The Cambridge and Saybrook platforms of church discipline : with the Confession of faith of the New England churches, adopted in 1680; and the Heads of agreement assented to by the Presbyterians and Congregationalists in England in 1690

Front matter

The Cambridge and Saybrook platforms of church

THE

CAMBRIDGE AND SAYBROOK

Contents

^ Page.

Historical Preface 5

Cambridge Platform.,

Chap. 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.

Ezek. xliii. 11. Col. ii. 5. 1 Tim, iii. 15.

2. Church government is considered in a double respect, either in regard of the parts of government themselves, or necessary circumstances thereof. The parts of government are prescribed in the word, because the Lord Jesus Christ, the king and lawgiver of his church, is no less faithful in the house of God than was Moses, who from the Lord delivered a form and pattern of government to the children of Israel in the Old Testament : and the holy scriptures are now also so perfect, as they are able to make the man of God perfect, and thoroughly furnished unto every good work ; and therefore doubtless to the well ordering of the house of God.

Heb. iii. 5, G. Exod. xxv. 40. 2 Tim. iii. 16.

3. The parts of church government are all of them exactly described in the word of God, being parts or means of instituted worship, according to the second commandment, and therefore to continue one and the same unto the appearing of our Lord Jesus Christ, as a kingdom that cannot be shaken, until he sliall deliver it up unto God, even to the Father. So that it is not left in the power of men, officers, churches, or any state in the world to add, or diminish, or alter anything in the least measure therein.

1 Tim. iii. 15. 1 Chron. xv. 13. Ex. xx. 4. 1 Tim. vi. 13, 16. Heb. xii. 27; 28. 1 Cor. xv. 24. Deut. xii. 32. Ezek. xliii. 8. 1 Kings, xii. 31—33.

4. The necessary circumstances, as time and place, he. belonging unto order and decency, are not so lelt unto men, as that under pretence of them they may thrust their own inventions upon the churches, being circumscribed in the word with many general limitations, where they are determined in respect of the matter, to be neither worship itself, nor circumstances separable from worship. In respect of their end, they must be done unto edification. In respect of the manner, decently and in order, according to the nature of the things themselves, and civil and church custom. Doth not even nature itself teach you ? Yea, they are in some sort determined particularly, namely, that they be done in such a manner, as, all circumstances considered, is most expedient for edification : so, as if there be no error of man concerning their determination, the determining of .them is to be accounted as if it were divine.

2 Kings, xii. Ex. xx. 19. Isa. xxviii. 13. Col. i. 22, 23. Acts, xv. 28. Matt. XV. y. 1 Cor, xi. 23, and viii. 34. 1 Cor. xiv. 26, and xiv. 40, and xi. 14, 16, and xiv. 12, 19. Acts, xv. 28.

Chap. II

Of the nature of the catholic church in general, and in special of a particular visible church.

1. The catholic church is the whole company of those that are elected, redeemed, and in time effectually called from the state of sin and death, unto a state of grace and salvation in Jesus Christ.

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.

Rom. viii. 17. 2 Tim. ii. 12, and iv. 8. Eph. vi. 12, 13.

3. This militant church is to be considered as invisible, and visible. Invisible, in respect of their relation wherein they stand to Christ, as a body unto the head, being united unto him by the Spirit of God, and faith in their hearts. Visible, in respect of the profession of their faith, in their persons, and in particular churches. And so there may be acknowledged an universal visible church.

2 Tim. ii. 19. Rev. ii. 17. 1 Cor. vi. 17. Eph. iii. 17. Rom. i. 8. 1 Thess. i. 8. Isa. ii. 2. 1 Tim. vi. 12.

4. The members of the militant visible church, considered either as not yet in church order, or walking according to the church order of the gospel. In order, and so besides the spiritual union and communion common to all believers, they enjoy moreover an union and communion ecclesiastical-political. So we deny an universal visible church.

Acts xix. 1. Col. ii. 5. Malt, xviii. 17. 1 Cor. v. 12.

5. The state of the members of the militant visible church walking in order, was either before the law, economical, that is in families ; or under the law, national ; or since the coming of Christ, only congregational. The term independent we approve not. Therefore neither national, provincial nor classical.

