thus I doubt 1. WHether so much time should be spent in the publique Ordinances on the Sabbath day because that thereby some necessary duties of the Sabbath must needs be hindred as visitation of the sick and poore and family 2. Whether matters of offence should be publiquely handled either before the whole Church or strangers 3. Whether so much time should be spent in particular catechizing those that are admitted to the communion of the Church either men or women or that they should make long speeches or when they come publiquely to be admitted any should speak contradictorily or in recommendation of any unlesse before the Elders upon just occasion 4. Whether the censures of the Church should be ordered in publique before all the Church or strangers other then the denunciation of the censures and pronunciation of the solutions 5. Whether any of our Nation that is not extremely ignorant or scandalous should bee kept from the Communion or his children from Baptisme 6. That many thousands in this Countrey have forgotten the very principles of Religion which they were daily taught in England by set forms and Scriptures read as the Psalmes first and second Lesson the ten Commandments the Creeds and publique catechizings And although conceived Prayer be good and holy and so publike explications and applications of the Word and also necessary both in and out of season yet for the most part it may be feared they dull amaze confound discourage the weake and ignorant which are the most of men when they are in ordinary performed too tediously or with the neglect of the Word read and other premeditated formes inculcated and may tend to more ignorance and inconvenience then many good men are aware of 7. I doubt there hath been and is much neglect of endeavours to teach civilize and convert the Indian Nation that are about the Plantations 8. Whether by the received principles it bee possible to teach civilize or convert them or when they are converted to maintain Gods worship among them 9. That electorie courses will not long be safe here either in Church or Common-wealth 10. That the civill government is not so equally administred nor can be divers orders or by-laws considered 11. That unlesse these things be wisely and in time prevented many of your usefullest men will remove and scatter from you At Boston July 5. 1641. Certain Quaeres about Church government planting Churches and some other Experiments 1. WHether the people should cal the Minister or the Minister a gather the people 2. When a Church is gathered or planted should they not have care in b propagating other Churches in other places next them 3. Whether should not the first Church c visit the later Churches planted by them to see they keepe the faith and order as long as shee remains her selfe in purity of Doctrine and worship 4. How shall a Church propagate and visit other Churches shall they do it by their members ordinary Christians or by their Ministers d or Pastors shall they e intend such propagation or stay till by their numbers increasing they are necessitated to swarme or are persecuted abroad 5. If by their Pastors must there not bee more f Ministers then one in the first Church how else can any be spared to goe abroad about such works upon occasion 6. When they have planted other Churches must not the g first Church take care for the providing of Elders or Ministers for these new planted Churches and h ordain them and sometimes goe i or send some to teach them and uphold the worship of God among them 7. How can any preach unlesse he be k sent and how can he be sent unlesse by imposition of l hands of the Presbytery of the first Church 8. If so hath not the first Church and the Ministers therof Apostlolical m power in these things 9. But have all n Churches and Ministers this power are they able have they learned men enough to o water where they have planted If some should not be of the p Quorum as it were in ordinations and the like what order peace or unity can be expected 10. Againe if all Churches and Ministers have this power equally to exercise the work Apostolicall must they not all then goe or send abroad to convert the Indians and plant Churches and how can all be spared abroad Are all q Apostles all Euangelists where were the body if so 11. Will they not interfiere one upon another and trespasse upon one anothers r line rule or portion which blessed S. Paul condemned in those that entred into his labours 12. When any other s Church besides the t first hath power and ability to propagate and bring forth other Churches may she not doe well so to doe must she not in her fitting line observing peace and holding communion with the first as long as they remain in purity both of them and if a second why not a third and a fourth and so forth to a competent number 13. Whether the first and other Churches also having power and ability thus to propagate the Gospell and plant Churches may not be fitly called prime chief or principall seats of the Church or v chiefe Churches 14. Whether those Churches so gathered in one Kingdome Citie or Principality holding communion together may not be fitly in regard of their unity in Doctrine and worship called the Church of such a Nation or Province u City or Countrey 15. Whether is it probable that the first Church Christian that wee reade of to be at x Hierusalem was onely one congregation or but as many as could meete in one place had they not among them twelve Apostles besides Elders three thousand at once added what ever number there was besides and had they such a large Temple or meeting-houses at their command in those dayes 16. Whether the word Church bee not diversly taken in holy Scripture and sometimes for a civill or uncivill assembly or congression y Acts 19.40 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and when he had thus spoken he dismissed the assembly or Church 17. Whether anciently in England some small assemblyes were not called Churches as every presentative Rectory or Parsonage is called Ecclesia when others that were greater were not so called as no Vicaridge Donative or Chappel is called Ecclesia in our Law 18. Whether the Rector or Parson that is a Presbyter in a Church should being alone rule absolutely by himselfe without the concurrence advise or superiour power of the Evangelisticall z Pastor of the Church who had care in the plantation or erection of the Parsons Church 19. If not should the Vicar Donative Minister or Chaplain 20. But where they have used to rule more absolutely as in some peculiar jurisdictions in England why may they not with the peace and unity of the Church and by good
