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
some things are subject to an harsh construction as where they promise to submit to Christian Discipline without murmuring i.e. as some would thinke without complaining But what if he receive wrong may he not orderly complain either to his owne Church or to the neighbour Churches for redresse Especially that clause seemes to be of a very large extent where they promise to be ready to take their Churches advice for themselves and theirs as occasion shall be presented which will reach if extended to the utmost not only to restrain their libertie of removall from that Church without their consent which yet were too much but also in other things as in marrying a mans daughter changing a mans servant taking a journey making a bargain c. 2. Here are many good duties promised and sins protested against but the most of them are common to all men at least to all Christians not to Church-members only But by the same reason that its needfull and usefull to expresse these particulars ' its needfull and usefull to expresse many more as they protest against oppression idlenesse and earthly cares may they not as justly adde non-payment of debts wastfulnesse by pride apparell and riot in wines and the like 3. The former covenant mentions little or nothing of that for which the Church-covenant is so pressed as essentiall c. viz. Church-fellowship in Church-duties with approptiation to this particular Church And may be as sit at a wedding as at the constitution of a visible Church for ought I know 4. The latter tyes strictly to duties to their own Church but no word of watching over admonishing comforting releeving the members of other Churches or Christians that are no members Charitie they say begins at home but it should not stay there It seekes not its own things only but also the good of its neighbour of as many as possibly it can Doe renue our Covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false wayes 3. We will not allow our selves in any known sin but will renounce it so soon as it is manifested from Gods Word so to be the Lord lending us power 4. We resolve to carry our selves in our severall places of government and obedience with all good conscience knowing we must give an account to God 5. We will labour for further growth in grace by hearing reading prayer meditation and all other wayes we can 6. We meane not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements 7. We will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endevour to be more forward zealous faithfull loving and wise in admonishing others 8. We will labour by all our abilities for the furtherance of the Gospell as occasion shall be offered to us 9. We promise to have our children servants and all our charge taught the wayes of God 10. We will strive to give no offence to our brethren by censuring them rashly by suspitions evill speakings or any other way 11. Lastly we doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill companie and all appearance of evill to the utmost of our power Per me F.H. 2. The Covenant of the Church of Christ at Salem was renewed to this effect WE whose names are here-under written 5. We have in the latter a particular promise not to be forward in speaking in publike or scrupling By which it appeares that they are allowed when called publikely both to speake that is as I understand it to prophecie and to scruple that is to propound questions make objections c. else what need a law to restrain them from doing it uncalled And if it were not for some such law to restrain them there must needs be much consusion where each member hath equall power if he had equal liberty to exercise that power when he pleased But what differs this law in force from an Ecclesiasticall Canon but that Canons are now grown out of request that Church Covenants may bee the better cryed up members of the present Church of Christ at Salem c. solemnly in the presence of God c. renew that Church Covenant which we find this Church bound unto at their first beginning viz. We covenant with the Lord and one with another and do binde our selves in the presence of God to walk together in all the wayes of God according as he is pleased to reveale himselfe to us in his Word And doe more explicitely in the fear of the Lord professe and protest to walk as followeth 1. We avow the Lord to be our God and our solves his people in the truth and simplicitie of our spirits 2. We give up our selves to the Lord Jesus Christ and the word of his Grace for the teaching sanctifying and ruling of us in matters of worship and conversation resolving to cleave to him alone for life and glorie and oppose all contrary wayes canons and constitutions of men in his worship 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulnesse and tendernesse avoiding all jealousies suspitions backbitings censurings provokings secret risings of spirit against them but in all offences to follow the rule of the Lord Jesus to bear and forbear give and forgive as he hath taught us 4. In publike or private we will willingly do nothing to the offence of our Church but will be ready to take advice for our selves and ours as occasion shall be presented 5. We will not in the Congregation be forward either to shew our own gifts or parts in speaking or scrupling or there to discover the failings of our brethren or sisters 6. In this latter also here is a strict tye or bond of walking together