Gen. xviii. 19. Exod.xix. 6.

6. A congregational church is by the institution of Christ a part of the militant visible church, consisting of a company of saints by calling, united into one body by an holy covenant, for the public worship of God, and the mutual edification one of another, in the fellowship of the Lord Jesus.

1 Cor. xiv. 23, 36, and i. 2, and xii. 27. Exod. xix. 5, 6. Deut. xxix. 1, and 9 to 15. Acts. ii. 42. 1 Cor. xiv. 26.

Chap. III

Of the matter of the visible church, both in respect of quality and quantity.

1. Tke matter of a visible church are saints by calling.

1 Cor. i. 1 Eph. i. 1.

2. By saints, we understand, 1. Such as have not only attained the knowledge of the principles of religion, and are free from gross and open scandals, but also do together with the profession of their faith and repentance, walk in blameless obedience to the word, so as that in charitable discretion they may be accounted saints by calling, though perhaps some or more of them be unsound, and hypocrites inwardly, because the members of such particidar churches are commonly by the Holy Ghost called saints and faithful brethren in Christ; and sundry churches have been reproved for receiving, and suffering such persons to continue in fellowship amongst them, as have been offensive and scandalous ; the name of God also by this means is blasphemed, and the holy things of God defiled and profaned, the hearts of the godly grieved, and the wicked themselves hardened, and helped forward to damnation. The example of such doth endanger the sanctity of others : a little leaven leaveneth the whole lump. 2. The children of such, who are also holy.

3. The members of churches, though orderly constituted, may in time degenerate, and grow corrupt and scandalous, which though they ought not to be tolerated in the church, yet their continuance therein, through the defect of the execution of discipline and just censures, doth not immediately dissolve the being of a church, as appears in the church of Israel, and the churches of Galatia and Corhith, Pergamiis and Thyatira.

4. The matter of the church in respect of its quantity, ought not to be of greater number than may ordinarily meet together conveniently in one place; nor ordinarily fewer, than may conveniently carry on church work. Hence when the holy scripture makes mention of the saints combined into a church estate, in a town or city where was but one congregation, it usually calleth those saints The Church, in the singular number ; as, the church of the Thessalonians, the church of Smyrna, Philadelphia, and the like ; but when it speaketh of the saints in a nation or province, wherein there were sundry congregations, it frequently and usually calleth them by the name of Churches, in the plural number, as the churches of Asia, Galatia, Macedonia, and the like ; which is further confirmed by what is written of sundry of those churches in particular, how they were assembled and met together, the whole church in one place, as the church at Jerusalem, the church at Antioch, the church at Corinth, and Cenchrea, though it were more near to Corinth, it being the port thereof, and answerable to a village, yet being a distinct congregation from Corinth, it had a church of its own, as well as Corinth had.

1 Cor. xiv. 2i. Matt.xviii. 17. Rom. xvi. 1. 1 Tliess. i. 1. Rev. ii. 8, and iii. 7. 1 Cor. xvi. 1, 19. Gal. i. 2. 2 Cor. viii. 1. 1 Thess. ii. 14. Ads, ii. 46. and v. 12, and vi. 2, and xiv, 27, and xv. 38. 1 Cor. v. 4, and xiv. 23. Rom. xvi. 1.

5. Nor can it with reason be thought but that every church appointed and ordained by Christ, had a ministry ordained and appointed for the same ; and yet plain it is, that there were no ordinary officers appointed by Christ for any other than congregational churches ; elders being appointed to feed, not all flocks, but the particular flock of God over which the Holy Ghost had made them overseers, and that flock they must attend, even the whole flock ; and one congregation being as much as any ordinary elder can attend, therefore there is no greater church than a congregation, which may ordinarily meet in one place.

Acts XX. 28.

Chap. IV

Of the form of a visible church, and of church covenant.

1. Saints by calling must have a visible political union among themselves, or else they are not yet a particular church, as those similitudes hold forth, which the scripture makes use of to show the nature of particular churches, as a body, a building, house, hands, eyes, feet, and other members must be united, or else (remaining separate) are not a body. Stones, timber, though squared, hewn and polished, are not a house, until they are compacted and united ; so saints or believers in judgment of charity are not a church, unless orderlv knit together.

