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CAMBRIDGE AND SAYBROOK
PLATFORMS
oùrun out Disorrºrsta,
CONFESSION OF FAITH
OF THE NEW ENGLAND CHURCHES,
ADoPTED IN 1680;
.ANID THE'
HEADS OF AGREEMENT
ASSENTED TO BY THE PRESBYTERIANS AND CONGREGATT.9NALISTS
IN ENGLAND IN 1690. -
ILLUSTRATED WITH
HISTORICAL PREFACES AND NOTES.
#Offtott :
T. R. MARVEN, PRINTER, 32, CONGREss struEET.
e e º e º e < t e a set t e º e o see e ºre
f) ISTRICT OF MASSA CHUSETTS......TO WIT :
District Clerk's Office.
BE it remembered that on the fourteenth day of January, A. D. 1829,
in the fifty third Year of the Independence of the United States of
America, THEoPHILUs R. MARVIN, of the said District, has deposited
in this Office the Title of a Book, the Right whereof he claims as
Proprietor, in the Words following, to wit :
The Cambridge and Saybrook Platforms of Church Discipline, with the
Confession of Faith of the New England Churches, adopted in 1680; and
the Heads of Agreement assented to by the Presbyterians and Congrega-
º in England in 1690. Illustrated with Historical Prefaces and
WOteS.
In conformity to the Act of the Congress of the United States, enti-
tled “An Act for the encouragement of learning, by Securing the copies
of maps, charts and books, to the authors and proprietors of such copies,
during the times therein mentioned :” and also to an Act entitled “An
Act supplementary to an Act, entitled, An Act for the encouragement of
learning, by securing the copies of maps, charts and books to the authors
and proprietors of such copies during the times therein mentioned; and ex-
tending the benefits thereof to the arts of designing, engraving and etching
historical and other prints.”
- | Clerk of the District
JNO. W. DAVIS, } of Massachusetts.
CONTENTS.
- - Page.
HISTORICAL PREFACE . . . . . * & tº º 5
CAMBRIDGE PLATFORM,
Original Preface . . . 13
Of the form of church government; and that it is one, immuta-
*
§:
º,
3
º
*
:
**-º
J
§
s
s
ble, and prescribed in the word . . . º tº s 27
Of the nature of the catholic church in general, and in special
of a particular visible church e * tº e wº 28
Of the matter of the visible church, both in respect of quality
and quantity tº tº e to º * , º, øs 30
Of the form of a visible church, and of church.covenant 32
Of the first subject of church power; or, to whom church power
doth first belong . g e tº s” is e o 34
Of the officers of the church, and especially of pastors and
teachers * - G tº © © s 35
Of ruling elders and deacons . . 37
Of the election of church officers 39
Of ordination, and imposition of hands * & & a 41
Of the power of the church, and its presbytery * e 43
Of the maintenance of church officers tº © . 4.7.
Of the admission of members.into the church & gº 48
Of church members their removal from one church, to another,
and of recommendation and dismission - . º & 52
Of excommunication and other censures 54
Of the communion of churches one with another 58
Of Synods & ſe e e º g & e 62
Of the civil magistrate's power in matters ecclesiastical 64.
CoNFESSION OF FAITH,
Preface e - e. e. 71
Of the Holy Scriptures . . 75
Of God and of the Holy Trinity 73
Of God’s eternal Decree e 79
Of Creation & g tº , tº , º 81
Of Providence . e * ſº e & ſº * 81.
Of the fall of man, of sin, and of the punishment thereof 83
Of God’s Covenant with Man 84
Of Christ the Mediator 85
Of Free-Will . 37
Of Effectual Calling 88
iv CONTENTS.
Of Justification . - 2 º e
Of Adoption e º o tº cº
Of Sanctification & e es tº
Of Saving Faith © º tº tº
Of Repentance unto Life and Salvation
Of Good Works - -> e w
Of the Perseverance of the Saints es
Of the Assurance of Grace and Salvation
Of the Law of God . e º e e º º
Of the Gospel, and of the extent of the Grace thereof
Of Christian Liberty, and Liberty of Conscience
Of Religious Worship, and of the Sabbath-day
Of Lawful Oaths and Vows * & º
Of the civil Magistrate tº w * G. -**
Of Marriage º e | º e ºr-
Of the Church e º
Of the Communion of Saints
Of the Sacraments . * e © º e
Of Baptism º & e e e º & §
Of the Lord's Supper e e e º - e º
Of the state of Man after Death, and of the Resurrection of the
Dead e º º
Of the Last Judgment tº,
SAYBRook PLATFor M
HEADs of AGREEMENT,
Of Churches and Church Member e º tº-
Of the Ministry e o tº ºp
Of Censures º - O es o º
Of Communion of Churches º º º º º sº
Óf Deacons and Ruling Elders
Of occasional meeting of Ministers, &c.
Of our demeanor towards the Civil Magistrate
Of a Confession of Faith º e º e e
Of our Duty and Deportment towards them that are not in
Coramunion with us
89,
90
91
91
92
93
95
96
97
99
101
103
104
106
106
108
108
109
110
113
115
125
HISTORICAL PREFACE.
IN the early settlement of this commonwealth, the
clergy were called to bear their full proportion in the la-
bors and responsibilities of government. In cases of diffi-
culty or doubt, so many of them as could conveniently
assemble were usually summoned by the courts or magis-
trates to give their opinion and advice. In addition to
these smaller and more frequent assemblies, the whole
body of the clergy, with their delegates, were in several
instances convened, to determine questions of higher and
more general importance. These larger meetings were
denominated synods. The first of the kind recorded in
our history was held, by order of the general court, in
1637, for determining the controversy occasioned by the
adherents of the celebrated Mrs. Hutchinson. In 1642,
and in 1644, the clergy of the commonwealth were called
together, in the first instance to settle questions concern-
ing the government, and in the second to reconcile differ-
ences between the deputies and magistrates. In 1643
there was a general meeting, for the purpose of correcting
some of the churches, who were thought to favor the dis-
cipline of the Presbyterians.
. It was in 1646, that measures were first taken for call-
ing and constituting the synod at Cambridge, by which
the Platform was proposed and adopted. To this time,
the principal directory, next to the Bible, in the ecclesi-
astical affairs of the country, had been Mr. Cotton’s Book
of the Keys. But many “began to think it now high
1
6
time to draw up some platform of discipline and church
government, which might be as a foundation for many
generations to come. Especially was this judged to be
very necessary, as the way wherein they had hitherto
walked began to be called in question, whether it were of
the right stamp, and agreeable to the pattern in the
Mount. For this end, a bill was presented to the general
court in 1646, for calling a synod to consider of the mat-
ter. The magistrates passed the bill,” but owing to scru-
ples among some of the deputies, the law did not take
effect; and the proposed synod was called rather “ by way
of motion to the churches, than by express command.”
When the time for the meeting of the synod drew near,
the matter, says Gov. Winthrop, “ was propounded to the
churches. The order was sent to the churches within this
jurisdiction ; and to the churches in other jurisdictions,”
that is, in Plymouth and Connecticut, “a letter was sent
withal.” It was near winter, however, before the synod
could convene, so that but few of the ministers invited
from the other colonies were able to be present. On this
account, the meeting continued but fourteen days, when
it was adjourned to the 8th of June, 1647. At the time
appointed, the synod came together, according to ad-
journment; but, owing to prevailing sickness and mortal-
ity, they were obliged to adjourn to the following year.
On the 15th of August, 1648, the synod again met
according to adjournment. At the opening of the session,
the Rev. Mr. Allen, first minister of Dedham, preached.
“The synod now went on comfortably,” and completed
the work assigned them “in less than fourteen days.”
As to a confession ef faith, instead of framing one them-
selves, “thcy wholly agreed with that which had then
lately been set forth '' by the assembly of divines at
Westminster. The Platform of Discipline they drew,
7
says Gov. Winthrop, “according to the general practice
of the churches.”
Of the names of the individuals composing this venera-
ble synod, history does not particularly inform us. We
know in the general that it consisted of the clergy of Mas-
sachusetts, with as many ministers as could be collected
from the three other New England colonies; nearly all of
whom were emigrants from England, and among the very
first settlers of this country. Messrs. Hubbard and Hig-
ginson, who personally remembered them, describe them
in the following terms: “They were men of great renown
in the nation from whence the Laudian persecution ex-
iled them. Their learning, their holiness, their gravity,
struck all men that knew them with admiration. They
were Timothies in their houses, Chrysostoms in their pul-
pits, and Augustines in their disputations.” The most
eminent among them were Messrs. Wilson and Cotton of
Boston, Norton of Ipswich, Elliot of Roxbury, Shepard of
Cambridge, Mather of Dorchester, Allen of Dedham,
Rogers of Rowley, and Partridge of Duxbury. The ex-
cellent Mr. Hooker was not in their number, having in
the year previous been called to his eternal rest. The
composing or penning of the Platform has usually been
attributed to the Rev. Richard Mather of Dorchester.
When the business of the synod was finished, the session
closed “with singing the song of Moses and the Lamb,
recorded in the fifteenth chapter of the Revelation.”
The Platform having been prepared and adopted in the
synod, was next “to be presented to the churches, and
to the general government, for their consideration and
acceptance in the Lord. This was done in October,
1648. Some objections were made against some part
thereof, by Some of the deputies of the court, in the name
of the churches and freemen they belonged unto, which
being answered by some of the elders, to whom it was
8
left against the next sessions of the court, they then thank-
fully accepted thereof, and declared their approbation of
the said Platform of Discipline, as being, for the substance
thereof, what they had hitherto practised in their churches,
and did believe to be according to the word of God.”
The Platform thus received, in Massachusetts, the
sanction of law. Indeed it was adopted and in force in all
the New England colonies, until superseded in Connecti-
cut by the Saybrook Platform in 1708. Dr. Trumbull,
speaking of the Cambridge Platform, says, “This, with
the ecclesiastical laws, formed the religious constitution
of the colonies.”
The following quotations will show the estimation in
which the Platform was held, in the years directly follow-
ing its adoption.
Rev. Mr. Norton, in his election sermon, preached
May 22, 1661, says, “Take care that the order of the
gospel may have a free passage in the churches; I mean
that our practice may effectually answer our doctrine, in
that book entitled, the Platform of Church Discipline.”
And in his last sermon, preached April 2, 1663, he
further says, “Remember that we have the pattern in the
mount, I mean we have the scripture as a rule, and you
have the Platform of Church Discipline given to you in
way of counsel, as the confession of our faith to this way
of church government : you know in what manner it was
that which, for the substance of it, owns the cause con-
gregational : if any are departed from it let them look
to it.”
Rev. Urian Oakes, President of Harvard College, in
his election sermon preached May 7, 1673, declares him-
self as follows, “I beg that we may keep the king's high-
way, the way that Christ himself hath cast up for us, and
that our worthy predecessors have travelled in before us,
the way that hath been stated, not in the private models
9
of some fanciful and conceited men, but in the Platforwt
of Church Discipline ; the truest understanding of these
things is from the Platform deduced out of the word of
God.”
At a synod holden in Boston, September 10, 1679,
of which the Rev. Increase Mather was moderator, “it
was put to vote, whether the assembly did approve of
The Platform of Church Discipline 7 And both elders
and brethren did unanimously lift up their hands in the
affirmative, not one appearing when the vote was pro-
pounded, in the negative, but it jointly passed in these
words, “A synod of the churches in the province of the
Massachusetts, being called by the honored General
Court to convene at Boston, the 10th of September, 1679,
having read and considered the Platform of Church Disci-
pline, agreed upon by the synod assembled at Cambridge,
1648, do unanimously approve of the said Platform, for
the substance of it, desiring that the churches may con-
tinue stedfast in the order of the gospel, according to
what is therein declared from the word of God.’”
This synod held a second session, May 12, 1680, for
the purpose of considering and adopting a confession of
faith. Whereupon it was “unanimously agreed that a
confession of faith, according to that which was drawn up
by the ministers and messengers of the Congregational
churches who met at the Savoy in London (being for the
most part the same with the Westminster confession)
should be compiled—which, being publicly read and ex-
amined, was approved and adopted.” This confession is
printed in the latter part of the present volume. The
reason why our fathers preferred to adopt, in the former
instance the Westminster confession, and now for sub-
stance the Savoy confession, rather than prepare a sepa-
rate formula for themselves, was, as they inform us, that
by agreeing in the very “words of those reverend assem-
* I+
10
blies, they might with one mouth as well as heart, glorify
God and our Lord Jesus Christ.”
At a general court held at Boston, May 19, 1680, the
result of the synod, then just closed, was presented for
acceptance. Whereupon the following order was passed:
“This Court having taken into serious consideration
the request that hath been presented by several of the
reverend elders, in the name of the late synod, do approve
thereof, and accordingly order, the Confession of Faith,
agreed upon at their second session, and the Platform of
Discipline, consented unto by the synod at Cambridge,
anno 1648, to be printed for the benefit of the churches
in present and after times.”
From writers who have flourished since the synod of
1680, numerous quotations might be given, expressing
their high estimation of the Cambridge Platform. Near
the beginning of the eighteenth century, the Rev. Mr.
Wise of Ipswich, published a work, the professed object of
which was to vindicate the Platform, and urge its obser-
vance. The Rev. Cotton Mather, speaking of the Plat-
form, says, “ the churches have cheerfully embraced it,
practised it, and been prospered in it, unto this very day.”
The following quotation is from a joint letter of Rev.
John Higginson* and Rev. William Hubbard, written by
them at a very advanced period of life, in which they tell
us that they had seen “the persons who from four famous
colonies assembled in the synod, that agreed on Our Plat-
form of Church Discipline.”
“We do earnestly testify,” say they, “that if any who
are given to change do rise up to unhinge the well estab-
lished churches in this land, it will be the duty and inter-
est of the churches to examine whether the men of this
trespass are more prayerful, more watchful, more zealous,
more patient, more heavenly, more universally conscien-
* Son of the first minister of Salem. # The historian of Ipswich.
11
tious, and harder students, and better scholars, and more
willing to be informed and advised than those great and
good men who left unto the churches what they now en-
joy ; if they be not so, it will be wisdom for the children
to forbear pulling down with their own hands the houses
of God, which were built by their wiser fathers, until they
have better satisfaction.
“It is not yet forgot by some surviving ear-witnesses
of it, that when the synod had finished the Platform
of Church Discipline, they did with an extraordinary eleva-
tion of soul and voice then sing together the song of
Moses the servant of God, and the song of the Lamb,
in the fifteenth chapter of the Revelation: God forbid,
that in the loss of that holy discipline, there should be
hereafter occasion to sing about breaking down the carved
work of the houses of God with axes and hammers; or
take up the eightieth Psalm for our lamentations.
“Concerning all sinful attempts to overturn the order
of the gospel hitherto upheld in the churches of New Eng-
land, and to spoil that glorious work of God, which we
have seen him doing, with a series of remarkable provi-
dences, in erecting such congregational churches in these
ends of the earth ; we would now therefore bear our tes-
timony that they are doubtless displeasing to our Lord
Jesus Christ, who walks in the midst of these golden
candlesticks, and they will prove bitterness in the latter
end.
“And this we declare with the more concern upon our
minds because of an observation, so plain, that he that
runs may read it.
“It is too observable that the power of godliness is ex-
ceedingly decaying and expiring in the country ; and one
great point in the decay of the power of godliness, is
men's growing weary of the congregational church dis-
cipline, which is evidently calculated to maintain it.
12
“If that church discipline were more thoroughly and
vigorously kept alive, even by those that make profession
of it, it might be hoped, that the Lord would sanctify it,
for the revival of all godliness in the land.
“But if this church discipline come to be given up, we
think it our duty to leave this warning with the churches,
that probably the apostacy will not stop there ; for the
same spirit that will dispose the next generation to change
their way in one point, will dispose them to more and
more changes (even in doctrine and worship as well as in
manners) until it may be feared, the candlestick will
quickly be removed out of its place.” -
The -Cambridge Platform never has been superseded
or formally annulled in Massachusetts; though by the
gradual introduction of laws and usages, in a period of
almost two hundred years, several of its requisitions have
come to be no longer observed. Still, in many of its
parts, it is of distinguished excellence and of high authori-
ty; it is an instrument to which reference is often made ;
and as a monument of the ecclesiastical order of our vene-
rated fathers, it is exceedingly valuable.
* A remarkable prediction—and, in regard to not a few of the original churches
in Massachusetts, too plainly and sadly accomplished,
\ - - -
ORIGINAL PREFACE.
THE setting forth of the public confession of the faith
of churches hath a double end, and both tending to public
edification : First, the maintenance of the faith Intire
within itself: Secondly, the holding forth of unity and
harmony, both amongst and with other churches. Our
churches here, as, by the grace of Christ, we believe and
profess the same doctrine of the truth of the gospel, which
generally is received in all the reformed churches of
Christ in Europe, so especially we desire not to vary from
the doctrine of faith and truth held forth by the churches
of our native country. For though it be not one native
country that can breed us all of one mind ; nor ought we
to have the glorious faith of our Lord Jesus with respect
to persons, yet as Paul, who was himself a Jew, professed
to hold forth the doctrine of justification by faith, and of
the resurrection of the dead, according as he knew his
godly countrymen did, who were Jews by nature, (Gal. ii.
15, Acts xxvi. 6, 7, ) so we who are by nature English-
men, do desire to hold forth the same doctrine of religion,
especially in fundamentals, which we see and know to be
held by the churches of England, according to the truth
of the gospel.
The more we discern (that which we do, and have
cause to do with incessant mourning and trembling) the
unkind, and unbrotherly, and unchristian contentions of
our godly brethren and countrymen, in matters of church
government, the more earnestly do we desire to see
them join together in one common faith, and ourselves
with them. For this end, having perused the public con-
fession of the faith, agreed upon by the reverend assembly
of divines at Westminster, and finding the sum and sub-
stance thereof, in matters of doctrine, to express not their
own judgment only, but ours also ; and being likewise
called upon by our godly magistrates, to draw up a public
14
confession of that faith which is constantly taught, and
generally professed amongst us ; we thought good to pre-
sent unto them, and with them to our churches, and with
them to all the churches of Christ abroad, our professed
and hearty assent and attestation to the whole confession
of faith (for substance of doctrine) which the reverend
assembly presented to the religious and honourable par-
diament of England :” excepting only some sections in the
25, 30, and 31, chapters of their confession, which con-
cern points of controversy in church discipline ; touching
which, we refer ourselves to the draught of church dis-
cipline in the ensuing treatise.
The truth of what we here declare, may appear by the
unanimous vote of the synod of the Elders and Messen-
gers of our churches, assembled at Cambridge, the last of
the sixth month, 1648, which jointly passed in these
words: This synod having perused and considered, with
much gladness of heart and thankfulness to God, the con-
fession of faith, published of late by the reverend assembly
in England, do judge it to be very holy, orthodox, and
judicious in all matters of faith ; and do therefore freely
and fully consent thereunto, for the substance thereof.
Only in those things which have respect to church gov-
ernment and discipline, we refer ourselves to the Platform
of Church Discipline, agreed upon by this present assem-
bly ; and do therefore think it meet, that this conſession
of faith should be commended to the churches of Christ
amongst us, and to the honoured court, as worthy of their
due consideration and acceptance. Howbeit, we may not
conceal, that the doctrine of vocation, expressed in chap. x.
sect. 1, and summarily repeated in chap. xiii. sect. 1, pass-
ed not without some debate. Yet considering that the term
of vocation, and others by which it is described, are ca-
pable of a large, or more strict sense and use, and that it
is not intended to bind apprehensions precisely in point of
Order or method, there hath been a general condescend-
ency thereunto. - -
Now by this our professed consent and free concur-
rence with them in all the doctrinals of religion, we hope
* Our fathers, it seems, received the Westminster Conſession of Faith, much as
ovangelical christians profess to receive it now ; not agreeing to every sentence
and word, but “for substance of doctrine,” expressing their assent to it.—Editor,
15
it may appear to the world, that as we are a remnant of
the people of the same nation with them, so we are pro-
fessors of the same common faith, and fellow-heirs of the
same common salvation. Yea moreover, as this our pro-
fession of the same faith with them, will exempt us, even
in their judgments, from suspicion of heresy; so, we
trust, it may exempt us in the like sort from suspicion of
schism ; that though we are forced to dissent from them
in matters of church discipline, yet our dissent is not
taken up out of arrogancy of spirit in ourselves, whom,
they see, willingly condescend to learn of them ; neither is
it carried with uncharitable censoriousness towards them,
(both which are the proper and essential characters of
schism, ) but in meekness of wisdom, as we walk along
with them, and follow them as they follow Christ; so where
we conceive a different apprehension of the mind of
Christ; as it falleth out in some few points touching
church-order, we still reserve due reverence to them whom
we judge to be, through Christ, the glorious lights of both
nations, and only crave leave, as in the spirit we are bound,
to follow the Lamb whithersoever he goeth, and, after the
apostles example, as we believe, so we speak.
And if the example of such poor outcasts as ourselves
might prevail, if not with all (for that were too great a
blessing to hope for) yet with some or other of our bre-
thren in England, so far as they are come to mind and
speak the same thing with such as dissent from them, we
hope in Christ it would not only moderate the harsh judg-
ing and condemning of one another in such differences of
judgment as may be found in the choicest Saints; but also
prevent, by the mercy of Christ, the peril of the distrac-
tion and destruction of all the churches in both kingdoms.
Otherwise, if brethren shall go on to bite and devour one
another, the apostle feared, as we also with sadness of heart
do, it will tend to the consuming of them, and us all ;
which the Lord prevent.
We are not ignorant, that, besides these aspersions of
heresy and schism, other exceptions also are taken at our
way of church government, but, as we conceive, upon as
little ground. As,
1. That by admitting none into the fellowship of our
church but saints by calling, we rob many parish churches
16
of their best members, to make up one of our congrega-
tions, which is not only to gather churches out of churches,
a thing unheard of in scripture, but also to weaken the
hearts and hands of the best ministers in the parishes, by
despoiling them of their best hearers.
2. That we provide no course for the gaining, and call-
ing in of ignorant, and erroneous, and scandalous persons,
whom we refuse to receive into our churches, and so ex-
clude from the wholesome remedy of church discipline.
3. That in our way, we sow seeds of division, and hin-
drance of edification in every family ; whilst admitting
into our churches only voluntaries, the husband will be
of one church, the wife of another; the parents of one
church, the children of another ; the master of one
church, the servants of another. And so the parents and
masters being of different churches from their children
and servants, they cannot take a just account of their pro-
fiting by what they hear : yea, by this means the husbands,
parents, and masters, shall be chargeable to the mainte-
nance of many other churches and church officers, be-
sides their own ; which will prove a charge and burthen
unsupportable.
But for answer, as to the first ; for gathering churches
out of churches, we cannot say that it is a thing un-
heard of in scripture. The first Christian church was
gathered out of the Jewish church, and out of many syna-
gogues in that church, and consisted partly of the inhabi-
tants of Jerusalem, partly of the Galileans; who though
they kept some communion in Some parts of public wor-
ship with the temple, yet neither did they frequent the
sacrifices, nor repair to the Sanhedrim for the determining
of their church-causes, but kept intire and constant com-
munion with the apostle's church in all the ordinances of
the gospel. And for the first Christian church of the Gen-
tiles at Antioch, it appeareth to have been gathered and
constituted partly of the dispersed brethren of the church
at Jerusalem, whereof some were men of Cyprus and Cy-
rene, and partly of the believing Gentiles. Acts xi. 20, 21.
