Part 31
If the church have need of them, let them not scorn to be chosen in this office.
The sister of Theodosius the emperor did not disdain it, and it'was the fairest flower in her garden that in her old age she was fit to do the church service.
This will add to their comfort in this world, and to their crown of glory in the world to come ; and this also may teach you, that if the lowest officers of the church should be thus qualified, what should be the spirit of other officers whom God calleth to higher places in the church? And whatever their employments be, yet should their spirit be honourable.
The definition of the church hath been laid open, and the distribution of it into the integral parts, which are the officers of the church and the members of it.
Of the officers of the church, their qualifications and several duties hath been spoken hitherto.
Quest. What manner of men are they whom God hath appointed for to be received as brethren and members of his church?
Ans. Buch as are called of God out of the world unto the fellowship of Jesus Christ, and do willingly offer and join themselves, first to the Lord and then to the church, by confession of their sins and profession of the faith, and laying hold of his covenant.
Here is a double qualification: 1. They are such as are called out of the world to the fellowship of Jesus Christ.
2. They that willingly offer and join themselves, first to the Lord, and then to his church.
For the first, it appears from the ordinary notion of the word ecclesia, used for a church, which is a company of men called out.
The church is a congregation as they are met together in a body, but ecclesia as they are a company called by God out of the world ; so are they styled, Rom. i. 6, 7. And he tells you to IN A WAY OF CATEOHISM. what you are called: 'to the fellowship of his Son,' 1 Cor.i9.
They are called out of the world, Acts ii. 40.
When he calleth them to be members of the church, he saith, Save yourselves out of the ignorant or malignant . world, for so all the world lieth either in ignorance or malignancy, 1 John y. 19; save yourselves from such; and they are called out by the ministry of the word and the Spirit of God, and they are knit into the fellowship of Jesus Christ, as he is the head of his church, 1 Cor. xii. 12.
'Christ, towhose fellowship we are knit, is not of one member, but of many, and they are called one Christ; they are joined to Christ, not as the hair to the head, but so as to be knit also to the rest of the members. That they. are so called out before they are members, appears by this: Saul was circumeised, and an Hebrew, and was called out, though the church knew it not; and when he essayed to join himself to the church, they were afraid of him, not knowing that he was a disciple.
A disciple is not one that heareth one lesson only, but a disciple is a constant hearer, and one that taketh himself bound to.take out all the lessons that he heareth, and to submit to the discipline of the school.
They doubted Paul was not such a disciple that was a constant hearer of God's word, or if he were, yet that he was not one that submitted himself to the discipline of the school of Christ; therefore they were afraid of him.
The church may not receive any one that is eireumcised, if he be ignorant, or hath not been joined in fellowship to Christ,
; and submitted himself unto him ; he must be a disciple, a constant hearer, an obedient learner, and one that submits to the discipline of the school of Christ; such an one should be received.
But it may fall out men may in hypocrisy hear constantly, and practise what they hear, and profess sub- | jection to the discipline of the church ; therefore, though this be enough for the church to receive, yet it is not enough for him to offer himeelf, unless he can say that Christ is his portion, or that he truly waits upon Christ for the revelation of his grace unto his soul. Such a soulis invested with Christ, and such should they be that offer themselves, Mat. xxii. 11,12.
Ifaman ~ be not found clothed with the wedding-garment of Christ's righteousness, of justification, of sanctification, then saith Christ, ' Friend, how camest thou in hither, not having thy wedding-garment ?' Though hefall not out with his servants for bringing him in, yet he saith to him, ' Friend, how camest thor in?'
2dly, They willingly join and offer themselves, first to the Lerd, and then to the church.
First to the Lord: Isa. lvi. 6, they must jom to the Lord before he brings them to his holy mountain, and this they do willingly.
Ps. cx. 2, 8, God's people are a willing people.
Acts ii. 41, ' They that gladly received the word were baptized' unto Christ, and so received intothe church.
Barnabas tells the church how Paul had seen the Lord by the way, and then he is received, after he is joined to the Lord, and then to the church.
Acts ii. 41, 47, though they were before of the church of Israel, yet they were not received into the Christian church before they repented and made a covenant with God, and received the seal of the covenant, and then they were added to it; Acts ix. 26, 27, though his sins were pardoned in his baptism, yet when he cometh to Jerusalem he essayed to join it, it was his own voluntary act ; though you read, Mat. xxii. 9, that Christ said,
*Compel them to come in, that my house may be full,' Luke xiv. 28.
Though there be a compulsion to be used for the filling of Christ's church, yet this is not the compulsion of the civil sword, for it is the compulsion of the servants that are sent to call, and they are the ministers of Christ. And how must they compel?
By convincing them of their natural state, by | driving them out of themselves, and driving them unto Christ, partly by the law, partly by the gospel.
It is a compulsive persuasion, by terrors, by CHUROH ORDER EXPLAINED threatenings, and by promises, &.
The magistrate may compel men to hear, but to compel them to come into the church is not compatible to the name of the church; for they must be such as are called out of the world, and whenthey are called, they will readily desire it; and it is a sign that they are not called, if, when they have opportunity, they do not desire it, Rom. i. 15.
God commandeth, and requires it of them, and will charge it upon them for sin if they do it not; but neither the church nor the civil magistrates may compel them; for God's people are 'a willing people,' and it is no more but reason that no man should be compelled to subject himself to any government that he is not willing to submit unto.
Now to the manner how they must join.
Three things they used in the primitive church, and long after.
1. Confession of their sins, Mat. iii. 6.
They were members of the church of Israel before that, yet they were not admitted to baptism, and to be his disciples, unless they confessed their sins, and their subjection to take out such lessons as he should-teach them; therefore they said unto him, Luke iii. 10-12, ' What shall we do?'
Acta xix. 18, they that believed, confessed their witchcraft and whoredoms before they were received into the fellowship of the church.
2. Profession of their ' faith.
The eunuch was a proselyte and member of the Jewish church, yet he must profess his faith before he is baptized; Acta viii. 87, 88, and thus he was made fit for church-fellowship.
8. By taking hold of the covenant.
What covenant? Read Isa. lvi. 6,7 ; he requires thatthey be joined to the Lord, and love the Lord, and keep his Sabbaths, and then take hold of his covenant.
And what is the covenant which God made with the house of Israel?
Deut. xxix. 10-18, you there see what it is ; they come to be established his people by entering into covenant with him.
Ps. 1. 5, they are not his people till they enter into covenant with him.
It is God's covenant, because, asin marriage God is the third party in the covenant between man and woman, so in the church covenant it is tripartite, between God, and the church, and the member received.
