may assemble by their delegates or messenger, as the church of Antioch went not all to Ierusalem,Acts 15. but so men for that pur∣pose. Bcause none are o should be more to know the state of the churches, nor to advise of wayes for the good thereof then Elders; therfore it is fitt that in the choice of the messengers for such assembles, they have special respect ūto such. Yet in a much as not only Paul & Barnabas,Acts 15.2 vers 22▪ 23▪ but certayn others also were sent to Ierusalem fro Antioch. Acts. 15▪ & when they were come to Ierusalem, not only the Apostles & Elders, but other brethren also di assemble, & meet about the matter; therfore Synods are to consist both of Elders, & other church-members, endued with gifts, & sent by the churches, not excluding the presence of any brethren in the churches. IT is lawfll, profitable, & necessary for christians to gather themselves into Church estate, & therin to exercise all the or∣dnāes of chrst according unto the word,Act 2.41.47 cap 4.▪ 2, 3 although the consent of Magistrate cold not be had therunto; because the Apostles & chri∣stans in their time did frequently thus practise, when the Magistrates beng all of them Jewish or pagan, & mostly persecuting enemies, would gve no countenance or consent to such matters. 2 Church-government stands in no opposition to civil goven∣ment of cōmon-welths,ohn 18▪ nor any intrencheth upon the authority of Civil Magistrates in their jurisdictions;John 1.36 Acts 5.8. nor any whit weakneth their hands in governing; but rather strengthneth them, & furthereth the people in yielding more hearty & conscionable obedience ūto them, whatsoever soe ll affected persons to the wayes of Christ have sug∣gested, to alienate the affections of Kings & Princes from the ordi∣nances of Christ; as if the kingdome of Christ in his church could not rise & stand, without the falling & weakning of their government, which is also of Christ: wheras the contrary is most true, that they may both stand together & flourish the one being helpfull unto the other, 4.23. in their distinct & due administrations. 3 The powr & authority of Magistrates is not for the restraī∣ing of churches, or any other good workes, but for helping in & fur∣thering therof;Rom 13.4. 1 Tim 2.2. & therfore the consent & countenance of Magistrates when it may be had, is not to be sleighted, or lightly esteemed; but on the contrary; it is part of that honour due to christan Magistrates to desire & crave their consent & approbation therin: which being obtayned, the churches may then proceed in their way with much more encouragement, & comfort. 4 It is not in the powr of Magistrates to compell their sub∣jects to become church-members, & to partake at the Lords table: for the priests are reproved,Ezek 44.7, 9 that brought ūworthy ones into the sāctu∣arie: then, as it was unlawfull for the preists, so it is as unlawfull to be done by civil Magistrates.1 Cor 5.11 Those whom the church is to cast out if they were in, the Magistrate ought not thrust into the church, nor to hold them therin. 5 As it is unlawfull for church-officers to meddle with the sword of the Magistrate, so is it ūlawfull for the Magistrate to meddle with the work proper to church officers▪Matth 0.25.26. the Acts of Moses & David, who were not only Prīces, but Prophets, were extraordnary; therfore not imitable.2 Chron 26 16.17. Against such usurpation the Lord witnessed, by smit∣ing Uzziah with leprosie, for presuming to offer incense 6 It is the duty of the Magistrate, to take care of matters of religion, & to improve his civil authority for the observing of the duties commanded in the first,Psal▪ 82.2. as well as for observing of the duties commanded in the second table They are called Gods. The end of the Magistrates office, is not only the quiet & peaceable life of the subject,1 Tim 2.▪ 2 in matters of righteousness & honesty, but also in matter▪ of godliness, yea of all godliness. Moses, Joshua, David, Solom̄▪ Asa, Jehoshaphat, Hezekiah, Josiah,1 Kings 15.14. c 22.4 2 King 12.3 c 14.4. c 15.35. 1 Kings 20.42. Job 29.25. c 3.26.28. Ne 1 Jonah 3.7. Ezra 7. 3.. are much commended by the Holy Ghost, for the putting forth authority in matters of religi∣on: on the contrary, such Kings as have been fayling this way, are frequently taxed & reproved by the Lord. & not only the Kings of Judah, but also Job, Nehemiah, the king of Niniveh, Darius, Artaxerxes, Nebucadnezar, whom none looked at as types of Christ, (thouh were it soe, there were no place for any just objection▪) are cōmēded in the book of God, for exercising their authority this way. 7 The object of the powr of the Magistrate, are not things meerly inward, & so not subject to his cognisance & view, as unbe∣leife hardness of heart, erronious opinions not vented; but only such things as are acted by the outward man; neither is their powr to be exercised, in commanding such acts of the outward , & pun∣nishīg the neglect therof, as are but meer invētions, & devices of men;1 Kings 2▪ 2. vers 4. but about such acts, as are commanded & forbidden in the word; yea such as the word doth clearly determine, though not alwayes clearly to the judgment of the Magistrate or others, yet clearly in it selfe. In these he of right ought to putt forth his authority, though oft-times actually he doth it not.Deut 13. 