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
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
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
A BRIEFE NARRATION OF SOME Church Courses Held in Opinion and Practise in the Churches lately erected in New England Collected out of sundry of their own printed Papers and Manuscripts with other good Intelligences Together with some short hints given by the way of their correspondence with the like tenents and practises of the Separatists Churches And some short Animadversions upon some principall passages for the benefit of the vulgar Reader Presented to publike view for the good of the Church of God by W. R. LONDON Printed by G. M. for Edward Brewster at the Signe of the Bible on Fleet-bridge 1644. The Preface to the Reader CHRISTIAN READER GIve me leave before I present thee with the Narration following to Apologize something for my self I have not fallen upon this taske for want of other work nor out of any itching much lesse ambitious desire to appeare in print which as I never affected so much lesse now when it is become no singular praise For Scribimus omnes indocti doctique nor out of any malignancie of spirit against the men whose Church wayes I here relate whom so farre as I know them I professe God and my Conscience bearing me witnesse highly to love and honour in the Lord. But the first occasion of my thoughts in this kind was that a solemne agreement being a good while since made between the brethren of the independent way then and still residing in London and those of the opposite judgement wherein amongst other things on both sides agreed upon those brethren promised then shortly to put forth a narrative of their doctrine and practise in Church courses that so it might appear where the differences lay which Narrative being once published the materials whereof they then professed to be all ready they also promised to joyne with the rest in preaching against the Brownists Anabaptists and other Sectaries But the said brethren though sundry times called upon to put forth their Narrative according to promise have yet not onely delayed but at length altogether denied to doe the same upon which deniall I began to entertaine some thoughts of making a Narrative my selfe and began so to doe but through many discouragements I laid it by againe till of late some of the said brethren that had formerly promised the Narrative published a Narration apologeticall which seemed in title to me a performance of the former ingagement but when I had read it I found it nothing lesse as being neither full nor cleare as a Narration ought to be But touching that I will say no more because others better able have and I hope will deale throughly with it Onely I let the Reader know that upon this occasion I resumed my former purpose considering now the necessitie of such a course in regard that not onely themselves continued in that way but also others both Ministers and people out of ignorance or inconsideration were daily drawn aside thereto new Churches were erected according to their module our Churches and Ministerie and Gods Ordinances in them began to be neglected slighted deserted yea contumeliously and scornfully reproached as Antichristian Babylonish false and null that many were distracted and doubtfull what to hold and doe and to which side to cleave some thought better of their wayes and others worse then they deserved and both sorts for want of right information what they were That the full relation of their wayes if it did not turne men quite off from them yet at least might so far prevaile as to make men pause awhile and enquire further into them before they were too far ingaged especially might give occasion of a more full agitation of all these differences in this venerable Assembly of Divines now met for consultation about matters of this nature That all the printed bookes which I had seen did not together make out a full story and what was in them here and there dispersed could not be so satisfactorie as to see all things together in a short Synopsis with one view That my selfe by divine providence had sundry intelligences lay by me which joyned to what was already printed might either make the storie compleat or else might occasion and spurre on some other perhaps of themselves to publish a better And lastly that some of that way contrary to their former promises and pactions and laying by not onely the due regard we thinke they should have had of their brethren of the contrary judgement but also of the publike peace and common cause of Reformation which by such distractions is retarded have impetuously both in Pulpit and Presse besides what they have done in private laboured to promote these their popular Church wayes as the only wayes of God and to make all men they could to dis-rellish and abominate that which for distinction sake we call Presbyterian Government These and other like things after much pondering in my spirit at last cast the ballance and caused me to resolve to pursue my first intention in this way as here you see Now lest I be mistaken I desire the Reader to understand and heare in mind that I intend not in this Relation to set down all things which they hold or practise in Discipline or Church-Government but such things onely or for the most part wherein there lies some difference betweene them and us or other the best Reformed Churches Neither doe I intend to wrap up all and every one of the Elders much lesse members of the New England Churches in the same imputations Forasmuch as it is most certain that though in practise they act generally all alike yet in their opinion of things practised much more in the grounds and reasons thereof