2. Particular churches cannot be distinguished one from another, but by their forms : Ephesus is not Smyrna, nor Pergamus, Thyatira, but each one a distinct society of itself, having officers of their own, which had not the charge of others ; virtues of their own, for which others are not praised ; corruptions of their own, for which others are not blamed.

3. Tliis form is the visible covenant, agreement, or consent, whereby they give up themselves unto the Lord, to the observing of the ordinances of Christ together in the same society, which is usually called the church covenant : For we see not otherwise how members can have church power one over another mutually. The comparing of each particular church to a city, and unto a spouse, seemeth to conclude not only a form, but that that form is by way of covenant. The covenant, as it was that which made the family of Abraham, and children of Israel, to be a church and people unto God, so it is that which now makes the several societies of Gentile believers to be churches in these days.

Exod. xix. 5, S. Deut. xxix. 12, 13. Zech. xi. 14, and ix. 11. Epb. ii. 19. 2 Cor. xi. 2. Gen. xvii. 7. Deut. xxix. 12, 13. Eph. ii. 12, 18.

4. This voluntary agreement, consent, or covenant, (for all these are here taken for the same,) akhough the more express and plain it is, the more fully it puts us in mind of our mutual duty, and stirrelh us up to it, and leaveth less room for the questioning of the truth of the church estate of a company of professors, and the truth of membership of particular persons ; yet vye conceive the substance of it is kept, where there is a real agreement and consent of a company of faithful persons to meet constantly together in one congregation, for the public worship of God, and their mutual edification ; which real agreement and consent they do express by their constant practice in coming together for the j)ublic worship of God, and by their rehgious subjection to the ordinances of God there ; the rather if we consider how scripture covenants have been entered into not only expressly by word of mouth, but by sacrifice, by hand writing and seal, and also sometimes by silent consent, without any writing or expression of words at all.

Exod. xix. 5, and xx. 8, and xxiv. 3, 17. Josh, xxiv. 13 — 21. Psalm, 1. 5. Nell. ix. 33, and x. 1. Gen. xvii, Ueut. xxix.

5. This form being by mutual covenant, it followeth, it is not faith in the heart, nor the profession of that faith, nor cohabitation, nor baptism. 1. Not faith in the heart, because that is invisible. 2. Not a bare profession, because that declareth them no more to be members of one church than another. 3. Not cohabitation : atheists or infidels may dwell together with believers. 4. Not baptism, because it presupposeth a church estate, as circumcision in the Old

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Testament, which gave no being to the church, the church being before it, and in the wilderness without it. Seals presuppose a covenant already in being. One person is a complete subject of baptism, but one person is incapable of being a church.

6. All believers ought, as God giveth them opportunity thereunto, to endeavor to join themselves unto a particular church, and that in respect of the honor of Jesus Christ, in his example and institution, by the professed acknowledgment of, and subjection unto the order and ordinances of the gospel ; as also in respect of their good of communion, founded upon their visible union, and contained in the promises of Christ's special presence in the church ; whence they have fellowship with him, and in him one with another ; also, for the keeping of them in the way of God's commandments, and recovering of them in case of wandering, which all Christ's sheep are subject to in this life, being unable to return of themselves ; together with the benefit of their mutual edification, and of their posterity, that they may not be cut off from the privileges of the covenant. Otherwise, if a believer offends, he remains destitute of the remedy provided in that behalf. And should all believers neglect this duty of joining to all particular congregations, it might follow tliereupon, that Christ should have no visible political churches upon earth.

Acts, ii. 47, and ix. 26. Matt. iii. 13, 14, 15. and xxviii. 19, 20. Psalms, cxxxiii. 2, 3. and Ixxxvii. 7. Matt, xviii. 20. 1 John, i. 3. Ps. cxix. 176. 1 Peter, ii. 25. Eph. iv. 16. John, xxii. 24, 25. Matt, xviii. 15, 16, 17.

