their covenant and he saith they must enter in afresh as if they had never yet beene received at all This we must tell him is not faire dealing and what will now become of his marginall note upon the Article so mistaken Many other collections besides what we have answered to already he makes in his marginall notes on this chapter by way of objection against us which deserve a little answering as In his margent to Article 2. A strange yet bold assertion saith he spoken without good show of reason but what is this bold assertion That Job and Melchisedec were no Members of the visible Church I intreat the Reader to see if his Authors quoted for these words Answ will beare him out in these bold accusations of us or no All that Ans to 34 37. saith is this We make no question of the salvation of Job and his friends yet it is a great question whether they were of any visible Church or no and gives his reason seeing the visible Church in those times seemed to be appropriated to the posterity of Abraham c. of whose line it cannot easily be proved that all these men did come And all the other cited Author Cns to 9. Pos 66. saith is this We no where read there is this reason that Milchisedec Job and his four friends were circumcised neither doe we believe they were Now see whether 1. we say and conclude that these holy men were in no Church 2. if we boldly assert it 3. without good shew of reason 4. if there needs a marginall confutation He saith that Baptisme though it doth not really admit infants into the visible Church yet formally it doth c. He speakes besides the point for the question is not 1. Answer What doth formally and in the ceremony but really admit Members 2. not Infants but men of yeers 3. not into the visible Church but a particular congregation so he might have spared this labour which makes nothing for him or against us To his long Margent to the 3. Article wherein he grants a covenant in a four-fold sense but denies and inveys against the strictnesse of our Church covenant I should have answered but because he builds all upon a grosse mistake which was answered already in Article 1. i. e. that we make this vocall and expresse covenant necessarily for that constituting of a true Church and say that all societies are whores and Concubines without it a speech abhorted of us I passe it by and tell him that what he builds upon such rotten foundations will ruere mole suâ He makes foure false suppositions and then drawes sundry conclusions of his own from them and so fights with his own shadow pag. 15. 16. As first that we hold the Church Covenant is the Covenant of grace 2. That in our Church Covenant we hold it necessary and a thing essentiall to the Covenant to make repetition of the whole covenant of grace 3. That our covenanting to performe duties to our owne Church hinders our communion with and care of all other Churches Which things being nothing so but meere mistakes all his collections from them vanish in the aire 4. That some men doe enter into this Covenant and yet are unsatisfied that it is a way of God and so cannot safely engage themselves by this covenant Which also being a meere fancie of his owne I passe by The next is as strange as weake p. 17 i. e. That if we have a set foâ—â—â— of a Church-covenant imposed upon all that enter into the Church ☞ and this read in a booke why may we not as well have a set forme of Prayer and leiturgie to be read in Churches â—sw The Narratour shewes still a good minde to set formes it is the third time he hath been harping on this string First for Overtures and shewes in members then for set and standing rules or formes in admissions now for set formes of prayer and that in Churches are to be read also in a booke He was hard driven for arguments else he would never have produced this as a ground for set formes of prayer in Churches For he might know there is a large breadth of difference betwixt a Covenant and a prayer For 1 the one is presented to God himselfe only The other to man also 2. The severall Articles and all branches of the one had neede bee certainely knowne and agreed on beforehand that they may punctually and deliberately know what the particulars are they engage themselves to God in no such ground for our Petitions in prayer 3. The one had neede to bee written for remembrance lest we should forget in tract of time what the severall branches were we bound our selves unto according to Jer. 50.5 A perpetuall Covenant not to bee forgotten I know no such ground for our Petitions in Prayer nay it is impossible to doe it 4. Set formes of prayer are a stinting of the Spirit who hath promised to enlarge our spirits by helping our infirmities in prayer as well in matter as manner in What as well as How to Pray Rom. 8.26 Wee know no such promise for extemporary assistance in the matter and forme of a Covenant 5. Reading prayer in a booke hinders the affection which is one principall thing in prayer but our maine worke whiles the Covenant which we take is rehearsing is attention judgment consideration all which are not hindred but much furthered and helped by distinct reading of it 6. By reading of a set forme of prayer in the Church the Ministers gifts which Christ hath given him for that end Eph. 4.8.11 are obscured and in great degree buryed and the presenting to God the several and continuall necessities of the congregation extreamely hindred and restrained Neither of which are done by a set forme of a Covenant agreed unto and read at the taking of it 7. We have expresse warrant in Scripture for a forme of words and writing of a Covenant which is the very thing we are blamed for see Neh. 9.38 And because of all this we make a sure Covenant and write it seale to it And Nehem. 10.29 to the end of the chap. there are set downe the expresse Articles forme and words of the Covenant that was written and subscribed and sealed by them Let him shew us the like warrant in the word for a Liturgie or set forme of booke prayer for a congregation I much wonder that a grave learned man especiall in such reforming times as these should so farre forget himselfe as to make such parallels and talke still of Liturgies He saith 1. in this Marginall that the Church imposeth that set forme of Covenant invented by one or more upon all the Members of that Church Hee reports in the 9. Article to which this Marginall belongs That the Covenant is ever in one and the same forme of words as well as matter in the same Church Both which are great mistakes 1 To the former Answ though the