some of them doe not onely differ from the rest but have stiffely opposed the rest therein which I write to preserve the just repute of some eminent persons there from such censures and hard opinions as others of them perhaps may seeme to merit and incurre Lastly because every common Reader cannot so easily discern and distinguish of all things here presented to him therfore I crave leave ere I part to give him some few directions First he must take notice that the whole Narration is divided into severall Chapters and each Chapter into severall Articles printed in a Larger Character 2 At the end of those severall Articles are set down the proofs thereof collected out of their printed Papers and other Manuscripts of their own either Treatises or Letters written from one friend in New England to another here the Originals or Copies whereof at least I have by me to produce if need shall so require 3. After the said proofs of the severall Articles there usually follow by themselves some short quotations of some one or more writers of the Brownists which being consulted with it will appeare that the opinions and practises of these our brethren in Church Courses mentioned in the preceding Articles doe very much agree with them A compleat paralell I confesse in all things
1.13 by reason of some bonds by which they are united togethert And our brethren themselves do sometimes acknowledge an universall visible Church though usually they deny it as Apol. p. 16. 21. 37. 40. yea and officers too of that Catholique Church viz. Apostles and Evangelists which therefore whiles they remained baptized persons into that Church wheresoever they met with them without any respect to a congregationall Church as themselves acknowledge Nationall and Provinciall Churches much more an universall visible Church in any sense Ans to 9. Pos p. 62. 63. 66. Apol. p. 7. 23. R. M. to E. B. p. 2. Rob. justif p. 217. 3. Also they deny all f Yet sometimes themselves are forced to use Cōmissioners or Messengers to represent the whole body absent As at the constitution of any new church as after followes So in their private examinations of members to be admitted As after too Especially in their late Synod at Cambridge in N. E. And alwayes that part of the Church which is present includes others that are absent by representation and the males the women representative Churches whether the officers of one particular Congregation representing that Church in the judicature within it selfe or the Commissioners of severall Churches meeting together in a compound Presbyterie or Synod representing all those Churches by whom they are sent Rob. justif 162. 4. This particular visible Church they define to this effect It is a mysticall body whereof Christ is the head the members are Saints called out of the world and united together into g Here is intimated the number how many they may not be viz. not above one Congregation nothing said of the number how few But methinks regard should have been had of the one as well as the other left a gap be opened to cut and mangle the Churches of God into such small shreds as will not onely occasion numberlesse differences amongst themselves but also render them odious and contemptible to all men Which we see frequently fals out amongst the Brownists that follow the same church-courses as these our brethren do 2. Neither is here any mention of the church-officers as any part of this definition But how can this be a compleat organicall body fitted for exercise of all functions of the body where there are not some to be tongues and eyes as well as others to be hands and feet thereto i. e. some to rule as well as others to be ruled one Congregation by an holy Covenant to worship the Lord and edifie one another in all his holy ordinances Cott. cat p. 1. Answ to 32. q. p. 13. CHAP. III. Of the matter of a true visible Church what is required thereunto and how the same may be known 1. THe matter of a true visible Church is either infants or persons of age and understanding 2. In persons of age they require first that they be all reall h All the members of the visible Church should be Saints holy c. but there is an externall and federall holinesse 1 Cor. 7. and I reall internall holinesse That is absolutely necessary to Church estate this not what shall become of our intants else we shall exclude them as Anabaptists doe unlesse we fly to that shift which Rob. just if p 309. doth that all infants within the Church are truly converted and so as fit materials for a Church as the best elder people are 2. Reall and internall holinesse is doubtlesse required of all Church-members viz. in foro interno and unto acceptation with God but not in foro externo and unto admission into the Church 3. There is a double ought to be Saints or obligation to reall holinesse one morall vi praecepti because God hath commanded all his people to be holy as he is holy 1 Pet. 1. another Physicall as absolutely necessary to the meere being of the Church and without which it were a false Church no Church In the former sense all are bound to be holy not in this latter R. For if it were so essentiall then either that all should be so holy or that some of them onely Not that all for then that would overthrow the truth not only of all the Churches in the world besides but also of their own too into which not only their reason but also their experience hath taught them that both hypocrites and hereticks may wind in themselves Nor that some of them onely For there is no more reason for some to be bound to be holy then for all Besides at the execting of some Church Suppose the first 7. or 8. that combine in Church-covenant should all prove hypocrites as t is not impossible but not