They may not receive into the church but those whom God receiveth in, nor dismiss those but whom God distmisseth ; therefore a man must take hold of the covenant, and then God bringeth him to be joyful in the house of his ordinances; they shall then receive more joy and comfort than ever.
God hath not promised any constant supply of comfort and blessing from his ordinances, but to those that not only join to the Lord, but also lay hold of his covenant, that is, the covenant he hath made with his church.
And thus you see the meaning of the phrases in the New Testament, they did join, and they were added to the church ; that is, the Gentiles, who were before joined to the church of Israel, were joined to the Christian church by laying hold of this covenant.
Use1. This serveth to confirm and justify the lawfulness, and in truth the necessity, of this course that is taken in admitting your church members.
, Look not at it as a work of supererogation, as a thing uncomely to be done, or as devised by men, but as an ordinance of God for preparation of men for the church, and admission ofthem into the church, that hath its institution from the Holy Ghost. What need we be admitted, will you say, when we are members of a church before?
Therefore consider, Paul was a member ofa church of Christ, yet they were afraid of him. A man may not thrust himself upon a church whether they will or no, and they may also not receive him, unless they persuade themselves that he is a disciple, a learner,
@ constant hearer, and a submitter to the discipline of the church.
Barnabas must make that plain to the church that he is a disciple, and then they receive him into the church.
Those that are received, must either be such 88 approve themselves by their conversation, or by the testimony of some IN A WAY OF CATECHISM. whom the church dare trust; you also compel none to be members of the church.
Compel them by conviction, by strength of argument, and bonds of conscience; but they must freely offer and join themselves when
* they have been called, and have obeyed the call. The Lord is the head of the church ; and to be joined to the head, urjoined to the members, and not to the head, will not make a man a living member, but hewill be a dead member, that will rather be a burden than any help to the church.
You see also evident practices of confession and profession. Where there is little notice of any man's sins, there is not that need of large confession ; but notwithstanding, they must make profession oftheir faith in Christ.
Use 2. To direct such as desire church fellowship, to teach you what persons you must grow up to be, such as are called out of the world. You must confess your sins as you have been known to live in, and profess your faith, lay hold of the covenant, come not in till you be clothed with the garment of Christ's righteousness, to wait and trust upon him for his grace, or else Godwill ransack you, and say, ' How came you in hither ?' All profane- | nese, all malignancy, all ignorance must be laid. aside; give up yourselves to God, and then to the church.
Use 8. To comfort the people of God that do thus come into the church.
God saith that he will make |their souls ' joyfal in the house of prayer,' and that he will accept their offerings, Isa. Ivi. 6, 7. If we find our hearts uncomfortable, consider, have we not sat loose from God, or have we not sat loose from his covenant since we last received comfort from it?
Our joying was but for a fit, and we sat loose from God, from his ordinances, from his Sabbaths, and from our brethren; then no wonder that we are uncomfortable.
But come thus, as you have heard, into God's presence, and then we may comfortably expect that he will make us joyful in the house of prayer.
Quest. What is the office or duty which God calleth the brethren unto, the members of the church ?
Ans. To brotherly love, and to the fruits thereof, brotherly unity, brotherly equality, and brotherly communion.
First, brotherly love.
This the Holy Ghost presseth upon the brethren of the church in divers places: 1 Peter iii. 8, ' Love as brethren,' if you be brethren.
1 Peter ii. 17, ' Love the brotherhood ;' in that whole society in which God hathjoined you, love them.
1 Thes. iv. 9, 'Ye yourselves are taught of God to love one another.' Heb. xiii. 1, love is such an affection of the soul, whereby we offer communion one with another, and communication of good one toanother.
On the other side, hatred is that whereby one cannot endare to have fellowship with another, nor communicate any good to him; but whenwe love the brethren, then are we in heart with them, and desire to do good unto them, and to receive good from them.
Add to the fruits thereof brotherly unity: Eph. iv.
8, ' Endeavouring to keep the unity of the spirit in the bond of peace ;'
Ps. cxxxiii. 1, ' Behold how pleasant a thing it is for brethren to dwell together in unity ;' Col. iii. 15, 'Let the peace of God rule in your hearts, to the which you are called in one body;' Acts vii. 26, 'Sirs, you are brethren, why do you wrong one another?'
It is against the nature of brethren for to harm one another; and this Christ beggeth of his Father for those that should believe on his name, John xvii. 20, 21, that they may be one with the Father, and one with the Son, and one another.
This is the main petition in which he desires the fruit of his suffering might break forth.
There is no greater testimony of Christ's coming to save his people than this, that all the churches of God, and all brethren, are all of one mind, of one heart, and of one judgment.
This is that convinces the world that Christ CHURCH ORDER EXPLAINED came in the name of the Father, when brethren dwell together in unity.
The second fruit of brotherly love is brotherly equality; and this God hath | respect unto in all the members of the church. Thoughthere be a difference in outward respects, yet in the church privileges, as they are all brethren, they are all equal.
Deut. xvii. 19, 20, the king, the chief governor, must read in the book of the law all his days, ' that so his heart may not be lifted up above his brother.'
And for the ministers of the word, Christ says unto them, ' Be ye not called Rabbi, for one is your Master, even Christ, as ye are all brethren ;' and therefore, being all brethren, they must not take up masterly aathority one over another.
And the apostle hath great regard to this, that there might be an equality, so that the whole burden might not lie upon some, while other go eased.
And this is the equality that God requires of the members of the church.
The third fruit of brotherly love is brotherly communion or fellowship, which is algo the fruit of both the other fruits of brotherly unity, and brotherly equality: Acts ii. 42, ' They continued stedfastly in the apostles' doctrine and fellowship, and in prayers; and, ver. 46, 'They continued daily with one accord in the temple, and breaking bread from house to house,' and they had constantly fellowship together ; and this also God requireth of brethren that are knit in covenant together in church fellowship Quest. Wherein standeth that brotherly unity which members are to hold one with another ?
Ans. To be perfectly joined together in one mind, and one judgment, and one speech, in one truth; and where we cannot be of one judgment, still to be of one heart; not provoking or envying one another, but forgiving and forbearing one another; not judging or despising one another in difference of weakness, but so far as we are come to walk by the same rule, and teach and learn one of another the way of God more perfectly, 'till we are grown up in the unity of the faith, unto a perfect man in Christ Jesus.'
First, they must be perfectly joined together in one mind, one judgment, one speech, in one trath, 1 Cor. i. 10.
He would have them to be of the same mind, and same judgment, and that not in a common error, but in one truth.