termes contradictory and how the Churches of New-England for they are still the subject of this discourse can binde all their members to bee setled and yet allow some to bee transient I know not Hee must grant either a contradiction in his owne words or prove one in our practise 2. He affirmes we say That whosoever is not a member of such a Church as is before described i. e. A New-England Church is for the time without the visible Church of Christ and quotes Ans to 32 q. pag. 11. That Author is abused for hee saith not Answer that non-members of such a Church as you described i. e. of a N. E. Church are without the visible Church â—ns to 32. q. 38. but that if men be not members of some particular Church or other they may in some respect be said to bee without the power and priviledges of the visible Church as the Answ to 9. pos p. 62. to which this Author points makes it evident Now W. R. I hope knowes we hold there are other particular congregations both in England and else where besides our owne that are true Churches of Christ of any of which if they be members it is sufficient to make them within the visible Church of Christ Yet see how against our expressed judgements plaine words and the minde of his Authors hee would make us odious by laying such a grosse tenent to our charge 3. That whosoever doe not become setled members of our Churches are accounted despisers c. yea wicked and prophane â—nswer Hee againe rowles the same unhappy stone he did once before cap. 3. art 12. but you will say sure his proofes are strong which make him bold to assert this now the second time Therefore I intreate the Reader but to review his proofs which I will relate verbatim Ans to 9. Pos 62. is one of them he brings which saith thus We maintaine communion with all godly persons though they be not in Church fellowship with us and Idem p. 69. To be without Church fellowship is the case of some beleevers and Ans to 32. q. 11. is another of his quoted Authors whose words are these Some Christians that are not without Christ yet are not within any particular Church ☞ These are the Authors and pages he brings to prove the cleane contrary i. e. that we account all non-members wicked and prophane men and yet they directly say Some such are godly persons beleevers Christ c. Yea he hath an expression as he layes it downe exceeding grosse which is this That whosoever doth not become a setled member if possibly he can sinneth And marke what followeth whether he can or no he is accounted prophane and wicked He would make us up for the most absurd men that ever lived that whether mâ—n can possibly for so his word is inioy Church fellowship or no he is counted a prophane man But the blemish will and must needs fall upon himselfe To Marg. of 1. Art hee propounds 5 questions concerning transient members 1. Q. If it be very inconvenient and discommodious to ioyne at present may they not delay a while He answereth we say no but the place to which he points Ans to 32. 〈◊〉 quest p. 38. saith not so but thus A man is alwaies bound to join himselfe to some Church or other if possibly he can Now doth not W. R. know there is a pâ—ssibility of convenience which the Answer must needs meane for it 's a constant and allowed course in New-England for more to forbeare joyning to any Church for a time after they come thither meerly to avoyd discommodious inconveniencies which over hasty joyning sometimes puts men upon 2. Quest Why doe we not give the same liberty to all to be transient Mâ—mbers as we doe to some Ans Because all are not so free to abide with this or that Church where they joyne at present as others are by reason of some strong desires and pre-ingagements of joyning with some other congregation which at present they cannot remove unto or else the other as yet not entred into Church-fellowship and so unfit to receive them at present 3. Quest How doth this agree with the tenour of the Covenant that limits no timâ— Ans There may be and is such a clause put into the Covenant of a transient member viz. during their abode with that congregation Quest 4. How doth this agree with the sense of the Covenant that binds them to aske counsell of the Church in case of removeall Ans I know not what informations he hath received I should know our practise as well as W. R. after my 10. yeers experience having beene present at very many Church-gatherings but I never heard or heard of such a clause put into any Covenant and yet three times in his booke he mentionâ— this Let him learne hereafter 1. to be slow in beleeving informations 2 slower to print them to the world 3. ready to retract them if nor done already He saith Art 5 That if the examiners conceive a man not fit to enter into Church fellowâ—â—â—p thâ—â— he is there staid without any further proceedings He should hâ—ve added only for the present else he leaves the Reader to conceive that such a person is staid from Church fellowship for ever which himsâ—â—â—e knowes to be untrue as appeares by his own words in the 7. Art w â—re he saith that such a Person is staid only for a time whiles all things are cl ared To his Margent Art 7. That if the party be a Woman or weake who is to be admitted then their examination are taken more privately Answer Is not this contradictory to what he said Chap. 3 Art 6. ☜ That the declaration of their knowledge and grace must be made in publique before all the Church though never so many Now to presse all to make their declaration before the whole Assembly yet to accept of some weaker ones doing of it more privatly which indeed is the truth are a contradiction Here he makes two objections Objection 1 How shall the Church know the fitnesse of such i. e. as are examined in private Answ By the testimony of such godly men whom they betrust with their triall who though they have not absolute power to determine yet making such report to the Church as they accept the Church proceede to admit them â—bject Why is this favour shewen to some not to others is not this to be partiall contrary to 1 Tim. 5.21 Answ Partiality is to respect the Person not the cause here the cause is respected not the Person or the Person for the cause Some being more weake and fearfull we rather tender as Jacob would not overdrive the feabler sort of Ewes and lambes lest they should miscarry Art 9. He reports That infants of parents that are no members are accounted to be without the visible Church and in the same estate with the Children of Turkes and Heathens c.
