some things are subject to an harsh construction as where they promise to submit to Christian Discipline without murmuring i.e. as some would thinke without complaining But what if he receive wrong may he not orderly complain either to his owne Church or to the neighbour Churches for redresse Especially that clause seemes to be of a very large extent where they promise to be ready to take their Churches advice for themselves and theirs as occasion shall be presented which will reach if extended to the utmost not only to restrain their libertie of removall from that Church without their consent which yet were too much but also in other things as in marrying a mans daughter changing a mans servant taking a journey making a bargain c. 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 needfull and usefull to expresse these particulars ' its needfull and usefull to expresse many more as they protest against oppression idlenesse and earthly cares may they not as justly adde non-payment of debts wastfulnesse by pride apparell 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 essentiall c. 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 ought I know 4. The latter tyes strictly to duties to their own Church but no word of watching over admonishing comforting releeving the members of other Churches or Christians that are no members Charitie they say begins at home but it should not stay there It seekes not its own things only but also the good of its neighbour of as many as possibly it can Doe renue our Covenant in Baptisme 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 wayes 3. We will not allow our selves in any known sin but will renounce it so soon as it is manifested from Gods Word so to be the Lord lending us power 4. We resolve to carry our selves in our severall 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 wayes we can 6. We meane not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements 7. We will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endevour to be more forward zealous faithfull loving and wise in admonishing others 8. We will labour by all our abilities for the furtherance of the Gospell as occasion shall be offered to us 9. We promise to have our children servants and all our charge taught the wayes of God 10. We will strive to give no offence to our brethren by censuring them rashly by suspitions evill speakings or any other way 11. Lastly we doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill companie and all appearance of evill 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 publike or scrupling By which it appeares that they are allowed when called publikely both to speake that is as I understand it to prophecie and to scruple that is to propound questions make objections c. 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 equall power if he had equal liberty to exercise that power when he pleased But what differs this law in force from an Ecclesiasticall Canon but that Canons are now grown out of request that Church Covenants may bee the better cryed up members of the present Church of Christ at Salem c. solemnly in the presence of God c. 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 binde our selves in the presence of God to walk together in all the wayes of God according as he is pleased to reveale himselfe to us in his Word And doe more explicitely in the fear of the Lord professe and protest to walk as followeth 1. We avow the Lord to be our God and our solves his people in the truth and simplicitie of our spirits 2. We give up our selves 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 glorie and oppose all contrary wayes canons and constitutions of men in his worship 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulnesse and tendernesse avoiding all jealousies suspitions backbitings censurings provokings secret risings 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 publike or private we will willingly do nothing to the offence of our Church but will be ready to take advice for our selves and ours as occasion shall be presented 5. We will not in the Congregation be forward either to shew 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 mutuall watchfulnesse one over another But how can they do that that live farre asunder and never see one another but at publike meetings and some of them that live some thousands of miles asunder and perhaps being Ministers of Churches there yet accept of fixed imployments even the charge of soules here How can these watch over one another but attend an orderly call thereunto knowing how much the Lord may be dishonoured c. by our distempers and weaknesses in publike 6. We binde our selves to studie the advancement of the Gospell in all truth and peace both in regard of those that are within and without no way slighting our Sister-churches but using their counsell as need shall be not laying a stumbling block before any 7. We hereby promise to carry our selves in all lawfull obedience to those that are set over us in Church and Common-wealth knowing how wel-pleasing it will be to the Lord c. 8. We resolve to approve our selves to
as usually it doth amongst Divines it we doe but distinguish between admission into the Ch. reall and formall between the substance of the thing and the ceremonie or formalitie thereof The substance and reall 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 beleevers 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 formall admission of both in the solemne performance of it is both acted and sealed at once in Baptisme which is as it were a Christians formall matriculation or inrollment amongst the members of the visible Church It this be not so then let them tell me what and when is the formall admission of infants into the visible Church or are they never formally admitted untill they come to age Baptisme Ans to 32. q. 12. Nor cohabitation Discourse of Cov. p. 14 20. Nor voluntary and usuall frequenting the same place of worship subjecting a mans selfe to the same officers and lawes of government nor joyning himselfe in all holy fellowship both publike and private with the same societie Discourse of Cov. p. 21. Nor the law of the land made by the Magistrates authoritie with our own implicite consent in Parliament appointing that all Professours of Religion that sit down within such and such precincts shall be of such a Societie or Church Apol. p. 14. Nor all these together without the Church covenant which only is sufficient to doe it Ans to 32. q. p. 24. Discourse of Cov. 