You may see what is the difference betwixt mind and judgment, therefore the apostle doth exhort them to be of one mind, to be of the same judgment, for sometimes men are not of a contrary judgment because things are clear, yet they have a mind to conceive and judge otherwise, and so to express themselves ; but he would have them have a mind to be all of one judgment.
So should also their speech be the same, for he knew that difference of expression might breed diversity of mind.
He would not have men . express them otherwise than as things commonly received.
He would have them avoid Babylonish confusion, and to be all of one speech.
This also he earnestly desires of the Philippians, that they would mind, think, and speak one thing, Philip. i. 1,2. He would have them willingly frame their hearts, and judgments, and speech like one to another; and see what weight he lays upon it, 'If there be any consolation in Christ,' &e.
There is no consolation of Christ in their hearts, where there is a willingness to be of a contrary mind; there may be truth, but no consolation; this will darken their consolations, where there is not a mutual coneolation in their words, speeches, and thoughts.
He adds further, 'If any comfort of love,' &c.
Hath not this comforted your hearts, the love of God, and the love of your brethren ?
If you ever had comfort from these, then be of one accord.
Ifany fellowship of the Spirit.
If you be all of one spirit, then let the spirit in all your words, minds, judgments, and speeches be all one.
If any bowels of mercy.
If you have any bowels to me, or yourselves, to your brethren, be of one IN A WAY OF CATECHISM. mind. | And this it was that fulfilled apostolical joy, to see them all of one mind.
Eph. iy. 28, 'Be renewed in the spirit of your mind ;' that is, the inclination and bent of their minds, that they may be willing to see the truth, and yield to the truth, and to be of one judgment. James iv. 5, there is a spirit in man that lusteth after error, there is a spirit that lusteth to be of a contrary mind to another man's mind; therefore, saith the apostle, 'Be ye renewed in the spirit of your minds ;' this is a ground of much affliction to any humble soul, when he is forced to be of a contrary mind or judgment.
It calls to mind the corruptionof nature; if it be truth in me, then why should not he see it as well as 1? And it is a great temptation, for it makes a man to call into question his own judgment, and the truth.
But suppose we cannot be of one judgment, nor of one speech (for a man must speak as he judgeth; if he must judge, he must not prevaricate), yet stillwe must be of one heart, we must be of a bent to draw as close one to another as may be, and to drive it as far as truth will bear.
Philip. iv. 1, he desires they may be of one mind, though they judge differently, and speak differently, yet that they be willing to close one with another; they did not affect to be of one mind andjheart, and therefore he beseecheth the pastor to help them an-end, that they might mind one thing in the Lord; mind unity when it may be attained.
But to help forward this brotherly love, the apostle exhorts them not to provoke one another, not to envy one another, Gal. v. 26.
Let there be no wrath to provoke, no pride to envy, and this will maintain brotherly love; but because provocation will arise from those that have attained least degrees of grace, therefore we should forbear and forgive one another, Eph. iv. 2.
Ifa man seeth that if he should speak any further, it would break love, then he forbeareth to speak his judgment in a thing. Men should take their times to speak, and not to exasperate the spirit of one another; so alao must we forgive one another, Eph. iv. 82.
When any one hath provoked | another, let him forgive him, although he is not bound to express his forgiveness till the other desires it.
Again, there is another rule, not to judge nor despise one another in differences of weakness, Rom. xiv. 8.
He doth not require that they should be of one judgment; but they should not express their judgment if they see it will hinder edification, Rom. xiv. 22.
But the rule is, let him not judge if the differences be not fundamental: 'Let not him that eateth,' &e. So great is the moderation of the apostle, he doth not bind them to be of one judgment and speech in such things; and therefore to bind all men to be of their own judgment and practice, be the things never so circumstantial, is against the nature of brotherly love, and not to ' be of an apostolical spirit. So far as we are come to ' walk by the same
| | rule,' Philip. iii, 15, 16, he would have their mind one, and their rule one, { and that will much help to unity.
And what is that rule?
Gal. vi. 16, it is in both places the rule of a new creature that saith, 'Neither circumcision availeth anything, nor uncircumcision, but faith, which works by love ;' and the meaning is, he looks at all things as empty of true spiritual comfort, but faith in Christ, and then all rents about circumcision and uncircumcision
\ will in due time fall to nothing.
Stick to this rule, count Christ all in all, | that his name might be magnified, his grace sanctified, and then they that | plead for ceremonies will quickly come to be of one heart, although not of one judgment. What maketh a man to have a mind to differ? Is it to i magnify the name of Christ ? No; but to walk by that rule, ever preserveth
: unity of mind (to teach and learn one another the way of God more perfectly), this is another means to maintain unity of mind.
Acts xviii. 26, Apollos and Aquila they both minded Christ, and that maketh him willing to | learn, and them willing to teach him. Though he was a learned man in the !
CHURCH ORDER EXPLAINED Scriptures, they took him unto them, and would not suffer him to be of another mind, but they expounded the way of God more fully unto him; they were not afraid of suspicion of arrogancy, that they should teach a learned man, but knew that he being a good man would be willing to learn of them, though they were but tent-makers.
This that hath been spoken will not reach only to difference of mind, but to differant practice also.
If I know anything will grieve and offend my brother, and will be a stumblingblock unto him, it is good not to do it, Rom. xiv. 21.
Whatsoever is offensive in judgment or practice should be removed; and therefore we should covet to be of one judgment.
If we cannot, we may forbear the practice of many things that may be offensive; if there must needs be a difference, yet let there be one heart, endeavouring to be of one mind, not provoking, envying, or despising one another, but to grow up to the state of perfection that God calleth us unto: Eph. iv. 18, 'Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.'
This is the end that ministers look at, that Christians in their edifying should look at.
Until we come to that unity, we are not perfect; but when we are, then we are come to the ' fall measure of the stature of Christ.'
Do but follow faith and love, and then when we come to believe, mind, and practise one thing, then are we perfect.
It argues, that brethren should have a care one of another's faith, love, knowledge, that we may be all fit to be presented unto Christ.
Num. xii. 29, I would that all God's people could prophesy. If we desire to help one another in the ways of grace, it is an evident sign of the work of grace in our own hearts; and till a man come to this, his work is not ne, Greet. Wherein standeth the brotherly equality which we are to hold one with anol ir Ans. In submitting ourselves alike to all God's ordinances, in enjoying alike all Christian liberties, in preferring others before ourselves, in seeking one another's welfare, and feeling their estates as our own, in bearing the bardens one of another's estates, and imposing no burdens but in equal proportion.
