A BRIEF NARRATION OF SOME Church Courses Held in Opinion and Practice in the Churches lately erected in New England. Collected out of sundry of their own printed Papers and Manuscripts with other good Intelligences. Together with some short hints (given by the way) of their correspondence with the like tenants and practices of the Separatists Churches. And some short Animadversions upon some principal passages for the benefit of the vulgar Reader. Presented to public view for the good of the Church of God by W. R. LONDON, Printed by G. M. for Edward Brewster at the Sign of the Bible on Fleet-bridge. 1644. The Preface to the Reader. CHRISTIAN READER, GIve me leave before I present thee with the Narration following to Apologise something for myself. I have not fallen upon this task for want of other work; nor out of any itching much less ambitious desire to appear in print, which as I never affected, so much less now, when it is become no singular praise. For Scribimus omnes, indocti, doctique; nor out of any malignancy of spirit against the men (whose Church ways I here relate) whom so fare as I know them, I profess (God and my Conscience bearing me witness) highly to love and honour in the Lord. But the first occasion of my thoughts in this kind was, that a solemn agreement being a good while since made between the brethren of the independent way (then and still residing in London) and those of the opposite judgement, wherein (amongst other things on both sides agreed upon) those brethren promised then shortly to put forth a narrative of their doctrine and practice in Church courses, that so it might appear where the differences lay: which Narrative being once published (the materials whereof they then professed to be all ready) they also promised to join with the rest in preaching against the Brownists, Anabaptists, and other Sectaries. But the said brethren (though sundry times called upon to put forth their Narrative according to promise) have yet not only delayed, but at length altogether denied to do the same: upon which denial I began to entertain some thoughts of making a Narrative myself; and began so to do, but through many discouragements I laid it by again; till of late some of the said brethren that had formerly promised the Narrative, published a Narration apologetical, which seemed in title to me a performance of the former engagement; but when I had read it, I found it nothing less, as being neither full nor clear as a Narration ought to be. But touching that I will say no more, because others better able have, and I hope will deal throughly with it: Only I let the Reader know that upon this occasion I resumed my former purpose, considering now the necessity of such a course, in regard that not only themselves continued in that way, but also others both Ministers and people out of ignorance or inconsideration were daily drawn aside thereto, new Churches were erected according to their module, our Churches and Ministry, and Gods Ordinances in them began to be neglected, slighted, deserted, yea, contumeliously and scornfully reproached as Antichristian, Babylonish, false and null, that many were distracted and doubtful what to hold and do, and to which side to cleave, some thought better of their ways, and others worse, than they deserved, and both sorts for want of right information what they were. That the full relation of their ways, if it did not turn men quite off from them, yet, at least, might so far prevail as to make men pause awhile, and inquire further into them before they were too far engaged; especially might give occasion of a more full agitation of all these differences in this venerable Assembly of Divines now met for consultation about matters of this nature. That all the printed books which I had seen did not together make out a full story, and what was in them here and there dispersed could not be so satisfactory as to see all things together in a short Synopsis with one view. That myself by divine providence had sundry intelligences lay by me, which joined to what was already printed might either make the story complete, or else might occasion and spur on some other (perhaps of themselves) to publish a better. And lastly, that some of that way contrary to their former promises and pactions, and laying by not only the due regard we think they should have had of their brethren of the contrary judgement, but also of the public peace and common cause of Reformation, (which by such distractions is retarded) have impetuously both in Pulpit and Press (besides what they have done in private) laboured to promote these their popular Church ways, as the only ways of God, and to make all men, they could, to disrelish and abominate that which (for distinction sake) we call Presbyterian Government. These and other like things (after much pondering in my spirit) at last cast the balance, and caused me to resolve to pursue my first intention in this way, as here you see. Now lest I be mistaken, I desire the Reader to understand and hear in mind that I intent not in this Relation to set down all things which they hold or practise in Discipline or Church-Government, but such things only or for the most part, wherein there lies some difference between them and us, or other the best Reformed Churches. Neither do I intent to wrap up all and every one of the Elders (much less members) of the New England Churches in the same imputations: Forasmuch as it is most certain, that though in practice they act generally all alike, yet in their opinion of things practised, much more in the grounds and reasons thereof, some of them do not only differ from the rest, but have stiffly opposed the rest therein, which I writ to preserve the just repute of some eminent persons there, from such censures and hard opinions as others of them, perhaps, may seem to merit, and incur. Lastly, because every common Reader cannot so easily discern and distinguish of all things here presented to him, therefore I crave leave ere I part to give him some few directions: First, he must take notice that the whole Narration is divided into several Chapters, and each Chapter into several Articles, printed in a Larger Character. 2 At the end of those several Articles are set down the proofs thereof collected out of their printed Papers, and other Manuscripts of their own either Treatises or Letters written from one friend in New England to another here, the Originals or Copies whereof, at least, I have by me, to produce, if need shall so require. 3. After the said proofs of the several Articles, there usually follow by themselves some short quotations of some one or more writers of the Brownists, which being consulted with, it will appear, that the opinions and practices of these our brethren in Church Courses mentioned in the preceding Articles do very much agree with them. A complete parallel, I confess, in all things here is not: partly through want of some Brownists Books, partly want of leisure to view over those I had, partly also, I believe, for want of full agreement between them. For though in substan e of things there be too great an accord, yet in some formalities or other accessories there may be differences; in some things some of the Brownists being more rigid than these our brethren are, as in other things these seem more strict than any of them for aught that by their writings doth appear. 4. Over against many of the several Articles, and sometimes also underneath the same there are suggested some short Animadversions, not in way of a set confutation, (that task is now in better hands) but sometimes by way of quaere, or doubt, sometimes pointing (as it were with the finger) to some seeming contradiction to their own tenants or practices, or some apparent repugnancy to the letter of Scripture, or light of common sense, added only of purpose to admonish the vulgar and injudicious Reader, lest by reading things so plausibly put forth (as some of them are) he should be ensnared at unawares. 5. Sometimes proofs are more sparingly affixed to the Article, or perhaps none at all, because the things asserted in the Article are apparent by the proofs of other Articles foregoing, or by the general tenor of the whole discourse, out of which the Reader himself may easily (if he be willing) make out a more full proof. 6. Nor is it always to be expected, that the proofs under every Article should reach every Punctilio in that Article, so the substance be proved, the rest will necessarily follow of their own accord. 7. Nor that every proof should make good every part of the Article; I hope it may suffice if all the proofs together will do it amongst them. 8. Lastly, the Reader must know that when he finds quoted, Ans. to 32. q. and Ans. to 9 Pos. and Discourse of Cou. he is to look for these in the book lately published by Mr H. Peter. Cott. cat. I call that Treatise printed under Mr Cottons name of Church constitution by way of question and answer. There are also cited two other printed Letters under the same name. When thou meetest with Apol. that is, The Apology of the Churches in New England for Church Covenant, which I have by me in a Manuscript. Most of the other quotations are of Letters between friend and friend: when you have Rob. Apol. that belongs to the Allegation of the Brownists, and is a distinct book from the former Apology. The rest are more easy. Now the blessing of Heaven go with this poor Pamphlet, that it may contribute some mite to the promoting of the public good, whereunto it is devoted. Amen. A brief NARRATION Of some Church Courses generally held in opinion and practice by the Churches lately erected in New England. CHAP. I. Concerning a Platform of Church-Government and Discipline in general. 1. THis is to be observed and remembered all along, that all the Churches in New England, especially within Massachusets' bay, at New a The Church at N. Plymouth was (as I am informed) one of the first Churches that was settled there; having been a part of Mr. Robinson's Church in Holland (that famous Brownist) from whence they brought with them their Church opinions and practices into N. E. and which they there still hold and practise without any alteration, so fare as ever I could learn. If therefore they and the rest of the Churches be all of the same way, Quere whether they be not all of the Separatists way, at least, in practice: the rather if that be true which Mr W. an eminent man of the Church at Plymouth told W. R. That the rest of the Churches in New Eng. came at first to them at Plymouth to crave their direction in Church courses, and made them their pattern. Also I find that Church much commended by I. C. in his printed letter to Mr W. p 13. Plymouth, Quillipiacke, and about the river of Connectecute are of one and the same way in Church Constitution, Government and Discipline, without any material difference, so that what may be truly said of any one of them, may be believed of them all. Ans. to 32. q. p. 82. J. C. to A. H. J. W. in answ. to 10. Q. J. D. to L. H. So all affirm uno ore. 2. Yet have they not set Platform solemnly agreed upon amongst them. But only they have b How should such an exact uniformity amongst all their churches happen without any express agreement? Not by miraculous providence, nor immediate inspiration, I suppose. If by the clear evidence of the way reveiled in the Scriptures, and shining forth to them, than its a wonder that no other Churches in the world should see that light which yet all the Churches in N. E. and all their members do so clearly see, as to practise uniformlie without difference, much more that all other Churches should oppose it. If by imitation and precedent, one following another, Then quaere, whether this be not a more rational course, and likely to be less erroneous, that the Churches should jointly consider of, agree upon, and in writing set down a set Platform according to Reason and Scripture-Rule, to be observed amongst them, rather than to tie themselves so to precedent, which if closely followed is slavish, and worse, if loosely, will soon breed differences, if not divisions. And it is not unknown that some such have been already amongst them. all acted themselves into one and the same way. J. W. in answ. to 10. Q. V S. to W. R. 3. The reason why they have no set Platform agreed upon is rendered by some of them, to be because such an one is unnecessary; yea, c Is not a Pattern virtually a Platform, if therefore this be inconvenient or unlawful, how can that be justified? Again, let the Reader observe that the Answerers (in Ans. to 32. q. p. 63, 64.) speak of such a Platform of Doctrine and Discipline, and so imposed [as a binding rule of Faith and practice, so that all men must believe and walk according to that Platform without adding, altering, or omitting] but of a Platform so imposed, the question whereto they answer was not put, nor reasonably could be understood; Nor is there any such amongst the Protestant Churches, who acknowledge all their platforms imperfect, intent to bind themselves thereto no longer, nor further than they shall see them warranted by God's word, and therefore always leave themselves a liberty to add to, alter, or repeal any thing therein, as God shall give them more light: that clause therefore so inserted, serves for no other use but to put a greater odium upon the question, and a fairer gloss upon the answer then either of them deserved. Besides if a tyrannical and imperious imposition of a Platform be so evil in their eyes, (as also it is in ours) then why do they so rigorously press others (that come amongst them) to such a perfect conformity to their precedent, In that they permit no man whatsoever to be a member in any of their Churches, or partake with them in any Church-fellowship, unless he exactly enter in their way of entering, and walk in their order. Nor will own others as Sister-Churches that differ from them (though but in some things) in Church Discipline? All which to be so will after appear: Is not this really a more rigid imposition of their pattern, than any Church ever used in urging of their Platform? and that the more insufferable, because in other Churches the rule is agreed upon, and (for the time at least) fixed, and publicly held forth in writing, so that a man may understand beforehand what he binds himself unto, and what he may look for afterwards. Whereas our brethren's course is held forth obscurely in practice only, and how long that practice will continue uniform in all their Churches, yea, or in any one of them, he can have no assurance, nor how often or how fare they may change he cannot tell; so that he makes but a blind bargain at the best. Obj. There is a Platform sent over lately called, The way of the Churches in N. E. Answ. True, but 1. that is but a mere relation of what hitherto they have practised without any obligation (by virtue of any agreement) to the same courses hereafter. 2. It's compiled by one particular man, not consented to by the rest, as from thence we are informed, and therefore warned by some of themselves, so to look at it, and no otherwise. inconvenient, if not utterly unlawful, at least so as to be imposed on the Churches; as J. W. in ans. to 10. Q. implieth, where he saith, We all walk in the same way, but not by any public and solemn agreement, as prescribing to any what to do. See the Ans. to 32. q. p. 63. 64. at large. CHAP. II. Of the true visible Church of Christ in general, and the bounds thereof. 1. THey currently hold that there is no visible Church of Christ now in the days of the Gospel, but a particular Church, which may consist of a very small number, as d Though it were granted thatthere is now no visible church endued with power of Govern. and in which Church Ordinances may be administered (for of such only we here speak) but particular, yet it may be a Quare, 1. Whether so few as 7.8. or 9 may make up such a complete organical body fitted for exercise of Church power. For suppose one of the 7. or 8. members of this Church offend his brother, the brother offended admonisheth him, he denies it, one or two more of them must be called in to witness it, yet he relents not, one or two more yet must be joined to the first, the party offended, to join in the second admonition, yet still he is obstinate, now the matter should be brought to the Church, who must be another company from the former, (for they are all plaintiffs or witnesses, and therefore cannot be judges in the cause) Also that Church must be in reason a greater body, and of higher authority than the former, but in this small number of 7. or 8. where will such a Church be found? Therefore in a Church consisting but of 7. 8. or 9 no censure can pass, much less any other Church act be sped. Again, how can so few either employ, or ordinarily maintain officers of so many sorts as themselves hold necessaried in every Church? and if they cannot have officers, how should they have Church Ordinances regularly? 2. It may be a quaere whether this particular Church may lawfully be no more in number then one only Congregation, since the Apostles Churches (most at least if not all) consisted of so many thousands as possibly could not meet all conveniently together in the same place, and at the same times for all Gods public Worship to Edification. For which see more in Master rutherford's and Master Balls late Treatises. Neither do we ever read of any more Churches in one place or city, and the neighbourhood, but one, which (though multiplied never so much) yet was never subdivided into more Churches than one, yet might be and were so many as possibly could not meet together in one congregation for Worship, unless both the place were very spacious (which usually they then had not) & withal the Minister that did officiate had both a body of brass, and voice like a Trumpet. Men of ordinary strength not being able to speak audibly to above two or three thousand at the most, and most men not to one. Much less can half so many communicate at the Lords Table at once. Besides, how will ever any competent number in country villages, and places less populous, be ever joined together into one Church, especially if we be so curious in choice of our members as our N. E. brethren are? Surely we must either take such inconsiderable numbers as they do, and as can neither employ nor maintain Church-officers (which would bring with it unsufferable inconveniences) or else they must be fetched from places so far distant, as must force them either to travel far from their several abodes to the same meeting place for worship Winter and Summer, or else many of them to be without all Church-Ordinances, or to enjoy them rarely: the former of which is oppressive to their bodies, the later injurious to their souls, neither of them seems suitable to the goodness and wisdom of God, who (as 'tis said of the Sabbath) hath made Church-ordinances for man, not man for Church-ordinances. But I intent no dispute, I only propound my doubts. 7.8. or 9 persons, but may not exceed the number of so many as conveniently may and ordinarily do meet together in one Congregation, in the same place, and at the same times, for the solemn worship of God to their mutual edification. Ans. to 32. q. p. 9 10. 43. Cott. cat. p. 1. Ans. to 9 Pos. p. 62. R. M. to W. R. H. W. to Master B. See john's. plea, p. 250. Rob. Apol. p. 12. Rob. justif. p. 107. 108. 111. 2. Therefore they deny all e True in such sense as the Jewish church was: For they had a place of Nationall meeting, the Temple; a national worship in the sacrifices, national officers the Priests; and therefore at certain times all the nation (representatively in the males) came up to that place and worship. But (though not in that) yet in some other sense may be admitted both a Nationall Church and Provincial, yea, and Diocesan too; as a Domestical Church, Rom. 16.5. Philem. 