and writes in the Margent cold comfort to Christstian Parents and cold charity to their Infants â—nsw 1. It were cold comfort indeed if that he said were true but blessed be God it is not so For though such infants be not as yet Members of this or that particular Church there yet he knowes we account them and their Parents Members of the visible Churches of England witnessâ— our writings in print discourse of Covenant pag. 36. c. Therefore he much forgets himselfe to say we account them to be without the visible Church 2. To say we esteeme them as Children of Turkes and Heathens is a most uncharitable and groundlesse censure unworthy of his penne or our practise to which we answered before The Lord forgive him such hard speeches For his quotations Ans to 33. q. 20. 21. and Ans to 9. Pos 61. 62 if they will afford him the least word or show for either of these particulars I l'e take the blame for ever let any please to peruse them But he forgets the law in Israel of amercing and striping the man that brings an ill report upon a Virgin of Israel I must mind him of it Answer to CHAP. VIII This chapter is spent especially the Margent in invectives against the strictnesse of our Church Covenant that restrains men that they cannot have elbow roome and be at loose end when they please I will gather the strength of all he speakes in this chapter into some objections and very briefly answer them Object A member saith he cannot remove from a Church without our consents sought and obtained Art 1. â—ns It crosseth the nature of all Covenants in the world for to dissolve the Covenant without the consent of the other And shall this engagement so solemne so sacred so deliberate be loosed at pleasure by a mans removal wheÌ„ whither he pleaseth it may be also not without apparant sin without acquainting the Church withal getting approbation froÌ„ theÌ„ The Church may be partiall in their own cause may not some of other Churches Object 2 be consulted withall rather then this pag. 32. Marg. Shall a man infringe this Covenant Answ deprive the Church of her proper right and lay her under blame of partiality upon a meere supposall that the Church may be partiall Let this Church be first consulted withall rather then any other and good reason too for the Covenant is made with her and if it appeare she is indeed partiall then let the counsell of other Churches and Ministers be called in which was never yet denied any Member and I hope never will be But what need a man consult with the whole Church what if his reasons be secret Object 3 c. The Covenant being made with the whole Answ reason speakes the whole ought to untie the knot But if there be some case extraordinary where the grounds of removall may not safely be divulged to all as I confesse it 's possible so to happen let the partie but intimate so much to the Church and desire that some two ot three faithfull men be intrusted and what hinders If the Church covenant binds so fast then as the Disciples said of marriage Object 4 it is not good to touch this covenant pag. 32. 1. A gracious sp irit counts it no bondage but freedome Answ to be constantly under the sweet yoake of Christ in Gospell duties and such and no other are the particulars of our Covenant ah Ex. 21.5.6 let none be weary of this but all be as the servant in the Law that might have gone out free yet loving his Master well chose rather to abide with him for ever 2. Yet it any man be desirous and stedfastly bent to depart the Church never holds him against his will though she sees little or no weight in his reasons and I hope it is not the case of marriage so easily to be dissolved But if the Church be not satisfied with his reasons he goes away tacitely accused Object 5 slandered yea virtually cast out and curst Sure I am this is accusing slanderous and curst language Ans Deut 22. â— 19. not fit for a sober grave man by that law in Israel W. R. would goe neere to be amercied and striped for this defamation What would he have them doe when they cannot be satisfied with the grounds of his departure must they needs act against light and conscience and say they are satisfied when they are not especially when they see a brother haply running into evill or danger by such a removall All they can doe is through indulgence to suspend their vote and leave him to his own liberty And yet they will neither accuse or slander him much lesse curse him or cast him out These are words fit for nothing but retraction and repentance If men be once â—â—tred into covenant he is so riveted into it that he can hardly Object 6 ever get out of it but must continue in it though perhaps against his conscience Ibid. Answ To my best remembrance I never heard of or knew any godly Church-member that repented of this Church-way desired upon that ground to make a retreate 2. If any should be convinced in his conscience as you say that there is sin in it and should after all meanes of information used solemnely profes and make it appeare ingenuously that he dareth not in conscience proceed on in those waies I know no Church that will detaine him Object 7 How shall this man thus dismissed without the Churches approbation and Letters of recommendation be received into any other Church â—nswer How many lines doth he spend to no purpose about untying this knot and when he cannot unloose it ☞ for that he knows not our practises there he falls out extreamely with us and our way as harsh and rigid I have read of Harpia a lame woman in Seneca who still complained of the roughnesse of the way that made her limpe but faw not her owne lamenesse to bee the cause I will not stand to make application but unloose his knot by telling him Though a Church cannot see cause enough to commend such a person as we speake of to another Church for his Departure from them as being not cleare in it themselves yet hee being a godly man and of a good conversation in the generall they may and doe use to commend him for his godlinesse c. and in prudence conceale any supposed error or infirmity in his departure from them And upon such a testimony he is received and so neede not bee left as an Heathen Answer to CHAP. IX THe first thing meets us is a contradiction for here he saith in plaine termes ☞ That wee in New-England conceive men may be true Christians whether they be in Church estate or no. But chap. 7. Art 1. he affirmed absolutely that whosoever is not a setled member of a particular Church is accounted by us prophane and wicked Answer
