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
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.
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
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
doubter may be satisfied or the Minister reduced and both without any molestation or scandall to the people or repreach to the Minister Besides who must be judge in such a case must the injudicious multitude For other judge they will not allow I meane in foro externo nor any appeale to an higher Court publikely to propound their doubts and make their objections and to argue pro and con about any matter good for edification W. T. to P. H. Ans to 32. q. p. 78. Cot. cat p. 6. Barr. discov p. 139. Johns Inq. p. 7. CHAP. XIIII Of the b Of late some of them grow shy of the word Independent H. P. in his Epistle to the Reader Some utterly renounce it Apol. Narr p. 23. But yet it s generally owned by most in the name R. M. to E. B. p. 9. Ans to 32. q p. 46 47 64 65. by all in the thing as after Ans to 32. q p. 43 44 46. independencie of one Church upon another and the Combination of severall Churches together in Classes Synods c. 1. THey grant that Churches may and ought to consult and advise one with another in any doubtfull matter incident and ought to hearken to the good advice of one another And therefore they sometimes allow combinations of divers Churches for consultation But not c They love no imperative Synods or Presbyteries but they have store of imperative Churches who may command yea compell both members and Ministers to act it may be what they like not why have not many Churches united as much power over every particular church within the union as many members united have over every person amongst themselves imperative or coercive Ans to 32. q. p. 64 65 66. Johns plea p. 251. 2. But that each particular congregationall Church is the supreme judicature whose power is absolute and imperiall and therefore may and ought to transact all things within themselves without seeking or submitting unto any authoritative concurrence of any other Churches R. M. to W. R. Cott. cat p. 12 13. Ans to 32. q. p. 44 62 64 65 66. J. W. ans to 10. quest Rob. justif p. 107 112 444. Johns plea p. 70 251. Barr. discov p. 261. 3. Therefore they hold it unlawfull for any such combinations whether in Classes i.e. compound Presbyteries or Synods provinciall nationall or others to take upon them authoritatively to determine or decree any thing in matter of doctrine or practise as intending thereby to oblige any more or others then their own persons no not in foro externo The Postscript THus at length Good Reader thou hast the summe of the Church Courses of our New England brethren even the way that so many that know it not or cannot judge of it doe so admire so desire And which themselves doe hold forth to us as the onely way of God with such superlative commendations in their Letters to us as if it were a perfect Idea of the Constitution Discipline and Government set up and exerced in and by the Apostolique Churches from point to point from the beginning till now of late me thinks they begin to abate See Mr Parkers late Letter to Mr B. printed inculcating what rare and admirable effects it hath produced amongst them impatient that any should oppose it or so much as question it yea threatning us with continuance of the sword untill we shall imbrace it See M. Peters Preface p. 1. excluding and exploding all other wayes as erroneous false wicked and savouring at least strongly of Antichristianisme But now that I have thus laid it before thee I leave it to thy judgement praying God to guide thee aright therein whether it deserve all this or no. As for my selfe I look for lashes from many hands and tongues but in patience through the help of Christ I shall possesse my soul being supported by the conscience of mine owne integritie And yet that I may somewhat rebate and take off the edge of as many mens displeasure as I may I shall crave leave of thee to adde a few words more in answere to some of the principall objections in defence of my selfe and this Narration Object It will be said perhaps by some that this Narration is false that they beleeve it not or that they have heard of others the contrary Answ I pray it may be conceived and remembred that I have not undertaken to report things as there they really are which I could not doe unlesse I had been an eye witnesse but to collect their own reports of things scattered here and there in their own Papers and present them joyntly together to thy view so that whether their reports be true or false is nothing to me If I can cleare it to a candid and ingenuous Reader that I have not mis-reported their reports I will be guiltlesse both before God and men For my part I beleeve their reports to be true as here they are represented to thee Seeing they come not from malignants amongst them or enemies to them nor yet from men of small or no credit but such as are members at the least of their Churches and therefore true and reall Saints which will not at least should not lye yea many of them officers and some yea most of them Ministers of the Word in their Churches who as they cannot be thought to be ignorant of or mistaken in their courses