2. As all the scattered Jewish Churches are called one flock, 1 Pet. 5.2. and all the Gentilish Christian Churches present were called one little Sister, Cant. 8.8. And the Jewish Christian Churches yet to come are called one Bride, Revel. 19.7. And the Scriptures oft speak of many Churches, or all, as one in the singular number, 1 Cor. 10.32. Ephes. 3.10. Gal. 1.13. by reason of some bonds by which they are united togethert. And our brethren themselves do sometimes acknowledge an universal visible Church (though usually they deny it) as Apol. p. 16. 21. 37. 40. yea, and officers too of that Catholic Church, viz. Apostles and Evangelists, which therefore (whiles they remained) baptised persons into that Church, wheresoever they met with them without any respect to a congregational Church, as themselves acknowledge. Nationall and Provincial Churches, much more an universal visible Church in any sense. Ans. to 9 Pos. p. 62. 63. 66. Apol. p. 7. 23. R. M. to E. B. p. 2. Rob. justif. p. 217. 3. Also they deny all f Yet sometimes themselves are forced to use Commissioners or Messengers to represent the whole body absent. As at the constitution of any new church, as after follows. So in their private examinations of members to be admitted. As after too. Especially in their late Synod at Cambridge in N. E. And always that part of the Church which is present includes others that are absent by representation, and the males the women. representative Churches, whether the officers of one particular Congregation representing that Church in the judicature within itself, or the Commissioners of several Churches meeting together in a compound Presbytery or Synod representing all those Churches by whom they are sent. Rob. justif. 162. 4. This particular visible Church they define to this effect, It is a mystical body whereof Christ is the head, the members are Saints, called out of the world, and united together into g Here is intimated the number how many they may not be, viz. not above one Congregation, nothing said of the number how few: But methinks regard should have been had of the one as well as the other, left a gap be opened to cut and mangle the Churches of God into such small shreds, as will not only occasion numberless differences amongst themselves, but also render them odious and contemptible to all men. Which we see frequently falls out amongst the Brownists that follow the same church-courses as these our brethren do. 2. Neither is here any mention of the church-officers as any part of this definition. But how can this be a complete organical body, fitted for exercise of all functions of the body, where there are not some to be tongues and eyes as well as others to be hands and feet thereto: i. e. some to rule, as well as others to be ruled? one Congregation by an holy Covenant to worship the Lord and edify one another in all his holy ordinances, Cott. cat. p. 1. Answ. to 32. q. p. 13. CHAP. III. Of the matter of a true visible Church, what is required thereunto, and how the same may be known. 1. THe matter of a true visible Church, is either infants, or persons of age and understanding. 2. In persons of age they require first that they be all real h All the members of the visible Church should be Saints, holy, etc. but there is an external and federal holiness, 1 Cor. 7. and I real internal holiness. That is absolutely necessary to Church estate, this not, what shall become of our intants else? we shall exclude them as Anabaptists do, unless we fly to that shift which Rob. (just if. p 309.) doth, that all infants within the Church are truly converted, and so as fit materials for a Church as the best elder people are. 2. Real and internal holiness is doubtless required of all Church-members, viz. in foro. interno, and unto acceptation with God, but not in foro externo, and unto admission into the Church. 3. There is a double [aught to be Saints] or obligation to real holiness: one moral, vi praecepti, because God hath commanded all his people to be holy, as he is holy, 1 Pet. 1. another Physical, as absolutely necessary to the mere being of the Church, and without which it were a false Church, no Church. In the former sense all are bound to be holy, not in this latter. R. For if it were so essential, then either that all should be so holy, or that some of them only: Not that all, for than that would overthrow the truth not only of all the Churches in the world besides, but also of their own too; into which not only their reason, but also their experience hath taught them that both hypocrites and heretics may wind in themselves. Nor that some of them only: For there is no more reason for some to be bound, to be holy, then for all. Besides at the execting of some Church: Suppose the first 7. or 8. that combine in Church-covenant should all prove hypocrites (as 'tis not impossible) but not as yet discovered, whether is this a true visible Church or no? And if another (though a true believer) join himself to them, is he a member of a true visible Church or no? How shall he know his standing in that Church to be lawful? or how can he in faith continue in their fellowship, partake with them in ordinances, and submit to their censures, or join with them in censuring of others? seeing (by this rule) they being none of them true Saints but all hypocrites, that their Church wanted true matter, and so was uncapable of the true form of a Church, and therefore proves a false church, and all their church acts (and his with them) are so many nullities, usurpations, prevarications. 4. If none but real Saints may be admitted, than none but such may be retained: will they then excommunicate all persons out of their church that live without scandal, yet are not cenvincingly gracious? Saints, sincere believers, not only having common gifts, but also saving graces, that they be not common but choice Christians. Ans. to 32. q. p. 8. 9 Discourse of Cou. p. 4. Ans. to 9 Pos. p. 69. 70. Apol. p. 2. 6. 21. 43. Cott. cat. p. 1. 4. R. M. to E. B. p. 5. 9 So Rob. just. p. 11. 38. 41. 47. 48. 61. 91. 254. Yea, convincingly such, T. G. to J. G. Meek and humble spirits, for fear they should abuse their Church-power. E. O. to W. R. Void of insincere ends in seeking of Church-Communion. Discourse of Cou. p. 4. If any others should attempt to be admitted, the Church were bound (upon discovery) to repel them. Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reason of which is rendered, lest they take an harlot into the bosom of Christ in stead of a chaste Spouse. If any such be admitted they are not true but false matter of the visible Church. 3. That the Church may consist of none but real Saints, so fare as in them lies, they hold the Church is bound to make i Admit it were necessary ad esse ecclesiae that all the members should be really holy, yet still the question might be by what rule we should estimate that their holiness; whether by the rule of a large charity which believeth and hopeth all things, judging all them to be sanctified that do not give convincing and unquestionable proof of the contrary, or of a strict severity in accounting none to be so, but such as give convincing and unquestionable proof that they are so indeed? And whether in this inquiry the church is to accept of all fair overtures and shows of Grace, in such as offer themselves, as sufficient, for the present, to admission, or must more narrowly search and sound men's hearts to the bottom? seeing the Scripture saith to a particular person, If thy brother say it repenteth me, thou shalt forgive him. Q. Whether the same rule will not by proportion reach also to a whole Church? and so by consequent to church-admission? neither do we read of any such strict examination, in admission of members, mentioned in Scriptures, but that men were accepted upon very easy and general terms. The reason why they keep their Church-doores so close shut, is good and plausible in itself, but applied to this course seems to cast an aspersion upon Christ, that hath made no such rule of prevention, and upon the Apostles and their Churches which practised none such that ever we read of; and seems to be both against charity, that suspects no evil; and against Christian wisdom too; For whether is it a greater hurt to the Church to admit of some (yea many) hypocrites, or to keep out of the Church (through such unwarranted scrupulosity) some (though but one, or a few) sincere Christians? yea, against Justice too, 1. In respect of hypocrites whom and their children to exclude from outward Church-priviledges (if God have not excluded them) is much more in jurious then to pull the clothes off their backs, or their meat out of their mouths. 2. Especially to some sincere Christians and their infants, as it may fall out, to whom by all right, both before God and men, Church-ordinances do belong, who yet by this strictness are defrauded of the same. strict inquiry, and take exact trial of all such persons as are to be admitted into Church-fellowship: yea, so much and so long, as until they have throughly approved their sincerity. Discourse of Cou. p. 10. Ans. to 9 Pos. p. 70. Apol. p. 2. 43. R. M. to E. B. p. 5. R. M. to T. S. This last giveth this advice to his friend intending to go over. Above all things let those that come to N. E. search their estate well towards God, and make their calling sure before they come. For if men come to offer themselves to be members of any Church here, their evidences will be then viewed and scanned, and search will be made what they can say for themselves to show both their cutting off from sin and engraffing into Christ; and many other such warnings from thence we have had. See Barr. disc. p. 33. Rob. justif. p. 255. 256. Rob. Apol. p. 81. Can. necess. of separation. p. 167. 4. In which trial they use to require, first, k Doubtless any of these trials may be taken, with the warrant of Scripture, so that they be not extended beyond due measure: As 1. if all should be required to concur else no admission, whereas we see men in Scripture have been admitted to Church-communion upon some one of them only, as Paul, act. 9 upon Barnabas his testimony alone. And Phebe, Ron. 16.1. upon Paul's testimony, And (where other testimony is wanting) Experience alone of ones blameless conversation, for a reasonable time (where there is nothing to the contrary) may seem a sufficient argument of his sincerity, to a Scripture charity, that is not suspicious, thinketh no evil, but takes all things (that well it may) in the best part. 2. If in examining of men's knowledge and opinion in points of Religion more should be absolutely required then the least measure, and that in mere fundamentals only. Letters of recommendations from other Churches or persons absent. Ans. to 32. q. p. 28. 29. Apol. p. 1. Secondly, Testimony of their own members present, if there be any that know the parties. Apol. p. 1. Ans. to 32. q. p. 24. Thirdly, Experience of their Conversation amongst themselves: In taking up of which Experience sometimes the time is long, if other testimonials be wanting. E. C. to R. C. Fourthly, They examine them touching their knowledge in the Principles of Religion. Ans. to. 32. q. p. 23. 5. Though some or all the forenamed proofs be given, yet they confide not therein, nor can be satisfied therewith, without a l Q. Whether (when the other four have preceded) 1. this addition be not superfluous, the other being sufficient to a right qualified charity. 2. Whether (if the other four serve not) this be not bootless and ineffectual. Seeing if the party to be admitted be not discovered unsound by any of the other trials, then either he is sound indeed, or else a subtle hypocrite, which if he be, than he will deceive the Church present as well as he hath done others absent, and by his golden words, (wherein hypocrites usually excel) as well or much more than by his deeds and couversation: unless we should imagine (as some of that way here do) that the Church hath in it ever such a spirit of discerning as that it cannot be deceived by any. 3. Whether it be not a thing to many impossible, who know not the time when, much l●sse the manner how they were converted, or have forgotten it, or through temptation do altogether question it; And the rather considering 1. the manner of propounding the questions, which is at the pleasure of him that propounds them: For all know they love no set forms. 2. The manner required in answering, which must be both public, and ex tempore too: Not knowing what will be asked them before it be asked, and therefore not having much time to consider what to answer. 3. Also if we consider the matters about which the man is to be asked: which I shall deliver unto the Reader in some of their own words. I. W. to T. S. saith, The special things they drive at are to find some degree of legal terrors, Evangelicall mourning for sin, desire after Christ, and upon what Promise the soul was quieted. W. T. to Master B. The chief Points that the Church desires to be satisfied in are concorning the cutting off from the old Adam, and a man's engraffing into Christ, how the Law hath had it● work, how the Gospel its work, what sight a man hath had of sin, what conviction of former erroneous ways, what despair of Salvation in and from themselves, what throwing down and humiliation, & c? Also whether Christ be reveiled to them, in the ministry of the Word, or any other way? what esteem they have of him? what desire to enjoy him? whether they have yet closed with their Redeemer in any sweet Promise, or be still in a waiting, expecting condition, staying the time when the Holy Ghost will stir up the act of Faith, make up the union, give the assurance, & c? The same hand writes. The Churches here admit none but upon confession of their Faith, and an humble commemoration before God and the Church, how God hath wrought with them, and how fare and in what manner he hath gone along with them in their Vocation, etc. Now (these things before premised being well considered) I ask again, if it be not a thing impossible for many good souls (fit for church-society, and who have right to Church-ordinances) to render such an account, and in such manner, to the satisfaction of a multitude concerning the soundness of their conversion. Yea, 4. I ask whether so to exact it be not a greater usurpation and tyranny over the souls and consciences of men than the Bishops themselves (though bad enough) did ever exercise? 5. If there must needs be such an account given both of men's knowledge and grace, were in not better and safer that a set and standing Rule were by common agreement made according to God's Word, for trial of both, and this one and the same (for substance at least) in all the Churches, durable, and to continue the same without variation (unless upon cogent necessity) written and recorded, and so made public not only to the Churches and their members who are to be measured thereby, but also to other Churches, whom it may concern to know what their Sister-churches do, and how they walk in the Lord. For want of such a Rule, by the course which they use, many inconveniences may follow, as in the stronger that can speak better, may grow spiritual pride of their own abilities, and contempt of others that are weaker. In the weaker, envy at those that do better than themselves, and discouragement, being afraid to off●r themselves to trial, because they know not whether they shall be judged fit or no, or having offered themselves, and repulsed, they will hardly offer themselves again, but rather live they and theirs out of the Church all their days: or being accepted and admitted, yet the remembrance of their own weakness, perhaps absurdness, in delivering themselves before such a multitude, when others have done so fare better, and with more acceptance than themselves, sticking by them may much rebate the edge of that little goodness that is in them. And in the whole Church, or many therein, it may occasion partiality, with more indulgence to some, and rigour to others, errors and mistakes either on the right or left hand, either in the understanding of divine truths, or in laying out the true and certain evidences of Grace, yea differences and discord between several Churches, or the members of the same Church thereabout, and about the persons admitted or repulsed, admittable or not admittable into the Church. verbal declaration (either made by a man's self, or else drawn out of him by interrogatories) touching the manner of his Conversion from point to point, and what evidences he can show of the truth of his grace, of his sound faith, and sincere repentance. H. W. to T. S. saith, Let none trouble himself for a Certificate, it will not avail him, whosoever he be that comes, (though the best known, and most eminently godly) must be examined, etc. 6. This declaration is made first in private before either some of the officers, or other persons betrusted with the examination of the persons to be admitted. And after also in m Why may not the officers, or some prime men with them betrusted with their private examination be sufficient, and their testimony satisfactory to the Church for a member to be admitted, as well as for a whole Church to be approved? (as in Chap. 5. following) Of the inconveniences of bringing all things to the examination of the multitude, see after. It hath been informed, and is credible, that multitudes of our English in N. E. yea, the major part of them are there out of Church order, and so both they and theirs live little better than Heathens, some of which before they went were here reputed good folks, and godly people: But is not this our brethren's rigour one of the causes thereof? If it be, they had need to have very clear and sound grounds for what they do, or else it will be an heavy reckoning for them one day: That many amongst them are out of the Church. See Apol. p. 33, 36. Ans. to 32 quest. p. 7. Master F. to I. B. E. O. to W. R. and some good ones too: I. P. to W. R. A. M. to Master C. public before all the Church (though never so many) and that so as to the conviction and satisfaction of them all. Ans. to 32. q. p. 23, 24. Ans. to 9 Pos. p. 62. 70. Apol. p. 2, 3, 4. R. M. to E. B. p. 6. J. W. to T. S. 7. When any member of any of the Churches of their own way, go from one Church to another n I see no reason for this difference, nor warrant for this distinction of members temporary, or transient, and fixed, in this case. If such exactness must be had in the one, I see not why it should be dispensed with in the other. only as travellers, or sojourners for the time, they are admitted to Sacraments, only bringing with them letters of recommendation from their own Church. Ans. to 32. q. p. 29. But when any such member comes from one of their Churches to another to be admitted as a fixed member there, than he is not admitted (notwithstanding any letters of recommendation, or any other testimonial or evidence whatsoever) without such a new o By this strict course they tell us they have seen much good to follow, both in the discovering and cashiering of some unsound both in opinion and grace, and in the convincing, humbling, and converting of others. Apol. p. 3. 35. Ans. to 9 Pos. p. 69. But 1. all men know that success alone is not sufficient to legitimate any course: 2. They tell us what good hath come thereby, but they do not tell us what evil. How many godly have been kept out of church-society by this means, some because they durst not offer themselves to trial, others because they could not satisfy so curious a multitude with the evidences of their grace, and some because they approved not the course, and therefore could not submit unto it: But of the inconveniences of this course, see before. Examination as aforesaid, and as if he had never been examined nor admitted into church-society before. Ans. to 32. q. p. 29, 30. Ans. to 9 Pos. p. 62. Apol. p. 2, 7, 9, 35. 