it is of Acrius it is false and it is confusion The reformed Churches and Writers that held so had little experience of mission to convert plant Churches among Infidels That reformation goes too deep that tends to pulling downe of Cathedrall Churches and Bishops houses Should not Apostolick Bishops and the chiefest Ministers have houses to dwell in and Churches to recide and officiate in whither all the Churches of their Line may send and come together in Councel or Synod and so do nothing of great moment without their Bishop a Timothy or a Titus Again Baptisme is admission and initiation into the Church to whom Baptisme is commited viz. Apostles and Apostolick Ministers they have power of admission that is of loosing and consequently of binding excommunication or expulsion Where is now the peoples power in the keyes are they all Apostles and Apostolick Ministers what confusion is this who can yeeld to it knowingly I beseech you pardon my zeale and when you have considered all pity my condition and pray for me still Well I am assured that master Prynne master Burton would never yeeld to these things especially if they had experience of them It is good for us to see our errours and acknowledge them that we may obtain peace in the day of account Boston 13. Oct. 1640. To another SOrry and grieved we are at the heart to heare of the troublous estate and condition of our native countrey wee here also meete with our troubles and distresses in outward things and some in spirituall matters also Here wants a staple commodity to maintain cloathing to the Colony And for my own particular hitherto I have beene much distressed here by reason I cannot yet so clearely understand the Church proceedings as to yeeld to them there are therein so many difficult considerations that they have sometimes bred great confusion in my thoughts Never since I saw you have I received the Sacrament of the Lords supper I have disputed in writing though to my great hinderance in regard of outward things yet blessed be the Lord to my better satisfaction at the last I never intended openly to oppose the godlyhere in any thing I thought they mistooke but I was lately taken at advantage and brought before the Magistrates before whom giving a quiet and peaceable answer I was dismissed with favour and respect promised me by some of the chiefe for the future Our chiefe difference was about the foundation of the Church and Ministery and what rigid separations may tend unto what is to be feared in case the most of the people here should remaine unbaptized considerations which may trouble the wisest among us Rigid separations never did nor can propagate the Gospell of Christ they can do no good they have done hurt It is dangerous to found Church government on dark uncertain interpretations of Propheticall or other Scriptures foundations ought to be full of evidence demonstration Blessed be the Lord now some of the chiefe leaders of the Churches here hold the Churches in England true Churches and your Ministery lawfull though divers corruptions there may be among you yea some there bee of the chiefe among us that conceive the government by godly Bishops superintendent over others to be lawfull Churches are not perfect in this world We may not for every disagreement in opinion or for slender pretended corruptions separate from the Church separate so once and no end of separation From Boston in N. E. Decem. 19. 1640. To conclude SUppose there are foure sorts of Government which are used in Church as in Common-wealth Monarchicall absolute without Lawes which is tyrannie Monarchicall bounded by Lawes Aristocraticall and Democraticall Episcopall absolute which is Popish tyrannie Episcopall regulated by just Lawes Presbyterian and Congregationall Which of these will all men like and how long Some have well compared the humour of the people in this kind to a merry relation of an old man and his sonne passing through the streets of a City with one horse betweene them First the old man rode then the people found fault with his unkindnesse in that he did not cause his son to ride with him then the young man gets up too now the people say they are both unmercifull to the beast downe comes the old man then the young man is unmannerly to ride and his father walk on foot at last downe goes the young man also and leads the horse then they were both unwise to lead the horse and neither of them to ride Well but alter the inconstant vulgar will if so God grant it be for the better But then consider stories one alteration follows another some have altered sixe times before they were setled againe and ever the people have paid for it both money and bloud Concerning Church-government what the Presbyterian way is and how sutable for Englands Monarchie I leave to the pious experienced Divines to set forth and the Church and State thereof to judge And for the Congregationall independent government whereof I have had some experience give me leave instead of a better intelligencer thus to present to my deare countrey now in a time of neede my impartiall opinion in these confused papers And in brief-thus Although