Narration of Some Church Courses
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
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However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A BRIEFE NARRATION OF SOME Church Courses Held in Opinion and Practice in the Churches lately erected in New England.
Collected out of sundry of their own printed Papers and Manuscripts with other good Intelligences.
Together with some short hints (given by the way) of their correspondence with the like tenets and practices of the Separatists Churches.
And some short Animadversions upon some principal passages for the benefit of the vulgar Reader.
Presented to public view for the good of the Church of God by W. R.
LONDON, Printed by G. M. for Edward Brewster at the Sign of the Bible on Fleet-bridge. 1644.
The Preface to the Reader.
CHRISTIAN READER,
G Ive me leave before I present thee with the Narration following to Apologize something for myself. I have not fallen upon this task for want of other work; nor out of any itching much less ambitious desire to appear in print, which as I never affected, so much less now, when it is become no singular praise. For Scribimus omnes, indocti, doctique; nor out of any malignancy of spirit against the men (whose Church ways I here relate) whom so far as I know them, I profess (God and my Conscience bearing me witness) highly to love and honor in the Lord. But the first occasion of my thoughts in this kind was, that a solemn agreement being a good while since made between the brethren of the independent way (then and still residing in London) and those of the opposite judgment, wherein (amongst other things on both sides agreed upon) those brethren promised then shortly to put forth a narrative of their doctrine and practice in Church courses, that so it might appear where the differences lay: which Narrative being once published (the materials whereof they then professed to be all ready) they also promised to join with the rest in preaching against the Brownists, Anabaptists, and other Sectaries. But the said brethren (though sundry times called upon to put forth their Narrative according to promise) have yet not only delayed, but at length altogether denied to do the same: upon which denial I began to entertain some thoughts of making a Narrative myself; and began so to do, but through many discouragements I laid it by again; till of late some of the said brethren that had formerly promised the Narrative, published a Narration apologetical, which seemed in title to me a performance of the former engagement; but when I had read it, I found it nothing less, as being neither full nor clear as a Narration ought to be. But touching that I will say no more, because others better able have, and I hope will deal thoroughly with it: Only I let the Reader know that upon this occasion I resumed my former purpose, considering now the necessity of such a course, in regard that not only themselves continued in that way, but also others both Ministers and people out of ignorance or inconsideration were daily drawn aside thereto, new Churches were erected according to their module, our Churches and Ministry, and God's Ordinances in them began to be neglected, slighted, deserted, yea, contumeliously and scornfully reproached as Antichristian, Babylonish, false and null, that many were distracted and doubtful what to hold and do, and to which side to cleave, some thought better of their ways, and others worse, then they deserved, and both sorts for want of right information what they were. That the full relation of their ways, if it did not turn men quite off from them, yet, at least, might so far prevail as to make men pause awhile, and inquire further into them before they were too far engaged; especially might give occasion of a more full agitation of all these differences in this venerable Assembly of Divines now met for consultation about matters of this nature. That all the printed books which I had seen did not together make out a full story, and what was in them here and there dispersed could not be so satisfactory as to see all things together in a short Synopsis with one view. That myself by divine providence had sundry intelligences lay by me, which joined to what was already printed might either make the story complete, or else might occasion and spurr on some other (perhaps of themselves) to publish a better. And lastly, that some of that way contrary to their former promises and pactions, and laying by not only the due regard we think they should have had of their brethren of the contrary judgment, but also of the public peace and common cause of Reformation, (which by such distractions is retarded) have impetuously both in Pulpit and Press (besides what they have done in private) labored to promote these their popular Church ways, as the only ways of God, and to make all men, they could, to dis-relish and abominate that which (for distinction sake) we call Presbyterian Government. These and other like things (after much pondering in my spirit) at last cast the balance, and caused me to resolve to pursue my first intention in this way, as here you see.
Now lest I be mistaken, I desire the Reader to understand and hear in mind that I intend not in this Relation to set down all things which they hold or practice in Discipline or Church-Government, but such things only or for the most part, wherein there lies some difference between them and us, or other the best Reformed Churches. Neither do I intend to wrap up all and everyone of the Elders (much less members) of the New England Churches in the same imputations: Forasmuch as it is most certain, that though in practice they act generally all alike, yet in their opinion of things practiced, much more in the grounds and reasons thereof, some of them do not only differ from the rest, but have stiffly opposed the rest therein, which I write to preserve the just repute of some eminent persons there, from such censures and hard opinions as others of them, perhaps, may seem to merit, and incur.