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 entred 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 essentiall 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 tacitely implyed in their mutuall choice each of other You shall be our pastour c. and we will be your people Provided 1. it be not obtruded as essentiall or absolutely necessary to have it expresse 2. that it be understood with a salvo jure not onely 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 himselfe 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 it selfe arbitrary and occisionall only upon some particular reasons calling for it I speake what I thinke This also would not be denyed 4. Or which is all that can with any colour of reason be defined if it were of an ecclesiasticall constitution only binding the members to the Discipline and Covernment of such a church during mens convenient abode with it as a thing expedient only for the better being and better governing of the church I say an Ecclesiasticall constitution consonant to generall Rules of Scripture though not precisely commanded therein And which may therefore be intended temitted or altered pro re natâ according to the generall Rules of Scripture at the Churches 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 expresse vocall covenant is held forth and with all eagernesse pressed on us and on all churches as a Divine Ordinance particularly commanded in Scripture absolutely necessary essentiall 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 dutie or ordinance And this so obligatory that it is piaculum to remove from that societie with which one is in covenant without their generall consent sought at least as after is shewed And not only so but also letters are sent over with strong lines to disswade 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 bookes printed and private discourses made and in all these arguments artificially used and possionately and perswasively urged yea the Scriptures themselves forced to speake for their Church covenant as a Divine Ordinance c. I say when it is thus held forth and urged on us no marvell 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 c. 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 Cov. p. 3.16 4. Yet sometimes they tell us it is not distinct altogether or in substance but in some respects onely as a part from the whole this being a branch of that Discourse of Cov. 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 Baptisme at the Lords Table on our solemn Fasts c. 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 expressely and reciprocally at every admission of a new member subjection thereunto Apol. p. 22 24. Discourse of Cov. p. 18. especially to that part thereof which concernes 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 essentiall to this covenant and to Church constitution and to Church membership more then to a marriage covenant or any other holy covenant It may be done at a wedding true but to make it essentiall to it would marre many a lawfull marriage Nor can it be judged essentiall that the particulars of the covenant of Grace so farre as they concerne church duties should be and that so oft repeated If two parties intending to marry each other should doe it in this generall forme only or
fit untill they be o It s an hard taske to satisfie all commers 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 countrey This is little wisedome lesse charitie satisfied if it may be Ibid. 9. If in the end the said Messengers be not satisfied then 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 remaine still as before out of the pale of the Church Ibid. 10. If at length they be fully satisfied and all doubts cleared then 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 joyn 7. or 8. together into one church how much time would be requisite to joyn 3000. together But our brethren will acknowledge the Apostles went a shorter way to work Discourse of Cov. p. 29 30. the reason whereof they render because the Church was not then subject to so many hypocrites which is more then any man knowes when Christ saith Many are called few chosen Many seeke 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 beleeve therefore it was rather because the Holy Ghost had given them no such direction nor was this manner of church constitution then hatcht 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 owne them for a sister Church And so returning backe doe 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 Keyes the first subject in whom it resides and the exercise of it in generall 1. THey hold that every such companie 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 intituled to all the priviledges of the visible Church of Christ and invested with all Ecclesiasticall q Who would not long to be soon churched in this way seeing thereby immediately they might be indued with so vast a power This is a sweet morsell no marvell if peoples 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 necessitie 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 Saviours commission are knit together Goe preach and baptise and both settled upon the Ministerie But our brethren have here divided them and made preaching common to the people And though our brethren intend not so yet in event possibly this may nourish in the vulgar some fragment of poperie as if the Sacraments were more excellent then 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 Keyes of the Kingdome of Heaven committed to them and may now forthwith administer and partake of all church-ordinances except onely Sacraments execute all Church-censures and transact all their owne 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. Sions royall prerog Preface Barr. discov p. 39. 