Chap. V

Of the first subject of church power ; or, to whom church power doth first belong-.

1. The first subject of church power, is either supreme, or subordinate and ministerial. The supreme, by way of gift from the Father, is the Lord Jesus Christ : The ministerial is either extraordinary as the apostles, prophets and evangelists ; or ordinary, as every partictdar congregational church.

Malt, xviii. 18. Rev. iii. 7. Isa. ix. 6. John, xx. 21, 23. 1 Cor. xiv. 32. Tit. i. 5. 1 Cor. v. 12.

2. Ordinary church power, is either the power of office, that is, such as is proper to the eldership; or power of privilege, such as belongs to the brotherhood. The latter is in the brethren formally, and immediately from Christ, that is, so as it may be acted or exercised immediately by themselves ; the former is not in them formally or immediately, and therefore cannot be acted or exercised immediately by them, but is said to be in them, in that they design the persons unto office, who only are to act, or to exercise this powder.

Chap. VI

Of the officers of the church, and especially of pastors and teacliers.

1. A CHURCH being a company of people combined together by covenant for the worship of God, it appeareth thereby, that there may be the essence and being of a church without any officers, seeing there is both the form and matter of a church ; which is implied when it is said, the apostles ordained elders in every church.

Acts xiv. 23.

2. Nevertheless, though officers be not absolutely necessary to the simple being of churches, when they be called, yet ordinarily to their calling they are, and to their well being, and therefore the Lord Jesus, out of his tender compassion, hath appointed and ordained officers, which he would not have done, if they had not been useful and needful for the church ; yea, being ascended into heaven, he received gifts for men, and gave gifts to men, whereof officers for the church are justly accounted no small parts, they being to continue to the end of the world, and for the perfecting of all the saints.

Rom. X. 17. Jer. iii. 15. 1 Cor. xii. 28. Eph. iv. 11. Psalms, Ixviii. 18. Epli. iv. 8, ll,audiv. 12, 13.

3. These officers were either extraordinary or ordinary : extraordinary, as apostles, prophets, evangelists ; ordinary, as elders and deacons. The apostles, prophets, and evangelists, as they were called extraordinarily by Christ, so their office ended with themselves j whence it is that Paul directing Timothy how to carry along church administrations, giveth no direction about the clioice or course of apostles, prophets, or evangelists, but only of elders and deacons ; and when Paul was to take his last leave of the church of Ephesus, he committed the care of feeding the church to no other but unto the elders of that church. The like charge doth Peter commit to the elders.

4. Of elders, who are also in scripture called bishops, some attend chiefly to the ministry of the word, as the pastors and teachers ; others attend especially unto rule, who are therefore called ruling elders.*

5. The office of pastor and teacher, appears to be distinct. The pastor's special work is, to attend to exhortation, and therein to administer a word of wisdom ; the teacher is to attend to doctrine, and therein to administer a word of knowledge ; and either of them to administer the seals of that covenant, unto the dispensation whereof they are alike called ; as also to execute the censures, being but a kind of application of the word : The preaching of which, together with the application thereof, they are alike charged withal.

Eph. iv. 11. Rom. xii. 7, 8. 1 Cor. xii. 8. 2 Tim. iv. 1, 2. Titus, i. 9

* The first churches of Massachusetts were ordinarily furnished with a pastor, a teacher, and ruling elders. The offices of pastor and teacher are now utiited, and that of ruling elder is for the most part dropped. — Editor.

6. And forasmuch as both pastors and teachers are given by Christ for the perfecting of the saints, and edifying of his body ; which saints and body of Christ is his church : and therefore we account pastors and teachers to be both of them church officers, and not the pastor for the church, and the teacher only for the schools : though this we gladly acknowledge, that schools are both lawful, profitable, and necessary for the training up of such in good literature or learning, as may afterwards be called forth unto office of pastor or teacher in the church.

CHAP. VII. Of ruling- elders and deacons

1. The ruling elder's office is distinct from the office of pastor and teacher. The ruling elders are not so called, to exclude the pastors and teachers from ruling, because ruling and governing is common to these with the other, whereas attending to teach and preach the word is peculiar unto the former.