it from any Reverend brother to blot his paper so unwarrantably 2. Though your ground of this report be weake yet it seemes your credence is strong for you make inferences from these premises against us And as your ground is bad so your end in relating of it is as bad i. e. to cast a blot upon our Churches as if their practises did crosse their principles 3. What will you say now W. R. if your informations prove false as indeede they doe for neither did their owne Churches nor all the Churches send Mr. P. and Mr. W. but the whole state of New-England or Generall Court with one consent upon some speciall imployments which cannot yet be all finished Now I have told you the truth let me give you a few Animadversions 1 Bestow to beleeve ought against your brethren hereafter 2 Slower to report it to others 3 But never print it without manifest grounds and a good call 4 If you have done otherwise be swift to recall it To Marg. of Art 4. wherein he disputes against us about our non-communion or withdrawing our selves from other Churches in case of obstinacy by two arguments 1. Because non-communion is in substance the very same with Synodicall excommunications Object 1 and by it he saith a man is cast out of the Church and given up to Satan as well as by excommunication If it be so W. R. 1 Why have you said so oft in opposition to our way that our Churches have no power over one another Ans when as our Churches have a power to withdraw by non-communion and that withdrawing say you is as much as your Synodicall excommunication 2 Why do you so sleight our Churches counsells admonitions to other churches as not being authoritative Whereas if they be not obeyed it seemes they can passe as sore a censure as all your Synodicall Authority For you can doe no more by it then excommunicate and so farre you say we can proceede 3. Why then doe you call us abusively Independants for by your saying it stands us in hand to depend as much upon other Churches for counsell and admonition as you on a Presbyterie or Synod or they will give us up to Satan as well as a Synod 4. Why then doe not you accord with us in this point of Non-communion seeing in it your selves and we can comfortably close rather then strive with your brethren for Synodicall excommunication to which their judgements cannot yeeld seeing that is the same in effect with this This being attended to will end a great part of the difference Obj. But whiles we oppose Synodicall excommunication we establish it saith he by standing for non-communion it being the same in effect with the other ibid. Though W. R. thinkes they are both one I cannot For that is positive Ans this only negative That a sentence passed This not so That a cutting off from Churchdom at least for present a giving up to Satan c. This only a cessatioÌ„ of conferring Church priviledges c. By the one the Churches withdraw and call in that only which once they gave which is the right hand of fellowship by the other the Synod or Classis take away that which they never gave or had power to bestow which is the excommunicates membership in their own Church So that when we stand for the one as having no rule to carry us further we doe not establish the other This is his first argument against us about non-communion The second that it is more cruell and more dangerous then Synodall excommunication Ans Me thinks this seemes strange seeing it is a lighter and lesser punishment then the other by Non-communion A man is only let go into the world where Satans walkes are by Synods excom hee is given up and cast to Satan to terrifie and vexe him But his arguments for the cruelty and danger of Non-communion are these foure Reasons 1. Because by this whole Churches saith he may come to be cast out Ans So they may as well by a Synod excommunication for if a Synod hath power to cast out one member of other Churches then by the same reason 2. 6. 10. and so a whole Church as well and Churches too for where will you stop 2. By this saith he the Church deserted is left to it selfe in their error Ans Looke what meanes publique or private a Synod may use for any man or Churches regaining the very same meanes to the highest extent may the other Churches use likewise 3 This causeth endles rents Ans Shew in any point wherein or why more then the other 4 This saith he hinders not the infection of others but that by cutting off the rotten members the rest are kept sound Answ Doe not this crosse what he said before that by non-communion a man is cast out and delivered up to Satan yet here hee denies it Ob. Popular Governement is one cause of Schismes in New-England and quotes Mr. Parkers letter Answ Blessed be God that under that Governement of ours which you call or rather miscall Popular the very neck of Schisms and vile opinions brought to us from hence was broken When here amongst you where there is not such a Governement they walke bolt upright amongst you and crowe aloud You shall doe better to lay aside this objection till a Presbyterian Government have healed these sore breaches in these Churches here Answer to CHAP. XV. ARticle 1. saith We hold the Magistrate cannot lawfully compell men to enter into a Covenant with God Answ It appeares by his Margent he meanes a Nationall Covenant But you must take his owne words as for proofe he brings none and I beleeve hee cannot but Barr. and Rob. which never came there and the Apologie which as he saith lies by him As long as I lived there I never heard or knew the Churches held so But he must have leave to say any thing Marg. saith that many of us hold the Magistrate hath nothing to doe in matters of Religion Let him know and all others that all the Churches with us doe abhorre that vile opinion Some I beleeve Answ of Road-Island some others banished from us doe hold so but those are gone out from us and are not of us as it is said 1 John 2.19 If he had considered this distinction of the blessed Apostle hee durst not have said many of us hold so This must goe amongst other aspersions to be revoked of and recalled Art 2. That we hold that Christians may and ought to set up new Churchâ—s and practise in them all Gods ordinances and that 1 without the consent of a Christian State 2 yea against their commands 3 their peremptorie cammands ☜ 4 and against the established lawes of that State 5 yea and in the midst of and against the mindes of such Churches as we freely acknowledge the true Churches of God He reserved a strange Article for the last If I had not read it Ans I