2. The particular sorts of which Church businesses are these 1. Admission of more members into their Societie 2. Authoritative admonition of members offending 3. Binding and excommunicating of such as having offended prove incorrigible 4. Loosing and authoritative forgiving such as upon admonition and excommunication do repent re-accepting them into the communion of the Church again 5. r How weake good people are and insufficient without their guides assistance to examine Ministers abilities to judge of Doctrines and other matters touching persons and things needfull to the exercise of Church-government he that please may see in our brethrens late Apologeticall narration p. 24 28. Besides the experience of the Bostoners in N. E. who generally would have chosen Mr Wheel-right 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 Pastours 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 authoritie to the severall uses of their members 8. And generally whatsoever else may concerne the edification and spirituall good of that societie save onely the administration of the seales 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 then 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 Cov. 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 claime to themselves power to doe without any ſ When officers are not yet setled in any Church or being once setled do fail through casualtie it is agreed upon on all hands that some extraordinary course is to be taken Let it therfore be considered whether it be not more proper and neerer to the ordinary rule to call in the assistance of the officers of some neighbouring churches by vertue of that communion of Churches which themselves acknowledge to supply the wan of their owne officers in examination ordination and deposition of Ministers c. rather then to use meere private persons i.e. non-officers of the same Church authoritative concurrence or assistance of any other Churches or their officers which they hold unlawfull 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 publike Ecclesiasticall meetings and
A BRIEFE NARRATION OF SOME Church Courses Held in Opinion and Practise 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 tenents and practises of the Separatists Churches And some short Animadversions upon some principall passages for the benefit of the vulgar Reader Presented to publike view for the good of the Church of God by W. R. LONDON Printed by G. M. for Edward Brewster at the Signe 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 Apologize something for my self I have not fallen upon this taske for want of other work nor out of any itching much lesse ambitious desire to appeare in print which as I never affected so much lesse now when it is become no singular praise For Scribimus omnes indocti doctique nor out of any malignancie of spirit against the men whose Church wayes I here relate whom so farre as I know them I professe God and my Conscience bearing me witnesse highly to love and honour in the Lord. But the first occasion of my thoughts in this kind was that a solemne 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 practise 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 joyne 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 onely delayed but at length altogether denied to doe the same upon which deniall I began to entertaine some thoughts of making a Narrative my selfe and began so to doe but through many discouragements I laid it by againe till of late some of the said brethren that had formerly promised the Narrative published a Narration apologeticall which seemed in title to me a performance of the former ingagement but when I had read it I found it nothing lesse as being neither full nor cleare as a Narration ought to be But touching that I will say no more because others better able have and I hope will deale throughly with it Onely I let the Reader know that upon this occasion I resumed my former purpose considering now the necessitie of such a course in regard that not onely 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 Ministerie 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 doubtfull what to hold and doe and to which side to cleave some thought better of their wayes and others worse then they deserved and both sorts for want of right information what they were That the full relation of their wayes if it did not turne men quite off from them yet at least might so far prevaile as to make men pause awhile and enquire further into them before they were too far ingaged 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 bookes 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 satisfactorie as to see all things together in a short Synopsis with one view That my selfe by divine providence had sundry intelligences lay by me which joyned to what was already printed might either make the storie compleat or else might occasion and spurre 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 onely the due regard we thinke they should have had of their brethren of the contrary judgement but also of the publike peace and common cause of Reformation which by such distractions is retarded have impetuously both in Pulpit and Presse besides what they have done in private laboured to promote these their popular Church wayes as the only wayes of God and to make all men they could to dis-rellish 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 ballance 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 heare in mind that I intend not in this Relation to set down all things which they hold or practise in Discipline or Church-Government but such things onely or for the most part wherein there lies some difference betweene them and us or other the best Reformed Churches Neither doe I intend to wrap up all and every one of the Elders much lesse members of the New England Churches in the same imputations Forasmuch as it is most certain that though in practise they act generally all alike yet in their opinion of things practised much more in the grounds and reasons thereof some of them doe not onely differ from the rest but have stiffely opposed the rest therein which I write to preserve the just repute of some eminent persons there from such censures and hard opinions as others of them perhaps may seeme to merit and incurre Lastly because every common Reader cannot so easily discern and distinguish of all things here presented to him therfore I crave leave ere I part to give him some few directions First he must take notice that the whole Narration is divided into severall Chapters and each Chapter into severall Articles printed in a Larger Character 2 At the end of those severall 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 severall Articles there usually follow by themselves some short quotations of some one or more writers of the Brownists which being consulted with it will appeare that the opinions and practises of these our brethren in Church Courses mentioned in the preceding Articles doe very much agree with them A compleat paralell I confesse in all things