as yet discovered whether is this a true visible Church or no And if another though a true beleever joyne himselfe to them is he a member of a true visible Church or no How shall he know his standing in that Church to be lawfull or how can he in faith continue in their fellowship partake with them in ordinances and submit to their censures or joyn with them in censuring of others seeing by this rule they being none of them true Saints but all hypocrites that their Church wanted true matter and so was uncapable of the true forme of a Church and therefore proves a false church and all their church acts and his with them are so many nullities usurpations prevarications 4. If none but reall Saints may be admitted then none but such may be retained will they then excommunicate all persons out of their church that live without scandall yet are not cenvincingly gracious Saints sincere beleevers not onely having common gifts but also saving graces that they be not common but choice Christians Ans to 32. q. p. 8. 9. Discourse of Cov. p. 4. Ans to 9. Pos p. 69. 70. Apol. p. 2. 6. 21. 43. Cott. cat p. 1. 4. R. M. to E. B. p. 5. 9. So Rob. just p. 11. 38. 41. 47. 48. 61. 91. 254. Yea convincingly such T. G. to J. G. Meek and humble spirits for feare they should abuse their Church-power E. O. to W. R. Voide of insincere ends in seeking of Church-Communion Discourse of Cov. p. 4. If any others should attempt to be admitted the Church were bound upon discovery to repell them Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reason of which is rendred lest they take an harlot into the bosome of Christ in stead of a chaste Spouse If any such be admitted they are not true but false matter of the visible Church 3. That the Church may consist of none but reall Saints so farre as in them lies they hold the Church is bound to make i Admit it were necessary ad esse ecclesiae that all the members should be really holy yet still the question might be by what rule wee should estimate that their holinesse whether by the rule of a large charitie which beleeveth and hopeth all things judging
all them to be sanctified that doe not give convincing and unquestionable proofe of the contrary or of a strict severitie in accouÌ„ting none to be so but such as give convincing and unquestionable proof that they are so indeed And whether in this inquirie the church is to accept of all faire overtures and shewes of Grace in such as offer themselves as sufficient for the present to admission or must more narrowly search and sound mens hearts to the bottome seeing the Scripture saith to a particular person If thy brother say it repenteth me thou shalt forgive him Q. Whether the same rule will not by proportion reach also to a whole Church and so by consequent to church-admission neither doe we read of any such strict examination in admission of members mentioned in Scriptures but that men were accepted upon very easie and generall termes The reason why they keep their Church-doores so close shut is good and plausible in it self but applyed to this course seemes to cast an aspersion upon Christ that hath made no such rule of prevention and upon the Apostles and their Churches which practised none such that ever we read of and seemes to be both against charitie that suspects no evill and against Christian wisdome too For whether is it a greater hurt to the Church to admit of some yea many hypocrites or to keepe out of the Church through such unwarranted scrupulositie some though but one or a few sincere Christians yea against Justice too 1. In respect of hypocrites whom and their children to exclude from outward Church-priviledges if God have not excluded them is much more in jurious then to pull the clothes off their backes or their meat out of their mouthes 2. Especially to some sincere Christians and their infants as it may fall out to whom by all right both before God and men Church-ordinances doe belong who yet by this strictnesse are defrauded of the same strict inquirie and take exact triall of all such persons as are to be admitted into Church-fellowship yea so much and so long as untill they have throughly approved their sinceritie Discourse of Cov. p. 10. Ans to 9. Pos p. 70. Apol. p. 2. 43. R. M. to E. B. p. 5. R. M. to T. S. This last giveth this advice to his friend intending to goe over Above all things let those that come to N. E. search their estate well towards God and make their calling sure before they come For if men come to offer themselves to be members of any Church here their evidences will be then viewed and scanned and search will be made what they can say for themselves to shew both their cutting off from sin and ingraffing into Christ and many other such warnings from thence we have had See Barr. disc p. 33. Rob. justif p. 255. 256. Rob. Apol. p. 81. Can. necess of separation p. 167. 4. In which triall they use to require first k Doubtlesse any of these trials may be taken with the warrant of Scripture so that they be not extended beyond due measure As 1. if all should be required to concur els no admission whereas wee see men in Scripture have bin admitted to Church-coÌ„munion upon some one of them onely as Paul act 9. upon Barnabas his testimonie alone And Phebe Ron. 16.1 upon Pauls testimonie And where other testimonie is wanting Experience alone of ones blamelesse conversation for a reasonable time where there is nothing to the contrary may seeme a sufficient argument of his sinceritie to a Scripture charitie that is not suspicious thinketh no evill but takes all things that well it may in the best part 2. If in examining of mens knowledge and opinion in points of Religion more should be absolutely required then the least measure and that in meer fundamentals only Letters of recommendations from other Churches or persons absent Ans to 32. q. p. 28. 