the dis-officing or deposing of them again 1. WHen a Church by admission of more members is now grown to a competent number which oft-times proves some g No wonder it is long first what for want of such choice members as they seek and what for want of choice Ministers for they tell us to our comfort that many that were counted good Ministers in old Eng. are there laid aside because the Churches there doe aime at men of speciall abilities yeares first then they addresse themselves to the calling of some to the Ministery and other offices in the Church R.M. to W.R. 2. If any of their own members be fit for the service they make choice of them If not they procure elsewhere Yet so that none is chosen to be an officer in any Church till he be first formally admitted h Church membership is the salt that sealons all things ' Its strange that his membership in the Church whence he last came by communion of Churches can stand him in no stead member of the same Church in the same manner every way as others have beene H.W. to Mr B. 3. The severall Churches with them how small soever and though as yet without any officers doe challenge to themselves both power and execution of all things whatsoever do belong to the calling and creating of their own officers as 1. To i What abilities most good men have in judging of Ministers as reason so their own experience will tell them when as if I be rightly informed all the members of the Church of Boston some few excepted did strongly stickle to have had Mr Wheelwright that famous Familist joyned as co teacher with Master C. in that Church Also see Apol. Narr p. 24. examine and try their abilities and fitnesse 2. To elect them 3. To instruct them in their office at their ordination 4. To ordaine them with imposition of hands prayers and charges given them And in summe to give them all the power of their office in that Church in the name of Christ Ans to 32. q. p. 40 41 42 68 71. Discourse of Cov. p. 23. ‑ Ans to 9. Pos p. 70 77. R.M. to W.R. ‑ H.W. to Mr B. Rob. justif p. 300 303. Cannes Necess of separ p. 29. Barr. refut of Giff. p. 130. A light for th◠ign p. 7. Rob. Apology 4. Whereby it is come to passe that every of their first Ministers at least in every of their Churches is ordained by one or more k Have not wee as much cause to doubt of the truth of their ministerie as they of ours they being made by meere private men i.e. not in any office ours by Presbyters at least and therein according to the Apostles rule 1 Tim. 4.14 seeing the Bishops themselves were Presbyters with whom were other Presbyters ever joyned in Ordination of any Besides the choice and approbation of many of us by our people also whether they or we come neerer to the Rule let the Reader judge private men appointed by the rest in their names to pray over them impose hands upon them instruct charge them and give them authoritie there to minister The act being the act of the whole Church but for order and ease sake the formalitie is committed to one or two in name of the rest l The Levites election was from God immediately and their Ordination by the Priest by Gods appointment Numb ◠11 13 14. The peoples laying on of their hands in this work was not authoritative that were needlesse when God had authorised them both immediately by himselfe and mediately by the Priest before if not presumptuous that they should interpose their authoritie when God himselfe had established them by his But either it was obedientiall only to declare their approbation of Gods choice and Ordination and then it is nothing to our brethrens authoritative imposition of the peoples hands Or rather as I conceive for the same end for which they were commanded to lay hands on the head of the sacrifice to be oftred as vers 12. viz. to signisie that they i.e. their first born by right were all the Lords and did owe to be but that God of his goodnesse was now pleased to accept of the Levites for them vers 16. As the Israelites laid hands on the Levites Numb 8.10 ‑ J.M. to R.M. ‑ Ans to 32. q. p. 68 69 70. R.M. to E.B. p. 10. Rob. justif p. 328 331 338. 5. They hold that the peoples m By this reason me thinks all that are elected by the people to a constant exercise to a constant exercise of the chiefe dutie of the Pastours office which is prenching of the Word and do also by compact receive the tithes and wages due by law to the Pastour should be the Pastours of the places where by the peoples choice they doe so preach and by consequent many of our brethren of that way here in London and England should be Pastours of many of our Parish Churches But doe they count themselves so or do they carry themselves so Election is not onely essentiall unto but also the whole substance of the calling of the Minister or other officer But as for Ordination with imposition of hands of the Presbyterie or other signe they hold it not essentiall at all but a meere formalitie or solemnitie of the calling the presence whereof addeth nothing to the substance of the calling and the absence thereof takes nothing from it Ans to 32. q. p. 67 68 69. Discourse of Cov. p. 23. ‑ R.M. to E.B. p. 10. Apol. p. 24. Rob. justif p. 308 332 333 334 335. Rob. Apol. p. Per electionem jus ministerii Presbyteris confertur c. Barr. refut of Giff. p. 219 130. 