this explicite Covenant is necessary for the constituting of it then we should denie the Churches of En for in them is not such an explicite solemne publique Church Covenant to bee true Churches but that is farre from us as Discourse of Covenant p. 36. 37. 38. ergo 3. The expresse words of Answer to 32. quest 38. 39. from which he quotes this 1 Article if consulted with will tell you that a pure Church is the Church intended Therefore it 's cleare when we make such a Covenant as W. R. expresseth necessary it is to a Church as it 's compleated in all her integrals according to the perfection required in the Gospel and not to the essence of every Church This one thing being cleared what will now become of all his Marginal collections exclamations insultations on the 1. 3. 8. Art Hee cryes out of our unheard of rigidnesse as if we would touch the freehold of the Churches of England and all the Churches in the world But all his invectives are as arrowes shot into the aire for we hold no such thing as he exclaimes at We hold saith he That without this solemne expresse Covenant no true Church or Church members but all are harlots and concubines Art 1. the quotes Discourse of Covenant page 14. 18 19 20 21 24. to prove it Answ From what wee last said this falls to the ground as false I say further Blessed be our God wee never were acquainted with such Dialect in out Churches there we hope such sore censures are and shall be farre from us And for the quotations hee makes for these words I marvaile his paper blushed not when he wrote it because himselfe did not for let any man reade over the pages as wee have done and see if one can bee found so much as savoring of such a thing He reports Article 1. that we hold that members are united to Christ by the Church Covenant ☞ 1. A Paradox we never knew before or ever heard of in New-England for wee professe freely wee know no meane or instrument of union to Christ but faith in the Covenant of grace 2. This is a device of his owne braine for which we boldly againe challenge him as being a thing not possibly to be proved in any of our quoted writings in print let him if he be able prove himselfe honest by making it good or confesse his fault as becomes a Christian we professe our hearts are justly grieved at this dealing and the Spirit of Christ in heaven also is we feare made sad hereby 3. In this also he contradicts his owne relation Art 3. where he plainly saith that many that be within the Church Covenant are not in the Covenant of Grace and so not in Christ and yet here he saith that by the Church Covenant a man is united to Christ So the Church Covenant doth unite us to Christ and it doth not unite to Christ how can both these be true This is too frequent with him to lay things that are contradictory to our charge and not a word of proofe from the Authors as any ground of it This I lay on him as a further charge He reports Art 2. That we hold that joyning our selves in all holy fellowship cannot knit a man as a member of a Church And quotes Dis of Cov. pag. 21. for his proofe 1. The Authour hath not one word to beare him out 2. We wonder what the man meanes to affirmes this Answ for joyning ones selfe in holy fellowship he knowes is our usuall and frequent description of the Church Covenant when wee speake most punctually to it ☞ and doe commonly for that end cite Jer. 50.5 Act. 9.26 3. That very Authour and page he cites to prove we hold that joyning our selves in holy fellowship cannot knit a man as a member in Covenant speakes directly the contrary in these words When joyning saith the Authour is used for a mans taking on him voluntarily a new relation as in this case hee doth there it alwaies implies a Covenant In Art 3. and 4. he would make as though we our selves speak contrary to our selves in the one place he saith we hold our Church Covenant to be distinct from the Covenant of Grace in the other place That it is not distinct but as a part from the whole But we must digest grosser things then this in his narrations consult with his Author and you shall see nothing to countenance him yea he quotes the same Authors for both In Art 7. He tells us We hold our Church Covenant must be vâ—call but proves it not by any one testimony wee can reade and its contrary wee are sure to our constant practise that admits members into the Church by a Covenant agreed to by their silence only and as it is contrary to our practise so to our writing in the discourse of the Covenant which expressly saith that silent consent is sufficient and there proves it by Gen. 17.7 and Deut. 29.10 Whereas hee had reported before of our rigorous exacting of our Covenant and how it must be vocall and expresse or it would not serve our turne nay no Churches at all without this explicit Covenant c. Now in Art 8. he puls downe all he hath built and tells us that we hold that a bare consent and agreement to be members will serve And that mens implicit intentions to doe such a thing may suffice â—sw 1. Hee grosly falsifies his Authour brought to prove this minsing of the Covenant Discourse of Covenant p. 21. 22. where is not one word that way and which much aggravates he still quotes the very same Author and p. for our minsing of the Covenant that he did in Art 1. for our rigorous exacting of it 2. He slandereth us to make the world beleeve we run contrary waies sometimes by over rigorous exacting the Covenant sometimes againe that after all our rigour we bring it so low almost to nothing whereas in all our writings I professe it solemnly there is no shew at all of any such differing practise 3. Hence also the ground being rotten his Marginall construction falls on his owne head ☞ 4. Hee doth not only abuse his Authour and us but himselfe also who said in Cap. 1. Art 2. That New-England Churches walke in the same way without any materiall difference and yet this is the third time he hath taxed us for grosly differing from our selves How can these things be See how many grosse faulterings in one poore article what are in all his book He sets downe two of the formes of the Church Covenants which any savory and gratious spirit viewing over and surveighing the godly simplicity of them cannot one would thinke but approve and relish yet see this mans spirit so prejudiced against us and all things wee doe that he cannot choose but without reason finde fault with divers innocent passages therein As 1 That wee promise willingly and meekely to submit to Christian Discipline
