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
to W. R. ‑ R. W. to I. L. ‑ Mr M. to I. M. ‑ Mr L. to his parents c. And threaten us with destruction eo nomine inviting therefore all they can to depart from us as from Babel Ibid. and doctrinally teaching separation from us as a dutie Ans to 32. q. p. 32. And herein some of them are so cruelly kinde unto us that they professe to be grieved that we have here any Preaching or Ordinances at all in our way wishing we had none at all that so we might be forced to fall into their Church-wayes for the enjoyment of them Mr M. to I. M. And what is here said of their opinion of the truth of our Churches the same is for substance to be understood of the truth of our Church Ministerie Object You may as well call the good old non-conformists Brownists as these men who have followed them in these their opinions and practises as their guides Answ In like manner doe the Brownists father their separation also upon the Non-conformists but both forts do it unjustly that the Brownists doe it unjustly he that will may see by Mr Balls book against Mr Canne upon that very point and in good part by another book lately printed called a grave confutation of the errours of the Brownists made long since by sundry Godly Divines which in their times suffred in the cause of inconformitie For my selfe at this time I may not I will not attempt to give satisfaction at large to this objection onely this I say for the present that in such things wherein either the Brownists or these brethren do mainly differ from other the best reformed Churches they have no consent or approbation from the Non-conformists at all nay contrarily by many undeniable evidences from their writings and practises it will appeare that they have ever stiffely opposed and conflicted with all popular and independent government in behalfe of that we call Presbyteriall True indeed some of them especially in their polemicke writings while they had the Prelacie in their eye and no considerable adversarie but that to contest withall did perhaps somewhat unwarily as may befall the best and best learned men in such cases let fall some few things which those brethren make their advantage of As that 1.2 particular Church ought onely to consist of one Congregation 2. That each particular Church hath power to transact all its own matters 3. That this power is seated in the body Many more then these I doe not now remember which are in question between us and these brethren But 1. these things they hold not as now cur brethren doe as if every small company of 7.8 or 9. might make such a complete Church or Congregation to transact all their own businesses independently without assistance of or being accountable unto classicall or higher combinations nor that this power is seated in such a Congregation without their officers or that they can exercise it any otherwayes but by them But if any of them have gone far as it s more then I know so it s more then I will defend But if all these in the Non-conformists sense-were granted it would doe our brethren little good 2. Besides suppose they had the Non-conformists their guides in these three and three more of their Church courses in question yet would not this reach to cover and hide the nakednesse of all the rest Object We see the most of the better sort goe this way now Answ I beleeve not the most by many but if it were so that were no good argument to justifie it 1. Because of those that doe go that way a great number are Anabaptists Familists and Antinomians c. who all willingly choose to fall into the same channell of popularitie and independencie perhaps partly out of designe to make a more considerable I say not sormidable party that so either for favour or feare they may be the more indulged partly because it suites so well with mans proud nature for every man by his good will would rule and no man would willingly depend upon or be obnoxious unto another 2. Most good mens affections are strong when oft their judgements are weake 3. All men are ever apt to run into extremes hence it is that whiles they fly prelaticall tyranny they easily fall into popular Anarchy 4. The noveltie of the course 5. The peoples good opinion of the persons that way siding and drawing 6. And the advantage the said persons have had whereby to screw themselves further and further into the peoples good opinion and affection by being ever imployed in the chiefest work of the ministerie in some of the chiefest of our Churches although they have been so farre from acknowledging themselves ministers as that they doe not so much as acknowledge themselves as members of any of our Churches but as to us according to their own rule altogether without Object This seemes to reflect upon our brethren that come out of Holland but these are not so rigid as the rest what is this Relation to them Arsw It concernes them I grant not so much nor so directly yet in some sort it doth 1. Because sometimes they tell us they are of the same way with the N. E. brethren 2. Both their disputes and practises so farre as they are knowne doe all look that way 3. Their lying so close lockt up and reserved in many things makes them I conceive not without