it had some small colour in Scripture and a great pretence of holinesse yet no sound ground in the Scripture Again if it be neither fit nor possible long to bee continued in New-England as not I alone but many more eye and eare witnesses doe know and the learned can and will judge undoubtedly it must needes be much more unfit and impossible to be brought into England or Ireland or any other populous Nation All which upon the whole I humbly submit unto the sacred judgment and determination of holy Church his royall Majesty and his Highnesses great and honourable Councel the high Court of PARLIAMENT Imprimatur Ioh Hansley FINIS How Churches are gathered there Their Church Covenant Election of their Church Officers Their ordinations The right hand of fellowship by messengers of Churches Some differ How members are received or added to the Church there The usuall termes whereupon Matters of offence how heard in private Dilatorie proceedings in admitting members * Whether Popish Auricular confession and these publique confessions be not extremes and whether some private Pastorall or Presbyteriall collation left at liberty upon cause and in case of trouble of conscience as in the Church of England is approved be not better then those extremes I leave to he wise and learned to judge Testimonials and Recommendations Publique confessions of parties to be received Their profession of faith Officers in the Church Their duties or offices Members duties A Sermon of twelve Articles of Religion Master Knolls how admitted Right hand of fellowship given to brethren The whole Church ruleth Their enterance into Covenant Severing in the family Offences how heard in publique The whole Church ruling and usurping the keyes * Whether a grave and judicious consistorie
advise stil doe the same alway with subordination to the Evangelisticall leaders and fit Christian and Nationall Synods 21. If the Parson should not rule alone ordinarily why should the principall leaders rule ordinarily alone without the advise and assistance of a competent number of their Presbyters who may afford them counsell Did not the holy Apostles advise with the Elders a sometimes is it safe for them or the whole 22. But were there any Bishops superintendent over other Bishops or Presbyters in the first hundred years after Christs birth Did not Saint Iames write his Generall Epistle to the twelve Tribes which were then scattered abroad no doubt in many places and therein mention for Rulers onely b Elders and S. Peter write his generall Epistle and therein direct or command the c Elders not to over-rule the flock the Lords inheritance where was the Order of Bishops had not the Elders the rule might they not else have returned answer that the command concerned not them but a certaine Order of men called Bishops above us 23. Were not the Apostles and Euangelists then living d Bishops and superintendent overseers had they not the e care of all the Churches in their lines did not these holy Apostles S. Iames and S. Peter mention their owne names in their Epistles is it not plain that Peter had over-sight upon those to whom he wrote to see that they did not over-rule and take account of them if they did And did the Lord ordaine there should be such a superintendencie onely for an 80. years and not some equall correspondent superspection also in after-ages when those extraordinary men should cease If some had then the care of all the Churches should there not be some in after-times to have the care of some to a competent number of Churches in their fitting lines and as they are f able And though this Divine right be broken through the many grosse corruptions of successions and the like yet is it not equall to observe the first Institution as neere as may be as we say the equity of some Lawes and Statutes among us is sometimes to be observed though not in the Letter And why may not a chiefe Pastor be called a Bishop as well as an Elder or any other officer heretofore superior 24. If g Psalms and Hymnes and spirituall songs are to be sung in the Church and to sing melodiously and with good harmony is the gift of God and uncomely singing a kind of sin in the holy Assemblies why should not the chiefe leaders and rulers of the Church appoint some in their stead to take care of the singings of the Church and may not some be fitter to lead in singing then others and lest they may fall out of their tunes to jarring why may they not use the help of some musicall instruments and lest they should want able men this way why should they not take care that some children be trained up in Musique 25. Whether or no Christ did not allow of a h form of Prayer and a short one too will not the i strong allow the weak helps in Prayer are not the best Christians often distracted in long Prayers is it not easier for the strong to pray then for as strong men to hear Prayer well should those that are strong Proficients in grace not be satisfied without all their weak brethren come to the same pitch of high sanctification with themselves should they not rather k condescend to the weaker And although it be rare to tell