so much lesse can they be reasonably suspected of falshood or partialitie in their relations At least shall not by me who both sufficiently know the fidelitie of the most of these from whom these intelligences come and also have been by some of them so often chastened for making any doubt thereof But suppose these reports should not be true or that others of them should report otherwise this may perhaps impeach their credit it cannot mine and I shall desire of him whosoever he be that shall call the truth of this Relation in question for substance at least that he himselfe would put forth a truer It is a small thing to say They hold not or they doe not this or that but tell us what they doe hold and practise that we may be misted no longer as hitherto Object But if this report he crue yet if you thinke they doe evill you should rather conceale your brothers faults and errours Love covers the multitude of sinnes Answ Love covers what sinnes may be covered but some sinnes cannot be covered they are so publikely committed and some may not though they could because the concealment of them may doe hurt to themselves or others the publike or private wealth in which case it were both against Pietie Charitie and Prudence to conceale them In both these respects I conceive their courses are not to be covered First they cannot at least in great part being long since made publike to the world and daily are more and more by their own printing preaching and private instilling them into others Secondly
the Lord in our particular callings shunning idlenesse as the bane of any state nor will we deal hardly or oppressingly with any 9. We will also to our best abilities teach our children and servants the knowledge of the Lord and his will that they may serve him also O. H. 11. This Covenant thus distinguished from the Covenant of Grace they hold to be that Covenant which is h Here is a piece or two of such Divinitie as I never heard or read before but uno absurdo dato mille sequuntur sealed by the Sacraments and for the sealing and ratifying of which the Sacraments were principally ordained of God and therefore to be administred only to such as are first entred into this Covenant as seales thereof Apol. p. 15 19 31. Ans to 9. Pos p. 63 66. And therefore that such persons as by their condition cannot joyne in Church Covenant nor live in Church fellowship with a set societie are not bound to partake in Sacraments Apol. p. 39 41. See Robins justif p. 80 110. Though I doe not find the Brownists so solicitously to distinguish between the Church covenant and the covenant of Grace as these our brethren doe 12. Such as were admitted into their Churches infants by the covenant of their parents are not yet permitted to receive the Lords Supper when they come to yeares untill they have first run through all the foresaid course of i What if upon examination they prove neither cōvincingly gracious as wanting expected evidences nor yet openly scandalous as being over-powred with Gods ordinances and good education and government what shall become of them then admitted as members to the Lords Supper they shall not be and excommunicated I trow they cannot justly be By this rule they must remain in a middle condition neither of the Church nor without the Church And what warrant have we for this publike and private examination profession of faith declaration of the manner of their conversion and personall vocall expresse entring into the same covenant as others of yeares have before them done and as if they had never been received members before Ans to 32. q. p. 20 21. CHAP. V. Of the manner of their first erecting of a visible Church 1. k The Reader may perhaps think in reading these two first articles some fault to be in the collectour that so foule a contradiction should be held but if there be any fault it must be none but their owne either in holding and practising things in themselves so contradictory or else in reporting to us such things as they neither hold nor practise But this contradiction will yet appeare more foule when we consider what will after follow that they hold it not only lawfull to do it without their consent but also sometimes necessary to do it against their consent of which see Chap. 15. ANy small number almost of persons so fitted as before they hold may lawfully unite themselves into a Church body by entring into the Church covenant aforesaid and so may constitute themselves a true visible Church of Christ without any authoritative consent of the Christian Magistrate supposing there be one or of the neighbouring Churches or their Ministers R.M. to W.R. Ans to 32. q. p. 43. Robins justif p. 181 182. 