The sum is, that brotherly equality standeth in equal submission to all God's ordinances, in equal fruition of all Christian liberties, in giving equal honour to all alike, to feel one another's estates as our own, and to bear an equal proportion of burdens.
First, for equality, in equal submission to all God's ordinances, and equal fruition of all Christian liberty.
Gal. iii. 28, 'There is neither Jew nor Greek, bond nor free, there is neither male nor female: for they are all one in Christ Jesus.'
There is no difference between nations, nor between masters nor servants, nor between male or female in Christian liberties; one hath as much right to Christ, and the means of enjoying Christ, as the other; to the same covenant, to the same seals of the covenant, to the same admonitions and exhortations.
What is administered to one is free to another, without respect of persons.
These words the apostle useth also in another place, to shew equality of daty in submission to God's ordinances.
Col. iii. 10-12, he exhorteth them all to put on the new man, and to put off ' anger, wrath, malice, blasphemy,' &., and to put on ' bowels of mercies, and kindness, and humbleness of mind,'
&c. ; he calleth upon them all as one, all the faithful alike, every one to be clothed with these duties, and to put off these sins: for 'in Christ Jesus there is neither Jew nor Greek, circumcision nor uncircumeision,' &.
What duty one Christian owes, that another owes; what grace one should put on, that should another put on; and this equality is a spiritual equality.
Dent. xvii. 19, 20, there it is said that the king should read the book of the IN AWAY OF OATECHISM.
| law all the days of his life, 'that his heart be not lifted up above his brethren,' though he be king.
Solomon in all his royalty must not be exalted above his brethren ; every commandment of God is alike given to the king as to the meanest man.
It is said of kings, that they 'did evil inthe —~ sight of the Lord.'
Threatenings and commandments belong alike to them; and the consideration that God putteth no difference between kings and peasants, will make him not to count his subjects like dogs.
But the same inheritance is for them, the same church privileges; they are all one in privilege, all one in duty; and this they are and should be.
Ezek. xlvi. 10, ' And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth ;' they must not stay for him, neither must he be gone before them, but upon necessary occasions, as any other member of the church may.
This is the rule, God by this means accommodating the spirit of great kings to frame themselves to brotherly equality in the house of God, with alike reverence and subjection, and alike to claim all the privileges of God's house.
This is true spiritual equality.
Not but that they may sit in a more eminent place in the house of God, that are of 'greater authority in the commonwealth.
Joash, by the pillar, 2 Chron. xxiii. 18, which was the place for the king to sit in.
It may be lawful in difference in that kind; not that men should be ambitious of the highest places; for it is spoken of the pharisees, Mat. xxiii. 6, and that with dislike, that they affected the chiefest seats in the synagogues; yet a confusion of civil difference is not comely.
There are no other meetings, but in spiritual duties and privileges they are all alike, there is equality; they may not stay for him, nor he go out before them, but they should come in and depart together.
TWO LETTERS ; WHICH PASSED BETWEEN THE REVEREND ME JOHN GOODWIN AND THE AUTHOR, CONCERNING A CHURCH COVENANT.
To the Reverend Mr Thomas Goodwin.
My dear friend, whom I love and honour, if not enough, yet (certain I am) exceeding much in the Lord.
I am sorry, there being differences between us otherwise, that in this we should so long agree neither to send so much as the smallest piece of his mind to other in writing for a token.
Upon which of us the law of love and Christian acquaintance rather imposed it to have first appeared in breaking this agreement, the same law prohibits to dispute.
Whether it will ease the burden on my part or no, I leave to your ingenuity to consider and determine ; but this I may truly say unto you, that I have had many thoughts from time to time since your departure from us that have dearly longed after your bosom, and would hardly have been kept from their longing till now, but by a strong hand of indispensable occasions and employments otherwise.
And if my respects to you did not command me to entreat you the more gently in this behalf, I might truly charge upon . yourself (in part) the occasion of my silence hitherto.
Your authority, grace, learning, parts, judgment, and example have holpen to make the stone of separation so massy and heavy, that we are constrained to be at double pains and labour in removing and rolling it from off the consciences of our people.
A great part of our employment is to stanch the issue of that'fountain of blood, which you and some others of your conformity have opened in the womb of our churches here.
We, hoping again your re-union with us and return unto us, through the power of our Lord Jesus Christ, whois able to give you light to comprehend your darkness in those things which yet lie under dispute between us, are willing to save you what sorrow we can against your return, and for this purpose endeavonr ourselves to make your mistakes as innocent as may be (in respect of execution), by keeping as many as we can from stumbling or falling thereby.
Dear brother, that there were a heart in us to lay our heads together for the finding out of some course (ifpossible) that the sword may not always thus devour!
Doubtless there are waters to be digged that would much assuage the heat, if not wholly quench the flames » of these contentions and divisions.
How deeply is it to be lamented, that he by whom God hath reconciled the world to himself should be made a means of dividing this reconciled world in iteelf!
Tho heavens (I doubt not) will TWO LETTERS GONOEENING A CHUBOH COVENANT. accord us; yet were it our greater comfort and glory if the earth herein might prevent the heavens. I verily believe it would go far, and strike a great stroke in compromising between the parties at variance, if the great men and chief leaders on both sides could be persuaded but to take fast hold upon this ingenious, free, and noble resolution (which yet I suppose we all pretend to do), r7 dAndsig Obs pwiiAror,
7 doursien iwodéon, rather to do sacrifice to the trath than to be servile to suppositions.
I know not how to open my mouth wide enough to shew you the whole enlargement of my heart unto you.
If we saw the truth clearly with you, you should not reign alone; we would doubtless (at once) divide such a kingdom with you and reign too. Many indeed of your party are ready to say (in effect), that | as it is heaven that separated you from us, so it is the world that separates us from you; but if you have the truth with you (which indeed if you have,
! at least in many of your best-beloved maxims, woe be to my wits, reason, and understanding; never poor man so strangely misused by such friendsin this world), it will never be a debtor to such interpreters or agents for it.
As for the world, if it be as little on that side of the sea as it is on this, it will never be so much as @ mote in your eye to hinder you from seeing any
: truth of God clearly.
But as little as it is with us, we think it too great and : too good to be sacrificed upon the service of an error at any time (if yet those that forsake us do it not rather out of a desire and intent to spare the world than to sacrifice it), otherwise I doubt not but the servants of God in England tread as light upon the earth as you do in Holland, and are as ready to buy the trath and give as good rates for it as the best merchants amongst you.
