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
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
the Lord in our particular callings shunning idlenesse as the bane of any state nor will we deal hardly or oppressingly with any 9. We will also to our best abilities teach our children and servants the knowledge of the Lord and his will that they may serve him also O. H. 11. This Covenant thus distinguished from the Covenant of Grace they hold to be that Covenant which is h Here is a piece or two of such Divinitie as I never heard or read before but uno absurdo dato mille sequuntur sealed by the Sacraments and for the sealing and ratifying of which the Sacraments were principally ordained of God and therefore to be administred only to such as are first entred into this Covenant as seales thereof Apol. p. 15 19 31. Ans to 9. Pos p. 63 66. And therefore that such persons as by their condition cannot joyne in Church Covenant nor live in Church fellowship with a set societie are not bound to partake in Sacraments Apol. p. 39 41. See Robins justif p. 80 110. Though I doe not find the Brownists so solicitously to distinguish between the Church covenant and the covenant of Grace as these our brethren doe 12. Such as were admitted into their Churches infants by the covenant of their parents are not yet permitted to receive the Lords Supper when they come to yeares untill they have first run through all the foresaid course of i What if upon examination they prove neither cōvincingly gracious as wanting expected evidences nor yet openly scandalous as being over-powred with Gods ordinances and good education and government what shall become of them then admitted as members to the Lords Supper they shall not be and excommunicated I trow they cannot justly be By this rule they must remain in a middle condition neither of the Church nor without the Church And what warrant have we for this publike and private examination profession of faith declaration of the manner of their conversion and personall vocall expresse entring into the same covenant as others of yeares have before them done and as if they had never been received members before Ans to 32. q. p. 20 21. CHAP. V. Of the manner of their first erecting of a visible Church 1. k The Reader may perhaps think in reading these two first articles some fault to be in the collectour that so foule a contradiction should be held but if there be any fault it must be none but their owne either in holding and practising things in themselves so contradictory or else in reporting to us such things as they neither hold nor practise But this contradiction will yet appeare more foule when we consider what will after follow that they hold it not only lawfull to do it without their consent but also sometimes necessary to do it against their consent of which see Chap. 15. ANy small number almost of persons so fitted as before they hold may lawfully unite themselves into a Church body by entring into the Church covenant aforesaid and so may constitute themselves a true visible Church of Christ without any authoritative consent of the Christian Magistrate supposing there be one or of the neighbouring Churches or their Ministers R.M. to W.R. Ans to 32. q. p. 43. Robins justif p. 181 182. 2. Yet a l The law doubtlesse is good as from the Magistrate but how doth this agree with that opinion which too many of them amongst us that run the same Church-courses with these brethren hold that the Magistrate hath nothing to doe with the first Table unlesse the publike peace be broken he is to force no man against his conscience too or fro but leave every man to follow his own light and religion Also as it is an agreement of the Churches and Ministers I the rather like it because it seemes to amount to little lesse in substance then a compound Presbyterie set up amongst them the rather if we adde what the same H.P. tels us that they have also agreed amongst themselves that no man shall preach or vent any new or uncouth tenents untill he have first communicated them with the neighbouring ministers A very good Canon especially for these times wherein men run a madding after novelties and niceties under the false pretence of a new light and new truthes Law is made in their generall Court civill that no Church shall be there set up without the knowledge of the Magistrate and neighbour Churches R.M. to W.R. yea as Mr H.P. informeth us not without the consent of five or six of the neighbouring Churches at the least 3. The m Here is another Ecclesiasticall canon in act though not in rule If this be needfull at the first erection of a Church that each should try and know others spirits why not also after at the admission of every member he to try and know their spirits as well as they his persons intending to enter into Church estate doe before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits by conferring praying together and mutually examining each other untill they have approved themselves to one anothers consciences in the sight of God Which when they have throughly done in private then they agree together to enter into a church estate R.M. to W.R. ‑ H.W. to Mr B. 4. Which before they doe notice is given thereof to the Magistrate and neighbouring