8. Notwithstanding all this rigour and strictness, sometimes they will assure us that the Churches use great indulgence in their trial, and stoop unto very p If it be the mind of God that they should be so strict, & that upon the reason aforesaid, viz. lest they should admit an harlot into the bosom of Christ, in stead of a chaste Spouse, how can they remit any degree of that rigour, contrary to the mind of God: If it be not his mind, how dare men venture further into the search of other men's hearts, or in pose any thing upon their consciences further than they have the mind of God to warrant them? low terms, that they may take men into Church-fellowship. Ans. to 32. q. p. 8. the known Godly are presently admitted upon their own desire. W. T. to Mr B. saith, If a man be humble, and have an earnest desire, though he be but in a waiting condition, if in other things he make conscience of his ways, he knows no man of wit will deny him to become a member. The same man to P. H. If your ministers were here, they would not think us too strict, but too remiss in Discipline. I think in time we shall grow like old England. E. C. to R. C. But of their abatements see after more particularly. 9 Thus far of the first (which is the main) thing they require in persons to be admitted into Church-fellowship, viz. true and real Saintship. A second is, that they be such as can cleave together both in q This is very good, & comfortable, when it may be had, but suppose some differ from us in opinion, in points inferior? may they not be admitted and tolerated in that, so long as they be not turbulent or infectious? And what if men be of more sour and cynical dispositions (by nature) must not body admit them into Church-fellowship? must they and theirs be for ever kept out of the Church, and from all Church-ordinances and privileges, (though they should have truth of grace, as 'tis possible they may) because of some invincible remains of an harsh and crabbed constitution? opinion and affection. Discourse of Cou. p. 4. and that there be a suitableness and sweetness of spirit in them, apt to close one with another. J. Cott. notes of the Church in fol. p. 2, 3. 10. A third is, that they r Doubtless a good rule, agreeing to Scripture Pattern, and the reason good: I could wish they that hold it forth so strictly to others did not needlessly swerve from it themselves. For whereas our Law hath tied all men dwelling within such and such precincts to meet together in such a place, under such a Ministry for God's public worship and exercise of Church duties, some of them (contrary to this good Law) destroy these (so far forth at least) orderly consociations, pull asunder our true (though not pure) Christian Churches, and patch up others of their own making, gotten some from one parish, (yea, town, city) some from another, dwelling many miles asunder, and therefore seldom or never meeting together, but at public worship, when they have both their holiday clothes and courses on; whereby other pastors are rob of their sheep, confusion is bred in the Churches, the pattern of Scripture Churches is forsaken, which ever describes the members of each Church by the place of their cohabitation, and (besides other inconveniences) the main end pretended for their so firm and close uniting by Covenant, viz. mutual watching over each other, is utterly prevented. cohabite together, as near as may be, for their better mutual watching one over another. Discourse of Cou. p. 4. Cott. cat. p. 5. 11. A fourth thing is, they must be such as know what belongs to f Therefore, if any man deny, or but doubt of this Church-covenant (viz. as distinct from the Covenant of Grace) their Church doors are for ever shut against him. God help me then. Church-covenant, and approve thereof. J. P. to W. R. T. G. to J. G. 12. Lastly, they must seek and desire Church-membership, and Church-fellowship (viz. in their way of it.) Apol. p. 11.39. Discourse of Cou. p. 4. J.W. Ans. to 10. Quest. J.W. to T.S. Ans. to 32. q. p. 8. Cott. cat. p. 4. which if they do not, they account them t This is harshest of all the rest: may not such forbearance proceed out of humility, or modesty (though unwarrantable) ignorance or tenderness of conscience, as scrupling their covenant, and the courses following it, discouragement, or the like: Men forget the royal law of love, To do as they would be done to. Some call sharply for charity, Charity, to themselves, that show but slender charity to others. despisers of it, yea, wicked and graceless persons, and so unworthy of it. Apol. p. 25, 26, 27, 34. Ans. to 9 Pos. p. 69. Ans. to 32. q. p. 21. J.W. ans. to 10. quest. Discourse of Cou. p. 28. N. Concerning the admission of infants, see after in the 7. CHAP. of Admission, etc. CHAP. FOUR Of the Form of the true visible Church. 1. THey hold the Form of a true visible Church of Christ is that which they call the u This point of church covenant is worthy of deep consideration, for it will touch the freehold (not only of our English Churches, but also) of all the Churches in the world, if this be the rule to try all Churches by. Church-Covenant, whereby all the members of the Society are united to Christ and one to another, which therefore they count absolutely necessary, essential and constitutive to and of the true Church. Discourse of Cou. p. 5-15. Ans. to 32. q. p. 9, 39 Apol. p. 6, 9, 17, 19, 20, 21, 24, 25, 38, 39 Cott. cat. p. 4. Without this no true Church, nor true Church members, but all are harlots and concubines. Apol. p. 20, 24. Discourse of Cou. p. 14, 18, 19, 20, 21, 24. Without it all men are without the Church, (for which they usually cite 1 Cor. 5.12.) and uncapable of any Church privilege, Apol. p. 6, 11, 13, 19, 20, 24, 25, 27, 38, 39, 42. Discourse of Cou. p. 17, 22, 28. Ans. to 32. q. p. 11, 21, 24, 38. Ans. to 9 Pos. p. 69. So the Separatists. Rob. justif. p. 75, 79, 56, 81, 82, 85, 86, 110, 210, 207, 231, 257, 351. 2. No other tye, nor all others imaginable without this, they conceive are not sufficient to knit men together into one Church, nor is there any other way of admission into the Church but by this. Not visible profession and practice of truth and holiness (though never so complete and sincere.) Therefore they say * A strange, yet bold, assertion, spoken without proof of Scripture, consent of other Authors, or good show of reason, Melchizedek was a Priest, and therefore prayed, preached, and offered sacrifice, but did he this by himself, and for himself alone? Can there be a Priest by office, without a people? Job and Melchisedek (with others such eminently Godly) were yet no members of the visible Church, because not within this Church covenant. Ans. to 9 Pos. p. 66. Discourse of Cou. p. 14. Ans. to 32. q. p. 28, 37. Nor x Robin's. justif. p. 230, saith, ' it's an Anabaptillicall error to hold that Baptism constitutes the visible Church: I suppose his sense is the same with theirs, when they say that Baptism admits not into the visible Church; The contrary whereunto, I conceive, is neither Popish nor Anabapt. but may well pass for Orthodox (as usually it doth amongst Divines) it we do but distinguish between admission into the Ch. real and formal, between the substance of the thing and the ceremony, or formality thereof. The substance and real admission indeed usually goes before Bap●. For infants of parents within the Church, are born within the Church, and so really within it before they be haptized. And believers of age, making open profession of their faith and repentance, are ipso facto made members of the visible church by their visible profession. But the formal admission of both in the solemn performance of it, is both acted and sealed at once in Baptism, which is (as it were) a Christians formal matriculation or enrolment amongst the members of the visible Church. It this be not so, then let them tell me what and when is the formal admission of infants into the visible Church, or are they never formally admitted until they come to age? Baptism. Ans. to 32. q. 12. Nor cohabitation. Discourse of Cou. p. 14, 20. Nor voluntary and usual frequenting the same place of worship, subjecting a man's self to the same officers and laws of government, nor joining himself in all holy fellowship both public and private with the same society. Discourse of Cou. p. 21. Nor the law of the land made by the Magistrate's authority, with our own implicit consent in Parliament, appointing that all Professors of Religion that sit down within such and such precincts, shall be of such a Society or Church. Apol. p. 14. Nor all these together without the Church covenant, which only is sufficient to do it. Ans. to 32. q. p. 24. Discourse of Cou. p. 5, 14, 18-21, 24, 25. Apol. p. 19, 24. 3. This covenant they hold to be distinct from the y Were the question only of the Covenant of Grace to be either entered into, or renewed again and again at the constitution or restitution of Churches, the matter were soon at an end; that would be easily granted to be necessary, yea, essential: And such only were all the Scripture Covenants, which are usually cited by them to prove their Church covenant. But that will not serve their turn. 2. Or were it of a covenant between the officers and their people, I conceive, there would be no strife, this being tacitly employed in their mutual choice each of other. You shall be our pastor, etc. and we will be your people; Provided 1. it be not obtruded as essential, or absolutely necessary to have it express. 2. that it be understood with a salvo jure, not only to that particular church and members, nor only to that particular officer, but also to all other Churches, who have a common interest each in other, for the good of all, most of all to God himself. 3. Yea, if it were of a covenant between the church and her members, and each member with another of remaining together as a fixed society, till death (without extraordinary impediment) as a thing in itself arbitrary and occisionall only, upon some particular reasons calling for it. I speak what I think, This also would not be denied. 4. Or (which is all that can with any colour of reason be defined) if it were of an ecclesiastical constitution only, binding the members to the Discipline and Covernment of such a church (during men's convenient abode with it) as a thing expedient only for the better being and better governing of the church, I say, an Ecclesiastical constitution, consonant to general Rules of Scripture, though not precisely commanded therein: And which may therefore be intended, temitted, or altered pro re natâ, according to the general Rules of Scripture at the Church's discretion; Such as are the covenants or promises required of the members of the Dutch and French Churcher; There would not have been many adversaries. But when an express vocal covenant is held forth, and with all eagerness pressed on us, and on all churches as a Divine Ordinance particularly commanded in Scripture, absolutely necessary, essential and constitutive to a true church; without which there is no true church, but all societies are whores and concubines, and without which there is no right unto, nor orderly participation of any Church duty or ordinance: And this so obligatory that it is piaculum to remove from that society, with which one is in covenant, without their general consent, sought at least (as after is showed.) And not only so, but also letters are sent over with strong lines, to dissuade our people from living any longer in the way they have done, out of Church order, because out of church covenant. Sermons are likewise preached, books printed, and private discourses made, and in all these arguments artificially used, and possionately and perswasively urged, yea, the Scriptures themselves forced to speak for their Church covenant as a Divine Ordinance, etc. I say, when it is thus held forth and urged on us, no marvel if it be not entertained without much agitation, yea, if it meet with much opposition, and that amongst the godly and learned both persons and Churches. Covenant of Grace; so, as that many which are within the Covenant of Grace (i.e. effectually, yea, and visibly called too) are not within the Church Covenant, and so not within the visible Church, as Job, Melchizedek, etc. of whom before. And again, many are within the Church covenant, and so within the visible Church, that are not within the Covenant of Grace, as hypocrites in the Church. Apol. p. 5, 6, 14 Discourse of Cou. p. 3.16. 4. Yet sometimes they tell us, it is not distinct altogether, or in substance, but in some respects only, as a part from the whole, this being a branch of that. Discourse of Cou. p. 3, 7, 8, 12, 26, 28. Apol. p. 8, 31, 43. A voluntary profession of z If this Church covenant be but the covenant of Grace, then surely we have it, and renew it daily, in Baptism, at the Lords Table, on our solemn Fasts, etc. why call they then so eagerly for that we have, as if we wanted it? 2. If it be but the Covenant of Grace, what absolute necessity can there be of repeating and renewing it expressly, and reciprocally, at every admission of a new member? subjection thereunto. Apol. p. 22, 24. Discourse of Cou. p. 18. especially to that part thereof which concerns Church a If it be a covenant of Church duties only, and to this society only, what needs a repetition of the whole covenant of Grace, at least as essential to this covenant, and to Church constitution, and to Church membership, more than to a marriage covenant, or any other holy covenant? It may be done at a wedding; true, but to make it essential to it, would mar many a lawful marriage. Nor can it be judged essential that the particulars of the covenant of Grace, so fare as they concern church duties should be (and that so oft) repeated. If two parties intending to marry each other, should do it in this general form only (or the like) he saying to her, I'll be thy husband; and she to him, I'll be thy wife, if there were no defect in the covenant, or otherwise; but want of mentioning the mutual duties that by God's law belong to married persons, I believe that would never make it null: nor would that their covenant the less bind them to such mutual duties, because the particulars were not expressed in the covenant at the marriage-making. fellowship, and Church duties. Discourse of Cou. p. 4, 7, 8, 26. Ans. to 9 Pos. p. 75. with application to this particular Church b As this covenant is destructive to our Churches, so is it apt to cause schisms and separations of one Church from another even amongst themselves. It's a partition wall (as one calls it) built up to hinder that communion that ought to be among Churches, and that care that one Church and member ought to have of another. Here being so strict a tye to the duties belonging to our own Church, and the members thereof, but not a word of any duty to be performed to other Churches, or their members. So that if a member of the same Church with myself want watching, counsel, reproof, etc. my covenant binds me to perform accordingly. But if one of another Church do need as much, and I have fit opportunity, etc. yet by this covenant I have nothing to do with him, he is without to me, 1 Cor. 5.12. only, to which one is now to be joined by this covenant. Discourse of Cou. p. 10, 15, 28. Ans. to 9 Pos. p. 75. 5. And this covenant is made by every member, both with God, and the Church, and by the Church also bacl again with every member. Discourse of Cou. p. 4, 10, 12. J.W. ans. to 10. quest. R.M. to W.R. 6. And thus they define it. c All the middle part of this definition explains the matter of a true Church: Of which in the former Chapter: only the beginning and end do show the nature of the Covenant (which they call the Form) of which here in this Chapter. ' It's a solemn and public Promise before the Lord and his people, whereby a company of Christians called (by the power and mercy of God) to the fellowship of Christ, and (by his providence) to dwell together, and (by his Grace) to love and cleave together in the unity of faith and brotherly love, and desirous to partake (according to the will of God) in all the holy Ordinances of God together in one Congregation, do bind themselves to the Lord to walk in all such d The words are good and fair; but he that takes this covenant had need to consider that in the sense of them that give it, The ways of God, are their ways of Church constitution, and popular Government, which if he be not upon good ground satisfied that they are indeed the ways of God, then how can he safely engage himself to them by this covenant, and that not only to be a patiented, to tolerate what he cannot mend, but even to act with them also in the same? Our brethren conceive that a Minister in swearing canonical obedience, in omnibus licitis & honestis, to a Bishop, did thereby justify Episcopacy; And do not by the same reason, all that take this covenant justify popularity and independency. ways of holy worship to him, and of edification one towards another, as God himself hath required in his word of every Church of Christ and the members thereof. Apol. p. 5. Discourse of Cou. p. 3. Apol. p. 5. 7. The properties hereof: 1. It is sacred not civil. Discourse of Cou. p. 3, 4. 2. It must be public before all the Church. Discourse of Cou. p. 4, 17, R.M. to W.R. 3. Vocal and express. J.W. ans. to 10. quest. Apol. p. 45. 4. So firmly binding, as that it cannot be loosed without the consent of the Church. Of which see more after. 8. After all this rigorous exacting of this Covenant, sometimes they mollify the matter, and tell us, That an e If so little will serve, what need such outcries for more, and the truth of all Churches to be questioned, such sharp contentions amongst brethren to be raised, and sad separations of one Church and Christian from another to be made about and for want of an express covenant as essential and absolutely necessary to Church estate? agreement or consent to be members of this or that society, and to walk with them in Church fellowship will serve and is equivalent. Apol. p. 32, 44. Discourse of Cou. p. 21, 22, 23. T.G. to J.G. And sometimes in stead of exacting this covenant, they only inquire what is men's intention, whether they intent to do so or no, and if they intent it, that sufficeth. Mr W. to Mr P. And as for us, they sometimes acknowledge, that ourconsent to the law of the land made by King and Parliament, appointing that all such as sit down within such precincts, shall be of this or that Parish or Church, is an implicit covenant. Apol. p. 14. and sometimes that our promise to believe & walk according to our Articles of Religion is sufficient. Discourse of Cou. p. 40. 9 This Covenant amongst them, though for substance of matter it be all one, in all their Churches, yet in form of words it is divers in divers Churches, but in the same Church it is ever in one and the same f Here we have a set form of holy Covenant in the Church, (a principal part of worship) invented by one or more men (perhaps of a former age) and imposed upon others, even as many as shall enter into that Church, read also upon a book; And what is this better or more lawful than such a set form of Prayer, especially since this covenant is imposed as an Ordinance of God, and absolutely necestarie, so as no book prayer is, And seeing the matter is confessed to be all one in all Churches, why may not the form also be lawfully all one by mutual agreement; And if one form of covenant be lawful for all the Churches consociated? why not one form of Leitourgy, or Directory for worship also? Form of words, as well as matter, and therefore put in writing, and when any one is admitted it is then read, either by the party himself that is admitted, or else unto him by some other man, whereunto he is to give his assent. R.M. to W.R. Apol. p. 5. 10. One or two of their forms I will here insert, that the Reader may the better by example take up their sense touching this Covenant. 