If it be said, the first Christian church at Jerusalem, and
that at Antioch, were gathered not out of any Christian
church, but out of the Jewish temple and synagogues, which
were shortly after to be abolished, and their gathering to
17
Antioch, was upon occasion of dispersion in time of perse.
cution.
We desire it may be considered, 1. That the members
of the Jewish church were more strongly and straitly tied
by express holy covenant, to keep fellowship with the
Jewish church till it was abolished, than any members of
Christian parish churches are wont to be tied to keep
fellowship with their parish churches. The episcopal
canons, which bind them to attend on their parish church,
it is likely they are now abolished with the episcopacy.”
The common law of the land is satisfied, as we conceive,
if they attend upon the worship of God in any other
church, though not within their own parish. But no
such like covenant of God, nor any other religious tie
lieth upon them to attend the worship of God in their
own parish church, as did lie upon the Jews to attend
upon the worship of God in their temple and synagogues.
2. Though the Jewish temple-church at Jerusalem was
to be abolished, yet that doth not make the desertion of it
by the members to be lawful, till it was abolished. Future
abolition is no warrant for present desertion, unless it be
lawful, in some case, whilst the church is yet in present
standing, to desert it ; to wit, either for avoiding present
pollutions, or for hope of greater edification, and so for
better satisfaction to conscience in either. Future events,
or foresight of them, do not dissolve present relations, else
wives, children, servants, might desert their husbands,
parents, masters, when they be mortally sick.
3. What the members of the Jewish church did, in
joining to the church at Antioch in time of persecution, it
may well be conceived the members of any Christian
church may do the like for satisfaction of conscience,
Peace of conscience is more desirable than the peace of
the outward man ; and freedom from scruples of con-
science is more comfortable to a sincere heart, than free-
dom from persecution,
If it be said, those members of the Christian church at
Jerusalem that joined to the church at Antioch, removed
their habitations together with their relations; which if
the brethren of the congregational way would do, it would
* Episcopacy was at this time abolished in England, and Presbyterianism was.
the predominant religion. Charles I. was beheaded in January of this year.—Ed.
18
much abate the grievance of their departure from their
presbyterial churches. -
We verily could wish them so to do, as well approving
the like removal of habitation, in case of changing church
relations, provided that it may be done without too much
detriment to their outward estates, and we for our parts
have done the same. But to put a necessity of removal
of habitation in such a case, it is to foment and cherish a
corrupt principle of making civil cohabitation, if not a
formal cause, yet at least a proper adjunct of church re-
lation, which the truth of the gospel doth not acknowledge.
Now to foment an error to the prejudice of the truth of
the gospel, is not to walk with a right foot, according to
the truth of the gospel, as Paul judgeth, Gal. ii. 14.
4. We do not think it meet or safe, for a member of a
presbyterial church forthwith to desert his relation to his
church, betake himself to the fellowship of a congrega-
tional church, though he may discern some defect in the
estate or government of his own. For,
1. Faithfulness of brotherly love in church relation, re-
quireth that the members of the church should first con-
vince their brethren of their sinful defects, and duly wait
for their reformation, before they depart from them.
For if we must take such a course for the healing of a
private brother, in a way of brotherly love, with much
meekness and patience ; how much more ought we so to
walk with like tenderness toward an whole church.
Again, 2. By the hasty departure of sound members
from a defective church, reformation is not promoted, but
many times retarded, and corruption increased. Whereas
on the contrary, while sincere members breathing after
purity of reformation abide together, they may, by the
blessing of God upon their faithful endeavours, prevail
much with their elders and neighbours towards a reforma-
tion, it may be, so much as that their elders in their own
church shall receive none to the seals but visible saints;
and in the classis shall put forth no authoritative act, but
consultative only, touching the members of other churches,
not touching their own, but with the consent (silent con-
sent at least) of their own church : Which two things, if
they can obtain with any humble, meek, holy, faithful en-
deavours, we conceive they might, by the grace of Christ,
19
find liberty of conscience to continue their relation with
their own presbyterial church without scruple.
5. But to add a word further, touching the gathering of
churches out of churches : what if there were no express .
example of such a thing extant in the scriptures 2 That
which we are wont to answer the antipaedo-baptists, may
suffice here ; it is enough, if any evidence thereof may be
gathered from just consequence of scripture light. Dr.
Ames’s judgment concerning this case passeth, for ought
we know, without exception, which he gave in his fourth
book of conscience, in answer to two questions, chap. xiv.
num. 16. “If any,” saith he, “wronged with unjust vexa-
tion, or providing for his own edification, or in testimony
against sin, depart from a church, where some evils are
tolerated, and join himself to another more pure, yet with-
out condemning of the church he leaveth, he is not
therefore to be held as a schismatic, or as guilty of any
other sin.”
Where the tripartite disjunction, which the judicious
doctor putteth, declareth the lawfulness of the departure
of a church member from his church, when either through
weariness of unjust vexation, or in way of provision for
his own edification, or in testimony against sin, he joineth
himself to another congregation more reformed : any one
of these, he judgeth a lawful departure, though all of them
do not concur together. Neither will such a practice
despoil the best ministers of the parishes of their best
hearers. For, - -
1. Sometimes the ministers themselves are willing to
join with their better sort of hearers in this way of refor-
mation, and then they and their hearers continue still
their church relation together ; yea, and confirm it more
straitly and strongly, by an express renewed covenant,
though the ministers may still continue their wonted
preaching to the whole parish.
2. If the ministers do dislike the way of those whom
they otherwise count their best members, and so refuse to
join with them therein ; yet if those members can procure
Some other ministers to join with them in their own way,
and still continue their dwelling together in the same
town, they may easily order the times of the public assem-
bly, as to attend constantly upon the ministry of their
20
former church ; and either after or before the public
assembly of the parish, take an opportunity to gather
together for the administration of the sacraments and cen-
sures, and other church ordinances amongst themselves.
The first apostolic church assembled to hear the word
with the Jewish church in the open courts of the temple ;
but afterwards gathered together for breaking of bread,
and other acts of church order, from house to house.
3. Suppose presbyterial churches should communicate
some of their best gifted members towards the erecting
and gathering of another church, it would not forthwith
be their detriment, but may be their enlargement. It is
the most noble and perfect work of a living creature,
both in nature and grace, to propagate and multiply his
kind ; and it is the honour of the faithful spouse of Christ
to set forward the work of Christ, as well abroad as at
home. The church in Cant. viii. 8, to help forward her
little sister church, was willing to part with her choice
materials, even beams of cedar, and such precious living
stones as were fit to build a silver palace. In the same
book, the church is sometimes compared to a garden,
sometimes to an orchard, Cant. iv. 12, 13. No man
planteth a garden or orchard, but seeketh to get the
choicest herbs and plants of his neighbours, and they
freely impart them : nor do they count it a spoil to their
garden and orchard, but rather a glory. Nevertheless,
... we go not so far, we neither seek nor ask the choice
members of the parishes, but accept them being offered.
If it be said, they are not offered by the ministers, nor
by the parish churches, who have most right in them,
but only by themselves :
It may justly be demanded, what right or what power
have either the ministers or parish church over them 7
Not by solemn church covenant, for that, though it be
the firmest engagement, is not owned, but rejected. If it
be by their joining with the parish in calling and election
of a minister to such a congregation at his first coming,
there is indeed just weight in such an engagement; nor
do we judge it safe for such to remove from such a minis-
ter, unless it be upon such grounds as may justly give
him due satisfaction. But if the union of such members
to a parish church, and to the ministry thereof, be only
21
by cohabitation within the precincts of the parish, that
union, as it was founded upon human law, so by human
law it may easily be released. Or otherwise, if a man re-
move his habitation, he removeth also the bond of his re-
lation, and the ground of offence.
4. It need not be feared, that all the best hearers of the
best ministers, no, nor the most of them, will depart from
them upon point of church government. Those who have
found the presence and power of the spirit of Christ
breathing in their ministers, either to their conversion or
edification, will be slow to change such a ministry of faith
and holiness, for the liberty of church order. Upon which
ground, and sundry other such like, there be doubtless
sundry godly and judicious hearers in many parishes in
England, that do and will prefer their relation to their
ministers, though in a presbyterial way, above the congre-
gational confederation. -
5. But if all, or the most part of the best hearers of the
best ministers of the parishes should depart from them, as
preferring in their judgments the congregational way; yet
in case the congregational way should prove to be of
Christ, it will never grieve the holy hearts of godly minis-
ters, that their hearers should follow Christ : yea many of
themselves, upon due deliberation, will be ready to go
along with them. It never grieved nor troubled John
Baptist, that his disciples departed from him to follow after
Christ, John iii. But if the congregational way should
prove to be, not the institution of Christ, as we take it,
but the invention of men ; then doubtless the presbyterial
form, if it be of God, will swallow up the other, as Moses's
rod devoured the rods of the Egyptians. Nor will this
put a necessity upon both the opposite parties to shift for
themselves, and to seek to supplant one another, but only it
will call upon them (aletheuein en agape) to seek and to
follow the truth in love, to attend in faithfulness each unto
his own flock, and to administer to them all the holy things
of God, and their portion of food in due season: and as for
others, quietly to forbear them, and yet to instruct them
with meekness that are contrary minded, leaving it to
Christ, in the use of all good means, to reveal his own
truth in his own time, and meanwhile endeavouring to
2%
22
keep the unity of the Spirit in the bond of peace. Phil. iii.
15, 16. Eph. iv. 3.
To the second exception, that we take no course for
the gaining, and healing, and calling in of ignorant and
erroneous persons, whom we refuse to receive into our
churches, and so exclude them from the remedy of church
discipline. -
We conceive the receiving of them into our churches,
would rather lose and corrupt our churches, than gain and
heal them. A little leaven laid in a lump of dough, will
sooner leaven the whole lump, than the whole lump will
sweeten it. We find it therefore safer to square rough
and unhewn stones before they be laid into the building,
rather than to hammer and hew them when they lie un-
evenly in the building. And accordingly two means we
use to gain and call in such as are ignorant and scanda-
lous. -
1. The public ministry of the word, upon which they
are invited by counsel, and required by wholesome laws.
And the word it is, which is the power of God to salvation,
to the calling and winning of Souls.
2. Private conference, and conviction by the elders,
and other able brethren of the church, whom they do the
more respectfully hearken unto, when they see no hope
of enjoying church fellowship, or participation in the Sa-
craments for themselves or their children, till they approve
their judgments to be sound and orthodox, and their lives
subdued to some hope of a godly conversation. What can
classical discipline, or excommunication itself do more in
this case ?
The third exception wraps up in it a threefold domestic
inconvenience, and each of them meet to be eschewed.
1. Disunion in families between each relation. 2. Dis-
appointment of edification, for want of opportunity in the
governors of families to take account of things heard by
their children and servants. 3. Disbursements of charge-
able maintenance to the several churches, whereto the
several persons of their families are joined.
All which inconveniences either do not fall out in con-
gregational churches, or are easily redressed ; for none
are orderly admitted into congregational churches, but
23
such as are well approved by good testimony to be duly
observant of family relation : or if any otherwise dis-
posed should creep in, they are either orderly healed,
or duly removed in a way of Christ. Nor are they admit-
ted, unless they can give some good account of their
profiting by ordinances, before the elders and brethren
of the church, and much more to their parents and mas-
ters. Godly tutors in the university can take an account
of their pupils; and godly householders in the city take
an account of their children and servants, how they profit
by the word they have heard in several churches, and
that to the greater edification of the whole family by
the variety of such administrations. Bees may bring
more honey and wax into the hive, when they are not
limited to one garden of flowers, but may fly abroad
to many.
Nor is any charge expected from wives, children or
servants to the maintenance of congregational churches,
further than they be furnished with personal estates
or livings, which may enable them to contribute of such
things as they have, and not of such things as they have
not. God accepteth not robbery for a sacrifice. And
though a godly householder may justly take himself bound
in conscience to contribute to any such church, whereto
his wife, or children, or servants do stand in relation, yet
that will not aggravate the burden of his charge, no more
than if they were received members of the same church
whereto himself is related.
But why do we stand thus long to plead exemptions
from exceptions ! The Lord help all his faithful servants,
whether presbyterial or congregational, to judge and shame
ourselves before the Lord, for all our former compliances
to greater enormities in church government, than are to
be found either in the congregational or presbyterial way ;
and then surely either the Lord will clear up his own
will to us, and so frame and subdue us all to one mind
and one way, (Ezek. xliii. 10, II,) or else we shall learn
to bear one another's burthens in a spirit of meekness.
It will then doubtless be far from us, so to attest the dis-
cipline of Christ, as to detest the disciples of Christ : so
to contend for the seamless coat of Christ, as to crucify
24
the living members of Christ: so to divide ourselves about
church communion, as through breaches to open a wide
gap for a deluge of antichristian and profane malignity
to swallow up both church and civil state.
What shall we say more ? Is difference of church
order become the inlet of all the disorders in the kingdom 7
Hath the Lord indeed left us to such hardness of heart,
that church government shall become a snare to Zion,
as sometimes Moses was to Egypt, Exod. X. 7, that we
cannot leave contesting and contending about it, till the
kingdom be destroyed Did not the Lord Jesus, when
he dedicated his sufferings for his church, and his also
unto his Father, make it his earnest and only prayer for
us in this world, that we all might be one in him 7 John
xvii. 20, 21, 22, 23. And is it possible that he, whom
the Father heard always, John xi. 42, should not have
this last most solemn prayer heard and granted 7 Or
shall it be granted for all the saints elsewhere, and not for
the saints in England; so that amongst them disunion
shall grow even about church union and communion ?
If it be possible for a little faith, so much as a grain of
mustard seed, to remove a mountain, is it not possible for
so much strength of faith as is to be found in all the godly
in the kingdom, to remove those images of jealousy, and
to cast those stumbling-blocks out of the way, which may
hinder the free passage of brotherly love amongst breth-
ren'ſ lt is true indeed, the national covenant doth justly
engage both parties faithfully to endeavour the utter ex-
tirpation of the antichristian hierarchy; and much more
of all blasphemies, heresies, and errors. Certainly, if
congregational discipline be independent from the in-
ventions of men, is it not much more independent from
the delusions of Satan What fellowship hath Christ
with Belial 7 Light with darkness? Truth with error 7
The faithful Jews needed not the help of the Samaritans
to re-edify the temple of God; yea, they rejected their
help when it was offered, Ezra iv. 1, 2, 3. And if the
congregational way be a way of truth, as we believe, and
if the brethren that walk in it be zealous of the truth, and
hate every false way, as by the rule of their holy discipline
they are instructed, 2 John, 10, 11, then verily there is no
25
branch in the national covenant, that engageth the cove-
manters to abhor either the congregational churches, or
their way : which being duly administered, do no less
effectually extirpate the antichristian hierarchy, and all
blasphemies, heresies, and pernicious errors, than the
other way of discipline doth, which is more generally and
publicly received and ratified. - &
But the Lord Jesus commune with all our hearts in
secret; and he who is the king of his church, let him be
º to exercise his kingly power in our spirits, that So
is kingdom may come into our churches in purity and
peace. Amen.
PFLATFORMI.
CHAP. H.
Of the form of church government; and that it is one, immutable, and
prescribed in the word.
1. ECCLESIASTICAL polity, or church government or
discipline, is nothing else but that form and order that
is to be observed in the church of Christ upon earth,
both for the constitution of it, and all the administra-
tions that therein are to be performed.
Ezek. xliii. 11. Col. ii. 5. 1 Tim. iii. 15.
2. Church government is considered in a double
respect, either in regard of the parts of government
themselves, or necessary circumstances thereof. The
parts of government are prescribed in the word, be-
cause the Lord Jesus Christ, the king and lawgiver of
his church, is no less faithful in the house of God than
was Moses, who from the Lord delivered a form and
pattern of government to the children of Israel in the
Old Testament: and the holy Scriptures are now also
so perfect, as they are able to make the man of God
perfect, and thoroughly furnished unto every good
work ; and therefore doubtless to the well ordering of
the house of God.
Heb. iii. 5, 6. Exod. xxv. 40. 2 Tim. iii. 16.
3. The parts of church government are all of them
exactly described in the word of God, being parts or
means of instituted worship, according to the second
commandment, and therefore to continue one and the
28
same unto the appearing of our Lord Jesus Christ, as
a kingdom that cannot be shaken, until he shall deliver
it up unto God, even to the Father. So that it is not
left in the power of men, officers, churches, or any
state in the world to add, or diminish, or alter any
thing in the least measure therein.
* 1 Tim. iii. 15, 1 Chron. xv. 13. Ex. xx. 4. 1 Tim. vi. 13, 16. Heb. xii.
27, 28. 1 Cor. xv. 24. Deut. xii. 32. Ezek. xliii. 8. 1 Kings, xii. 31–33.
4. The necessary circumstances, as time and
place, &c. belonging unto order and decency, are not
so left unto men, as that under pretence of them they
may thrust their own inventions upon the churches,
being circumscribed in the word with many general
limitations, where they are determined in respect of
the matter, to be neither worship itself, nor circum-
stances separable from worship. In respect of their
end, they must be done unto edification. In respect
of the manner, decently and in order, according to the
nature of the things themselves, and civil and church
custom. Doth not even nature itself teach you ? Yea,
they are in some sort determined particularly, namely,
that they be done in such a manner, as, all circum-
stances considered, is most expedient for edification :
so, as if there be no error of man concerning their
determination, the determining of them is to be ac-
counted as if it were divine.
2 Kings, xii. Ex. xx. 19. , Isa. xxviii. 13. Col. i. 22, 23. Acts, xv. 28.
Matt. xv. 9. 1 Cor. xi. 23, and viii. 34. 1 Cor. xiv. 26, and xiv. 40, and xi.
J4, 16, and xiv. 12, 19. Acts, xv. 28.
CHAP. II.
Of the nature of the catholic church in general, and in special of a particu-
lar visible church.
1. THE catholic church is the whole company of
those that are elected, redeemed, and in time effectually
called from the state of sin and death, unto a state of
grace and Salvation in Jesus Christ.
Eph. i. 22, 23, and v. 25, 26, 30. Heb. xii. 23.
29
2. This church is either triumphant, or militant.
Triumphant, the number of them who are glorified in
heaven: militant, the number of them who are con-
flicting with their enemies upon earth.
Rom. viii. 17, 2 Tim, ii. 12, and iv. 8. Eph. vi. 12, 13.
3. This militant church is to be considered as invisi-
ble, and visible. Invisible, in respect of their relation
wherein they stand to Christ, as a body unto the
head, being united unto him by the Spirit of God, and
faith in their hearts. Visible, in respect of the pro-
fession of their faith, in their persons, and in particular
churches. And so there may be acknowledged an
universal visible church.
2 Tim. ii. 19. Rev. ii. 17. 1 Cor. vi. 17. Eph. iii. 17. Rom. i. 8. 1
Thess. i. 8. Isa. ii. 2. 1 Tim. vi. 12.
4. The members of the militant visible church, con-
sidered either as not yet in church order, or walking
according to the church order of the gospel. In order,
and so besides the spiritual union and communion
common to all believers, they enjoy moreover an union
and communion ecclesiastical-political. So we deny
an universal visible church.
Acts xix, 1. Col. ii. 5. Matt. xviii. 17. 1 Cor. v. 12.
5. The state of the members of the militant visible
church walking in order, was either before the law,
economical, that is in families; or under the law, na-
tional ; or since the coming of Christ, only congrega-
tional. The term independent we approve not.
Therefore neither national, provincial nor classical.
Gen. xviii. 19. Exod. xix. 6.
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 an holy covenant, for the public worship of
God, and the mutual edification one of another, in the
fellowship of the Lord Jesus.
1 Cor. xiv. 23, 36, and i. 2, and xii. 27. Exod, xix. 5, 6. Deut. xxix. 1,
and 9 to 15. Acts. ii. 42. 1 Cor. xiv. 26.
3
30
CHAP. III.
Of the matter of the visible church, both in respect of quality and quantity.
1. THE matter of a visible church are saints by
calling. -
1 Cor. i. 2. Eph. i. 1.
2. By saints, we understand, 1. Such as have not
only attained the knowledge of the principles of reli-
gion, and are free from gross and open scandals, but
also do together with the profession of their faith and
repentance, walk in blameless 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, and hypocrites inwardly, because the mem-
bers of such particular churches are commonly by the
Holy Ghost called saints and faithful brethren in Christ;
and sundry churches have been reproved for receiving,
and suffering such persons to continue in fellowship
amongst them, as have been offensive and scandalous ;
the name of God also by this means is blasphemed,
and the holy things of God defiled and profaned, the
hearts of the godly grieved, and the wicked themselves
hardened, and helped forward to damnation. The ex-
ample of such doth endanger the sanctity of others: a
little leaven leaveneth the whole lump. 2. The chil-
dren of such, who are also holy.
Heb. vi. 1, 1 Cor. i. 5. Rom. xv. 14. Ps. l. 16, 17. Acts, viii. 37. Mat iii. 6.
Rom. vi. 17. 1 Cor. i. 2. Phil. i. 2. Col. i. 2. Eph. i. 1. 1 Cor. v. 12, 13. Rev.
ii. 14, 15, 20. Ezek. xliv. 7, 9, and xxiii. 38, 39. Num. xix. 20. Hag. ii. 13,
14. 1 Cor. xi. 27, 29. Psal. xxxvii. 21. 1 Cor. v. 6. 2 Cor. vii. 14.
3. The members of churches, though orderly con-
stituted, may in time degenerate, and grow corrupt and
scandalous, which though they ought not to be tolerated
in the church, yet their continuance therein, through
the defect of the execution of discipline and just cen-
sures, doth not immediately dissolve the being of a
church, as appears in the church of Israel, and the
31
churches of Galatia and Corinth, Pergamus and Thy-
atira. -
Jer. ii. 21. 1 Cor. v. 12. Jer. ii. 4. Gal. v. 4. 2 Cor. xii. 21. Rev. ii. 14,
15, and xxi. 21. -
4. The matter of the church in respect of its quan-
tity, ought not to be of greater number than may ordina-
rily meet together conveniently in one place; nor ordina-
rily fewer, than may conveniently carry on church work.
Hence when the holy Scripture makes mention of the
Saints combined into a church estate, in a town or city
where was but one congregation, it usually calleth
those Saints The Church, in the singular number ; as,
the church of the Thessalonians, the church of Smyr-
na, Philadelphia, and the like; but when it speaketh of
the Saints in a nation or province, wherein there were
sundry congregations, it frequently and usually calleth
them by the name of Churches, in the plural number,
as the churches of Asia, Galatia, Macedonia, and the
like; which is further confirmed by what is written of
sundry of those churches in particular, how they were
assembled and met together, the whole church in one
place, as the church at Jerusalem, the church at Anti-
och, the church at Corinth, and Cenchrea, though it
were more near to Corinth, it being the port thereof,
and answerable to a village, yet being a distinct con-
gregation from Corinth, it had a church of its own, as
well as Corinth had.
1 Cor. xiv. 21. Matt. xviii. 17. Rom. xvi. 1. 1 Thess. i. 1. Rev. ii. 8, and
iii. 7. 1 Cor. xvi. 1, 19. , Gal. i. 2. 2 Cor. viii. 1, 1 Thess. ii. 14. Acts,
ii. 46, and v. 12, and vi. 2, and xiv. 27, and xv. 38. 1 Cor. v. 4, and xiv. 23.