6. After the first officers are thus made by the Church the formalitie of ordaining the rest is ordinarily committed to such n So that if they have but one Pastour or Teacher he alone laies hand on the next officer to be ordained But S e Pauls rule for Ordination is that it should bee done by the hands of the Presbyterie not of one Imgle Presbyter much lesse of one private man officers as are alreadie called and ordained not as having any more power by vertue of their office to doe it then before for the power is the Churches and belongs equally to every member as a member but as being the Churches publike servants to doe it for them and in threi name and stead See the quotations cited before Art 4. Rob. justif p. 321 323 327. 7. In the sorts or kinds of their officers they agree with others of the best reformed Churches o I will not impute to the generall that private opinion but too publikely here by some of them vented that the Pastor is only to feed the people with wholesome doctrine the ruling Elders onely to visit them and see to their manners Onely whereas in opinion and tenent they precisely distinguish between the Pastors and
amongst them to such a perfect conformitie to their president In that they permit no man whatsoever to be a member in any of their Churches or partake with them in any Church-fellowship unlesse he exactly enter in their way of entring and walke in their order Nor will owne others as Sister-Churches that differ from them though but in some things in Church Discipline All which to be so will after appeare Is not this really a more rigid imposition of their pattern then any Church ever used in urging of their Plat-forme and that the more insufferable because in other Churches the rule is agreed upon and for the time at least fixed and publikely held forth in writing so that a man may understand before-hand what he binds himselfe unto and what he may looke for afterwards Whereas our brethrens course is held forth obscurely in practise only and how long that practise will continue uniforme in all their Churches yea or in any one of them he can have no assurance nor how often or how farre they may change he cannot tell so that he makes but a blinde bargaine at the best Obj. There is a Plat-forme sent over lately called The way of the Churches in N. E. Answ True but 1. that is but a meere relation of what hitherto they have practised without any obligation by vertue of any agreement to the same courses hereafter 2. It s compiled by one particular man not consented to by the rest as from thence we are informed and therefore warned by some of themselves so to look at it and no otherwise inconvenient if not utterly unlawfull at least so as to be imposed on the Churches as J. W. in ans to 10. Q. implieth where he saith We all walke in the same way but not by any publike and solemne agreement as prescribing to any what to doe See the Ans to 32. q. p. 63. 64. at large CHAP. II. Of the true visible Church of Christ in generall and the bounds thereof 1. THey currantly hold that there is no visible Church of Christ now in the dayes of the Gospell but a particular Church which may consist of a very small number as d Though it were granted that-there is now no visible church indued with power of Govern and in which Church Ordinances may bee administred for of such onely vve here speake but particular yet it may be a Quare 1. Whether so few as 7.8 or 9. may make up such a compleat organicall body fitted for exercise of Church power For suppose one of the 7. or 8. members of this Church offend his brother the brother offended admonisheth him he denies it one or two more of them must be called in to witnesse it yet he relents not one or two more yet must be joyned to the first the party offended to joyn in the second admonition yet still he is obstinate novv the matter should be brought to the Church who must be another company from the former for they are all plaintiffes or witnesses and therefore cannot be judges in the cause Also that Church must be in reason a greater body and of higher authoritie then the former but in this small number of 7. or 8. where will such a Church be found Therefore in a Church consisting but of 7. 