1. The Covenant of the English Church at Roterdame (as is reported to us) renewed when Mr H.P. was made their Pastor, was to this effect. WE whose names are here-under written, having a long time found by sad experience how uncomfortable it is to walk in a disordered and unsettled condition, etc. 1. g All things in these two forms, in a fait construction, are very good, but some things are subject to an harsh construction: as, where they promise to submit to Christian Discipline without murmuring, i.e. as some would think without complaining: But what if he receive wrong, may he not orderly complain either to his own Church, or to the neighbour Churches for redress? Especially that clause seems to be of a very large extent, where they promise to be ready to take their Church's advice for themselves and theirs, as occasion shall be presented: which will reach (if extended to the utmost) not only to restrain their liberty of removal from that Church, without their consent (which yet were too much) but also in other things, as in marrying a man's daughter, changing a man's servant, taking a journey, making a bargain, etc. 2. Here are many good duties promised, and sins protested against, but the most of them are common to all men, at least to all Christians (not to Church-members only.) But by the same reason that its needful and useful to express these particulars, ' its needful and useful to express many more: as they protest against oppression, idleness and earthly cares, may they not as justly add nonpayment of debts, wastfulnesse by pride, apparel, and riot in wines, and the like? 3. The former covenant mentions little or nothing of that for which the Church-covenant is so pressed as essential, etc. viz. Church-fellowship in Church-duties with approptiation to this particular Church: And may be as sit at a wedding as at the constitution of a visible Church, for aught I know. 4. The latter ties strictly to duties to their own Church, but no word of watching over, admonishing, comforting, relieving the members of other Churches, or Christians that are no members. Charity, they say, gins at home, but it should not stay there. It seeks not its own things only, but also the good of its neighbour, of as many as possibly it can. Do renew our Covenant in Baptism, and avouch God to be our God. 2. We resolve to cleave to the true and pure worship of God, opposing to our power all false ways. 3. We will not allow ourselves in any known sin, but will renounce it, so soon as it is manifested from God's Word so to be: the Lord lending us power. 4. We resolve to carry ourselves in our several places of government and obedience with all good conscience, knowing we must give an account to God. 5. We will labour for further growth in grace, by hearing, reading, prayer, meditation, and all other ways we can. 6. We mean not to overburthen our hearts with earthly cares, which are the bane of all holy duties, the breach of the Sabbath, and the other Commandments. 7. We will willingly and meekly submit to Christian Discipline, without murmuring, and shall labour so to continue, and will endeavour to be more forward, zealous, faithful, loving and wise in admonishing others. 8. We will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us. 9 We promise to have our children, servants, and all our charge taught the ways of God. 10. We will strive to give no offence to our brethren by censuring them rashly by suspicions, evil speakings, or any other way. 11. Lastly, we do protest not only against open and scandalous sins, as drunkenness, swearing, etc. but also against evil company, and all appearance of evil to the utmost of our power. Per me F.H. 2. The Covenant of the Church of Christ at Salem was renewed to this effect. WE whose names are here-under written, 5. We have in the latter a particular promise, not to be forward in speaking in public, or scrupling: By which it appears that they are allowed (when called) publicly both to speak (that is as I understand it, to prophesy) and to scruple (that is, to propound questions, make objections, etc.) else what need a law to restrain them from doing it uncalled? And if it were not for some such law to restrain them, there must needs be much consusion where each member hath equal power, if he had equal liberty to exercise that power when he pleased. But what differs this law (in force) from an Ecclesiastical Canon? but that Canons are now grown out of request, that Church Covenants may be the better cried up. members of the present Church of Christ at Salem, etc. solemnly in the presence of God, etc. renew that Church Covenant which we find this Church bound unto at their first beginning, viz. We covenant with the Lord, and one with another, and do bind ourselves in the presence of God to walk together in all the ways of God, according as he is pleased to reveal himself to us in his Word. And do more explicitly in the fear of the Lord profess and protest to walk as followeth. 1. We avow the Lord to be our God, and our solves his people, in the truth and simplicity of our spirits. 2. We give up ourselves to the Lord Jesus Christ, and the word of his Grace, for the teaching, sanctifying, and ruling of us in matters of worship and conversation, resolving to cleave to him alone for life and glory, and oppose all contrary ways, canons and constitutions of men in his worship. 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulness, and tenderness, avoiding all jealousies, suspicions, backbitings, censurings, provokings, secret rise of spirit against them, but in all offences to follow the rule of the Lord Jesus, to bear and forbear, give and forgive, as he hath taught us. 4. In public or private we will willingly do nothing to the offence of our Church, but will be ready to take advice for ourselves and ours, as occasion shall be presented. 5. We will not in the Congregation be forward either to show our own gifts or parts in speaking, or scrupling, or there to discover the failings of our brethren or sisters, 6. In this latter also here is a strict tye or bond of walking together in Church-fellowship, and mutual watchfulness, one over another: But how can they do that, that live fare asunder, and never see one another but at public meetings? and some of them that live some thousands of miles asunder, and perhaps being Ministers of Churches there, yet accept of fixed employments, even the charge of souls here. How can these watch over one another? but attend an orderly call thereunto: knowing how much the Lord may be dishonoured, etc. by our distempers, and weaknesses in public. 6. We bind ourselves to study the advancement of the Gospel in all truth and peace, both in regard of those that are within and without, no way slighting our Sister-churches, but using their counsel, as need shall be, not laying a stumbling block before any. 7. We hereby promise to carry ourselves in all lawful obedience to those that are set over us in Church and Commonwealth, knowing how wel-pleasing it will be to the Lord, etc. 8. We resolve to approve ourselves to the Lord in our particular callings, shunning idleness as the bane of any state, nor will we deal hardly or oppressingly with any. 9 We will also to our best abilities teach our children and servants the knowledge of the Lord, and his will, that they may serve him also. O. H. 11. This Covenant (thus distinguished from the Covenant of Grace) they hold to be that Covenant which is h Here is a piece or two of such Divinity as I never heard or read before: but uno absurdo dato, mille sequuntur. sealed by the Sacraments, and for the sealing and ratifying of which the Sacraments were principally ordained of God, and therefore to be administered only to such as are first entered into this Covenant, as seals thereof. Apol. p. 15, 19, 31. Ans. to 9 Pos. p. 63, 66. And therefore, that such persons as (by their condition) cannot join in Church Covenant, nor live in Church fellowship with a set society, are not bound to partake in Sacraments. Apol. p. 39, 41. See Robins. justif. p. 80, 110. Though I do not find the Brownists so solicitously to distinguish between the Church covenant, and the covenant of Grace, as these our brethren do. 12. Such as were admitted into their Church's infants by the covenant of their parents, are not yet permitted to receive the Lords Supper, when they come to years, until they have first run through all the foresaid course of i What if upon examination they prove neither convincingly gracious, as wanting expected evidences, nor yet openly scandalous, as being overpowered with God's ordinances, and good education and government? what shall become of them then, admitted as members to the Lords Supper they shall not be; and excommunicated, I trow, they cannot justly be; By this rule they must remain in a middle condition, neither of the Church, nor without the Church; And what warrant have we for this? public and private examination, profession of faith, declaration of the manner of their conversion, and personal, vocal, express entering into the same covenant, as others of years have before them done, and as if they had never been received members before. Ans. to 32. q. p. 20, 21. CHAP. V. Of the manner of their first erecting of a visible Church. 1. k The Reader may perhaps think (in reading these two first articles) some fault to be in the collector, that so foul a contradiction should be held; but if there be any fault, it must be none but their own, either in holding and practising things in themselves so contradictory, or else in reporting to us such things as they neither hold nor practise: But this contradiction will yet appear more foul, when we consider what will after follow, that they hold it not only lawful to do it without their consent, but also sometimes necessary to do it against their consent: of which see Chap. 15. ANy small number (almost) of persons (so fitted as before) they hold, may lawfully unite themselves into a Church body, by entering into the Church covenant aforesaid; and so may constitute themselves a true visible Church of Christ, without any authoritative consent of the Christian Magistrate (supposing there be one) or of the neighbouring Churches or their Ministers. R.M. to W.R. Ans. to 32. q. p. 43. Robin's. justif. p. 181, 182. 2. Yet a l The law doubtless is good, as from the Magistrate: but how doth this agree with that opinion (which too many of them amongst us that run the same Church-courses with these brethren hold) that the Magistrate hath nothing to do with the first Table, unless the public peace be broken, he is to force no man against his conscience too or fro, but leave every man to follow his own light and religion? Also as it is an agreement of the Churches and Ministers, I the rather like it, because it seems to amount to little less in substance then a compound Presbytery set up amongst them; the rather, if we add what the same H.P. tells us, that they have also agreed amongst themselves that no man shall preach or vent any new or uncouth tenants, until he have first communicated them with the neighbouring ministers. A very good Canon, especially for these times wherein men run a madding after novelties, and niceties, under the false pretence of a new light, and new truths. Law is made in their general Court (civil) that no Church shall be there set up, without the knowledge of the Magistrate, and neighbour Churches. R.M. to W.R. yea, as Mr H.P. informeth us, not without the consent of five or six of the neighbouring Churches at the least. 3. The m Here is another Ecclesiastical canon in act, though not in rule. If this be needful at the first erection of a Church, that each should try and know others spirits, why not also after at the admission of every member, he to try and know their spirits as well as they his? persons intending to enter into Church estate, do before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits, by conferring, praying together, and mutually examining each other, until they have approved themselves to one another's consciences in the sight of God: Which when they have throughly done in private, than they agree together to enter into a church estate. R.M. to W.R. | H.W. to Mr B. 4. Which before they do, notice is given thereof to the Magistrate, and neighbouring Churches, that so such as please may be present at the time and place thereunto appointed. R.M. to W.R. | H.W. to Mr B. | J.W. to T.S. 5. The number wherewith they usually begin at the first constitution of every Church, is about 7.8. or 9 Ibid. 6. Notice being given, the Magistrate and Churches send their n Here than Churches use messengers or deputies to represent themselves, and to act in their room, why not in a Synod as well? And if they may trust their power with their messengers for approving or disapproving whole Churches, much more of particular members at their admission. Messengers or Deputies to see how things are carried, and to give them advice, direction, approbation, or disapprobation, as they shall see cause. Ibid. 7. The day appointed is kept with fasting and prayer, and sometimes (if not always) preaching of the Word, which is performed by some of the persons that now come to be combined into this church-society. In the latter end of the day, each of those persons now to be churched (if I may so say) maketh public profession of his faith, thereby showing his knowledge, and opinion in the Grounds and Principles of Religion, and declaring from point to point the work of God upon his soul in his Conversion. And all this in an extemporary (at least) conceived speech, i. e. not in any set form. Ibid. 8. Which when the Messengers of the Magistrate and Churches have heard and considered, if they be unsatisfied, (or any slander by) they make their objections, or propound further questions, as they think fit, until they be o It's an hard task to satisfy all comers touching these things, questioning and objecting what they please, and harder for a man to be stayed perhaps for some differences about Church Discipline, or suppose some objection be made against his life, it must here be presently, and openly declared, and scanned before all the country. This is little wisdom, less charity. satisfied, if it may be. Ibid. 9 If in the end the said Messengers be not satisfied, than they or so many of them, as concerning whom they are not satisfied, either in point of knowledge or grace, are forbidden to enter into Church estate, and so remain still, as before, out of the pale of the Church. Ibid. 10. If at length they be fully satisfied, and all doubts cleared, than the said persons proceed to enter into Church-covenant, which being written one of them reads, and all of them subscribe it, and so they are become a true p If so much time and so many encumstances be needful to join 7. or 8. together into one church, how much time would be requisite to join 3000. together. But our brethren will acknowledge the Apostles went a shorter way to work. Discourse of Cou. p. 29, 30. the reason whereof they render, because the Church was not then subject to so many hypocrites: which is more than any man knows, when Christ saith, Many are called, few chosen. Many seek, but few sinde. Besides, this course is used by our brethren not to ordinary Christians only, but to the most godly and best approved. I believe therefore it was rather, because the Holy Ghost had given them no such direction, nor was this manner of church constitution then hatched. constituted visible Church, as they say. Ibid. 11. Which being done the said Messengers of the other Churches give them the right hand of fellowship, and own them for a sister Church. And so returning bacl do make report to the Churches that sent them, of all things done, and declare to them that they are to account of them as of a true Church of Christ. Ibid. CHAP. VI Of Church-power, or the power of the Keys, the first subject in whom it resides, and the exercise of it in general. 1. THey hold that every such company (as aforesaid) though never so small, consisting of private persons only (i.e. such as are in no church-office,) and perhaps all illiterate too, yet is rightly and immediately entitled to all the privileges of the visible Church of Christ, and invested with all Ecclesiastical q Who would not long to be soon churched in this way, seeing thereby immediately they might be endued with so vast a power? This is a sweet morsel, no marvel if people's teeth water for it. But where or when did God so grant all this power over to the people, that yet he excepted the Sacraments, and them only out of the charter? surely either he gave them all or none. The necessity of which consequence some Brownists perceiving, therefore of late (here in London) have claimed and contended for them also. The word and Sacraments (in our Saviour's commission) are knit together, Go preach and baptise, and both settled upon the Ministry. But our brethren have here divided them, and made preaching common to the people: And though our brethren intent not so, yet in event possibly this may nourish in the vulgar some fragment of popery, as if the Sacraments were more excellent than the preaching of the Word, they being reserved as peculiar to the Ministers, this common to others with them. power from Christ, as the first and proper receptacle thereof, have the Keys of the Kingdom of Heaven committed to them, and may now forthwith administer and partake of all church-ordinances (except only Sacraments) execute all Church-censures, and transact all their own businesses within themselves. Ans. to 32. q. p. 10. 41, 44, 48, 49, 50. Cott. cat. p. 10. R. M. to W. R. R. M. to E. B. p. 4. | J. W. ans. to. 10. quest. See Rob. justif. p. 106, 107, 112, 121, 122, 125, 126, 127, 138, 190, 113, 167, 184, 198, 331. Zions royal prerog. Preface. Barr. discov. p. 39 2. The particular sorts of which Church businesses are these. 1. Admission of more members into their Society. 2. Authoritative admonition of members offending. 3. Binding and excommunicating of such as having offended prove incorrigible. 4. Losing and authoritative forgiving such as upon admonition and excommunication do repent, re-accepting them into the communion of the Church again. 5. r How weak good people are and insufficient without their guide's assistance, to examine Ministers abilities, to judge of Doctrines, and other matters touching persons and things needful to the exercise of Church-government, he that please may see in our brethren's late Apologetical narration, p. 24, 28. Besides, the experience of the Bostoners in N. E. who generally would have chosen Mr Wheelright (the notorious Familist) to have been co-teacher with Mr C. there, had not some few withstood it, as I. P. told W. R. Making, i.e. examining, electing, and with imposition of hands ordaining their Pastors, and all other their officers. 6. Unmaking, i.e. degrading and deposing them again, when they see cause so to do. 7. Preaching, i.e. expounding and applying the word with all authority to the several uses of their members. 8. And generally whatsoever else may concern the edification and spiritual good of that society (save only the administration of the seals.) And all this before they have any officers, or if they have any, yet without reference to them as officers at all. 9 And when they have Ministers than they have Sacraments too. Ans. to 32. q. p. 10, 15, 41, 42, 44, 45, 48, 49, 50, 68 Cott. cat. p. 10, 11, 12. Dis-course of Cou. p. 23. Ans. to 9 Pos. p. 62, 70, 76, 77. J. W. ans. to 10. quest. R. M. to E. B. p. 4. | R. M. to W. R. Apol. p. 24. Rob. justif. p. 9, 111. 3. All which things they claim to themselves power to do without any s When officers are not yet settled in any Church, or being once settled do fail through casualty, it is agreed upon on all hands that some extraordinary course is to be taken. Let it therefore be considered whether it be not more proper and nearer to the ordinary rule, to call in the assistance of the officers of some neighbouring churches (by virtue of that communion of Churches which themselves acknowledge) to supply the wan: of their own officers in examination, ordination, and deposition of Ministers, etc. rather than to use mere private persons, i.e. non-officers of the same Church? authoritative concurrence or assistance of any other Churches or their officers, which they hold unlawful in others to offer, and in themselves to accept or admit. Ans. to 32. q. p. 41. R. M. to E. B. p. 10. Rob. justif. p. 335, 339. 