Lastly, because every common Reader cannot so easily discern and distinguish of all things here presented to him, therefore I crave leave ere I part to give him some few directions: First, he must take notice that the whole Narration is divided into several Chapters, and each Chapter into several Articles, printed in a Larger Character. 2 At the end of those several Articles are set down the proofs thereof collected out of their printed Papers, and other Manuscripts of their own either Treatises or Letters written from one friend in New England to another here, the Originals or Copies whereof, at least, I have by me, to produce, if need shall so require. 3. After the said proofs of the several Articles, there usually follow by themselves some short quotations of someone or more writers of the Brownists, which being consulted with, it will appear, that the opinions and practices of these our brethren in Church Courses mentioned in the preceding Articles do very much agree with them. A complete parallel, I confess, in all things here is not: partly through want of some Brownists Books, partly want of leisure to view over those I had, partly also, I believe, for want of full agreement between them. For though in substan e of things there be too great an accord, yet in some formalities or other accessories there may be differences; in some things some of the Brownists being more rigid then these our brethren are, as in other things these seem more strict then any of them for ought that by their writings doth appear. 4. Over against many of the several Articles, and sometimes also underneath the same there are suggested some short Animadversions, not in way of a set confutation, (that task is now in better hands) but sometimes by way of quaere, or doubt, sometimes pointing (as it were with the finger) to some seeming contradiction to their own tenets or practices, or some apparent repugnancy to the letter of Scripture, or light of common sense, added only of purpose to admonish the vulgar and injudicious Reader, lest by reading things so plausibly put forth (as some of them are) he should be ensnared at unawares. 5. Sometimes proofs are more sparingly affixed to the Article, or perhaps none at all, because the things asserted in the Article are apparent by the proofs of other Articles fore-going, or by the general tenor of the whole discourse, out of which the Reader himself may easily (if he be willing) make out a more full proof. 6. Nor is it always to be expected, that the proofs under every Article should reach every Punctilio in that Article, so the substance be proved, the rest will necessarily follow of their own accord. 7. Nor that every proof should make good every part of the Article; I hope it may suffice if all the proofs together will do it amongst them. 8. Lastly, the Reader must know that when he finds quoted, Ans. to 32. q. and Ans. to 9. Pos. and Discourse of Cov. he is to look for these in the book lately published by M r H. Peters. Cott. cat. I call that Treatise printed under M r Cottons name of Church constitution by way of question and answer. There are also cited two other printed Letters under the same name. When thou meetest with Apol. that is, The Apology of the Churches in New England for Church Covenant, which I have by me in a Manuscript. Most of the other quotations are of Letters between friend and friend: when you have Rob. Apol. that belongs to the Allegation of the Brownists, and is a distinct book from the former Apology. The rest are more easy. Now the blessing of Heaven go with this poor Pamphlet, that it may contribute some mite to the promoting of the public good, whereunto it is devoted. Amen.
A brief NARRATION Of some Church Courses generally held in opinion and practice by the Churches lately erected in New England.
CHAP. I.
Concerning a Plat-form of Church-Government and Discipline in general.
1. T His is to be observed and remembered all along, that all the Churches in New England, especially within Massachusetts bay, at New Plimmouth, Quillipiacke, and about the river of Connectecute are of one and the same way in Church Constitution, Government and Discipline, without any material difference, so that what may be truly said of any one of them, may be believed of them all. Ans. to 32. q. p. 82. J. C. to A. H. J. W. in answ. to 10. Q. J. D. to L. H. So all affirm uno ore.
2. Yet have they no set Plat-form solemnly agreed upon amongst them. But only they have all acted themselves into one and the same way. J. W. in answ. to 10. Q. V. S. to W. R.
3. The reason why they have no set Plat-form agreed upon is rendered by some of them, to be because such an one is unnecessary; yea, inconvenient, if not utterly unlawful, at least so as to be imposed on the Churches; as J. W. in ans. to 10. Q. implieth, where he saith, We all walk in the same way, but not by any public and solemn agreement, as prescribing to any what to do. See the Ans. to 32. q. p. 63. 64. at large.