2. Yet a l The law doubtlesse is good as from the Magistrate but how doth this agree with that opinion which too many of them amongst us that run the same Church-courses with these brethren hold that the Magistrate hath nothing to doe with the first Table unlesse the publike peace be broken he is to force no man against his conscience too or fro but leave every man to follow his own light and religion Also as it is an agreement of the Churches and Ministers I the rather like it because it seemes to amount to little lesse in substance then a compound Presbyterie set up amongst them the rather if we adde what the same H.P. tels us that they have also agreed amongst themselves that no man shall preach or vent any new or uncouth tenents untill he have first communicated them with the neighbouring ministers A very good Canon especially for these times wherein men run a madding after novelties and niceties under the false pretence of a new light and new truthes Law is made in their generall Court civill that no Church shall be there set up without the knowledge of the Magistrate and neighbour Churches R.M. to W.R. yea as Mr H.P. informeth us not without the consent of five or six of the neighbouring Churches at the least 3. The m Here is another Ecclesiasticall canon in act though not in rule If this be needfull at the first erection of a Church that each should try and know others spirits why not also after at the admission of every member he to try and know their spirits as well as they his persons intending to enter into Church estate doe before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits by conferring praying together and mutually examining each other untill they have approved themselves to one anothers consciences in the sight of God Which when they have throughly done in private then they agree together to enter into a church estate R.M. to W.R. ‑ H.W. to Mr B. 4. Which before they doe notice is given thereof to the Magistrate and neighbouring Churches that so such as please may be present at the time and place thereunto appointed R.M. to W.R. ‑ H.W. to Mr B. ‑ J.W. to T.S. 5. The number wherewith they usually begin at the first constitution of every Church is about 7.8 or 9. Ibid. 6. Notice being given the Magistrate and Churches send their n Here then Churches use messengers or deputies to represent themselves and to act in their roome why not in a Synod as well And if they may trust their power with their messengers for approving or disapproving whole Churches much more of particular members at their admission Messengers or Deputies to see how things are carried and to give them advice direction approbation or disapprobation as they shall see cause Ibid. 7. The day appointed is kept with fasting and prayer and sometimes if not alwayes preaching of the Word which is performed by some of the persons that now come to be combined into this Church-societie In the latter end of the day each of those persons now to be churched if I may so say maketh publike profession of his faith thereby shewing his knowledge and opinion in the Grounds and Principles of Religion and declaring from point to point the work of God upon his soule in his Conversion And all this in an extemporarie at least conceived speech i. e. not in any set forme Ibid. 8. Which when the Messengers of the Magistrate and Churches have heard and considered if they be unsatisfied or any stander by they make their objections or propound further questions as they thinke
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
and in the Church Assembly onely yet in these they hold there is no Church communion at all Ans to 32. q. p. 7 28. Ans to 9. Pos p. 62. Apol. p. 26 34. Rob. justif p. 192 195. 4. These things say they doe not onely belong to Church Communion but to the Communion of this n How doth this agree with that which followes after of administring and receiving of Sacraments in other Churches by vertue of the communion of churches particular Church onely of which one is stated a member and therefore are to be performed onely to the members thereof and not to the members of other Churches much lesse to any such as are not at all in Church estate Ans to 32. q. p. 11. 5. Especially Sacraments are to be administred as onely by Ministers of the same Churches as after so onely to Church o How is it then that they acknowledge Ans to 9. Pos p. 63 64. Apol. p. 6 7 21 40. that scattied members of Christ may partake of the Sacraments as members of the Catholique Church Also that Sacraments do rightfully belong to all visible beleevers and their sced as such if so be there were any Ministers now that might lawfully administer the same unto them viz. such as were the Apossles and Evangelists And that the reason why they cannot now actually partake therein is because now ordinary Ministers power extends not beyond the bounds of their own church Whence I inferre 1. that then church-membership is not necessarie to participation of the Sacraments of it selfe but by accident only 2. that beleevers are not uncapable of Sacraments by their own tenent through any defect in themselves but in the ministerie that I say not in God they indeed are capable of them but God hath provided no ministerie to administer the same to thē I mean to scattred Saints 3. That participation of Sacraments is no part of church communion since of right it belongs as well to all visible beleevers as such though they be no church members at all 4. That Baptisme is not given only to a Church body 5. That it was not intended as a seale of the Church-covenant All which are contrary to their tenents members and p Here also they seeme as before not constant to themselves who after tell us that by communion of Churches the Minister of one Church may administer the Sacraments to the members of another Church why not then to such as are members of no Church also being beleevers seeing the A postles did so and seeing ordinary Ministers have as much power over such as are no members as over the members of another Church both being without the Church to them members of the same Church Ans to 9. Pos p. 62 63 64 66 70. Ans to 32. q. p. 11 12 37. Apol. p. 29 30 39 40 41. Cott. cat p. 6 7. R. M. to E. B. p. 4 5 6. R.M. to W.R. 6. They hold that if any sinne be committed by any in the Church for want of watchfulnesse and admonition in others all the body is defiled therewith and made liable to a common judgement as was all Israel by Achans sinne Ans to 32. q.p. 50. Ans to 9. Pos p 75. Discourse of Cov. p. 7. Apol. p. 10. 