in Church-fellowship and mutuall watchfulnesse one over another But how can they do that that live farre asunder and never see one another but at publike meetings and some of them that live some thousands of miles asunder and perhaps being Ministers of Churches there yet accept of fixed imployments even the charge of soules here How can these watch over one another but attend an orderly call thereunto knowing how much the Lord may be dishonoured c. by our distempers and weaknesses in publike 6. We binde our selves to studie the advancement of the Gospell in all truth and peace both in regard of those that are within and without no way slighting our Sister-churches but using their counsell as need shall be not laying a stumbling block before any 7. We hereby promise to carry our selves in all lawfull obedience to those that are set over us in Church and Common-wealth knowing how wel-pleasing it will be to the Lord c. 8. We resolve to approve our selves to
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
as usually it doth amongst Divines it we doe but distinguish between admission into the Ch. reall and formall between the substance of the thing and the ceremonie or formalitie thereof The substance and reall admission indeed usually goes before Bap◠For infants of parents within the Church are born within the Church and so really within it before they be haptized And beleevers of age making open profession of their faith and repentance are ipso facto made members of the visible church by their visible profession But the formall admission of both in the solemne performance of it is both acted and sealed at once in Baptisme which is as it were a Christians formall matriculation or inrollment amongst the members of the visible Church It this be not so then let them tell me what and when is the formall admission of infants into the visible Church or are they never formally admitted untill they come to age Baptisme Ans to 32. q. 12. Nor cohabitation Discourse of Cov. p. 14 20. Nor voluntary and usuall frequenting the same place of worship subjecting a mans selfe to the same officers and lawes of government nor joyning himselfe in all holy fellowship both publike and private with the same societie Discourse of Cov. p. 21. Nor the law of the land made by the Magistrates authoritie with our own implicite consent in Parliament appointing that all Professours of Religion that sit down within such and such precincts shall be of such a Societie or Church Apol. p. 14. Nor all these together without the Church covenant which only is sufficient to doe it Ans to 32. q. p. 24. Discourse of Cov. p. 5 14 18-21 24 25. Apol. p. 19 24. 3. This covenant they hold to be distinct from the y Were the question only of the Covenant of Grace to be either entred into or renewed again and again at the constitution or restitution of Churches the matter were soon at an end that would be easily granted to be necessary yea essentiall And such only were all the Scripture Covenants which are usually cited by them to prove their Church covenant But that will not serve their turn 2. Or were it of a covenant between the officers and their people I conceive there would be no strife this being tacitely implyed in their mutuall choice each of other You shall be our pastour c. and we will be your people Provided 1. it be not obtruded as essentiall or absolutely necessary to have it expresse 2. that it be understood with a salvo jure not onely to that particular church and members nor only to that particular officer but also to all other Churches who have a common interest each in other for the good of all most of all to God himselfe 3. Yea if it were of a covenant between the church and her members and each member with another of remaining together as a fixed society till death without extraordinary impediment as a thing in it selfe arbitrary and occisionall only upon some particular reasons calling for it I speake what I thinke This also would not be denyed 4. Or which is all that can with any colour of reason be defined if it were of an ecclesiasticall constitution only binding the members to the Discipline and Covernment of such a church during mens convenient abode with it as a thing expedient only for the better being and better governing of the church I say an Ecclesiasticall constitution consonant to generall Rules of Scripture though not precisely commanded therein And which may therefore be intended temitted or altered pro re natâ according to the generall Rules of Scripture at the Churches discretion Such as are the covenants or promises required of the members of the Dutch and French Churcher There would not have been many adversaries But when an expresse vocall covenant is held forth and with all eagernesse pressed on us and on all churches as a Divine Ordinance particularly commanded in Scripture absolutely necessary essentiall and constitutive to a true church without which there is no true church but all societies are whores and concubines and without which there is no right unto nor orderly participation of any Church dutie or ordinance And this so obligatory that it is piaculum to remove from that societie with which one is in covenant without their generall consent sought at least as after is shewed And not only so but also letters are sent over with strong lines to disswade our people from living any longer in the way they have done out of Church order because out of church covenant