But however, I know that this left-handed spirit rales much in men of your party, who, not content to make our standing nought, labour much to make us worse than our standing; yet I make no question but your anointing teacheth you more Christian thoughts concerning us
; and if we judged it any advantage to the truth or cause we maintain against you, we durst vie moral imputations with you, and are confident that we could assign and suggest against you both as many and as likely indirect and fleshly grounds for your departure from us, as you can against us for keeping our first standing and profession.
But the truth will never be made great by such demonstrations as these on either side.
Sometimes the trath is there where a man for many reasons would think there were least hope to find it; and again many times the fairest overtures and pleasingest inducements will bat deceive and disappoint in this kind.
And as for that kind of trath which we inquire after and toil in the fire of contention to find out, viz. spiritual and divine, there is no substantial or satisfying means for the discovery of it but by a holy, humble, and impartial consultation with the oracles of God about it; yea, if it be of that species or special kind of divine trath which is not spread (as manna was) upon the face of the Scriptures, but lieth low amongst the deep things of God, 1 Cor. ii. 10 (as it seems the trath in those questions depending between us doth), now it is not sufficient simply to consult or ask the Scriptures concerning them ; but they must be examined and re-examined again and again, both solitary and in concert; they must be put home to it, and urged and pressed close together before they will speak their mind plainly in this case, or deliver out any of this treasure; yea, in many cases 2 man must be content to go to the one end of them to know what they mean in the other; yea (that which is much considerable, and I fear much wants that which belongs to it), they may seem to deliver many pleasing and plausible answers, under the shadow whereof the judgment and conscience of a man may be much refreshed for a season, so that they may be ready to shout for joy, and congratulate themselves with TWO LETTERS CONCERNING his acclamation, that cried ' signxa, signxa,' he had found, he had found; and yet none of these answers be the rd 2yrotusny, true, direct, and bottom meaning of them.
As Samson gave Delilah answer upon answer to her question or demand, which pleased her fur a time, carrying a plausible semblance and reality of truth in them, but still her experience discovered the insufficiency of them, and then she rejected them, and would not give over till she had the true answer indeed, Judges xvi. 7, 8, &e.; 80 (doubtless) the Scriptures may in many places to our apprehensions affirm many things, and deliver out many notions of choice approbation to us for a time, the weakness and defects whereofnotwithstanding farther time and experience and « clearer light may discover; yea, there may from the very same
Scriptures rise up many meanings and interpretations before us one after another that may be in our eye as Eliab, Jesse's eldest son, was in Samuel's
(when he was sent to anoint one of his sons for king), 'Surely' (saith he, looking on Eliab) 'the Lord's anointed was' before him ;' but he was yet .& great way off from the Lord's anointed.
There was Eliab, and Abinadab, and Shammah, and more than as many more presented before him before David came in sight (who was the Lord's anointed indeed); he was behind,
. and a great way offin the field, and must be sent for before he comes; 80° the anointed sense and meaning of the Scriptures may be yet far off when we persuade ourselves with the greatest confidence that it is before us.
And as he said of benefits, multa perdenda sunt, ut semel ponas ben2, a man must bestow many amiss, that he may bestow one well; so many times a man must be content first to take up and then to cast away many interpretations of Scripture (and those sometimes such which otherwise he would not willingly part with), that he may interpret at last ashe ought to do.
I make no question but you have had experience of these things in yourself more than once.
For my part, I confess it hath been a frequent thing with me, in the course of my studies and meditations, to meet with,'both from the pens or mouths of others, and from mine own conceptions also, several interpretations,which have much affected me upon the first greeting, yea, which for a time I have nourished in my bosom and made treasure of, and yet afterwards have apparently seen that 6 énoaugoc, dvdpaxsc Four, my rejoicing was not good, and by a strong hand of superior conviction have been compelled to call that darkness, and to cast it from me, which sometimesIcalled light, and kept close unto.
~ Wherefore 1 beseech you, by the tender mercies of our Lord and Saviour Jesus Christ, and (if it be fitting so to engage you)
-by the glory of those many talents given unto you, the strength whereof (methinks) should work through a napkin, and disdain so weak and contemptible an enclosure, once more to survey with a single, impartial, deliberate, and disengaged eye (if you can get out whether it be mote or beam that is gotten into it), your present thoughts and apprehensions concerning those things that have removed you from off an English table, and put you under a Holland bushel.
Confident Iam that there is a light beyond your light in these matters, if your eyes by long slumber be not over heavy to open, and that your rods will make but the enchanter's serpents, which Aaron's serpent will devour.
I profess in the sight of God, and in as great singleness and simplicity of heart as ever man in this world spake word unto you, that I do as clearly apprehend error and mistake throughout the greatest
- part ofyour wayas I do truth in this conclusion, that twice two makes four.
The necessity of your covenant, prolix Confession of Faith, putting men to deliver their judgments in points of doubtfal disputation upon and before their admission into your churches ; the power of the keys and of ordination of ministers to be the right and inheritance of the whole body of the congreA CHURCH COVENANT. gation, and of every member promiscuously and indifferently ; the divine institution or peremptory necessity of your ruling elders, the necessity of widows as of officers in the church; the absolute necessity of one and the same government or discipline im all partioulars whatsoever, in all churches, in all times and places ; a full and peremptory determination of all things whatsoever appertaining to the worship of God, with divers like positions
{ (which are the very life, soul, and substance of your way) ; I am at perfect peace in my thoughts that you will never be able to demonstrate or prove from the Scriptures to any sober-minded and considering man.
Iam loath . to overcharge you with words and writings.
To desire you to return and ' to repair the breach you have made upon us, I confess werea hard motion, and of slender hope to be obtained, were it not made to a traly great and noble spirit ; and, ceteris paribus, the requestfrom you to me, and others with me, to come over unto you, were more reasonable than that they should desire you to return:back again unto us, because you have suffered already (at least in the thoughts of many) under the disparagement of some unconstancy; and equal it is, where there is not some over-ruling reason to the contrary, that burdens should not be doubled, but rather divided.
But herein I beseech you consider, your advantage is the greater, that you have by this means #Aciova Susiay, the greater and better sacrifice to offer upon the service of the truth than we, if you can apprehend the trath with us, and deny yourself the second time in tarning back again unto us.
And yet give mo leave to say this unto yen, thongh your restitution to us be one of the first-born of my this-world's wishes, and the day thereof would be above the rest of the days of the year, yet had I rather mourn over your absence still, than bring you back again any otherwise than by the hand of an angel of light.
I relish no satisfaction from any man to any request, but what I purchase more by reasoning than requesting.