Rom. xvi. 1.
5. Nor can it with reason be thought but that every
church appointed and ordained by Christ, had a min-
istry ordained and appointed for the same ; and yet
plain it is, that there were no ordinary officers ap-
pointed by Christ for any other than congregational
churches; elders being appointed to feed, not all
flocks, but the particular flock of God over which the
Holy Ghost had made them overseers, and that flock
they must attend, even the whole flock; and one con-
32
gregation being as much as any ordinary elder can at-
tend, therefore there is no greater church than a con-
gregation, which may ordinarily meet in one place.
Acts xx. 28. -
CHAP. IV.
Of the form of a visible church, and of church covenant.
1. SAINTs by calling must have a visible political
union among themselves, or else they are not yet a par-
ticular church, as those similitudes hold forth, which the
scripture makes use of to show the nature of particu-
lar churches, as a body, a building, house, hands, eyes,
feet, and other members must be united, or else (re-
maining separate) are not a body. Stones, timber,
though squared, hewn and polished, are not a house,
until they are compacted and united ; so saints or be-
lievers in judgment of charity are not a church, unless
orderly knit together. -
1 Cor. xii. 27. 1 Tim. iii. 15. Eph. ii. 22. 1 Cor. xii. 15, 16, 17. Rev.i.
2. Particular churches cannot be distinguished one
from another, but by their forms: Ephesus is not
Smyrna, nor Pergamus, Thyatira, but each one a dis-
tinct society of itself, having officers of their own,
which had not the charge of others; virtues of their
own, for which others are not praised; corruptions of
their own, for which others are not blamed.
3. This form is the visible covenant, agreement, or
consent, whereby 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 we see not otherwise how members
can have church power one over another mutually.
The comparing of each particular church to a city,
and unto a spouse, seemeth to conclude not only a
33
form, but that that form is by way of covenant. The
covenant, as it was that which made the family of Abra-
ham, and children of Israel, to be a church and people
unto God, so it is that which now makes the several
societies of Gentile believers to be churches in these
days.
Exod. xix. 5, 8. Deut. xxix. 12, 13. Zech. xi. 14, and ix. 11. Eph. ii. 19.
2 Cor. xi. 2. Gen. xvii. 7. Deut. xxix. 12, 13. Eph. ii. 12, 18.
4. This voluntary agreement, consent, or covenant,
(for all these are here taken for the same,) although
the more express and plain it is, the more fully it puts
us in mind of our mutual duty, and stirreth us up to it,
and leaveth less room for the questioning of the truth of
the church estate of a company of professors, and the
truth of membership of particular persons; yet we con-
ceive the substance of it is kept, where there is a real
agreement and consent of a company of faithful per-
sons to meet constantly together in one congregation,
for the public worship of God, and their mutual edifi-
cation ; which real agreement and consent they do
express by their constant practice in coming together
for the public worship of God, and by their religious
subjection to the ordinances of God there; the rather
if we consider how scripture covenants have been en-
tered into not only expressly by word of mouth, but
by sacrifice, by hand writing and seal, and also some-
times by silent consent, without any writing or expres-
sion of words at all.
Exod. xix. 5, and xx. 8, and xxiv. 3, 17. Josh. xxiv. 18–24. Psalm, l. 5.
Neh. ix. 38, and x. 1. Gen. xvii. Deut. xxix.
5. This form being by mutual covenant, it followeth,
it is not faith in the heart, nor the profession of that
faith, nor cohabitation, nor baptism. 1. Not faith in
the heart, because that is invisible. 2. Not a bare
profession, because that declareth them no more to be
members of one church than another. 3. Not co-
habitation : atheists or infidels may dwell together
with believers. 4. Not baptism, because it presup-
poseth a church estate, as circumcision in the Old
3%
34
Testament, which gave no. being to the church, the
church being before it, and in the wilderness without
it. Seals presuppose a covenant already in being.
One person is a complete subject of baptism, but one
person is incapable of being a church.
6. All believers ought, as God giveth them oppor-
tunity thereunto, to endeavor to join themselves unto
a particular church, and that in respect of the honor
of Jesus Christ, in his example and institution, by the
professed acknowledgment of, and subjection unto the
order and ordinances of the gospel; as also in respect
of their good of communion, founded upon their visible
union, and contained in the promises of Christ’s special
presence in the church; whence they have fellowship
with him, and in him one with another ; also, for the
keeping of them in the way of God’s commandments,
and recovering of them in case of wandering, which
all Christ's sheep are subject to in this life, being una-
ble to return of themselves; together with the benefit
of their mutual edification, and of their posterity, that
they may not be cut off from the privileges of the
covenant. Otherwise, if a believer offends, he re-
mains destitute of the remedy provided in that behalf.
And should all believers neglect this duty of joining to
all particular congregations, it might follow thereupon,
that Christ should have no visible political churches
upon earth.
Acts, ii. 47, and ix. 26. Matt. iii. 13, 14, 15, and xxviii. 19, 20. Psalms,
cxxxiii. 2, 3, and lxxxvii. 7. Matt. xviii. 20. 1 John, i. 3. Ps. cxix. 176.
I Peter, ii. 25. Eph. iv. 16. John, xxii. 24, 25. Matt. xviii. 15, 16, 17.
CHAP. V.
Of the first subject of church power ; or, to whom church power doth first
* belong.
1. THE first subject of church power, is either su-
preme, or subordinate and ministerial. The supreme, by
35
way of gift from the Father, is the Lord Jesus Christ:
The ministerial is either extraordinary as the apostles,
prophets and evangelists; or ordinary, as every par-
ticular congregational church. y
Matt. xviii. 18. Rev. iii. 7. Isa. ix. 6. John, xx. 21, 23. 1 Cor. xiv.
32. Tit. i. 5. 1 Cor. v. 12.
2. Ordinary church power, is either the power of
office, that is, such as is proper to the eldership; or
power of privilege, such as belongs to the brotherhood.
The latter is in the brethren formally, and immediately
from Christ, that is, so as it may be acted or exercised
immediately by themselves; the former is not in them
formally or immediately, and therefore cannot be acted
or exercised 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 exercise this power. *
Rom. xii. 4, 8. Acts, i. 23, and vi. 3, 4, and xiv. 23. 1 Cor. x. 29, 30.
CHAP. VI.
Of the officers of the church, and especially of pastors and teachers.
1. A CHURCH being a company of people combined
together by covenant for the worship of God, it appear-
eth thereby, that there may be the essence and being
of a church without any officers, seeing there is both the
form and matter of a church; which is implied when
it is said, the apostles ordained elders in every church.
Acts xiv. 23. *
2. Nevertheless, though officers be not absolutely
necessary to the simple being of churches, when they
be called, yet ordinarily to their calling they are, and
to their well being, and therefore the Lord Jesus, out
of his tender compassion, hath appointed and ordained
officers, which he would not have done, if they had
not been useful and needful for the church; yea, being
ascended into heaven, he received gifts for men, and
36
gave gifts to men, whereof officers for the church are
justly accounted no small parts, they being to continue
to the end of the world, and for the perſecting of all
the saints. - -
Rom. x. 17. Jer. iii. 15. 1 Cor. xii. 28. Eph. iv. 11. Psalms, lxviii.
18. Eph. iv. 8, 11, and iv. 12, 13.
3. These officers were either extraordinary or ordi-
mary : extraordinary, as apostles, prophets, evangelists;
ordinary, as elders and deacons. The apostles, proph-
ets, and evangelists, as they were called extraordinarily
by Christ, so their office ended with themselves;
whence it is that Paul directing Timothy how to
carry along church administrations, giveth no direction
about the choice or course of apostles, prophets, or
evangelists, but only of elders and deacons; and when
Paul was to take his last leave of the church of Ephe-
sus, he committed the care of feeding the church to no
other but unto the elders of that church. The like
charge doth Peter commit to the elders.
1 Cor. xii. 28. Eph. iv. 11. Acts, viii. 6, 16, 19, and xi. 28. Rom. xi.
13. 1 Cor. iv. 9. 1 Tim. iii. 1, 2, 8 to 13. Tit. i. 5. Acts, xx. 17, 28.
I Peter, v. 1, 2, 3
4. Of elders, who are also in scripture called bish-
ops, some attend chiefly to the ministry of the word,
as the pastors and teachers; others attend especially
unto rule, who are therefore called ruling elders.”
1 Tim. ii. 3. Phil. i. 1. Acts, xx. 17, 28. 1 Tim. v. 17.
5. The office of pastor and teacher, appears to be
distinct. The pastor’s special work is, to attend to
exhortation, and therein to administer a word of wis-
dom; the teacher is to attend to doctrine, and therein
to administer a word of knowledge; and either of them
to administer the seals of that covenant, unto the dis-
pensation whereof they are alike called ; as also to
execute the censures, being but a kind of application
of the word : The preaching of which, together with
the application thereof, they are alike charged withal.
Eph. iv. 11. Rom. xii. 7, 8. 1 Cor. xii. 8. 2 Tim. iv. 1, 2. Titus, i. 9
* The first churches of Massachusetts were ordinarily furnished with a pastor,
a teacher, and ruling elders. The offices of pastor and teacher are now united,
and that of ruling elder is for the most part dropped.—Editor.
37
6. And forasmuch as both pastors and teachers are
given by Christ for the perfecting of the saints, and
ediſying of his body; which saints and body of Christ
is his church : and therefore we account pastors and
teachers to be both of them church officers, and not
the pastor for the church, and the teacher only for the
schools: though this we gladly acknowledge, that
schools are both lawful, profitable, and necessary for
the training up of such in good literature or learning,
as may afterwards be called forth unto office of pastor
or teacher in the church.
Eph. iv. 11, 12, and i. 22, 23. 1 Sam. x. 12, 19, 20. 2 Kings, ii. 3, 15.
CHAP. VII.
Of ruling elders and deacons.
1. THE ruling elder's office is distinct from the
office of pastor and teacher. The ruling elders are
not so called, to exclude the pastors and teachers from
ruling, because ruling and governing is common to
these with the other, whereas attending to teach and
preach the word is peculiar unto the former.
ºn. xii. 7, 8, 9. 1 Tim. v. 17. 1 Cor. xii. 28. Heb. xiii. 17. 1 Tim.
v. 17.
2. The ruling elder’s work is to join with the pastor
and teacher in those acts of spiritual rule, which are
distinct from the ministry of the word and sacraments
committed to them. Of which sort these be as fol-
loweth : 1. To open and shut the doors of God’s
house, by the admission of members approved by the
church; by ordination of officers chosen by the church,
and by excommunication of motorious and obstinate
offenders renounced by the church, and by restoring
of penitents forgiven by the church. 2. To call the
church together when there is occasion, and seasonably
to dismiss them again. 3. To prepare matters in
38
private, that in public they may be carried to an end
with less trouble, and more speedy despatch. 4. To
moderate the carriage of all matters in the church
assembled; as, to propound matters to the church, to
order the season of speech and silence, and to pro-
nounce sentence according to the mind of Christ, with
the consent of the church. 5. To be guides and
leaders to the church, in all matters whatsoever per-
taining to church administrations and actions. 6. To
see that none in the church live inordinately, out of
rank and place, without a calling, or idly in their
calling. 7. To prevent and heal such offences in life
or in doctrine, as might corrupt the church. S. To
feed the flock of God with a word of admonition. 9.
And as they shall be sent for, to visit and pray over
their sick brethren. 10. And at other times as oppor-
tunity shall serve thereunto.
1 Tim. v. 17. 2 Chron. xxiii. 19. Rev. xxi. 12. 1 Tim. iv. 14. Matt.
xxviii. 17. 2 Cor. ii. 7, 8. Acts, ii. 6, and xxi. 18, 22, 23, and vi. 2, 3,
and xiii. 15. 2 Cor. viii. 19. Heb. xiii. 7, 17. 2 Thess. ii. 10–12. Acts,
xx. 28, 32. 1 Thess. v. 12. James, v. 14. Acts, xx. 20.
3. The office of a deacon is instituted in the church
by the Lord Jesus; sometimes they are called helps.
The scripture telleth us how they should be qualified,
“Grave, not double tongued, not given to much wine,
not given to filthy lucre.” They must first be proved,
and then use the office of a deacon, being found
blameless. The office and work of a deacon, is to
receive the offerings of the church, gifts given to the
church, and to keep the treasury of the church, and
there with to serve the tables which the church is to
provide for ; as the Lord’s table, the table of the min-
isters, and of such as are in necessity, to whom they
are to distribute in simplicity.
Acts vi. 3, 6., Phil. i. 1, 1 Tim. iii. 8. 1 Cor. xii. 28. 1 Tim. iii. 8, 9.
Acts, iv. 35, and vi. 2, 3. Tom. xii. 8.
4. The office therefore being limited unto the care
of the temporal good things of the church, it extends
not to the attendance upon, and administration of the
39
spiritual things thereof, as the word and sacraments, or
the like.
1 Cor. vii. 17.
5. The ordinance of the apostle, and practice of the
church, commends the Lord’s day as a fit time for the
contribution of the Saints.
1 Cor. xvi. 1, 2, 3.
6. The instituting of all these officers in the church,
is the work of God himself, of the Lord Jesus Christ,
of the Holy Ghost; and therefore such officers as he
hath not appointed, are altogether unlawful either to be
placed in the church, or to be retained therein, and are
to be looked at as human creatures, mere inventions
and appointments of man, to the great dishonor of
Christ Jesus, the Lord of his house, the king of his
church, whether popes, patriarchs, cardinals, arch-
bishops, lord-bishops, arch-deacons, officials, commis-
saries, and the like. These and the rest of that hie-
rarchy and retinue, not being plants of the Lord’s
planting, shall all be certainly rooted out and cast forth.
1 Cor. xii. 28. Eph. iv. 8, 11. Acts, xx. 28. Matt. xv. 13.
7. The Lord hath appointed ancient widows, where
they may be had, to minister in the church, in giving
attendance to the sick, and to give succour unto them,
and others in the like necessities.
1 Tim. v. 9, 10.
CHAP. VIII.
Of the election of church officers.
1. No man may take the honor of a church officer
unto himself, but he that is called of God, as was Aa-
TOI). -
Heb. v. 4.
2. Calling unto office is either immediate, by Christ
himself, such was the call of the apostles and prophets,
40
this manner of calling ended with them as hath been
said : or mediate, by the church.
Gal. i. 1. Acts, xiv. 23, and vi. 3.
3. It is meet that before any be ordained or chosen
officers, they should first be tried and proved, because
hands are not suddenly to be laid upon any, and both
elders and deacons must be of honest and good report.
1 Tim. v. 22, and vii. 10. Acts, xvi. 2, and vi. 3. -
4. The things in respect of which they are to be
tried, are those gifts and 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, and endued with such other qualifications as are
laid down, 1 Tim. iii. 2. Tit. i. 6 to 9. Deacons to
be fitted as is directed, Acts vi. 3. 1 Tim. iii. 8 to 11.
5. Officers are to be called by such churches
whereunto they are to minister. Of such moment is
the preservation of this power, that the churches exer-
cised it in the presence of the apostles.
Acts, xiv. 23, and i. 23, and vi. 3, 4, 5.
6. A church being free, cannot become subject to
amy, but by a free election; yet when such a people do
choose any to be over them in the Lord, then do they
become subject, and most willingly submit to their
ministry in the Lord, whom they have so chosen.
Gal. v. 13. Heb. xiii. 17. - -
7. And if the church have power to choose their
officers and ministers, then in case of manifest unwor-
thiness and delinquency, they have power also to de-
pose them : for, to open and shut, to choose and re-
fuse, to constitute in office and remove from office, are
acts belonging to the same power.
Rom. xvi. 17.
8. We judge it much conducing to the well
being and communion of churches, that where it may
conveniently be done, neighbour churches be advised
withal, and their help be made use of in the trial of
church officers, in order to their choice.
Cant. viii. 8,9.
41
9. The choice of such church officers belongeth
not to the civil magistrates, as such, or diocesan bish-
ops, or patrons; for of these, or any such like, the
scripture is wholly silent, as having any power therein.
CHAP. IX.
Of ordination, and imposition of hands.
1. CHURCH officers are not only to be chosen by the
church, but also to be ordained by imposition of hands
and prayer, with which at the ordination of elders,
fasting also is to be joined.
Acts, xiii. 3, and xiv. 23. 1 Tim, v. 22.
2. This ordination we account nothing else, but the
solemn putting a man into his place and office in the
church, whereunto he had right before by election;
being like the installing of a magistrate in the common-
wealth. Ordination therefore is not to go before, but
to follow election. The essence and substance of the
outward calling of an ordinary officer in the church,
doth not consist in his ordination, but in his voluntary
and free election by the church, and his accepting of
that election; whereupon is founded that relation be-
tween pastor and flock, between such a minister and
such a people. Ordination doth not constitute an offi-
cer, nor give him the essentials of his office. The
apostles were elders without imposition of hands by
men; Paul and Barnabas were officers before that
imposition of hands, Acts, xiii. 3. The posterity of
Levi were priests and Levites, before hands were laid
on them by the children of Israel.
Numb. viii. 10. Acts, vi. 5, 6, and xiii. 2, 3, and xiv. 23.
8. In such churches where there are elders, impo-
sition of hands in ordination is to be performed by
those elders. -
1 Tim. iv. 14. Acts, xiii. 3. 1 Tim. v. 22.
4.
42
4. In such churches where there are no elders, im-
position of hands may be performed by some of the
brethren orderly chosen by the church thereunto.
For if the people may elect officers, which is the great-
er, and wherein the substance of the office doth con-
sist, they may much more, occasion and need so re-
quiring, impose hands in ordination, which is less, and
but the accomplishment of the other.”
Numb. viii. 10.
5. Nevertheless, in such churches where there are
no elders, and the church so desire, we see not why
imposition of hands may not be performed by the el-
ders of other churches. Ordinary officers laid hands
upon the officers of many churches: the presbytery
at Ephesus laid hands upon Timothy, an evangelist;
the presbytery at Antioch laid hands upon Paul and
Barnabas.
1 Tim. iv. 14. Acts, xiii. 3.
6. Church officers are officers to one church, even
that particular church over which the Holy Ghost hath
made them overseers. Insomuch as elders are com-
manded to feed, not all flocks, but that flock which is
committed to their faith and trust, and dependeth upon
them. Nor can constant residence at one congrega-
tion be necessary for a minister, no, nor yet lawful, if
he be not a minister to one congregation only, but to the
church universal; because he may not attend one part
only of the church to which he is a minister, but he is
called to attend unto all the flock.
1 Pet. v. 2. Acts, xx. 28.
7. He that is clearly loosed from his office relation
unto that church whereof he was a minister, cannot be
looked at as an officer, nor perform any act of office
in any other church, unless he be again orderly
* In the early settlement of this country, ministers were commonly ordained by
the brethren of the churches over which they were settled. If neighboring
ministers were present, it was only to give advice. It was a first principle with
our fathers, that every church had the power of self-subsistence—which she could
not have, unless authorized to ordain her own ministers.-Editor.
43
called unto office; which when it shall be, we know
nothing to hinder, but imposition of hands also in his
ordination ought to be used towards him again. For
so Paul the apostle received imposition of hands twice
at least from Ananias.”
Acts, ix. 17, and xiii. 3.
CHAP. X.
Of the power of the church, and its presbytery.
1. SUPREME and lordly power over all the churches
upon earth doth only belong unto Jesus Christ, who
is king of the church, and the head thereof. He hath
the government upon his shoulders, and hath all power
given to him both in heaven and earth.
Psalms, ii. 6. Eph. i. 21, 22, Isa. ix. 6. Matt. xxviii. 18.
2. A company of professed believers ecclesiastically
confederate, as they are a church before they have
officers, and without them; so even in that estate, sub-
ordinate church power under Christ, delegated to
them by him, doth belong to them in such a manner
as is before expressed, Chap. v. sect. 2, and as flow-
ing from the very nature and essence of a church : it
being natural to all bodies, and so unto a church body,
to be furnished with sufficient power for its own preser-
vation and subsistence.
Acts, i. 23, and xiv. 23, and vi. 3, 4. Matt. xviii. 17. 1 Cor. v. 4, 5.
3. This government of the church is a mixt gov-
ernment, and so hath been acknowledged long before
the term of independency was heard of. In respect of
Christ, the head and King of the church, and the sove-
reign power residing in him, and exercised by him, it
is a monarchy; in respect of the body or brotherhood
* No difference is made in the Platform, between Ordination and Installation—
imposition of hands being used in both cases.—Editor.
44
of the church, and power from Christ granted unto
them, it resembles a democracy; in respect of the
presbytery, and power committed unto them, it is an
aristocracy. -
Rev. iii. 7. 1 Cor. v. 12. 1 Tim. v. 27.
4. The sovereign power which is peculiar unto
Christ, is exercised, 1. In calling the church out of
the world into holy fellowship with himself. 2. In
instituting the ordinances of his worship, and appoint-
ing his ministers and officers for the dispensing of
them. 3. In giving laws for the ordering of all our
ways, and the ways of his house. 4. In giving power
and life to all his institutions, and to his people by
them. 5. In protecting and delivering his church
against and from all the enemies of their peace.
Gal. i. 4. Rev. v. 8, 9. Matt. xxviii. 20. Eph. iv. 8, 11. James, iv. 12.
Isa. xxxiii. 22. 1 Tim. iii. 15. 2 Cor. x. 4, 5. Isa. xxxii. 2. Luke i. 71.
5. The power granted by Christ unto the body
of the church and brotherhood, is a prerogative or
privilege which the church doth exercise, 1. In
choosing their own officers, whether elders or deacons.
2. In admission of their own members, and therefore
there is great reason they should have power to re-
move any from their fellowship again. Hence in case
of offence, any brother hath power to convince and
admonish an offending brother ; and in case of not
hearing him, to take one or two more to set on the
admonition ; and in case of not hearing them, to pro-
ceed to tell the church; and as his offence may re-
quire, the whole church hath power to proceed to
the censure of him, whether by admonition or excom-
munication ; and upon his repentance, to restore him
again unto his former communion.
Acts, vi. 3, 5, and xiv. 23, and ix. 26. Matt, xviii. 15, 16, 17. Tit. iii.
10. Col. iv. 17. 2 Cor. ii. 7, 8.
6. In case an elder offend incorrigibly, the matter
so requiring, as the church had power to call him to
office, so they have power according to order (the
council of other churches, where it may be had, di-
45
recting thereto) to remove him from his office ; and
being now but a member, in case he add contumacy to
his sin, the church that had power to receive him into
their fellowship, hath also the same power to cast him
out, that they have concerning any other member.*
Col. iv. 17. Rom. xvi. 17. Matt. xviii. 17.
7. Church government or rule, is placed by Christ
in the officers of the church, who are therefore called
rulers, while they rule with God ; yet in case of mal-
administration, they are subject to the power of the
church, as hath been said before. The Holy Ghost
frequently, yea always, where it mentioneth church
rule, and church government, ascribeth it to elders;
whereas the work and duty of the people is expres-
sed in the phrase of obeying their elders, and submit-
ting themselves unto them in the Lord. So as it is
manifest, that an organic or complete church is a body
politic, consisting of some that are governors, and some
that are governed in the Lord.