barring the other to intermeddle Every Church hath power of government in and by it selfe and no Church or Officers have power over one another but by way of advice or counsaile voluntarily given or besought saving that the generall Court now and then over-rule some Church matters and of late divers of the Ministerie have had set meetings to order Church matters whereby it is conceived they bend towards Presbyterian rule In Boston they rule most an-end by unanimous consent if they can both in admissions and censures and other things In Salem they rule by the major part of the Church You that are so minded hold up your hands you that are otherwise minded hold up yours In Boston when they cannot agree in a matter they will sometime referre it to some select brethren to heare and end or to certifie the Church and any brethren that will to be present at the discusse in private Some Churches have no ruling Elders some but one some but one teaching Elder some have two ruling and two teaching Elders some one some two or three Deacons some hold that one Minister is enough for a small number of people No Church there hath a Deaconesse as far as I know Where farmes or villages are as at Rumney-marsh and Marblehead there a Minister or a brother of one of the congregations of Boston for the Marsh and of Salem for Marblehead preacheth and exerciseth prayer every Lords day which is called prophesying in such a place And so it was heretofore at Mountwoollaston within Boston precincts though since it became a Church now called of Braintree but before they of the mount did and those of the Marsh and Marblehead still come and receive the Sacrament at Boston and Salem respectively and some of Braintree still receive at Boston Also when a Minister preacheth abroad in another congregation the ruling Elder of the place after the Psalme sung saying publiquely If this present brother hath any word of exhortation for the people at this time in the name of God let him say on this is held prophesying Also the confessions or speeches made by members to be admitted have beene by some held prophesying and when a brother exerciseth in his own congregation as at Salem they doe sometimes taking a text of Scripture and handling the same according to his ability Notwithstanding it is generally held in the Bay by some of the most grave and learned men amongst them that none should undertake to prophesie in publique unlesse he intend the worke of the Ministery and so in some places as in schooles * and not abroad without they have both imposition of hands and mission or permission because prophecie properly hath its denomination from * understanding propheticall Scriptures which to know discreetly to handle requireth good learning skill in tongues great fidelity and good conscience The publique worship THE publique worship is in as faire a meeting house as they can provide wherein in most places they have beene at great charges Every Sabbath or Lords day they come together at Boston by wringing of a bell about nine of the clock or before The Pastor begins with solemn prayer continuing about a quarter of an houre The Teacher then readeth and expoundeth a Chapter Then a Psalme is sung which ever one of the ruling Elders dictates After that the Pastor preacheth a Sermon and sometimes ex tempore exhorts Then the Teacher concludes with prayer and a blessing Once a moneth is a Sacrament of the Lords Supper whereof notice is given usually a fortnight before and then all others departing save the Church which is a great deale lesse in number then those that goe away they receive the Sacrament the Ministers and ruling Elders sitting at the Table the rest in their seats or upon forms All cannot see the Minister consecrating unlesse they stand up and make a narrow shift The one of the teaching Elders prayes before and blesseth and consecrates the Bread and Wine according to the words of Institution the other prays after the receiving of all the members and next Communion they change turnes he that began at that ends at this and the Ministers deliver the Bread in a Charger to some of the chiefe and peradventure gives to a few the Bread into their hands and they deliver the Charger from one to another till all have eaten in like manner the cup till all have dranke goes from one to another Then a Psalme is sung and with a short blessing the congregation is dismissed Any one though not of the Church may in Boston come in and * see the Sacrament administred if he will But none of any Church in the Country may receive the Sacrament there without leave of the congregation for which purpose he comes to one of the ruling Elders who propounds his name to the congregation before they goe to the Sacrament About two in the after-noone they repaire to the meeting-house againe and then the Pastor begins as before noone and a Psalme being sung the Teacher makes a Sermon He was wont when I came first to reade and expound a Chapter also before his Sermon in the afternoon After and before his Sermon he prayeth After that ensues Baptisme if there be any which is done by either Pastor or Teacher in the Deacons seate the most eminent place in the Church next under the Elders seate The Pastor most commonly makes a speech or exhortation to the Church and parents concerning Baptisme and then prayeth before and after It is done by washing or sprinkling One of the parents being of the Church the childe may be baptized and the Baptisme is into the name of the Father and of the Sonne and of the holy Ghost No sureties are required Which ended follows the contribution one of the Deacons saying Brethren of the congregation now there is time left for contribution wherefore as God hath prospered you so freely offer Upon some extraordinary occasions as building and repairing of Churches or meeting-houses or other necessities the Ministers presse a liberall contribution with effectuall exhortations out of Scripture The Magistrates and chiefe Gentlemen first and then the Elders and all the congregation of men and most of them that are not of the Church all single persons widows and women in absence of their husbands come up one after another one way and bring their offerings to the Deacon at his seate and put it into a box of wood for the purpose if it bee money or papers if it be any other chattle they set it or lay it downe before the Deacons and so passe another way to their seats againe This contribution is of money or papers promising so much money I have seene a faire gilt cup with a cover offered there by one which is still used at the Communion Which moneys and goods the Deacons dispose towards the maintenance of the Ministers and