cause the more suspected For truth seeks no corners no cloaks If therefore now by this occasion they would please to put out according to their promise not a mock-Natrative a meere gull such as the last was but as a true so a full perfect and plaine discovery of their opinions in these things from point to point and from end to end I should heartily rejoyce as in the much desired fruit of this my poore labour That so all misunderstandings and mispristons being removed and we rightly enformed of the just latitude of their and our differences we might either more hopefully addresse our selves to satisfie their judgements or else if that cannot be obtained the more willingly condescend to move with them for the favouring of their consciences according to the rules of Pietie and prudence in such things as are capable of toleration and indulgence But lest good Reader I should be tedious to thee I will cease to pursue these things any further at this time And praying the God of peace and truth to send down his Spirit into all our hearts to lead us into both that we with all his may truth it in love and may all serve one God with one heart according to one way even his own will revealed in his Word To him I commit thee FINIS
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
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
the like he saying to her I le be thy husband and she to him I le be thy wife if there were no defect in the covenant or otherwise but want of mentioning the mutuall duties that by Gods law belong to married persons I beleeve that would never make it null nor would that their covenant the lesse bind them to such mutuall duties because the particulars were not exprest in the covenant at the marriage-making fellowship and Church duties Discourse of Cov. p. 4 7 8 26. Ans to 9. Pos p. 75. with application to this particular Church b As this covenant is destructive to our Churches so is it apt to cause schismes and separations of one Church from another even amongst themselves It s a partition wall as one cals it built up to hinder that communion that ought to be among Churches and that care that one Church and member ought to have of another Here being so strict a tye to the duties belonging to our own Church and the members thereof but not a word of any dutie to be performed to other Churches or their members So that if a member of the same Church with my selfe want watching counsell reproofe c. my covenant binds me to performe accordingly But if one of another Church doe need as much and I have fit opportunitie c. yet by this covenant I have nothing to doe with him he is without to me 1 Cor. 5.12 onely to which one is now to be joyned by this covenant Discourse of Cov. p. 10 15 28. Ans to 9. Pos p. 75. 5. And this covenant is made by every member both with God and the Church and by the Church also backe againe with every member Discourse of Cov. p. 4 10 12. J.W. ans to 10. quest R.M. to W.R. 6. And thus they define it c All the middle part of this definition explaines the matter of a true Church Of which in the former Chapter onely the beginning and end doe shew the nature of the Covenant which they call the Forme of which here in this Chapter ' Its a solemne and publike Promise before the Lord and his people whereby a companie of Christians called by the power and mercie of God to the fellowship of Christ and by his providence to dwell together and by his Grace to love and cleave together in the unitie of faith and brotherly love and desirous to partake according to the will of God in all the holy Ordinances of God together in one Congregation doe bind themselves to the Lord to walke in all such d The words are good and faire but he that takes this covenant had need to consider that in the sense of them that give it The waies of God are their wayes of Church constitution and popular Government which if he be not upon good ground satisfied that they are indeed the wayes of God then how can he safely ingage himselfe to them by this covenant and that not only to be a patient to tolerate what he cannot mend but even to act with them also in the same Our brethren conceive that a Minister in swearing canonicall obedience in omnibus licitis honestis to a Bishop did thereby justifie Episcopacie And doe not by the same reason all that take this covenant justifie popularitie and independencie wayes of holy worship to him and of edification one towards another as God himselfe hath required in his word of every Church of Christ and the members thereof Apol. p. 5. Discourse of Cov. p. 3. Apol. p. 5. 7. The properties hereof 1. It is sacred not civill Discourse of Cov. p. 3 4. 2. It must be publike before all the Church Discourse of Cov. p. 4 17 R.M. to W.R. 3. Vocall and expresse J.W. ans to 10. quest Apol. p. 45. 