1 Tim. v. 17. Heb. xiii. 17. 1 Thess, v. 12. Rom. xii. 8. 1 Cor. xii.
28, 29. Heb. xiii. 7, 17. -
8. The power which Christ has committed to the
elders, is to feed and rule the church of God, and
accordingly to call the church together upon any
weighty occasion ; when the members so called, with-
out 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; nor continue so doing when they require
silence ; nor may they oppose nor contradict the
judgment or sentence of the elders, without sufficient
and weighty cause, because such practices are man;-
festly contrary unto order and government, and inlets
of disturbance, and tend to confusion.
Acts, xx. 28, and vi. 2. Numb. xvi. 12. Ezek. xlvi. 10. Acts, xiii. 15.
Hos. iv. 4.
* The Platform makes it incumbent on a minister to be a member of the church
over which he is pastor—a regulation which we humbly conceive ought never to
have been violated.—Editor.
4+
46
9. It belongs also unto the elders to examine any
officers or members before they be received of the
church; to receive the accusations brought to the
church, and to prepare them for the church’s hearing.
In handling of offences and other matters before the
church, they have power to declare and publish
the counsel and will of God touching the same, and
to pronounce sentence with consent of the church.
Lastly, they have power, when they dismiss the peo-
ple, to bless them in the name of the Lord. .
gºv. ii. 2. 1 Tim. v. 19. Acts, xxi. 18, 22, 23. 1 Cor. v. 4, 5. Num. vi. 23
to 20. .
10. This power of government in the elders doth
not any wise prejudice the power of privilege in the
brotherood; as neither the power of privilege in the
brethren, doth prejudice the power of government in
the elders, but they may sweetly agree together; as
we may see in the example of the apostles, furnished
with the greatest church power, who took in the con-
currence and consent of the brethren in church admin-
istratièns. Also that scripture, 2 Cor. ii. 9, and x. 6,
do declare, That what the churches were to act and do
in these matters, they were to do in a way of obedience,
and that not only to the direction of the apostles, but
also of their ordinary elders.
Acts, xiv. 15, 23, and vi. 2. 1 Cor. v. 4. 2 Cor. ii. 6, 7. Heb. xiii. 17.
11. From the premises, namely, That the ordinary
power of government belonging only to the elders,
power of privilege remaineth with the brotherhood (as
the power of judgment in matters of censure, and
power of liberty in matters of liberty) it followeth, that
in an organic church, and right administration, all
church' acts proceed after the manner of a mixt ad-
ministration, so as no church act can be consummated
or perfected without the consent of both.
47
CHAP. XI.
Of the maintenance of church officers.
1. THE apostle concludes, that necessary and suffi-
cient maintenance is due unto the ministers of the
word, from the law of nature and nations, from the law
of Moses, the equity thereof, as also the rule of com-
mon reason. Moreover, the scripture doth not only
call elders laborers and workmen, but also speaking
of them doth say, that the laborer is worthy of his
hire; and requires, that he which is taught in the
word should communicate to him in all good things;
and mentions it as an ordinance of the Lord, that they
which preach the gospel should live of the gospel;
and forbiddeth the muzzling of the mouth of the ox
that treadeth out the corn.
1 Cor. ix. 14, 15. Matt. ix. 38, and x. 10. 1 Tim. v. 18. Gal. vi. 6.
1 Cor. ix. 9, 14.
2. The scriptures alledged, requiring this mainte-
nance as a bounden duty, and due debt, and not as a
matter of alms and free gift, therefore people are not
at liberty to do or not to do, what and when they
please in this matter, no more than in any other com-
manded duty, and ordinance of the Lord ; but ought
of duty to minister of their carnal things, to them that
labor among them in the word and doctrine, as well as
they ought to pay any other workmen their wages, and
to discharge and satisfy their other debts, or to submit
themselves to observe any other ordinance of the Lord.
Rom. xv. 27. 1 Cor. ix. 21.
3. The apostle (Gal. vi. 6,) enjoining 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 proportion, but even the lat-
ter, as well as the former is prescribed and appointed
by the Lord.
1 Cor. xvi. 2.
48
4. Not only members of churches, but all that are
taught in the word, are to contribute unto him that
teacheth, in all good things. In case that congregations
are defective in their contributions, the deacons are to
call upon them to do their duty; if their call sufficeth
not, the church by her power is to require it of their
members; and where church power, through the cor-
ruption of men, doth not, or cannot attain the end, the
magistrate is to see that the ministry be duly provided
for, as appears from the commended example of Ne-
hemiah. The magistrates are nursing-fathers, and
nursing-mothers, and stand charged with the custody
of both tables ; because it is better to prevent a scan-
dal that it may not come, and easier also, than to re-
move it when it is given. It is most suitable to rule,
that by the church’s care each man should know his
proportion according to rule, what he should do, before
he do it, that so his judgment and heart may be satis-
fied in what he doth, and just offence prevented in
what is done.
Gal. vi. 6. Acts, vi. 3, 4. Neh. xiii. 11. Isa. xlix. 23. 2 Cor. viii. 13, 14.
CHAP. XII.
Of the admission of members into the church.
1. THE doors of the churches of Christ upon earth,
do not by God’s appointment stand so wide open, that
all sorts of people, good or bad, may freely enter
therein at their pleasure, but such as are admitted
thereto as members, ought to be examined and tried
first, whether they be fit and meet to be received into
church society, or not. The eunuch of Ethiopia, be-
fore his admission, was examined by Philip, whether
he did believe on Jesus Christ with all his heart. The
49
angel of the church at Ephesus is commended for
trying such as said they were apostles and were not.
There is like reason for trying of them that profess to
be believers. The officers are charged with the
keeping of the doors of the church, and therefore are
in a special manner to make trial of the fitness of such
who enter. Twelve angels are set at the gates of the
temple, lest such as were ceremonially unclean should
enter thereinto.
2 Chron. xxiii. 19. Matt. xiii.25, and xxii. 12. Acts, viii. 37. Rev. ii. 2.
Acts, ix. 26. Rev. xxi. 12. 2 Chron. xxiii. 19.
2. The things which are requisite to be found in all
church members, are repentance from, sin, and faith in
Jesus Christ; and therefore these are the things where-
of men are to be examined at their admission into the
church, and which then they must profess and hold
forth in such sort, as may satisfy rational charity that
the things are there indeed. John Baptist admitted
men to baptism, confessing and bewailing their sins;
and of others it is said, that they came, and confessed
and showed their deeds.
Acts, ii. 38 to 42, and viii. 37. Matt. iii. 6. Acts, xix. 8.
3. The weakest measure of faith is to be accepted
in those that desire to be admitted into the church, be-
cause weak christians, if sincere, have the substance
of that faith, repentance and holiness which is required
in church members; and such have most need of the
ordinances for their confirmation and growth in grace.
The Lord Jesus would not quench the smoking flax,
nor break the bruised reed, but gather the tender
lambs in his arms and carry them gently in his bosom.
Such charity and tenderness is to be used, as the weak-
est christian, if sincere, may not be excluded nor dis-
couraged. Severity of examination is to be avoided.
Rom. xiv. 1. Matt. xii. 20. Isa. xl. 11.
4. In case any through excessive fear, or other in-
firmity, be unable to make their personal relation of
their spiritual estate in public, it is sufficient that the
elders having received private satisfaction, make relation
50
thereof in public before the church, they testifying their
assents thereunto ; this being the way that tendeth most
to edification. But where persons are of greater abili-
ties, there it is most expedient that they make their
relations and confessions personally with their own
mouth, as David professeth of himself.
Psalm, lxvi. 16.
5. A personal and public confession, and declaring
of God’s manner of working upon the soul, is both law-
ful, expedient and useful, in sundry respects, and upon
sundry grounds. Those three thousand, Acts i. 37,
41, before they were admitted by the apostles, did
manifest that they were pricked in their hearts at Peter's
sermon, together with earnest desire to be delivered
from their sins, which now wounded their consciences,
and their ready receiving of the word of promise and
exhortation. We are to be ready to render a reason
of the hope that is in us, to every one that asketh us;
therefore we must be able and ready upon any occa-
sion to declare and show our repentance for sin, faith
unfeigned, and effectual calling, because these are the
reasons of a well grounded hope. I have not hidden
thy righteousness from the great congregation.
Psalm xl. 10. 1 Pet. iii. 15. Heb. xi. 1. Eph. i. 18.
6. This profession of faith and repentance, as it
must be made by such at their admission, that were
never in church society before ; so nothing hindereth
but the same way also be performed by such as have
formerly been members of some other church, and the
church to which they now join themselves as members
may lawfully require the same.* Those three thousand,
Acts i., which made their confession, were members
of the church of the Jews before, so were they that
were baptized by John. Churches may err in their
admission, and persons regularly admitted may fall
* Many churches have taken offence in these days, because others would not re-
ceive their members, when recommended, without examination. The Platform, it
will be seen, is oxplicit on this subject.—Editor.
51
into offence. Otherwise, if churches might obtrude
their members, or if church members might obtrude
themselves upon other churches without due trial, the
matter so requiring, both the liberty of churches would
hereby be infringed in that they might not examine
those, concerning whose fitness for communion they
were unsatisfied ; and besides the infringing of their
liberty, the churches themselves would unavoidably be
corrupted, and the ordinances defiled, whilst they
might not refuse, but must receive the unworthy ;
which is contrary unto the scripture, teaching that all
churches are sisters, and therefore equal.
Matt. iii. 5, 6. Gal. ii. 4. 1 Tim. v. 24. Cant. viii. 8.
7. The like trial is to be required from such mem-
bers of the church as were born in the same, or re-
ceived their membership and were baptized in their
infancy or minority, by virtue of the covenant of their
parents, when being grown up unto years of discretion,
they shall desire to be made partakers of the Lord’s
supper; unto which, because holy things must not be
given to the unworthy, therefore it is requisite, that
these as well as others should come to their trial and
examination, and manifest their faith and repentance
by an open profession thereof, before they are received
to the Lord’s supper, and otherwise not to be admitted
thereunto. Yet these church members that were so
born, or received in their childhood, before they are ca-
pable of being made partakers of full communion, have
many privileges which others, not church members,
have not; they are in covenant with God, have the
seal thereof upon them, viz. baptism ; and so if not
regenerated, yet are in a more hopeful way of attaining
regenerating grace, and all the spiritual blessings both
of the covenant and seal : they are also under church-
watch, and consequently subject to the reprehensions,
admonitions, and censures thereof, for their healing
and amendment, as need shall require.
Matt. vii. 6. 1 Cor. xi. 27.
52
CHAP. XIII.
Of church members their removal from one church to another, and of
recommendation and dismission.
1. CHURCH members may not remove or depart
from the church, and so one from another as they
please, nor without just and weighty cause, but ought
to live and dwell together, forasmuch as they are com-
manded, not to forsake the assembling of themselves
together. Such departure tends to the dissolution and
ruin of the body, as the pulling of stones and pieces of
timber from the building, and of members from the
natural body, tend to the destruction of the whole.
Heb. x. 25.
2. It is therefore the duty of church members, in
such times and places where counsel may be had, to
consult with the church whereof they are members
about their removal, that accordingly they having their
approbation, may be encouraged, or otherwise desist.
#. who are joined with consent, should not depart
without consent, except forced thereunto. &
Prov. xi. 16. .
3. If a member's departure be manifestly unsafe
and sinful, the church may not consent thereunto ; for
in so doing, they should not act in faith, and should
partake with him in his sin. If the case be doubtful,
and the person not to be persuaded, it seemeth best to
leave the matter unto God, and not forcibly to detain
him.
Rom. xiv. 23. 1 Tim. v. 22. Acts, xxi. 14.
4. Just reasons for a member’s removal of himself
from the church, are, 1. If a man cannot continue
without partaking in sin. 2. In case of personal per-
secution; so Paul departed from the disciples at Da-
mascus. Also in case of general persecution, when
all are scattered. 3. In case of real, and not only
pretended want of competent subsistence, a door being
53
opened for better supply in another place, together
with the means of spiritual edification. In these, or
like cases, a member may lawfully remove, and the
church cannot lawfully detain him.*
Eph. v. 11. Acts, ix. 25, 29, 30, and viii. 1. Neh. xiii. 20.
5. To separate from a church, either out of con-
tempt of their holy fellowship, or out of covetousness,
or for greater enlargements, with just grief to the
church ; or out of schism, or want of love, and out of a
spirit of contentionin respect of some unkindness, or some
evil only conceived, or indeed in the church, which
might and should be tolerated and healed with a spirit
of meekness, and of which evil the church is not yet
convinced (though perhaps himself be) nor admonish-
ed: for these or the like reasons to withdraw from
public communion in word, or seals, or censures, is
unlawful and sinful.
2 Tim. iv. 10. Rom. xvi. 17. Jude, 19. Eph. iv. 2, 3. Col. iii. 13.
Gal. vi. 1, 2.
6. Such members as have orderly removed their
habitation, ought to join themselves unto the church
in order where they do inhabit, if it may be ; other-
wise they can neither perform the duties nor receive
the privileges of members. Such an example tole-
rated in some, is apt to corrupt others, which if many
should follow, would threaten the dissolution and con-
fusion of churches, contrary to the scripture.
Isa. lvi. 8. Acts, ix. 26. 1 Cor. xiv. 33.
7. Order requires, that a member thus removing,
have letters testimonial and of dismission from the
church whereof he yet is, unto the church whereunto
he desireth to be joined, lest the church should be de-
luded ; that the church may receive him in faith, and
not be corrupted by receiving deceivers and false bre-
thren. Until the person dismissed be received into
another church, he ceaseth not by his letters of dis-
* The individual concerned must, from the nature of the case, be his own judge,
whether he can be better edified in some other church, and consequently whether
it is his duty to remove.—Editor.
5
54
mission to be a member of the church whereof he was,
the church cannot make a member no member, but by
excommunication.*
Acts, xviii. 27.
8. If a member be called to remove only for a
time, where a church is, letters of recommendation
are requisite and sufficient for communion with that
church in the Ordinances and in their watch ; as
Phebe, a servant of the church at Cenchrea, had
letters written for her to the church at Rome, that she
might be received as becometh saints.
Rom. xvi. 1, 2. 2 Cor. iii. 1.
9. Such letters of recommendation and dismission,
were written for Apollos; for Marcus to the Colossians;
for Phebe to the Romans, for sundry others to other
churches. And the apostle telleth us, that some per-
sons, not sufficiently known otherwise, have special
need of such letters, though he for his part had no
need thereof. The use of them is to be a benefit and
help to the party for whom they are written, and for
the furthering of his receiving amongst the saints in
the place whereto he goeth, and the due satisfaction
of them in their receiving of him.
Acts, xviii. 27. Col. iv. 10. Rom. xvi. 1. 2 Cor. iii. 1.
CHAP. XIV.
Of excommunication and other censures.
1. THE censures of the church are appointed by
Christ for the preventing, removing, and healing of
offences in the church; for the reclaiming and gaining
of offending brethren ; for the deterring others from
the like offences; for purging out the leaven which
* A timely admonition to those churches which are in the habit of dismissing
members at their own request, without censure, and without recommendation.—Ed.
55
may infect the whole lump; for vindicating the honor
of Christ, and of his church, and the holy profession
of the gospel; and for preventing of the wrath of God,
that may justly fall upon the church, if they should
suffer his covenant, and the seals thereof to be pro-
faned by notorious and obstinate offenders.
1 Tim. v. 20. Deut. xvii. 12, 13. Jude, 19. Deut. xiii. 11. 1 Cor.
v. 6. Rom. ii. 24. Rev. ii. 14–16, 20,
2. If an offence be private, one brother offending
another, the offender is to go and acknowledge his
repentance for it unto his offended brother, who is
then to forgive him ; but if the offender neglect or
refuse to do it, the brother offended is to go and con-
vince and admonish him of it, between themselves
privately : If thereupon the offender be brought to
repent of his offence, the admonisher hath won his
brother; but if the offender hear not his brother, the
brother offended is to take with him one or two more,
that in the mouth of two or three witnesses 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, the offended brother
is by the mouth of the elders to tell the church, and if
he hear the church, and declare the same by penitent
confession, he is recovered and gained ; and if the
church discern him to be willing to hear, yet not fully
convinced of his offence, as in case of heresy, they
are to dispense to him a public admonition ; which
declaring the offender to lie under the public offence
of the church, doth thereby withhold or suspend him
from the holy fellowship of the Lord’s supper, till his
offence be removed by penitent confession. If he
still continue obstinate, they are to cast him out by
excommunication. -
Matt. v. 23, 24. Luke, xvii. 3, 4. Matt. xviii. 15–17. Tit. iii. 10.
3. But if the offence be more public at first, and of
a more heinous and criminal nature, to wit, such as
are condemned by the light of nature, then the church,
56 ^
without such gradual proceeding, is to cast out the of
fender from their holy communion, for the further
mortifying of his sin, and the healing of his soul in the
day of the Lord Jesus.
1 Cor. v. 4, 5, 11.
4. In dealing with an offender, great care is to be
taken, that we be neither overstrict or rigorous, nor too
indulgent or remiss; our proceeding herein ought to
be with a spirit of meekness, considering ourselves, lest
we also be tempted ; and that the best of us have need
of much forgiveness from the Lord. Yet the winning
and healing of the offender’s soul, being the end of
these endeavors, we must not daub with untempered
mortar, nor heal the wounds of our brethren slightly.
On some have compassion, others save with fear.
Gal. vi. 1. Matt. xviii. 34, 35. Ezek. xiii. 10.
5. While the offender remains excommunicate, the
church is to refrain from all member-like communion
with him in spiritual things, and also from all familiar
communion with him in civil things, further than the
necessity of natural, domestical or civil relations do re-
quire, and are therefore to forbear to eat and drink
with him, that he may be ashamed.
Matt. xviii. 17. 1 Cor. v. 11. 2 Thess. iii. 6, 14.
6. Excommunication being a spiritual punishment, it
doth not prejudice the excommunicate in, nor deprive
him of his civil rights, and therefore toucheth not prin-
ces or other magistrates in point of their civil dignity
or authority ; and the excommunicate being but as a
publican and a heathen, (heathens being lawfully per-
mitted to come to hear the word in church assemblies,)
we acknowledge therefore the like liberty of hearing
the word, may be permitted to persons excommunicate,
that is permitted unto heathem. And because we are
not without hope of his recovery, we are not to account
him as an enemy, but to admonish him as a brother.
I Cor. xiv. 24, 25. 2 Thess. iii. 14.
7. If the Lord sanctify the censure to the offender,
so as by the grace of Christ he doth testify his repent-
57
ance with humble confession of his sins, and judging of
himself, giving glory unto God, the church is then to
forgive him, and to comfort him, and to restore him to
the wonted brotherly communion which formerly he
enjoyed with them.
2 Cor. ii. 7, 8.
8. The suffering of profane or scandalous livers
to continue in fellowship, and partake in the sacraments,
is doubtless a great sin in those that have power in
their hands to redress it, and do it not. Nevertheless,
inasmuch as Christ and his apostles in their times, and
the prophets and other godly in theirs, did lawfully
partake of the Lord’s commanded ordinances in the
Jewish church, and neither taught nor practised separ-
ation from the same, though unworthy ones were per-
mitted therein ; and inasmuch as the faithful in the
church of Corinth, wherein were many unworthy per-
sons and practices, are never commanded to absent
themselves from the Sacraments, because of the same ;
therefore the godly in like cases are not presently to
separate.
Rev. ii. 14, 15, 20. Matt. xxiii. 3. Acts, iii. 1. 1 Cor. vi., and xv. 12.
9. As separation from such a church wherein profane
and scandalous persons are tolerated, is not presently
necessary; so for the members thereof, otherwise un-
worthy, hereupon to abstain from communicating with
such a church in the participation of the Sacraments, is
unlawful. For as it were unreasonable for an innocent
person to be punished for the faults of others, wherein
he hath no hand, and whereunto he gave no consent;
so it is more unreasonable, that a godly man should
neglect duty, and punish himself, in not coming for his
portion in the blessing of the seals as he ought, be-
cause others are suffered to come that ought not;
especially, considering that himself doth neither consent
to their sins, nor to their approaching to the Ordinance
in their sin, nor to the neglect of others who should
put them away, and do not; but on the contrary doth
5%
58
heartily mourn for these things, modestly and seasona-
bly stir up others to do their duty. If the church can-
not 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 endeavor, ac-
cording to his power and place, that the unworthy may
be duly proceeded against, by the church to whom
this matter doth appertain.
2 Chron. xxx. 18. Gen. xviii. 25. Ezek. ix. 4.
CHAP. XV.
Of the communion of churches one with another.
i. ALTHOUGH churches be distinct, and therefore
may not be confounded one with another ; and equal,
and therefore have not dominion one over another ; yet
all the churches ought to preserve church communion
one with another, because they are all united unto
Christ, not only as a mystical, but as a political head,
whence is derived a communion suitable thereunto.
Rev. i. 4. Cant. viii. 8. Rom. xvi. 16. 1 Cor. xvi. 19. Acts, 15, 23.
Rev. ii. 1.
2. The communion of churches is exercised sundry
ways. 1. By way of mutual care, in taking thought
for one another’s welfare. 2. By way of consultation
one with another, when we have occasion to require
the judgment and counsel of other churches, touching
any person or cause wherewith they may be better
acquainted than ourselves. As the church of Antioch
consulted with the apostles and elders of the church
at Jerusalem, about the question of circumcision of
the Gentiles, and about the false teachers that broached
that doctrine. In which case, when any church want-
eth light or peace amongst themselves, it is a way of
communion of churches, according to the word, to
59
meet together by their elders and other messengers in
a synod, to consider and argue the points in doubt or
difference; and having found out the way of truth
and peace, to commend the same by their letters and
messengers to the churches whom the same may con-
cern. But if a church be rent with divisions among
themselves, or lie under any open scandal, and yet
refuse to consult with other churches, for healing or
removing of the same, it is matter of just offence both
to the Lord Jesus and to other churches, as bewraying
too much want of mercy and faithfulness, not to seek
to bind up the breaches and wounds of the church and
brethren : and therefore the state of such a church
calleth aloud upon other churches, to exercise a fuller
act of brotherly communion, to wit, by way of admo-
mition. 3. A third way then of communion of church-
es, is by way of admonition; to wit, in case any public
offence be found in a church, which they either discern
not, or are slow in proceeding to use the means for
the removing and healing of.” Paul had no authority
over Peter, yet when he saw Peter not walking with a
right foot, he publicly rebuked him before the church.
Though churches have no more authority one over
another, than one apostle had over another, yet as one
apostle might admonish another, so may one church
admonish another, and yet without usurpation. In
which case, if the church that lieth under offence, do
not hearken to the church that doth, admonish her, the
church is to acquaint other neighbor churches with that
offence which the offending church still lieth under,
together with the neglect of their brotherly admonition
given unto them ; whereupon those other churches are
to join in seconding the admonition formerly given ;
and if still the offending church continue in obstinacy
and impenitency, they may forbear communion with
them, and are to proceed to make use of the help of
* In former times, this third way of communion was not unfrequently practised.
Latterly, it has been entirely disused.—Editor.
60
a synod, or council of neighbor churches walking or-
derly (if a greater cannot conveniently be had) for
their conviction. If they hear not the synod, the sy-
nod having declared them to be obstinate, particular
churches approving and accepting the judgment of the
synod, are to declare the sentence of non-communion
respectively concerning them; and thereupon, out of
religious care to keep their own communion pure, they
may justly withdraw themselves from participation with
them at the Lord’s table, and from such other acts of
holy communion as the communion of churches doth
otherwise allow and require. Nevertheless, if any
members of such a church as liveth under public of
fence, do not consent to the offence of the church,
but do in due sort bear witness against it, they are still
to be received to wonted communion ; for it is not
equal that the innocent should suffer with the offensive.