4. Therefore they ordinarily convene together (before they have any officers) and hold public Ecclesiastical meetings, and execute all Ecclesiastical duties and offices t Hereby it comes to pass that because ofttimes their Churches are long without Ministers, that they are also long without Sacraments, both the Lords Supper for the elder people, and Baptism for their infants. (Sacraments only excepted) by mere lay men, that neither are, nor perhaps ever shall be officers in the Church. 5. This Church (being thus invested with all Church-power) deriveth part thereof upon her officers, viz. so much as she cannot conveniently execute herself, and the rest she keeps still in her own hands and executes accordingly. Ans. to 32. q. p. 57 R. M. to W. R. | R. M. to E. B. p. 4. Barr. Disc. p. 223. 6. The officers have no power in Church matters, but what the Church deriveth on them, and which she may revoke, and resume unto herself, if she conceive they do not use it well. Ibid. And therefore she may call them to account for their actions, though they were even Apostles themselves. J. Cott. on 5. vial. p. 10. 7. The officers are all but the Church's u Where saith the Scripture that the Church should rule her officers, and the officers obey the church? we find that officers are called rulers, and people are commanded to obey them in the Lord frequently, 1 Tim. 5.19. Heb. 13.17. but the other we never find. We find indeed the Apostles call themselves the servants of the Church, as Christ also made himself servant unto all, but that is not to be understood properly, but metaphorically, and by way of some similitude, unto servants, who (it good) do seek their masters good, and are for their profit not their own; so did Christ and all the Apostles seek the Churches good, not their own, and so all Christians are commanded to serve each other in love; But we may not thence conclude that therefore every Christian is in peoprietie to be another's servant, for than who should be master? much less that the Apostles were properly the servants of the Church, who gave rules to the Church what to do, and how to walk, but received none from the Church, lest of all that Christ was so, who both was and is the head of that body, and King of that Kingdom. We read also that Ministers are to do the acts of their ministry in the Name of Christ, and by his power, 1 Cor. 5.4. Matth. 28.19. Mat. 7.22. But that they act in the name of the Church, or by the power of the Church, such phrases we do not read them, and therefore we do not believe them. servants in propriety of speech, and she is the mistress, the queen. In all things she hath the power of decreeing, and they with her, as others, the meanest members of the Society: but as Ministers, so they are only as her mouth to speak and her hand to act what she decrees, doing all things for her, by her power, and in her name. Ibid. Mr N. to W. R. | R. M. to W. R. Rob. Apol. p. 49. Rob. justif. p. 121, 122, 138, 166, 178, 180, 185, 303, 322. 8. The x And this were well too, if this service of the Church were reserved only and entirely to the officers, but alas, this is but common to them with other members. For, if either the officers be not, or be absent, or refuse (through scruple of conscience perhaps) to act according to their mind, they will (and they hold they lawfully may) call forth any other member whom they judge fit, and enable him with their power to do all that which their officers should have done: Sacraments only excepted. acts which they ascribe unto the officers, are such as these: viz. 1. To declare unto their people the mind of God in any matter, to advise, counsel, exhort, reprove, etc. 2. To moderate in Church meetings, that order may be observed by propounding of things to be debated, gathering of voices, pronouncing the sentence accordingly. 3. To execute all the Church's decrees, in admission of members, ordination of ministers, admonition, excommunication, etc. Ans. to 32. q. p. 57 Cott. cat. p. 3, 10. Cott. on vial 5. p. 9, 10. Rob. justif. p. 9, 111, 114, 116, 121. Cans necess. of separation, p. 135. 9 y This body is all eye, and all tongue, no diversity of members, all governor's, none to be governed. All teachers contrary to the Apostles rule, Are all teachers? 1 Cor 12. ●9. And if their reasons for this be well examined, it will appear they make as much for women to rule, as men. No marvel then if this be so that they complain in print and otherwise, that Ministers are slighted amongst them, yea, trampled upon by some, Cott. on vial second, p. 24. Master H. to S. A. They profess to condemn Morellian and popular Government, but what can be more popular than this, wherein all have equal power to decree, and any of them may be used to act as well as the officers, and the officers are used as mere servants to the body, which is the Mistress': At most they are but as the Speaker in the house of Parliament, or as a Moderator in a Synod, which rule not but are rather ruled. Every member of the Society, that is of years (except women) hath equal power with other, even with the ministers themselves (as they conceive) in propounding, debating, objecting, answering, and in judicially decreeing, and giving sentence in all matters of the Church, whether pertaining to faith or manners, doctrine or practise whatsoever. W. T. to P. H. | Mr W. letter to a friend. | Ans. to 32. q. p. 44. Barr. refut. of Giff. p. 81. and in his Discov. p. 36, 38, 125, 223. Rob. justif. p. 9, 111, 121. Zions royal Prerog. Preface. 10. And therefore although the officers may lawfully prepare matters in private for the Churches hearing, yet they hold all things ought to have a full public debate in the z This popular government makes good store of work both for Ministers and people, especially if the body be numerous, as the Apostolical Churches were, and ours ought to be (if conveniently they may) and if they must all convene in one Congregation, to he are, examine and debate all matters till all be satisfied, and brought to one unanimous vote. It will not be one hour or two in a week, nor in every day of the week, nor searce all the whole week's time that will suffice to finish all businesses that may fall out. And what time shall the Ministers than have for study and other duties, or the people to follow their worldly calling? This course seems neither agreeable to the wisdom of God, nor profitable to the weal of the Church. Besides, the time of keeping their courts (on the Sabbath day) seems many ways inconvenient: It must needs tyre men out (both Ministers and people) make them forgetful of what they have heard, neglective of private and domestical duties, fill their heads and tongues full of worldly discourses, and their hearts of carnal passions and distempers, all which are enemies to the right observation of the Lords day. Object. They find no such inconvenience, their Churches have few offenders, and when they have, matters are soon dispatched. Answ. It may well be, now whiles their choice materials roman, and their numbers are so small and inconsiderable, but when their Churches shall grow numerous, and their materials (in process of time) shall degenerate, as they must needs, will not these inconveniences, and many more follow then? presence of the whole Society, that so they may be able to give their sentence in faith. Apol. p. 31. J. C. printed letter, p. 4. which is therefore usually done on the Sabbath day after Evening Sermon. Johns. plea, p. 307. Rob. apol. p. 38. 11. Whether matters be carried amongst them by most voices or no, is not so generally agreed upon. Some affirm that the major part carries it against the lesser part, yea, though the officers be in this lesser part, and do show strong reason to the contrary. Mr M. to J. M. Others, that the whole body must agree else nothing proceeds. J. P. to W. R. Ans. to 32. q. p. 60, 61. Some, that things are not carried by voices at all, but by a The question here it not what ought to be done in foro conscienty, & divino, but in foro ecclesie, & externo. It will be granted on all hands that all things in the Ecclesiastical (as civil) Court, aught to be done according to truth and right. But supposing a difference do arise, and both sides pretend to truth and right; (our brethren denying any others to interpose otherwise then by way of advice) the question is then, Whether nothing shall be done, which in the end amounts to little less than Anarchy, the mother of consusion, and this of destruction: or that (seeing the officers may not) the mayor part of the people shall corey it in foro externo? Reason, and the Examples of all other judicatures do seem to conclude that the most voices of the Judges ought to take place. truth and right, and according to God. Ans. to 9 Pos. p. 72. Ans. to 32. q. p. 58, 60. Barr. discov. p. 78, 261. Johns. plea. p. 307. Sometimes they grant indeed all things are curried by consent of all; but then they explain it thus, viz. That if it fall out that any lesser number do descent, than the greater endeavour to give unto, or to receive from them due satisfaction; which if it be done then all agree in one vote. If the lesser party dissenting neither can give satisfaction to the greater, nor will receive satisfaction from them, but still persist in dissenting, then do the mayor part (after due forbearance, and calling in the counsel of some neighbouring Churches) b Indeed it were much better that the whole Church, and every member thereof did consent, but to extort and force a consent after this manner, seems not only harsh and uncharitable, but also foolish, yea, destructive too: For either the aforesaid admonition may sometime proceed to an excommunication or not: If it may not, than ' its vain and of no efficacy to compel consent; it may rather occasion contempt. If it may, than (as suppose it be in the case of admission of some member) for the gaining of one man (and that perhaps none of the best neither) 7, 10, or 20. may be lost, and be cut off from the Church. But were it not better to let all things currently pass by the most voices, than thus by seeking to force an universal consent to expose the Church to such dangers and inconveniences. judicially admonish them; who being thus under censure, their voice is now extinct, and made void. And so the rest proceed to vote, which vote is now the vote of all the Church, viz. of all that have the power of voting therein. Ans. to 32. q. p. 58, 61. 12. Notwithstanding all this power aforesaid, by them attributed to this Church, when it is yet young, of very small number and without officers too. Yet do they deny unto it (though grown never so numerous and well furnished with godly and learned officers, and withal strengthened with the consent of other Churches, and the Christian Magistrates authority) c Yet contrary to this Article, I believe, themselves take liberty to appoint some humane observances, or which is worse, to impose them on men's consciences for divine Ordinances. all power to make any particular rules or laws in things indifferent (conducing to the better government of herself, and more orderly, and more edifying performance of God's worship, and use of his Ordinances) according to the general rules of Scripture in such cases provided. Ans. to 32. q. p. 66. Cott. cat. p. 9 R. M. to E. B. p. 9 Barr. discov. p. 84, 255. Rob. Apol. p. 73. CHAP. VII. Of Church membership and admission of more members into the Church thus constituted and erected. 1. ALL men are bound, say they, to become d What if it be (though possible) yet for the present very inconvenient, and discommodious, may they not delay a while? No, say they; yet because that might seem harsh and heavy, therefore to engage the more, and withal to make the engagement the more easy, they allow some to be admitted as members transient, for the time only. Apol. p. 20, 27. But why may not this favour be allowed to all as well as to some? Also how doth this agree with the tenor of the covenant that limits no time? and with the sense of it, that (as they conceive) obligeth all the members to ask and take counsel of the Church, and not to remove without their consent as is both before and after said? settled members of such a particular Church, as is before described; And whosoever doth not, (if possibly he can) sinneth. And whether he can or no, yet he remains for the time without the visible Church of Christ (for which they frequently allege 1 Cor. 5.12.) and in that estate uncapable of any e Yet sometimes themselves confess that men converted have right to the Sacraments, and Church privileges in their state, as believers and men converted: If there were any that could administer the same unto the … which ordinary Ministers cannot do, say they, whose power reacheth only to church members. These things do not cohere. Church ordinance or privilege, though he be not only baptised, but also truly converted, yea, eminent in the profession of faith, and practise of holiness, even unto martyrdom itself. Ans. to 32. q. p. 11, 30, 38. | D. ag. P. p. 4. R. M. to E. B. p. 6. Nay, he is accounted as one that despiseth Church-fellowship, and so unworthy of it, yea, wicked and profane. Apol. p. 25, 26, 27, 34. Ans. to 9 Pos. p. 69, 62. Ans. to 32. q. p. 11, 12, 21. | J. W. ans. to 10. quest. Rob. justif. p. 56, 71, 85, 86. 2. Persons admitted are either infants, or such as are of age. 3. When any person of age is to be admitted, he is first to desire and seek it in this or that particular Church. And therefore to make his desire known to the Church by some of the Elders, or members of the same R. M. to W. R. | J. M. to R. M. | J. W. to T. S. | Ans. to 32. q. p. 8. 4. Which said Elders or others do f If the man be not otherwise well known and approved, he is not admitted to this first trial, till he have lived some good space amongst them, that they may observe his conversation, whatsoever testimonial he have. first privately examine him, touching his knowledge in the Doctrine of faith, and the truth of his conversion, as is before showed. H. W. to Mr B. | J. W. to T. S. | E. C. to R. C. | J. M. to R. M. Apol. p. 3, 4. 5. If the examiners (upon this trial) conceive him not fit to enter into Church fellowship, than he is there stayed without any further proceeding. J. M. to R. M. 6. If they find him fit, (according to the fitness mentioned CHAP. 3.) than they propound the man and his motion to the Church, who are then desired to inquire further of him for their better satisfaction. And if any of them do or shall (by such inquiry) know any thing justly to hinder his admission, to declare it before he be admitted. J. W. to T. S. E. C. to R. C. 7. After this a day is appointed (usually on the Sabbath) and when other public worship is ended, the said party is called forth, and there makes g If the party be a woman, or otherwise weak in or pression, some tell us, that the body of the Church meets more privately in the week day, to receive satisfaction touching them. E. C. to R. C. But if all the Church meet then, how is it more private? If but some only, how shall the rest (by their tenant) judicially consent to that which they do not know? And for delegation or representation they will by no means allow these. Sometimes they say their confessions are taken privately by the examiners, and by them only related in public to the Church, and so their own public professions and declarations are spared, as Master H. to S. A. intimates. But how doth this agree with the Apostles rule, Do nothing partially, 1 Tim. 5.21. If it be needful that all the Church hear une man relate his conversion, why should they not hear ●ll? And if the examiners may be trusted with examining of some, why not of all the rest also? public Profession of his Faith, and declareth the manner of his conversion; which (by such as can) is done in a continued speech of their own; by others (not so well able) in making answers to questions propounded to them cocerning the same. Apol. p. 3, 4. wherewith if any of the company be not satisfied, his admission is stayed for the time, till all things be cleared, and all objections answered. And then by consent of the Church, he enters into Church-covenant with them, and so is admitted in the same manner as the rest were at the first constitution of the Church. R. M. to W. R. | H. W. to Mr B. | E. C. to R. C. J. M. to R. M. | J. W. to T. S. 8. After the party is so admitted, the Minister or some one or more of the members of that Church, in name of the rest, do give him the right hand of fellowship; and do likewise repromise to perform all Church duties to him, contained in the same covenant, as unto the rest of her members, J. W. to T. S. 9 Thus for admission of persons of age. Now for infants they account them in the same estate with their next parents: For if either of their next natural parents be now, or (being deceased) died a member of some such particular society, as aforesaid, then are their children also accounted members, and so baptised, if they were not baptised before? h Cold comfort to Christian parents (not of their way) and cold charity to their infants. But if neither of them have been, or having been formerly, if at the present (being alive) neither of them be a member; then their infants (as themselves) are accounted to be without the visible Church. In the same estate with the children of Turks and Heathens, Aliens from the Commonwealth of Israel, and so uncapable of Baptism, or any other Church privilege whatsoever: yea, though the Grandfather be a member or (perhaps) a Minister of that Church; or though one or more of the next parents being no members be eminently and famously Godly, and will undertake to educate their children in the true faith and Fear of God; And neither wilfully, nor negligently omit to join themselves to such a Church, but abstain only out of want of sic opportunity to do it, or out of tenderness of Conscience, as scrupling some things in their way, yet for all this, their infants shall not be admitted to Baptism; as not being within, but without the Church. Mr M. Ans. to 9 Pos. 61, 62, 63, etc. Ans. to 32. q. p. 20, 21. Apol. p. 29. CHAP. VIII. Of their dismissing of members from one Church to another, or otherwise. 1. NO person once thus admitted (as aforesaid) into any of their Churches, aught to remove thence without the consent of the said Church first sought and obtained. For if lie do, they hold that he breaks covenant with God and the Church, and like Ananias and Sapphira lies against the Holy Ghost. Ans. to 9 Pos. p. 73. Apol. p. 39 R.M. to E.B. p. 6. Inasmuch as they conceive their convenant binds them not to departed without consent. Ibid. 2. Therefore when any would remove, they require that he first give notice thereof to the i Why must he needs consult with this rather than any other? perhaps this may be more partiald than any other, because concerned more. No man so fit to be judge in his own cause. But if with this Church, why with the whole Church? why not rather with some few of the more secret and discreer persons, that know both how to give counsel, and to keep counsel? What if his reasons be secret, and he cannot discoyer them but to his shame, loss or danger? Church, wherewith he is in covenant, and lay before them (how many soever they be) in a public meeting, both his reasons for which he desires to remove, and also to what other Church he would remove, and consult with them about both. Ans. to 9 Pos. p. 74. Apol. p. 20. 