CHAP. II.
Of the true visible Church of Christ in general, and the bounds thereof.
1. THey currently hold that there is no visible Church of Christ now in the days of the Gospel, but a particular Church, which may consist of a very small number, as 7.8. or 9. persons, but may not exceed the number of so many as conveniently may and ordinarily do meet together in one Congregation, in the same place, and at the same times, for the solemn worship of God to their mutual edification. Ans. to 32. q. p. 9. 10. 43. Cott. cat. p. 1. Ans. to 9. Pos. p. 62. R. M. to W. R. H. W. to Master B.
See Johns. plea, p. 250. Rob. Apol. p. 12. Rob. justif. p. 107. 108. 111.
2. Therefore they deny all National and Provincial Churches, much more an universal 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 representative Churches, whether the officers of one particular Congregation representing that Church in the judicature within it self, or the Commissioners of several 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 mystical body whereof Christ is the head, the members are Saints, called out of the world, and united together into one Congregation by an holy Covenant to worship the Lord and edify 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 real Saints, sincere believers, not only 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 fear 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 repel them. Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reason of which is rendered, lest they take an harlot into the bosom of Christ instead 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 real Saints, so far as in them lies, they hold the Church is bound to make strict inquiry, and take exact trial of all such persons as are to be admitted into Church-fellowship: yea, so much and so long, as until they have thoroughly approved their sincerity. Discourse of Cov. p. 10. Ans. to 9. Pos. p. 70. Apol. p. 2. 43. R. M. to E. B. p. 5. R. M. to T. S. This last giveth this advice to his friend intending to go over. Above all things let those that come to N. E. search their estate well towards God, and make their calling sure before they come. For if men come to offer themselves to be members of any Church here, their evidences will be then viewed and scanned, and search will be made what they can say for themselves to show both their cutting off from sin and engraffing into Christ; and many other such warnings from thence we have had.
See Barr. disc. p. 33. Rob. justif. p. 255. 256. Rob. Apol. p. 81. Can. necess. of separation. p. 167.
4. In which trial they use to require, first, Letters of recommendations from other Churches or persons absent. Ans. to 32. q. p. 28. 29. Apol. p. 1.
Secondly, Testimony of their own members present, if there be any that know the parties. Apol. p. 1. Ans. to 32. q. p. 24.
Thirdly, Experience of their Conversation amongst themselves: In taking up of which Experience sometimes the time is long, if other testimonials be wanting. E. C. to R. C.
Fourthly, They examine them touching their knowledge in the Principles of Religion. Ans. to. 32. q. p. 23.
5. Though some or all the fore-named proofs be given, yet they confide not therein, nor can be satisfied therewith, without a verbal declaration (either made by a man's self, or else drawn out of him by interrogatories) touching the manner of his Conversion from point to point, and what evidences he can show of the truth of his grace, of his sound faith, and sincere repentance. H. W. to T. S. saith, Let none trouble himself for a Certificate, it will not avail him, whosoever he be that comes, (though the best known, 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 public 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, go from one Church to another only as travellers, or sojourners for the time, they are admitted to Sacraments, only 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 testimonial or evidence whatsoever) without such a new Examination as aforesaid, and as if he had never been examined nor admitted into Church-Society before. Ans. to 32. q. p. 29, 30. Ans. to 9. Pos. p. 62. Apol. p. 2, 7, 9, 35.
8. Notwithstanding all this rigor and strictness, sometimes they will assure us that the Churches use great indulgence in their trial, and stoop unto very low terms, that they may take men into Church-fellowship. Ans. to 32. q. p. 8. the known Godly are presently admitted upon their own desire. W. T. to M r 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 ways, he knows no man of wit will deny 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 remiss 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 main) thing they require in persons to be admitted into Church-fellowship, viz. true and real Saintship. A second is, that they be such as can cleave together both in opinion and affection. Discourse of Cov. p. 4. and that there be a suitableness and sweetness 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 cohabite together, as near as may be, for their better mutual 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 Church-covenant, and approve thereof. J. P. to W. R. T. G. to J. G.
12. Lastly, they must seek 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 do not, they account them despisers of it, yea, wicked and graceless 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 Form of the true visible Church.