the whole Church of God and themselves as I take it Besides many of the things are not infirmities but such as I am bound to protest against yet I acknowledge there are some wise men among them who would help to mend things if they were able and I hope will do their endeavours And I think that wiser men then they going into a wildernesse to set up another strange government differing from the setled government here might have falne into greater errors then they have done Neither have I the least aime to retard or hinder an happy and desired reformation of things amisse either in Church or Common-wealth but daily and earnestly pray to God Almighty the God of Wisdome and Counsell that he please so to direct his Royall Majesty and his wise and honourable Counsell the high Court of Parliament that they may fall upon so due and faire a moderation as may be for the glory of God and the peace and safety of his Royall Majesty and all his Majesties dominions and good Subjects Vale Clements Inne Jan. 17. 1641. Thomas Lechford A TABLE of the chiefe Heads of this DISCOURSE 1. THe Church-government and administrations in the Bay of the Mattachusets Page 2. 2. Their publique worship 16 3. Touching the government of the Common-wealth there 23 4. Certaine Propositions to the generall Court concerning recording of Civill Causes 29 5. A Paper of the Church her liberties 31 6. A Paper intended for the Worshipfull John Winthrop Esquire late Governour touching baptizing of those they terme without and propagation of the Gospel to the Infidel Natives 34 7. The Ministers and Magistrates their names 37 8. The state of the Countrey in the Bay and thereabouts 47 9. A relation concerning the Natives or Indians 49 10. Some late occurrences touching Episcopacie 53 11. Three Questions to the Elders of Boston and their Answers 55 12. A Paper of exceptions to their government 56 13. Forty quaeres about planting and governing of Churches and other experiments 58 14. An abstract of certaine Letters 68 15. The Conclusion 78 Plaine dealing OR NEWES FROM NEW-ENGLAND HAving been forth of my native Countrey almost for the space of foure yeeres last past and now through the goodnesse of Almighty God returned many of my friends desiring to know of me the manner of governments and state of things in the place from whence I came New England I thinke good to declare my knowledge in such things as briefly as I may I conceive and hope it may be profitable in these times of disquisition For the Church government and administrations in the Bay of the Mattachusets A Church is gathered there after this maner A convenient or competent number of Christians allowed by the generall Court to plant together at a day prefixed come together in publique manner in some fit place and there confesse their sins and professe their faith one unto another and being satisfied of one anothers faith repentance they solemlny enter into a Covenant with God and one an other which is called their Church Covenant and held by them to constitute a Church to this effect viz. To forsake the Devill and all his workes and the vanities of the sinfull world and all their former lusts and corruptions they have lived and walked in and to cleave unto and obey the Lord Jesus Christ as their onely King and Law-giver their onely Priest and Prophet and to walke together with that Church in the unity of the faith and brotherly love and to submit themselves one unto an other in all the ordinances of Christ to mutuall edification and comfort to watch over and support one another Whereby they are called the Chruch of such a place which before they say were no Church nor of any Church except the invisible After this they doe at the same time or some other all being together elect their own Officers as Pastor Teacher Elders Deacons if they have fit men enough to supply those places else as many of them as they can be provided of Then they set another day for the ordination of their said officers and appoint some of themselves to impose hands upon their officers which is done in a publique day of fasting and prayer Where there are Ministers or Elders before they impose their hands upon the new Officers But where there is none there some of their chiefest men two or three of good report amongst them though not of the Ministery doe by appointment of the said Church lay hands upon them And after the said ordination if there are any Elders of other Churches present as of late I have knowne divers have been present under the names of the Messengers of the Churches they give the new Officers the right hand of fellowship taking them by the right hand every one severally or else sometimes one forraine Elder in the name of all the rest gives the right hand of fellowship with a set speech unto them Notice is given in divers Churches or other places before-hand of the gathering of every Church divers weeks before and so also of every ordination And some Ministers or others as Messengers from other Churches are usually present at such gatherings of Churches and ordinations For sometimes Magistrates Captains Gentlemen and other meaner Brethren are made messengers of Churches for those and other purposes never having had imposition of hands And at planting of a Church or gathering as they tearme it one of the Church messengers of forraine Churches examines and tries the men to be moulded into a Church discerns their faith and repentance and their Covenant being before ready made written subscribed and here read and acknowledged hee decerns and pronounceth them to be a true Church of Christ and gives them the right hand of fellowship and all this in the name of Christ and of all the Church-messengers present and their Churches so did Master Weld at the founding of Weymouth Church or to this effect And the generall Court will not allow of any Church otherwise gathered Some Ministers have there heretofore as I have heard disclaimed the power of their Ministery received in England but others among them have not Generally for the most part they hold the Pastors and Teachers offices to be distinct the Teacher to minister a word of knowledg the Pastor a word of wisdome but some hold them all one as in the Church of Watertowne there are two Pastors neither will that Church send any messengers to any other Church-gathering or ordination When a man or woman commeth to joyne unto the Church so gathered he or shee commeth to the Elders in private at one of their houses or some other place appointed upon the weeke dayes and make knowne their desire to enter into Church-fellowship with that Church and then the ruling Elders or one of them require or aske him or her if he bee willing to make known unto them the worke of grace upon their soules