Yea, furthermore, if such innocent members, after due
waiting in the use of all good means for the healing of
the offence of their own church, shall at last, with the
allowance of the council of neighbor churches, with-
draw from the fellowship of their own church, and offer
themselves to the fellowship of another, we judge it
lawful for the other church to receive them (being
otherwise fit) as if they had been orderly dismissed to
them from their own church. 4. A fourth way of
communion of churches is by way of participation.
The members of one church occasionally coming to
another, we willingly admit them to partake with us at
the Lord’s table, it being the seal of our communion,
not only with Christ, nor only with the members of our
own church, but also of all the churches of the Saints;
in which regard, we refuse not to baptize their children
presented to us, if either their own minister be absent,
or such a fruit of holy fellowship be desired with us.
In like case such churches as are furnished with more
ministers than one, do willingly afford one of their own
ministers to supply the place of an absent or sick min-
61
ister of another church for a needful season. 5. A
fifth way of church communion is by way of recom-
mendation, when the member of one church, hath oc-
casion to reside in another church, if but for a season,
we commend him to their watchful fellowship by let-
ters of recommendation, but if he be called to settle
his abode there, we commit him according to his de-
sire to the fellowship of their covenant, by letters of
dismission. 6. A sixth way of church communion is,
in case of need, to minister relief and succor one unto
another, either of able members, to furnish them with
officers, or of outward support, to the necessities of
poorer churches, as did the churches of the Gentiles
contribute liberally to the poor saints at Jerusalem.
Cant. viii. 8. Acts, xv. 2, 6, 22, 23. Ezek, xxxiv. 4. Gal. ii. 11–14.
Matt. xviii. 15, 16, 17, by proportion. Gen. xviii. 25. 1 Cor. xii. 13. Rom.
xvi. 1. Acts, xviii. 27, and xi. 22, 29. Rom. xiii. 26, 27.
3. When a company of believers purpose to gather
into church fellowship, it is requisite for their safer
proceeding, and the maintaining of the communion of
churches, that they signify their intent unto the neigh-
bor churches, walking according unto the order of the
gospel, and desire their presence, and help, and right
hand of fellowship, which they ought readily to give
unto them, when there is no just cause to except
against their proceedings.
Gal. ii. 1, 2, and 9, by proportion.
4. Besides these several ways of communion, there
is also a way of propagation of churches: when a
church shall grow too numerous, it is a way, and fit
season, to propagate one church out of another, by
sending forth such of their members as are willing to
remove, and to procure some officers to them, as may
enter with them into church estate amongst themselves.
As bees, when the hive is too full, issue forth by
swarms, and are gathered into other hives, so the
churches of Christ may do the same upon like neces-
sity; and therein hold forth to them the right hand of
62
fellowship, both in their gathering into a church, and
in the ordination of their officers.
Isa. xl. 20. Cant. viii. 8, 9.
CHAP. XVI.
Of Synods."
1. Synods orderly assembled, and rightly proceed-
ing according to the pattern, Acts xv. we acknowledge
as the ordinance of Christ; and though not absolutely
necessary to the being, yet many times, through the
iniquity of men, and perverseness of times, necessary
to the well-being of churches, for the establishment of
truth and peace therein.
Acts, xv. 2–15. -
2. Synods being spiritual and ecclesiastical assem-
blies, are therefore made up of spiritual and ecclesiastical
causes. The next efficient cause of them under
Christ, is the power of the churches, sending forth
their elders and other messengers, who being met to-
gether in the name of Christ, are the matter of a sy-
nod : and they in arguing, debating, and determining
matters of religion according to the word, and publish-
ing the same to the churches it concerneth, do put
forth the proper and formal acts of a synod, to the
conviction of errors and heresies, and the establishment
of truth and peace in the churches, which is the end
of a synod.
Acts, xv. 2, 3, 6, 7–23, 31, and xvi. 4, 15.
3. Magistrates have power to call a synod, by call-
ing to the churches to send forth their elders and oth-
er messengers, to counsel and assist them in matters of
* Synods were formerly frequent, but for these many years have been laid aside.
Magistrates no longer need the advice of the clergy; and clergymen have enough
to do without assembling to afford their counsel.-Editor.
63
religion; but yet the constituting of a synod is a
church act, and may be transacted by the churches,
even when civil magistrates may be enemies to church-
es and to church assemblies.
2 Chron. xxix. 4, 5–11. Acts, xv.
4. It belongeth unto synods and councils, to debate
and determine controversies of faith, and cases of con-
science ; to clear from the word holy directions for the
holy worship of God, and good government of the
church; to bear witness against mal-administration and
corruption in doctrine or manners in any particular
church, and to give directions for the reformation there-
of; not to exercise church censures in way of disci-
pline, nor any other act of church authority or jurisdic-
tion, which that presidential synod did forbear.
Acts. xv. 1, 2, 6, 7, 1 Chron. xv. 13. 2 Chron. xxix. 6, 7. Acts, xv.
24, 28, 29. -
5. The synod’s directions and determinations, so far
as consonant to the word of God, are to be received
with reverence and submission, not only for their
agreement therewith (which is the principal ground
thereof, and without which they bind not at all) but also
secondarily for the power whereby they are made, as
being an ordinance of God appointed thereunto in
his word.
Acts, XV.
6. Because it is difficult, if not impossible, for many
churches to come together in one place, in all their
members universally ; therefore they may assem-
ble by their delegates or messengers, as the church at
Antioch went not all to Jerusalem, but some select
men for that purpose. Because none are or should
be more fit to know the state of the churches, nor to
advise of ways for the good thereof, than elders;
therefore it is fit that in the choice of the messengers
for such assemblies, they have special respect unto
such ; yet inasmuch as not only Paul and Barnabas,
but certain others also were sent to Jerusalem from
Antioch, and when they were come to Jerusalem, not
64.
only the apostles and elders, but other brethren also do
assemble and meet about the matter; therefore synods
are to consist both of elders and other church members
endued with gifts and sent by the churches, not ex-
cluding the presence of any brethren in the churches.
Acts, xv. 2, 22, 23. -
CHAP. XVII.
Of the civil magistrate’s power in matters ecclesiastical.
1. IT is lawful, profitable, and necessary for chris-
tians to gather themselves together into church estate,
and therein to exercise all the ordinances of Christ,
according unto the word, although the consent of the
magistrate could not be had thereunto ; because the
apostles and christians in their time did frequently thus
practice, when the magistrates being all of them Jewish
or Pagan, and most persecuting enemies, would give
no countenance or consent to such matters.
Acts, ii. 41, 47, and iv. 1–3.
2. Church government stands in no opposition to
civil government of commonwealths, nor any way
intrencheth upon the authority of civil magistrates in
their jurisdiction; nor any whit weakeneth their hands
in governing, but rather strengtheneth them, and fur-
thereth the people in yielding more hearty and con-
Scionable obedience unto them, whatsoever some ill
affected persons to the ways of Christ have suggested,
to alienate the affection of kings and princes from the
ordinances of Christ; as if the kingdom of Christ in
his church could not rise and stand, without the falling
and weakening of their government, which is also of
Christ : whereas the contrary is most true, that they
may both stand together and flourish, the one being
65
helpful unto the other, in their distinct and due ad-
ministrations.
John, xviii. 36. Acts, xxv. 8. Isa. xlix. 23.
3. The power and authority of magistrates is not
for the restraining of churches, or any other good
works, but for helping in and furthering thereof; and
therefore the consent and countenance of magistrates,
when it may be had, is not to be slighted, or lightly
esteemed ; but on the contrary, it is part of that honor
due to christian magistrates, to desire and crave their
consent and approbation therein; which being obtained,
the churches may then proceed in their way with much
more encouragement and comfort.
Rom. xiii. 4. 1 Tim. ii. 2.
4. It is not in the power of magistrates to compel
their subjects to become church members, and to par-
take at the Lord’s table ; for the priests are reproved
that brought unworthy ones into the sanctuary : then,
as it was unlawful for the priest, so it is as unlawful to
be done by civil magistrates; those whom the church
is to cast out if they were in, the magistrate ought not to
thrust them into the church, nor to hold them therein.
Ezek. xliv. 7, 9. 1 Cor. v. 11.
5. As it is unlawful for church officers to meddle
with the sword of the magistrate, so it is unlawful for
the magistrate to meddle with the work proper to
church officers. The acts of Moses and David, who
were not only princes, but prophets, were extraordina-
ry, therefore not imitable. Against such usurpation,
the Lord witnessed by Smiting Uzziah with leprosy, for
presuming to offer incense.
Matt. ii. 25, 26. 2. Chron. xxvi. 16, 17.
6. It is the duty of the magistrate to take care of
matters of religion, and to improve his civil authority
for the observing of the duties commanded in the first,
as well as ſor observing of the duties commanded in
the second table. They are called Gods. The end
of the magistrate’s office, is not only the quiet and
6
66
peaceable life of the subject in matters of righteousness
and honesty, but also in matters of godliness, yea, of
all godliness. Moses, Joshua, David, Solomon, Asa,
Jehosaphat, Hezekiah, Josiah, are much commended
by the Holy Ghost, for the putting forth their authority
in matters of religion : on the contrary, such kings as
have been failing this way, are frequently taxed and
reproved by the Lord. And not only the kings of
Judah, but also Job, Nehemiah, the king of Nineveh, . . .
Darius, Artaxerxes, Nebuchadnezzar, whom none
looked at as types of Christ, (though were it so, there
were no place for any just objection) are commended in
the book of God, for exercising their authority this way.
Psalm, lxxxii. 8. 1 Tim. ii. 1, 2, 1 Kings, xv. 14, and xxii. 43. 2 Kings,
xii. 3, and xiv. 4, and xv. 35. 1 Kings, xx. 42. Job, xxix. 25, and xxxi. 26,
28. Neh. xiii. Jonah, iii. 7. Ezra, vii. Dan. iii. 29. . .
7. The object of the power of the magistrate are
not things merely inward, and so not subject to his
cognizance and view, as unbelief, hardness of heart,
erroneous opinions not vented, but only such things as
are acted by the outward man ; neither is their power.
to be exercised in commanding such acts of the out-
ward man, and punishing the neglect thereof, as are
but mere inventions and devices of men, but about
such acts as are commanded and forbidden in the word;
yea, such as the word doth clearly determine, though
not always clearly to the judgment of the magistrate or
others, yet clearly in itself. In these he of right ought
to put forth his authority, though oft-times actually
he doth it not. - -
1 Kings, xx. 28, 42.
8. Idolatry, blasphemy, heresy, venting corrupt and
pernicious opinions, that destroy the foundation, open
contempt of the word preached, profanation of the
Lord’s day, disturbing the peaceable administration
and exercise of the worship and holy things of God,
and the like, are to be restrained and punished by civil
authority.
Deut. xiii. 1 Kings, xx. 28, 42. Dan. iii. 29. Zech. xiii. 3. Neh. xiii.
31. 1 Tim. ii. 2. Rom. xiii. 4.
67
9. If any church, one or more, shall grow schismat-
ical, rending itself from the communion of other
churches, or shall walk incorrigibly or obstimately 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 power, as the matter shall require.* The
tribes on this side Jordan intended to make war against
the other tribes, for building the altar of witness, whom
they suspected to have turned away therein from fol-
lowing of the LoBD.
Josh. xxii.
* The punishing of heretics, and the coercion of schismatical churches, are no
longer regarded as within the province of the magistrate. In most respects, this
chapter is a very good discussion of a difficult subject.—Editor.
A
CONFESSION OF FAITH,
Owned and consented unto by the Elders and Messengers of the Churches
assembled at Boston in New-England,
MAY 12, 1680.
BEING THE SECOND SICSSION OF THAT 87NOIO's
PREFACE.
*=s*
THE Lord Jesus Christ witnessed a good confession, at
the time when he said, To this end was I born, and for
this cause came I into the world, that I should bear wit-
ness unto the truth; and he taketh notice of it, to the
praise and high commendation of the church in Pergamos,
that they held fast his name, and had not denied his faith.
Nor are they worthy of the name of Christians, who,
though the Lord by his providence call them publicly to
own the truth they have professed, shall nevertheless re-
fuse to declare what they believe, as to those great and
fundamental principles in the doctrine of Christ, the
knowledge whereof is necessary unto salvation. We find
how ready the Apostle was to make a confession of his
faith; though for that hope’s sake he was accused, and
put in chains. And the Martyrs of Jesus, who have laid
down their lives in bearing witness to the truth, against
the infidelity, idolatry, heresy, apostacy of the world,
when Pagan, Arian, or overspread with Popish darkness :
Having their feet shod with the preparation of the gospel
of peace, were free and forward in their testimony, con-
fessing the truth, yea, sealing it with their blood. With
the heart man believeth unto righteousness, and with the
mouth confession is made unto salvation, Rom. x. 10.
Nor is there a greater evidence of being in a state of sal-
vation, than such a confession, if made in times or places
where men are exposed to utmost suffering upon that ac-
count. 1 John, iv. 15. And if confession of faith be, in
Some cases, of such importance and necessity, as hath
been expressed; it must needs be in itself, a work pleas-
ing in the sight of God, for his servants to declare unto
the world, what those principles of truth are, which they
72
have received, and are (by the help of Christ) purposed to
live and die in the steadfast profession of Some of the
Lord's worthies have been of renown among his people in
this respect; especially Iraeneus and Athanasius of old,
and of latter times Beza, all whose (not to mention others)
confessions, with the advantage which the church of God
hath received thereby, are famously known.
And it must needs tend much to the honor of the dear
and blessed name of the Lord Jesus, in case many
churches do join together in their testimony. How
signally the Lord hath owned the confession of the four
general synods or councils for the suppression of the
heresies of those times, needs not to be said, since no man
can be ignorant thereof, that hath made it his concern to
to be acquainted with things of this nature. The confes-
sion of the Bohemians, of the Waldenses, and of the
reformed Protestant churches abroad, (which also, to show
what harmony in respect of doctrine there is among all
sincere professors of the truth, have been published in
one volume,) all these have been of singular use, not only
to those that lived in the ages when these declarations
were emitted, but unto posterity, yea, unto this day.
There have been some who have reflected upon these
New English churches for our defect in this matter, as if
our principles were unknown ; whereas it is well known,
that as to matters of doctrine we agree with other reform-
ed churches : nor was it that, but what concerns worship
and discipline, that caused our fathers to come into this
wilderness, while it was a land not sown, that so they
might have liberty to practice accordingly. And it is a
ground of holy rejoicing before the Lord, that now there
is no advantage left for those that may be disaffected to-
wards us, to object any thing of that nature against us.
For it hath pleased the only wise God so to dispose in his
providence, as that the elders and messengers of the
churches in the colony of the Massachusetts in New Eng-
land, did, by the call and encouragement of the honored
General Court, meet together Sept. 10, 1679. This sy-
nod at their second session, which was May 12, 1680,
consulted and considered of a Confession of Faith. That
which was consented unto by the elders and messengers
of the congregational churches in England, who met at
73
the Savoy (being for the most part, some small variations
excepted, the same with that which was agreed upon first
by the Assembly at Westminster, and was approved of by
the synod at Cambridge in New England, anno 1648, as
also by a general assembly in Scotland) was twice pub-
licly read, examined and approved of: that little variation
which we have made from the one, in compliance with
the other may be seen by those who please to compare
them. But we have (for the main) chosen to express
ourselves in the words of those reverend assemblies, that
So we might not only with one heart, but with one mouth
glorify God, and our Lord Jesus Christ.
As to what concerns church government, we refer to
the Platform of Discipline agreed upon by the messengers
of these churches anno 1648, and solemnly owned and
confirmed by the late synod.
What hours of temptation may overtake these churches,
is not for us to say. Only the Lord doth many times so
order things, that when his people have made a good con-
fession, they shall be put upon the trial one way or other,
to see whether they have (or who among them hath not)
been sincere in what they have done. The Lord grant
that the loins of our minds may be so girt about with
truth, that we may be able to withstand in the evil day,
and having done all, to stand.
CONFESSION OF FAITH.
*=======
CHAP. I.
Of the Holy Scriptures.
ALTHOUGH the light of nature, and the works of
creation and providence, do so far manifest the good-
ness, wisdom and power of God, as to leave men un-
excusable; yet are they not sufficient to give that
knowledge of God and of his will, which is necessary
unto salvation : therefore it pleased the Lord at sun-
dry times, and in divers manners to reveal himself,
and to declare that his will unto his church; and after-
wards for the better preserving and propagating of the
truth, and for the more sure establishment and comfort
of the church against the corruption of the flesh, and
the malice of Satan and of the world, to commit the
same wholly to writing : which maketh the Holy
Scripture to be most necessary; those former ways of
God’s revealing his will unto his people being now
ceased.
II. Under the name of Holy Scripture, or the word
of God written, are now contained all the books of the
Old and New Testament, which are these :
OF TEIE OLD TESTAMENT.
Genesis, Exodus, Leviticus, Numbers, Deuterono-
my, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel,
1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra,
76
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesias-
tes, the Song of Songs, Isaiah, Jeremiah, Lamentations,
Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zach-
ariah, Malachi.
OF THE NEW TESTAMENT.
Matthew, Mark, Luke, John, the Acts of the Apos-
tles, Paul’s Epistle to the Romans, 1 Corinthians, 2
Corinthians, Galatians, Ephesians, Philippians, Colos-
sians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy,
2 to Timothy, to Titus, to Philemon, the Episle to the
Hebrews, the Epistle of James, the first and second
Epistles of Peter, the first, second and third Epistles
of John, the Epistle of Jude, the Revelation.
All which are given by the inspiration of God to be
the rule of faith and life.
III. The books commonly called Apocrypha, not
being of divine inspiration, are no part of the canon of
the scripture ; and therefore are of no authority in the
church of God, nor to be any otherwise approved or
made use of, than other human writings.
IV. The authority of the holy scripture, for which
it ought to be believed and obeyed, dependeth not
upon the testimony of any man or church, but wholly
upon God (who is truth itself) the author thereof; and
therefore it is to be received, because it is the word of
God.
V. We may be moved and induced by the testimo-
my of the church, to an high and reverend esteem of
the holy scripture. And the heavenliness of the mat-
ter, the efficacy of the doctrine, the majesty of the
style, the consent of all the parts, the scope of the
whole (which is, to give all glory to God) the full dis-
covery it makes of the only way of man’s salvation, the
many other incomparable excellencies, and the entire
perfection thereof, are arguments whereby it doth
abundantly evidence itself to be the word of God; yet
77
notwithstanding, our full persuasion and assurance of
the infallible truth and divine authority thereof, is from
the inward work of the Holy Spirit, bearing witness by
and with the word in our hearts.
VI. The whole counsel of God concerning all things
necessary for his own glory, man’s Salvation, faith and
life, is either expressly set down in scripture, or by
good and necessary consequence may be deduced from
scripture; unto which nothing at any time is to be
added, whether by new revelations of the Spirit or tra-
ditions of men. Nevertheless we acknowledge the in-
ward illumination of the Spirit of God to be necessary
for the saving understanding of such things as are re-
vealed in the word : and that there are some circum-
stances concerning the worship of God and government
of the church, common to human actions and societies,
which are to be ordered by the light of nature, and
christian prudence, according to the general rules of
the word, which are always to be observed.
VII. All things in Scripture are not alike plain in
themselves, nor alike clear unto all : yet those things
which are necessary to be known, believed and ob-
served for salvation, are so clearly propounded and
opened in some place of scripture or other, that not
only the learned, but the unlearned, in a due use of
the ordinary means, may attain unto a Suſicient under-
standing of them.
VIII. The Old Testament in Hebrew (which was
the native language of the people of God of old) and
the New Testament in Greek (which at the time of
writing of it was most generally known to the nations)
being immediately inspired by God, and by his singular
care and providence kept pure in all ages, are there-
fore authentical ; so as in all controversies of religion,
the church is finally to appeal unto them. But be-
cause these original tongues are not known to all the
people of God, who have right unto and interest in the
scriptures, and are commanded in the fear of God to
78
read and search them ; therefore they are to be trans-
lated into the vulgar language of every nation unto
which they come, that the word of God dwelling plen-
tifully in all, they may worship him in an acceptable
manner, and through patience and comfort of the
scriptures may have hope.
IX. The infallible rule of interpretation of scripture,
is the scripture itself; and therefore when there is a
question about the true and full sense of any scripture
(which is not manifold, but one) it must be searched
and known by other places, that speak more clearly.
X. The Supreme Judge by which all controversies
of religion are to be determined, and all decrees of
councils, opinions of ancient writers, doctrines of men
and private spirits, are to be examined, and in whose
sentence we are to rest, can be no other, but the holy
scripture delivered by the Spirit; into which scripture
so delivered, our Faith is finally resolved.
CHAP. II.
Of God and of the Holy Trinity.
THERE is but one only living and true God; who
is infinite in being and perfection, a most pure spirit,
invisible, without body, parts, or passions, immutable,
immense, eternal, incomprehensible, almighty, most
wise, most holy, most free, most absolute, working all
things according to the counsel of his own immutable
and most righteous will, for his own glory, most loving,
gracious, merciful, long-suffering, abundant in goodness
and truth, forgiving iniquity, transgression and sin, the
rewarder of them that diligently seek him, and withal,
most just and terrible in his judgments, hating all sin,
and who will by no means clear the guilty.
II. God hath all life, glory, goodness, blessedness,
79
in, and of himself, and is alone in, and unto himself,
all-sufficient, not standing in need of any creatures
which he hath made, nor deriving any glory from them,
but only manifesting his own glory in, by, unto and
upon them. He is the alone ſountain of all being, of
whom, through whom, and to whom are all things;
and hath most sovereign dominion over them, to do by
them, for them, or upon them, whatsoever himself
pleaseth : in his sight all things are open and manifest,
his knowledge is infinite, infallible and independent
upon the creature, so as nothing is to him contingent
or uncertain. He is most holy in all his counsels, in
all his works, and in all his commands. To him is
due from angels and men, and every other creature,
whatsoever worship, service or obedience, as creatures,
they owe unto the Creator, and whatever he is further
pleased to require of them.
III. In the unity of the God-head there be three
persons, of one substance, power, and eternity, God the
Father, God the Son, and God the Holy Ghost: the
Father is of none, neither begotten, nor proceeding;
the Son is eternally begotten of the Father; the Holy
Ghost eternally proceeding from the Father and the
Son. Which doctrine of the Trinity is the foundation
of all our communion with God, and comfortable de-
pendance upon him.
CHAP. H.
Of God’s eternal Decree.
GoD from all eternity did by the most wise and holy
counsel of his own will, freely and unchangeably ordain
whatsoever comes to pass : yet so, as thereby neither is
God the author of sin, nor is violence offered to the
will of the creatures, nor is the liberty or contingency
of second causes taken away, but rather established.
80
II. Although God knows whatsoever may or can
come to pass upon all supposed conditions, yet hath he
not decreed any thing, because he foresaw it as future,
or as that which would come to pass upon such condi-
tl OnS.
III. By the decree of God for the manifestation of his
glory, some men and angels are predestinated unto ever-
lasting life, and others foreordained to everlasting death.
TV. These angels and men thus predestinated, and
foreordained, are particularly and unchangeably de-
signed, and their number is so certain and definite,
that it cannot be either increased or diminished.