7. That a man that is sui juris may not lawfully stand member of such a Church in which he cannot observe and enjoy all Gods ordinances nor where any q Who then may stand members of their Churches or will they say that there are no corruptions amongst them suffered doubtlesse if other Churches may be judges not themselves who are parties they are faulty one way as well as others are another way It may be also as hard to reduce as others are corruption in Gods worship or other sinne is suffered unreformed but if he be joyned to it he must separate from it else he is defiled therewith Ans to 32. q. p. 32 33. Rob. justif p. 15 16 197 200 201. Johns plea p. 245. Barr. discov p. 26 29 34 38. 8. Especially where any set Leitourgy or r Yet themselves allow set formes of Psalmes to be sang as Prayers and Praifes to God and of benedictions or blessing the people of church covenan as before some of them also set formes of catechising and confessions of Faith as H. P. ‑ I C. his Catechisme of the Church So Robinsons cat of Discipline added to the end of Perkins cat Why then not a set forme of Prayer too whereas they dislike set formes because imposed I cannot see how bare imposition by lawfull authoritie of that which is lawfull so far onely as it is lawfull should make it unlawfull I should rather thinke it should make it necessarie And whereas they inculcate that our set formes have been so imposed as leave no libertie of adding altering or taking any thing away I answer we have no such imposition among us seeing all experience hath shewed that any man might lawfully adde what he would though by the law he might not perhaps take away or alter ought But supposing the worst that our set formes were so rigidly imposed by law that no man might adde to or alter or take away ought yet if Ministers did both adde to what they thought defective and alter what was offensive and leave out what they judged unlawfull I see no reason why the fault of the imposers should be imputed to such as obeyed their imposition no further then it was faultlesse set forme of prayer is imposed to be used Ans to 9. Pos p. 52 59 60 61. Mr M. to J.M. Cott. cat p. 5 6. ‑ R.M. to E.B.p. 7. Johns plea p. 245 285. Brown confess art 45. Cannes necess of separation p. 110. Rob. justif p. 344. 9. And where ſ If they will walke close to their owne principles they must grant that not onely open and grosse wicked defile the worship of God to all the societie but also unregenerate persons and all that give not good evidence of their conversion yea even secret sinness also such as Achan was though perhaps they have the truth of grace if they be admitted Of which see before Art 6. But then who shall escape free or with what societie can a man joyne to be assured not to be defiled bad men are suffred to come to the Sacraments with the good because thereby both the ordinances and all that partake in them are defiled Apol. p. 37. J. D. to L.H. Barr. discov p. 34. Rob. justif p. 15 197 201 204. CHAP. X. Of the Communion of Churches one with another and of separation from corrupt Churches 1. THey grant that severall Churches have a t If there be a communion of Churches then an union whereby many therefore may be rightly called one And if an union of many Churches without Covenant why not also of many members in the same Church without covenant Communion amongst themselves whereby they do and may
to W. R. ‑ R. W. to I. L. ‑ Mr M. to I. M. ‑ Mr L. to his parents c. And threaten us with destruction eo nomine inviting therefore all they can to depart from us as from Babel Ibid. and doctrinally teaching separation from us as a dutie Ans to 32. q. p. 32. And herein some of them are so cruelly kinde unto us that they professe to be grieved that we have here any Preaching or Ordinances at all in our way wishing we had none at all that so we might be forced to fall into their Church-wayes for the enjoyment of them Mr M. to I. M. And what is here said of their opinion of the truth of our Churches the same is for substance to be understood of the truth of our Church Ministerie Object You may as well call the good old non-conformists Brownists as these men who have followed them in these their opinions and practises as their guides Answ In like manner doe the Brownists father their separation also upon the Non-conformists but both forts do it unjustly that the Brownists doe it unjustly he that will may see by Mr Balls book against Mr Canne upon that very point and in good part by another book lately printed called a grave confutation