1. THey hold the Form of a true visible Church of Christ is that which they call the Church-Covenant, whereby all the members of the Society are united to Christ and one to another, which therefore they count absolutely necessary, essential 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 privilege, 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 tie, 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 practice of truth and holiness (though never so complete and sincere.) Therefore they say Job and Melchizedek (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 Baptism. Ans. to 32. q. 12. Nor cohabitation. Discourse of Cov. p. 14, 20. Nor voluntary and usual frequenting the same place of worship, subjecting a man's self to the same officers and laws of government, nor joining himself in all holy fellowship both public and private with the same society. Discourse of Cov. p. 21. Nor the law of the land made by the Magistrates authority, with our own implicit consent in Parliament, appointing that all Professors of Religion that sit down within such and such precincts, shall be of such a Society or Church. Apol. p. 14. Nor all these together without the Church covenant, which only is sufficient to do it. Ans. to 32. q. p. 24. Discourse of Cov. p. 5, 14, 18-21, 24, 25. Apol. p. 19, 24.
3. This covenant they hold to be distinct from the Covenant of Grace; so, as that many which are within the Covenant of Grace ( i.e. effectually, yea, and visibly called too) are not within the Church Covenant, and so not within the visible Church, as Job, Melchizedek, &c. of whom before. And again, many are within the Church covenant, and so within the visible Church, that are not within the Covenant of Grace, as hypocrites in the Church. Apol. p. 5, 6, 14 Discourse of Cov. p. 3.16.
4. Yet sometimes they tell us, it is not distinct altogether, or in substance, but in some respects only, as a part from the whole, this being a branch of that. Discourse of Cov. p. 3, 7, 8, 12, 26, 28. Apol. p. 8, 31, 43. A voluntary profession of subjection thereunto. Apol. p. 22, 24. Discourse of Cov. p. 18. especially to that part thereof which concerns Church fellowship, and Church duties. Discourse of Cov. p. 4, 7, 8, 26. Ans. to 9. Pos. p. 75. with application to this particular Church only, to which one is now to be joined 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 back again 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. 'Its a solemn and public Promise before the Lord and his people, whereby a company of Christians called (by the power and mercy 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 unity 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, do bind themselves to the Lord to walk in all such ways of holy worship to him, and of edification one towards another, as God himself 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 civil. Discourse of Cov. p. 3, 4. 2. It must be public before all the Church. Discourse of Cov. p. 4, 17, R.M. to W.R. 3. Vocall and express. J.W. ans. to 10. quest. Apol. p. 45. 4. So firmly 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 mollify the matter, and tell us, That an agreement or consent to be members of this or that society, 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 instead of exacting this covenant, they only inquire what is men's intention, whether they intend to do so or no, and if they intend it, that sufficeth. M r W. to M r 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 implicit covenant. Apol. p. 14. and sometimes that our promise to believe & 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 form of words it is divers in divers Churches, but in the same Church it is ever in one and the same Form 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 himself 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 forms 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 M r H.P. was made their Pastor, 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 unsettled condition, &c. 1. Do renew our Covenant in Baptism, 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 ways. 3. We will not allow ourselves in any known sin, but will renounce it, so soon as it is manifested from God's Word so to be: the Lord lending us power. 4. We resolve to carry ourselves in our several places of government and obedience with all good conscience, knowing we must give an account to God. 5. We will labor for further growth in grace, by hearing, reading, prayer, meditation, and all other ways we can. 6. We mean not to over-burden our hearts with earthly cares, which are the bane of all holy duties, the breach of the Sabbath, and the other Commandments. 7. We will willingly and meekly submit to Christian Discipline, without murmuring, and shall labor so to continue, and will endeavor to be more forward, zealous, faithful, loving and wise in admonishing others. 8. We will labor by all our abilities for the furtherance of the Gospel as occasion shall be offered to us. 9. We promise to have our children, servants, and all our charge taught the ways of God. 10. We will strive to give no offense to our brethren by censuring them rashly by suspicions, evil speakings, or any other way. 11. Lastly, we do protest not only against open and scandalous sins, as drunkenness, swearing, &c. but also against evil company, and all appearance of evil 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, 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 bind ourselves in the presence of God to walk together in all the ways of God, according as he is pleased to reveal himself to us in his Word. And do more explicitly in the fear of the Lord profess and protest to walk as followeth. 