4. So firmely binding as that it cannot be loosed without the consent of the Church Of which see more after 8. After all this rigourous exacting of this Covenant sometimes they mollifie the matter and tell us That an e If so little wil serve what need such outcries for more and the truth of all Churches to be questioned such sharpe contentions amongst brethren to be raised and sad separations of one Church and Christian from another to be made about and for want of an express covenant as essentiall and absolutely necessary to Church estate agreement or consent to be members of this or that societie and to walk with them in Church fellowship will serve and is equivalent Apol. p. 32 44. Discourse of Cov. p. 21 22 23. T.G. to J.G. And sometimes in stead of exacting this covenant they onely inquire what is mens intention whether they intend to doe so or no and if they intend it that sufficeth Mr W. to Mr P. And as for us they sometimes acknowledge that ourconsent to the law of the land made by King and Parliament appointing that all such as sit down within such precincts shall be of this or that Parish or Church is an implicite covenant Apol. p. 14. and sometimes that our promise to beleeve walk according to our Articles of Religion is sufficient Discourse of Cov. p. 40. 9. This Covenant amongst them though for substance of matter it be all one in all their Churches yet in forme of words it is divers in divers Churches but in the same Church it is ever in one and the same f Here we have a set forme of holy Covenant in the Church a principall part of worship invented by one or more men perhaps of a former age and imposed upon others even as many as shall enter into that Church read also upon a book And what is this better or more lawfull then such a set forme of Prayer especially since this covenant is imposed as an Ordinance of God and absolutely necestarie so as no book prayer is And seeing the matter is confest to be all one in all Churches why may not the forme also be lawfully all one by mutuall agreement And if one forme of covenant be lawfull for all the Churches consociated why not one forme of Leitourgy or Directorie for worship also Forme of words as well as matter and therefore put in writing and when any one is admitted it is then read either by the party himselfe that is admitted or else unto him by some other man whereunto he is to give his assent R.M. to W.R. Apol. p. 5. 10. One or two of their formes I will here insert that the Reader may the better by example take up their sense touching this Covenant 1. The Covenant of the English Church at Roterdame as is reported to us renewed when Mr H.P. was made their Pastour was to this effect WE whose names are here-under written having a long time found by sad experience how uncomfortable it is to walk in a disordered and unsetled condition c. 1. g g All things in these two formes in a fait construction are very good but
some things are subject to an harsh construction as where they promise to submit to Christian Discipline without murmuring i.e. as some would thinke without complaining But what if he receive wrong may he not orderly complain either to his owne Church or to the neighbour Churches for redresse Especially that clause seemes to be of a very large extent where they promise to be ready to take their Churches advice for themselves and theirs as occasion shall be presented which will reach if extended to the utmost not only to restrain their libertie of removall from that Church without their consent which yet were too much but also in other things as in marrying a mans daughter changing a mans servant taking a journey making a bargain c. 2. Here are many good duties promised and sins protested against but the most of them are common to all men at least to all Christians not to Church-members only But by the same reason that its needfull and usefull to expresse these particulars ' its needfull and usefull to expresse many more as they protest against oppression idlenesse and earthly cares may they not as justly adde non-payment of debts wastfulnesse by pride apparell and riot in wines and the like 3. The former covenant mentions little or nothing of that for which the Church-covenant is so pressed as essentiall c. viz. Church-fellowship in Church-duties with approptiation to this particular Church And may be as sit at a wedding as at the constitution of a visible Church for ought I know 4. The latter tyes strictly to duties to their own Church but no word of watching over admonishing comforting releeving the members of other Churches or Christians that are no members Charitie they say begins at home but it should not stay there It seekes not its own things only but also the good of its neighbour of as many as possibly it can Doe renue our Covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false wayes 3. We will not allow our selves in any known sin but will renounce it so soon as it is manifested from Gods Word so to be the Lord lending us power 4. We resolve to carry our selves in our severall places of government and obedience with all good conscience knowing we must give an account to God 5. We will labour for further growth in grace by hearing reading prayer meditation and all other wayes we can 6. We meane not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements 7. We will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endevour to be more forward zealous faithfull loving and wise in admonishing others 8. We will labour by all our abilities for the furtherance of the Gospell as occasion shall be offered to us 9. We promise to have our children servants