of the errours of the Brownists made long since by sundry Godly Divines which in their times suffred in the cause of inconformitie For my selfe at this time I may not I will not attempt to give satisfaction at large to this objection onely this I say for the present that in such things wherein either the Brownists or these brethren do mainly differ from other the best reformed Churches they have no consent or approbation from the Non-conformists at all nay contrarily by many undeniable evidences from their writings and practises it will appeare that they have ever stiffely opposed and conflicted with all popular and independent government in behalfe of that we call Presbyteriall True indeed some of them especially in their polemicke writings while they had the Prelacie in their eye and no considerable adversarie but that to contest withall did perhaps somewhat unwarily as may befall the best and best learned men in such cases let fall some few things which those brethren make their advantage of As that 1.2 particular Church ought onely to consist of one Congregation 2. That each particular Church hath power to transact all its own matters 3. That this power is seated in the body Many more then these I doe not now remember which are in question between us and these brethren But 1. these things they hold not as now cur brethren doe as if every small company of 7.8 or 9. might make such a complete Church or Congregation to transact all their own businesses independently without assistance of or being accountable unto classicall or higher combinations nor that this power is seated in such a Congregation without their officers or that they can exercise it any otherwayes but by them But if any of them have gone far as it s more then I know so it s more then I will defend But if all these in the Non-conformists sense-were granted it would doe our brethren little good 2. Besides suppose they had the Non-conformists their guides in these three and three more of their Church courses in question yet would not this reach to cover and hide the nakednesse of all the rest Object We see the most of the better sort goe this way now Answ I beleeve not the most by many but if it were so that were no good argument to justifie it 1. Because of those that doe go that way a great number are Anabaptists Familists and Antinomians c. who all willingly choose to fall into the same channell of popularitie and independencie perhaps partly out of designe to make a more considerable I say not sormidable party that so either for favour or feare they may be the more indulged partly because it suites so well with mans proud nature for every man by his good will would rule and no man would willingly depend upon or be obnoxious unto another 2. Most good mens affections are strong when oft their judgements are weake 3. All men are ever apt to run into extremes hence it is that whiles they fly prelaticall tyranny they easily fall into popular Anarchy 4. The noveltie of the course 5. The peoples good opinion of the persons that way siding and drawing 6. And the advantage the said persons have had whereby to screw themselves further and further into the peoples good opinion and affection by being ever imployed in the chiefest work of the ministerie in some of the chiefest of our Churches although they have been so farre from acknowledging themselves ministers as that they doe not so much as acknowledge themselves as members of any of our Churches but as to us according to their own rule altogether without Object This seemes to reflect upon our brethren that come out of Holland but these are not so rigid as the rest what is this Relation to them Arsw It concernes them I grant not so much nor so directly yet in some sort it doth 1. Because sometimes they tell us they are of the same way with the N. E. brethren 2. Both their disputes and practises so farre as they are knowne doe all look that way 3. Their lying so close lockt up and reserved in many things makes them I conceive not without cause the more suspected For truth seeks no corners no cloaks If therefore now by this occasion they would please to put out according to their promise not a mock-Natrative a meere gull such as the last was but as a true so a full perfect and plaine discovery of their opinions in these things from point to point and from end to end I should heartily rejoyce as in the much desired fruit of this my poore labour That so all misunderstandings and mispristons being removed and we rightly enformed of the just latitude of their and our differences we might either more hopefully addresse our selves to satisfie their judgements or else if that cannot be obtained the more willingly condescend to move with them for the favouring of their consciences according to the rules of Pietie and prudence in such things as are capable of toleration and indulgence But lest good Reader I should be tedious to thee I will cease to pursue these things any further at this time And praying the God of peace and truth to send down his Spirit into all our hearts to lead us into both that we with all his may truth it in love and may all serve one God with one heart according to one way even his own will revealed in his Word To him I commit thee FINIS