8. or 9. no censure can passe much lesse any other Church act be sped Againe how can so few either imploy or ordinarily maintaine officers of so many sorts as themselves hold necessaried in every Church and if they cannot have officers how should they have Church Ordinances regularly 2. It may be a quaere whether this particular Church may lawfully be no more in number then one only Congregation since the Apostles Churches most at least if not all consisted of so many thousands as possibly could not meet all conveniently together in the same place and at the same times for all Gods publike Worship to Edification For which see more in Master Rutherfords and Master Bals late Treatises Neither doe we ever read of any more Churches in one place or citie and the neighbourhood but one which though multiplyed never so much yet was never subdivided into more Churches then one yet might be and were so many as possibly could not meet together in one congregation for Worship unlesse both the place were very spacious which usually they then had not withall the Minister that did officiate had both a bodie of brasse and voice like a Trumpet Men of ordinary strength not being able to speake audibly to above two or three thousand at the most and most men not to one Much lesse can half so many communicate at the Lords Table at once Besides how will ever any competent number in countrey villages and places lesse populous be ever joyned together into one Church especially if we be so curious in choice of our members as our N. E. brethren are Surely we must either take such inconsiderable numbers as they doe and as can neither imploy nor maintaine Church-officers which would bring with it unsufferable inconveniences or else they must be fetched from places so far distant as must force them either to travell far from their severall abodes to the same meeting place for worship Winter and Summer or else many of them to be without all Church-Ordinances or to enjoy them rarely the former of which is oppressive to their bodies the later injurious to their souls neither of them seemes sutable to the goodnesse and wisedome of God who as 't is said of the Sabbath hath made Church-ordinances for man not man for Church-ordinances But I intend no dispute I only propound my doubts 7.8 or 9. persons but may not exceed the number of so many as conveniently may and ordinarily doe meet together in one Congregation in the same place and at the same times for the solemne worship of God to their mutuall edification Ans to 32. q. p. 9. 10. 43. Cott. cat p. 1. Ans to 9. Pos p. 62. R. M. to W. R. H. W. to Master B. See Johns plea p. 250. Rob. Apol. p. 12. Rob. justif p. 107. 108. 111. 2. Therefore they deny all e True in such sence as the Jewish church was For they had a place of Nationall meeting the Temple a nationall worship in the sacrifices nationall officers the Priests and therefore at certaine times all the nation representatively in the males came up to that place and worship But though not in that yet in some other sense may be admitted both a Nationall Church and Provinciall yea and Diocesan too as a Domesticall Church Rom. 16.5 Philem. 2. As all the scattered Jewish Churches are called one flock 1 Pet. 5.2 and all the Gentilish Christian Churches present were called one little Sister Cant. 8.8 And the Jewish Christian Churches yet to come are called one Bride Revel 19.7 And the Scriptures oft speake of many Churches or all as one in the singular number 1 Cor. 10.32 Ephes 3.10 Gal.
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
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
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
admitted he is first to desire and seeke it in this or that particular Church And therefore to make his desire knowne to the Church by some of the Elders or members of the same R. M. to W. R. ‑ J. M. to R. M. ‑ J. W. to T. S. ‑ Ans to 32. q. p. 8. 4. Which said Elders or others doe f If the man be not otherwise wel known and approved he is not admitted to this first triall till he have lived some good space amongst them that they may observe his conversation whatsoever testimoniall he have first privately examine him touching his knowledge in the Doctrine of faith and the truth of his conversion as is before shewed H. W. to Mr B. ‑ J. W. to T. S. ‑ E. C. to R. C. ‑ J. M. to R. M. Apol. p. 3 4. 5. If the examiners upon this triall conceive him not fit to enter into Church fellowship then he is there stayed without any further proceeding J. M. to R. M. 6. If they find him fit according to the fitnesse mentioned CHAP. 3. then they propound the man and his motion to the Church who are then desired to inquire further of him for their better satisfaction And if any of them doe or shall by such inquirie know any thing justly to hinder his admission to declare it before he be admitted J. W. to T. S. E. C. to R. C. 7. After this a day is appointed usually on the Sabbath and when other publike worship is ended the said party is called forth and there makes g If the party be a woman or otherwise weake in or pression some tell us that the body of the Church meets more privately in the week