Sermons are likewise preached bookes printed and private discourses made and in all these arguments artificially used and possionately and perswasively urged yea the Scriptures themselves forced to speake for their Church covenant as a Divine Ordinance c. I say when it is thus held forth and urged on us no marvell if it be not entertained without much agitation yea if it meet with much opposition and that amongst the godly and learned both persons and Churches Covenant of Grace so as that many which are within the Covenant of Grace i.e. effectually yea and visibly called too are not within the Church Covenant and so not within the visible Church as Job Melchizedek c. of whom before And again many are within the Church covenant and so within the visible Church that are not within the Covenant of Grace as hypocrites in the Church Apol. p. 5 6 14 Discourse of Cov. p. 3.16 4. Yet sometimes they tell us it is not distinct altogether or in substance but in some respects onely as a part from the whole this being a branch of that Discourse of Cov. p. 3 7 8 12 26 28. Apol. p. 8 31 43. A voluntary profession of z If this Church covenant be but the covenant of Grace then surely we have it and renew it daily in Baptisme at the Lords Table on our solemn Fasts c. why call they then so eagerly for that we have as if we wanted it 2. If it be but the Covenant of Grace what absolute necessity can there be of repeating and renewing it expressely and reciprocally at every admission of a new member subjection thereunto Apol. p. 22 24. Discourse of Cov. p. 18. especially to that part thereof which concernes Church a If it be a covenant of Church duties only and to this society only what needs a repetition of the whole covenant of Grace at least as essentiall to this covenant and to Church constitution and to Church membership more then to a marriage covenant or any other holy covenant It may be done at a wedding true but to make it essentiall to it would marre many a lawfull marriage Nor can it be judged essentiall that the particulars of the covenant of Grace so farre as they concerne church duties should be and that so oft repeated If two parties intending to marry each other should doe it in this generall forme only or
the like he saying to her I le be thy husband and she to him I le be thy wife if there were no defect in the covenant or otherwise but want of mentioning the mutuall duties that by Gods law belong to married persons I beleeve that would never make it null nor would that their covenant the lesse bind them to such mutuall duties because the particulars were not exprest in the covenant at the marriage-making fellowship and Church duties Discourse of Cov. p. 4 7 8 26. Ans to 9. Pos p. 75. with application to this particular Church b As this covenant is destructive to our Churches so is it apt to cause schismes and separations of one Church from another even amongst themselves It s a partition wall as one cals it built up to hinder that communion that ought to be among Churches and that care that one Church and member ought to have of another Here being so strict a tye to the duties belonging to our own Church and the members thereof but not a word of any dutie to be performed to other Churches or their members So that if a member of the same Church with my selfe want watching counsell reproofe c. my covenant binds me to performe accordingly But if one of another Church doe need as much and I have fit opportunitie c. yet by this covenant I have nothing to doe with him he is without to me 1 Cor. 5.12 onely to which one is now to be joyned by this covenant Discourse of Cov. p. 10 15 28. Ans to 9. Pos p. 75. 5. And this covenant is made by every member both with God and the Church and by the Church also backe againe with every member Discourse of Cov. p. 4 10 12. J.W. ans to 10. quest R.M. to W.R. 6. And thus they define it c All the middle part of this definition explaines the matter of a true Church Of which in the former Chapter onely the beginning and end doe shew the nature of the Covenant which they call the Forme of which here in this Chapter ' Its a solemne and publike Promise before the Lord and his people whereby a companie of Christians called by the power and mercie of God to the fellowship of Christ and by his providence to dwell together and by his Grace to love and cleave together in the unitie of faith and brotherly love and desirous to partake according to the will of God in all the holy Ordinances of God together in one Congregation doe bind themselves to the Lord to walke in all such d The words are good and faire but he that takes this covenant had need to consider that in the sense of them that give it The waies of God are their wayes of Church constitution and popular Government which if he be not upon good ground satisfied that they are indeed the wayes of God then how can he safely ingage himselfe to them by this covenant and that not only to be a patient to tolerate what he cannot mend but even to act with them also in the same Our brethren conceive that a Minister in swearing canonicall obedience in omnibus licitis honestis to a Bishop did thereby justifie Episcopacie And doe not by the same reason all that take this covenant justifie popularitie and independencie wayes of holy worship to him and of edification one towards another as God himselfe hath required in his word of every Church of Christ and the members thereof Apol. p. 5. Discourse of Cov. p. 3. Apol. p. 5. 