of any actually converted by formes of Prayer and Scriptures read yet who can justly deny but that much good hath been is and may for ever be done by such things that way Sicut ultimus ictus quercum non caedit extrema arena clepsydram non exhaurit as the last stroak fells not the oake nor the last sand exhausts the houre-glasse 26. Whether may not a man l and his household a woman and her houshold a whole m City or Countrey a King and his people a whole Nation be baptized after they are competently instructed in the Religion of God 17. Is it certain that all that were baptized in n Cornelius his house in the o Gaolers house in Lydia's in p Samaria in q Corinth were such true beleevers as now good men require all those that joyne with them to be before they will receive them to the Communion of their Church Were not r hypocrites admitted baptized in the Primitive Church by the Apostles and Evangelists themselves being deceived by them Were not children circumcised in the old Testament and baptized all along in the times of the New so received into the bosome of the Church 28. Could or can ever any Nation probably be brought into the obedience of the Gospel poll by poll in such manner as is imagined by the leaders of separations 29. If it be possible let them make experience and try whether the Indians or any other Heathen people can be so converted before the Greek Kalends 30. Whether there be any direct Scripture for the peoples choice of their chiefe Pastour Can there ordinarily be a better election then when the supreame Magistrate who hath at most times the power of all the people and sometimes their counsell in a regular way joynes with a select and competent number and company of Presbyters in the same 31. Whether any that have not skill grace and learning to judge of the parties to be ordained whether they be fit and able to what they are to be ordained may s ordaine them 32. Whether or no to maintain a desired purity or perfection in the Magistracie by election of the people these good men of New-England are not forced to be too strict in receiving the brethren and to run a course tending to heathenisme 33. Whether have not popular elections of chiefe Magistrates beene and are they not very dangerous to States and Kingdomes Are there not some great mysteries of State and government Is it possible convenient or necessary for all men to attain to the knowledge of those mysteries or to have the like measure of knowledge faith mercifulnesse wisdome courage magnanimity patience Whence are Kings denominated but from their skill and knowledge to rule whereto they are even born and educated and by long experience and faithfull Counsellors enabled and the grace and blessing of God upon all Doe not the wise good ancient and renowned Laws of England attribute much yea very much trust and confidence to the King as to the head and supreame Governour though much be also in the rest of the great body heart and hands and feete to counsell maintain and preserve the whole but especially the Head 34. Hence what government for an Englishman but an hereditary successive King v the son of Nobles well counselled and assisted 35. Whether we the posterity of the Church and
PLAIN DEALING OR NEVVES FROM New-England Vivat Rex Angliae Carolus Vivat Anglia Vivantque eorum Amici omnes A short view of NEW-ENGLANDS present Government both Ecclesiasticall and Civil compared with the anciently-received and established Government of ENGLAND in some materiall points fit for the gravest consideration in these times By THOMAS LECHFORD of Clements Inne in the County of Middlesex Gent. Levis est dolor qui capere consilium potest Et clepere sese Magna non latitant mala Sen. LONDON Printed by W. E. and I. G. for Nath Butter at the signe of the pyde Bull neere S. Austins gate 1642. TO THE READER EVery man is to approve himselfe and answer to God for his actions his conscience leads him to and next to good men as much as in him lyeth I have thus presumed to enter into publique for these reasons First because it is well knowne unto many that heretofore I suffered imprisonment and a kind of banishment out of this good Land for some acts construed to oppose and as tending to subvert Episcopacie and the setled Ecclesiasticall government of England therefore now I desired to purge my self of so great a scandall and wherein I have offended to intreat all my Superiours and others to impute it rather to my ignorance for the time then any wilfull stubbornnesse Secondly seeing that since my comming home I find that multitudes are corrupted with an opinion of the unlawfulnesse of the Church-government by Diocesan Bishops which opinion I beleeve is the root of much mischiefe having now had experience of divers governments I see not how I could with faithfulnesse to God my King and Countrey be any longer silent especially considering some of these late troubles occasioned among other sins I fear much through this evill opinion Happy shall I be if any be made wiser by my harmes I wish all men to take heed how they shake hands with the Church of God upon any such heedlesse grounds as I almost