House: he doth not say, You shall send Pursevants to ransack or spoile his House.
Againe he said, John 10. The good Pastour giveth his life for his Sheep, the Thiefe commeth not but to steale, kill and destroy. He doth not say, The Theefe giveth his life for his Sheep, and the Good Pastour commeth not but to steale, kill and destroy.
So that we holding our peace, our Adversaries themselves speake for us, or rather for the Truth.
To Answer Some Maine Objections
And first, that it is no prejudice to the Common wealth, if Libertie of Conscience were suffred to such as doe feare God indeed, as is or will be manifest in such mens lives and conversations.
Abraham abode among the Canaanites a long time, yet contrary to them in Religion, Gen. 13. 7. & 16. 13. Againe he sojourned in Gerar, and K.Abimelech gave him leave to abide in his Land, Gen. 20. 21. 23. 24.
Isaack also dwelt in the same Land, yet contrary in Religion, Gen. 26.
Jacob lived 20 yeares in one House with his Unkle Laban, yet differed in Religion, Gen. 31.
The people of Israel were about 430 yeares in that infamous land of Egypt, and afterwards 70 yeares in Babylon, all which time they differed in Religion from the States, Exod. 12. & 2 Chron. 36.
Come to the time of Christ, where Israel was under the Romanes, where lived divers Sects of Religion, as Herodians, Scribes and Pharises, Saduces and Libertines, Thudaeans and Samaritanes, beside the Common Religion of the Jewes, Christ and his Apostles. All which differed from the Common Religion of the State, which was like the Worship of Diana, which almost the whole world then worshipped, Acts 19. 20.
All these lived under the Government of Caesar, being nothing hurtfull unto the Common-wealth, giving unto Caesar that which was his. And for their Religion and Consciences towards God, he left them to themselves, as having no Dominion over their Soules and Consciences. And when the Enemies of the Truth raised up any Tumults, the wisedome of the Magistrate most wisely appeased them, Acts 18 14. & 19. 35.
A Platform of Church Discipline
JOHN COTTON, RICHARD MATHER, AND RALPH PARTRIDGE 1649
This “Platform of Church Discipline” was drawn up by John Cotton, Richard Mather, and Ralph Partridge at the request of a synod, or convocation of church leaders, in Massachusetts held in 1648. The General Court, the highest political body in that colony, subsequently adopted it. Approval by a political body of a church document was considered natural in a colony that saw itself founded in a “covenant”—as a community formed for the purpose of following the will of God in its common life—and in which church membership was the key to political participation. The document also reflects the concern to provide for local autonomy among the colony’s churches.
A Platform of Church Discipline, Gathered out of the Word of God, and Agreed upon by the Elders and Messengers of the Churches Assembled in the Synod, at Cambridge, in New-England To Be Presented to the Churches and General Court for Their Consideration and Acceptance in the Lord, the 8th Month, Anno 1649
CHAPTER I
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 administrations that therein are to be performed.
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, because the Lord Jesus Christ, (Heb. iii. 5, 6; Exo. xxv. 40; 2 Tim. iii. 16,) the King and Lawgiver in 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.
3. The parts of church-government are all of them exactly described in the word of God, (1 Tim. iii. 15; 1 Chr. xv. 13; Exod. ii. 4; 1 Tim. vi. 13. 16; Heb. xii. 27, 28; 1 Cor. xv. 24,) being parts or means of instituted worship according to the second commandment, and therefore to continue one and the 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. (Deut. xii. 32; Ezek. xlv. 8; 1 Kin. xii. 31, 32, 33.) 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.
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, (2 Kin. xii.; Exo. xx. 19; Isa. xxviii. 13; Col. i. 22, 23,) being circumscribed in the word with many general limitations, where they are determined with respect to the matter to be neither worship it self, nor circumstances separable from worship. (Acts xv. 28; Mat. xv. 9; 1 Cor. xi. 23, and viii. 34.) 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 its self teach you? Yea, they are in some sort determined particularly—namely, that they be done in such a manner as, all circumstances considered, is most expedient for edification: (1 Cor. xiv. 26, and xiv. 40, and xi. 14. 16, and xiv. 12. 19; Acts xv. 28.) So as, if there be no error of man concerning their determination, the determining of them is to be accounted as if it were divine.
CHAPTER II
Of the Nature of the Catholick Church in General, and in Special of a Particular Visible Church
1. The catholick 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.
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 conflicting with their enemies upon earth.
3. This militant church is to be consider’d as invisible and visible. (2 Tim. ii. 19; Rev. ii. 17; 1 Cor. vi. 17; Eph. iii. 17; Rom. i. 8; 1 Thes. i. 8; Isa. ii. 2; 1 Tim. vi. 12.) Invisible, in respect to 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 profession of their faith, in their persons, and in particular churches. And so there may be acknowledged an universal visible church.
4. The members of the militant visible church, considered either as not yet in church order, or walking according to the church order of the gospel. (Acts xix. 1; Col. ii. 5; Mat. xviii. 17; 1 Cor. v. 12.) 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.
5. The state of the members of the militant visible church, walking in order, was either before the law, (Gen. xviii. 19; Exod. xix. 6,) economical, that is, in families; or under the law, national; or since the coming of Christ, only congregational (the term independent, we approve not): therefore neither national, provincial, nor classical.
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 publique worship of God, and the mutual edification of one another in the fellowship of the Lord Jesus. (1 Cor. xiv. 23.