Churches that so such as please may be present at the time and place thereunto appointed R.M. to W.R. ‑ H.W. to Mr B. ‑ J.W. to T.S. 5. The number wherewith they usually begin at the first constitution of every Church is about 7.8 or 9. Ibid. 6. Notice being given the Magistrate and Churches send their n Here then Churches use messengers or deputies to represent themselves and to act in their roome why not in a Synod as well And if they may trust their power with their messengers for approving or disapproving whole Churches much more of particular members at their admission Messengers or Deputies to see how things are carried and to give them advice direction approbation or disapprobation as they shall see cause Ibid. 7. The day appointed is kept with fasting and prayer and sometimes if not alwayes preaching of the Word which is performed by some of the persons that now come to be combined into this Church-societie In the latter end of the day each of those persons now to be churched if I may so say maketh publike profession of his faith thereby shewing his knowledge and opinion in the Grounds and Principles of Religion and declaring from point to point the work of God upon his soule in his Conversion And all this in an extemporarie at least conceived speech i. e. not in any set forme Ibid. 8. Which when the Messengers of the Magistrate and Churches have heard and considered if they be unsatisfied or any stander by they make their objections or propound further questions as they thinke
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
the dis-officing or deposing of them again 1. WHen a Church by admission of more members is now grown to a competent number which oft-times proves some g No wonder it is long first what for want of such choice members as they seek and what for want of choice Ministers for they tell us to our comfort that many that were counted good Ministers in old Eng. are there laid aside because the Churches there doe aime at men of speciall abilities yeares first then they addresse themselves to the calling of some to the Ministery and other offices in the Church R.M. to W.R. 2. If any of their own members be fit for the service they make choice of them If not they procure elsewhere Yet so that none is chosen to be an officer in any Church till he be first formally admitted h Church membership is the salt that sealons all things ' Its strange that his membership in the Church whence he last came by communion of Churches can stand him in no stead member of the same Church in the same manner every way as others have beene H.W. to Mr B. 3. The severall Churches with them how small soever and though as yet without any officers doe challenge to themselves both power and execution of all things whatsoever do belong to the calling and creating of their own officers as 1. To i What abilities most good men have in judging of Ministers as reason so their own experience will tell them when as if I be rightly informed all the members of the Church of Boston some few excepted did strongly stickle to have had Mr Wheelwright that famous Familist joyned as co teacher with Master C. in that Church Also see Apol. Narr p. 24. examine and try their abilities and fitnesse 2. To elect them 3. To instruct them in their office at their ordination 4. To ordaine them with imposition of hands prayers and charges given them And in summe to give them all the power of their office in that Church in the name of Christ Ans to 32. q. p. 40 41 42 68 71. Discourse of Cov. p. 23. ‑ Ans to 9. Pos p. 70 77. R.M. to W.R. ‑ H.W. to Mr B. Rob. justif p. 300 303. Cannes Necess of separ p. 29. Barr. refut of Giff. p. 130. A light for th◠ign p. 7. Rob. Apology 4. Whereby it is come to passe that every of their first Ministers at least in every of their Churches is ordained by one or more k Have not wee as much cause to doubt of the truth of their ministerie as they of ours they being made by meere private men i.e. not in any office ours by Presbyters at least and therein according to the Apostles rule 1 Tim. 4.14 seeing the Bishops themselves were Presbyters with whom were other Presbyters ever joyned in Ordination of any Besides the choice and approbation of many of us by our people also whether they or we come neerer to the Rule let the Reader judge private men appointed by the rest in their names to pray over them impose hands upon them instruct charge them and give them authoritie there to minister The act being the act of the whole Church but for order and ease sake the formalitie is committed to one or two in name of the rest l The Levites election was from God immediately and their Ordination by the Priest by Gods appointment Numb ◠11 13 14. The peoples laying on of their hands in this work was not authoritative that were needlesse when God had authorised them both immediately by himselfe and mediately by the Priest before if not presumptuous that they should interpose their authoritie when God himselfe had established them by his But either it was obedientiall only to declare their approbation of Gods choice and Ordination and then it is nothing to our brethrens authoritative imposition of the peoples hands Or rather as I conceive for the same end for which they were commanded to lay hands on the head of the sacrifice to be oftred as vers 12. viz. to signisie that they i.e. their first born by right were all the Lords and did owe to be but that God of his goodnesse was now pleased to accept of the Levites for them vers 16. As the Israelites laid hands on the Levites Numb 8.10 ‑ J.M. to R.M. ‑ Ans to 32. q. p. 68 69 70. R.M. to E.B. p. 10. Rob. justif p. 328 331 338. 