had done Thirdly that I might though unworthy in a fit season acquaint the learned and pious Divines of England with these my slender observations quaeres and experiments to the end they may come the better prepared upon any publique occasion for the consideration of such matters and so at length those good things that are shaken among us may be established and truth confirmed It is enough for me being a Student or Practiser at Law faithfully to put a Case which will be this Whether the Episcopall Government by Provinciall and Diocesan Bishops in number about 26. in England being if not of absolute Divine authority yet nearest and most like thereunto and most anciently here embraced is still safest to be continued Or a Presbyterian government being as is humbly conceived but of humane authority bringing in a numerous company of above 40000. Presbyters to have chiefe rule in the keyes in England be fit to be newly set up here a thing whereof we have had no experience and which moderate wise men think to be lesse consonant to the Divine patterne and may prove more intolerable then the said Episcopacie Or an independent government of every congregationall Church ruling it selfe which introduceth not onely one absolute Bishop in every Parish but in effect so many men so many Bishops according to New-Englands rule which in England would be Anarchie confusion I would entreat those that stand for this last mentioned manner of government to be pleased to consider 1. That the very terme of leading or ruling in the Church attributed to Elders forbids it for if all are Rulers who shall be ruled 2. The maine acts of Rule consist of receiving into the Church by Baptisme or otherwise and ejection out of the Church by censure binding and loosing now these are committed to the Apostles and their successors and not to all the members of the Church 3. All have not power to baptize therefore not to receive into the Church nor to cast out of the Church My brethren be not many masters saith S. Iames 3.1 The words of the wise are as goads and as nayles fastened by the masters of assemblies which are given from one Shepheard Eccles. 12.11 And whereas some may say that this power of ruling is but ministerially in the Officers and initiatively conclusively and virtually in the people If so what power ordinarily have the people to contradict the ministeriall works and acts of their Officers Must the whole Church try all those whom their Ministers convert abroad suppose among Indians before they may baptize them How can all the Church examine and try such All have not power warrant leisure pleasure ability for and in such works nor can all speake Indian language Doubtlesse the acts of rule by the Officers is the rule of the whole Church and so to be taken ordinarily without contradiction else there would be no end of jangling And thus taken the whole Church of Corinth by S. Pauls command sc. by their Ministers were to put away that wicked person and deliver him up to Satan 1 Cor. 5.13 and restore him and forgive him 2 Cor. 2. and so all the doubt on that Text is neer I think resolved Now that the government at New-England seemeth to make so many Church-members so many Bishops will be plaine by this ensuing Discourse for you shall here find that the Churches in the Bay governe each by all their members unanimously or else by the major part wherein every one hath equall vote and superspection with their Ministers and that in their Covenant it is expressed to be the duty of all the members to watch over one another And in time their Churches will be more corrupted then now they are they cannot as there is reason to feare avoid it possibly How can any now deny this to be Anarchie and confusion Nay say some we will keep out those that have not true grace But how can they certainly discerne that true grace and what measure God requireth Besides by this course they will it is to be feared in stead of propagating the Gospel spread heathenisme in stead of gaining to the Church lose from the Church for when the major part are unbaptized as in twenty years undoubtedly they will be by such a course continued what is like to become of it but that either they may goe among their fellow-heathens the Indians or rise up against the Church and break forth into many grievous distempers among themselves which God and the King forbid I pray And that you courteous Reader may perceive I have from time to time dealt cordially in these things by declaring them impartially to my friends as I received light I shall adde in the last place certaine passages out Letters sent by me into England to that purpose and conclude And I doe not this God knoweth as delighting to lay open the infirmities of these well-affected men many of them my friends but that it is necessary at this time for
