some things are subject to an harsh construction as where they promise to submit to Christian Discipline without murmuring i.e. as some would thinke without complaining But what if he receive wrong may he not orderly complain either to his owne Church or to the neighbour Churches for redresse Especially that clause seemes to be of a very large extent where they promise to be ready to take their Churches advice for themselves and theirs as occasion shall be presented which will reach if extended to the utmost not only to restrain their libertie of removall from that Church without their consent which yet were too much but also in other things as in marrying a mans daughter changing a mans servant taking a journey making a bargain c. 2. Here are many good duties promised and sins protested against but the most of them are common to all men at least to all Christians not to Church-members only But by the same reason that its needfull and usefull to expresse these particulars ' its needfull and usefull to expresse many more as they protest against oppression idlenesse and earthly cares may they not as justly adde non-payment of debts wastfulnesse by pride apparell and riot in wines and the like 3. The former covenant mentions little or nothing of that for which the Church-covenant is so pressed as essentiall c. viz. Church-fellowship in Church-duties with approptiation to this particular Church And may be as sit at a wedding as at the constitution of a visible Church for ought I know 4. The latter tyes strictly to duties to their own Church but no word of watching over admonishing comforting releeving the members of other Churches or Christians that are no members Charitie they say begins at home but it should not stay there It seekes not its own things only but also the good of its neighbour of as many as possibly it can Doe renue our Covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false wayes 3. We will not allow our selves in any known sin but will renounce it so soon as it is manifested from Gods Word so to be the Lord lending us power 4. We resolve to carry our selves in our severall places of government and obedience with all good conscience knowing we must give an account to God 5. We will labour for further growth in grace by hearing reading prayer meditation and all other wayes we can 6. We meane not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements 7. We will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endevour to be more forward zealous faithfull loving and wise in admonishing others 8. We will labour by all our abilities for the furtherance of the Gospell as occasion shall be offered to us 9. We promise to have our children servants and all our charge taught the wayes of God 10. We will strive to give no offence to our brethren by censuring them rashly by suspitions evill speakings or any other way 11. Lastly we doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill companie and all appearance of evill to the utmost of our power Per me F.H. 2. The Covenant of the Church of Christ at Salem was renewed to this effect WE whose names are here-under written 5. We have in the latter a particular promise not to be forward in speaking in publike or scrupling By which it appeares that they are allowed when called publikely both to speake that is as I understand it to prophecie and to scruple that is to propound questions make objections c. else what need a law to restrain them from doing it uncalled And if it were not for some such law to restrain them there must needs be much consusion where each member hath equall power if he had equal liberty to exercise that power when he pleased But what differs this law in force from an Ecclesiasticall Canon but that Canons are now grown out of request that Church Covenants may bee the better cryed up members of the present Church of Christ at Salem c. solemnly in the presence of God c. renew that Church Covenant which we find this Church bound unto at their first beginning viz. We covenant with the Lord and one with another and do binde our selves in the presence of God to walk together in all the wayes of God according as he is pleased to reveale himselfe to us in his Word And doe more explicitely in the fear of the Lord professe and protest to walk as followeth 1. We avow the Lord to be our God and our solves his people in the truth and simplicitie of our spirits 2. We give up our selves to the Lord Jesus Christ and the word of his Grace for the teaching sanctifying and ruling of us in matters of worship and conversation resolving to cleave to him alone for life and glorie and oppose all contrary wayes canons and constitutions of men in his worship 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulnesse and tendernesse avoiding all jealousies suspitions backbitings censurings provokings secret risings of spirit against them but in all offences to follow the rule of the Lord Jesus to bear and forbear give and forgive as he hath taught us 4. In publike or private we will willingly do nothing to the offence of our Church but will be ready to take advice for our selves and ours as occasion shall be presented 5. We will not in the Congregation be forward either to shew our own gifts or parts in speaking or scrupling or there to discover the failings of our brethren or sisters 6. In this latter also here is a strict tye or bond of walking together in Church-fellowship and mutuall watchfulnesse one over another But how can they do that that live farre asunder and never see one another but at publike meetings and some of them that live some thousands of miles asunder and perhaps being Ministers of Churches there yet accept of fixed imployments even the charge of soules here How can these watch over one another but attend an orderly call thereunto knowing how much the Lord may be dishonoured c. by our distempers and weaknesses in publike 6. We binde our selves to studie the advancement of the Gospell in all truth and peace both in regard of those that are within and without no way slighting our Sister-churches but using their counsell as need shall be not laying a stumbling block before any 7. We hereby promise to carry our selves in all lawfull obedience to those that are set over us in Church and Common-wealth knowing how wel-pleasing it will be to the Lord c. 8. We resolve to approve our selves to