29. Apol. p. 1. Secondly Testimonie of their own members present if there be any that know the parties Apol. p. 1. Ans to 32. q. p. 24. Thirdly Experience of their Conversation amongst themselves In taking up of which Experience sometimes the time is long if other testimonials bee wanting E. C. to R. C. Fourthly They examine them touching their knowledge in the Principles of Religion Ans to 32. q. p. 23. 5. Though some or all the fore-named proofes be given yet they confide not therein nor can be satisfied therewith without a l Q. Whether when the other foure have preceded 1. this addition be not superfluous the other being sufficient to a right qualified charitie 2. Whether if the other foure serve not this be not bootlesse and ineffectuall Seeing if the party to be admitted be not discovered unsound by any of the other trials then either he is sound indeed or else a subtle hypocrite which if he be then he will deceive the Church present as well as he hath done others absent and by his golden words wherein hypocrites usually excell as well or much more then by his deeds and couversation unlesse we should imagine as some of that way here doe that the Church hath in it ever such a spirit of discerning as that it cannot be deceived by any 3. Whether it be not a thing to many impossible who know not the time when much lâ—sse the manner how they were converted or have forgotten it or through temptation doe altogether question it And the rather considering 1. the manner of propounding the questions which is at the pleasure of him that propounds them For all know they love no set formes 2. The manner required in answering which must be both publike and ex tempore too Not knowing what will be asked them before it be asked and therefore not having much time to consider what to answere 3. Also if we consider the matters about which the man is to be asked which I shall deliver unto the Reader in some of their own words I. W. to T. S. saith The speciall things they drive at are to finde some degree of legall terrours Evangelicall mourning for sin desire after Christ and upon what Promise the soule was quieted W. T. to Master B. The chiefe Points that the Church desires to be satisfied in are concorning the cutting off from the old Adam and a mans ingraffing into Christ how the Law hath had itâ— worke how the Gospell its worke what sight a man hath had of sinne what conviction of former erroneous wayes what despaire of Salvation in and from themselves what throwing downe and humiliation c Also whether Christ be reveiled to them in the ministery of the Word or any other way what esteeme they have of him what desire to enjoy him whether they have yet closed with their Redeemer in any sweet Promise or be still in a waiting expecting condition staying the time when the Holy Ghost will stirre up the act of Faith make up the union give the assurance c The same hand writes The
Churches here admit none but upon confession of their Faith and an humble commemoration before God and the Church how God hath wrought with them and how farre and in what manner he hath gone along with them in their Vocation c. Now these things before premised being well considered I aske again if it be not a thing impossible for many good soules fit for Church-Societie and who have right to Church-ordinances to render such an account and in such manner to the satisfaction of a multitude concerning the soundnesse of their conversion Yea 4. I aske whether so to exact it be not a greater usurpation and tyranny over the souls and consciences of men then the Bishops themselves though bad enough did ever exercise 5. If there must needs be such an account given both of mens knowledge and grace were in not better and safer that a set and standing Rule were by common agreement made according to Gods Word for triall of both and this one and the same for substance at least in all the Churches durable and to continue the same without variation unlesse upon cogent necessitie written and recorded and so made publike not onely to the Churches and their members who are to be measured thereby but also to other Churches whom it may concerne to know vvhat their Sister-churches doe and how they walke in the Lord. For want of such a Rule by the course which they use many inconveniences may follow as in the stronger that can speake better may grow spirituall pride of their own abilities and contempt of others that are weaker In the weaker envie at those that doe better then themselves and discouragement being afraid to offâ—r themselves to triall because they know not whether they shall be judged fit or no or having offered themselves and repulsed they will hardly offer themselves againe but rather live they and theirs out of the Church all their dayes or being accepted and admitted yet the remembrance of their own weaknesse perhaps absurdnesse in delivering themselves before such a multitude when others have done so farre better and with more acceptance then themselves sticking by them may much rebate the edge of that little goodnesse that is in them And in the whole Church or many therein it may occasion partialitie with more indulgence to some and rigour to others errours and mistakes either on the right or left hand either in the understanding of divine truths or in laying out the true and certaine evidences of Grace yea differences and discord between severall Churches or the members of the same Church thereabout and about the persons admitted or repulsed admittable or not admittable into the Church verball declaration either made by a mans selfe or else drawne out of