He was forced to goe away from thence with his wife and children There are also in this Patent divers other Plantations as Sandwich Situate Duxbury Greenes-harbour and Yarmouth Ministers there are master Leveridge master Blackwood master Mathews and master Andrew Hallet a School-master Master Saxton also who was comming away when we did At the Island called Aquedney are about two hundred families There was a Church where one master Clark was Elder The place where the Church was is called Newport but that Church I heare is now dissolved as also divers Churches in the Country have been broken up and dissolved through dissention At the other end of the Island there is another towne called Portsmouth but no Church there is a meeting of some men who there teach one another and call it Prophesie These of the Island have a pretended civill government of their owne erection without the Kings Patent There lately they whipt one master Gorton a grave man for denying their power and abusing some of their Magistrates with uncivill tearmes the Governour master Coddington saying in Court You that are for the King lay hold on Gorton and he againe on the other side called forth All you that are for the King lay hold on Coddington whereupon Gorton was banished the Island so with his wife and children he went to Providence They began about a small trespasse of swine but it is thought some other matter was ingredient At Providence which is twenty miles from the said Island lives master Williams and his company of divers opinions most are Anabaptists they hold there is no true visible Church in the Bay nor in the world nor any true Ministerie This is within no Patent as they say but they have of late a kind of government also of their owne erection One master Blakeston a Minister went from Boston having lived there nine or ten yeares because he would not joyne with the Church he lives neere master Williams but is far from his opinions There are five or six townes and Churches upon the River Connecticot where are worthy master Hooker master Warham master Hewet and divers others and master Fenwike with the Lady Boteler at the rivers mouth in a faire house and well fortified and one master Higgison a young man their Chaplain These plantations have a Patent the Lady was lately admitted of master Hookers Church and thereupon her child was baptized The Lady Moody lives at Lynne but is of Salem Church shee is good Lady almost undone by buying master Humphries farme Swampscot which cost her nine or eleven hundred pounds Beyond Connecticott are divers plantations as New-haven alias Quinapeag where master Davenport is Pastor and one master Iames a Schoole-master and another where master Whitfield is and another where master Pridgeon is and some others almost reaching to the Dutch plantation southward Among these are my old acquaintance master Roger Ludlow master Frost sometime of Nottingham and his sonnes Iohn Grey and Henry Grey the Lord in his goodnesse provide for them they have a Minister whose name I have forgotten if it be not master Blackwell I do not know what Patent these have Long Island is begun to be planted and some two Ministers are gone thither or to goe as one master Peirson and master Knowles that was at Dover alias Northam A Church was gathered for that Island at Lynne in the Bay whence some by reason of straitnesse did remove to the said Island and one master Simonds heretofore a servant unto a good gentlewoman whom I know was one of the first Founders Master Peter of Salem was at the gathering and told me the said master Henry Simonds made a very cleare confession Notwithstanding he yet dwels at Boston and they proceed on but slowly The Patent is granted to the Lord Starling but the Dutch claime part of the Island or the whole for their plantation is right over against and not far from the South end of the said Isle And one Lieutenant Howe pulling downe the Dutch Arms on the Isle there was like to be a great stir what ever may become of it The Dutch also claime Quinapeag and other parts At Northam alias Pascattaqua is master Larkham Pastor One master H. K. was also lately Minister there with master Larkham They two fell out about baptizing children receiving of members buriall of the dead and the contention was so sharp that master K. and his party rose up and excommunicated master Larkham and some that held with him And further master Larkham flying to the Magistrates master K. and a Captaine raised Armes and expected helpe from the Bay master K. going before the troop with a Bible upon a poles top and he or some of his party giving forth that their side were Scots and the other English Whereupon the Gentlemen of Sir Ferdinando Gorges plantation came in and kept Court with the Magistrates of Pascattaqua who have also a Patent being weake of themselves And they fined all those that were in Armes for a Riot by Indictment Jury and Verdict formally Nine of them were censured to be whipt but that was spared Master K. and the Captain their leaders were fined 100. l. a piece which they are not able to pay To this broyle came master Peter of Salem and there gave his opinion at Northam that the said excommunication was a nullity Master Thomas Gorgs sonne of Captain Gorgs of Batcombe by Chedder in Somersetshire is principall Commissioner for the Province of Maigne under Sir Ferdinando but he was not at that Court at Northham himselfe Master Wards sonne is desired to come into the Province of Maigne There is one master Ienner gone thither of late There is want of good Ministers there the place hath had an ill report by some but of late some good acts of Justice have been done there and divers Gentlemen there are and it is a Countrey very plentifull for fish fowle and venison Not farre from Northam is a place called Exeter where master Wheelwright hath a small Church And at Cape Anne where fishing is set forward and some stages builded there one master Rashley is Chaplain for it is farre off from any Church Rashley is admitted of Boston Church but the place lyeth next Salem and not very far further from Ipswich The Isle of Shoales and Richmonds Isle which lie neere Pasquattaqua and good fishing places About one hundred and fifty leagues from Boston Eastward is the Isle of Sables whither one Iohn Webb alias Evered an active man with his company are gone with commission from the Bay to get Sea-horse teeth and oyle Eastward off Cape Codd lyeth an Island called Martins Vineyard uninhabited by any English but Indians which are very savage Northward from the Bay or Northeast lyeth the French plantation who take up bever there and keepe strict government boarding all