5. They hold that the peoples m By this reason me thinks all that are elected by the people to a constant exercise to a constant exercise of the chiefe dutie of the Pastours office which is prenching of the Word and do also by compact receive the tithes and wages due by law to the Pastour should be the Pastours of the places where by the peoples choice they doe so preach and by consequent many of our brethren of that way here in London and England should be Pastours of many of our Parish Churches But doe they count themselves so or do they carry themselves so Election is not onely essentiall unto but also the whole substance of the calling of the Minister or other officer But as for Ordination with imposition of hands of the Presbyterie or other signe they hold it not essentiall at all but a meere formalitie or solemnitie of the calling the presence whereof addeth nothing to the substance of the calling and the absence thereof takes nothing from it Ans to 32. q. p. 67 68 69. Discourse of Cov. p. 23. ‑ R.M. to E.B. p. 10. Apol. p. 24. Rob. justif p. 308 332 333 334 335. Rob. Apol. p. Per electionem jus ministerii Presbyteris confertur c. Barr. refut of Giff. p. 219 130. 6. After the first officers are thus made by the Church the formalitie of ordaining the rest is ordinarily committed to such n So that if they have but one Pastour or Teacher he alone laies hand on the next officer to be ordained But S e Pauls rule for Ordination is that it should bee done by the hands of the Presbyterie not of one Imgle Presbyter much lesse of one private man officers as are alreadie called and ordained not as having any more power by vertue of their office to doe it then before for the power is the Churches and belongs equally to every member as a member but as being the Churches publike servants to doe it for them and in threi name and stead See the quotations cited before Art 4. Rob. justif p. 321 323 327. 7. In the sorts or kinds of their officers they agree with others of the best reformed Churches o I will not impute to the generall that private opinion but too publikely here by some of them vented that the Pastor is only to feed the people with wholesome doctrine the ruling Elders onely to visit them and see to their manners Onely whereas in opinion and tenent they precisely distinguish between the Pastors and
Teachers office yet in practise they usually confound them both Pastour and Teacher equally teaching and equally applying both the Word and Seales without any difference And either of them usually supplying the place of both in divers of their Churches which are not furnished with both See J. C. his Sermons on Revel and other texts for proof of this Besides what we have by others report 8. They hold the officers so called and made by this Church are officers onely in and unto this particular Church that hath so called them And bound onely to minister to that and the members thereof and to none other So that the Pastors and Teachers thereof may lawfully doe no p Yet their Ministers frequently administer the Sacraments to the members of other Churches then their own They will answer that is done by vertue of the communion of Churches I reply But this latter rule quite overthroweth the former and all the reasons they bring for it which some perceiving question this rule of communion of Churches others to maintain the former have invented a power in every particular Church and Minister to transfer their own power over to another Church and Minister pro tempore to administer the Seales yea and censures too to any of their members so that translation be formally done as before Chap. 10. If there can be no act valid where there is no power Whether ministeriall acts done by a minister in and unto another Church be not null and voide which if they be then have we millions of persons of age unbaptized to this very day ministeriall act whatsoever in or unto any other Church or the members thereof then their own Ans to 32. q. p. 11 15 70. Ans to 9. Pos p. 64 67 70 76 78. Apol. p. 14 26 29 38. Rob. justif p. 317 318 335. 9. They grant indeed that Ministers may preach unto and pray with other Churches and their members because these are properly no ministeriall acts Onely the administration of the q Preaching and Baptizing were wont to be joyned together Matth. 28. And the Word and Prayer to be counted chiefe imployments of the Ministers Act. 6. yea Preaching rather then Sacraments 1 Cor. 1. But it is the nature of popular government to incroach upon all or most of the rights of the ministerie which must either have nothing to doe or but what the people will allow them and lend them their power for to do Alas poore Ministers it seemes it is their destinie ever to be servants if good yea slaves and foot-stools Hitherto they have been troden under foot by the Prelates and now they must be by their people Sacraments with them are properly ministeriall and therefore belong onely to the Ministers All other acts are common to other members either by vertue of their gifts and ex communi officio charitatis or by the power of the Keyes which they have received in common with that Church of which they are members or by a temporarie deputation from the same Ans to 9. Pos p. 78. Rob. justif p. 195. 