1.13 by reason of some bonds by which they are united togethert And our brethren themselves do sometimes acknowledge an universall visible Church though usually they deny it as Apol. p. 16. 21. 37. 40. yea and officers too of that Catholique Church viz. Apostles and Evangelists which therefore whiles they remained baptized persons into that Church wheresoever they met with them without any respect to a congregationall Church as themselves acknowledge Nationall and Provinciall Churches much more an universall 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 Cōmissioners or Messengers to represent the whole body absent As at the constitution of any new church as after followes So in their private examinations of members to be admitted As after too Especially in their late Synod at Cambridge in N. E. And alwayes 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 it selfe or the Commissioners of severall Churches meeting together in a compound Presbyterie 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 mysticall 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 onely occasion numberlesse differences amongst themselves but also render them odious and contemptible to all men Which we see frequently fals 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 compleat organicall 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 edifie 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 reall h All the members of the visible Church should be Saints holy c. but there is an externall and federall holinesse 1 Cor. 7. and I reall internall holinesse That is absolutely necessary to Church estate this not what shall become of our intants else we shall exclude them as Anabaptists doe unlesse 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. Reall and internall holinesse is doubtlesse 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 ought to be Saints or obligation to reall holinesse one morall vi praecepti because God hath commanded all his people to be holy as he is holy 1 Pet. 1. another Physicall as absolutely necessary to the meere 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 essentiall then either that all should be so holy or that some of them onely Not that all for then 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 hereticks may wind in themselves Nor that some of them onely 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 t is not impossible but not as yet discovered whether is this a true visible Church or no And if another though a true beleever joyne himselfe to them is he a member of a true visible Church or no How shall he know his standing in that Church to be lawfull or how can he in faith continue in their fellowship partake with them in ordinances and submit to their censures or joyn 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 forme 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 reall Saints may be admitted then none but such may be retained will they then excommunicate all persons out of their church that live without scandall yet are not cenvincingly gracious Saints sincere beleevers not onely having common gifts but also saving graces that they be not common but choice Christians Ans to 32. q. p. 8. 9. Discourse of Cov. 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 feare they should abuse their Church-power E. O. to W. R. Voide of insincere ends in seeking of Church-Communion Discourse of Cov. p. 4. If any others should attempt to be admitted the Church were bound upon discovery to repell them Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reason of which is rendred lest they take an harlot into the bosome 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 reall Saints so farre 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 wee should estimate that their holinesse whether by the rule of a large charitie which beleeveth and hopeth all things judging
all them to be sanctified that doe not give convincing and unquestionable proofe of the contrary or of a strict severitie in accouÌ„ting none to be so but such as give convincing and unquestionable proof that they are so indeed And whether in this inquirie the church is to accept of all faire overtures and shewes of Grace in such as offer themselves as sufficient for the present to admission or must more narrowly search and sound mens hearts to the bottome 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 doe we read of any such strict examination in admission of members mentioned in Scriptures but that men were accepted upon very easie and generall termes The reason why they keep their Church-doores so close shut is good and plausible in it self but applyed to this course seemes 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 seemes to be both against charitie that suspects no evill and against Christian wisdome too For whether is it a greater hurt to the Church to admit of some yea many hypocrites or to keepe out of the Church through such unwarranted scrupulositie 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 backes or their meat out of their mouthes 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 doe belong who yet by this strictnesse are defrauded of the same strict inquirie and take exact triall of all such persons as are to be admitted into Church-fellowship yea so much and so long as untill they have throughly approved their sinceritie Discourse of Cov. 