And for your part I know that, in the motions of this nature, a friend and a feather are both alike, except reason makes the difference.
I have made bold upon some words of encouragement from your mouth, related to me by Dr P., to propound a query unto you concerning the head ef your way, your charch covenant, with some reasons of my scrupling, partly the lawfulness, but especially the necessity, of your indispensable exaction thereof.
If you be willing to treat with your old friend in a way of this commerce, I shall hereafter (God willing), as health and liberty will agree, desire like satisfaction from you in some other particulars of your way; but if the motion dislikes you, neither have I any farther pleasure in it.
If you shall suspend your answer, give me leave 80 far to please myself as to interpret your silence a ground of hope that your own coming is not far off; or otherwise, if your answers be too strong for me, and able to remove my mountains out of my way, they are not the seas that shall keep friends asunder any longer.
I am yours (if you care to own me).
Send mo over the silver and bright shining wings of truth, and upon these I come flying over to you out of hand. i would be as glad of a bargain of truth at any rate as another, God having taught me how to drown the world in the least drop of the water of life.
Only this I desire may be the law of this dissertation between us, that since the strength of your confidence in your way is such as to break out into a departure from us (and I conceive double light to be requisite for a separation in any kind, whereas single light sufficeth for any man's continuance in his standing), you will go to work as a prince and not as a beggar, and commend the truth of what you hold and practise in opposition to us by a high hand of pregnant and express Scriptares, and not beg anything by any loose or faint interpretation
TWO LETTERS CONCERNING We look for from you letter for letter, word for word, tittle | for tittle, for the préof of all you maintain against us, and otherwise cannot
H but judge it somewhat hard to be so forsaken, only because our logic is more | dull and less piercing than yours.
I have used the more liberty of speech unto you, becanse Iknow you are well able to bear it.
The queries and objecj tions which I offer against your church covenant are these.
We doubt by what warrant of Scripture, or otherwise, any church of Christ can impose any such express and formal covenant upon all those
. that desire membership with them, as a peremptory condition of their ad- ' mittance, as is now generally practised in all your churches.
We conceive the Scripture will nowhere justify these proceedings, but rather judge there is much evil, and a manifold inconyenience, in the urging and exacting such
1. Confident we are (as confidence itself can make us) that there is no command given to the churches for exacting any such covenant of those that are to be admitted into church fellowship with them.
So that we conceive any such exaction to be a mere human invention, and a strain of that wisdom that desires to exalt itself not only above all that is practised by men, bat above that which is written by God himself; yea, though instances and examples could be produced of such covenant, both demanded and given, yet this may stand without any warrant of lawfulness, much more without the imposition of any necessity upon churches at this day, to make the like demand of their intended members; and moat of all it msy stand, without any necessity upon churches to make the demand as of a duty of absolute necessity, or as a part of the worship and service of God.
Because (1.) no example 'bindeth but by virtue and in the strength of some commandment.
And if there were any thing necessary to be done which is not commanded by God, then must there be found weakness and imperfection in his law.
Therefore, to make auy thing necessary which the law of God maketh not necessary, is not to keep the law, but (as James saith) tojudge it.
(2.) There may be examples found of many things done by Christians (yea, by whole churches) in the primitive times, not only lawfally, but with high and special approbation; the doing whereof in these times is not only no ways necessary, but liable to much question, whether lawfal or convenient.
The selling of lands and houses by those that were the possessorof them, and bringing and laying money at the apostles' feet, was practised (we know) in the apostles' times, Acts iv. 84, 85; and, aa Tertullian witnesseth, coatinued two hundred years together in the church.
But I know no man now pleads for the necessity of any such practice; yea, whether it would not be much more inexpedient for the gospel (and consequently in some degree unlawful) if now put in practice, a few thoughts would sufficiently discover.
(8.) And, lastly, there is no question to be made but that many times the diversification of circumstances and aspects of things in the world, and course of God's providence, have not only a lawful power of dissolving the binding force and authority of many examples, but of suspending our obedience to many rules, and precepts, and exhortations.
As, for example, that kind of salutation between men, mentioned Gen. xxvii. 26, 1 Sam. xx. 41, and oft elsewhere, being generally left and out of use.
Those injunctions of Paul, Rom. xvi. 16, 1 Cor. xvi. 20, and elsewhere, ' Greet ye one another with an holy kiss,' impose no such literal tie upon the saints in these days, as when they were written ; neither do I conceive (nor, I gupposa, you) that the elders of the church are now bound to anoint the sick with oil, because this ig commanded, James v. 14.
Neither do I conceive that the French churches lie under any guilt of sin, for suffering their teachersto have their heads covered
| in their pablic 'ministry, notwithstanding the rale or direction of Paul:
1 Cor. xi. 4, ' Every man praying or prophesying, having any thing on his head, dishonoureth his head ;' because that topieal custom among the Grecians, upon which Panl built this rule or assertion, is wholly disused by ' their nation, and the contrary generally practised among them.
ThoughI do not think this seyipture is to be restrained to the teachers only, but to coneern as well the whole assembly of men present, who are all here said to pray or prophesyin a passive sense (as women algo are, ver. 5), that is, to partake of these ordinances with the teachers. Other like instances might be given.
And doubtless the rule that Cameron gives (who was a man of as much learning, sharpness of wit, and happiness in opening the Scripture, as anyof the reformed churehes in France, yea, I may say, in any part of the world, have enjoyed of latter times)is most true.* There are many things commanded in Panl's epistles whereof there is no use at this day (viz., as touching the literal and precise observation), as is that of prophesying,
1 Cor. xiv., and concerning the habit of women prophesying, which belong not to our times; but concerning prophesying, we shall (God willing) move some special queries afterwards.
And I verily believe, that one main reason and grand occasion of allseparation from us (on that hand you are gone) ! is, because the words of the sacred text fitted to particular occasions, and to the condition of the times wherein they were written, ara taken and applied by such men to themselves and others as they find them, without due respect had to those weighty and material differences that are between the one and the other (as might be demonstrated at large if it were any part of our present purpose).
In the mean season, it is evident by what has been said, that though particular instances could be produced, that the covenant s0 much magnified, so indispensably urged by your churches (generally) upon . their members before their admission, yea, by some great masters of your way, defended in writing as the very form and essence of a true church (the writing whereof hath gone a long time under your own name, but of late I hear you have disclaimed it), hath been practised by former churches, and put upon those that desired membership with them, yet this is no sufficient groundto conclude a necessity now lying upon all churches to dothe like, except there be a preeept or command found for the doing it; no, nor yet to prove a lawfulness of doing it, exeept all circumstances be clear and fair for the doing it; nay,8 precept or command itself will not evince a necessity hereof, if any master or grand circumstance be now changed or altered, upon which the precept was first given.