3. If upon examination, they approve both of his reasons why, and of the place whither he would go, than they consent, and giving him letters of dismission and recommendation to that other Church, they send him away with their prayers and blessing. Ibid. 4. If contrarily they approve not, either the one or the other, they dissuade him from his purpose, if they prevail nor, they will not hold him by violence, (for that they cannot,) yet they will neither give their k If this be so, as the Disciples said of marriage, It is not good to touch this Covenant: A man may soon enter into this bond, but be cannot so soon get free again. These are hard conditions: He must discover all to a multitude (many of which are no wiser than they should be) who are to be h●s judge in their own cause: and who can assure him of their judicious and unpartial dealing? It may be (though his reasons be never so sufficient yet) they will not consent to his departure; And if he depart without consent, he goes not only not commended, but tacitly accused, slandered: not only not blest, but virtually cast out and cursed; and to make up his misery, (if all Courches were of their way,) for ever made uncapable of admission into any other Church; and so necessitated to live (be and his) all their days as an heathen and publican without the pale of the Church. There being (as it seems) a agreement amongst them to receive no members from one Church to another, unless they bring with them letters of dismission and recommendation. Yea, a man that is once entered into this way, is so riveted in it, that he can hardly ever get out of it; but in a sort, is necessitated to continue therein, though perhaps against his conscience. Seeing depart he cannot (with leave) unless they approve of the Church to which he would go, as well as of the reasons why. Now they will not approve of any Church that differs from themselves in Church constitution, discipline and government. Therefore he must either continue where he is, or remove to some other Church of the same way, or live out of Church estate like an heathen, as aforesaid. The best of all which choises may prove bad enough. This so strict and hard tying of men together (unless it can be proved to be an ordinance of God) must needs be an intolerable burden, pressing and pinching men not only in their estates, names and comforts, but also in their consciences too. Sometimes causing sharp contests and contentions with, yea, perhaps deadly hatred of such with whom they are so forced to continue in society against their minds, or wills, at least. And sometimes violent rents and ruptures, when they are feign to break away from them by violence, by whom with good leave they cannot be dismissed. When I consider these strict tiings of people to their own members and officers, I cannot but pity the good people of this Kingdom, especially of this City, if the New England Discipline and Government should take place, (as many of them do desire.) For how will they endure to be so tied, who have so long time accustomed to keep with no society, but to pick and choose, now one and then another, every Sabbath almost a new Ministry and a new Church; yea, tenaciously hold it as a Maxim, That they will be bound to none; That they may lawfully go where they like best, and where they can profit most, &c consent, nor give him their letters of recommendation (though he were otherwise never so well deserving) nor send him away with their benediction, as otherwise they would. Ibid. Yea, he shall departed little better than an excommunicate, as a Covenant-breaker with God and man, and as one that is wise in his own conceit, and refuseth to hearken to counsel. Ibid. CHAP. IX. Of Church-Communion in general, wherein it consists, to whom it doth belong, of corruptions in it, and separation from it. 1. THey solicitously distinguish between Church-communion, and Christian or religious communion. This latter they hold generally with all whom they conceive to be true Christians, without reference to their Church estate, and whether they be in Church estate or no: therefore they will confer, pray with them, etc. l If by Church were to be meant only such a particular body as is before by them defined, the distinction might the rather pass. But forasmuch as the word Church in Scripture sometimes extends itself to all, or any believers on the face of the earth, without respect had to any such congregational union, therefore Church communion will and may extend itself to all communion with visible believers in all religious duties whatsoever. For as there is a persecution of the Church, Gal. 1.13. Prayers of the Church, Act. 12.5. and a communion of Saints without such a respect, so a communion of the Church in all religious duties, without such a respect. But the former they hold only with such as they acknowledge to be true Churches, and with their Church-members. Ans. to 9 Pos. p. 62, 63. Apol. p. 28, 34. Robin's. hath a distinction not much unlike, of private and public communion, that he allows with all Christians, this only with Church-members; concerning which see his whole treatise of public and private communion. 2. They call that Church communion which is only in such duties, privileges and ordinances as are proper to such a particular society, and belong to none other, as 1. Admission of members into their society. 2. Mutual watchfulness of each member over other. 3. Admonition in way to censure. 4. Excommunication. 5. Re-acception into society again upon repentance. 6. Administration, and receiving of the seals. 7. Vocation of Ministers and all other officers, and deposing of them again. Ans. to 9 Pos. p. 63. Ans. to 32. q. p. 7. Apol. p. 27-29. 3. As for m Here we may see how much and how long we have been mistaken: For when our brethren of that way do so frequently (perhaps fixedly) preach and pray with us not only privately in houses, but in our public assemblies also, we (fools) think all this while, they hold Church communion with us, and do thereby actually own our Ministry and Church estate as true. But, alas, there is no such matter. It is but Christian communion at the best, neither do they at all preach unto us, or pray with us, as Ministers ex officio, much less as our Ministers; No they will not confess themselves to be so much as members of our Churches: but ex deno, only as men well gisted, and so able to edify the church by their gifts, as mere private men, ex communi officio charitatis, as any man else may do that hath a gift to speak to the church's edification. Nay, what do they more to us in public than they would do to so many Turks or Indians, to whom they would preach, and with and for whom they would pray (I believe) as well as they do unto and with, and for us. If they judged any Church communion to consist in any of these things they could (following their own principles) no more join with us in preaching and prayer, than now they do in Sacraments. The like is to be thought of their hearing of our Ministers also. preaching, reading and hearing the word, catechising, praying, singing of Psalms, blessing the people, etc. though performed by Church officers and members only, and in the Church Assembly only, yet in these, they hold, there is no Church communion at all. Ans. to 32. q. p. 7, 28. Ans. to 9 Pos. p. 62. Apol. p. 26, 34. Rob. justif. p. 192, 195. 4. These things, say they, do not only belong to Church Communion, but to the Communion of this n How doth this agree with that which follows after of administering and receiving of Sacraments in other Churches by virtue of the communion of churches. particular Church only, of which one is stated a member; and therefore are to be performed only to the members thereof, and not to the members of other Churches, much less to any such as are not at all in Church estate. Ans. to 32. q. p. 11. 5. Especially Sacraments are to be administered (as only by Ministers of the same Churches as after so) only to Church o How is it then that they acknowledge Ans. to 9 Pos. p. 63, 64. Apol. p. 6, 7, 21, 40. that scattied members of Christ may partake of the Sacraments as members of the Catholic Church. Also that Sacraments do rightfully belong to all visible believers and their sced, as such, if so be there were any Ministers now that might lawfully administer the same unto them, viz. such as were the Apossles and Evangelists. And that the reason why they cannot now actually partake therein, is because now ordinary Ministers power extends not beyond the bounds of their own church. Whence I infer, 1. that then church-membership is not necessary to participation of the Sacraments, of itself, but by accident only. 2. that believers are not uncapable of Sacraments (by their own tenant) through any defect in themselves but in the ministry, (that I say not, in God) they indeed are capable of them, but God hath provided no ministry to administer the same to them, I mean, to scattered Saints. 3. That participation of Sacraments is no part of church communion, since of right it belongs as well to all visible believers, as such, though they be no church members at all. 4. That Baptism is not given only to a Church body. 5. That it was not intended as a seal of the Church-covenant: All which are contrary to their tenants. members, and p Here also they seem as before not constant to themselves, who after tell us that by communion of Churches the Minister of one Church may administer the Sacraments to the members of another Church: why not then to such as are members of no Church also (being believers) seeing the Apostles did so: and seeing ordinary Ministers have as much power over such as are no members, as over the members of another Church, both being without the Church to them. members of the same Church. Ans. to 9 Pos. p. 62, 63, 64, 66, 70. Ans. to 32. q. p. 11, 12, 37. Apol. p. 29, 30, 39, 40, 41. Cott. cat. p. 6, 7. R. M. to E. B. p. 4, 5, 6. R.M. to W.R. 6. They hold that if any sin be committed by any in the Church, for want of watchfulness, and admonition in others, all the body is defiled therewith, and made liable to a common judgement, as was all Israel by Achans sin. Ans. to 32. q.p. 50. Ans. to 9 Pos. p. 75. Discourse of Cou. p. 7. Apol. p. 10. 7. That a man that is sui juris, may not lawfully stand member of such a Church, in which he cannot observe and enjoy all God's ordinances, nor where any q Who then may stand members of their Churches? or will they say that there are no corruptions amongst them suffered? doubtless if other Churches may be judges, (not themselves who are parties) they are faulty one way, as well as others are another way. It may be also as hard to reduce as others are. corruption in God's worship, or other sin is suffered unreformed, but if he be joined to it, he must separate from it, else he is defiled therewith. Ans. to 32. q. p. 32, 33. Rob. justif. p. 15, 16, 197, 200, 201. Johns. plea, p. 245. Barr. discov. p. 26, 29, 34, 38. 8. Especially where any set Leitourgy, or r Yet themselves allow set forms of Psalms to be sang as Prayers and Praifes to God, and of benedictions or blessing the people, of church covenan (as before) some of them also set forms of catechising, and confessions of Faith, as H. P. | I C. his Catechism of the Church. So Robinson's cat. of Discipline, added to the end of Perkins cat. Why then not a set form of Prayer too? whereas they dislike set forms because imposed: I cannot see how bare imposition by lawful authority of that which is lawful (so far only as it is lawful) should make it unlawful; I should rather think it should make it necessary: And whereas they inculcate that our set forms have been so imposed as leave no liberty of adding, altering or taking any thing away: I answer, we have no such imposition among us, seeing all experience hath showed that any man might lawfully add, what he would, though by the law, he might not, perhaps, take away or alter aught: But supposing the worst that our set forms were so rigidly imposed by law, that no man might add to, or alter, or take away aught, yet if Ministers did both add to what they thought defective, and alter what was offensive, and leave out what they judged unlawful; I see no reason why the fault of the imposers should be imputed to such as obeyed their imposition no further than it was faultless. set form of prayer is imposed to be used. Ans. to 9 Pos. p. 52, 59, 60, 61. Mr M. to J.M. Cott. cat. p. 5, 6. | R.M. to E.B.p. 7. Johns. plea, p. 245, 285. Brown. confess. art. 45. Cans necess. of separation, p. 110. Rob. justif. p. 344. 9 And where s If they will walk close to their own principles; they must grant that not only open and gross wicked defile the worship of God to all the society, but also unregenerate persons, and all that give not good evidence of their conversion, yea, even secret sinness also (such as Achan was) though perhaps they have the truth of grace, if they be admitted. Of which see before Art. 6. But than who shall escape free? or with what society can a man join to be assured not to be defiled? bad men are suffered to come to the Sacraments with the good, because thereby both the ordinances, and all that partake in them are defiled. Apol. p. 37. J. D. to L.H. Barr. discov. p. 34. Rob. justif. p. 15, 197, 201, 204. CHAP. X. Of the Communion of Churches one with another, and of separation from corrupt Churches. 1. THey grant that several Churches have a t If there be a communion of Churches, than an union, whereby many therefore may be rightly called one. And if an union of many Churches without Covenant, why not also of many members in the same Church without covenant. Communion amongst themselves, whereby they do and may u How can this stand with their doctrine of the covenant before, which tieth the members to church duties only to their own Church? and that Sacraments belong only to the members of their own Church: and with their doctrine following that Ministers are Ministers only to their own people, and cannot do a ministerial act to any but such as by calling them, have given them power over them, which some of themselves perceiving, rather than part with this latter (which they hug as a precious truth) are content to question the former of the communion of Churches, as S. E. mutually partake each with other in some Church-ordinances, * If this may be done in Sacraments (by virtue of Church communion) why not in Ordination and Excommunication also? as Sacraments. And that this Communion is both between the Ministers and members of the same. Ans. to 9 Pos. p. 62, 78. Ans. to 32. q. p. 29. Apol. p. 2, 13. | R.M. to E.B. p. 11. 2. By virtue of this Church communion, they say; one Church by letters of recommendation may give power to another Church over any of her members for Excommunication, and the x This Divinity is strange to me: Themselves hold the Minister's power is not his own, but concredited to him by the church, so that he is but a Deputy himself, & deputat●a non potest deputare. How then should he derive his authority to another, and convey his power over to him, as his deputy, who himself is but the Church's deputy? Ministers of one Church may convey power to the Ministers of another Church for Administration of the Sacraments to any of their members. Cott. cat. p. 7. Apol. p. 2, 14, 26, 40. | J.W. to T.S. Hence the infants of some of Windsor Church in N.E. have been baptised by the Ministers of the Church of Dorchester there. R.M. to W.R. 3. But without such letters of recommendations, and formal granting over of such power, from one Church and Minister to another, it were y They are very tender of losing any of their members, and of having them but to communicate for a time with any other churches but their own: but they make no bomes of getting all the members they can from cur Ministers and Churches, belike we have neither true Ministers nor Churches, and therefore they may do with us what they list. unlawful in any case to administer any Church ordinance to any Church or members but their own, or to admit them to any Church communion upon any pretence whatsoever. Apol. p. 14, 26, 40. 4. Though they hold it lawful by this Communion of Churches for one Church to admit the members of another unto fellowship of Church ordinances and privileges; yet not of every Church. But they think themselves bound to know the Church well (whose members they so admit, as well as the members themselves) whether it be a true Church or a false, a pure Church, or a corrupt. Ans. 10 32. q. p. 29. 5. And that if they should admit any members of a false Church, they should offend in so holding communion with a false Church; yea, if they should admit any members of a corrupt Church, they should be defiled by such communion; unless they did first protest against their corruptions. Ans. to 32. q. p. 29. | J.C. printed letter, p. 12. yet they hold no such z What ground for this distinction, of defilement by Church communion, and no defilement by religious communion? defilement by admitting them unto religious communion, though their Church were not only impure, but utterly false. 6. They are very straight-laced in denying communion to the members of other Churches that are not a This is one cause and the chief why our most godly English going over thither are yet rejected from all Church communion there: Not because of any personal defect, but because of the reputed corrupt estate of our Churches, whereof they stand, or lately did stand as members. constirated and governed in the same manner with their own which only they conceive to be constituted and governed according to the Rule of Christ. Ans. to 32. q. p. 82, 83, 84. yea, if a company of approved godly people should sit down near them (where their power reacheth) differing from them only in some points of Church-Government, some of them tell us, that not only they should not be b If upon such smaller differences they be so severe, how much more would they be in greater; Some of their pactie here plead hard to be indulged in sesser differences, yet what those are we may not know, or whether they he lesser or greater tolerable in a Church or not, and if they be not harkened unto, they are apt to cry out, Persecution, persecution: yet when others desire the like favour of them, they tell us there is no favour to be expected if we persist to break any Rule of Christ, their meaning is, if we follow them not close in their ways. So partial and selfish are some men, that they think all severity to others too little, to themselves too much. owned as a sister Church, but should also be in danger of severe punishment by the civil Magistrate. H.W. to P.H. What they hold of our English Churches and Ministers see in the Postscript. CHAP. XI. Of Excommunication and Re-acception into Church-fellowship again upon repentance. N. I find little difference herein between them and others of the reformed Religion, more than what is above touched, save that 1. I Hear some of them have pressed that not only the scandalous, but also the f And no marvel For if none must be of the Church but real Saints, such as have truth of grace, which they cannot have that do not in some proportion grow in grace, therefore it must needs follow that such should be cast out. And by the same reason cut with all that do not convincingly show all such evidences of grace, as Divines (from Scripture) do l●y down as demonstrations of grace in men. But if we closely hold to this way of trial of the members of true visible Churches, we may well make Churches (as the Brownists) consisting of 2. or 3. or perhaps (as our N.E. brethren) of 7, 8, or c. members, but we shall rarely (if ever) meet with such numerous Churches as the Scriptures hold forth, and therefore such as all Churches ought to be, as near as may be. non-proficients, that grow not in grace under the means, might be excommunicated; Which was the ground (as some of them report) of a groundless course set on foot amongst them at Cambridge in N. Engl. That the people met together privately at certain times, weekly or fortnightly, each one to hold forth unto the rest the work of God upon his or her soul, from their first conversion unto that present day, that so their Pastor might know how they grew in grace. A.W. to Mr B. CHAP. XII. Of Church officers, their office, manner of calling, their power, maintenance, and the disofficing or deposing of them again. 