1. We avow the Lord to be our God, and our solves his people, in the truth and simplicity of our spirits. 2. We give up ourselves 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 glory, and oppose all contrary ways, canons and constitutions of men in his worship. 3. We promise to walk with our brethren and sisters in this Congregation with all watchfulness, and tenderness, avoiding all jealousies, suspicions, backbitings, censurings, provokings, secret risings of spirit against them, but in all offenses to follow the rule of the Lord Jesus, to bear and forbear, give and forgive, as he hath taught us. 4. In public or private we will willingly do nothing to the offense of our Church, but will be ready to take advice for ourselves and ours, as occasion shall be presented. 5. We will not in the Congregation be forward either to show our own gifts or parts in speaking, or scrupling, or there to discover the failings of our brethren or sisters, but attend an orderly call thereunto: knowing how much the Lord may be dishonored, &c. by our distempers, and weaknesses in public. 6. We bind ourselves to study the advancement of the Gospel in all truth and peace, both in regard of those that are within and without, no way slighting our Sister-churches, but using their counsel, as need shall be, not laying a stumbling block before any. 7. We hereby promise to carry ourselves in all lawful obedience to those that are set over us in Church and Common-wealth, knowing how well-pleasing it will be to the Lord, &c. 8. We resolve to approve ourselves to the Lord in our particular callings, shunning idleness 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 sealed by the Sacraments, and for the sealing and ratifying of which the Sacraments were principally ordained of God, and therefore to be administered only to such as are first entered into this Covenant, as seals thereof. Apol. p. 15, 19, 31. Ans. to 9. Pos. p. 63, 66. And therefore, that such persons as (by their condition) cannot join in Church Covenant, nor live in Church fellowship with a set society, are not bound to partake in Sacraments. Apol. p. 39, 41.
See Robins. justif. p. 80, 110. Though I do not find the Brownists so solicitously to distinguish between the Church covenant, and the covenant of Grace, as these our brethren do.
12. Such as were admitted into their Churches infants by the covenant of their parents, are not yet permitted to receive the Lord's Supper, when they come to years, until they have first run through all the foresaid course of public and private examination, profession of faith, declaration of the manner of their conversion, and personal, vocal, express entering into the same covenant, as others of years 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. ANy small number (almost) of persons (so fitted as before) they hold, may lawfully unite themselves into a Church body, by entering 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 Law is made in their general Court (civil) that no Church shall be there set up, without the knowledge of the Magistrate, and neighbor Churches. R.M. to W.R. yea, as M r H.P. informeth us, not without the consent of five or six of the neighbouring Churches at the least.
3. The persons intending to enter into Church estate, do before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits, by conferring, praying together, and mutually examining each other, until they have approved themselves to one another's consciences in the sight of God: Which when they have thoroughly done in private, then they agree together to enter into a church estate. R.M. to W.R. H.W. to M r B.
4. Which before they do, 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 M r 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 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 always) preaching of the Word, which is performed by some of the persons that now come to be combined into this Church-society. In the latter end of the day, each of those persons now to be churched (if I may so say) maketh public profession of his faith, thereby showing his knowledge, and opinion in the Grounds and Principles of Religion, and declaring from point to point the work of God upon his soul in his Conversion. And all this in an extemporarie (at least) conceived speech, i. e. not in any set form. 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 think fit, until they be satisfied, if it may be. Ibid.
9. If in the end the said Messengers be not satisfied, then they or so many of them, as concerning whom they are not satisfied, either in point of knowledge or grace, are forbidden to enter into Church estate, and so remain still, as before, out of the pale of the Church. Ibid.
10. If at length they be fully satisfied, and all doubts cleared, then the said persons proceed to enter into Church-covenant, which being written one of them reads, and all of them subscribe it, and so they are become a true constituted visible Church, as they say. Ibid.
11. Which being done the said Messengers of the other Churches give them the right hand of fellowship, and own them for a sister Church. And so returning back do make report to the Churches that sent them, of all things done, and declare to them that they are to account of them as of a true Church of Christ. Ibid.
CHAP. VI.
Of Church-power, or the power of the Keys, the first subject in whom it resides, and the exercise of it in general.