forming of the Covenant be the worke of some one or two at first for how can it otherwise be yet it is never imposed on any but all that are to enter into Covenant have full liberty to consider and consult about the matter or forme of it or give reasons for addition or alteration of any thing in it So that the forme of it as well as the matter is by his owne act or consent at least and after all if hee hath not light and ground he is in no case forced to it If this be so he should not have called it an imposing of the covenant upon the members 2. The other is mistaken likewise For any Church hath and taketh liberty as they shall see just cause if there be a defect or error in the matter or forme of their Covenant made at first to alter it and renew it before the Lord and bind not themselves to continue in any oversight because they once fell into it and some Churches have so done But wâ— may here see what a taske W. R. hath undertaken to make Narratives of Church-courses in such places where himselfe never came but rests upon uncertaine and various relations This is one reason why he so often stumbles in the darke and rusheth upon so many foule mistakes in every Chapter I hope it will instruct him for future times Semel insanivimus omnes Answer to CHAP. V. HE is at a sett in Art 1. and 2. and their Marginalls and falls a wondering at the contradiction in them For in Art 1. hee saith That men may in New England constitute a Church without consent from the Magistrate or neighbour Churches yet in Art 2. that there is a generall Court-law that no Church shall bee set up in New-England without the consent of the Magistrate and neighbour Churches Hereat he stands amazed and sets his Reader to doe so too â—ns I will doe him the favour to helpe him out of this straight and salve his credit by telling him There is no contradiction at all in his Articles doe but distinguish of times and you untie the knot For there was a time in New-England for some few yeares space before such a law was made and then Churches did use to gather without any notice given to Magistrates or other Churches But after the opinions grew on and experience discovered the danger there was a law made that none must constitute any Church but first give notice thereof to Magistrates and Churches and since that this course is duly observed So both your Art W. R. you see are true and your report honest and right Yet withall let me give you a few Animadversions by way of brotherly counsell and I pray take them well 1. See what it is to wrong so many godly Saints and faithfull Churches upon private various informations and your own mistakes and so breake that 9. Commandement of our ever blessed God 2. Whiles you live undertake no more Narratives of Church-courses in places you are no better acquainted withall lest at unawarrs unhappily you speake evill of things you know not 3. When a matter lies before you that admits a double construction be sure you ever take it in the better and not in the worser sense In those two reports you see one good sense which indeed is the truth and that I have given you Another bad and that your selfe have taken for when you stood amazed in your Marginalls at the contrarietie of the reports in the conclusion who must be beaten but either your Informer or else New-England Churches for practising such foule yea more foule contradictions as you are pleased to speake and yet note you see neither he nor they but your selfe only is in all the blame For the proofe of both these 1. 2. Articles whom doth he produce for the 1. Article but the Ans to 32. q. p. 43. where there is not one word nor jot to prove that the Churches in New-England are erected without the Magistrates cogniscence Then for the proofe of both the Articles where this contradiction lies he produceth R. M. to W. R. and makes him the father of that monstrous birth of a foule contradiction now this R. M. is a godly Reverent Teacher of a Church there who would not write such a seeming contradiction without clearing of it some way or other Ever have we found him sober and wary in all his expressions 2. This R. M. is his old loving friend also who I know doth dearly respect him now I beseech you W. R. in the bowells of Christ to consider if this be an act of love towards your deare friend without his consent to discover his letters to the world which were written to your selfe in private for those that know you both cannot but know who this R. M. to W. R. is 2. to make him the Author of contradictions 3. so to fall upon him in your Margent whom you know so loving a friend and so godly a man as one that reports to you such things for truth as they neither hold nor practise in N. E. Which is little better then to give him the lye I leave my thoughts with you desiring you to take notice of it In Art 3. 4. to the end of the chapter he reports and that truly excepting some few mistakes the manner of the first constitution of a Church in New-England As That such Persons as are to enter into Church fellowship doe beforehand often meete privately to be inwardly acquainted with each other spirits by conference prayer mutuall examination of each other till they have approved themselves to each others conscience as in the sight of God and before they joyne they give notice to the Magistrate and neighbour-Churches that such as please may be present at the place and time of their meeting to give them advice direction c. the day appointed is kept with fasting prayer and preaching c. towards the end of the day each of those persons now to be Churched makes publike profession of his faith and the worke of grace in his soule c. when the Messengers of the Magistrates and Churches have heard and considered if they be unsatisfied or any stander by they make their objections c. and if still unsatisfied they forbid them to enter into Church fellowship and so remain without the pale of the Church as they did before but if they be satiâ—fied the said Persons enter into covenant then the said Messengers give them the right hand of fellowship and returning back make report to their Churches that sent them Now what can W. R. Answer or any man object against the substance of things done in this relation some mistakes only excepted in the laying of it downe One would thinke the godlinesse of the Person joyning the plainnesse and sincerity of their dealing from the beginning to the end their care and indeavour to doe all as becomes Saints and to begin this holy weighty