him by interrogatories touching the manner of his Conversion from point to point and what evidences he can shew of the truth of his grace of his sound faith and sincere repentance H. W. to T. S. saith Let none trouble himselfe for a Certificate it will not availe him whosoever he be that comes though the best knowne and most eminently godly must be examined c. 6. This declaration is made first in private before either some of the officers or other persons betrusted with the examination of the persons to be admitted And after also in m Why may not the officers or some prime men with them betrusted with their private examination be sufficient and their testimonie satisfactorie to the Church for a member to be admitted as well as for a whole Church to be approved as in Chap. 5. following Of the inconveniences of bringing all things to the examination of the multitude see after It hath been informed and is credible that multitudes of our English in N. E. yea the major part of them are there out of Church order and so both they and theirs live little better then Heathens some of which before they went were here reputed good folkes and godly people But is not this our brethrens rigour one of the causes thereof If it be they had need to have very cleare and sound grounds for what they doe or else it will be an heavie reckoning for them one day That many amongst them are out of the Church See Apol. p. 33 36. Ans to 32 quest p. 7. Master F. to I. B. E. O. to W. R. and some good ones too I. P. to W. R. A. M. to Master C. publike before all the Church though never so many and that so as to the conviction and satisfaction of them all Ans to 32. q. p. 23 24. Ans to 9. Pos p. 62. 70. Apol. p. 2 3 4. R. M. to E. B. p. 6. J. W. to T. S. 7. When any member of any of the Churches of their own way goe from one Church to another n I see no reason for this difference nor warrant for this distinction of members temporarie or transient and fixed in this case If such exactness must be had in the one I see not why it should bee dispensed with in the other onely as travellers or sojourners for the time they are admitted to Sacraments onely bringing with them letters of recommendation from their own Church Ans to 32. q. p. 29. But when any such member comes from one of their Churches to another to be admitted as a fixed member there then he is not admitted notwithstanding any letters of recommendation or any other testimoniall or evidence whatsoever without such a new o By this strict course they tell us they have seen much good to follow both in the discovering and cashiering of some unsound both in opinion and grace and in the convincing humbling and converting of others Apol. p. 3. 35. Ans to 9. Pos p. 69. But 1. all men know that successe alone is not sufficient to legitimate any course 2. They tell us what good hath come thereby but they do not tell us what evill How many godly have been kept out of Church-Societie by this meanes some because they durst not offer themselves to triall others because they could not satisfie so curious a multitude with the evidences of their grace and some because they approved not the course and therefore could not submit unto it But of the inconveniences of this course see before Examination as aforesaid and as if he had never been examined nor admitted into Church-Societie before Ans to 32. q. p. 29 30. Ans to 9. Pos p. 62. Apol. p. 2 7 9 35. 8. Notwithstanding all this rigour and strictnesse sometimes they will assure us that the Churches use great indulgence in their triall and stoope unto very p If it be the mind of God that they should be so strict that upon the reason aforesaid viz. lest they should admit an harlot into the bosome of Christ in stead of a chast Spouse how can they remit any degree of that rigour contrary to the mind of God If it be not his mind hovv dare men
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 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
here is not partly through want of some Brownists Bookes partly want of leasure to view over those I had partly also I beleeve for want of full agreement between them For though in substan e of things there be too great an accord yet in some formalities or other accessories there may be differences in some things some of the Brownists being more rigid then these our brethren are as in other things these seeme more strict then any of them for ought that by their writings doth appeare 4. Over aginst many of the severall Articles and sometimes also underneath the same there are suggested some short Animadversions not in way of a set confutation that taske is now in better hands but sometimes by way of quaere or doubt sometimes pointing as it were with the finger to some seeming contradiction to their own tenents or practises or some apparant repugnancie to the letter of Scripture or light of common sense added only of purpose to admonish the vulgar and injudicious Reader lest by reading things so plausibly put forth as some of them are he should be insnared at unawares 5. Sometimes proofs are more sparingly affixed to the Article or perhaps none at all because the things asserted in the Article are apparant by the proofs of other Articles fore-going or by the generall tenour of the whole discourse out of which the Reader himself may easily if he be willing make out a more full proofe 6. Nor is it alwayes to be expected that the proofes under every Article should reach every Punctilio in that Article so the substance be proved the rest will necessarily follow of their own accord 7. Nor that every proofe should make good every part of the Article I hope it may suffice if all the proofes together will doe it amongst them 8. Lastly the