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 goe 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 shew both their cutting off from sin and ingraffing 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 triall they use to require first k Doubtlesse 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 els no admission whereas wee see men in Scripture have bin admitted to Church-coÌ„munion upon some one of them onely as Paul act 9. upon Barnabas his testimonie alone And Phebe Ron. 16.1 upon Pauls testimonie And where other testimonie is wanting Experience alone of ones blamelesse conversation for a reasonable time where there is nothing to the contrary may seeme a sufficient argument of his sinceritie to a Scripture charitie that is not suspicious thinketh no evill but takes all things that well it may in the best part 2. If in examining of mens knowledge and opinion in points of Religion more should be absolutely required then the least measure and that in meer fundamentals only Letters of recommendations from other Churches or persons absent Ans to 32. q. p. 28. 29. Apol. p. 1. Secondly Testimonie 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 bee 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 fore-named proofes be given yet they confide not therein nor can be satisfied therewith without a l Q. Whether when the other foure have preceded 1. this addition be not superfluous the other being sufficient to a right qualified charitie 2. Whether if the other foure serve not this be not bootlesse and ineffectuall 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 then he will deceive the Church present as well as he hath done others absent and by his golden words wherein hypocrites usually excell as well or much more then by his deeds and couversation unlesse we should imagine as some of that way here doe 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 lâ—sse the manner how they were converted or have forgotten it or through temptation doe 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 formes 2. The manner required in answering which must be both publike 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 answere 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 speciall things they drive at are to finde some degree of legall terrours Evangelicall mourning for sin desire after Christ and upon what Promise the soule was quieted W. T. to Master B. The chiefe Points that the Church desires to be satisfied in are concorning the cutting off from the old Adam and a mans ingraffing into Christ how the Law hath had itâ— worke how the Gospell its worke what sight a man hath had of sinne what conviction of former erroneous wayes what despaire of Salvation in and from themselves what throwing downe and humiliation c Also whether Christ be reveiled to them in the ministery of the Word or any other way what esteeme 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 stirre up the act of Faith make up the union give the assurance c The same hand writes The
venture further into the search of other mens hearts or in pose any thing upon their coÌ„scâ—encâ—s further then they have the mind of God to warrant them low termes that they may take men into Church-fellowship Ans to 32. q. p. 8. the knowne 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 wayes he knowes no man of wit will denie 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 remisse 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 maine thing they require in persons to be admitted into Church-fellowship viz. true and reall 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 inferiour may they not be admitted and tollerated in that so long as they be not turbulent or infectious And what if men be of more sowre and cynicall dispositions by nature must no body admit them into Church-fellowship must they and theirs be for ever kept out of the Church and from all Church-ordinances and priviledges though they should have truth of grace as 't is possible they may because of some invincible remaines of an harsh and crabbed constitution opinion and affection Discourse of Cov. p. 4. and that there be a sutablenesse and sweetnesse 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 Doubtlesse 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 needlesly swerve from it themselves For whereas our Law hath tyed all men dwelling within such and such precincts to meet together in such a place under such a Ministerie for Gods publike 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 towne citie some from another dwelling many miles asunder and therefore seldome or never meeting together but at publike worship when they have both their holy-day clothes and courses on whereby other pastors are robbed 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 maine end pretended for their so firme and close uniting by Covenant viz. mutuall watching over each other is utterly prevented cohabite together as neere as may be for their better mutuall watching one over another Discourse of Cov. 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 denie or but doubt of this Church-covenant viz. as distinct from the Covenant of Grace their Church doores are for ever shut against him God helpe me then Church-covenant and approve thereof J. P. to W. R. T. G. to J. G. 12. Lastly they must seeke and desire Church-membership and Church-fellowship viz. in their way of it Apol. p. 11.39 Discourse of Cov. 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 doe not they account them t This is harshest of all the rest may not such forbearance proceed out of humilitie or modestie though unwarrantable ignorance or tendernesse of conscience as scrupling their covenant and the courses following it discouragement or the like Men forget the royall law of love To doe as they would be done to Some call sharply for charitie Charitie to themselves that shew but slender charitie to others despisers of it yea wicked and gracelesse 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 Cov. p. 28. N. Concerning the admission of infants see after in the 7. CHAP. of Admission c. CHAP. IIII. Of the Forme of the true visible Church 1. THey hold the Forme of a true visible Church of Christ is that which they call the u This point of church covenant is worthy of deepe consideration for it will touch the free-hold not onely 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 Societie are united to Christ and one to another which therefore they count absolutely necessarie essentiall and constitutive to and of the true Church Discourse of Cov. 