in writing by a publique Notarie before the cause be heard 3. The Secretary to take the verdicts and make forth the judiciall Commands or Writs 4. The publique Notarie ro record all the proceedings in a fair book and to enter executions of commands done satisfactions acknowledged 5. The fees in all these to be no more then in an inferiour Court of Record in England and to be allowed by the generall Court or Court of Assistants The benefit hereof to the publique good 1. IT will give an easie and quick dispatch to all Causes For thereby the Court and Jury will quickly see the point in hand and accordingly give their verdict and judgement 2. The Court shall the better know constantly how to judge the same things and it is not possible that Judges should alwayes from time to time remember clearly or know to proceed certainly without a faithfull Record 3. The parties may hereby more surely and clearly obtaine their right for through ignorance and passion men may quickly wrong one another in their bare words without a Record 4. Hereby shall the Law of God and Justice be duly administred to the people according to more certaine and unchangeable rules so that they might know what is the Law and what right they may look for at the mouthes of all their Judges 5. Hereby the Subjects have a great part of their evidences and assurances for their proprieties both of lands and goods A Paper touching the Church her liberties delivered at Boston 4. Martii 1639. To the Right Worshipfull the Governour Deputy Governour Councellers and Assistants for this Iurisdiction WHereas you have been pleased to cause me to transcribe certain Breviats of Propositions delivered to the last generall Court for the establishing a body of Lawes as is intended for the glory of God and the wel-fare of this People and Country and published the same to the intent that any man may acquaint you or the Deputies for the next Court with what he conceives fit to be altered or added in or unto the said lawes I conceive it my duty to give you timely notice of some things of great moment about the same Lawes in discharge of my conscience which I shall as Amicus curiae pray you to present with all faithfulnesse as is proposed to the next generall Court by it and the reverend Elders to be further considered of as followeth 1. It is propounded to be one chiefe part of the charge or office of the Councell intended to take care that the conversion of the Natives be endeavoured 2. It is proposed as a liberty that a convenient * number of Orthodoxe Christians allowed to plant together in this Jurisdiction may gather themselves into a Church and elect and ordaine their Officers men fit for their places giving notice to seven of the next Churches one moneth before thereof and of their names and that they may exercise all the ordinances of God according to his Word and so they proceede according to the rule of God and shall not be hindered by any Civill power nor will this Court allow of any Church otherwise gathered This clause nor will the Court allow of any Church otherwise gathered doth as I conceive contradict the first proposition My reasons are these 1. If the conversion of the Natives must be endeavoured then some wise and godly men they should be of your gravest and best men must bee sent forth to teach them to know God 2. When such are sent they must bee either sent immediately by the Lord or mediately by his Churches 3. If the Churches send men they that are sent must be sent by imposition of hands of the Presbyterie Now when Churches are thus gathered or planted they are gathered by Ministers doing the works of Apostles and Euangelists which hath ever been and is the ordinary and regular way of gathering or planting Churches and not as is proposed a convenient number of Orthodoxe Christians gathering themselves into a Church and yet when such a Church is gathered by Church-messengers and Ministers this Court is advised not to allow the same which I conceive is to say The conversion of the Natives shall not be endeavoured orderly according to the rule of God Againe it would be considered that when men are sent forth whether they should not be sent forth two and by two at least as the Scriptures beare and for divers good reasons which lye not hid to your wisdomes That you would be pleased to shew unto the Elders these things to be considered and that they would well weigh whether or no those Ministers and Messengers sent by-Churches should not visit the Churches which they plant Other things there are wherein I think I could also to good purpose move somewhat to your Worships which lyes more directly in the way and calling I have been educated if I were required but this thing lying upon my conscience I could not well passe by Wherefore I shall request it may be considered 1. Whether it be not fit to leave out at least that contradictory clause viz. Nor will this Court allow of any Church otherwise gathered 2. Whether it be not better to let the liberty run thus in generall The holy Church of God shall enjoy all her just liberties A Paper intended for the honoured John Winthrop Esquire late Governour Boston Maii 2. 