day to receive satisfaction touching them E. C. to R. C. But if all the Church meet then how is it more private If but some only how shall the rest by their tenent judicially consent to that which they doe not know And for delegation or representation they will by no meanes allow these Sometimes they say their confessions are taken privately by the examiners and by them only related in publike to the Church and so their own publike professions and declarations are spared as Master H. to S. A. intimates But how doth this agree with the Apostles rule Doe nothing partially 1 Tim. 5.21 If it be needfull that all the Church heare une man relate his conversion why should they not heare â—ll And if the examiners may be trusted with examining of some why not of all the rest also publike Profession of his Faith and declareth the manner of his conversion which by such as can is done in a continued speech of their own by others not so well able in making answers to questions propounded to them cocerning the same Apol. p. 3 4. wherwith if any of the companie be not satisfied his admission is stayed for the time till all things be cleared and all objections answered And then by consent of the Church he enters into Church-covenant with them and so is admitted in the same manner as the rest were at the first constitution of the Church R. M. to W. R. ‑ H. W. to Mr B. ‑ E. C. to R. C. J. M. to R. M. ‑ J. W. to T. S. 8. After the party is so admitted the Minister or some one or more of the members of that Church in name of the rest do give him the right hand of fellowship and do likewise repromise to performe all Church duties to him contained in the same covenant as unto the rest of her members J. W. to T. S. 9. Thus for admission of persons of age Now for infants they account them in the same estate with their next parents For if either of their next naturall parents be now or being deceased died a member of some such particular societie as aforesaid then are their children also accounted members and so baptized if they were not baptized before h Cold comfort to Christian parents not of their way and cold charitie to their infants But if neither of them have been or having been formerly if at the present being alive neither of them be a member then their infants as themselves are accounted to be without the visible Church In the same estate with the children of Turkes and Heathens Aliens from the Common-wealth of Israel and so uncapable of Baptisme or any other Church priviledge whatsoever yea though the Grandfather be a member or perhaps a Minister of that Church or though one or more of the next parents being no members be eminently and famously Godly and will undertake to educate their children in the true faith and Feare of God And neither wilfully nor negligently omit to joyne themselves to such a Church but abstaine only out of want of sic opportunitie to doe it or out of tendernesse of Conscience as scrupling some things in their way yet for all this their infants shall not be admitted to Baptisme as not being within but without the Church Mr M. Ans to 9. Pos 61 62 63 c. Ans to 32. q. p. 20 21. Apol. p. 29. CHAP. VIII Of their dismissing of members from one Church to another or otherwise 1. NO person once thus admitted as aforesaid into any of their Churches ought to remove thence without the consent of the said Church first sought and obtained For if lie doe they hold that he breaks covenant with God and the Church and like Ananias and Sapphira lies against the Holy Ghost Ans to 9. Pos p. 73. Apol. p. 39. R.M. to E.B. p. 6. Inasmuch as they conceive their convenant bindes them not to depart without consent Ibid. 2. Therefore when any would remove they require that he first give notice thereof to the i Why must he needs consult with this rather then any other perhaps this may be more partiald then any other because concerned more No man so fit to be judge in his own cause But if with this Church why with the whole Church why not rather with some few of the more secret and discreer persons that know both how to give counsell and to keep counsell What if his reasons be secret and he cannot discoyer them but to his shame losse or danger Church wherewith he is in covenant and lay before them how many soever they be in a publike meeting both his reasons for which he desires to remove and also to what other Church he would remove and consult with them about both Ans to 9. Pos p. 74. Apol. p. 20. 3. If upon examination they approve both of his reasons why and of the place whither he would goe then they consent and giving him letters of dismission and recommendation to that other Church they send him away with their prayers and blessing Ibid. 4. If contrarily they approve not either the one or the other they disswade him from his purpose if they prevaile nor they will not hold him by violence for that they cannot yet