2. The ruling elder's work is to join with the pastor and teacher in those acts of spiritual rule, which are distinct from the ministry of the word and sacraments committed to them. Of which sort these be as followeth : 1. To open and shut the doors of God's house, by the admission of members approved by the church ; by ordination of officers chosen by the church, and by excommunication of notorious and obstinate offenders renounced by the church, and by restoring of penitents forgiven by the church. 2. To call the church together when there is occasion, and seasonably to dismiss them again. 3. To prepare matters in private, that in public they may be carried to an end with less trouble, and more speedy despatch. 4. To moderate the carriage of all matters in the church assembled ; as, to propound matters to the church, to order the season of speech and silence, and to pronounce sentence according to the mind of Christ, with the consent of the church. 5. To be guides and leaders to the church, in all matters whatsoever pertainins; to church administrations and actions. 6. To see that none in the church live inordinately, out of rank and place, without a calling, or idly in their calling. 7. To prevent and heal such offences in life or in doctrine, as might corrupt the church. S. To feed the flock of God with a word of admonition. 9. And as they shall be sent for, to visit and pray over their sick brethren. 10. And at other times as opportunity shall serve thereunto.

1 Tim. V. 17. 2 Cliron. xxiii. 19. Rev. xxi. 12. 1 Tim. iv. 14. Matt.

xxviii. 17. 2 Cor. ii. 7, 8. Acts, ii. 6, and xxi. 18, 22,23, and vi. 2, 3, and xiii. 15. 2 Cor. viii. 19. Heb. xiii. 7, 17. 2 Thess. ii. 10—12. Acts, XX. 28; 32. 1 Thess. v. 12. James, v. 14. Acts, xx. 20.

3. The office of a deacon is instituted in the church by the Lord Jesus ; sometimes they are called helps. The scripture telleth us how they should be qualified, " Grave, not double tongued, not given to much wine, not given to filthy lucre." They must first be proved, and then use the office of a deacon, being found blameless. The office and work of a deacon, is to receive the offerings of the church, gifts given to the church, and to keep the treasury of the church, and therewith to serve the tables which the church is to provide for ; as the Lord's table, the table of the ministers, and of such as are in necessity, to whom they are to distribute in simplicity.

Acts vi. 3, 6, Phil. i. 1. 1 Tim. iii. 8. 1 Cor. xii. 28. 1 Tim. iii. 8, 9. Acts, iv. 35, and vi. 2, 3. Rom. xii. 8.

4. The office therefore being limited unto the care of the temporal good things of the church, it extends not to the attendance upon, and administration of the spiritual things thereof, as the word and sacraments, or the hke.

1 Cor. vii. 17.

5. The ordinance of the apostle, and practice of the church, commends the Lord's day as a fit time for the contribution of the saints.

6. The instituting of all these officers in the church, is the work of God himself, of the Lord Jesus Christ, of the Holy Ghost ; and therefore such officers as he hath not appointed, arfe altogether unlawful either to be placed in the church, or to be retained therein, and are to be looked at as human creatures, mere inventions and appointments of man, to the great dishonor of Christ Jesus, the Lord of his house, the king of his church, whether popes, patriarchs, cardinals, archbishops, lord-bishops, arch-deacons, officials, commissaries, and the like. These and the rest of that hierarchy and retinue, not being plants of the Lord's planting, shall all be certainly rooted out and cast forth.

1 Cor. xii. 28. Eph. iv. 8, 11. Acts, xx. 28. Matt. xv. 13.

7. The Lord hath appointed ancient widows, where they may be had, to minister in the church, in giving attendance to the sick, and to give succour unto them, and others in the like necessities.

CHAP. VIIL

Of the election of church officers.

L No man may take the honor of a church officer unto himself, but he that is called of God, as was Aaron.

Ileb. V. 4.

2. Calling unto office is either immediate, by Christ himself, such was the call of the apostles and prophets, this manner of calling ended with them as hath been said : or mediate, by the church.

Gal. i. 1. Acts, xiv. 23, and vi. 3.