1. THey hold that every such company (as aforesaid) though never so small, consisting of private persons only ( i.e. such as are in no church-office,) and perhaps all illiterate too, yet is rightly and immediately entitled to all the privileges of the visible Church of Christ, and invested with all Ecclesiastical power from Christ, as the first and proper receptacle thereof, have the Keys of the Kingdom of Heaven committed to them, and may now forthwith administer and partake of all church-ordinances (except only Sacraments) execute all Church-censures, and transact all their own businesses within themselves. Ans. to 32. q. p. 10. 41, 44, 48, 49, 50. Cott. cat. p. 10. R. M. to W. R. R. M. to E. B. p. 4. J. W. ans. to. 10. quest.
See Rob. justif. p. 106, 107, 112, 121, 122, 125, 126, 127, 138, 190, 113, 167, 184, 198, 331. Zion's royal prerog. Preface. Barr. discov. p. 39.
2. The particular sorts of which Church businesses are these. 1. Admission of more members into their Society. 2. Authoritative admonition of members offending. 3. Binding and excommunicating of such as having offended prove incorrigible. 4. Loosing and authoritative forgiving such as upon admonition and excommunication do repent, re-accepting them into the communion of the Church again. 5. Making, i.e. examining, electing, and with imposition of hands ordaining their Pastors, and all other their officers. 6. Unmaking, i.e. degrading and deposing them again, when they see cause so to do. 7. Preaching, i.e. expounding and applying the word with all authority to the several uses of their members. 8. And generally whatsoever else may concern the edification and spiritual good of that society (save only the administration of the seals.) And all this before they have any officers, or if they have any, yet without reference to them as officers at all. 9. And when they have Ministers then they have Sacraments too. Ans. to 32. q. p. 10, 15, 41, 42, 44, 45, 48, 49, 50, 68. Cott. cat. p. 10, 11, 12. Dis-course of Cov. p. 23. Ans. to 9. Pos. p. 62, 70, 76, 77. J. W. ans. to 10. quest. R. M. to E. B. p. 4. R. M. to W. R. Apol. p. 24.
Rob. justif. p. 9, 111.
3. All which things they claim to themselves power to do without any authoritative concurrence or assistance of any other Churches or their officers, which they hold unlawful in others to offer, and in themselves to accept or admit. Ans. to 32. q. p. 41. R. M. to E. B. p. 10.
Rob. justif. p. 335, 339.
4. Therefore they ordinarily convene together (before they have any officers) and hold public Ecclesiastical meetings, and execute all Ecclesiastical duties and offices (Sacraments only excepted) by mere lay men, that neither are, nor perhaps ever shall be officers in the Church.
5. This Church (being thus invested with all Church-power) deriveth part thereof upon her officers, viz. so much as she cannot conveniently execute her self, and the rest she keeps still in her own hands and executes accordingly. Ans. to 32. q. p. 57. R. M. to W. R. R. M. to E. B. p. 4.
Barr. Disc. p. 223.
6. The officers have no power in Church matters, but what the Church deriveth on them, and which she may revoke, and resume unto her self, if she conceive they do not use it well. Ibid. And therefore she may call them to account for their actions, though they were even Apostles themselves. J. Cott. on 5. vial. p. 10.
7. The officers are all but the Churches servants in propriety of speech, and she is the mistress, the queen. In all things she hath the power of decreeing, and they with her, as others, the meanest members of the Society: but as Ministers, so they are only as her mouth to speak and her hand to act what she decrees, doing all things for her, by her power, and in her name. Ibid. M r N. to W. R. R. M. to W. R.
Rob. Apol. p. 49. Rob. justif. p. 121, 122, 138, 166, 178, 180, 185, 303, 322.
8. The acts which they ascribe unto the officers, are such as these: viz. 1. To declare unto their people the mind of God in any matter, to advise, counsel, exhort, reprove, &c. 2. To moderate in Church meetings, that order may be observed by propounding of things to be debated, gathering of voices, pronouncing the sentence accordingly. 3. To execute all the Churches decrees, in admission of members, ordination of ministers, admonition, excommunication, &c. Ans. to 32. q. p. 57. Cott. cat. p. 3, 10. Cott. on vial 5. p. 9, 10.
Rob. justif. p. 9, 111, 114, 116, 121. Cannes necess. of separation, p. 135.