7. The properties hereof 1. It is sacred not civill Discourse of Cov. p. 3 4. 2. It must be publike before all the Church Discourse of Cov. p. 4 17 R.M. to W.R. 3. Vocall and expresse J.W. ans to 10. quest Apol. p. 45. 4. So firmely binding as that it cannot be loosed without the consent of the Church Of which see more after 8. After all this rigourous exacting of this Covenant sometimes they mollifie the matter and tell us That an e If so little wil serve what need such outcries for more and the truth of all Churches to be questioned such sharpe contentions amongst brethren to be raised and sad separations of one Church and Christian from another to be made about and for want of an express covenant as essentiall and absolutely necessary to Church estate agreement or consent to be members of this or that societie and to walk with them in Church fellowship will serve and is equivalent Apol. p. 32 44. Discourse of Cov. p. 21 22 23. T.G. to J.G. And sometimes in stead of exacting this covenant they onely inquire what is mens intention whether they intend to doe so or no and if they intend it that sufficeth Mr W. to Mr P. And as for us they sometimes acknowledge that ourconsent to the law of the land made by King and Parliament appointing that all such as sit down within such precincts shall be of this or that Parish or Church is an implicite covenant Apol. p. 14. and sometimes that our promise to beleeve walk according to our Articles of Religion is sufficient Discourse of Cov. p. 40. 9. This Covenant amongst them though for substance of matter it be all one in all their Churches yet in forme of words it is divers in divers Churches but in the same Church it is ever in one and the same f Here we have a set forme of holy Covenant in the Church a principall part of worship invented by one or more men perhaps of a former age and imposed upon others even as many as shall enter into that Church read also upon a book And what is this better or more lawfull then such a set forme of Prayer especially since this covenant is imposed as an Ordinance of God and absolutely necestarie so as no book prayer is And seeing the matter is confest to be all one in all Churches why may not the forme also be lawfully all one by mutuall agreement And if one forme of covenant be lawfull for all the Churches consociated why not one forme of Leitourgy or Directorie for worship also Forme of words as well as matter and therefore put in writing and when any one is admitted it is then read either by the party himselfe that is admitted or else unto him by some other man whereunto he is to give his assent R.M. to W.R. Apol. p. 5. 10. One or two of their formes I will here insert that the Reader may the better by example take up their sense touching this Covenant 1. The Covenant of the English Church at Roterdame as is reported to us renewed when Mr H.P. was made their Pastour was to this effect WE whose names are here-under written having a long time found by sad experience how uncomfortable it is to walk in a disordered and unsetled condition c. 1. g g All things in these two formes in a fait construction are very good but
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
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
u How can this stand with their doctrine of the covenant before which tyeth the members to church duties only to their own Church and that Sacraments belong onely to the members of their owne Church and with their doctrine following that Ministers are Ministers only to their own people and cannot doe a ministeriall act to any but such as by calling them have given them power over them which some of themselves perceiving rather then part with this latter which they hugge as a precious truth are content to question the former of the communion of Churches as S. E. mutually partake each with other in some Church-ordinances * If this may be done in Sacraments by vertue of Church communion why not in Ordination and Excommunication also as Sacraments And that this Communion is both between the Ministers and members of the same Ans to 9. Pos p. 62 78. Ans to 32. q. p. 29. Apol. p. 2 13. ‑ R.M. to E.B. p. 11. 2. By vertue of this Church communion they say one Church by letters of recommendation may give power to another Church over any of her members for Excommunication and the x This Divinitie is strange to me Themselves hold the Ministers power is not his own but concredited to him by the church so that he is but a Deputie himself deputatâ—a non potest deputare How then should he derive his authoritie to another and convey his power over to him as his deputie who himselfe is but the Churches deputie Ministers of one Church may convey power to the Ministers of another Church for Administration of the Sacraments to any of their members Cott. cat p. 7. Apol. p. 2 14 26 40. ‑ J.W. to T.S. Hence the infants of some of Windsor Church in N.E. have been baptized by the Ministers of the Church of Dorchester there R.M. to W.R. 3. But without such letters of recommendations and formall granting over of such power from one Church and Minister to another it were y They are very tender of losing any of their members and of having them but to communicate for a time with any other churches but their own but they make no bomes of getting all the members they can from cur Ministers and Churches belike we have neither true Ministers nor Churches and therefore they may doe with us what they list unlawfull in any case to administer any Church ordinance to any Church or members but their owne or to admit them to any Church communion upon any pretence whatsoever Apol. p. 14 26 40. 