8. It is meet that before any be ordained or chosen officers, they should first be tried and proved, because hands are not suddenly to be laid upon any, and both elders and deacons must be of honest and good report.

1 Tim. V. 22, and vii. 10. Acts, xvi. 2, and vi. 3.

4. The things in respect of which they are to be tried, are those gifts and virtues which the scripture requireth in men that are to be elected into such places, viz. that elders must be blameless, sober, apt to teach, and endued with such other qualifications as are laid down, 1 Tim. iii. 2. Tit. i. 6 to 9. Deacons to be fitted as is directed, Acts vi. 3. 1 Tim. iii. 8 to 11.

5. Officers are to be called by such churches whereunto they are to minister. Of such moment is the preservation of this power, that the churches exercised it in the presence of the apostles.

Acts, xiv. 23, and i. 23, and vi. 3, 4, 5.

6. A church being free, cannot become subject to any, but by a free election ; yet when such a people do choose any to be over them in the Lord, then do they become subject, and most willingly submit to their ministry in the Lord, whom they have so chosen.

Gal. v'. 13. Heb. xiii. 17.

7. And if the church have power to choose their officers and ministers, then in case of manifest unworthiness and delinquency, they have power also to depose them : for, to open and shut, to choose and refuse, to constitute in office and remove from office, are acts belonging to the same power.

Rom. xvi. 17.

8. We judge it much conducing to the well being and communion of churches, that where it may conveniently be done, neighbour churches be advised whhal, and their help be made use of in the trial of church officers, in order to their choice.

Cant. viii. 8,9.

9. The choice of such church officers belongeth not to the civil magistrates, as such, or diocesan bishops, or patrons ; for of these, or any such like, the scripture is wholly silent, as having any power therein.

CHAP. IX. Of ordination, and imposilion of hands

1. Church officers are not only to be chosen by the church, but also to be ordained by imposition of hands and prayer, with which at the ordination of elders, fasting also is to be joined.

Acts, xiii. 3, and xiv. 23. 1 Tim. v. 22.

2. This ordination we account nothing else, but the solemn putting a man into his place and office in the church, vvhereunto he had right before by election ; being like the installing of a magistrate in the commonwealth. Ordination therefore is not to go before, but to follow election. The essence and substance of the outward calling of an ordinary officer in the church, doth not consist in his ordination, but in his voluntary and free election by the church, and his accepting of that election ; whereupon is founded that relation between pastor and flock, between such a minister and such a people. Ordination doth not constitute an officer, nor give him the essentials of his office. Tiie apostles were elders without imposition of hands by men ; Paul and Barnabas were officers before that imposilion of hands. Acts, xiii. 3. , The posterity of Levi were priests and Levites, before hands were laid on them by the children of Israel.

Numb. viii. 10. Acts, vi. 5, 6, and xiii. 2, 3, and xiv. 23.

3. In such churches where there are elders, imposition of hands in ordination is to be performed by those elders.

1 Tun. iv. 14. Acts, xiii. 3. 1 Tim. v. 22.

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4. In such churches vvliere there are no elders, imposition of hands may be performed by some of the brethren orderly chosen ., by the church thereunto. For if the people may elect officers, which is the greater, and wherein the substance of the office doth consist, they may much more, occasion and need so requiring, impose hands in ordination, which is less, and but the accomplishment of the other. "^

Numb. viii. 10.

5. Nevertheless, in such churches where there are no elders, and the church so desire, we see not why imposition of hands may not be performed by the elders of other churches. Ordinary officers laid' hands upon the officers of many churches : the presbytery at Ephesus laid hands upon Timothy, an evangelist ; the presbytery at Antioch laid hands upon Paul and Barnabas.

1 Tim. iv. 14. Acts, xiii. 3.

G. Church officers are officers to one church, even that particular church over which the Holy Ghost hath made them overseers. Insomuch as elders are commanded to feed, not all flocks, but that flock which is committed to their faith and trust, and dependeth upon them. Nor can constant residence at one congregation be necessary for a minister, no, nor yet lawrel^ if he be not a minister to one congregation only, but to the church universal; because he may not attend one part only of the church to which he is a minister, but he is colled to attend imto all the flock.