9. Every member of the Society, that is of years (except women) hath equal power with other, even with the ministers themselves (as they conceive) in propounding, debating, objecting, answering, and in judicially decreeing, and giving sentence in all matters of the Church, whether pertaining to faith or manners, doctrine or practice whatsoever. W. T. to P. H. M r W. letter to a friend. Ans. to 32. q. p. 44.
Barr. refut. of Giff. p. 81. and in his Discov. p. 36, 38, 125, 223. Rob. justif. p. 9, 111, 121. Zion's royal Prerog. Preface.
10. And therefore although the officers may lawfully prepare matters in private for the Churches hearing, yet they hold all things ought to have a full public debate in the presence of the whole Society, that so they may be able to give their sentence in faith. Apol. p. 31. J. C. printed letter, p. 4. which is therefore usually done on the Sabbath day after Evening Sermon.
Johns. plea, p. 307. Rob. apol. p. 38.
11. Whether matters be carried amongst them by most voices or no, is not so generally agreed upon. Some affirm that the major part carries it against the lesser part, yea, though the officers be in this lesser part, and do show strong reason to the contrary. M r M. to J. M. Others, that the whole body must agree else nothing proceeds. J. P. to W. R. Ans. to 32. q. p. 60, 61. Some, that things are not carried by voices at all, but by truth and right, and according to God. Ans. to 9. Pos. p. 72. Ans. to 32. q. p. 58, 60.
Barr. discov. p. 78, 261. Johns. plea. p. 307.
Sometimes they grant indeed all things are curried by consent of all; but then they explain it thus, viz. That if it fall out that any lesser number do dissent, then the greater endeavor to give unto, or to receive from them due satisfaction; which if it be done then all agree in one vote. If the lesser party dissenting neither can give satisfaction to the greater, nor will receive satisfaction from them, but still persist in dissenting, then do the major part (after due forbearance, and calling in the counsel of some neighbouring Churches) judicially admonish them; who being thus under censure, their voice is now extinct, and made void. And so the rest proceed to vote, which vote is now the vote of all the Church, viz. of all that have the power of voting therein. Ans. to 32. q. p. 58, 61.
12. Notwithstanding all this power aforesaid, by them attributed to this Church, when it is yet young, of very small number and without officers too. Yet do they deny unto it (though grown never so numerous and well furnished with godly and learned officers, and withal strengthened with the consent of other Churches, and the Christian Magistrates authority) all power to make any particular rules or laws in things indifferent (conducing to the better government of her self, and more orderly, and more edifying performance of God's worship, and use of his Ordinances) according to the general rules of Scripture in such cases provided. Ans. to 32. q. p. 66. Cott. cat. p. 9. R. M. to E. B. p. 9.
Barr. discov. p. 84, 255. Rob. Apol. p. 73.
CHAP. VII.
Of Church membership and admission of more members into the Church thus constituted and erected.
1. ALL men are bound, say they, to become settled members of such a particular Church, as is before described; And whosoever doth not, (if possibly he can) sinneth. And whether he can or no, yet he remains for the time without the visible Church of Christ (for which they frequently allege 1 Cor. 5.12.) and in that estate uncapable of any Church ordinance or privilege, though he be not only baptized, but also truly converted, yea, eminent in the profession of faith, and practice of holiness, even unto martyrdom it self. Ans. to 32. q. p. 11, 30, 38. D. ag. P. p. 4. R. M. to E. B. p. 6. Nay, he is accounted as one that despiseth Church-fellowship, and so unworthy of it, yea, wicked and profane. Apol. p. 25, 26, 27, 34. Ans. to 9. Pos. p. 69, 62. Ans. to 32. q. p. 11, 12, 21. J. W. ans. to 10. quest.
Rob. justif. p. 56, 71, 85, 86.
2. Persons admitted are either infants, or such as are of age.
3. When any person of age is to be admitted, he is first to desire and seek it in this or that particular Church. And therefore to make his desire known to the Church by some of the Elders, or members of the same R. M. to W. R. J. M. to R. M. J. W. to T. S. Ans. to 32. q. p. 8.
4. Which said Elders or others do first privately examine him, touching his knowledge in the Doctrine of faith, and the truth of his conversion, as is before shown. H. W. to M r B. J. W. to T. S. E. C. to R. C. J. M. to R. M. Apol. p. 3, 4.
5. If the examiners (upon this trial) conceive him not fit to enter into Church fellowship, then he is there stayed without any further proceeding. J. M. to R. M.