1640. IF you see a necessity of baptizing them without If an ingagement of Propagation of the truth to the Infidel Natives Then consider whether by the Kings leave some Churches may not be appointed to send their chiefe Pastors and other Ministers to doe such works Also with some kind of subjection or acknowledgement of authority of the Ministerie in England if it be but by way of advice which is cleare to me you may doe I make no doubt but in all things requisite for the state of the Country they will yeeld you all faire liberties Nay I am perswaded the Kings Majesty will not send any unexperienced Governour to afflict but make you Patentees againe or at least after the manner of other Plantations restoring not onely favour but other benefits whereof under God to us Englishmen he is the Fountaine The Kings Attorney did offer some of you this in my hearing I meane the renewall of your Patent Nay further if you would invent and devise what the King may doe for the Country you might obtaine The very conversion of these poore naked people which is very hopefull and much prepared for per accidens or Gods owne providence bringing good out of evill will rejoyce the hearts of all Christians in our deare native Countrey and here and of it selfe if there were no other desirable things here as blessed be God there are many would cause a continued confluence of more people then you can tell well where to bestow for the present The Fishing trade would be promoted with authority Hereby would you give the greater testimony to the cause of
thus I doubt 1. WHether so much time should be spent in the publique Ordinances on the Sabbath day because that thereby some necessary duties of the Sabbath must needs be hindred as visitation of the sick and poore and family 2. Whether matters of offence should be publiquely handled either before the whole Church or strangers 3. Whether so much time should be spent in particular catechizing those that are admitted to the communion of the Church either men or women or that they should make long speeches or when they come publiquely to be admitted any should speak contradictorily or in recommendation of any unlesse before the Elders upon just occasion 4. Whether the censures of the Church should be ordered in publique before all the Church or strangers other then the denunciation of the censures and pronunciation of the solutions 5. Whether any of our Nation that is not extremely ignorant or scandalous should bee kept from the Communion or his children from Baptisme 6. That many thousands in this Countrey have forgotten the very principles of Religion which they were daily taught in England by set forms and Scriptures read as the Psalmes first and second Lesson the ten Commandments the Creeds and publique catechizings And although conceived Prayer be good and holy and so publike explications and applications of the Word and also necessary both in and out of season yet for the most part it may be feared they dull amaze confound discourage the weake and ignorant which are the most of men when they are in ordinary performed too tediously or with the neglect of the Word read and other premeditated formes inculcated and may tend to more ignorance and inconvenience then many good men are aware of 7. I doubt there hath been and is much neglect of endeavours to teach civilize and convert the Indian Nation that are about the Plantations 8. Whether by the received principles it bee possible to teach civilize or convert them or when they are converted to maintain Gods worship among them 9. That electorie courses will not long be safe here either in Church or Common-wealth 10. That the civill government is not so equally administred nor can be divers orders or by-laws considered 11. That unlesse these things be wisely and in time prevented many of your usefullest men will remove and scatter from you At Boston July 5. 1641. Certain Quaeres about Church government planting Churches and some other Experiments 1. WHether the people should cal the Minister or the Minister a gather the people 2. When a Church is gathered or planted should they not have care in b propagating other Churches in other places next them 3. Whether should not the first Church c visit the later Churches planted by them to see they keepe the faith and order as long as shee remains her selfe in purity of Doctrine and worship 4. How shall a Church propagate and visit other Churches shall they do it by their members ordinary Christians or by their Ministers d or Pastors shall they e intend such propagation or stay till by their numbers increasing they are necessitated to swarme or are persecuted abroad 5. If by their Pastors must there not bee more f Ministers then one in the first Church how else can any be spared to goe abroad about such works upon occasion 6. When they have planted other Churches must not the g first Church take care for the providing of Elders or Ministers for these new planted Churches and h ordain them and sometimes goe i or send some to teach them and uphold the worship of God among them 7. How can any preach unlesse he be k sent and how can he be sent unlesse by imposition of l hands of the Presbytery of the first Church 8. If so hath not the first Church and the Ministers therof Apostlolical m power in these things 9. But have all n Churches and Ministers this power are they able have they learned men enough to o water