4. Though they hold it lawfull by this Communion of Churches for one Church to admit the members of another unto fellowship of Church ordinances and priviledges yet not of every Church But they thinke themselves bound to know the Church well whose members they so admit as well as the members themselves whether it bee a true Church or a false a pure Church or a corrupt Ans 10 32. q. p. 29. 5. And that if they should admit any members of a false Church they should offend in so holding communion with a false Church yea if they should admit any members of a corrupt Church they should be defiled by such communion unlesse they did first protest against their corruptions Ans to 32. q. p. 29. ‑ J.C. printed letter p. 12. yet they hold no such z What ground for this distinction of defilement by Church communion and no defilement by religious communion defilement by admitting them unto religious communion though their Church were not only impure but utterly false 6. They are very straight-laced in denying communion to the members of other Churches that are not a This is one cause and the chief why our most godly English going over thither are yet rejected from all Church communion there Not because of any personall defect but because of the reputed corrupt estate of our Churches whereof they stand or lately did stand as members constirated and governed in the same manner with their own which onely they conceive to be constituted and governed according to the Rule of Christ Ans to 32. q. p. 82 83 84. yea if a companie of approved godly people should sit downe neer them where their power reacheth differing from them onely in some points of Church-Government some of them tell us that not only they should not be b If upon such smaller differences they be so severe how much more would they be in greater Some of their pactie here plead hard to be indulged in sesser differences yet what those are we may not know or whether they he lesser or greater tolerable in a Church or not and if they be not hearkned unto they are apt to cry out Persecution persecution yet when others desire the like favour of them they tell us there is no favour to be expected if we persist to breake any Rule of Christ their meaning is if we follow them not close in their wayes So partiall and sâ—lfish are some men that they thinke all severitie to others too little to themselves too much owned as a sister Church but should also be in danger of severe punishment by the civill Magistrate H.W. to P.H. What they hold of our English Churches and Ministers see in the Postscript CHAP. XI Of Excommunication and Re-acception into Church-fellowship again upon repentance N. I find little difference herein betweene them and others of the reformed Religion more then what is above touched save that 1. I Heare some of them have prest that not only the scandalous but also the f And no marvell For if none must be of the Church but reall Saints such as have truth of grace which they cannot have that do not in some proportioÌ„ grow in grace therfore it must needs follow that such should be cast out And by the same reason cut with all that doe not convincingly shew all such evidences of grace as Divines from Scripture do lâ—y down as demonstrations of grace in men But if we closely hold to this way of triall of the members of true visible Churches we may well make Churches as the Brownists consisting of 2. or 3. or perhaps as our N.E. brethren of 7 8 or c. members but we shall rarely if ever meet with such numerous Churches as the Scriptures hold forth and therefore such as all Churches ought to be as neare as may be non-proficients that grow not in grace under the meanes might be excommunicated Which was the ground as some of them report of a groundlesse course set on foot amongst them at Cambridge in N. Engl. That the people met together privately at certain times weekly or fortnightly each one to hold forth unto the rest the work of God upon his or her soul from their first conversion unto that present day that so their Pastour might know how they grew in grace A.W. to Mr B. CHAP. XII Of Church officers their office manner of calling their power maintainance and
all which are enemies to the right observation of the Lords day Object They finde no such inconvenience their Churches have few offenders and when they have matters are soon dispatched Answ It may well be now whiles their choice materials romaine and their numbers are so small and inconsiderable but when their Churches shall grow numerous and their materials in processe of time shall degenerate as they must needes will not these inconveniences and many more follow then presence of the whole Societie that so they may be able to give their sentence in faith Apol. p. 31. J. C. printed letter p. 4. which is therefore usually done on the Sabbath day after Evening Sermon Johns plea p. 307. Rob. apol p. 38. 