businesse as in the sight presence of God with fasting prayer at least should stop mens mouths from speaking ill of them and their wayes Yet W. R. failes in his dealing with them in divers points which I desire to advertise him of in the spirit of meeknesse In that offensive phrase saying those Persons come now to be Churches he well knowes the meaning of that word It doth not become gravitie and holinesse to give such deriding words nor ludere cum sanctis God heares all our words and sees the scope of our hearts therein But if he meant innocently in it I should be sorrie that I once named it He speakes twise both in Art 6. and 8. of the Messengers of the Magistrates sâ—nt to the gathering of the Churches â—nsw But there is no such thing done the Magistrates come themselves in person if they can or if not they send no Deputies or Messengers the Churches indeed send Messengers commonly their Elders to lend them a word of counsell if they need being more experienced in those ways then coÌ„monly new beginners are to joyne their prayers with theirs to give them the right hand of fellowship But the Magistrates send no Deputies He reports in Art 8. That if the Messengers or any standers by be unsatisfied they make their objections as they thinke fit untill they be satisfied Then in his Marginalls upon it It 's an hard thing saith he to satisfie all commers in what they please If any objection be against his life it must be presently and openly declared before the country This is little wisedom lesse charity â—ns Here are many unwise and uncharitable passages laid unjustly to our charge and all those without any proofe at all but onely H. W. I. W. who knowes where to consult with them As 1. That any stander by yea all commers may question or object 2. and that even what they please 3. if any failings be in their lives they are presently and openly declared before all the country Which things are nothing so For 1. None may speake a word but soberly and orderly And 2. not without leave desired and granted 3. nor how much hee will nor what hee please but things very weighty and necessary And 4. not of any failings to their disparagement For if they be unsatisfied with any of them in point of discipline or matters of fact they are first to deale with them in private seeing they know before both the Persons that are then to joyne and the time and occasion of that daies meeting And I am confident never a Godly sober man will write other wise It 's little wiâ—dome or charity I am sure for him to affirme things so contrary to the truth That if the M ssengers be unsatisfied with any of those that are about to enter into Church fellowship they are forbidden to enter into Church estate â—nswer This is as wide as the rest For the Messengers never arrogated to themselves such power to this day nay they professedly expresse against it constantly in such meetings as to forbid their entrance into Church estate The most they doe at any time in this case is to desire leave to be faithfull in interposing their counsell and that only when they see very great cause And withall leave them to their Christian liberty Now having answered to the Articles we will speake something to those of the Marginalls on this 5. chapter which are not touched already He tells us Mar. to Art 2. that there are too many here who runne the same Church-courses with us that hold that the Magistrate hath nothing to doe with the first table But 1. he knowes or may know at least that this opinion is utterly against our Judgement practise and established Iawes in New-England Answ therefore it no way concerns us 2. Nor doth it any whit reflect upon our cause which he is too ready upon this or any occasion to disgrace for none are more dependant upon Magistracy then those they call Independants from whose principles they never sucked that dangerous opinion therefore he did not well to give such by-blowes to innocent persons and waies 3. If this should be a blot to our cause that some of our Church-way hold ill opinions let him make it appeare that none of his way are grosly tainted with Popish and Arminian leavin or else blot out this Margent He saith Margent to Art 2. It seemes to him we have little lesse then a compound Presbyterie set up amongst us and Church-Canons in act though not in rule and gives his instances for this 1. As it is saith he an agreement amongst the Churches and Ministers that no Church shall be set up there without the knowledge of other Churches There is a compound Presbyterie 2. That no man shall preach or vent any new or uncouth tenants untill first he hath communicated them with his fellow Ministers A very good Canon 3. That such as are to enter into Church estate do use to meete together before hand to acquaint themselves in private with each other spiritual estate a Canon 1. Doe Canons bind people to obedience Answer so farre only as they please to agree unto them and no further these Canons are an agreement 2 Doe Presbyteries consist of whole Churches for he saith as it is an agreement of Churches as well as Ministers its little lesse then a compound Presbyterie If Ministers and people both doe rule who shall be ruled over by this Presbyterie 3. He answers the thing and contradicts himselfe both at once for he saith Art 2. this giving notice to Magistrates and Churches of a Church to be erected is by a law of the generall court and cannot be as he saith in Margent and agreement of Churches therefore no Ecclesiasticall Canon Suppose many Godly Ministers in London should agree amongst themselves that every one should preach downe the superstition of that they call Christmas and promise each other that till they should give in their reasons to the contrary they would not preach for or against discipline would W. R. call this agreement a Presbyterie or a Canon Let him see then how extreamely wide he is in the other If Churches saith he send Deputies or Messengers to represent themselves and to act in their room why not in a Synod as well Marg. to Art 6. â—nsw If Churches send their messengers or chosen men to conferre and consult onely in a Synod in their names without any Authority of concluding and determining of matters or much lesse binding their Churches to what they determine of which is our case in New-England as we have said I know nothing against such a practise But if Synods doe more and goe further his allegation is to no purpose If so much time saith he be spent in joyning seven or eight persons together into one Church how much time would be requisite to ioyne 3000 together but the Apostles went a shorter way Marg. to