1. WHen a Church by admission of more members, is now grown to a competent number (which ofttimes proves some g No wonder it is long first, what for want of such choice members as they seek, and what for want of choice Ministers: for they tell us to our comfort that many that were counted good Ministers in old Eng. are there laid aside, because the Churches there do aim at men of special abilities. years first) than they address themselves to the calling of some to the Ministry, and other offices in the Church. R.M. to W.R. 2. If any of their own members be fit for the service, they make choice of them. If not, they procure elsewhere. Yet so that none is chosen to be an officer in any Church, till he be first formally admitted h Church membership is the salt that sealons all things. ' Its strange that his membership in the Church whence he last came (by communion of Churches) can stand him in no stead. member of the same Church, in the same manner every way, as others have been. H.W. to Mr B. 3. The several Churches with them, (how small soever, and though as yet without any officers) do challenge to themselves both power and execution of all things whatsoever do belong to the calling and creating of their own officers, as, 1. To i What abilities most good men have in judging of Ministers, as reason so their own experience will tell them, when as (if I be rightly informed) all the members of the Church of Boston (some few excepted) did strongly stickle to have had Mr Wheelwright (that famous Familist) joined as co teacher with Master C. in that Church. Also see Apol. Narr. p. 24. examine and try their abilities and fitness. 2. To elect them. 3. To instruct them in their office, at their ordination. 4. To ordain them with imposition of hands, prayers, and charges given them. And in sum, to give them all the power of their office in that Church in the name of Christ. Ans. to 32. q. p. 40, 41, 42, 68, 71. Discourse of Cou. p. 23. | Ans. to 9 Pos. p. 70, 77. R.M. to W.R. | H.W. to Mr B. Rob. justif. p. 300, 303. Cans Necess. of separ. p. 29. Barr. refut. of Giff. p. 130. A light for th● ign. p. 7. Rob. Apology. 4. Whereby it is come to pass, that every of their first Ministers (at least) in every of their Churches, is ordained by one or more k Have not we as much cause to doubt of the truth of their ministry, as they of ours, they being made by mere private men (i.e.) not in any office, ours by Presbyters at least, and therein according to the Apostles rule, 1 Tim. 4.14. seeing the Bishops themselves were Presbyters, with whom were other Presbyters ever joined in Ordination of any: Besides, the choice and approbation of many of us by our people also: whether they or we come nearer to the Rule, let the Reader judge. private men, appointed by the rest, in their names to pray over them, impose hands upon them, instruct, charge them, and give them authority there to minister: The act being the act of the whole Church, but for order, and ease sake, the formality is committed to one or two, in name of the rest: l The Levites election was from God immediately, and their Ordination by the Priest by God's appointment, Numb. ●. 11, 13, 14. The people's laying on of their hands in this work was not authoritative, that were needless, when God had authorised them both immediately by himself and mediately by the Priest before, if not presumptuous, that they should interpose their authority, when God himself had established them by his. But either it was obediential only, to declare their approbation of God's choice and Ordination, and then it is nothing to our brethren's authoritative imposition of the people's hands. Or rather (as I conceive) for the same end for which they were commanded to lay hands on the head of the sacrifice to be oftred (as vers. 12.) viz. to signify that they, i.e. their first born by right were all the Lords, and did owe to be, but that God of his goodness was now pleased to accept of the Levites for them, vers. 16. As the Israelites laid hands on the Levites, Numb. 8.10. | J.M. to R.M. | Ans. to 32. q. p. 68, 69, 70. R.M. to E.B. p. 10. Rob. justif. p. 328, 331, 338. 5. They hold that the people's m By this reason (me thinks) all that are elected by the people to a constant exercise to a constant exercise of the chief duty of the Pastors' office (which is prenching of the Word) and do also by compact receive the tithes and wages due by law to the Pastor, should be the Pastors of the places where by the people's choice they do so preach, and by consequent many of our brethren of that way, here in London, and England, should be Pastors of many of our Parish Churches. But do they count themselves so? or do they carry themselves so? Election is not only essential unto, but also the whole substance of the calling of the Minister, or other officer. But as for Ordination with imposition of hands of the Presbytery, or other sign, they hold it not essential at all, but a mere formality, or solemnity of the calling; the presence whereof addeth nothing to the substance of the calling, and the absence thereof takes nothing from it. Ans. to 32. q. p. 67, 68, 69. Discourse of Cou. p. 23. | R.M. to E.B. p. 10. Apol. p. 24. Rob. justif. p. 308, 332, 333, 334, 335. Rob. Apol. p. Per electionem jus ministerii Presbyteris confertur, etc. Barr. refut. of Giff. p. 219, 130. 6. After the first officers are thus made by the Church, the formality of ordaining the rest, is ordinarily committed to such n So that if they have but one Pastor or Teacher he alone lays hand on the next officer to be ordained: But St Paul's rule for Ordination is, that it should be done by the hands of the Presbytery, not of one Imgle Presbyter, much less of one private man. officers as are already called and ordained, not as having any more power (by virtue of their office) to do it, than before; for the power is the Churches, and belongs equally to every member, as a member; but as being the Churches public servants, to do it for them, and in threi name and stead. See the quotations cited before Art. 4. Rob. justif. p. 321, 323, 327. 7. In the sorts or kinds of their officers, they agree with others of the best reformed Churches. o I will not impute to the general that private opinion (but too publicly here) by some of them vented: that the Pastor is only to feed the people with wholesome doctrine, the ruling Elders only to visit them, and see to their manners. Only whereas in opinion and tenant they precisely distinguish between the Pastors and Teacher's office, yet in practice they usually confound them: both Pastor and Teacher equally teaching and equally applying both the Word and Seales without any difference. And either of them usually supplying the place of both in divers of their Churches, which are not furnished with both. See J. C. his Sermons on Revel. and other texts, for proof of this: Besides what we have by others report. 8. They hold the officers so called and made by this Church, are officers only in and unto this particular Church, that hath so called them. And bound only to minister to that, and the members thereof, and to none other. So that the Pastors and Teachers thereof may lawfully do no p Yet their Ministers frequently administer the Sacraments to the members of other Churches than their own: They will answer, that is done by virtue of the communion of Churches. I reply, But this latter rule quite overthroweth the former and all the reasons they bring for it; which some perceiving, question this rule of communion of Churches, others to maintain the former have invented a power in every particular Church and Minister to transfer their own power over to another Church and Minister pro tempore, to administer the Seals, (yea, and censures too) to any of their members, so that translation be formally done, as before Chap. 10. If there can be no act valid where there is no power. Whether ministerial acts done by a minister in and unto another Church be not null and void: which if they be, then have we millions of persons of age unbaptised to this very day. ministerial act whatsoever in or unto any other Church or the members thereof, than their own. Ans. to 32. q. p. 11, 15, 70. Ans. to 9 Pos. p. 64, 67, 70, 76, 78. Apol. p. 14, 26, 29, 38. Rob. justif. p. 317, 318, 335. 9 They grant indeed that Ministers may preach unto, and pray with other Churches and their members, because these are properly no ministerial acts. Only the administration of the q Preaching and Baptising were wont to be joined together, Matth. 28. And the Word and Prayer to be counted chief employments of the Ministers, Act. 6. yea, Preaching rather than Sacraments, 1 Cor. 1. But it is the nature of popular government to encroach upon all or most of the rights of the ministry, which must either have nothing to do, or but what the people will allow them, and lend them their power for to do. Alas poor Ministers, it seems it is their destiny ever to be servants (if good) yea slaves and foot-stools. Hitherto they have been trodden under foot by the Prelates, and now they must be by their people! Sacraments (with them) are properly ministerial, and therefore belong only to the Ministers. All other acts are common to other members, either by virtue of their gifts, and ex communi officio charitatis, or by the power of the Keys, which they have received in common with that Church of which they are members, or by a temporary deputation from the same. Ans. to 9 Pos. p. 78. Rob. justif. p. 195. 10. They hold that a Ministers calling lives and dies with his union unto and disuniting from that particular Church wherein and whereby he was so called, as before. So that if a Minister lawfully chosen and ordained in one place, shall remove (upon never so just and necessary grounds) to another Congregation: He is thereby divested of his former Ministry, and now become as a mere private man again, unless and until he shall be called and so created again by the same or some other Congregation. In which case he is not only to be elected anew, but also to be ordained anew, by the imposition of the hands (perhaps of some mere private man or men) as if he had never been ordained before. And so toties quoties. Ans. to 32. q. p. 69, 70. Ans. to 9 Pos. p. 67, 77. J. W. ans. to 10. quest. Rob. justif. p. 317. 11. They hold the Ministers are but the Church's servants, her mouth by whom she speaks, and hands whereby she acts. And therefore though they meet together to consult of matters for the good of the Churches, or to prepare matters for the Churches hearing; yet in point of Government they can r Yet Mʳ̄ P. tells us that the Ministers have there agreed amongst themselves that none of them shall preach any doctrine that is not commonly received amongst them, till he have first communicated it with the test of the Ministers: And what's this but in effect a compound Presbytery ruling without people's votes, and also a Canon made by common consent and imposed: both contrary to their own principles. decree, act, or execute s They call them rulers, and tell us they have great power of Government, but show us nothing that they may do (except Administration of Sacraments) which others may not as lawfully do as they: unless they will say (as Rob justif. p. 116.) that Minister's rule consists in serving the Church, and the people obey their Ministers in using their service: which is most absurd in reason and contradictious to itself. nothing but what the Church doth dictate and direct: Ans. to 32. q. p. 57 Rob. Apol. p. 49. Zions royal Prerog. p. 26, 20. 12. Ministers (they hold) are only Ministers of Churches already gathered, which are all supposed to be already real Saints, effectually called. So that the end and work of the office of Ministers and their Ministry, is only the confirmation and building up of men already converted and inchurched. Nor are they bound by virtue of their office to attend unto the work of t Thus the Conversion of sinners which is the crown of Ministers Calling, 1 Cor. 4.15. 1 Thes. 2. ult. is pulled off their heads, and put on the head of every gifted brother, and why not sister too? since such may possibly convert also: and if they may convert, belike they may consirme as well, and so they may take all; For what then hath the Minister left him to do by office? But if this were so it would follow, 1. That a Minister of a Church need not by office preach some Doctrines, viz. the Doctrines of the beginnings of Christ, at least not in some manner of teaching them: whence it is that spire have held that the Minister is to apply himself in all his Sermons to the members, and not to them that are without: the rest of the members are to do that in their prophesying. N. P. 2. That Ministers being fixed to particular charges, to which they own themselves, and all that they can possibly do, are thereby bound out from labouring in the work of conversion of others at all: it being both without the compass of their calling (by this doctrine) and beyond the possibility of their power too, 3. And therefore that either men unconverted must so continue, and perish in their sins, for want of some body to seek and bring them home, Or else men gifted, that are no Ministers (which I fear upon account will prove but few) must leave their callings, and give themselves to the preaching of the word and Prayer, which both were diligently practised by the Apostles (as Ministers) and with strict charge imposed upon all Ministers to practise (as belonging to their office) to the end of the world. Again, it this be so, how is it that some of our brethren of that way, are far more busy in seeking our cunversion here (not so much to grace, as to their Church covenant) then to build up their own Churches, with which they are in covenant already at home? converting souls, any more than other gifted brethren are, who own it by the office of common charity. Ans. to 32. q. p. 80, 82. Rob. justif. p. 308, 11, 47. whence it must needs follow that either none are converted in their Churches by their ministry, or else if any be, that falls out only accidentally, not as the direct end of their office, and God's Ordinance. 13. They acknowledge a most u A right tenant, if rightly understood & limited: But how comes it then that some of them that have charges, as Pastors, in other Kingdoms far off, yet take and hold places of settled ministerial employment here? strict tye between the Minister and his people, and that the one hath special propriety in the other. Apol. p. 11, 24. R. M. to E. B. p. 11. 14. They conceive it unwarrantable that Ministers should have set and certain stipends or wages, much less that they should live upon tithes: But rather upon the people's * Let the unpartial Reader (now laying all ends together) judge whether the Ministers, according to the●r rules, be not the unhappiest servants under Heaven; For 1. they must serve many masters, perhaps many hundred. 2. do great work. 3. Yet nothing (in effect) proper to them, but as other servants of the Church. 4. Yet may neither know the certain bounds of their obedience: 5. Nor indent for certain wages: 6. Nor change their master or mistress if they do not like, they may possibly be expulsed, at the Church's pleasure, but never can departed at their own: But if this be so, how comes it to pass that some of them amongst us, do not only receive, but strictly require so much set stipend for such a Lecture, and so much more for such another, or else they will not preach; but also can be content to take the glebe, tithes and other profits of sequestered Parsonages and Vicaridges amongst us, as well as others. But in some sort, I marvel not at it, if that be true (which we are credibly informed) that some of our brethren of the ministry there have not long since complained that their Prophets did now prophesy in sack for want of maintenance. M. B. to S. A. and others of them out of their love have warned us of the like danger, if tithes (amongst us) should go down. Mr. W. to Mr. M. And therefore no marvel if our brethren that have been bitten with the people's cold contributions there, be content to forsake that rule, and to covenant for wages, as we do here. voluntary contribution, weekly cast into the common treasury, according to their weekly gains: Out of which the Deacons are to distribute both unto the officers and poor, according to that which is brought in, and as they conceive to be fit and needful for every one. R. M. to W. R. | Mr B. to S. A. | J. W. to T. S. | Ans. to 32. q. p. 77. Cott. cat. p. 7, 8. R. M. to E. B. p. 7, 8. Rob. justif. p. 214, 353. Barr. Discov. p. 53, 61, 62. Brow. Confess. art. 20, 45. 15. As this Church hath power to make her own Ministers, so also to x Which power (we hear) also they have used upon very slender grounds, as in M. W. | S. B. | R. S. their cases. question, censure, unmake and depose them; and by reassuming their power, to reduce them into the state of mere private men again. And this also they claim power to do (as well as the other) without any authoritative concurrence of any others whomsoever; whose counsel although they may, and perhaps will crave and use, yet that is done freely without any authoritative obligation in foro externo. Ans. to 32. q. p. 41. Ans. to 9 Pos. p. 77. | J. C. printed letter, p. 3. Rob. justif. p. 111, 176, 177. Zions royal Prerog. p. 26. | Seper. Conf. art. 23. Cann. necess. of se. par. p. 155. CHAP. XIII. Of those whom they call Prophets, and of prophesying, or private men's preaching. 1. THey hold it lawful for mere private persons (i.e. such as neither are in office, nor are ever likely to be) to exercise their gifts in and before the whole Congregation, in y Some say without any Moderator, at pleasure, whereby strange things have been vented, & Scriptures sometimes notoriously abused. Mr W. preaching, i. e. in expounding and applying the Scriptures to the several uses of the auditors, by instruction, confutation, reprehension, with all authority; yea, that this is an ordinary and perpetual ordinance in the Church grounded upon 1 Cor. 14. | Ans. to 32. q. p. 78. Cott. cat. p. 6. | R. M. to E. B. p. 7. There is a book printed, called, A Sermon preached at Plymouth in N. E. which (as I am certified) was made there by a Comber of wool. Rob. justif. p. 183. Johns. Inq. p. 7. A light for the ignor. p. 19 Some of them (indeed) tell us that it's seldom used, viz. only where the Church is z But such occasions are not rare with them, who oft for a long time want Ministers in their Churches, at least a full supply. Also some of them have their farms, and so their families or servants so far off from their settled Congregations, as that they cannot possibly come every Sabbath (hardly any) to the Ministry there; and therefore must either preach one to another, or else be utterly without. I. P. Besitles (we are informed from thence) the people, of late, grow more violent in claiming that their pretended liberty and privilege of public prophesying, urging for it the writings and arguments of Mr Rob. the Brownist, sometimes also contemning and deserting their own Ministers and Churches, because they are not suffered to enjoy it. M. B. to S. A. unfurnished with officers, or in case of their absence or sickness. Ans. to 32. q. p. 77. 