where they have planted If some should not be of the p Quorum as it were in ordinations and the like what order peace or unity can be expected 10. Againe if all Churches and Ministers have this power equally to exercise the work Apostolicall must they not all then goe or send abroad to convert the Indians and plant Churches and how can all be spared abroad Are all q Apostles all Euangelists where were the body if so 11. Will they not interfiere one upon another and trespasse upon one anothers r line rule or portion which blessed S. Paul condemned in those that entred into his labours 12. When any other s Church besides the t first hath power and ability to propagate and bring forth other Churches may she not doe well so to doe must she not in her fitting line observing peace and holding communion with the first as long as they remain in purity both of them and if a second why not a third and a fourth and so forth to a competent number 13. Whether the first and other Churches also having power and ability thus to propagate the Gospell and plant Churches may not be fitly called prime chief or principall seats of the Church or v chiefe Churches 14. Whether those Churches so gathered in one Kingdome Citie or Principality holding communion together may not be fitly in regard of their unity in Doctrine and worship called the Church of such a Nation or Province u City or Countrey 15. Whether is it probable that the first Church Christian that wee reade of to be at x Hierusalem was onely one congregation or but as many as could meete in one place had they not among them twelve Apostles besides Elders three thousand at once added what ever number there was besides and had they such a large Temple or meeting-houses at their command in those dayes 16. Whether the word Church bee not diversly taken in holy Scripture and sometimes for a civill or uncivill assembly or congression y Acts 19.40 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and when he had thus spoken he dismissed the assembly or Church 17. Whether anciently in England some small assemblyes were not called Churches as every presentative Rectory or Parsonage is called Ecclesia when others that were greater were not so called as no Vicaridge Donative or Chappel is called Ecclesia in our Law 18. Whether the Rector or Parson that is a Presbyter in a Church should being alone rule absolutely by himselfe without the concurrence advise or superiour power of the Evangelisticall z Pastor of the Church who had care in the plantation or erection of the Parsons Church 19. If not should the Vicar Donative Minister or Chaplain 20. But where they have used to rule more absolutely as in some peculiar jurisdictions in England why may they not with the peace and unity of the Church and by good
of the Bishop well assisted be not a great deale better I leave to our superiours to determinâ— Who denounce Church censures Dic Ecclesiae * This agreeth with the rule in England Admonition Excommunication Cognizance of causes Churches independent â—â—fference of rule in Churches Consistory A better Consistory is and may be constituted in England Difference in number of Officers Chappels of ease These you see are necessary in England in some places Prophesying Prophesying or Preaching by Licence It ought not to be otherwaies in England * Universities Cathedrals and Collegiat Churches * 1 Cor. 13.2 The publique worship Every Sunday morning Lords Supper * Once I stood without one of the doores and looked in and saw the administration Besides I have had credible relation of all the particulars from some of the members Afternoone Baptisme Contribution Differences in contributions Admissions Offences Lectures Fasts feasts a And why not set fasting dayes times and set feasts as well as set Synods in the Reformed Churches b And why not holy dayes as well as the fift of November and the dayes of Purim among the Jews Besides the commemoration of the blessed and heavenly mysteries of our ever blessed Saviour and the good examples and piety of the Saints What time is there for the moderate recreation of youth and servants but after divine services on most of those dayes seeing that upon the Sunday it is justly held unlawfull And sure enough at New-England the Masters will and must hold their servants to their labour more then in other Countries well planted is needfull therefore I think even they should doe well to admit of some Holy dayes too as not a few of the wiser sort among them hold necessary and expedient Little reading catechizing c Whereas in England every Sunday are read in publique Chapters and Psalmes in every Church besides the 〈…〉 Commandements Epistle and Gospell the Creed and other good formes and catechizings and besides what is read upon Holy dayes and other dayes both in the parish and Cathedrall and Collegiat Churches in the Universities and other Chappels the benefit whereof doubtlesse all wise men will acknowledge to be exceeding great as well as publique preaching and expounding Dayes and moneths how called Neglect of instructing the Indians Charity * The Covenant of Grace of the New Testament it is