2. That good Ministers are laid aside there 2. many good Ministers 3 on this ground because they aime at men of special abilities And whereas he saith he was told so that is not sufficient Let him produce his Authors or it must lie on him I wonder he counts it strange in Art 3. that we should desire to have a man to be a Member before he be an Officer Is it not a thing most naturall for a body to imploy it's own Members Answ 2. Is not the mutuall interest in each other the stronger tye â— Doe not all bodies and societies in the world the very same Was eveâ— any man of another corporation elected Sheriffe Major or into any speciall office in London unlesse he were first seasoned with this same salt as he saith of Membership of the same body To the 4 Art of ordaining Ministers by private men Let him not wonder at this for Numb 8.10 he may see Answer that though the Levites were Church Officers and the Children of Israel were not yet the Children of Israel did lay their hands upon the Levites And though all the Children of Israel could not doe this yet some principall ones did it instead of the rest So it may be lawfull in some case to doe the like 2. If people have a power of election of Officers which is the greater then why may they not ordaine them which is the lesse unto the office which before they elected them to But I referre the Reader to see more of this in Mr. Mathers late answer to Mr. Herle pag. 45. To the 5. Art where he saith We hold the imposition of hands of the Presbyterie but a meere formality â—nswer Doth he judge all the Churches and Ministers of Christ there so devoyd of Religion reason or the light of common sense as to account a venerable Ordinance of God a meere formality But that you may see whether he deals well with us or no vid. Ans to 34. q. p. 67. where its expresly said That though the essence of a Ministers call consists in Election yet we looke at ordination by imposition of hands necesary by divine institution can he with any shew of reason explicate a thing necessary by divine institution by a meere formality is this right commenting upon the text And note also that this very place cited is one proofe he brings for this Article but whether for him or directly against him I pray judge For the other printed proofe discourse of Covenant p. 23. I confidently affirme there is not any one word or the least shew for such an expression let the Reader prove whether I wrong him or no but only that people have power to choose their own Officers Let him not delude the world by thwacking quotations on his Articles when it 's an usuall thing that some of them speake nothing for him others directly against him In Margent of 5. Art he saith That all that are elected by thâ— people to preaâ—h which is one chiefe duty of the Pastour and doe receive by compact the dues by law to the Pastour â—â—uld be their Pastour Ans Though preaching by a Pastour called into office be one of the principall workes of his office yet all preaching is not a Pastorall worke as Act. 8.4 The scattered Church without respect to an office are said to preach the word every where Now if a man be called by a congregation to exercise his gift in this worke of preaching only and not to be a Pastour to them should he not exceed the bounds of his call if he should be as W. R. would have him a Pastour to that people And by this reason also he condemnes all Lecturers and I suppose himselfe in so doing for they are called to preach yet no man lookes on them or they on theÌ„selves as Pastours of that place where they so exercise As for the dues he receives for his preaching whether more or lesse by a compact or otherwise whether of the same kind with the Pastour or not is not materiall for it 's his call not his wages makes him a Pastour or no Pastour In the Marg. of the 6. Art he saith that one Pastour or Teacher alone or one private man layes on his hands It hath neither proofe nor truth Answ but is against our judgements and practise and so I leave him to looke over such ungrounded and loose speeches cast upon our way Art 7. That in our practise we usually confound the Pastours Teachers office the Pastour and Teacher equally teaching and applying the word without any difference This hath no more truth then the other Answer for it is both our professed judgements and constant practise that as the teacher is chosen whose proper gift is aptnesse to teach so after hee is chosen hee bends himselfe that way and waites upon teaching so the Pastor upon exhotting as Rom. 12.7 8. Though in such congregations where there is but one hee labours to improve his talent both waies for the present necessity till that defect be supplyed as good reason he hath so to doe And for his proofe see how punctuall he is he turnes us to Mr. Cot. Sermons on the Revel and other Texts Would he have us looke over all Master Cot. Sermons which may be at least 500. or 1000 pages to find his proofes and when we have done we shall be just where we were for Mr. Cot. we know is expresly contrary to him and for that we turne him not to all his Sermons as he doth us but to one certaine place in his Cat. p. 2. whose words are these The Pastors speciall worke is to attend upon exhortation The Teacher on Doctrine and his owne and others practises there run accordingly In the Marg. to this Article he saith That some of us doe question the Communion of Churches as a thing overthrowing some of our principles 2 that others to uphold it have invented a power in one Minister to translate his owne power to another Minister to administer the seales and censures to any of their members Both these are ungrounded unproved expressions Answ and but repealed by him now answered before by us therefore I passe them by As for that Inference he seemes to drawe that every Ministeriall act without power and irregularly done it seemes voyd and so millions of persons unbaptised to this day This might have beene spared for that maxim in law well approved of by Divines in this case quod fieri non debuit factum valâ—t holds good here Answ I know no grounds that Zipporah had to have circumcised her sonne for it was proper to the man as Gen. 17.9.23 yet being done it was not void or null though a Priest popishly affected should baptise a child with many invented superstitious the child is not looked on as unbaptised To Art 9. he saith wee hold All other acts besides administration of the Sacraments are common to members as well as to Ministers Ans 1.