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 Cov. 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 priviledge Apol. p. 6 11 13 19 20 24 25 27 38 39 42. Discourse of Cov. 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 practise of truth and holinesse though never so compleat and sincere Therefore they say * A strange yet bold assertion spoken without proofe of Scripture consent of other Authours or good shew of reason Melchizedek was a Priest and therefore prayed preached and offered sacrifice but did he this by himselfe and for himselfe 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 Cov. p. 14. Ans to 32. q. p. 28 37. Nor x Robins justif p. 230 saith ' it s an Anabaptillicall errour to hold that Baptisme constitutes the visible Church I suppose his sense is the same with theirs when they say that Baptisme admits not into the visible Church The contrary whereunto I conceive is neither Popish nor Anabapt but may well passe for Orthodoxe
the like he saying to her I le be thy husband and she to him I le be thy wife if there were no defect in the covenant or otherwise but want of mentioning the mutuall duties that by Gods law belong to married persons I beleeve that would never make it null nor would that their covenant the lesse bind them to such mutuall duties because the particulars were not exprest in the covenant at the marriage-making fellowship and Church duties Discourse of Cov. 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 schismes and separations of one Church from another even amongst themselves It s a partition wall as one cals 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 dutie to be performed to other Churches or their members So that if a member of the same Church with my selfe want watching counsell reproofe c. my covenant binds me to performe accordingly But if one of another Church doe need as much and I have fit opportunitie c. yet by this covenant I have nothing to doe with him he is without to me 1 Cor. 5.12 onely to which one is now to be joyned by this covenant Discourse of Cov. 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 backe againe with every member Discourse of Cov. 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 explaines the matter of a true Church Of which in the former Chapter onely the beginning and end doe shew the nature of the Covenant which they call the Forme of which here in this Chapter ' Its a solemne and publike Promise before the Lord and his people whereby a companie of Christians called by the power and mercie 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 unitie 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 doe bind themselves to the Lord to walke in all such d The words are good and faire but he that takes this covenant had need to consider that in the sense of them that give it The waies of God are their wayes of Church constitution and popular Government which if he be not upon good ground satisfied that they are indeed the wayes of God then how can he safely ingage himselfe to them by this covenant and that not only to be a patient to tolerate what he cannot mend but even to act with them also in the same Our brethren conceive that a Minister in swearing canonicall obedience in omnibus licitis honestis to a Bishop did thereby justifie Episcopacie And doe not by the same reason all that take this covenant justifie popularitie and independencie wayes of holy worship to him and of edification one towards another as God himselfe hath required in his word of every Church of Christ and the members thereof Apol. p. 5. Discourse of Cov. p. 3. Apol. p. 5. 7. The properties hereof 1. It is sacred not civill Discourse of Cov. p. 3 4. 2. It must be publike before all the Church Discourse of Cov. p. 4 17 R.M. to W.R. 3. Vocall and expresse J.W. ans to 10. quest Apol. p. 45. 4. So firmely binding as that it cannot be loosed without the consent of the Church Of which see more after 8. After all this rigourous exacting of this Covenant sometimes they mollifie the matter and tell us That an e If so little wil serve what need such outcries for more and the truth of all Churches to be questioned such sharpe 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 essentiall and absolutely necessary to Church estate agreement or consent to be members of this or that societie and to walk with them in Church fellowship will serve and is equivalent Apol. p. 32 44. Discourse of Cov. p. 21 22 23. T.G. to J.G. And sometimes in stead of exacting this covenant they onely inquire what is mens intention whether they intend to doe so or no and if they intend 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 implicite covenant Apol. p. 14. and sometimes that our promise to beleeve walk according to our Articles of Religion is sufficient Discourse of Cov. p. 40. 9. This Covenant amongst them though for substance of matter it be all one in all their Churches yet in forme 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 forme of holy Covenant in the Church a principall 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 lawfull then such a set forme 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 confest to be all one in all Churches why may not the forme also be lawfully all one by mutuall agreement And if one forme of covenant be lawfull for all the Churches consociated why not one forme of Leitourgy or Directorie for worship also Forme 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 himselfe 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 formes 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 Pastour 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 unsetled condition c. 1. g g All things in these two formes in a fait construction are very good but