V. Those of mankind that are predestinated unto life,
God before the foundation of the world was laid, ac-
cording to his eternal and immutable purpose, and the
secret counsel and good pleasure of his will, hath
chosen in Christ unto everlasting glory, out of his mere
free grace and love, without any foresight of faith or
good works, or perseverance in either of them, or any
other thing in the creature, as conditions or causes
moving him thereunto, and all to the praise of his glo-
rious grace.
VI. As God hath appointed the elect unto glory, so .
hath he by the eternal and most free purpose of his
will foreordained all the means thereunto : wherefore
they who are elected, being fallen in Adam, are re-
deemed by Christ, are effectually called unto faith in
Christ by his Spirit working in due season, are justified,
adopted, sanctified, and kept by his power, through
faith, unto salvation. Neither are any other redeemed
by Christ, or effectually called, justified, adopted,
sanctified and saved, but the elect only.
VII. The rest of mankind God was pleased, accord-
ing to the unsearchable counsel of his own will, where-
by he extendeth or withholdeth mercy, as he pleaseth,
for the glory of his sovereign power over his creatures,
to pass by, and to ordain them to dishonor and wrath
for their sin, to the praise of his glorious justice.
81
*
VIII. The doctrine of this high mystery of predes-
tination, is to be handled with special prudence and
care, that men attending the will of God revealed in
his word, and yielding obedience thereunto, may from
the certainty of their effectual vocation, be assured of
their eternal election. So shall this doctrine afford
matter of praise, reverence and admiration of God, and
of humility, diligence, and abundant consolation to all
that sincerely obey the gospel.
CHAP. Iv.
Of Creation.
IT pleased God the Father, Son, and Holy Ghost,
for the manifestation of the glory of his eternal power,
wisdom and goodness, in the beginning to create or
make of nothing the world, and all things therein,
whether visible or invisible, in the space of six days,
and all very good.
II. After God had made all other creatures, he
created man, male and female, with reasonable and
immortal souls, endued with knowledge, righteousness
and true holiness, after his own image, having the law
of God written in their heart, and power to fulfil it ;
and yet under a possibility of transgressing, being left
to the liberty of their own will, which was subject to
change. Besides this law written in their hearts, they
received a command not to eat of the tree of the
knowledge of good and evil; which while they kept,
they were happy in their communion with God; and
had dominion over the creatures.
CHAP. V.
Of Providence.
GoD the great Creator of all things, doth uphold,
direct, dispose and govern all creatures, actions and
7%
S2
things, from the greatest even unto the least, by his
most wise and holy providence, according to his inſal-
lible foreknowledge and the free and immutable coun-
sel of his own will, to the praise of the glory of his
wisdom, power, justice, goodness and mercy.
II. Although in relation to the foreknowledge and
decree of God, the first cause, all things come to pass
immutably, and infallibly ; yet by the same providence
he ordereth them to fall out, according to the nature of
second causes, either necessarily, freely, or contin-
gently. -
III. God in his ordinary providence maketh use of
means, yet is free to work without, above, and against
them at his pleasure. -
IV. The almighty power, unsearchable wisdom and
the infinite goodness of God, so far manifest themselves
in his providence, in that his determinate counsel ex-
tendeth itself even to the first fall, and all other sins of
angels and men, (and that not by a bare permission,)
which also he most wisely and powerfully boundeth,
and otherwise ordereth and governeth in a manifold
dispensation, to his own most holy ends, yet so as the
sinfulness thereof proceedeth only from the creature,
and not from God, who being most holy and righteous,
neither is nor can be the author or approver of sin.
V. The most wise, righteous and gracious God doth
oftimes leave for a season his own children to manifold
temptations, and the corruption of their own hearts, to
chastise them for their former sins, or to discover unto
them the hidden strength of corruption, and deceitful-
mess of their hearts, that they may be humbled, and to
raise them to a more close and constant dependence
for their support upon himself, and to make them more
watchful against all future occasions of sin, and for
sundry other just and holy ends.
VI. As for those wicked and ungodly men, whom
God as a righteous judge for former sins, doth blind
and harden, from them he not only withholdeth his
83
grace, whereby they might have been enlightened in
their understandings, and wrought upon in their hearts ;
but sometimes also withdraweth the gifts which they
had, and exposeth them to such objects as their cor-
ruption makes occasions of sin; and withal gives them
over to their own lusts, the temptations of the world,
and the power of satan, whereby it comes to pass that
they harden themselves, even under those means which
God useth for the softening of others. -
VII. As the providence of God doth in general
reach to all creatures, so after a most special manner
it taketh care of his church, and disposeth all things
for the good thereof.
CHAP. VI.
Of the fall of man, of sin, and of the punishment thereof.
GoD having made a covenant of works and life
thereupon, with our first parents, and all their posterity
in them, they being seduced by the subtilty and tempta-
tion of Satan, did wilfully transgress the law of their
creation, and break the covenant in eating the forbid-
den fruit.
II. By this sin they, and we in them, fell from
original righteousness and communion with God, and
so became dead in sin, and wholly defiled in all the
faculties and parts of soul and body.
III. They being the root, and by God’s appointment
standing in the room and stead of all mankind, the
guilt of this sin was imputed, and corrupted nature
conveyed to all their posterity descending from them
by ordinary generation.
IV. From this original corruption, whereby we are
utterly indisposed, disabled and made opposite to all
good, and wholly inclined to all evil, do proceed all
actual transgressions.
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V. This corruption of nature during this life, doth
remain in those that are regenerated ; and although it
be through Christ pardoned and mortified, yet both
itself, and all the motions thereof are truly and properly
SII).
VI. Every sin, both original and actual, being a
transgression of the righteous law of God, and contrary
thereunto, doth in its own nature bring guilt upon the
sinner, whereby he is bound over to the wrath of God,
and curse of the law, and so made subject to death,
with all miseries spiritual, temporal and eternal.
CHAP. VII.
Of God’s Covenant with Man.
THE distance between God and the creature is so
great, that although reasonable creatures do owe obe-
dience to him as their Creator, yet they could never
have attained the reward of life, but by some voluntary
condescension on God’s part, which he hath been
pleased to express by way of covenant.
II. The first covenant made with man, was a cove-
nant of works, wherein life was promised to Adam, and
in him to his posterity, upon condition of perfect and
personal obedience. *.
III. Man by his fall having made himself uncapable
of life by that covenant, the Lord was pleased to make
a second, commonly called the covenant of grace;
wherein he freely offereth unto sinners life and salva-
tion by Jesus Christ, requiring of them faith in him
that they may be saved, and promising to give unto
all those that are ordained unto life, his Holy Spirit to
make them willing and able to believe.
TV. This covenant of grace is frequently set forth
in scripture by the name of a Testament, in reference
to the death of Jesus Christ the testator, and to the
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everlasting inheritance, with all things belonging to it,
therein bequeathed.
V. Although this covenant hath been differently and
variously administered in respect of ordinances and in-
stitutions in the time of the law, and since the coming
of Christ in the flesh ; yet for the substance and effi-
cacy of it, to all its spiritual and saving ends, it is one
and the same ; upon the account of which various dis-
pensations, it is called the Old and New Testament.
CHAP. VIII.
Of Christ the Mediator.
IT pleased God in his eternal purpose, to choose and
ordain the Lord Jesus his only begotten Son, accord-
ing to a covenant made between them both, to be the
mediator between God and man : the prophet, priest,
and king, the head and saviour of his church, the heir
of all things, and judge of the world : unto whom he
did from all eternity give a people to be his seed, and
to be by him in time redeemed, called, justified, Sanc-
tified and glorified.
II. The Son of God, the second person in the Trini-
ty, being very and eternal God, of one substance, and
equal with the Father, did, when the fulness of time
was come, take upon him man’s nature, with all
the essential properties and common infirmities there-
of, yet without sin, being conceived by the power
of the Holy Ghost in the womb of the virgin Mary, of
her substance : so that two whole perfect and distinct
natures, the God-head and the man-hood, were insepa-
rably joined together in one person, without conversion,
composition, or confusion; which person is very God
and very man, yet one Christ, the only mediator be-
God and man.
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IIH. The Lord Jesus in his human nature, thus
united to the divine in the person of the Son, was
sanctified and anointed with the Holy Spirit above
measure, having in him all the treasures of wisdom
and knowledge, in whom it pleased the Father that all
fulness should dwell, to the end that being holy, harm-
less, undefiled, and full of grace and truth, he might
be thoroughly furnished to execute the office of a me-
diator and surety ; which office he took not unto him-
self, but was thereunto called by his Father, who also
put all power and judgment into his hand, and gave
him commandment to execute the same.
IV. This office the Lord Jesus Christ did most
willingly undertake ; which that he might discharge,
he was made under the law, and did perfectly fulfil it,
and underwent the punishment due to us, which we
should have borne and suffered, being made sin and a
curse for us, enduring most grievous torments immedi-
ately from God in his soul, and most painful sufferings
in his body, was crucified, and died, was buried and
remained under the power of death, yet saw no cor-
ruption, on the third day he arose from the dead with
the same body in which he suffered, with which also
he ascended into heaven, and there sitteth at the right
hand of his Father, making intercession, and shall re-
turn to judge men and angels at the end of the world.
V. The Lord Jesus by his perfect obedience and
sacrifice of himself, which he through the eternal Spirit
once offered up unto God, hath fully satisfied the
justice of God, and purchased not only reconciliation,
but an everlasting inheritance in the kingdom of heaven,
for all those whom the Father hath given unto him.
VI. Although the work of redemption was not
actually wrought by Christ till after his incarnation,
yet the virtue, efficacy and benefits thereof were com-
municated to the elect in all ages successively from the
beginning of the world, in and by those promises, types
and sacrifices, wherein he was revealed and signified
87
to be the seed of the woman, which should bruise the
serpent’s head, and the lamb slain from the beginning
of the world, being yesterday and to-day the same,
and forever.
VII. Christ in the work of mediation acteth accord-
ing to both natures, by each nature doing that which is
proper to itself; yet by reason of the unity of the
person, that which is proper to one nature, is some-
times in scripture attributed to the person denominated
by the other nature.
VIII. To all those for whom Christ hath purchased
redemption, he doth certainly and effectually apply
and communicate the same, making intercession for
them, and revealing unto them in and by the word, the
mysteries of salvation, effectually persuading them by
his Spirit to believe and obey, and governing their hearts
by his word and Spirit, overcoming all their enemies
by his almighty power and wisdom, in such manner and
ways as are most consonant to his wonderful and un-
searchable dispensation.
CHAP. IX.
Of Free-wiłł.
God hath endued the will of man with that natural
liberty and power of acting upon choice, that it is
neither forced, nor by any absolute necessity of nature
determined to do good or evil.
II. Man in his state of innocency had freedom and
power to will and to do that which was good and well
pleasing to God ; but yet mutably, so that he might fall
from it.
III. Man by his fall into a state of sin, hath wholly
lost all ability of will to any spiritual good accompany-
ing Salvation, so as a natural man being altogether averse
from that good, and dead in sin, is not able by his own
88
strength to convert himself, or to prepare himself
thereunto.
IV. When God converts a sinner, and translates him
into the state of grace, he freeth him from his natural
bondage under sin, and by his grace alone enables him
freely to will and to do that which is spiritually good;
yet so, as that by reason of his remaining corruption,
he doth not perfectly nor only will that which is good,
but doth also will that which is evil. -
V. The will of man is made perfectly and immutably
free to good alone in the state of glory only.
CHAP. X.
Of Effectual Calling.
ALL those whom God hath predestinated unto life,
and those only, he is pleased in his appointed and
accepted time, effectually to call by his word and Spirit,
out of that state of sin and death in which they are by
nature, to grace and salvation by Jesus Christ, enlight-
ening their minds spiritually and savingly to understand
the things of God, taking away their heart of Stone, and
giving unto them an heart of flesh, renewing their wills,
and by his almighty power determining them to that
which is good, and effectually drawing them to Jesus
Christ : Yet so, as they come most freely, being made
willing by his grace.
II. This effectual call is of God’s free and special
grace alone, not from any thing at all foreseen in man,
who is altogether passive therein, until being quickened
and renewed by the Holy Spirit, he is thereby enabled
to answer this call, and to embrace the grace offered
and conveyed in it.
III. Elect infants dying in infancy, are regenerated
and saved by Christ, who worketh when, and where,
and how he pleaseth : so also are all other elect per-
89
sons, who are uncapable of being outwardly called by
the ministry of the word.
IV. Others not elected, although they may be called
by the ministry of the word, and may have some com-
mon operations of the Spirit, yet not being effectually
drawn by the Father, they neither do nor can come
unto Christ, and therefore cannot be saved; much less
can men not professing the Christian religion, be saved
in any other way whatsoever, be they never so diligent
to frame their lives according to the light of nature,
and the law of that religion they do profess: and to
assert and maintain that they may, is very pernicious,
and to be detested. -
CHAP. XI.
Of Justification.
THose whom God effectually calleth, he also freely
justifieth, not by infusing righteousness into them, but
by pardoning their sins, and by accounting and accept-
ing their persons as righteous, not for any thing wrought
in them, or done by them, but for Christ’s sake alone;
nor by imputing Faith itself, the act of believing, or
any other evangelical obedience to them, as their
righteousness, but by imputing Christ’s active obe-
dience unto the whole law, and passive obedience in
his sufferings and death, for their whole and sole right-
eousness, they receiving and resting on him and his
righteousness by Faith; which Faith they have not of
themselves, it is the gift of God.
II. Faith thus receiving and resting on Christ, and
his righteousness, is the alone instrument of justifica-
tion; yet it is not alone in the person justified, but is
ever accompanied with all other saving graces, and is
no dead Faith, but worketh by love.
III. Christ by his obedience and death did fully dis-
8
90
charge the debt of all those that are justified, and did
by the sacrifice of himself, in the blood of his cross,
undergoing in their stead the penalty due unto them,
make a proper, real, and full satisfaction to God’s jus-
tice in their behalf: yet inasmuch as he was given by
the Father for them, and his obedience and satisfaction
accepted in their stead, and both freely, not for any
thing in them, their justification is only of free grace,
that both the exact justice and rich grace of God might
be glorified in the justification of sinners.
IV. God did from all eternity decree to justify all
the elect, and Christ did in the fulness of time die for
their sins, and rise again for their justification : never-
theless, they are not justified personally, until the Holy
Spirit doth in due time actually apply Christ unto them.
V. God doth continue to forgive the sins of those
that are justified; and although they can never fall
from the state of justification, yet they may by their
sins fall under God’s fatherly displeasure : and in that
condition they have not usually the light of his counte-
nance restored unto them, until they humble themselves,
confess their sins, beg pardon, and renew their Faith
and repentance.
VI. The justification of believers under the old
Testament, was in all these respects one and the same
with the justification of believers under the New Tes-
tannellt.
CHAP. XII.
Of Adoption.
ALL those that are justified, God vouchsafeth in and
for his only Son Jesus Christ to make partakers of the
grace of adoption, by which they are taken into the
number, and enjoy the liberties and privileges of the
children of God, have his name put upon them, re-
ceive the spirit of adoption, have access to the throne
of grace with boldness, are enabled to cry Abba Fa-
91
ther, are pitied, protected, provided for, and chastened
by him as by a Father, yet never cast off, but sealed to
the day of redemption, and inherit the promises as
heirs of everlasting salvation.
CHAP. XIII.
Of Sanctification.
THEY that are effectually called and regenerated,
being united to Christ, having a new heart, and a new
spirit created in them, through the virtue of Christ’s
death and resurrection, are also further sanctified real-
ly and personally through the same virtue, by his word
and Spirit dwelling in them, the dominion of the whole
body of sin is destroyed, and the several lusts thereof
are more and more weakened and mortified, and they
more and more quickened and strengthened in all sav-
ing graces, to the practice of all true holiness, without
which no man shall see the Lord.
II. This sanctification is throughout in the whole
man, yet imperfect in this life, there abide still some
remnants of corruption in every part, whence ariseth a
continual and irreconcileable war, the flesh lusting
against the spirit, and the spirit against the flesh.
III. In which war, although the remaining corruption
for a time may much prevail, yet through the continual
supply of strength from the sanctifying Spirit of Christ,
the regenerate part doth overcome, and so the saints
grow in grace, perfecting holiness in the fear of God.
CHAP. XIV.
Of Saving Faith.
THE grace of Faith, whereby the elect are enabled
to believe to the Saving of their souls, is the work of
92
the Spirit of Christ in their hearts, and is ordinarily
wrought by the ministry of the word ; by which also,
and by the administration of the seals, prayer, and
other means, it is increased and strengthened.
II. By this Faith a Christian believeth to be true
whatsoever is revealed in the word, for the authority
of God himself speaking therein, and acteth differently
upon that which each particular passage thereof con-
taineth, yielding obedience to the commands, trembling
at the threatnings, and embracing the promises of God
for this life, and that which is to come. But the prin-
cipal acts of saving Faith are, accepting, receiving, and
resting upon Christ alone, for justification, sanctification,
and eternal life, by virtue of the covenant of grace.
III. This Faith, although it be different in degrees,
and may be weak or strong, yet it is in the least degree
of it different in the kind or nature of it (as is all other
saving grace) from the Faith and common grace of
temporary believers; and therefore, though it may be
many times assailed and weakened, yet it gets the vic-
tory, growing up in many to the attainment of a full
assurance through Christ, who is both the author and
finisher of our Faith.
CHAP. XV.
Of Repentance unto Life and Salvation.
SUCH of the elect as are converted at riper years,
having sometime lived in the state of nature, and
therein served divers lusts and pleasures, God in their
effectual calling giveth them repentance unto life.
II. Whereas there is none that doth good, and sin-
neth not, and the best of men may through the power
and deceitfulness of their corruptions dwelling in them,
with the prevalency of temptation, fall into great sins
and provocations; God hath in the covenant of grace
93
mercifully provided, that believers so sinning and fall-
ing, be renewed through repentance unto Salvation.
III. This saving repentance is an evangelical grace,
whereby a person being by the Holy Ghost made sen-
sible of the manifold evils of his sin, doth by Faith in
Christ humble himself for it with godly sorrow, detes-
tation of it, and self abhorrency, praying for pardon
and strength of grace, with a purpose and endeavor by
supplies of the Spirit, to walk before God unto all well-
pleasing in all things.
IV. As repentance is to be continued through the
whole course of our lives, upon the account of the body
of death, and the motions thereof; so it is every man’s
duty to repent of his particular known sins, particularly.
V. Such is the provision which God hath made
through Christ in the covenant of grace, for the pres-
ervation of believers unto salvation, that although there
is no sin so small, but it deserves damnation yet there
is no sin so great, that it shall bring damnation, on
them who truly repent ; which makes the constant
preaching of repentance necessary.
CHAP. XVI.
Of Good Works.
GooD works are only such as God hath commanded
in his holy word, and not such as without the warrant
thereof are devised by men out of blind zeal, or upon
any pretence of good intentions.
II. These good works done in obedience to God’s
commandments, are the fruits and evidences of a true
and lively faith, and by them believers manifest their
thankfulness, strengthen their assurance, edify their
brethren, adorn the profession of the gospel, stop the
mouths of the adversaries, and glorify God, whose
workmanship they are, created in Christ Jesus there-
S
94.
unto, that having their fruit unto holiness, they may
have the end eternal life.
III. Their ability to do good works is not at all of
themselves, but wholly from the Spirit of Christ : and
that they may be enabled thereunto, besides the graces
they have already received, there is required an actual
influence of the same Holy Spirit to work in them to
will and to do, of his good pleasure ; yet are they not
hereupon to grow negligent, as if they were not bound
to perform any duty, unless upon a special motion of
the Spirit, but they ought to be diligent in stirring up
the grace of God that is in them.
IV. They who in their obedience attain to the great-
est height which is possible in this life, are so far from
being able to supererogate, and to do more than God
requires, as that they fall short of much, which in duty
they are bound to do.
V. We cannot by our best works merit pardon of
sin, or eternal life at the hand of God, by reason of the
great disproportion that is between them, and the glory
to come ; and the infinite distance that is between us,
and God, whom by them we can neither profit, nor
satisfy for the debt of our former sin; but when we
have done all we can, we have done but our duty, and
are unprofitable servants ; and because as they are
good, they proceed from his Spirit, and as they are
wrought by us, they are defiled and mixed with so
much weakness and imperfection, that they cannot en-
dure the severity of God’s judgment.
VI. Yet notwithstanding, the persons of believers
being accepted through Christ, their good works also
are accepted in him, not as though they were in this
life wholly unblameable and unreproveable in God’s
sight, but that he looking upon them in his Son is pleas-
ed to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections.
VIi. Works done by unregenerate men, although
for the matter of them, they may be things which God
95
commands, and of good use both to themselves and to
others; yet because they proceed not from an heart puri-
fied by Faith, nor are done in a right manner, according
to the word, nor to a right end, the glory of God; they
are therefore sinful, and cannot please God, nor make
a man meet to receive grace from God ; and yet their
neglect of them is more sinful and displeasing to God.
CHAP. XVII.
Of the Perseverance of the Saints.
THEY, whom God hath accepted in his Beloved,
effectually called and sanctified by his Spirit, can neither
totally nor finally fall away from the state of grace, but
shall certainly persevere therein to the end, and be
eternally saved.
II. This perseverance of the saints depends not upon
their own free-will, but upon the immutability of the
decree of election, from the free and unchangeable love
of God the Father, upon the efficacy of the merit and
intercession of Jesus Christ, and union with him, the
oath of God, the abiding of his Spirit, and the seed of
God within them, and the nature of the covenant of
grace, from all which ariseth also the certainty and in-
fallibility thereof. -
III. And though they may through the temptation of
satan, and of the world, the prevalency of corruption
remaining in them, and the neglect of the means of their
preservation, fall into grievous sins, and for a time con-
tinue therein, whereby they incur God’s displeasure,
and grieve his Holy Spirit, come to have their graces
and comforts impaired, have their hearts hardened, and
their consciences wounded, hurt and scandalize others,
and bring temporal judgments upon themselves; yet
they are and shall be kept by the power of God through
faith unto salvation.
96
CHAP. XVIII.
Of the Assurance of Grace and Salvation.
ALTHOUGH temporary believers, and other unre-
generate men may vainly deceive themselves with false
hopes and carnal presumptions of being in the favor
of God, and state of salvation, which hope of theirs
shall perish, yet such as truly believe in the Lord
Jesus, and love him in sincerity, endeavoring to walk
in all good conscience before him, may in this life be
certainly assured that they are in the state of grace, and
may rejoice in the hope of the glory of God, which
hope shall never make them ashamed.
II. This certainty is not a bare conjectural and pro-
bable persuasion, grounded upon a fallible hope, but an
infallible assurance of Faith, founded on the blood and
righteousness of Christ, revealed in the gospel, and also
upon the inward evidence of those graces, unto which
promises are made, and on the immediate witness of
the Spirit, testifying our adoption, and as a fruit there-
of, leaving the heart more humble and holy.
III. This infallible assurance doth not so belong to the
essence of Faith, but that a true believer may wait long,
and conflict with many difficulties before he be par-
taker of it; yet being enabled by the Spirit to know the
things which are freely given him of God, he may
without extraordinary revelation, in the right use of
ordinary means attain thereunto : and therefore it is the
duty of every one to give all diligence to make his call-
ing and election sure, that thereby his heart may be en-
larged in peace and joy in the Holy Ghost, in love and
thankfulness to God, and in strength and cheerfulness
in the duties of obedience, the proper fruits of this as-
surance; so far is it from inclining men to looseness.