true makes the whole universall Church of Christ and every part thereof or at least belongeth thereunto but allowing Churches a Covenant of Reformation tending to the bettâ—r ordering and well-being of themselves and for other politique respects this is as much as they at New-England can iustly make of their Covenant and some that are judicious among themselves have acknâ—wledged it And yet even this unlesse it be made and guided by good counsell and held with dependance and concatenation upon some chiefe Church or Churches may tend to much division and confusion as is obvious to the understanding of those that are but a little versed in study of these points Ecclesia regnans Elections of the Governour chiefe Magistrates Freemen their oath Courts and Laws Actions and causes Grand Juries Tryals Prophanenesse beaten downe * Although some have held that three or two may make a Church yet I have heard Master Cotton say that a Church could not be without the number of sixe or seaven at least and so was their practise while I was thâ—â—e at Weymouth and New Taunton and at Lin for Long Island Because if there are but three one that is offended with another cannot upon cause tel the Church but one man Ministers names Magistrates namâ—s Marriages Testaments Administrar Burials * Causes touching Matrimonie and Testaments and other Ecclesiasticall causes have been anciently by the good lawes of England committed to the Clergie upon better grounds then many are aware of Brethren I pray consider well that the Apostle doth allow judgements of controversies to the Church 1 Cor. 6. And so they did anciently in other Countries as well as in England as appeares by S. Augustines profession thereof cited by one lately viz. That he the said Father and other holy men of the Church suffered the tumultuous perplexities of other mens causes touching secular affaires either by determining them by judging or in cutting them off by entreaties which labour saith he we endure with consolation in the Lord for the hope of eternall life To which molestations the Apostle tyed us not by his owne judgement but by his judgement who spake in him Besides should they judge these things and labour for and watch over us in the Lord and not be recompenced as long as they doe well I speak not to countenance undue exactions bribes or other corruptions I intend brevity and therefore make bold to refer my Reader to the many learned arguments both in Law-books and Divinity of this subject Trainings or Musters Grievances Danger New Plymouth Patent M. Raymer M. Smith M. Chancey his controversie * Eccles. 12.11 One shepheard James 3.1 Not many masters Whether this be their ground I know not but what ever there be in others to advise and assist the deciding determining voice I meane also the negative in some cases ought as I think to be in the Pastor Be there never so many Ministers in the Church Doe nothing without your Pastor or Bishop saith Irenaeus for whatsoever is faulty in the Church the Bishop is first and principally blamed Rev. 2. and 3. Taunton M. Hooke M. Streate their ordination M. Doughty his controversie Divers other Towns and Ministers Island Aquedney Master Gorton whipt and banished New Providence M. Blakeston Connecticot Lady Boteler Lady Moody New Haven Long Island Pascattaqua M. Larkham excommunicated A broyle or riot Episcopacie Province of Maigne Exeter Cape Anne Fishing Isles of Shoales and Richmond Isle of Sables Martins Vineyard French and Datch Virginia Maryland Swedes New-found-land Florida State of the Countrey of New-England * Wheat and Barley are thought not to be so good as those grains in England but the Rye and Pease are as good as the English the Pease have no wormes at all Beanes also there are very good Of the Indians M. 〈◊〉 a hopefull Schoolmaster Some late occurrences concerning Episcopacie a Mat. 10.1 Mar. 3.13 Act. 1.4 2.47 8.5.6 9.32 35. 11.19.20.21.26 b Acts 8.14 9.31 11.22.27 13 2.3 14.21.10 28. c Col. 2.5 Act. 11.27 15.36 16.4 d Acts 8.5.14 11.22 27. 13.2 3. e Mat. 28.19 Acts 13.1 2 3. 8.1 f Acts 1.2 3 4. 2.47 13.1 g Act. 1.25 26. h Act. 6 6. 14.23 i Act. 8.14 11.22 k Rom. 10.15 l Act. 6.6 13 3. 1 Tim. 4.14 m Eph. 4.11 Act. 1 25. 8.14 11.22.27 n Rom. 16.1 o 1 Cor. 3.6 p 2 Tim. 1.6 1 Tim. 4 14. compared q 1 Cor. 12.19 29. r 2 Cor. 10.12 to the end s Act. 13.1 2 3 t Act. 1.4 2.47 v As Hierusalem Antioch Ephesus Acts 11.26 u Acts 11.22 x Acts 1.4 15 26. 2.41 y Act. 19.40 Fitzherb N.B. z 1 Cor. 5.3 4. a Acts 15.6 Objection b Iames 5.14 c 1 Pet. 5.1 2 3 Answer d Acts 1.20 e 2 Cor. 11.28 Chap. 10.12 to the end f 2 Cor. 8.12 g Eph. 5.19 1 Cor. 14.26 40 h Mat. 6.9 Sic ergo adirate vos {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luke 11.2 i Rom. 15.1 k Rom. 12.16 Idipsum in inviâ—em sentientes non alta sapientes sed humilibus consâ—â—â—ientes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but condescending to the humble l Act. 10.24 44 47 48. 16.30 31 32 33. vers. 14 15. m Acts 8.8 12 14. n Acts 10. o Acts 16. p Acts 8. q Acts 18. r Acts 8.13 Act. 2.41 5.1 compared s 1 Tim. 5.22 Titus 2.2 v Pro. 25.3 Eccles. 8.4 10.16 17. u 1 Cor. 4.1 â— 10