execute all Ecclesiasticall duties and offices t Hereby it comes to passe that because oft-times their Churches are long without Ministers that they are also long without Sacraments both the Lords Supper for the elder people and Baptisme for their infants Sacraments only excepted by meere 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 her selfe 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 her selfe if she conceive they doe 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. viall p. 10. 7. The officers are all but the Churches 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 himselfe 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 anothers servant for then who should be master much lesse that the Apostles were properly the servants of the Church who gave rules to the Church what to doe and how to walk but received none from the Church least of all that Christ was so who both was and is the head of that body and King of that Kingdome We read also that Ministers are to do the acts of their ministerie 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 reade them and therefore we do not beleeve them servants in proprietie of speech and she is the mistresse the queene In all things she hath the power of decreeing and they with her as others the meanest members of the Societie but as Ministers so they are only as her mouth to speake 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 intirely to the officers but alas this is but coÌ„mon 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 doe 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 counsell exhort reprove c. 2. To moderate in Church meetings that order may be observed by propounding of things to be debated gathering of voyces pronouncing the sentence accordingly 3. To execute all the Churches decrees in admission of members ordination of ministers admonition excommunication c. Ans to 32. q. p. 57. Cott. cat p. 3 10. Cott. on viall 5. p. 9 10. Rob. justif p. 9 111 114 116 121. Cannes necess of separation p. 135. 9. y This body is all eye and all tongue no diversity of members all governours none to be governed All teachers contrary to the Apostles rule Are all teachers 1 Cor 12. â—9 And if their reasons for this be well examined it will appeare they make as much for women to rule as men No marvell then if this be so that they complaine 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 professe to condemne Morellian and popular Government but what can be more popular then this wherein all have equall power to decree and any of them may be used to act as well as the officers and the officers are used as meer servants to the body which is the Mistressâ— 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 Societie that is of yeares except women hath equall 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. Sions royall 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 publike 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 Apostolicall Churches were and ours ought to be if conveniently they may and if they must all conveene 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 houre or two in a weeke nor in every day of the weeke nor searce all the whole weeks time that will suffice to finish all businesses that may fall out And what time shall the Ministers then have for studie and other duties or the people to follow their worldly callinge This course seemes neither agreeable to the wisedome of God nor profitable to the weale of the Church Besides the time of keeping their courts on the Sabbath day seemes many wayes inconvenient It must needs tire men out both Ministers and people make them forgetfull of what they have heard neglective of private and domesticall duties fill their heads and tongues full of worldly discourses and their hearts of carnall passions and distempers
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 then they should be who are to be hâ—s judge in their own cause and who can assure him of their judicious and unpartiall 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 tacitely accused slandered not only not blest but virtually cast out and curst and to make up his miserie 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 dayes as an heathen and publican without the pale of the Church There being as it seemes a tacite agreement amongst them to receive no members from one Church to another unlesse they bring with them letters of dismission and recommendation Yea a man that is once entred into this way is so rivetted 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 unlesse they approve of the Church to which he would goe 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 unlesse 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 sharpe contests and contentions with yea perhaps deadly hatred of such with whom they arc so forced to continue in societie against their minds or wils at least And sometimes violent rents and ruptures when they are feigne to breake away from them by violence by whom with good leave they cannot be dismist When I consider these strict tyings of people to their owne members and officers I cannot but pitie the good people of this Kingdome especially of this Citie if the New England Discipline and Government should take place as many of them do desire For how will they indure to be so tyed who have so long time accustomed to keep with no societie but to picke and choose now one and then another every Sabbath almost a new Ministerie and a new Church yea tenaciously hold it as a Maxime That they will be bound to none That they may lawfully goe 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 depart little better then 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 counsell Ibid. CHAP. IX Of Church-Communion in generall wherein it consists to whom it doth belong of corruptions in it and separation from it 1. THey solicitously distinguish betweene 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 conferre pray with them c. l If by Church were to be meant only such a particular body as is before by them defined the distinction might the rather passe But forasmuch as the word Church in Scripture sometimes extends it selfe to all or any beleevers on the face of the earth without respect had to any such congregationall