he dyes the Powahe marryes the Squa Sachem that is the queene They have marriages among them they have many wives they say they commit much filthinesse among themselves But for every marriage the Saggamore hath a fadome of wampom which is about seven or eight shillings value Some of them will diligently attend to any thing they can understand by any of our Religion and are very willing to teach their language to any English They live much the better and peaceably for the English and themselves know it or at least their Sachems and Saggamores know so much for before they did nothing but spoile and destroy one another They live in Wigwams or houses made of mats like little hutts the fire in the midst of the house They cut downe a tree with axes and hatchets bought of the English Dutch or French bring in the butt-end into the wigwam upon the hearth and so burne it by degrees They live upon parched corne of late they grinde at our English mills Venison Bevers Otters Oysters Clammes Lobsters and other fish Groundnuts Akornes they boyle all together in a kettle Their riches are their wampom bolles trayes kettles and spoones bever furres and canoos He is a Sachem whose wife hath her cleane spoons in a chest for some chief English men when they come on guest wise to the wigwam They lye upon a mat with a stone or a piece of wood under their heads they will give the best entertainment they can make to any English comming amongst them They will not taste sweet things nor alter their habit willingly onely they are taken with tobacco wine and strong waters and I have seene some of them in English or French cloathes Their ordinary weapons are bowes and arrowes and long staves or halfe pykes with pieces of swords daggers or knives in the ends of them They have Captaines and are very good at a short mark and nimble of foot to run away Their manner of fighting is most commonly all in one fyle They are many in number and worship Kitan their good god or Hobbamocco their evill god but more feare Hobbamocco because he doth them most harme Some of their Kings names are Canonicus Meantinomy Owshamequin Cushamequin Webbacowitts and Squa Sachem his wife She is the Queene and he is Powahe and King in right of his wife Among some of these Nations their policie is to have two Kings at a time but I thinke of one family the one aged for counsell the other younger for action Their Kings succeed by inheritance Master Henry Dunster Schoolmaster of Cambridge deserves commendations above many he hath the plat-forme and way of conversion of the Natives indifferent right and much studies the same wherein yet he wants not opposition as some other also have met with He will without doubt prove an instrument of much good in the Countrey being a good Scholar and having skil in the Tongues He will make it good that the way to instruct the Indians must be in their owne language not English and that their language may be perfected A Note of some late occurrences touching Episcopacie SOme of the learnedst and godliest in the Bay begin to understand Governments that it is necessary when Ministers or People fall out to send other Ministers or they voluntarily to goe among them to seek by all good wayes and meanes to appease them And particularly Master Peter went from Salem on foot to New Dover alias Pascattaqua alias Northam to appease the difference betweene Master Larkham and Master K. when they had been up in Armes this last Winter time He went by the sending of the Governour Counsell and Assistants of the Bay and of the Church of Salem and was in much danger of being lost returning by losing his way in the woods and some with him but God be blessed they returned Againe he went a second time for appeasing the same difference and had a Commission to divers Gentlemen master Humfrey master Bradstreate Captaine Wiggon and master Simons to assist and to heare and determine all causes civill and criminall from the Governour of the Bay under his hand and the publique seale and then master K. went by the worst Master Wilson did lately ride to Greens harbour in Plymouth Patent to appease a broyle betweene one master Thomas as I take it his name is and master Blindman where master Blindman went by the worst and Captaine Keayne and others went with master Wilson on horseback Also at another time master Wilson master Mather and some others going to the ordination of master Hooke and master Streate to give them the right hand of fellowship at New Taunton there heard the difference betweene master Hooke and master Doughty where master Doughty was over-ruled and the matter carried somewhat partially as is reported It may be it will be said they did these things by way of love and friendly advise Grant that But were not the counselled bound to receive good counsell If they would not receive it was not the Magistrate ready to assist and in a manner ready according to duty to enforce peace and obedience did not the Magistrates assist and was not master K. sent away or compounded with to seek a new place at Long Island master Doughty forced to the Island Aquedney and master Blindman to Connecticot Questions to the Elders of Boston delivered 9. Septemb. 1640. 1. WHether a people may gather themselves into a Church without a Minister sent of God 2. Whether any People or Congregation may ordaine their owne Officers 3. Whether the Ordination by the hands of such as are not Ministers be good To the which I received an Answer the same day TO the first the Answer is affirmative for though the people in this Countrey are not wont to gather themselves into a Church but as you would have it with the presence and advice of sundry Ministers yet it were lawfull for them to gather into a Church without them For if it be the priviledge of every Church to choose their owne Ministers then there may be a Church before they have Ministers of their owne for Ministers of another Church have no power but in their owne Church To the second and third The second and third Questions are coincident and one Answer may serve for both The Children of Israel did impose hands upon the Levites Num. 8.10 and if the people have power to elect their owne officers they have power also to ordaine them for Ordination is but an Installment of a man into that office whereto election giveth him right neverthelesse such a Church as hath a Presbyterie ought to ordain their Officers by a Presbyterie according to 1 Tim. 4.14 This Answer was brought me by Master Oliver one of the Elders and Master Pierce a Brother of Boston When I was to come away one of the chiefest in the Country wished me to deliver him a note of what things I misliked in the Country which I did