2. But yet, notwithstanding, I add in the second place, neither do the Scriptures afford any instance 'or example wherein any such covenant hath ever been demanded or exacted by any particular charch, of those who desired fellowship with it. But many instances there are, wherein only upon a sober profession of their faith in Christ, and entertainment of the gospel, men have been received into churches, without the least noise or mention of any such covenant: Acts ii. 41, 'They that gladly received his word, were baptized: and the same day there were added (viz., to the chureh) about three thousand souls.'
Some of your judgment strongly conceit that they espy their covenant in these words, were added ; but surely if they were assisted by the same imagination, they might as soon discover it in those words,
Gen.i. 1, 'In the beginning God made heaven and earth ;' for to any reasonable and disengaged spprehension, that word spoosritere, with the number of Christians joined with it, only expresses the exceeding great work of God in making so great an enlargement or addition to his church in so short
* Myrotheo, in cap. v. Jacobi.
TWO LETTERS CONCERNING . a time; and doubtless a man must get a dispensation for his understanding, to enable him to think or believe, that within the compass of half a day, or 8 little more at the most (perhaps somewhat less, for the former part of the day was well spent before Peter began his sermon, and how long he continued preaching is uncertain; it seems he was not very brief, ver. 40), three thousand persons should particularly and distinctly, one after another, in _ the same place, and before the same persons, be examined and tried, take a solemn covenant, repeating your contents and words thereof.
Doubtless the art and method of such dispatch is utterly lost and perished from the world at this day.
Hither the covenant they made was very brief, and but an ace to yours, or else the motion of their tongues, in speaking, much swifter than our thoughts.
You must favour yourself beyond all reason, in both these suppositions, or else suppose 'your eovenant no longer here.
Besides, evident it is, that those that were added to the church were baptized, before this is affirmed ofthem. Now, being baptized, and that in an orderlyand right way (as you will not deny), this did immediately qualify them for church fellowship according to your own grounds, and the truth itself; therefore they needed not the mediation of a cevenant to make them capable hereof, so that you see an impossibility of any covenant to be implied here. And if you be not relieved at this door, there is little hope to find more charity in this kind at others.
Philip required no other covenant or condition of the eunuch to qualify him for baptism, and thereby to give him entrance into the church, but only to believe in the Lord Jesus Christ with all his heart, and to profess it to him, Acts viii. 87.
When Paul essayed to join himself with the disciples at Jerusalem, Acts ix. 26, the reason why they declined him for a time, was not because they tendered a covenant to him, and he refused it, but because they were all afraid of him, and believed not that he was a disciple, implying, that had they believed this concerning him, that he had deen-a-disciple, t. ¢. a believer, they would have received him without more ado; yea, upon Barnabas his mere testimony of him, without any covenant subscribed, confession made, or word spoken by himself, he was received,
So again, Acts xi. 24, there is mention made of many that were joined to the Lord, 4. ¢. were immembered into the church; but no nore words of any such covenant as you urge than e deaf man may hear.
If you propose the passages of the New Testament farther, you will desery many more stars of this constellation.
Neither here can you have recourse to those covenants mentioned in Old Testament, Ezra x. 8, Neh. ix. 88, &o., to pattern yours withal; for then you fly to a sanctuary which yourselves have polluted, by destroying all sympathy and agreement between a national church, and that which you have instituted in particular.
And besides, to forsake the guidance of the Spirit of God under the New Testament, to seek to make out our thoughts by the Old, is to ask the twilight in the evening, whether it were light at noon-day.
Moreover (if desire of brevity for the present did not bind my hands), it were easy to demonstrate unto you, what a solemn disagreement there is many ways between these covenants and yours, and particalarly in that precise circumstance which must have relieved you.
8. To me there is no imaginable use or necessity of this your covenant, because believers, willing or agreeing to live together in the same body, are bound by greater bands a thousandfold than any covenant they can make between themselves, to perform mutually all manner of Christian love, service, and duties whatsoever.
Christ himself is the greatest of all bands, and of.all manner of obligements and engagements whatsoever, both to knit and hold Christians together, to make them of one heart and of one soul, and to keep them s0; by whom (i.¢. by Christ) all the body being coupled" and knit together, &o., Eph. iv. 16.
And where the Scriptures speak of other bands with him, and besides him (yet all relating to him), endearing and binding Christians together as close as ever their hearts and souls will pack or work into one, amongst them all your covenant cometh not into any remembrance.
'There is one body, and one spirit, even as ye are called in one hope of your vocation.
There is one Lor, one faith, one baptism, one God and Father of all.'
Surely, if they had been joined and jointed together by any such covenant as you speak of, and this covenant been of divine institution, and of that high and sovereign consequence, as to give them their life, being, and substance, as a church or body; the apostle could not so far have forgotten himself as not to have mentioned it amongst its fellows, especially there being no place (that I can readily call to mind) more commodious throughout all his writings, to have made a particular and express mention hereof than here.
And, for my part, I freely and ingenuously, and in the simplicity of my heart, profess to you that I neither know what farther or greater daty or service of love, in any kind I can desire or wish, of those my brethren in Christ, upon whom the providence of God
(together with my own volantary election) either hath or hereafter shall cast me in church fellowship, than what they stand bound by the common band of our mutual interestin the same God, in the same Lord, in the same baptism, in the same hope, to exhibit, and tender, and perform unto me, without the express of any such covenant made with or unto me.
Nor yet ean I conceive how possibly I should have any better, richer, or stronger assurance from them for the performance hereof unto me, by the virtue or aid of any such covenant, above what I have by the power of that grace or godliness which (as far as I am able to judge) worketh effectually in them, and subjecteth them to all the said bands and obligations.
Nor can J think that he whose strength to do evil will. serve him to trample under foot the blood of the Lord Christ, to cast the commandments of the glorious God behind his back,to betray the hopeof his own peace and glory, will ever be kept im a Christian compass towards me, by any promise, band, or covenant of his own. I know not.how to think it a sin in me not to desire or exact
&@ greater security for my portion in the saints than God himself hath given me and established me in.
If here your answer be, that your covenant respecteth as well every man's faithfulness towards God, as discharge of duty one towards another; and therefore in this regard (at least) there may be a necessity of it; to this I answer (in few Fords), 1, why is not the unnecessary part (at least) of your covenant (which 1 conceive to be the greatest), viz., that which concerns the covenanter's duty towards his fellows, struck off?