and all our charge taught the wayes of God 10. We will strive to give no offence to our brethren by censuring them rashly by suspitions evill speakings or any other way 11. Lastly we doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill companie and all appearance of evill to the utmost of our power Per me F.H. 2. The Covenant of the Church of Christ at Salem was renewed to this effect WE whose names are here-under written 5. We have in the latter a particular promise not to be forward in speaking in publike or scrupling By which it appeares that they are allowed when called publikely both to speake that is as I understand it to prophecie and to scruple that is to propound questions make objections c. else what need a law to restrain them from doing it uncalled And if it were not for some such law to restrain them there must needs be much consusion where each member hath equall power if he had equal liberty to exercise that power when he pleased But what differs this law in force from an Ecclesiasticall Canon but that Canons are now grown out of request that Church Covenants may bee the better cryed up members of the present Church of Christ at Salem c. solemnly in the presence of God c. renew that Church Covenant which we find this Church bound unto at their first beginning viz. We covenant with the Lord and one with another and do binde our selves in the presence of God to walk together in all the wayes of God according as he is pleased to reveale himselfe to us in his Word And doe more explicitely in the fear of the Lord professe and protest to walk as followeth 1. We avow the Lord to be our God and our solves his people in the truth and simplicitie of our spirits 2. We give up our selves to the Lord Jesus Christ and the word of his Grace for the teaching sanctifying and ruling of us in matters of worship and conversation resolving to cleave to him alone for life and glorie and oppose all contrary wayes canons and constitutions of men in his worship 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulnesse and tendernesse avoiding all jealousies suspitions backbitings censurings provokings secret risings of spirit against them but in all offences to follow the rule of the Lord Jesus to bear and forbear give and forgive as he hath taught us 4. In publike or private we will willingly do nothing to the offence of our Church but will be ready to take advice for our selves and ours as occasion shall be presented 5. We will not in the Congregation be forward either to shew our own gifts or parts in speaking or scrupling or there to discover the failings of our brethren or sisters 6. In this latter also here is a strict tye or bond of walking together in Church-fellowship and mutuall watchfulnesse one over another But how can they do that that live farre asunder and never see one another but at publike meetings and some of them that live some thousands of miles asunder and perhaps being Ministers of Churches there yet accept of fixed imployments even the charge of soules here How can these watch over one another but attend an orderly call thereunto knowing how much the Lord may be dishonoured c. by our distempers and weaknesses in publike 6. We binde our selves to studie the advancement of the Gospell in all truth and peace both in regard of those that are within and without no way slighting our Sister-churches but using their counsell as need shall be not laying a stumbling block before any 7. We hereby promise to carry our selves in all lawfull obedience to those that are set over us in Church and Common-wealth knowing how wel-pleasing it will be to the Lord c. 8. We resolve to approve our selves to
the Lord in our particular callings shunning idlenesse as the bane of any state nor will we deal hardly or oppressingly with any 9. We will also to our best abilities teach our children and servants the knowledge of the Lord and his will that they may serve him also O. H. 11. This Covenant thus distinguished from the Covenant of Grace they hold to be that Covenant which is h Here is a piece or two of such Divinitie as I never heard or read before but uno absurdo dato mille sequuntur sealed by the Sacraments and for the sealing and ratifying of which the Sacraments were principally ordained of God and therefore to be administred only to such as are first entred into this Covenant as seales thereof Apol. p. 15 19 31. Ans to 9. Pos p. 63 66. And therefore that such persons as by their condition cannot joyne in Church Covenant nor live in Church fellowship with a set societie are not bound to partake in Sacraments Apol. p. 39 41. See Robins justif p. 80 110. Though I doe not find the Brownists so solicitously to distinguish between the Church covenant and the covenant of Grace as these our brethren doe 12. Such as were admitted into their Churches infants by the covenant of their parents are not yet permitted to receive the Lords Supper when they come to yeares untill they have first run through all the foresaid course of i What if upon examination they prove neither cōvincingly gracious as wanting expected evidences nor yet openly scandalous as being over-powred with Gods ordinances and good education and government what shall become of them then admitted as members to the Lords Supper they shall not be and excommunicated I trow they cannot justly be By this rule they must remain in a middle condition neither of the Church nor without the Church And what warrant have we for this publike and private examination profession of faith declaration of the manner of their conversion and personall vocall expresse entring into the same covenant as others of yeares have before them done and as if they had never been received members before Ans to 32. q. p. 20 21. CHAP. V. Of the manner of their first erecting of a visible Church 1. k The Reader may perhaps think in reading these two first articles some fault to be in the collectour that so foule a contradiction should be held but if there be any fault it must be none but their owne either in holding and practising things in themselves so contradictory or else in reporting to us such things as they neither hold nor practise But this contradiction will yet appeare more foule when we consider what will after follow that they hold it not only lawfull to do it without their consent but also sometimes necessary to do it against their consent of which see Chap. 15. ANy small number almost of persons so fitted as before they hold may lawfully unite themselves into a Church body by entring into the Church covenant aforesaid and so may constitute themselves a true visible Church of Christ without any authoritative consent of the Christian Magistrate supposing there be one or of the neighbouring Churches or their Ministers R.M. to W.R. Ans to 32. q. p. 43. Robins justif p. 181 182. 2. Yet a l The law doubtlesse is good as from the Magistrate but how doth this agree with that opinion which too many of them amongst us that run the same Church-courses with these brethren hold that the Magistrate hath nothing to doe with the first Table unlesse the publike peace be broken he is to force no man against his conscience too or fro but leave every man to follow his own light and religion Also as it is an agreement of the Churches and Ministers I the rather like it because it seemes to amount to little lesse in substance then a compound Presbyterie set up amongst them the rather if we adde what the same H.P. tels us that they have also agreed amongst themselves that no man shall preach or vent any new or uncouth tenents untill he have first communicated them with the neighbouring ministers A very good Canon especially for these times wherein men run a madding after novelties and niceties under the false pretence of a new light and new truthes Law is made in their generall Court civill that no Church shall be there set up without the knowledge of the Magistrate and neighbour Churches R.M. to W.R. yea as Mr H.P. informeth us not without the consent of five or six of the neighbouring Churches at the least 3. The m Here is another Ecclesiasticall canon in act though not in rule If this be needfull at the first erection of a Church that each should try and know others spirits why not also after at the admission of every member he to try and know their spirits as well as they his persons intending to enter into Church estate doe before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits by conferring praying together and mutually examining each other untill they have approved themselves to one anothers consciences in the sight of God Which when they have throughly done in private then they agree together to enter into a church estate R.M. to W.R. ‑ H.W. to Mr B. 4. Which before they doe notice is given thereof to the Magistrate and neighbouring Churches that so such as please may be present at the time and place thereunto appointed R.M. to W.R. ‑ H.W. to Mr B. ‑ J.W. to T.S. 5. The number wherewith they usually begin at the first constitution of every Church is about 7.8 or 9. Ibid. 6. Notice being given the Magistrate and Churches send their n Here then Churches use messengers or deputies to represent themselves and to act in their roome why not in a Synod as well And if they may trust their power with their messengers for approving or disapproving whole Churches much more of particular members at their admission Messengers or Deputies to see how things are carried and to give them advice direction approbation or disapprobation as they shall see cause Ibid. 7. The day appointed is kept with fasting and prayer and sometimes if not alwayes preaching of the Word which is performed by some of the persons that now come to be combined into this Church-societie In the latter end of the day each of those persons now to be churched if I may so say maketh publike profession of his faith thereby shewing his knowledge and opinion in the Grounds and Principles of Religion and declaring from point to point the work of God upon his soule in his Conversion And all this in an extemporarie at least conceived speech i. e. not in any set forme Ibid. 8. Which when the Messengers of the Magistrate and Churches have heard and considered if they be unsatisfied or any stander by they make their objections or propound further questions as they thinke
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
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