10. They hold that a Ministers calling lives and dyes with his union unto and disuniting from that particular Church wherein and whereby he was so called as before So that if a Minister lawfully chosen and ordained in one place shall remove upon never so just and necessary grounds to another Congregation He is thereby divested of his former Ministerie and now become as a meere private man again unlesse and untill he shall be called and so created again by the same or some other Congregation In which case he is not only to be elected anew but also to be ordained anew by the imposition of the hands perhaps of some meere private man or men as if he had never been ordained before And so toties quoties Ans to 32. q. p. 69 70. Ans to 9. Pos p. 67 77. J. W. ans to 10. quest Rob. justif p. 317. 11. They hold the Ministers are but the Churches servants her mouth by whom she speakes and hands whereby she acts And therefore though they meet together to consult of matters for the good of the Churches or to prepare matters for the Churches hearing yet in point of Government they can r Yet Mr̄ P. tels us that the Ministers have there agreed amongst themselves that none of them shall preach any doctrine that is not commonly received amongst them till he have first communicated it with the test of the Ministers And what 's this but in effect a compound Presbyterie ruling without peoples votes and also a Canon made by common consent and imposed both contrary to their own principles decree act or execute ſ They call them rulers and tell us they have great power of Government but shew us nothing that they may doe except Administration of Sacraments which others may not as lawfully doe as they unlesse they will say as Rob justif p. 116. that Ministers rule consists in serving the Church and the people obey their Ministers in using their service which is most absurd in reason and contradictious to it self nothing but what the Church doth dictate and direct Ans to 32. q. p. 57. Rob. Apol. p. 49. Sions royall Prerog p. 26 20. 12. Ministers they hold are onely Ministers of Churches already gathered which are all supposed to be already reall Saints effectually called So that the end and work of the office of Ministers and their Ministerie is onely the confirmation and building up of men already converted and inchurched Nor are they bound by vertue of their office to attend unto the work of t Thus the Conversion of sinners which is the crowne of Ministers Calling 1 Cor. 4.15 1 Thes 2. ult is pulled off their heads and put on the head of every gifted brother and why not sister too since such may possibly convert also and if they may convert belike they may consirme as well and so they may take all For what then hath the Minister left him to doe by office But if this were so it would follow 1. That a Minister of a Church need not by office preach some Doctrines viz. the Doctrines of the beginnings of Christ at least not in some manner of teaching them whence it is that spire have held that the Minister is to apply himselfe in all his Sermons to the members and not to them that are without the rest of the members are to doe that in their prophecying N. P. 2. That Ministers being fixed to particular charges to which they ovve themselves and all that they can possibly doe are thereby bound out from labouring in the worke of conversion of others at all it being both without the compasse of their calling by this doctrine and beyond the possibilitie of their povver too 3. And therefore that either men unconverted must so continue and perish in their sins for want of some body to seek and bring them home Or else men gifted that
are no Ministers which I feare upon account will prove but few must leave their callings and give themselves to the preaching of the word and Prayer which both were diligently practised by the Apostles as Ministers and with strict charge imposed upon all Ministers to practise as belonging to their office to the end of the world Again it this be so how is it that some of our brethren of that way are far more busie in seeking our cunversion here not so much to grace as to their Church covenant then to build up their own Churches with which they are in covenant already at home converting souls any more then other gifted brethren are who owe it by the office of common charitie Ans to 32. q. p. 80 82. Rob. justif p. 308 11 47. whence it must needs follow that either none are converted in their Churches by their ministerie or else if any be that fals out only accidentally not as the direct end of their office and Gods Ordinance 13. They acknowledge a most u A right tenent if rightly understood limitted But how comes it then that some of them that have charges as Pastours in other Kingdomes far off yet take and hold places of setled ministeriall imployment here strict tye between the Minister and his people and that the one hath speciall proprietie in the other Apol. p. 11 24. R. M. to E. B. p. 11. 