2. Also after their Preaching they take upon them to bless the people at their dismission, as the Ministers do. 3. Likewise they have a course (before their dismission) to give leave to any that doubts of any thing that hath been then or formerly delivered in public by the Minister or any other, a Me thinks its an abrupt course at the first dash openly to implead the Minister of error delivered, before all the people; were it not more civility, piety, charity, and prudence to talk with him first in private: whereby either the doubter may be satisfied, or the Minister reduced, and both without any molestation or scandal to the people, or repreach to the Minister? Besides, who must be judge in such a case, must the injudicious multitude? For other judge they will not allow (I mean in foro externo) nor any appeal to an higher Court. publicly to propound their doubts, and make their objections, and to argue pro and con, about any matter good for edification. W. T. to P. H. Ans. to 32. q. p. 78. Cot. cat. p. 6. Barr. discov. p. 139. Johns. Inq. p. 7. CHAP. XIIII. Of the b Of late, some of them grow shy of the word Independent, H. P. in his Epistle to the Reader. Some utterly renounce it, Apol. Narr. p. 23. But yet it's generally owned by most in the name, R. M. to E. B. p. 9 Ans. to 32. q p. 46, 47, 64, 65. by all in the thing, as after, Ans. to 32. q p. 43, 44, 46. independency of one Church upon another, and the Combination of several Churches together, in Classes, Synods, etc. 1. THey grant that Churches may and aught to consult and advise one with another, in any doubtful matter incident, and aught to hearken to the good advice of one another. And therefore they sometimes allow combinations of divers Churches for consultation: But not c They love no imperative Synods or Presbyteries, but they have store of imperative Churches, who may command, yea, compel both members and Ministers to act, it may be what they like not: why have not many Churches united as much power over every particular church within the union, as many members united have over every person amongst themselves. imperative or coercive. Ans. to 32. q. p. 64, 65, 66. Johns. plea, p. 251. 2. But that each particular congregational Church is the supreme judicature, whose power is absolute and imperial, and therefore may and aught to transact all things within themselves without seeking or submitting unto any authoritative concurrence of any other Churches. R. M. to W. R. Cott. cat. p. 12, 13. Ans. to 32. q. p. 44, 62, 64, 65, 66. J. W. ans. to 10. quest. Rob. justif. p. 107, 112, 444. Johns. plea, p. 70, 251. Barr. discov. p. 261. 3. Therefore they hold it unlawful for any such combinations, whether in Classes, (i.e. compound Presbyteries) or Synods provincial, national, or others to take upon them authoritatively to determine or decree any thing in matter of doctrine or practice, as intending thereby to oblige any more, or others than their own persons, no not in foro externo. The Postscript, THus at length, Good Reader, thou hast the sum of the Church Courses of our New England brethren; even the way that so many that know it not, or cannot judge of it, do so admire, so desire. And which themselves do hold forth to us as the only way of God, with such superlative commendations in their Letters to us, as if it were a perfect Idea of the Constitution, Discipline, and Government set up and exerced in and by the Apostolic Churches from point to point; from the beginning (till now of late me thinks they begin to abate) [See Mr Parkers late Letter to Mr B. printed] inculcating what rare and admirable effects it hath produced amongst them, impatient that any should oppose it, or so much as question it; yea, threatening us with continuance of the sword until we shall embrace it: See M. Peter's Preface, p. 1. excluding and exploding all other ways as erroneous, false, wicked, and savouring at least strongly of Antichristianisme. But now that I have thus laid it before thee, I leave it to thy judgement (praying God to guide thee aright therein) whether it deserve all this or no. As for myself I look for lashes from many hands and tongues, but in patience (through the help of Christ) I shall possess my soul, being supported by the conscience of mine own integrity. And yet that I may somewhat rebate and take off the edge of as many men's displeasure as I may, I shall crave leave of thee to add a few words more in answer to some of the principal objections in defence of myself and this Narration. Object. It will be said perhaps by some that this Narration is false, that they believe it not, or that they have heard of others the contrary. Answ. I pray it may be conceived and remembered that I have not undertaken to report things as there they really are, (which I could not do, unless I had been an eye witness) but to collect their own reports of things scattered here and there in their own Papers, and present them jointly together to thy view: so that, whether their reports be true or false is nothing to me; If I can clear it to a candid and ingenuous Reader that I have not misreported their reports, I will be guiltless both before God and men: For my part I believe their reports to be true, as here they are represented to thee: Seeing they come not from malignants amongst them, or enemies to them, nor yet from men of small or no credit, but such as are members at the least of their Churches, and therefore true and real Saints, which will not, at least, should not lie; yea, many of them officers, and some, yea, most of them Ministers of the Word in their Churches, who as they cannot be thought to be ignorant of, or mistaken in their courses, so much less can they be reasonably suspected of falsehood or partiality in their relations; At least, shall not by me, who both sufficiently know the fidelity of the most of these from whom these intelligences come, and also have been by some of them so often chastened for making any doubt thereof. But suppose these reports should not be true, or that others of them should report otherwise, this may perhaps impeach their credit, it cannot mine; and I shall desire of him whosoever he be that shall call the truth of this Relation in question (for substance at least) that he himself would put forth a truer. It is a small thing to say, They hold not or they do not this or that, but tell us what they do hold and practise, that we may be misted no longer, as hitherto. Object. But if this report he crew, yet (if you think they do evil) you should rather conceal your brother's faults and errors, Love covers the multitude of sins. Answ. Love covers what sins may be covered, but some sins cannot be covered, they are so publicly committed; and some may not, though they could, because the concealment of them may do hurt, to themselves or others, the public, or private wealth: in which case it were both against Piety, Charity, and Prudence to conceal them. In both these respects, I conceive, their courses are not to be covered; First, they cannot, at least in great part, being long since made public to the world, and daily are more and more by their own printing, preaching, and private instilling them into others. Secondly, they may not, if they could; seeing by forbearance all this while they have fretted like a Gangrene into the bowels both of city and country; and I fear we have kept their counsel so long, that many of them are already past cure in their error, and we almost remediless in our rents, tending unto ruin. Object. You should rather have confuted them by arguments, etc. Answ. This is already done in part by others, and the press is still in travel, ready to bring forth more and new confutations of them. 2. This is none of the worst ways of confuting them, as I conceive; To relate them fully is to confute them sufficiently in the judgement of men judicious and uningaged. Object. You seem by your parallel places quoted to accuse them of Brownism, wherein you highly wrong them? Answ. True, I do so, and let the Reader judge upon examination and comparing of the places alleged, if it be not so: nay, if in some things they do not build up an higher partition wall between themselves and all other churches then ever the Brownists did, as in their strict examination of members, in urging a Church covenant distinct from the covenant of grace, etc. Besides, to what hath been said in the Narration, we may add for further probabilities, and just causes of our fear in this kind, that 1. They sometimes cite, and approve of the Brownists Books in questions between us and them, and provoke us to answer them: So we are informed from some of themselves (P. B.) that they cite Rob. book for prophecy, and hold it unanswerable in that point: And their party here boast much of Robijustif, and bid us answer it, if we can: which book is also in some sort approved by the Ministers of N. E. in their Apology for Church covenant, p. 30. 2. They use the same arguments, and produce the same texts of Scripture to the same purposes, as whosoever readeth their writings may observe. 3. They condemn their courses but coldly, with a quarenus, only so far and so far, their rigidity only, not simply their separation, Ans. to 9 Pos. p. 13. Apol. p. 30. Discourse of Cou. p. 41, 42. They profess it there be any separating opinion amongst them they hold not themselves bound to inquire after it, nor to separate from the Brownists for their separating from us, I. W. ans. to 10. quest. | M. H. ans. to I. P. 4. They distinguish of separations, one they call moderate, the other rigid or bitter, this they condemn, but that they own. But what they mean by this rigid separation, we well know not, for even the Separatists themselves do conde nine each others rigour, the latter generally condemn some bitterness used against our Churches by Barrow, and Greenwood: And of the latter also, some (as Robinson) were far more moderate than the rest, yet were all of them complete Separatists, and so may these our brethren be too, notwithstanding that distinction. 5. They associate themselves in private communion, and in Church communion too with them: So Master H. to I. P. acknowledgeth and justifies it also. See the Preface to Master G. defence of Master B. against Can. And we are credibly informed that H. P. received the Sacrament in a Brownists Church here in London; yea, some assure us of professed correspondence and agreement between some of our late Apologists themselves; and those of the Separation here, only that they have advised them to be moderate in their courses. 6. The Brownists themselves do claim them as their own, and boast of them. See Master G. defence of Master Bradshaw against Can in the Presace. 7. Though in the general they profess to differ much from them, yet when it comes to reckoning we find it not so: which that it may appear the better, let us he are our brethren themselves express the differences: Epist. before the ans. to the 9 Positions, p. 53, 60. They (i.e. the rigid Separatists) separate from your Congreg. as no Churches, from the Ordinances dispensed by you as mere Antichristian, and from your selver as no visible Christians: and so in divers other places, Now excepting the last, which is proper to the most rigid, rigid Brownists of all as Barrow, etc. which the more moderate do utterly dislike as well as these our brethren, Rob. justif p. All the rest for aught I yet see (putting in the word unlawful in stead of Antichristian, as a milder term; and by Ordinances understanding Church ordinances, as they needs must they cannot refuse by their Principles and practices but to own them. Object. By no means, for they confess your Parochial Congregations to be true Churches, which the other do utterly deny. Answ. True, in words they do, but in effect it is far otherwise. 1. In that they lay the self same principles that the moderator sort of Brownists do, touching Church Constitution, Matter, Form, Power, Government, Communion, corruptions, etc. which being granted, the natural product of such premises must needs be that we have no true Churches, and that our Ordinances are all unlawful. 2. By carrying themselves towards us, as if we were no true Churches, or members of true Churches, for they deny our best and most eminent Christians all Church Communion with them, so they do not to the members of any of the Churches of their own way; they withdraw themselves from all Church communion with us in the best and purest of our Assemblies, so they do not from the Brownists: and whereas they hold they may not lawfully admit of the members of other Churches without power given them so to do, by Letters of Recommendations from the said Churches, yet they not only admit, but invite thousands of the members of our Churches to their communion without, yea, against their consents. 3. Sometimes they approve of us but faintly and coldly, many faults they find with our Churches, little or nothing worthy of commendation in regard of our Church estate, or Church ordinances, Apol. p. 38. Ans. to 32. q. p. 25, 26, 27, 31. Discourse of Cou. p. 36. And when they would seem to justify, and plead for us, yet than they do it with such uncouth and far fetched proofs, as we know not whether to accept or refuse their acknowledgement of the truth of our churches upon such conditions be the worse bargain; as when they say we have true Churches, because knit together in Church covenant, though implicit, because we had true Churches planted here (in the New England frame) in the Apostles times, and perhaps also since, etc. Ans. to 32. q p. 26. Discourse of Cou. p. 36, 37. R. M. to E. B. 4. Some of them come off as roundly as any Brownists do, and tell us plainly that in deed we have good Materials, but we want form, our Churches are Babel's, harlots, Master M. to I. M. | I. R. to his parents. Mr S. to I. B. That we have true Churches, no right Sacraments, nor Ministers, I. S. to Mris B. | I. P. to W. R. | R. W. to I. L. | Mr M. to I. M. | Mr L. to his parents, etc. And threaten us with destruction eo nomine, inviting therefore all they can to departed from us, as from Babel, Ibid. and doctrinally teaching separation from us, as a duty, Ans. to 32. q. p. 32. And herein some of them are so cruelly kind unto us, that they profess to be grieved that we have here any Preaching or Ordinances at all in our way, wishing we had none at all, that so we might be forced to fall into their churchways for the enjoyment of them. Mr M. to I. M. And what is here said of their opinion of the truth of our Churches, the same is for substance to be understood of the truth of our Church Ministry. Object. You may as well call the good old non-conformists Brownists, as these men who have followed them (in these their opinions and practices) as their guides. Answ. In like manner do the Brownists father their separation also upon the Non-conformists; but both forts do it unjustly: that the Brownists do it unjustly, he that will may see by Mr Balls book against Mr Can upon that very point, and in good part by another book lately printed, called a grave confutation of the errors of the Brownists made long since by sundry Godly Divines, which in their times suffered in the cause of inconformity: For myself at this time I may not, I will not attempt to give satisfaction at large to this objection, only this I say for the present that in such things wherein either the Brownists, or these brethren do mainly differ from other the best reformed Churches, they have no consent or approbation from the Non-conformists at all; nay, contrarily by many undeniable evidences from their writings and practices it will appear that they have ever stiffly opposed and conflicted with all popular and independent government, in behalf of that we call Presbyterial. True, indeed some of them, especially in their polemicke writings, while they had the Prelacy in their eye, and no considerable adversary, but that to contest withal, did perhaps somewhat unwarily (as may befall the best, and best learned men in such cases) let fall some few things, which those brethren make their advantage of; As that 1.2 particular Church ought only to consist of one Congregation. 2. That each particular Church hath power to transact all its own matters. 3. That this power is seated in the body: Many more than these I do not now remember, which are in question between us and these brethren. But 1. these things they hold not as now cur brethren do: as if every small company of 7.8. or 9 might make such a complete Church or Congregation to transact all their own businesses independently, without assistance of or being accountable unto classical or higher combinations, nor that this power is seated in such a Congregation without their officers, or that they can exercise it any otherways but by them: But if any of them have gone far, as it's more than I know, so it's more than I will defend: But if all these in the Non-conformists sense-were granted, it would do our brethren little good. 2. Besides suppose they had the Non-conformists their guides in these three and three more of their Church courses in question, yet would not this reach to cover and hid the nakedness of all the rest. Object. We see the most of the better sort go this way now. Answ. I believe not the most by many; but if it were so, that were no good argument to justify it. 1. Because of those that do go that way, a great number are Anabaptists, Familists and Antinomians, etc. who all willingly choose to fall into the same channel of popularity and independency, perhaps partly out of design, to make a more considerable (I say not sormidable) party, that so either for favour or fear, they may be the more indulged; partly because it suits so well with man's proud nature; for every man by his good will would rule, and no man would willingly depend upon or be obnoxious unto another. 2. Most good men's affections are strong, when oft their judgements are weak. 3. All men are ever apt to run into extremes, hence it is that whiles they fly prelatical tyranny, they easily fall into popular Anarchy. 4. The novelty of the course. 5. The people's good opinion of the persons that way siding and drawing. 6. And the advantage the said persons have had, whereby to screw themselves further and further into the people's good opinion and affection, by being ever employed in the chiefest work of the ministry in some of the chiefest of our Churches, although they have been so fare from acknowledging themselves ministers, as that they do not so much as acknowledge themselves as members of any of our Churches, but as to us (according to their own rule) altogether without. Object. This seems to reflect upon our brethren that come out of Holland, but these are not so rigid as the rest; what is this Relation to them? Arsw. It concerns them I grant not so much, nor so directly, yet in some sort it doth: 1. Because sometimes they tell us they are of the same way with the N. E. brethren. 2. Both their disputes and practices so fare as they are known do all look that way. 3. Their lying so close locked up and reserved in many things makes them (I conceive not without cause) the more suspected; For truth seeks no corners, no cloaks. If therefore now by this occasion they would please to put out according to their promise, not a mock-Natrative, a mere gull, such as the last was, but (as a true so) a full, perfect and plain discovery of their opinions in these things from point to point, and from end to end, I should hearty rejoice, as in the much desired fruit of this my poor labour; That so all misunderstandings and mispristons being removed, and we rightly informed of the just latitude of their and our differences: we might either more hopefully address ourselves to satisfy their judgements, or else (if that cannot be obtained) the more willingly condescend to move (with them) for the favouring of their consciences, according to the rules of Piety and prudence, in such things as are capable of toleration and indulgence. But lest (good Reader) I should be tedious to thee, I will cease to pursue these things any further at this time. And praying the God of peace and truth to send down his Spirit into all our hearts to lead us into both, that we, with all his, may truth it in love, and may all serve one God with one heart according to one way, even his own will revealed in his Word. To him I commit thee. FINIS.