to whom I wrote kindly returned me a wise answer wherein is this passage TO speak in briefe I think now that New-England is a perfect model and sampler of the state of us here at this time for all is out of joynt both in Church and Common-wealth and when it will be better God knoweth To him we must pray for the amendment of it and that he will not lay on us the merits of our nationall and particular sinnes the true cause of all these evils Dated out of Somerset-shire Aprilis 27. 1641. To another thus IN a word or two we heare of great disturbances in our deare native Countrey I am heartily sorry c. I beseech you take my briefe opinion We here are quite out of the way of right government both in Church and Common-wealth as I verily think and as far as I can judge upon better consideration and some pains taken in searching after the bottome of some things Some electorie wayes tend to the overthrow of Kingdomes No such way for government of Englishmen as a Monarchie of Christians as by Diocesan Bishops in their line Better yeeld to many pressures in a Monarchie then for subjects to destroy and spoile one another If I were worthy to advise a word I should desire you to have a care and so all your friends you prejudice not your estate or posterity by too much opposing the Regall power For I verily beleeve the Kings Majesty hath in generall a good cause touching Episcopacie My reasons I could better deliver in presence if haply God give opportunity to see you or if you require it hereafter I will be ready to present my thoughts unto you All this as I shall answer before the Lord without any by-respects If you were here I presume you would see more then I can but I think you would be much of my mind From Boston in N. E. Septemb. 4. 1640. To another of no meane rank COmplaining of my sufferings and shewing the reasons desiring him to send for me that I might declare them to his person more effectually From Boston in N. E. March 1640. To another YOu knew my condition and employment and how ill it went with me in England by reason of the trouble of our friends and my own danger therby For my outward subsistence here at this time God knowes it is but meane some say it is my owne fault and that I stand in my owne light and you and others may so conceive but the God of heaven is my witnesse I have endeavoured in all things to keep a good conscience though sometimes I have failed I have endeavoured laying all by-respects aside to joyne with the Church here but cannot yet be satisfyed in divers particulars whereby I am kept from all place of employment or preferment as I have had overtures made unto me of if I would or could yeeld but hitherto I have not dared to doe it for good reasons best knowne to our heavenly Witnesse I must give you a taste They hold their Covenant constitutes their Church and that implyes we that come to joyne with them were not members of any true Church whence we came and that I dare not professe Againe here is required such confessions and professions both in private and publique both by men and women before they be admitted that three parts of the people of the Country remaine out of the Church so that in short time most of the people will remaine unbaptized if this course hold and is we feare of dangerous consequence a thing not tending to the propagation of the Gospel in peace Which though it have a colour of sanctimony and strictnesse whereby many well-affected or affectionate people but weak in sound experience and judgement are the rather drawn thereunto and they are in a manner necessitated to it to maintaine their election of Magistrates and Ministers in their owne way of popular or Aristocraticall government I dare not for my part yeeld unto neither in my own conscience nor for the credit of those persons with whom I have been educated and in whose causes I have been seen A Monarchy is the best government for Englishmen better to suffer some pressures under that kind of government then to spoile one another with popular elections Againe I cannot yeeld to Lay-Elders nor that Lay-men should impose hands upon any to the Ministerie nor that any Minister should renounce his calling to the Ministerie which he received in England as Antichristian It is a grosse error and palpable schisme then our Baptisme is not right and so there will be no end of separations Also I beleeve there cannot be a Church without a true Minister nor can any gather themselves together into a Church without a true Minister nor can they ordain their own Ministers ordinarily I meane what may be done in an extraorninary case pro prima vice is another question I hold there ought to be an Apostolicall Bishop by succession from Christ and his Apostles superiour in order or degree to his brethren which Bishop ought to ordain and rule with other Presbyters or alone but Presbyters cannot without him And if so be any thing in word or act passed from mee to the contrary hereof I do professe it was in my ignorance Their calling is of Divine authority or nearest thereunto else the Church of God could not have subsisted in any tolerable way of peace through all this by-past time of 1600. yeeres I feare they know not what they say that say the contrary let them come here they will quickly change their minde if they study the point and follow it home for besides the keeping of peace and unity and a pure and able learned Ministery how can the Gospell be propagated without some speciall Ministers having the power Apostolicall to goe forth to convert Indians or Pagans If a Pastor or Minister or Christian of any Church shall doe so what hath he to doe with Infidels as hee is a Pastor he is no Pastor to them Therefore if any are sent to convert and establish Churches among Infidels such as are sent are Apostolick messengers Bishops or Ministers to them and ought to be sent with fasting and Prayer and by imposition of hands of the Presbytery and having converted Infidels may plant Churches and ordain Ministers among them and afterwards visit them and is not this Episcopacie and their line wherein they have gone their Diocesse These things naturally flow from and are grounded in the Word or equity thereof and meere necessity Now if all Ministers should ordinarily have this authority to go forth to these works without mission what quarelling there would be for division of Lines or Dioceses let the experience of former ages tell yea of the Apostolique times wherein were not wanting those that quarelled with Saint Paul himselfe about his Line or rule 2 Cor. 10. Now unto this confusion tends the opinion that saith a Bishop and Presbyter is all one and equall