14. They conceive it unwarrantable that Ministers should have set and certain stipends or wages much lesse that they should live upon tithes But rather upon the peoples * Let the unpartiall Reader now laying all ends together judge whether the Ministers according to theâ—r rules be not the unhappiest servants under Heaven For 1. they must serve many masters perhaps many hundred 2. doe great worke 3. Yet nothing in effect proper to them but as other servants of the Church 4. Yet may neither know the certain bounds of their obedience 5. Nor indent for certain wages 6. Nor change their master or mistresle if they doe not like they may possibly be expulst at the Churches pleasure but never can depart at their own But if this be so how comes it to passe that some of them amongst us doe not only receive but strictly require so much set stipend for such a Lecture and so much more for such another or else they will not preach but also can be content to take the glebe tithes and other profits of sequestred Parsonages and Vicaridges amongst us as well as others But in some sort I marvell not at it if that be true which we are credibly informed that some of our brethren of the ministerie there have not long since complained that their Prophets did now prophecie in sacke for want of maintainance M. B. to S. A. and others of them out of their love have warned us of the like danger if tithes amongst us should goe downe Mr. W. to Mr. M. And therefore no marvell if our brethren that have been bitten with the peoples cold contributions there be content to forsake that rule and to covenant for wages as we doe here voluntary contribution weekly cast into the common treasurie according to their weekly gaines Out of which the Deacons are to distribute both unto the officers and poore according to that which is brought in and as they conceive to be fit and needfull for every one R. M. to W. R. ‑ Mr B. to S. A. ‑ J. W. to T. S. ‑ Ans to 32. q. p. 77. Cott. cat p. 7 8. R. M. to E. B. p. 7 8. Rob. justif p. 214 353. Barr. Discov p. 53 61 62. Brow Confess art 20 45. 15. As this Church hath power to make her own Ministers so also to x Which power we heare also they have used upon very slender grounds as in M. W. ‑ S. B. ‑ R. S. their cases question censure unmake and depose them and by reassuming their power to reduce them into the state of meere private men again And this also they claime power to doe as well as the other without any authoritative concurrence of any others whomsoever whose counsell although they may and perhaps will crave and use yet that is done freely without any authoritative obligation in foro externo Ans to 32. q. p. 41. Ans to 9. Pos p. 77. ‑ J. C. printed letter p. 3. Rob. justif p. 111 176 177. Sions royall Prerog p. 26. ‑ Seper Conf. art 23. Cann necess of se par p. 155. CHAP. XIII Of those whom they call Prophets and of prophecying or private mens preaching 1. THey hold it lawfull for meere private persons i.e. such as neither are in office nor are ever likely to be to exercise their gifts in and before the whole Congregation in y Some say without any Moderator at pleasure whereby strange things have been vented Scriptures sometimes notoriously abused Mr W. preaching i. e. in expounding and applying the Scriptures to the severall uses of the auditors by instruction confutation reprehension with all authoritie yea that this is an ordinary and perpetuall ordinance in the Church grounded upon 1 Cor. 14. ‑ Ans to 32. q. p. 78. Cott. cat p. 6. ‑ R. M. to E. B. p. 7. There is a book printed called A Sermon preached at Plimmouth in N. E. which as I am certified was made there by a Comber of wooll Rob. justif p. 183. Johns Inq. p. 7. A light for the ignor p. 19. Some of them indeed tell us that it s seldome used viz. only where the Church is z But such occasions are not rare with them who oft for a long time want Ministers in their Churches at least a full supply Also some of them have their farmes and so their families or servants so far off from their settled Congregations as that they cannot possibly come every Sabbath hardly any to the Ministerie there and therefore must either preach one to another or else be utterly without I. P. Besitles we are informed from thence the people of late grow more violent in clayming that their pretended libertie and priviledge of publike prophecying urging for it the writings and arguments of Mr Rob. the Brownist sometimes also contemning and deserting their own Ministers and Churches because they are not suffred to injoy it M. B. to S. A. unfurnished with officers or in case of their absence or sicknesse Ans to 32. q. p. 77. 2. Also after their Preaching they take upon them to blesse the people at their dismission as the Ministers doe 3. Likewise they have a course before their dismission to give leave to any that doubts of any thing that hath been then or formerly delivered in publike by the Minister or any other a Me thinkes its an abrupt course at the first dash openly to implead the Minister of errour delivered before all the people were it not more civilitie pietie charitie and prudence to talke with him first in private whereby either the