union therefore Church communion will and may extend it selfe to all communion with visible beleevers 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 onely 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. Robins hath a distinction not much unlike of private and publike communion that he allowes with all Christians this only with Church-members concerning which see his whole treatise of publike and private communion 2. They call that Church communion which is only in such duties priviledges and ordinances as are proper to such a particular societie and belong to none other as 1. Admission of members into their societie 2. Mutuall watchfulnesse of each member over other 3. Admonition in way to censure 4. Excommunication 5. Re-acception into societie again upon repentance 6. Administration and receiving of the seales 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 doe so frequently perhaps fixedly preach and pray with us not only privately in houses but in our publike assemblies also we fooles thinke all this while they hold Church communion with us and do thereby actually own our Ministerie and Church estate as true But alas there is no such matter It is but Christian communion at the best neither doe they at all preach unto us or pray with us as Ministers ex officio much lesse as our Ministers No they will not confesse themselves to be so much as members of our Churches but ex deno only as men well gisted and so able to edifie the church by their gifts as meere private men ex communi officio charitatis as any man else may doe that hath a gift to speake to the churches edification Nay what doe they more to us in publike then they would do to so many Turks or Indians to whom they would preach and with and for whom they would pray I beleeve 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 joyn with us in preaching and prayer then now they doe 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 Psalmes blessing the people c. though performed by Church officers and members onely
they may not if they could seeing by forbearance all this while they have fretted like a Gangrene into the bowels both of citie and countrey and I feare we have kept their counsell so long that many of them are already past cure in their errour and we almost remedilesse in our rents tending unto ruine Object You should rather have confuted them by arguments c. Answ This is already done in part by others and the presse is still in travell readie to bring forth more and new confutations of them 2. This is none of the worst wayes 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 seeme by your paralell places quoted to accuse them of Brownisme wherein you highly wrong them Answ True I doe so and let the Reader judge upon examination and comparing of the places alledged if it be not so nay if in some things they doe not build up an higher partition wall betweene 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 c. Besides to what hath been said in the Narration we may adde for further probabilities and just causes of our feare 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 prophecie 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 condemne their courses but coldly with a quarenus only so far and so far their rigiditie onely not simply their separation Ans to 9. Pos p. 13. Apol. p. 30. Discourse of Cov. p. 41 42. They professe 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 condemne but that they owne But what they meane by this rigid separation we well know not for even the Separatists themselves doe conde nine each others rigour the latter generally condemne some bitternesse used against our Churches by Barrow and Greenwood And of the latter also some as Robinson were far more moderate then 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 Canne And we are credibly informed that H. P. received the Sacrament in a Brownists Church here in London yea some assure us of profest 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 doe claime them as their own and boast of them See Master G. defence of Master Bradshaw against Canne in the Presace 7. Though in the generall they professe to differ much from them yet when it comes to reckoning we find it not so which that it may appeare the better let us he are our brethren themselves expresse 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 meere 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 c. which the more moderate do utterly dislike as well as these our brethren Rob. justif p. All the rest for ought I yet see putting in the word unlawfull in stead of Antichristian as a milder terme and by Ordinances understanding Church ordinances as they needs must they cannot refuse by their Principles and practises but to own them Object By no meanes for they confesse your Parochiall Congregations to be true Churches which the other doe utterly denie Answ True in words they doe but in effect it is far otherwise 1. In that they lay the selfe same principles that the moderater sort of Brownists doe touching Church Constitution Matter Forme Power Government Communion corruptions c. which being granted the naturall product of such premises must needs be that we have no true Churches and that our Ordinances are all unlawfull 2. By carrying themselves towards us as if we were no true Churches or members of true Churches for they denie our best and most eminent Christians all Church Communion with them so they doe 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 doe 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 doe 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 Cov. p. 36. And when they would seeme to justifie and pleade for us yet then they doe it with such uncouth and far fetcht proofes 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 implicite because we had true Churches planted here in the New England frame in the Apostles times and perhaps also since c. Ans to 32. q p. 26. Discourse of Cov. p. 36 37. R. M. to E. B. 4. Some of them come off as roundly as any Brownists doe and tell us plainly that in deed we have good Materials but we want forme our Churches are Babels 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.