venture further into the search of other mens hearts or in pose any thing upon their coÌ„scâ—encâ—s further then they have the mind of God to warrant them low termes that they may take men into Church-fellowship Ans to 32. q. p. 8. the knowne Godly are presently admitted upon their own desire W. T. to Mr B. saith If a man be humble and have an earnest desire though he be but in a waiting condition if in other things he make conscience of his wayes he knowes no man of wit will denie him to become a member The same man to P. H. If your ministers were here they would not think us too strict but too remisse in Discipline I think in time we shall grow like old England E. C. to R. C. But of their abatements see after more particularly 9. Thus far of the first which is the maine thing they require in persons to be admitted into Church-fellowship viz. true and reall Saintship A second is that they be such as can cleave together both in q This is very good comfortable when it may be had but suppose some differ from us in opinion in points inferiour may they not be admitted and tollerated in that so long as they be not turbulent or infectious And what if men be of more sowre and cynicall dispositions by nature must no body admit them into Church-fellowship must they and theirs be for ever kept out of the Church and from all Church-ordinances and priviledges though they should have truth of grace as 't is possible they may because of some invincible remaines of an harsh and crabbed constitution opinion and affection Discourse of Cov. p. 4. and that there be a sutablenesse and sweetnesse of spirit in them apt to close one with another J. Cott. notes of the Church in fol. p. 2 3. 10. A third is that they r Doubtlesse a good rule agreeing to Scripture Pattern and the reason good I could wish they that hold it forth so strictly to others did not needlesly swerve from it themselves For whereas our Law hath tyed all men dwelling within such and such precincts to meet together in such a place under such a Ministerie for Gods publike worship and exercise of Church duties some of them contrary to this good Law destroy these so far forth at least orderly consociations pull asunder our true though not pure Christian Churches and patch up others of their own making gotten some from one parish yea towne citie some from another dwelling many miles asunder and therefore seldome or never meeting together but at publike worship when they have both their holy-day clothes and courses on whereby other pastors are robbed of their sheep confusion is bred in the Churches the pattern of Scripture Churches is forsaken which ever describes the members of each Church by the place of their cohabitation and besides other inconveniences the maine end pretended for their so firme and close uniting by Covenant viz. mutuall watching over each other is utterly prevented cohabite together as neere as may be for their better mutuall watching one over another Discourse of Cov. p. 4. Cott. cat p. 5. 11. A fourth thing is they must be such as know what belongs to f Therefore if any man denie or but doubt of this Church-covenant viz. as distinct from the Covenant of Grace their Church doores are for ever shut against him God helpe me then Church-covenant and approve thereof J. P. to W. R. T. G. to J. G. 12. Lastly they must seeke and desire Church-membership and Church-fellowship viz. in their way of it Apol. p. 11.39 Discourse of Cov. p. 4. J.W. Ans to 10. Quest J.W. to T.S. Ans to 32. q. p. 8. Cott. cat p. 4. which if they doe not they account them t This is harshest of all the rest may not such forbearance proceed out of humilitie or modestie though unwarrantable ignorance or tendernesse of conscience as scrupling their covenant and the courses following it discouragement or the like Men forget the royall law of love To doe as they would be done to Some call sharply for charitie Charitie to themselves that shew but slender charitie to others despisers of it yea wicked and gracelesse persons and so unworthy of it Apol. p. 25 26 27 34. Ans to 9. Pos p. 69. Ans to 32. q. p. 21. J.W. ans to 10. quest Discourse of Cov. p. 28. N. Concerning the admission of infants see after in the 7. CHAP. of Admission c. CHAP. IIII. Of the Forme of the true visible Church 1. THey hold the Forme of a true visible Church of Christ is that which they call the u This point of church covenant is worthy of deepe consideration for it will touch the free-hold not onely of our English Churches but also of all the Churches in the world if this be the rule to try all Churches by Church-Covenant whereby all the members of the Societie are united to Christ and one to another which therefore they count absolutely necessarie essentiall and constitutive to and of the true Church Discourse of Cov. p. 5-15 Ans to 32. q. p. 9 39. Apol. p. 6 9 17 19 20 21 24 25 38 39. Cott. cat p. 4. Without this no true Church nor true Church members but all are harlots and concubines Apol. p. 20 24. Discourse of Cov. p. 14 18 19 20 21 24. Without it all men are without the Church for which they usually cite 1 Cor. 5.12 and uncapable of any Church priviledge Apol. p. 6 11 13 19 20 24 25 27 38 39 42. Discourse of Cov. p. 17 22 28. Ans to 32. q. p. 11 21 24 38. Ans to 9. Pos p. 69. So the Separatists Rob. justif p. 75 79 56 81 82 85 86 110 210 207 231 257 351. 2. No other tye nor all others imaginable without this they conceive are not sufficient to knit men together into one Church nor is there any other way of admission into the Church but by this Not visible profession and practise of truth and holinesse though never so compleat and sincere Therefore they say * A strange yet bold assertion spoken without proofe of Scripture consent of other Authours or good shew of reason Melchizedek was a Priest and therefore prayed preached and offered sacrifice but did he this by himselfe and for himselfe alone Can there be a Priest by office without a people Job and Melchisedek with others such eminently Godly were yet no members of the visible Church because not within this Church covenant Ans to 9. Pos p. 66. Discourse of Cov. p. 14. Ans to 32. q. p. 28 37. Nor x Robins justif p. 230 saith ' it s an Anabaptillicall errour to hold that Baptisme constitutes the visible Church I suppose his sense is the same with theirs when they say that Baptisme admits not into the visible Church The contrary whereunto I conceive is neither Popish nor Anabapt but may well passe for Orthodoxe
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