it is of Acrius it is false and it is confusion The reformed Churches and Writers that held so had little experience of mission to convert plant Churches among Infidels That reformation goes too deep that tends to pulling downe of Cathedrall Churches and Bishops houses Should not Apostolick Bishops and the chiefest Ministers have houses to dwell in and Churches to recide and officiate in whither all the Churches of their Line may send and come together in Councel or Synod and so do nothing of great moment without their Bishop a Timothy or a Titus Again Baptisme is admission and initiation into the Church to whom Baptisme is commited viz. Apostles and Apostolick Ministers they have power of admission that is of loosing and consequently of binding excommunication or expulsion Where is now the peoples power in the keyes are they all Apostles and Apostolick Ministers what confusion is this who can yeeld to it knowingly I beseech you pardon my zeale and when you have considered all pity my condition and pray for me still Well I am assured that master Prynne master Burton would never yeeld to these things especially if they had experience of them It is good for us to see our errours and acknowledge them that we may obtain peace in the day of account Boston 13. Oct. 1640. To another SOrry and grieved we are at the heart to heare of the troublous estate and condition of our native countrey wee here also meete with our troubles and distresses in outward things and some in spirituall matters also Here wants a staple commodity to maintain cloathing to the Colony And for my own particular hitherto I have beene much distressed here by reason I cannot yet so clearely understand the Church proceedings as to yeeld to them there are therein so many difficult considerations that they have sometimes bred great confusion in my thoughts Never since I saw you have I received the Sacrament of the Lords supper I have disputed in writing though to my great hinderance in regard of outward things yet blessed be the Lord to my better satisfaction at the last I never intended openly to oppose the godlyhere in any thing I thought they mistooke but I was lately taken at advantage and brought before the Magistrates before whom giving a quiet and peaceable answer I was dismissed with favour and respect promised me by some of the chiefe for the future Our chiefe difference was about the foundation of the Church and Ministery and what rigid separations may tend unto what is to be feared in case the most of the people here should remaine unbaptized considerations which may trouble the wisest among us Rigid separations never did nor can propagate the Gospell of Christ they can do no good they have done hurt It is dangerous to found Church government on dark uncertain interpretations of Propheticall or other Scriptures foundations ought to be full of evidence demonstration Blessed be the Lord now some of the chiefe leaders of the Churches here hold the Churches in England true Churches and your Ministery lawfull though divers corruptions there may be among you yea some there bee of the chiefe among us that conceive the government by godly Bishops superintendent over others to be lawfull Churches are not perfect in this world We may not for every disagreement in opinion or for slender pretended corruptions separate from the Church separate so once and no end of separation From Boston in N. E. Decem. 19. 1640. To conclude SUppose there are foure sorts of Government which are used in Church as in Common-wealth Monarchicall absolute without Lawes which is tyrannie Monarchicall bounded by Lawes Aristocraticall and Democraticall Episcopall absolute which is Popish tyrannie Episcopall regulated by just Lawes Presbyterian and Congregationall Which of these will all men like and how long Some have well compared the humour of the people in this kind to a merry relation of an old man and his sonne passing through the streets of a City with one horse betweene them First the old man rode then the people found fault with his unkindnesse in that he did not cause his son to ride with him then the young man gets up too now the people say they are both unmercifull to the beast downe comes the old man then the young man is unmannerly to ride and his father walk on foot at last downe goes the young man also and leads the horse then they were both unwise to lead the horse and neither of them to ride Well but alter the inconstant vulgar will if so God grant it be for the better But then consider stories one alteration follows another some have altered sixe times before they were setled againe and ever the people have paid for it both money and bloud Concerning Church-government what the Presbyterian way is and how sutable for Englands Monarchie I leave to the pious experienced Divines to set forth and the Church and State thereof to judge And for the Congregationall independent government whereof I have had some experience give me leave instead of a better intelligencer thus to present to my deare countrey now in a time of neede my impartiall opinion in these confused papers And in brief-thus Although it had some small colour in Scripture and a great pretence of holinesse yet no sound ground in the Scripture Again if it be neither fit nor possible long to bee continued in New-England as not I alone but many more eye and eare witnesses doe know and the learned can and will judge undoubtedly it must needes be much more unfit and impossible to be brought into England or Ireland or any other populous Nation All which upon the whole I humbly submit unto the sacred judgment and determination of holy Church his royall Majesty and his Highnesses great and honourable Councel the high Court of PARLIAMENT Imprimatur Ioh Hansley FINIS How Churches are gathered there Their Church Covenant Election of their Church Officers Their ordinations The right hand of fellowship by messengers of Churches Some differ How members are received or added to the Church there The usuall termes whereupon Matters of offence how heard in private Dilatorie proceedings in admitting members * Whether Popish Auricular confession and these publique confessions be not extremes and whether some private Pastorall or Presbyteriall collation left at liberty upon cause and in case of trouble of conscience as in the Church of England is approved be not better then those extremes I leave to he wise and learned to judge Testimonials and Recommendations Publique confessions of parties to be received Their profession of faith Officers in the Church Their duties or offices Members duties A Sermon of twelve Articles of Religion Master Knolls how admitted Right hand of fellowship given to brethren The whole Church ruleth Their enterance into Covenant Severing in the family Offences how heard in publique The whole Church ruling and usurping the keyes * Whether a grave and judicious consistorie