IV. True believers may have the assurance of their
Salvation divers ways shaken, diminished and inter-
mitted, as by negligence in preserving of it, by falſing
97
into some special sin, which woundeth the conscience,
and grieveth the Spirit, by some sudden or vehement
temptation, by God’s withdrawing the light of his coun-
tenance, suffering even such as fear him to walk in dark-
mess, and to have no light; yet are they neither utterly
destitute of that seed of God, and life of Faith, that
love of Christ and the brethren, that sincerity of heart
and conscience of duty, out of which by the operation
of the Spirit, this assurance may in due time be revived,
and by the which in the mean time they are support-
ed from utter despair.
CHAP. XIX.
Of the Law of God.
GoD gave to Adam a law of universal obedience
written in his heart, and a particular precept of not eat-
ing the fruit of the tree of knowledge of good and evil, as
a covenant of works, by which he bound him and all his
posterity to personal, entire, exact and perpetual obedi-
ence, promised life upon the fulfilling, and threatened
death upon the breach. of it, and endued him with
power and ability to keep it.
II. This law so written in the heart, continued to be
a perfect rule of righteousness after the fall of man,
and was delivered by God on mount Sinai in ten com-
mandments, and written in two tables; the four first
commandments containing our duty towards God, and
the other six our duty to man.
III. Beside this law commonly called moral, God
was pleased to give to the people of Israel, as a church
under age, ceremonial laws, containing several typical
ordinances, partly of worship, prefiguring Christ, his
graces, actions, sufferings and benefits, and partly hold-
ing forth divers instructions of moral duties: all which
98
ceremonial laws being appointed only to the time of re-
formation, are by Jesus Christ the true Messiah and
only lawgiver, who was furnished with power from the
Father for that end, abrogated and taken away.
IV. To them also he gave sundry judicial laws, which
expired together with the state of that people, not oblig-
ing any now by virtue of that institution, their general
equity only being still of moral use.
V. The moral law doth forever bind all, as well
justified persons as others, to the obedience thereof;
and that not only in regard of the matter contained in
it, but also in respect of the authority of God the crea-
tor, who gave it : neither doth Christ in the gospel any
way dissolve, but much strengthen this obligation.
VI. Although true believers be not under the law,
as a covenant of works, to be thereby justified or con-
demned, yet it is of great use to them as well as to
others, in that, as a rule of life, informing them of the
will of God, and their duty, and directs and binds them
to walk accordingly, discovering also the sinful pollu-
tions of their nature, hearts and lives, so as examining
themselves thereby, they may come to further convic-
tion of humiliation for, and hatred against sin, together
with a clearer sight of the need they have of Christ,
and the perfection of his obedience. It is likewise of
use to the regenerate, to restrain their corruptions, in
that it forbids sin, and the threatnings of it serve to
show what even their sins deserve, and what afflictions
in this life they may expect for them, although freed
from the curse thereof threatened in the law. The
promises of it in like manner show them God’s appro-
bation of obedience, and what blessings they may ex-
pect upon the performance thereof, although not as
due to them by the law, as a covenant of works; so as
a man’s doing good, and refraining from evil, because
the law encourageth to the one, and deterreth from
the other, is no evidence of his being under the law,
and not under grace.
99
VII. Neither are the fore-mentioned uses of the
law contrary to the grace of the gospel, but do sweetly
comply with it, the Spirit of Christ subduing and
enabling the will of man to do that freely and cheer-
fully, which the will of God revealed in the law re-
quired to be done.
CHAP. XX.
Of the Gospel, and of the extent of the Grace thereof.
THE covenant of works being broken by sin, and
made unprofitable unto life, God was pleased to give
unto the elect the promise of Christ, the seed of the
woman, as the means of calling them, and begetting in
them faith and repentance. In this promise, the gos-
pel, as to the substance of it, was revealed, and was
therein effectual for the conversion and salvation of
sinners.
II. This promise of Christ, and salvation by him, is
revealed only in and by the word of God ; neither do
the works of creation or providence, with the light of
nature, make discovery of Christ, or of grace by him,
so much as in a general or obscure way; much less
that men destitute of the revelation of him by the
promise or gospel, should be enabled thereby to attain
saving Faith or repentance.
III. The revelation of the gospel unto sinners made
in divers times, and by Sundry parts, with the addition
of promises and precepts for the obedience required
therein, as to the nations and persons to whom it is
granted, is merely of the sovereign will and good pleasure
of God, not being annexed by virtue of any promise to
the due improvement of men's natural abilities, by vir-
tue of common light received without it, which none
ever did make, or can so do: And therefore in all ages
100
the preaching of the gospel hath been granted unto
persons and nations, as to the extent or straitening of it,
in great variety, according to the counsel of the will of
God.
IV. Although the gospel be the only outward means
of revealing Christ and saving grace, and is, as such,
abundantly sufficient thereunto ; yet that men who are
dead in trespasses, may be born again, quickened or
regenerated, there is moreover necessary an effectual,
irresistible work of the Holy Ghost upon ther whole
soul, for the producing in them a new º life,
without which no other means are sufficient for their
conversion unto God.
CHAP. XXI.
Of Christian Liberty, and Liberty of Conscience.
THE liberty which Christ hath purchased for believ-
ers under the gospel, consists in their freedom from the
guilt of sin, the condemning wrath of God, the rigor
and curse of the law, and in their being delivered
from this present evil world, bondage to Satan, and do-
minion of sin, from the evil of afflictions, the fear and
sting of death, the victory of the grave, and everlasting
damnation ; as also in their free access to God, and
their yielding obedience unto him, not out of slavish
fear, but a child-like love and willing mind: all which
were common also to believers under the law, for the
substance of them, but under the New Testament the
liberty of Christians is further enlarged in their freedom
from the yoke of the ceremonial law, the whole legal
administration of the covenant of grace, to which the
Jewish church was subjected, and in greater boldness
of access to the throne of grace, and in fuller commu-
nications of the free Spirit of God, than believers under
the law did ordinarily partake of.
101
II. God alone is Lord of the conscience, and hath
left it free from the doctrines and commandments
of men, which are in any thing contrary to his word,
or not contained in it; so that to believe such doctrines,
or to obey such commands out of conscience, is to be-
tray true liberty of conscience, and the requiring of an
implicit Faith, and an absolute and blind obedience, is
to destroy liberty of conscience, and reason also.
III. They who upon pretence of Christian liberty do
practice any sin, or cherish any lust, as they do thereby
pervert the main design of the grace of the gospel to
their own destruction, so they wholly destroy the end
of Christian liberty, which is, that being delivered out
of the hands of our enemies, we might serve the Lord
without fear, in-holiness and righteousness before him
all the days of our life.
CHAP. XXII.
Of Religious Worship, and of the Sabbath-day.
THE light of nature showeth that there is a God,
who hath Lordship and sovereignty over all, is just,
good, and doth good unto all, and is therefore to be
feared, loved, praised, called upon, trusted in, and
served with all the heart, and all the soul, and with all
the might; but the acceptable way of worshipping the
true God, is instituted by himself, and so limited by his
own revealed will, that he may not be worshipped ac-
cording to the imaginations and devices of men, or the
suggestions of Satan, under any visible representations,
or any other way not prescribed in the holy Scriptures.
II. Religious worship is to be given to God the Fa-
ther, Son, and Holy Ghost, and to him alone; not to
angels, Saints, or any other creature; and since the
fall, not without a mediator, nor in the mediation of
any other but of Christ alone.
9
102
III. Prayer with thanksgiving, being one special part
of natural worship, is by God required of all men; but
that it may be accepted, it is to be made in the name
of the Son, by the help of his Spirit, according to his
will, with understanding, reverence, humility, fervency,
faith, love, and perseverance: and when with others, in
a known tongue. - -
IV. Prayer is to be made for things lawful, and for
all sorts of men living, or that shall live hereafter, but
not for the dead, nor for those of whom it may be
known that they have sinned the sin unto death.
V. The reading of the Scriptures, preaching and
hearing of the word of God, singing of psalms, as also
the administration of baptism and the Lord’s supper,
are all parts of religious worship of God, to be per-
formed in obedience unto God, with understanding,
faith, reverence and godly fear. Solemn humiliations
with fastings, and thanksgiving upon special occasions,
are in their several times and seasons to be used in an
holy and religious manner.
VI. Neither prayer nor any other part of religious
worship, is now under the gospel either tied unto, or
made more acceptable by any place in which it is per-
formed, or towards which it is directed : but God is to
be worshipped every where in spirit and in truth, as in
private families daily, and in secret each one by him-
self, so more solemnly in the public assemblies, which
are not carelessly nor wilfully to be neglected, or for-
saken, when God by his word or providence calleth
thereunto.
VII. As it is of the law of nature, that in general a
proportion of time by God’s appointment be set apart
for the worship of God; so by his word in a positive,
moral and perpetual commandment, binding all men in
all ages, he hath particularly appointed one day in
seven for a Sabbath to be kept holy unto him, which
from the beginning of the world to the resurrection of
Christ, was the last day of the week, and from the res-
103
urrection of Christ, was changed into the first day of the
week, which in scripture is called the Lord’s day, and
is to be continued to the end of the world as the Chris-
tian Sabbath, the observation of the last day of the
week being abolished.
VIII. This Sabbath is then kept holy unto the Lord,
when men after a due preparing of their hearts, and
ordering their common affairs beforehand, do not only
observe an holy rest all the day from their own works,
words, and thoughts about their worldly employments
and recreations, but also are taken up the whole time
in the public and private exercises of his worship, and
in the duties of necessity and mercy.
CHAP. XXIII.
Of Lawful Oaths and Vows.
A LAWFUL oath is a part of religious worship,
wherein the person swearing in truth, righteousness
and judgment, solemnly calleth God to witness what he
asserteth or promiseth, and to judge him according to
the truth or falsehood of what he sweareth.
II. The name of God only is that by which men
ought to swear, and therein it is to be used with all
holy fear and reverence : therefore to swear vainly or
rashly by that glorious and dreadful name, or to swear
at all by any other thing, is sinful, and to be abhorred :
yet as in matters of weight and moment an oath is
warranted by the word of God, under the New Testa-
ment, as well as under the old; so a lawful oath, being
imposed by lawful authority in such matters, ought to
be taken.
III. Whosoever taketh an oath warranted by the
word of God, ought duly to consider the weightiness of
so solemn an act, and therein to avouch nothing but
what he is fully persuaded is the truth: neither may
*
104
any man bind himself by oath to any thing, but what is
good and just, and what he believeth so to be, and
what he is able and resolved to perform. Yet it is a
sin to refuse an oath touching any thing that is good
and just, being lawfully imposed by authority.
IV. An oath is to be taken in the plain and common
sense of the words, without equivocation, or mental
reservation : It cannot oblige to sin, but in any thing
not sinful being taken, it binds to performance, although
to a man’s own hurt; nor is it to be violated, although
made to heretics or infidels.
V. A vow, which is not to be made to any creature,
but God alone, is of the like nature with a promissory
oath, and ought to be made with the like religious care,
and to be performed with the like faithfulness.
VI. Popish monastical vows of perpetual single life,
professed poverty, and regular obedience, are so far
from being degrees of higher perfection, that they are
superstitious and sinful snares, in which no Christian
may entangle himself.
CHAP. XXIV.
Of the Civil Magistrate.
GoD the supreme Lord and King, of all the world,
hath ordained civil magistrates to be under him, over
the people for his own glory and the public good ; and
to this end hath armed them with the power of the
sword, for the defence and encouragement of them that
do good, and for the punishment of evil doers.
II. It is lawful for Christians to accept and execute
the office of a magistrate, when called thereunto : In
the management whereof, as they ought especially to
maintain piety, justice and peace, according to the
wholesome laws of each commonwealth, so for that end
they may lawfully now under the New Testament wage
war upon just and necessary occasion.
105
III. They, who upon pretence of Christian liberty
shall oppose any lawful power, or the lawful exercises
of it, resist the ordinance of God, and for their publish-
ing of such opinions, or maintaining of such practices
as are contrary to the light of nature, or to the known
principles of Christianity, whether concerning faith,
worship or conversation, or to the power of godliness,
or such erroneous opinions or practices, as either in
their own nature, or in the manner of publishing or
maintaining them, are destructive to the external peace
and order which Christ hath established in the church,
they may lawfully be called to account, and proceeded
against by the censures of the church, and by the pow-
er of the civil magistrate; yet in such differences about
the doctrines of the gospel, or ways of the worship of
God, as may befall men exercising a good conscience,
manifesting it in their conversation, and holding the
foundation, and duly observing the rules of peace and
order, there is no warrant for the magistrate to abridge
them of their liberty.
IV. It is the duty of people to pray for magistrates,
to honor their persons, to pay them tribute and other
dues, to obey their lawful commands, and to be sub-
ject to their authority for conscience sakê. Infidelity,
or difference in religion, doth not make void the mag-
istrates' just and legal authority, nor free the people
from their due obedience to him : from which ecclesi-
astical persons are not exempted, much less hath the
Pope any power or jurisdiction over them in their do-
minions, or over any of their people, and least of all to
deprive them of their dominions or lives, if he shall
judge them to be heretics, or upon any other pretence
whatsoever.
9*
106
CHAP. XXV.
Of Marriage.
MARRIAGE is to be between one man and one wo-
man : neither is it lawful for any man to have more
than one wife, nor for any woman to have more than
one husband at the same time.
II. Marriage was ordained for the mutual help of
husband and wife, for the increase of mankind with a
legitimate issue, and of the church with an holy seed,
and for preventing of uncleanness.
III. It is lawful for all sorts of people to marry, who
are able with judgment to give their consent. Yet it
is the duty of Christians to marry in the Lord, and
therefore such as profess the true reformed religion,
should not marry with Infidels, Papists, or other Idol-
aters : neither should such as are godly, be unequally
yoked by marrying such as are wicked in their life, or
maintain damnable heresy.
IV. Marriage ought not to be within the degrees of
consanguinity or affinity forbidden in the word, nor can
such incestuous marriages ever be made lawful by any
law of man, or consent of parties, so as those persons
may live together as man and wife.
CHAP. XXVI.
Of the Church.
THE Catholic or Universal church, which is invisible,
consists of the whole number of the elect, that have
been, are, or shall be gathered into one under Christ
the head thereof, and is the spouse, the body, the ful-
ness of him that filleth all in all.
II. The whole body of men throughout the world,
professing the faith of the gospel, and obedience unto
107
God by Christ according unto it, not destroying their
own profession by any errors everting the foundation,
or unholiness of conversation, they and their children
with them are, and may be called the visible Catholic
church of Christ, although as such it is not intrusted
with any officers to rule or govern over the whole
body. -
III. The purest churches under heaven are subject
both to mixture and error, and some have so degene-
rated as to become no churches of Christ, but syna-
gogues of satan : nevertheless Christ always hath had,
and ever shall have a visible kingdom in this world, to
the end thereof, of such as believe in him, and make
profession of his name.
IV. There is no other head of the church but the
Lord Jesus Christ, nor can the Pope of Rome in any
sense be head thereof, but is that antichrist, that man
of sin, and son of perdition, that exalteth himself in
the church against Christ, and all that is called God,
whom the Lord shall destroy with the brightness of his
coming.
V. As the Lord in his care and love towards his
church, hath in his infinite wise providence, exercised
it with great variety in all ages for the good of them
that love him, and his own glory; so according to his
promise, we expect that in the latter days, antichrist
being destroyed, the Jews called, and the adversaries
of the kingdom of his dear Son broken, the churches of
Christ being enlarged and edified, through a free and
plentiful communication of light and grace, shall enjoy
in this world a more quiet, peaceable and glorious con-
dition, than they have enjoyed.
108
CHAP. XXVII.
Of the Communion of Saints.
ALL Saints that are united to Jesus Christ their head
by his Spirit and faith, although they are not made
thereby one person with him, have fellowship in his
graces, sufferings, death, resurrection and glory : and
being united to one another in love, they have com-
munion in each others gifts and graces, and are obliged
to the performance of such duties, public and private,
as do conduce to their mutual good, both in the inward
and outward man.
II. All Saints are bound to maintain an holy fellow-
ship and cornmunion in the worship of God, and in
performing such other spiritual services as tend to their
mutual edification : as also in relieving each other in
outward things, according to their several abilities and
necessities: which communion, though especially to be
exercised by them in the relations wherein they stand,
whether in families or churches, yet as God offereth
opportunity, is to be extended unto all those who in
every place call upon the name of the Lord Jesus.
CHAP. XXVIII.
Of the Sacraments.
SACRAMENTs are holy signs and seals of the cove-
nant of grace, immediately instituted by Christ, to
represent him and his benefits, and to confirm our
interest in him, and solemnly to engage us to the ser-
vice of God, in Christ, according to his word.
II. There is in every sacrament a spiritual relation, or
sacramental union between the sign and the thing sig-
nified; whence it comes to pass, that the names and
effects of the one are attributed to the other.
109
III. The grace which is exhibited in or by the sa-
craments rightly used, is not conferred by any power in
them, neither doth the efficacy of a sacrament depend
upon the piety or intention of him that doth administer
it, but upon the work of the Spirit, and the word of in-
stitution, which contains together with a precept author-
izing the use thereof, a promise of benefit to worthy
I'GC6IWGI’S.
IV. There be only two sacraments ordained by
Christ our Lord in the gospel, that is to say, baptism
and the Lord’s supper; neither of which may be dis-
pensed by any but by a minister of the word lawfully
called.
V. The sacraments of the Old Testament, in regard
of the spiritual things thereby signified and exhibited,
were for substance the same with those of the New.
CHAP. XXIX.
Of Baptism.
BAPTISM is a sacrament of the New Testament, or-
dained by Jesus Christ, to be unto the party baptized
a sign and seal of the covenant of grace, of his ingrafting
into Christ, of regeneration, of remission of sins, and of
his giving up unto God through Jesus Christ, to walk
in newness of life ; which ordinance is by Christ's own
appointment to be continued in his church, until the
end of the world.
II. The outward element to be used in this ordi-
nance is water, wherewith the party is to be baptized
in the name of the Father, and of the Son, and of the
Holy Ghost, by a minister of the gospel lawfully called
thereunto.
III. Dipping of the person into the water is not ne-
cessary, but baptism is rightly administered by pouring
or sprinkling water upon the person.
| 10
IV. Not only those that do actually profess Faith
in, and obedience unto Christ, but also the infants of
one or both believing parents are to be baptized, and
those only.
V. Although it be a great sin to contemn or neglect
this ordinance, yet grace and Salvation are not so in-
separably annexed to it, as that no person can be re-
generated or saved without it ; or that all that are
baptized are undoubtedly regenerated.
VI. The efficacy of baptism is not tied to that mo-
ment of time wherein it is administered, yet notwith-
standing, by the right use of this ordinance, the grace
promised is not only offered, but really exhibited and
conferred by the Holy Ghost to such (whether of age
or infants) as that grace belongeth unto, according to
the counsel of God’s own will in his appointed time.
VII. Baptism is but once to be administered to any
person. -
CHAP. XXX.
Of the Lord's Supper.
OUR Lord Jesus in the night wherein he was be-
trayed, instituted the Sacrament of his body and blood,
called the Lord’s supper, to be observed in his church-
es to the end of the world, for the perpetual remem-
brance, and showing forth of the sacrifice of himself in
his death, the sealing of all benefits thereof unto true
believers, their spiritual nourishment and growth in
him, their further engagement in and to all duties
which they owe unto him, and to be a bond and pledge
of their communion with him, and with each other.
II. In this sacrament Christ is not offered up to his
Father, nor any real sacrifice made at all for remission
of sin of the quick or dead, but only a memorial of
that one offering up of himself upon the cross once for
all, and a spiritual oblation of all possible praise unto
111.
God for the same ; so that the Popish sacrifice of the
mass (as they call it) is most abominable injurious, to
Christ's own only sacrifice, the alone propitiation for
all the sins of the elect. - -
III. The Lord Jesus hath in this ordinance appoint-
ed his ministers to declare his word of institution to the
people, to pray and bless the elements of bread and
wine, and thereby to set them apart from a common to
an holy use, and to take and break the bread, to take
the cup, and (they communicating also themselves) to
give both to the communicants, but to none who are
not then present in the congregation.
IV. Private masses, or receiving the sacrament by
a priest, or any other alone, as likewise the denial of
the cup to the people, worshipping the elements, the
lifting them up, or carrying them about for adoration,
and the reserving them for any pretended religious
use, are all contrary to the nature of this sacrament,
and to the institution of Christ.
V. The outward elements in this sacrament duly set
apart to the uses ordained by Christ, have such rela-
tion to him crucified, as that truly, yet sacramentally
only, they are sometimes called by the name of the
things they represent, to wit, the body and blood of
Christ; albeit in substance and nature they still remain
truly and only bread and wine as they were before.
z VI. That doctrine which maintains a change of the
substance of bread and wine, into the substance of
Christ's body and blood (commonly called transub-
stantiation) by consecration of a priest, or by any other
way, is repugnant not to the scriptures alone, but even
to common sense and reason, overthroweth the nature
of the sacrament, and hath been, and is the cause of
manifold superstitions, yea, of gross idolatries.
VII. Worthy receivers outwardly partaking of the
visible elements in this sacrament, do then also inwardly
by Faith, really and indeed, yet not carnally and cor-
porally, but spiritually, receive and feed upon Christ
1 12
crucified, and all benefits of his death; the body and
blood of Christ being then not corporally or carnally
in, with, or under the bread and wine, yet as really,
but spiritually present to the Faith of believers in that
ordinance, as the elements themselves are to their out-
ward senses. *
VIII. All ignorant and ungodly persons, as they are
unfit to enjoy communion with Christ, so are they un-
worthy of the Lord’s table, and cannot without great
sin against him, whilst they remain such, partake of
these holy mysteries, or be admitted thereunto ; yea,
whosoever shall receive unworthily, are guilty of the
body and blood of the Lord, eating and drinking judg-
ment to themselves. -
CHAP. XXXI.
Of the state of Man after Death, and of the Resurrection of the Dead.
THE bodies of men after death return to dust, and
see corruption; but their souls (which neither die nor
sleep) having an immortal substance, immediately re-
turn to God who gave them, the souls of the righteous
‘being then made perfect in holiness, are received into
the highest heavens, where they behold the face of God
in light and glory, waiting for the full redemption of
their bodies: and the souls of the wicked are cast into
hell, where they remain in torment and utter darkness,
reserved to the judgment of the great day: besides
these two places of Souls separated from their bodies,
the scripture acknowledgeth none.
II. At the last day such as are found alive shall not
die, but be changed, and all the dead shall be raised
up with the self same bodies, and none other, although
with different qualities, which shall be united again to
their souls forever.
III. The bodies of the unjust shall by the power of
Christ be raised to dishonor; the bodies of the just by
1 13
his Spirit unto honor, and be made conformable to his
own glorious body.
CHAP. XXXII.
Of the Last Judgment.
GoD hath appointed a day wherein he will judge the
world in righteousness by Jesus Christ, to whom all
power and judgment is given by the Father : in which
day, not only the apostate Angels shall be judged, but
likewise all persons that have lived upon earth, shall
appear before the tribunal of Christ, to give an account
of their thoughts, words and deeds, and to receive ac-
cording to what they have done in the body, whether
good or evil.