Reader must know that when he finds quoted Ans to 32. q. and Ans to 9. Pos and Discourse of Cov. he is to look for these in the booke lately published by Mr H. Peters Cott. cat I call that Treatise printed under Mr Cottons name of Church constitution by way of question and answer There are also cited two other printed Letters under the same name When thou meetest with Apol. that is The Apologie of the Churches in New England for Church Covenant which I have by me in a Manuscript Most of the other quotations are of Letters between friend and friend when you have Rob. Apol. that belongs to the Allegation of the Brownists and is a distinct book from the former Apology The rest are more easie Now the blessing of Heaven goe with this poore Pamphlet that it may contribute some mite to the promoting of the publike good whereunto it is devoted Amen A briefe NARRATION Of some Church Courses generally held in opinion and practise by the Churches lately erected in New England CHAP. I. Concerning a Plat-forme of Church-Government and Discipline in generall 1. THis is to be observed and remembred all along that all the Churches in New England especially within Massachusets bay at New a The Church at N. Plimmouth was as I am informed one of the first Churches that was setled there having been a part of Mr. Robinsons Church in Holland that famous Brownist frō whence they brought with them their Church opinions and practises into N. E. and which they there still hold and practise without any alteration so farre as ever I could learne If therefore they and the rest of the Churches be all of the same way Quere whether they be not all of the Separatists way at least in practise the rather if that be true which Mr W. an eminent man of the Church at Plimmouth told W. R. That the rest of the Churches in New Eng. came at first to them at Plimmouth to crave their direction in Church courses and made them their pattern Also I find that Church much commended by I. C. in his printed letter to Mr W. p 13. Plimmouth Quillipiacke and about the river of Connectecute are of one and the same way in Church Constitution Government and Discipline without any materiall difference so that what may be truly said of any one of them may be beleeved of them all Ans to 32. q. p. 82. J. C. to A. H. J. W. in answ to 10. Q. J. D. to L. H. So all affirme uno ore 2. Yet have they no set Plat-forme solemnly agreed upon amongst them But onely they have b How should such an exact uniformity amongst all their churches happen without any expresse agreement Not by miraculous providence nor immediate inspiration I suppose If by the cleare evidence of the way reveiled in the Scriptures and shining forth to them then its a wonder that no other Churches in the world should see that light which yet all the Churches in N. E. and all their members do so clearly see as to practise uniformlie without difference much more that all other Churches should oppose it If by imitation and president one following another Then quaere whether this be not a more rationall course and likely to be lesse erroneous that the Churches should joyntly consider of agree upon and in writing set down a set Plat-forme according to Reason and Scripture-Rule to be observed amongst them rather then to tye themselves so to president which if closely followed is slavish and worse if loosly will soon breed differences if not divisions And it is not unknowne that some such have beene already amongst them all acted themselves into one and the same way J. W. in answ to 10. Q. V. S. to W. R. 3. The reason why they have no set Plat-forme agreed upon is rendred by some of them to be because such an one is unnecessary yea c Is not a Pattern virtually a Plat-forme if therefore this be inconvenient or unlawfull how can that be justified Again let the Reader observe that the Answerers in Ans to 32. q. p. 63 64. speake of such a Plat-forme of Doctrine and Discipline and so imposed as a binding rule of Faith and practise so that all men must beleeve and walke according to that Plat-forme without adding altering or omitting but of a Plat-forme so imposed the question whereto they answer was not put nor reasonably could be understood Nor is there any such amongst the Protestant Churches who acknowledge all their plat-formes imperfect intend to binde themselves thereto no longer nor further then they shall see them warranted by Gods word and therefore alwayes leave themselves a libertie to adde to alter or repeale any thing therein as God shall give them more light that clause therefore so inserted serves for no other use but to put a greater odium upon the question and a fairer glosse upon the answere then either of them deserved Besides if a tyrannicall and imperious imposition of a Plat-forme be so evill in their eyes as also it is in ours then why do they so rigorously presse others that come