1 Kings 2.28. vers 42. Dan 3.29. Zach 13. Neh 13.2▪ 1 Tim 2.2. Rom 8 Idolatry, Blasphemy, Heresy, venting corrupt & pernicious opinions, that destroy the foundation, open contempt of the word preached, prophanation of the Lords day, dsturbing the peaceable administration & exercise of the worship & holy things of God, & the like, are to be restrayned, & punished by civil authority. 9 If any church one or more shall grow schismaticall, rending it self from the communion of other churches, or shall walke incor∣rigibly or obstinately in any corrupt way of their own, contrary to the rule of the word; in such case, the Magistrate is to put forth his coercive powr, as the matter shall require.Joshua ▪ The tribes on this side Jordan intended to make warr against the other tribes, for building the altar of witness, whom they suspected to have turned away therin from following of the Lord.
N00010.p4	"The book of the general lauues and libertyes concerning the inhabitants of the Massachusets collect(...TRUNCATED)	[ "Massachusetts." ]	[1648]	"Printed [by Matthew Day] according to order of the General Court. 1648. And are to be solde at the (...TRUNCATED)	Cambridge [Mass.]. :	eng	[]	"FORASMUCH as the free fruition of such Liberties, Immunities, priviledges as hu∣mantie, civiliie (...TRUNCATED)
N00012.p4	"The psalms hymns and spiritual songs of the Old and New Testament, faithfully translated into Engli(...TRUNCATED)	[ "Dunster, Henry, 1609-1659?", "Lyon, Richard." ]	1651.	Printed by Samuel Green at Cambridg in New-England.,	[Cambridge, Mass.] :	eng	[ "Psalters -- 1651." ]	"THE PSALMS HYMNS And SPIRITUAL SONGS Of the Old and New Test∣ament, faithfully translated into EN(...TRUNCATED)
N00015.p4	"Gods mercy, shewed to his people in giving them a faithful ministry and schooles of learning for th(...TRUNCATED)	[ "Chauncy, Charles, 1592-1672." ]	1655.	Printed by Samuel Green, at Cambridg in New-England,	[Cambridge, Mass.] :	eng	[ "Clergy -- Sermons.", "Sermons -- 1655." ]	"And I raysed up of your Sonns for Prophets, and of your Young men for Nazarits, is it not so O ye c(...TRUNCATED)
N00020.p4	"The watering of the olive plant in Christs garden. Or A short catechism for the first entrance of o(...TRUNCATED)	[ "Fiske, John, 1601-1677." ]	1657.	Printed by Samuel Green at Cambridg in New-England.,	[Cambridge, Mass.] :	eng	["Congregational churches -- Massachusetts -- Chelmsford -- Catechisms and creeds.","Catechisms.","J(...TRUNCATED)	"Q. WHO made thee, or gave thee thy Being?Job 33.. Psal. 100.3. Isay 45.11. Acts 17.28. Answ. GOD, t(...TRUNCATED)
N00021.p4	"A farewel exhortation to the church and people of Dorchester in New-England. But not unusefull to a(...TRUNCATED)	["Mather, Richard, 1596-1669.","Chauncy, Charles, 1592-1672.","First Church (Dorchester, Boston, Mas(...TRUNCATED)	1657.	Printed by Samuel Green at Cambridg in New-England,	[Cambridge, Mass.] :	eng	[ "Farewell sermons -- 1657." ]	"MY dearly Beloved Christ,. It was the desire and purpose of Blessed Apostle 12, 13. and he engaged (...TRUNCATED)
N00034.p4	"A short catechism composed by Mr. James Noyes late teacher of the Church of Christ in Newbury for t(...TRUNCATED)	[ "Noyes, James, 1608-1656." ]	1661.	Printed by S.G. and M.J. [i.e., Samuel Green and Marmaduke Johnson],	Cambridg [i.e., Cambridge, Mass.] :	eng	[ "Congregational churches -- Catechisms", "Catechisms." ]	"Quest. HOw do the Scriptures prove themselves to be true? Answ. By the holiness of the mat∣ter by(...TRUNCATED)
N00035.p4	"Propositions concerning the subject of baptism and consociation of churches, collected and confirme(...TRUNCATED)	[ "Boston Synod", "Mitchel, Jonathan, 1624-1668.", "Massachusetts. General Court." ]	1662.	Printed by S.G. [i.e., Samuel Green] for Hezekiah Usher at Boston in New-England.,	Cambridge [Mass.]: :	eng	["Baptism.","Covenants (Church polity).","Congregational churches -- Doctrinal and controversial wor(...TRUNCATED)	"THe Court having Read over this Result of the Synod, judge meet to Commend the Same unto the Consid(...TRUNCATED)

End of preview. Expand in Data Studio

README.md exists but content is empty.

Downloads last month: 27

Size of downloaded dataset files:

Size of the auto-converted Parquet files:

Number of rows: