ject, near thirty years ago. But God's time was not yet come for its publishing; it perished, therefore, in the rude waves of the vast ocean with some other excellent manuscripts and precious christians. Nevertheless, some seven years after, God set him about it again, and then he finished what is now, after twenty years more, thus made public... It was several months since, sent over from New England with desire that it might be printed. The wise and all-disposing providence of God allotted this as the season for it; and in His season all things have a peculiar beauty... There are two things [which] run through this whole discourse and are legible in every line of it, 1st, That the power of churches is confined to their res propria, their own proper matters: 2nd, That there is not any [extraneous] spiritual church power, to which they are, by any institution of Christ, subjected. Two grand and pillar-principles of the Congregational Way; both of them abundantly cleared from mistakes, and established upon Scripture foundations... This book, after many others which speak the same language, may render it plain and evident to impartial and understanding readers [that] the principles and practices of the Congregational Way are not, in truth, so incompatible with the power of the supreme magistrate in matters of religion as some would represent, nor such as may render them suspected to civil powers; and that therefore we may not for these our principles, be accounted unworthy to enjoy a peaceable dwelling in our native land, the weal whereof is more dear to us than our lives, or all our private earthly enjoyments in it."

In a short proem, Davenport divides "The Church's Charter" into the constitution of particular visible churches, and the privileges and power given to such churches. He announces that he "shall principally insist on the metaphor of a corporation or body-politic, such as that of the chiefest and most perfect cities is," because he finds that this similitude is frequently expressed in Scripture; but he forbears to apply it further than "the light of Truth" therein will direct and warrant. "There we find the grand charter itself, and the ancient precedents of the first [only primitive] Christian churches planted by the apostles: according to these records, I shall endeavour to declare the mind of Christ, whom God the Father commands us to 'hear' in all things whatsoever he saith unto us, and that under a dreadful penalty.b b Whence," he adds, "Cyprian doth well infer, 'If only Christ is to be heard, we ought not to attend [mind] what any before us thought should be done; but what Christ, who is before all, hath done, and appointed to be done. For we ought not to follow the custom of men, but the Truth of God, seeing the Lord saith by the prophet Isaiah, This people draweth nigh unto me with their mouth, &c., teaching for doctrines the commandments of men.' d The charter according to which particular churches are to be constituted, and their power in re propria is to be stated, we find in Matt. xvi. 18, 19." He then evinces in Chap. i. "The principal efficient cause" of a visible church; "I"—"the Christ," "I will build, etc." By "my spirit," Zech. iv. 6; therefore, "God's building," 1 Cor. iii. 9. Hence He is "the only immediate author and instituter of particular visible churches"-He giveth each of them "the keys." His headship is evinced, generally, from Heb. iii. 3-5; particularly, by induction, John x. 9-1 Cor. xii. 18, Eph. iv. 7—Eph. iv. 16—1 Pet. ii. 5-1 Cor. xii. 28-Eph. iv. 8, 11-Col. ii. 10-12-1 Cor. xi. 23, etc.-Jas. iv. 12-1 Cor. xii. 3-Rev. iii. 7-1 Cor. v. 4, 5-Matt. xxviii. 19, 20. His right is threefold, first, from Psal. ii. 7, 8; John iii. 35; v. 22, 23: secondly, from Acts xx. 28; Phil. ii. 9—11; Matt. xxviii. 18-20: thirdly, from Col. i. 13. Consequently, "from Christ building his house, followeth his being over his house," Heb. iii. 3, 6; as "Lord" of it, Acts, ii. 36; and as the only political Head of it, in three respects, Col. i. 18, John iii. 34; Eph. v. 22-24; John xv. 5. He is not the Head only of the catholic church, but also of every particular church: his subjects are visible believers, professing their faith in Him and their subjection to his laws and ordinances, 2 Cor, ix. 13; the church is complete in Him alone, Col. ii. 10; no creature can discharge his office, Eph. i. 20-23. Consequently, it is not "in the power of earthly kings or states, or civil courts, to make ecclesiastical laws, or to invent or impose any rites or forms of worship upon churches, according to a Psal. xlviii. 1, 2; lxxxvii. 3; Isai. xxvi. 1; lx. 14; Ezek. xl. 1; xlviii. 35; Rev. iii. 12; xx. 9; xxi. 2; xxii. 14, 19; Luke xix. 14.

Acts iii. 22, 23.

Matt. xv. 8, 9.

Ad. Cæcil., lib. ii. ep. iii.

principles of state-policy or human prudence.” And, consequently, “every particular visible church must exalt Christ and his institutions alone, in their whole church order, and in all their administrations: this, is their visible receiving, Col. ii. 5, 6." The wrath of Christ is not less formidable to us, or his jealousy less incensed against those that either add to, or take from, or alter his institutions now, than in times past; but rather more, Heb. xii. 25-29.

Chap. ii. In no other way than thus succinctly, can Davenport's line of argument and mode of illustration be set before our readers. The "material cause" of a visible church is the "rock" whereupon it is built, 1 Cor. iii. 11; as preached, Eph. ii. 20; as believed and confessed, Rom. x. 9, 10. Seeing it pleaseth Christ to use men as his instruments in building his church, Zech. vi. 15, Eph. iv. 11, 12; he is content that they improve the judgment which they have... Officers and members judge by 'the outward appearance,' 1 Sam. xvi. 7; therefore their judgment is fallible... Their duty is to proceed as far as men may, by rule, with due moderation and gentleness to try them who offer themselves to fellowship: .. though when they have done all, close hypocrites will creep in." "Such as having been baptized in their infancy, when they did nonnihil adolescere, were catechised, and being found to be believers were confirmed by imposition of hands, and admitted unto the Lord's table, and unto the full fruition of all churchprivileges. These, Clemens calls Incipientes, and Novitios; and so do others, from 1 Tim. iii. 6. As the mystery of iniquity' wrought,.. this custom, in the right use of it, ceased; and Popery, retained only the name of 'Confirmation,' but corrupted the thing and turned it into a sacrament, limiting the administration of it to diocesan prelates." Cranmer, under Edward VI. endeavoured to introduce the right use of it, and committed the censure of the Common Prayer Book to Bucer, who found that those who were to be confirmed must say the apostles' creed, the Lord's prayer, and the ten commandments; and answer the questions in the short catechism.. "This," he returned," requires diligent ponderation. If they think it sufficient that the words of this Confession be recited, God abhorreth such as confess him in words and their heart is far from him, Matt. xv. 8. Nor is Catechizing instituted to this end, that they should answer in words only that they believe in God and will keep his commandments. The Lord saith, 'Teach them to observe and do, Matt. xxviii. 20, and not, only to speak; and He requireth such worshippers as worship him 'in spirit and in truth,' John iv. 23, 24. But if a true confession of faith, and profession of obedience, such as should be required of adulti, grown persons, unto baptism, be meant; such a confession of faith must be required as may be judged not to be born in the mouth, or gotten only by human teaching, but also it must have those signs in the life and manners that it ought to be received of the churches as coming from a heart truly believing the Gospel, and the doctrine of the Holy Spirit. For though the church cannot look into the hearts of men, yet they ought to judge, of trees by their fruits." b

Chap. iii. Concerning the "formal cause," this holy society, the church of Christ, arises from the coadunition or knitting together of many saints into one by a holy covenant whereby they "as lively stones, are built up a spiritual house," 1 Pet. ii. 4, 5. Though a church-covenant be common to all churches, in its general nature; yet there is a special combination, which gives a peculiar being to one congregational-church and its members distinct from all others: else how could one church have that power over its own members which another hath not? "Some think that the children of confederates are so complete members that they should be excommunicated in case of demerit. I cannot easily assent thereunto; for that would imply that they have an immediate right in all church-privileges, which I do not grant nor believe; but that as the church looks upon them tanquam in lumbis parentum, so also if the grown members of the church observe vicious qualities and practices in them, they do not deal with them immediately in those steps of proceeding required in Matt. xviii. to bring matters to the church; but they deal with their parents to discharge their duty in educating their children according to the rule in Eph. vi. 4. To this sense Dr. Ames applieth that text, 1 Cor. vii. 14. Nor may their children be baptized till [who] themselves have Tertul. De Pœnit. cap. vi., et Præscrip. advers. Hæret. cap. iv. Cyprian, Lib. iii. ep. 17. b Censura Buceri, super. lib. Ordinat. Eccles. cap. xvii. • Medulla Theol. lib. i. cap. xxxii. sect. 12, 13.

[not] taken hold of the covenant with the church in their own right. For the children of church-members, when they come to age, for not taking hold of the covenant with the church do become non-members and are so to be looked at by the church, if they desert church-fellowship-either departing from them in place, as Esau into mount Seir, or withdrawing from their communion-or if the church withdraw from them. In such cases, they are not so much as implicitly members. Therefore their children may not be baptized. For the right that infants have unto baptism, is in their next and immediate parents, because the apostle in 1 Cor. vii. 14, doth so limit it; because the apostacy of the next parents takes off the federal holiness of their seed, as we see in the posterity of Ishmael and Esau; because if infants should have this right in their grandfathers, where shall we stop? Shall it be extended to a thousand generations, as some misapply that promise in Exod. xx. 6: that cannot be true; for then the children of the Jews and Turks, and heathen, all the world over have a right to baptism in some of their ancestors within that time, contrary to Rom. xi. 17.”

Chap. iv. Treating herein of the "quantity and compass of a christian church," Davenport remarks upon the form of the verb oikodoμnow, I will build; Matt. xvi. 18. "Though Christ," he says, "was in all ages the builder of the church, yet he thus speaketh of the church under the New Testament because it was to be constituted after his death... And because all nations could not be joined toge. ther in one visible church,.. the Lord Jesus instituted a Congregational church among Christians, and invested every such church with sufficient church-power within itself for attainment of all the ends of church communion; this is the church which Christ saith he will build; and appropriates it to himself, my church!'" Having instanced other applications of "this title, of church,'" he adds, “sometimes it signifieth a definite particular congregation," 1 Cor. xi. 18, 20, and xiv. 23; and in that acceptation it notes sometimes the brethren as distinguished from the elders, Acts xv. 22; sometimes the elders and brethren assembled together, as in 1 Cor. xi. 20; but never the elders meeting apart from the brethren. But in this place [in Matt.] it doth not signify a [any] particular definite church for there is no particular christian church built by Christ more, or rather, than another. It remaineth, that Christ speaks of a particular congregational church here, in an indefinite sense. And so the word church' is applied in the New Testament, when Paul saith he persecuted 'the church,' Phil. iii. 6; not that at Jerusalem only, or Damascus, but all the churches in Judea,' Gal. i. 22, 23. In this sense, Christ calls every christian congregational church thus built, 'his church. From the words thus opened, this doctrinal conclusion is to be collected, namely, That it is the will and appointment of Jesus Christ, that the christian church under the New Testament be in respect of its quantity and compass, Congregational." His first corollary from the whole premises, is, "Then, the Congregational frame of a christian church, is no human invention or constitution." The "parish frame," enjoining all "to communicate at the Lord's table, at least at Easter, is merely human; not being measured by the 'golden reed,' which is the church 'measure,' but by the court' measure, Rev. xi. 1, 2."

Chap. v. Concerning "the church's impregnable stability," is summed up in a corollary, that "They that would have a particular church to be impregnable, stable, and firm against the prevailing of the gates of hell,' must see that it be built upon this Rock,' and not upon human forms. That Christ himself be the builder of it according to his own institutions; not the policies or customs of men!" Chap. vi. This long chapter or rather "branch or part of the charter" comprises the whole remainder of the discussion, in treating on "the power" given by Christ to particular visible churches, derived from the 19th verse of Matt. xvi. It is herein that Paget is specially encountered. We pass on, at once, to p. 99, "The confirmation or proof that such a church is the first and proper subject of this power, shall be double-by Scripture; by Reasons. By Scripture... this in hand clearly confirmeth it... The 'keys' are all instituted means, whereby an entrance into Christ and his kingdom, visibly, is opened and shut; the subordinate power whereof is here given to the church immediately. The second text is Matt. xviii. 17, 18: this cannot be meant of elders.. acting apart from the brethren, for no such assembly is called 'the church' in the New Testament... The third text is in 1 Cor. v. 4, 5, 7, 12, 13, with 2 Cor. ii. 6... That whole church was no larger than was wont to meet together in one place, 1 Cor. xiv. 23... By

Reasons because in such a congregational church, are all the causes of this power; efficient;.. material;.. formal... There is no former subject of this power from whence a congregational church might derive it; but it is communicated by means of the church to all that partake of it, and it remaineth in the church when others are removed... Their admitting members is an act of this power:.. Acts ix. 26; x. 47. Their choosing officers, is an act of this power:.. Acts vi. 3, 5; xiv. 23. This power, Cyprian acknowledged to be in the People principally, to acccept or refuse ministers, Lib. i. ep. 4. Their ordination of officers, by deputing some chosen out of their own body thereunto-in the want of officers-is an act of this power of the keys residing in them... Their expostulating with any member, in case of supposed offence, is an act of this power, whereunto Peter submitted, Acts xi. 2-4. .. Their excommunicating obstinate and scandalous sinners, whether a brother, Matt. xviii. 18; 1 Cor. v. 4, 5; or an officer, Gal. v. 12; is an act of this power in the church. Their receiving again, or releasing from censure, those that have been under censure, upon repentance, according to the rule, 2 Cor. ii. 7, 10, is an act of this power. This also Cyprian acknowledged to be in the People, or fraternity, Lib. i. ep. 3." Davenport has several corollaries hereupon, "Then, the church is before its officers: .. then, though the church hath its essential being and power, without officers, yet it is defective in respect [that] it hath not its complete integrity of members without them; ..so also, in its operations... A church wanting officers, may appoint some of their members to declare the mind of Christ touching the admission of such into the fellowship of the covenant, and membership with the church;.. and in ordaining officers, chosen by the church, by imposition of hands and prayer; and in gathering the suffrages of the fraternity; and in declaring the judgment of the church in censures: but these things they do only at the appointment of the church, pro hac vel illa vice. The same things are done by Teaching and Ruling Elders in another manner; namely, by virtue of their office;.. for it belongs to them as officers to attend unto their work; not only to hold forth the covenant, and to receive into fellowship, in the name of the church, those whom the church approveth, but also to try the fitness of those that offer themselves unto fellowship, before they propound them unto the church. The same holds in officers to be called; and when the church hath chosen them and agreed to ordain them, the Eldership impose hands upon them in the presence of the church, by virtue of their office. When offences are brought,.. if they neglect to bring it [them] to the church, or assume any undue power to themselves; they that are offended, may complain to the church.. and [but] in the close, they [the Elders] propound the sentence-wherein the church consenteth-authoritatively. Then," he says, in another corollary, "the proper acts of church-power, and of ordinary office-power, are limited by the ordinance of Christ, to be put forth by the church and officers respectively within that body or particular congregation to which they have a particular memberly or official relation..." Again: "then, churches gathered and officers ordained in these days, without apostles, are true churches and true church officers according to Christ... He doth not say, upon this Rock my apostles shall build my church; and to my church built by them I will give the keys... After James was beheaded, Acts xii. 2, no apostle was chosen to succeed him, though the apostles lived long after. The apostle John.. describeth.. all the officers that should be.. after that age, under four sorts of living creatures, Rev. iv. 1, 6, 7 ; which note the four sorts of ordinary officers to continue in the church;.. pastors, teachers, ruling elders, and deacons."

Taking now, p. 116, upon the 19th verse of Matt. xvi., "These words," he affirms, "hold forth the ratification of Christ's grant of the keys unto a Congregational Church .. and that this is spoken to Peter in the name of such a Church, .. is clear from chap. xviii. 18, where the same promise given by name to such a church, ver. 17. .. The inferior courts in Israel, stood under the highest synedrion; but there is no such supreme court ordained by Christ over particular churches. The absolute supremacy of power is in Christ; that which the Church hath, is only delegated from Christ... God hath joined entireness of jurisdiction, in re propria, to a particular church; who then shall sunder it from such a church to place it in classes, as superior judicatories, where God never put it?.. If the first church in a continent had this complete power within itself, before other churches were gathered; and the rising up of other churches there, long after, should deprive them of it, by setting up a classis as a superior jurisdiction over them; then, the

neighbourhood of churches should not be a benefit, but a disadvantage to them, and would give them cause to complain unto God, Thou hast multiplied the nation, but not increased our joy! Isai. ix. 3." His first corollary from these premises is, "Then, the censure of excommunication is not a light matter, but to be looked at as very weighty and formidable. It is the sovereign remedy prescribed by Christ against the many diseases whereunto the body is subject; the great preservative of the church's peace and safety against the gates of hell.'.. Secondly,-If the church want sufficient light, or consent, for the sentence; they are to seek helps from others by their light and counsel, but still preserving the power of censure entirely in the church, where Christ hath placed it.”

To refute an alleged objection in p. 136, that "The church cannot censure their elders, for that were to rule their rulers and to judge their judges; nor will they [the church] censure themselves; but a classis, or synod of many elders, may and will reform all by judicially censuring all :" Davenport answers, "This argument is built upon a mistake or error in the foundation of it; for the rule prescribed in Matt. xviii. is not for removal of all offences, but of such private and less heinous offences as grow public and notorious only by the obstinacy of the delinquent. For if offences be public and heinous in themselves, 1 Cor. v. 11; Rev. xxii. 15, the Apostle doth not direct churches to proceed by those steps. Nor doth it make the people rulers of their rulers, or judges of their judges, when we say that the church hath a power over them in case of delinquency. For exc mmunication is not an act of the highest rule or authority, but of the highest judgment; and, therefore, the power of it may well be in the whole church as their privilege; without any intrenchment upon the rule and authority of elders, wherein, as officers, they are above the brethren, while they act according to rule; but if they become delinquents, then, as members they are under the power of the whole... They must submit to the church, questioning, or proceeding to censure them with good advice of neighbour churches and elders; who, as they concurred in giving them the right hand of fellowship in their ordination, so they should concur in approving this censure as justly inflicted by the church, from parity of reason... This plaister hinders the healing of the sores of churches: for if a delinquent disliking the church's proceeding, appeals from the sentence of the church to the classis; and, for the same reason, from the sentence of the classis to a provincial synod; then, to a national synod; then, to an cumenical council, which may not assemble in an age while the appeal depends, he shall stand as uncensured, for this is the law of appeals. Now, how can that heal which is cross to the prescription of our Lord Jesus Christ, the only wise Physician? He saith, Tell the church; and if he neglect to hear the church, let him be, etc.' But he who appeals from the church, doth not hear the church!..'"

As another, or third, corollary, he proceeds, "Then, entireness of churchgovernment in a particular church completed with its officers, in re propria, will well consist with that communion of churches which the Scripture establisheth .. in a way of brotherly association for mutual helpfulness;.. but not in way of subordination or subjection of one church to the ecclesiastical government, whether of another church or of the elders of several churches assembled in classes or synods." Still further, he adds, p. 154, “Then, entireness of church government in a particular congregation, in re propria, ought to be thank fully received, rightly improved, and faithfully preserved without violation of it, both by the members of particular churches and by other churches and their officers." We conclude with an admonition, p. 178, "In some cases, a mischief is to be chosen before an inconvenience; as lawyers speak. Better it is that the church want a remedy for a case that may not happen in a man's life, than to be under the continual droppings of classicaljurisdiction over them in all cases!"

Among the public occurrences of this year, 1640-1, it behoves us not to overlook what most nearly concerns the denomination in which we are professedly interested. We take the particulars from the Journals of the House of Lords, where, however, as will be seen, the word "Anabaptists" is a clerical error.

Vol. iv. p. 133.