of the Bishop well assisted be not a great deale better I leave to our superiours to determinâ— Who denounce Church censures Dic Ecclesiae * This agreeth with the rule in England Admonition Excommunication Cognizance of causes Churches independent â—â—fference of rule in Churches Consistory A better Consistory is and may be constituted in England Difference in number of Officers Chappels of ease These you see are necessary in England in some places Prophesying Prophesying or Preaching by Licence It ought not to be otherwaies in England * Universities Cathedrals and Collegiat Churches * 1 Cor. 13.2 The publique worship Every Sunday morning Lords Supper * Once I stood without one of the doores and looked in and saw the administration Besides I have had credible relation of all the particulars from some of the members Afternoone Baptisme Contribution Differences in contributions Admissions Offences Lectures Fasts feasts a And why not set fasting dayes times and set feasts as well as set Synods in the Reformed Churches b And why not holy dayes as well as the fift of November and the dayes of Purim among the Jews Besides the commemoration of the blessed and heavenly mysteries of our ever blessed Saviour and the good examples and piety of the Saints What time is there for the moderate recreation of youth and servants but after divine services on most of those dayes seeing that upon the Sunday it is justly held unlawfull And sure enough at New-England the Masters will and must hold their servants to their labour more then in other Countries well planted is needfull therefore I think even they should doe well to admit of some Holy dayes too as not a few of the wiser sort among them hold necessary and expedient Little reading catechizing c Whereas in England every Sunday are read in publique Chapters and Psalmes in every Church besides the 〈…〉 Commandements Epistle and Gospell the Creed and other good formes and catechizings and besides what is read upon Holy dayes and other dayes both in the parish and Cathedrall and Collegiat Churches in the Universities and other Chappels the benefit whereof doubtlesse all wise men will acknowledge to be exceeding great as well as publique preaching and expounding Dayes and moneths how called Neglect of instructing the Indians Charity * The Covenant of Grace of the New Testament it is true makes the whole universall Church of Christ and every part thereof or at least belongeth thereunto but allowing Churches a Covenant of Reformation tending to the bettâ—r ordering and well-being of themselves and for other politique respects this is as much as they at New-England can iustly make of their Covenant and some that are judicious among themselves have acknâ—wledged it And yet even this unlesse it be made and guided by good counsell and held with dependance and concatenation upon some chiefe Church or Churches may tend to much division and confusion as is obvious to the understanding of those that are but a little versed in study of these points Ecclesia regnans Elections of the Governour chiefe Magistrates Freemen their oath Courts and Laws Actions and causes Grand Juries Tryals Prophanenesse beaten downe * Although some have held that three or two may make a Church yet I have heard Master Cotton say that a Church could not be without the number of sixe or seaven at least and so was their practise while I was thâ—â—e at Weymouth and New Taunton and at Lin for Long Island Because if there are but three one that is offended with another cannot upon cause tel the Church but one man Ministers names Magistrates namâ—s Marriages Testaments Administrar Burials * Causes touching Matrimonie and Testaments and other Ecclesiasticall causes have been anciently by the good lawes of England committed to the Clergie upon better grounds then many are aware of Brethren I pray consider well that the Apostle doth allow judgements of controversies to the Church 1 Cor. 6. And so they did anciently in other Countries as well as in England as appeares by S. Augustines profession thereof cited by one lately viz. That he the said Father and other holy men of the Church suffered the tumultuous perplexities of other mens causes touching secular affaires either by determining them by judging or in cutting them off by entreaties which labour saith he we endure with consolation in the Lord for the hope of eternall life To which molestations the Apostle tyed us not by his owne judgement but by his judgement who spake in him Besides should they judge these things and labour for and watch over us in the Lord and not be recompenced as long as they doe well I speak not to countenance undue exactions bribes or other corruptions I intend brevity and therefore make bold to refer my Reader to the many learned arguments both in Law-books and Divinity of this subject Trainings or Musters Grievances Danger New Plymouth Patent M. Raymer M. Smith M. Chancey his controversie * Eccles. 12.11 One shepheard James 3.1 Not many masters Whether this be their ground I know not but what ever there be in others to advise and assist the deciding determining voice I meane also the negative in some cases ought as I think to be in the Pastor Be there never so many Ministers in the Church Doe nothing without your Pastor or Bishop saith Irenaeus for whatsoever is faulty in the Church the Bishop is first and principally blamed Rev. 2. and 3. Taunton M. Hooke M. Streate their ordination M. Doughty his controversie Divers other Towns and Ministers Island Aquedney Master Gorton whipt and banished New Providence M. Blakeston Connecticot Lady Boteler Lady Moody New Haven Long Island Pascattaqua M. Larkham excommunicated A broyle or riot Episcopacie Province of Maigne Exeter Cape Anne Fishing Isles of Shoales and Richmond Isle of Sables Martins Vineyard French and Datch Virginia Maryland Swedes New-found-land Florida State of the Countrey of New-England * Wheat and Barley are thought not to be so good as those grains in England but the Rye and Pease are as good as the English the Pease have no wormes at all Beanes also there are very good Of the Indians M. 〈◊〉 a hopefull Schoolmaster Some late occurrences concerning Episcopacie a Mat. 10.1 Mar. 3.13 Act. 1.4 2.47 8.5.6 9.32 35. 11.19.20.21.26 b Acts 8.14 9.31 11.22.27 13 2.3 14.21.10 28. c Col. 2.5 Act. 11.27 15.36 16.4 d Acts 8.5.14 11.22 27. 13.2 3. e Mat. 28.19 Acts 13.1 2 3. 8.1 f Acts 1.2 3 4. 2.47 13.1 g Act. 1.25 26. h Act. 6 6. 14.23 i Act. 8.14 11.22 k Rom. 10.15 l Act. 6.6 13 3. 1 Tim. 4.14 m Eph. 4.11 Act. 1 25. 8.14 11.22.27 n Rom. 16.1 o 1 Cor. 3.6 p 2 Tim. 1.6 1 Tim. 4 14. compared q 1 Cor. 12.19 29. r 2 Cor. 10.12 to the end s Act. 13.1 2 3 t Act. 1.4 2.47 v As Hierusalem Antioch Ephesus Acts 11.26 u Acts 11.22 x Acts 1.4 15 26. 2.41 y Act. 19.40 Fitzherb N.B. z 1 Cor. 5.3 4. a Acts 15.6 Objection b Iames 5.14 c 1 Pet. 5.1 2 3 Answer d Acts 1.20 e 2 Cor. 11.28 Chap. 10.12 to the end f 2 Cor. 8.12 g Eph. 5.19 1 Cor. 14.26 40 h Mat. 6.9 Sic ergo adirate vos {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luke 11.2 i Rom. 15.1 k Rom. 12.16 Idipsum in inviâ—em sentientes non alta sapientes sed humilibus consâ—â—â—ientes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but condescending to the humble l Act. 10.24 44 47 48. 16.30 31 32 33. vers. 14 15. m Acts 8.8 12 14. n Acts 10. o Acts 16. p Acts 8. q Acts 18. r Acts 8.13 Act. 2.41 5.1 compared s 1 Tim. 5.22 Titus 2.2 v Pro. 25.3 Eccles. 8.4 10.16 17. u 1 Cor. 4.1 â— 10