11. Whether matters be carried amongst them by most voyces or no is not so generally agreed upon Some affirme that the major part carries it against the lesser part yea though the officers be in this lesser part and do shew strong reason to the contrary Mr M. to J. M. Others that the whole body must agree else nothing proceeds J. P. to W. R. Ans to 32. q. p. 60 61. Some that things are not carried by voyces at all but by a The question here it not what ought to be done in foro conscientie divino but in foro ecclesie externo It will be granted on all hands that all things in the Ecclesiasticall as civill Court ought to be done according to truth and right But supposing a difference do arise and both sides pretend to truth and right our brethren denying any others to interpose otherwise then by way of advice the question is then Whether nothing shall be done which in the end amounts to little lesse then Anarchy the mother of consusion and this of destruction or that seeing the officers may not the maior part of the people shall corey it in foro externo Reason and the Examples of all other judicatures doe seeme to conclude that the most voyces of the Judges ought to take place truth and right and according to God Ans to 9. Pos p. 72. Ans to 32. q. p. 58 60. Barr. discov p. 78 261. Johns plea. p. 307. Sometimes they grant indeed all things are curried by consent of all but then they explain it thus viz. That if it fall out that any lesser number doe dissent then the greater indeavour to give unto or to receive from them due satisfaction which if it be done then all agree in one vote If the lesser party dissenting neither can give satisfaction to the greater nor will receive satisfaction from them but still persist in dissenting then doe the maior part after due forbearance and calling in the counsell of some neighbouring Churches b Indeed it were much better that the whole Church and every member thereof did consent but to extort and force a consent after this manner seemes not only harsh and uncharitable but also foolish yea destructive too For either the aforesaid admonition may sometime proceed to an excōmunication or not If it may not then ' its vain and of no efficacie to compell consent it may rather occasion contempt If it may then as suppose it be in the case of admission of some member for the gaining of one man and that perhaps none of the best neither 7 10 or 20. may be lost and be cut off from the Church But were it not better to let all things currantly passe by the most voyces then thus by seeking to force an universall consent to expose the Church to such dangers and inconveniences judicially admonish them who being thus under censure their voyce is now extinct and made voide And so the rest proceed to vote which vote is now the vote of all the Church viz. of all that have the power of voting therein Ans to 32. q. p. 58 61. 12. Notwithstanding all this power aforesaid by them attributed to this Church when it is yet young of very small number and without officers too Yet doe they deny unto it though growne never so numerous and well furnished with godly and learned officers and withall strengthened with the consent of other Churches and the Christian Magistrates authoritie c Yet contrary to this Article I beleeve themselves take libertie to appoint some humane observances or which is worse to impose them on mens consciences for divine Ordinances all power to make any particular rules or lawes in things indifferent conducing to the better government of her selfe and more orderly and more edifying performance of Gods worship and use of his Ordinances according to the generall rules of Scripture in such cases provided Ans to 32. q. p. 66. Cott. cat p. 9. R. M. to E. B. p. 9. Barr. discov p. 84 255. Rob. Apol. p. 73. CHAP. VII Of Church membership and admission of more members into the Church thus constituted and erected 1. ALL men are bound say they to become d What if it bee though possible yet for the present very inconvenient and discommodious may they not delay a while No say they yet because that might seeme harsh and heavie therfore to ingage the more and withall to make the ingagement the more easie they allow some to be admitted as members transient for the time onely Apol. p. 20 27. But why may not this favour be allowed to all as well as to some Also how doth this agree with the tenour of the covenant that limits no time and with the sense of it that as they conceive obligeth all the members to aske and take counsell of the Church and not to remove without their consent as is both before and after said setled members of such a particular Church as is before described And whosoever doth not if possibly he can sinneth And whether he can or no yet he remaines for the time without the visible Church of Christ for which they frequently alleadge 1 Cor. 5.12 and in that estate uncapable of any e Yet sometimes themselves consesse that men converted have right to the Sacraments and Church priviledges in their state as beleevers and men converted If there were any that could administer the same unto the … which ordinary Ministers cannot do say they whose power reacheth only to church members These things do not cohere Church ordinance or priviledge though he be not only baptized but also truly converted yea eminent in the profession of faith and practise of holinesse even unto martyrdome it selfe Ans to 32. q. p. 11 30 38. ‑ D. ag P. p. 4. R. M. to E. B. p. 6. Nay he is accounted as one that despiseth Church-fellowship and so unworthy of it yea wicked and prophane Apol. p. 25 26 27 34. Ans to 9. Pos p. 69 62. Ans to 32. q. p. 11 12 21. ‑ J. W. ans to 10. quest Rob. justif p. 56 71 85 86. 2. Persons admitted are either infants or such as are of age 3. When any person of age is to be
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