2%. If soch a covenant as thie, with or towards God, be s0 necessary ® duty, why is the place of it nowhere to be found amongst all the commandment of God?
Doubtleas God requires it not at our hands to be either more provident or jealous for his glory than he is himself.
8. And, lastly, this covenant is neither lawful before baptism, nor necessary after; therefore the necessity of it falls to the ground, and is not defensible.
That it is not lawful before baptism, is evident, because it is not lawful for a church to receive the unbaptized into fellowship with them, as members of their body, neither is there example or appearance of warrant in Scripture for such a thing.
As evident it is, that after baptism it is altogether unnecessary, because baptism doth immediately qualify for church fellowship
(as hath been said, your own principles not gainsaying), and your church iteelf, by admitting any to her baptism, ipso facto, admits into her fellowship.
TWO LETTERS CONCERNING 4. That the requiring and exacting of such a covenant of men, and the imparting of church fellowship upon it, I conceive to be an unchristian usurpation upon the consciences of men, and a tempting of God, by laying such a burden upon his people, which he must give strengih (more than otherwise were necessary) to bear, or otherwisetheymust suffer (at least) ifnot fall under it.
And I believe, I know some, worthy every ways of the honour _ (according to the line of men), who, desirous of entrance into some of your churches, were turned back by a dislike of that new door of your covenant.
And, lastly, we conceive the exacting and giving such a covenant is not only a thing unnecessary, and a irae 3 yiygarras, & something above anything that is written, but af worse inconvenience algo (at least, as many of those that are engaged in it are wont to draw and interpret the importance
For many look upon the covenant they have made with ® par- . ticular church as a partition wall, wholly to separate them in care, affection, dependence, &c., upon all other churches, and the saints of God throughout the world; and take it for an authentical discharge and release from heaven, from troubling themselves any ways with the affairs of other churches, or ministering unto their necessities at any time.
It was not much short of this, which » great defender of your faith professed plainly unto me not long since, and that before some witnesses.
Calvin well observes, upon Rom. xvi. 16, that Paul's study and desire was, by his careful remembrance, and sending the mutual salutations of one church to another, quantum in 8¢ est, mutuo amoris nexu devincire inter se omnia Christi membra, as far as lay in his power, to bind all the'members of Christ wheresoever in-one and the same mutual band and affection together. Now if Paul herein did the will and commandment of God (which I cannot think you will deny), then as our Saviour charged the scribea and pharisees that they made the commandment of God of no effect (i.e. they had taken a course to do it, done that which direotly tended thereunto), by their tradition, so (we eanceive) we may justly challenge your covenant, for an ill look or mahgnant aspect upon that part of the will of God, wherein he desires that all believers, all the world over, should desire to maintain a free intercourse of the dearest love and tenderest affection one towards another.
The mighty God and Father of our Lord Jesus Christ teach us how to make something of nothing, and by the use of a miserable, distracted, and broken world, to compass and fetch in the day of eternity.
Grace, peace, and truth be multiplied to you and yours from the great fountain of the heavenly treasures.
T am, yours in the Lord for the greatest services of Christian love and acquaintance, Joun Goopwm.
Cotman Steerer, Lonpon, October 25. 1689, To the Reverend Mr John Goodwin.
My ancient friend and dear brotherin the Lord, and work of the Lord, I received from you now about ten weeks since a letter, together with an enclosed confatation of the church covenant (as you suppose it is) practised amongst us.
Your letter is full enough of provocation to an answer, which you needed not to have seemed so much to doubt.
And yet further to provoke unto it, and to getground of us in it too, I hear that copies either of your letter or query, or both, as by you sent to me, were dispersed everywhere abroad, and some afore the time they came to my hand.
Your letter bears date from you October 25.; I received it about the 20th of November. used liberty of speech enough in your letter to me, as yourself excuses it, because (as you say) you know I am well able to bear it, yea, and this also.
And whereas now you, or at least those who had yours so long afore myself, may think it high time to expect a full answer, I must ingenuously tell you, what perhaps in most men's eyes will yet add to that advantage you have
. slready taken, that I do but now begin to consider by way of study to answer your objections.
You then took me in the very midst of many other notions upon another subject, which both my own heart and promises had engaged me in.
And truly I resolved that this of yours should not take me off, notwithstanding all those urgencies, until I had quitted myself of that which hath so much took up my thoughts, that (God knows) I have not cast a thought, more than what arose in the very first reading of it, upon this of yours.
And besides other reasons for this, I thought it a little unnatural to extrude what I was then a-going with, or to entertain any other conception that might weaken or abortive it, and I have not strangth enough to go with two together.
But now that I am delivered of that burden, I shall, as health, and many other ministerial labours, which my heart is much more in, will permit, apply myself, through Christ, to satisfy you in this, and I long and am straitened till I have accomplished it.
But now I most farther tell you, to your greater advantage still for the present, that I foresee the true and right stating this one particular query, which you have singled out of the drove as the weakest (which you thought to hunt and pursue to death), together with the clearing of it according to your mind, will necessarily re- : quire yet a longer time than happily may be expected.
It was wisely done to begin to set down first before this small fort, which being thus singly set upon, and alone, you made account to carry with an easy and glorious conquest; for indeed it lies somewhat high and remotely up in the regions of those other fundamental opinions about church fellowship wherein we differ from you.
So as, to speak trath, I cannot so fairly come at you to raise your siege until I have forced you to give up traths of greater moment, which, whenI shall have done, this about a church covenant shall fall into our hands again with few or no blows.
I could for the present make out an answer sufficient to your arguments, as in your discourse you will needs state the question, by nothing but a bare relation of what is our common practice and judgment here at Arnheim in this particular, which, had you informed your- . self of afore you fell upon us, I am confident you would never have begun the quarrel with us here, and have made this the great seat of the war.
For as to the putting any to deliver their judgments in points of doubtful disputations, upon and before admission into our church (I speak it in the words of the charge in the letter, and by some expressions in the arguments, I perceive it one ground of this quarrel, supposing that this is the manner of our covenant), we know not what you mean.
Look what knowledge and light agreeing with ours any one voluntarily holds forth, we take and hear with rejoicing in the unanimity; but profess in rigourto exact no more assent and light (I speak in matters of church fellowship) than of being convinced that church fellowship is an ordinance of Christ, for saints to enjoy other ordinances in tegether, which is no more than what is essentially and absolntely necessary to that very act of joining in it, and is in effect to profess they understand what they are about to do, that so we may be sure that a fame and ordinance of God is not taken in vain by them.