II. The end of God’s appointing this day, is for the
manifestation of the glory of his mercy in the eternal
salvation of the elect, and of his justice in the damna-
tion of the reprobate, who are wicked and disobedient:
for then shall the righteous go into everlasting life, and
receive that fulness of joy and glory, with everlasting
reward in the presence of the Lord, but the wicked,
who know not God, and obey not the gospel of Jesus
Christ, shall be cast into eternal torments, and be pun-
ished with everlasting destruction from the presence of
the Lord, and from the glory of his power.
III. As Christ would have us to be certainly per-
suaded that there shall be a judgment, both to deter
all men from sin, and for the greater consolation of the
godly in their adversity; so will he have that day un-
known to men, that they may shake off all carnal secu-
rity, and be always watchful, because they know not at
what hour the Lord will come, and may be ever pre-
pared to say, Come Lord Jesus, come quickly. Amen.
10
CONSTITUTION
OF THE
CHURCHES OF CONNECTICUT,
COMIMONLY CALLED
THE SAYBR6003& PLATFC) RMſ.
TIIE churches of Connecticut were represented in the
general synod at Cambridge, in 1648, and adopted the
Platform of Discipline there recommended. According to
this rule they professed to walk, for the next sixty years.
Many, however, were not entirely satisfied with the Cam-
bridge Platform, as it “made no provision for the general
meeting of ministers, or for their union in associations, or
in consociations.” Some closer bond of union among
churches and ministers seems to have been early and
generally desired. In 1668, an act passed the legislature
of the colony, authorising several of the ministers to meet
at Saybrook, to devise some general plan of church com-
munion and discipline. “This appears to have been the
first step, towards forming a religious constitution.” In
1703, there was a general synod of the churches in the
colony, to give their consent to a Confession of Faith.
After examining and adopting the Westminster and Savoy
Confessions, “they also drew up certain rules of coclesias-
tical union in discipline, as preparatory to another general
synod which they had in contemplation. In May, 1708,
the legislature passed an act, requiring the ministers and
churches to meet and form an ecclesiastical constitution.
The apprehensions and wishes of the assembly will, in
116
the best manner, be discovered by their own act, which is
in the words following:
“This assembly, from their own observation, and the
complaint of many others, being made sensible of the
defects of the discipline of the churches of this govern-
ment, arising from the want of a more explicit asserting
of the rules given for that end in the holy scriptures;
from which would arise a permanent establishment among
ourselves, a good and regular issue in cases subject to
ecclesiastical discipline, glory to Christ, our head, and
edification to his members; hath seen fit to ordain and
require, and it is by the authority of the same ordained
and required, that the ministers of the several counties in
this government shall meet together, at their respective
county towns, with such messengers, as the churches to
which they belong shall see cause to send with them, on
the last Monday in June next ; there to consider and
agree upon those methods and rules for the management
of ecclesiastical discipline, which by them shall be judged
agreeable and conformable to the word of God, and shall,
at the same meeting, appoint two or more of their number
to be their delegates, who shall all meet together at Say-
brook, at the next commencement to be held there ;
where they shall compare the results of the ministers of
the several counties, and out of and from them, to draw a
form of ecclesiastical discipline, which, by two or more
persons delegated by them, shall be offered to this court,
at their session at New-Haven, in October next, to be
considered of and confirmed by them : and the expense
of the above mentioned meetings shall be defrayed out of
the public treasury of this colony.
“A true copy of the record,
“Test. ELEAZER KIMBERLY, Secretary.”
“According to the act of the assembly, the ministers and
churches of the several counties convened, at the time
J 17
appointed, and made their respective drafts of discipline,
and chose their delegates for the general meeting at Say-
brook, in September.
“The ministers and messengers chosen for this council,
and its result, will appear from their minutes.”
“At a meeting of delegates from the councils of the
several counties of Connecticut colony, in New-Eng-
land, in America, at Saybrook, Sept. 9th, 1708,
PRESENT,
From the council of Hartford county:—The Rev.
Timothy Woodbridge, Noadiah Russell, and Stephen
Mix. Messenger, John Haynes, Esq.
From the council in Fairfield county :-The Rev.
Charles Chauncey and John Davenport. Messenger,
deacon Samuel Hoyt.
From the council in New-London county —The
Rev. James Noyes, Thomas Buckingham, Moses
Noyes, and John Woodward. Messengers, Robert
Chapman, deacon William Parker.
From the council of New-Haven county —The
Rev. Samuel Andrew, James Pierpont, and Samuel
Russell.
The Rev. James Noyes and Thomas Buckingham
being chosen moderators. The Rev. Stephen Mix and
John Woodward being chosen scribes. -
In compliance with an order of the general assem-
bly, May 13th, 1708, after humble addresses to the
throne of grace for the divine presence, assistance, and
blessing upon us, having our eyes upon the word of
God and the constitution of our churches, WE agree
that the confession of faith owned and assented unto
by the elders and messengers assembled at Boston, in
New-England, May 12th, 1680, being the second ses-
sion of that synod, be recommended to the honorable
general assembly of this colony, at the next session,
10%
I 18
for their public testimony thereunto, as the FAITH of
the churches of this colony.”
We agree also, that the heads of agreement assented
to by the united ministers, formerly called presbyterian
and congregational, be observed by the churches
throughout this colony.t
And for the better regulation of the administration
of church discipline, in relation to all cases ecclesiasti-
cal, both in particular churches and councils, to the
full determining and executing the rules in all such
cases, it is agreed,
I. That the elder, or elders of a particular church,
with the consent of the brethren of the same, have.
power, and ought to exercise church discipline, accor-
ding to the rule of God’s word, in relation to all scan-
dals that fall out within the same. And it may be
meet, in all cases of difficulty, for the respective pas-
tors of particular churches, to take advice of the el-
ders of the churches in the neighborhood, before they
proceed to censure in such cases.
II. That the churches which are neighboring to
each other, shall consociate, for mutual affording to
each other such assistance as may be requisite, upon
all occasions ecclesiastical. And that the particular
pastors and churches, within the respective counties in
this government, shall be one consociation, (or more, if
they shall judge meet,) for the end aforesaid.
III. That all cases of scandal, that fall out within
the circuit of any of the aforesaid consociations, shall
be brought to a council of the elders, and also messen-
gers of the churches within the said circuit, i. e. the
churches of one consociation, if they see cause to send
messengers, when there shall be need of a council for
the determination of them. -
sº
* The same that is printed in this volume.—Editor.
f The heads of agreement here referred to were adopted by the Presbyterians and
Congregationalists in England, about the year 1690. They are printed in this
volume.—Editor.
I 19
IV. That, according to the common practice of our
churches, nothing shall be deemed an act or judgment
of any council, which hath not the act of the major part
of the elders present concurring, and such a number of
the messengers present, as makes the majority of the
council : provided that if any such church shall not see
cause to send any messengers to the council, or the
persons chosen by them shall not attend, neither of
these shall be any obstruction to the proceedings of the
council, or invalidate any of their acts.
V. That when any case is orderly brought before
any council of the churches, it shall there be heard
and determined, which, (unless orderly removed from
thence,) shall be a final issue ; and all parties therein
concerned shall sit down and be determined thereby.
And the council so hearing, and giving the result or
final issue, in the said case, as aforesaid, shall see their
determination, or judgment, duly executed and attend-
ed, in such way or manner, as shall, in their judg-
ment, be most suitable and agreeable to the word of
God.
VI. That if any pastor and church doth obstinately
refuse a due attendance and conformity to the deter-
mination of the council, that hath the cognizance of the
case, and determineth it as above, after due patience
used, they shall be reputed guilty of scandalous con-
tempt, and dealt with as the rule of God’s word in such
case doth provide, and the sentence of non-communion
shall be declared against such pastor and church. And
the churches are to approve of the said sentence, by
withdrawing from the communion of the pastor and
church, which so refused to be healed.
VII. That, in case any difficulties shall arise in any
of the churches in this colony, which cannot be issued
without considerable disquiet, that church, in which
they arise, (or that minister or member aggrieved with
them,) shall apply themselves to the council of the
consociated churches of the circuit, to which the said
120
church belongs; who, if they see cause, shall there-
upon convene, hear, and determine such cases of diffi-
culty, unless the matter brought before them, shall be
judged so great in the nature of it, or so doubtful in
the issue, or of such general concern, that the said
council shall judge best that it be referred to a fuller
council, consisting of the churches of the other conso-
eiation within the same county, (or of the next adjoin-
ing consociation of another county, if there be not two
consociations in the county where the difficulty ariseth,)
who, together with themselves, shall hear, judge, deter-
mine, and finally issue such case, according to the
word of God.
VIII. That a particular church, in which any diffi-
culty doth arise, may, if they see cause, call a council
of the consociated churches of the circuit to which the
church belongs, before they proceed to sentence there-
in ; but there is not the same liberty to an offending
brother, to call the council, before the church to which
he belongs proceed to excommunication in the said
case, unless with the consent of the church.
IX. That all the churches of the respective conso-
ciations shall choose, if they see cause, one or two
members of each church, to represent them in the
councils of the said churches, as occasion may call for
them, who shall stand in that capacity till new be
chosen for the same service, unless any church shall
incline to choose their messengers anew, upon the con-
vening of such councils. -
X. That the minister or ministers of the county
towns, or where there are no ministers in such towns,
the two next ministers to the said town, shall, as soon
as conveniently may be, appoint time and place for the
meeting of the elders and messengers of the churches
in said county, in order to their forming themselves
into one or more consociations, and notify the time and
place to the elders and churches of that county who
shall attend at the same, the elders in their persons,
121
and the churches by their messengers, if they see cause
to send them. Which elders and messengers, so as-
sembled in council, as also any other council hereby
allowed of, shall have power to adjourn themselves, as
need shall be, for the space of one year, after the
beginning or first session of the said council, and no
longer. And that minister who was chosen at the last
session of any council, to be moderator, shall, with the
advice and consent of two more elders, (or, in case of
the moderator's death, any two elders of the same con-
Sociation,) call another council within the circuit, when
they shall judge there is need thereof. And all coun-
cils may prescribe rules, as occasion may require, and
whatever they judge needful within their circuit, for
the well performing and orderly managing the several
acts, to be attended by them, or matters that come
under their cognizance.
XI. That if any person or persons, orderly com-
plained of to a council, or that are witnesses to such
complaints, (having regular notification to appear,) shall
refuse, or neglect so to do, in the place, and at the time
specified in the warning given, except they or he give
some satisfying reason thereof to the said council, they
shall be judged guilty of Scandalous contempt.
XII. That the teaching elders of each county shall
be one association, (or more, if they see cause,) which
association, or associations, shall assemble twice a year,
at least, at such time and place as they shall appoint,
to consult the duties of their office, and the common
interest of the churches, who shall consider and resolve
questions and cases of importance which shall be offered
by any among themselves or others; who also shall
have power of examining and recommending the can-
didates of the ministry to the work thereof.
XIII. That the said associated pastors shall take
notice of any among themselves, that may be accused
of scandal or heresy, unto or cognizable by them,
examine the matter carefully, and if they find just
122
occasion shall direct to the calling of the council, where
such offenders shall be duly proceeded against.
XIV. That the associated pastors shall also be con-
sulted by bereaved churches, belonging to their asso-
ciation, and recommend to such churches such persons,
as may be fit to be called and settled in the work of
the gospel ministry among them. And if such bereaved
churches shall not seasonably call and settle a minister
among them, the said associated pastors shall lay the
state of such bereaved church before the general assem-
bly of this colony, that they may take order concerning
them, as shall be found necessary for their peace and
edification.
XV. That it be recommended as expedient, that all
the associations in this colony do meet in a general
association, by their respective delegates, one or more
out of each association, once a year, the first meeting
to be at Hartford, at the general election next ensuing
the date hereof, and so annually in all the counties
successively, at such time and place, as they the said
delegates shall in their annual meetings appoint.”
“The confession of faith, heads of agreement, and these
articles of discipline having unanimously passed, and been
signed by the scribes, were presented to the legislature
the succeeding October, for their approbation and estab-
lishment. Upon which they passed the following adopting
aCt : -
“At a general court holden at New-Haven, October 1708.
“The reverend ministers, delegates from the elders and
messengers of this government, met at Saybrook, Sep-
tember 9th, 1708, having presented to this assembly a
Confession of Faith, and Heads of Agreement, and regu-
lations in the administration of church discipline, as
unanimously agreed and consented to by the elders and
churches in this government; this assembly doth declare
their great approbation of such an happy agreement, and
do ordain, that all the churches within this government,
123
that are, or shall be, thus united in doctrine, worship, and
discipline, be, and for the future shall be owned, and
acknowledged cstablished by law; provided always, that
nothing herein shall be intended or construed to hinder
or prevent any society or church, that is or shall be al-
lowed by the laws of this government, who soberly differ
or dissent from the united churches hereby established,
from exercising worship and discipline, in their own way,
according to their consciences.
“A true copy, Test,
“ELEAZER KIMBERLY, Secretary.”
“The Saybrook Platform, thus unanimously recom-
mended by the elders and messengers of the churches,
and adopted by the legislature, as the religious constitu-
tion of the colony, met with a general reception, though
some of the churches were extremely opposed to it.”
HE AIDS OF AGREEMENT,
The following “heads of agreement” were assented to
by the Presbyterians and Congregationalists in England,
about the year 1690. Mather, speaking of this event,
calls it “a most happy union,” by which “all former
names of distinction are now swallowed up in that blessed
one of united brethren.” This union was effected in no
small degree through the instrumentality of Dr. Increase
Mather of Boston, who was at that time on a visit to his
christian brethren in England,
HEADS OF AGREEMENT,
Jassented to by the United JMinisters, formerly called Presbyterian
and Congregational.
I.
Of Churches and Church Members.
1. WE acknowledge our Lord Jesus Christ to have
one catholic church, or kingdom, comprehending all
that are united to him, whether in heaven or earth.
And do conceive the whole multitude of visible believ-
ers, and their infant seed (commonly called the catholic
visible church) to belong to Christ's spiritual kingdom
in this world. But for the notion of a catholic visible
church here, as it signifies its having been collected into
any formed society, under a visible human head on
earth, whether one person singly, or many collective-
ly, we, with the rest of protestants, unanimously dis-
claim it.
11
126
2. We agree, that particular societies of visible
saints, who under Christ their head, are statedly joined
together, for ordinary communion with one another in
all the ordinances of Christ, are particular churches,
and are to be owned by each other, as instituted
churches of Christ, though differing in apprehension
and practice in some lesser things.
3. That none shall be admitted as members, in or-
der to communion in all the special ordinances of the
gospel, but such persons as are knowing, and sound in
the fundamental doctrines of the Christian religion,
without scandal in their lives; and to a judgment re-
gulated by the word of God, are persons of visible holi-
ness and honesty; credibly possessing cordial subjec-
tion to Jesus Christ.
4. A great number of such visible Saints, (as before
described) do become the capable subjects of stated
communion in all the special ordinances of Chºist
upon their mutual declared consent and agreement to
walk together therein according to gospel rule. In
which declaration, different degrees of explicitness,
shall no ways hinder such churches from owning each
other, as instituted churches.
5. Though parochial bounds, be not of divine right,
yet for common edification, the members of a particular
church ought (as much as conveniently may be) to live
near one another. . .
6. That each particular church hath right to use
their own officers; and being furnished with such as
are duly qualified and ordained according to the gos-
pel rule, hath authority from Christ for exercising gov-
ernment, and of enjoying all the ordinances of worship
within itself. * *
7. In the administration of church power, it belongs
to the pastors and other elders of every particular
church, if such there be to rule and govern, and to the
brotherhood to consent according to the rule of the
gospel.
127
8. That all professors as before described, are bound
in duty, as they have opportunity to join themselves as
fixed members of some particular church ; their thus
joining being part of their professed subjection to the
gospel of Christ, and an instituted means of their estab-
lishment and edification ; whereby they are under the
pastoral care, and in case of scandalous or offensive
walking, may be authoritatively admonished or censur-
ed for their recovery, and for vindication of the truth
and the church professing it.
9. That a visible professor thus joined to a particu-
lar church ought to continue stedfast with the said
church; and not forsake the ministry, and ordinances
there dispensed, without an orderly seeking a recom-
mendation unto another church, which ought to be giv-
en, when the case of the person apparently requires it.
II.
Of the Ministry.
1. WE agree that the ministerial office is instituted
by Jesus Christ for the gathering, guiding, edifying and
governing of his church; and continue to the end of
the world.
2. They who are called to this office ought to be
endued with competent learning and ministerial gifts,
as also with the grace of God, sound in judgment, not
novices in the faith and knowledge of the gospel; with-
out scandal, of holy conversation, and such as devote
themselves to the work and service thereof.
3. That ordinarily none shall be ordained to the
work of this ministry, but such as are called and chosen
thereunto by a particular church.
4. That in so great and weighty a matter as the call-
ing and choosing a pastor, we judge it ordinarily re-
quisite, that every such church consult and advise with
the pastors of neighboring congregations.
5. That after such advice the person consulted
128
about, being chosen by the brotherhood of that particu-
lar church over which he is to be set, and he accept-
ing, be duly ordained and set apart to his office over
them ; wherein it is ordinarily requisite that the pastors
of neighboring congregations concur with the preaching
elder or elders, if such there be. -
6. That whereas such ordination is only intended for
such as never before had been ordained to the minis-
terial office; if any judge, that in the case also of the
removal of one formerly ordained, to a new station, or
pastoral charge, there ought to be a like, solemn re-
commending him and his labors to the grace and bles-
sing of God; no different sentiments or practice here-
in, shall be any occasion of contention or breach of
communion among us.
7. It is expedient, that they who enter on the work
of preaching the gospel, be not only qualified for com-
munion of Saints; but also, that except in cases extra-
ordinary, they give proof of their gifts and fitness for
the said work, unto the pastors of churches, of known
abilities to discern and judge of their qualifications;
that they may be sent forth with solemn approbation
and prayer; which we judge needſul, that no doubt
may remain concerning their being called unto the
work; and for preventing (as much as in us lieth) ig-
norant and rash intruders.
III.
Of Censures.
1. As it cannot be avoided, but that in the purest
churches on earth, there will sometimes offences and
scandals arise by reason of hypocrisy and prevailing
corruption ; so Christ hath made it the duty of every
church, to reform itself by spiritual remedies appoint-
ed by him to be applied in all such cases, viz. admo-
mition and excommunication.
2. Admonition, being the rebuking of an offending
129
member in order to conviction, is in case of private
offences to be performed according to the rule in
Matt. xviii. 15, 16, 17, and in case of public offences
openly before the church, as the honor of the gospel,
and the nature of the scandal shall require : and, if
either of the admonitions take place for the recovery
of the fallen person, all further proceedings in a way
of censure are thereon to cease, and satisfaction to be
declared accordingly.
3. When all due means are used, according to the
order of the gospel for the restoring an offending and
Scandalous brother, and he, notwithstanding remains
impenitent, the censure of excommunication is to be
proceeded unto; wherein the pastor and other elders
(if there be such) are to lead and go before the church;
and the brotherhood to give their consent in a way of
obedience unto Christ, and to the elders, as over them
in the Lord.
4. It may sometimes come to pass that a church
member, not otherwise scandalous may sinfully with-
draw, and divide himself from the communion of the
church to which he belongeth: in which case, when all
due means for the reducing him, prove ineffectual, he
having thereby cut himself off from that church’s com-
munion ; the church may justly esteem and declare
itself discharged of any further inspection over him.
IV.
Of communion of Churches.
1. WE agree that particular churches ought not to
walk so distinct and separate from each other, as not
to have care and tenderness towards one another. But
their pastors ought to have frequent meetings together,
that by mutual advice, support, encouragement, and
brotherly intercourse, they may strengthen the hearts
and hands of each other in the ways of the Lord.
2. That none of our particular churches shall be
130
subordinate to one another, each being endued with
equality of power from Jesus Christ. And that none
of the said particular churches, their officer or officers,
shall exercise any power, or have any superiority, over
any other church or their officers.
3. That known members of particular churches con-
stituted as aforesaid, may have occasional communion
with one another in the ordinances of the gospel, viz.
the word, prayer, Sacraments, singing of psalms, dis-
pensed according to the mind of Christ : unless that
church, with which they desire communion, hath any
just exception against them.
4. That we ought not to admit any one to be a mem-
ber of our respective congregations, that hath joined
himself to another, without endeavors of mutual satis-
faction of the congregations concerned.
5. That one church ought not to blame the proceed-
ings of another, until it hath heard, what that church
charged, its elders or messengers, can say in vindica-
tion of themselves from any charge of irregular or in-
jurious proceedings.
6. That we are most willing and ready to give an
account of other church proceedings to each other,
when desired; for preventing or removing any offen-
ces, that may arise among us. Likewise we shall be
ready to give the right hand of fellowship, and walk
together according to the gospel rules of communion
of churches.
V.
Of Deacons and ruling Elders.
WE agree, the office of a deacon is of divine ap-
pointment, and that it belongs to their office to re-
ceive, lay out, and distribute the church’s stock to its
proper uses, by the direction of the pastor, and breth-
ren, if need be. And whereas divers are of opinion,
that there is also the office of ruling elders, who labor
131
not in word and doctrine; and others think otherwise ;
we agree that this difference make no breach among
UlS.
VI.
Of occasional meeting of Ministers, &c.
1. WE agree that in order to concord, and in other
weighty and difficult cases, it is needful and accord-
ing to the mind of Christ, that the Ininisters of several
churches be consulted and advised with about such
Imattel'S.
2. That such meetings may consist of smaller or
greater numbers, as the matter shall require.
3. That particular churches, their respective elders
and members, ought to have a reverential regard to
their judgment, so given, and not dissent therefrom
without apparent grounds from the word of God.
VII.
Of our demeanor towards the Civil Magistrate.
1. WE do reckon ourselves obliged continually to
pray for God’s protection, guidance, and blessing upon
the rulers set over us.
2. That we ought to yield unto them not only sub-
jection in the Lord, but support, according to our sta-
tion and abilities.
3. That if at any time, it shall be their pleasure to
call together any number of us, to require an account
of our affairs, and the state of our congregations, we
º most readily express all dutiful regard to them
GI’621 I).
VIII.
Of a Confession of Faith.
As to what appertains to soundness of judgment in
matters of faith, we esteem it sufficient that a church
acknowledge the scriptures to be the word of God, the
132
perfect and only rule of faith and practice, and own
either the doctrinal part of those commonly called the
articles of the church of England, or the confession or
catechisms, shorter or larger compiled by the assem-
bly at Westminster, or the confession agreed on at the
Savoy, to be agreeable to the said rule.
IX.
Of our Duty and Deportment towards them that are not in Communion
with us.
1. WE judge it our duty to bear a christian respect
to all Christians, according to their several ranks and
stations, that are not of our persuasion or communion.
2. As for such as may be ignorant of the principles
of the christian religion, or of vicious conversation, we
shall in our respective places, as they give opportunity,
endeavor to explain to them the doctrine of life and sal-
vation, and to our utmost persuade them to be recon-
ciled to God.
3. That such who appear to have the essential re-
quisites to church communion, we shall willingly re-
ceive them in the Lord, not troubling them with dis-
putes about lesser matters.
As we assent to the aforementioned heads of agreement,
so we unanimously resolve as the Lord shall enable
us to practice according to them.
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