amongst them to such a perfect conformitie to their president In that they permit no man whatsoever to be a member in any of their Churches or partake with them in any Church-fellowship unlesse he exactly enter in their way of entring and walke in their order Nor will owne others as Sister-Churches that differ from them though but in some things in Church Discipline All which to be so will after appeare Is not this really a more rigid imposition of their pattern then any Church ever used in urging of their Plat-forme and that the more insufferable because in other Churches the rule is agreed upon and for the time at least fixed and publikely held forth in writing so that a man may understand before-hand what he binds himselfe unto and what he may looke for afterwards Whereas our brethrens course is held forth obscurely in practise only and how long that practise will continue uniforme in all their Churches yea or in any one of them he can have no assurance nor how often or how farre they may change he cannot tell so that he makes but a blinde bargaine at the best Obj. There is a Plat-forme sent over lately called The way of the Churches in N. E. Answ True but 1. that is but a meere relation of what hitherto they have practised without any obligation by vertue of any agreement to the same courses hereafter 2. It s compiled by one particular man not consented to by the rest as from thence we are informed and therefore warned by some of themselves so to look at it and no otherwise inconvenient if not utterly unlawfull at least so as to be imposed on the Churches as J. W. in ans to 10. Q. implieth where he saith We all walke in the same way but not by any publike and solemne agreement as prescribing to any what to doe See the Ans to 32. q. p. 63. 64. at large CHAP. II. Of the true visible Church of Christ in generall and the bounds thereof 1. THey currantly hold that there is no visible Church of Christ now in the dayes of the Gospell but a particular Church which may consist of a very small number as d Though it were granted that-there is now no visible church indued with power of Govern and in which Church Ordinances may bee administred for of such onely vve here speake but particular yet it may be a Quare 1. Whether so few as 7.8 or 9. may make up such a compleat organicall body fitted for exercise of Church power For suppose one of the 7. or 8. members of this Church offend his brother the brother offended admonisheth him he denies it one or two more of them must be called in to witnesse it yet he relents not one or two more yet must be joyned to the first the party offended to joyn in the second admonition yet still he is obstinate novv the matter should be brought to the Church who must be another company from the former for they are all plaintiffes or witnesses and therefore cannot be judges in the cause Also that Church must be in reason a greater body and of higher authoritie then the former but in this small number of 7. or 8. where will such a Church be found Therefore in a Church consisting but of 7. 8. or 9. no censure can passe much lesse any other Church act be sped Againe how can so few either imploy or ordinarily maintaine officers of so many sorts as themselves hold necessaried in every Church and if they cannot have officers how should they have Church Ordinances regularly 2. It may be a quaere whether this particular Church may lawfully be no more in number then one only Congregation since the Apostles Churches most at least if not all consisted of so many thousands as possibly could not meet all conveniently together in the same place and at the same times for all Gods publike Worship to Edification For which see more in Master Rutherfords and Master Bals late Treatises Neither doe we ever read of any more Churches in one place or citie and the neighbourhood but one which though multiplyed never so much yet was never subdivided into more Churches then one yet might be and were so many as possibly could not meet together in one congregation for Worship unlesse both the place were very spacious which usually they then had not withall the Minister that did officiate had both a bodie of brasse and voice like a Trumpet Men of ordinary strength not being able to speake audibly to above two or three thousand at the most and most men not to one Much lesse can half so many communicate at the Lords Table at once Besides how will ever any competent number in countrey villages and places lesse populous be ever joyned together into one Church especially if we be so curious in choice of our members as our N. E. brethren are Surely we must either take such inconsiderable numbers as they doe and as can neither imploy nor maintaine Church-officers which would bring with it unsufferable inconveniences or else they must be fetched from places so far distant as must force them either to travell far from their severall abodes to the same meeting place for worship Winter and Summer or else many of them to be without all Church-Ordinances or to enjoy them rarely the former of which is oppressive to their bodies the later injurious to their souls neither of them seemes sutable to the goodnesse and wisedome of God who as 't is said of the Sabbath hath made Church-ordinances for man not man for Church-ordinances But I intend no dispute I only propound my doubts 7.8 or 9. persons but may not exceed the number of so many as conveniently may and ordinarily doe meet together in one Congregation in the same place and at the same times for the solemne worship of God to their mutuall edification Ans to 32. q. p. 9. 10. 43. Cott. cat p. 1. Ans to 9. Pos p. 62. R. M. to W. R. H. W. to Master B. See Johns plea p. 250. Rob. Apol. p. 12. Rob. justif p. 107. 108. 111. 2. Therefore they deny all e True in such sence as the Jewish church was For they had a place of Nationall meeting the Temple a nationall worship in the sacrifices nationall officers the Priests and therefore at certaine times all the nation representatively in the males came up to that place and worship But though not in that yet in some other sense may be admitted both a Nationall Church and Provinciall yea and Diocesan too as a Domesticall Church Rom. 16.5 Philem. 2. As all the scattered Jewish Churches are called one flock 1 Pet. 5.2 and all the Gentilish Christian Churches present were called one little Sister Cant. 8.8 And the Jewish Christian Churches yet to come are called one Bride Revel 19.7 And the Scriptures oft speake of many Churches or all as one in the singular number 1 Cor. 10.32 Ephes 3.10 Gal.
fit untill they be o It s an hard taske to satisfie all commers touching these things questioning and objecting what they please and harder for a man to be stayed perhaps for some differences about Church Discipline or suppose some objection be made against his life it must here be presently and openly declared and scanned before all the countrey This is little wisedome lesse charitie satisfied if it may be Ibid. 9. If in the end the said Messengers be not satisfied then they or so many of them as concerning whom they are not satisfied either in point of knowledge or grace are forbidden to enter into Church estate and so remaine still as before out of the pale of the Church Ibid. 10. If at length they be fully satisfied and all doubts cleared then the said persons proceed to enter into Church-covenant which being written one of them reads and all of them subscribe it and so they are become a true p If so much time and so many encumstances be needful to joyn 7. or 8. together into one church how much time would be requisite to joyn 3000. together But our brethren will acknowledge the Apostles went a shorter way to work Discourse of Cov. p. 29 30. the reason whereof they render because the Church was not then subject to so many hypocrites which is more then any man knowes when Christ saith Many are called few chosen Many seeke but few sinde Besides this course is used by our brethren not to ordinary Christians only but to the most godly and best approved I beleeve therefore it was rather because the Holy Ghost had given them no such direction nor was this manner of church constitution then hatcht constituted visible Church as they say Ibid. 11. Which being done the said Messengers of the other Churches give them the right hand of fellowship and owne them for a sister Church And so returning backe doe make report to the Churches that sent them of all things done and declare to them that they are to account of them as of a true Church of Christ Ibid. CHAP. VI. Of Church-power or the power of the Keyes the first subject in whom it resides and the exercise of it in generall 1. THey hold that every such companie as aforesaid though never so small consisting of private persons only i.e. such as are in no church-office and perhaps all illiterate too yet is rightly and immediately intituled to all the priviledges of the visible Church of Christ and invested with all Ecclesiasticall q Who would not long to be soon churched in this way seeing thereby immediately they might be indued with so vast a power This is a sweet morsell no marvell if peoples teeth water for it But where or when did God so grant all this power over to the people that yet he excepted the Sacraments and them only out of the charter surely either he gave them all or none The necessitie of which consequence some Brownists perceiving therefore of late here in London have claimed and contended for them also The word and Sacraments in our Saviours commission are knit together Goe preach and baptise and both settled upon the Ministerie But our brethren have here divided them and made preaching common to the people And though our brethren intend not so yet in event possibly this may nourish in the vulgar some fragment of poperie as if the Sacraments were more excellent then the preaching of the Word they being reserved as peculiar to the Ministers this common to others with them power from Christ as the first and proper receptacle thereof have the Keyes of the Kingdome of Heaven committed to them and may now forthwith administer and partake of all church-ordinances except onely Sacraments execute all Church-censures and transact all their owne businesses within themselves Ans to 32. q. p. 10. 41 44 48 49 50. Cott. cat p. 10. R. M. to W. R. R. M. to E. B. p. 4. ‑ J. W. ans to 10. quest See Rob. justif p. 106 107 112 121 122 125 126 127 138 190 113 167 184 198 331. Sions royall prerog Preface Barr. discov p. 39. 2. The particular sorts of which Church businesses are these 1. Admission of more members into their Societie 2. Authoritative admonition of members offending 3. Binding and excommunicating of such as having offended prove incorrigible 4. Loosing and authoritative forgiving such as upon admonition and excommunication do repent re-accepting them into the communion of the Church again 5. r How weake good people are and insufficient without their guides assistance to examine Ministers abilities to judge of Doctrines and other matters touching persons and things needfull to the exercise of Church-government he that please may see in our brethrens late Apologeticall narration p. 24 28. Besides the experience of the Bostoners in N. E. who generally would have chosen Mr Wheel-right the notorious Familist to have been co-teacher with Mr C. there had not some few withstood it as I. P. told W. R. Making i.e. examining electing and with imposition of hands ordaining their Pastours and all other their officers 6. Unmaking i.e. degrading and deposing them again when they see cause so to do 7. Preaching i.e. expounding and applying the word with all authoritie to the severall uses of their members 8. And generally whatsoever else may concerne the edification and spirituall good of that societie save onely the administration of the seales And all this before they have any officers or if they have any yet without reference to them as officers at all 9. And when they have Ministers then they have Sacraments too Ans to 32. q. p. 10 15 41 42 44 45 48 49 50 68. Cott. cat p. 10 11 12. Dis-course of Cov. p. 23. Ans to 9. Pos p. 62 70 76 77. J. W. ans to 10. quest R. M. to E. B. p. 4. ‑ R. M. to W. R. Apol. p. 24. Rob. justif p. 9 111. 3. All which things they claime to themselves power to doe without any ſ When officers are not yet setled in any Church or being once setled do fail through casualtie it is agreed upon on all hands that some extraordinary course is to be taken Let it therfore be considered whether it be not more proper and neerer to the ordinary rule to call in the assistance of the officers of some neighbouring churches by vertue of that communion of Churches which themselves acknowledge to supply the wan of their owne officers in examination ordination and deposition of Ministers c. rather then to use meere private persons i.e. non-officers of the same Church authoritative concurrence or assistance of any other Churches or their officers which they hold unlawfull in others to offer and in themselves to accept or admit Ans to 32. q. p. 41. R. M. to E. B. p. 10. Rob. justif p. 335 339. 4. Therefore they ordinarily convene together before they have any officers and hold publike Ecclesiasticall meetings and
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