6. If they find him fit, (according to the fitness mentioned CHAP. 3.) then they propound the man and his motion to the Church, who are then desired to inquire further of him for their better satisfaction. And if any of them do or shall (by such inquiry) know anything justly to hinder his admission, to declare it before he be admitted. J. W. to T. S. E. C. to R. C.
7. After this a day is appointed (usually on the Sabbath) and when other public worship is ended, the said party is called forth, and there makes public Profession of his Faith, and declareth the manner of his conversion; which (by such as can) is done in a continued speech of their own; by others (not so well able) in making answers to questions propounded to them cocerning the same. Apol. p. 3, 4. wherewith if any of the company be not satisfied, his admission is stayed for the time, till all things be cleared, and all objections answered. And then by consent of the Church, he enters into Church-covenant with them, and so is admitted in the same manner as the rest were at the first constitution of the Church. R. M. to W. R. H. W. to M r B. E. C. to R. C. J. M. to R. M. J. W. to T. S.
8. After the party is so admitted, the Minister or someone or more of the members of that Church, in name of the rest, do give him the right hand of fellowship; and do likewise repromise to perform all Church duties to him, contained in the same covenant, as unto the rest of her members, J. W. to T. S.
9. Thus for admission of persons of age. Now for infants they account them in the same estate with their next parents: For if either of their next natural parents be now, or (being deceased) died a member of some such particular society, as aforesaid, then are their children also accounted members, and so baptized, if they were not baptized before? But if neither of them have been, or having been formerly, if at the present (being alive) neither of them be a member; then their infants (as themselves) are accounted to be without the visible Church. In the same estate with the children of Turks and Heathens, Aliens from the Commonwealth of Israel, and so uncapable of Baptism, or any other Church privilege whatsoever: yea, though the Grandfather be a member or (perhaps) a Minister of that Church; or though one or more of the next parents being no members be eminently and famously Godly, and will undertake to educate their children in the true faith and Fear of God; And neither willfully, nor negligently omit to join themselves to such a Church, but abstain only out of want of sic opportunity to do it, or out of tenderness of Conscience, as scrupling some things in their way, yet for all this, their infants shall not be admitted to Baptism; as not being within, but without the Church. M r M. Ans. to 9. Pos. 61, 62, 63, &c. Ans. to 32. q. p. 20, 21. Apol. p. 29.
CHAP. VIII.
Of their dismissing of members from one Church to another, or otherwise.
1. NO person once thus admitted (as aforesaid) into any of their Churches, ought to remove thence without the consent of the said Church first sought and obtained. For if lie do, they hold that he breaks covenant with God and the Church, and like Ananias and Sapphira lies against the Holy Ghost. Ans. to 9. Pos. p. 73. Apol. p. 39. R.M. to E.B. p. 6. Inasmuch as they conceive their covenant binds them not to depart without consent. Ibid.
2. Therefore when any would remove, they require that he first give notice thereof to the Church, wherewith he is in covenant, and lay before them (how many soever they be) in a public meeting, both his reasons for which he desires to remove, and also to what other Church he would remove, and consult with them about both. Ans. to 9. Pos. p. 74. Apol. p. 20.
3. If upon examination, they approve both of his reasons why, and of the place whither he would go, then they consent, and giving him letters of dismission and recommendation to that other Church, they send him away with their prayers and blessing. Ibid.
4. If contrarily they approve not, either the one or the other, they dissuade him from his purpose, if they prevail nor, they will not hold him by violence, (for that they cannot,) yet they will neither give their consent, nor give him their letters of recommendation (though he were otherwise never so well deserving) nor send him away with their benediction, as otherwise they would. Ibid. Yea, he shall depart little better then an excommunicate, as a Covenantbreaker with God and man, and as one that is wise in his own conceit, and refuseth to hearken to counsel. Ibid.
CHAP. IX.
Of Church-Communion in general, wherein it consists, to whom it doth belong, of corruptions in it, and separation from it.
1. THey solicitously distinguish between Church-communion, and Christian or religious communion. This latter they hold generally with all whom they conceive to be true Christians, without reference to their Church estate, and whether they be in Church estate or no: therefore they will confer, pray with them, &c. But the former they hold only with such as they acknowledge to be true Churches, and with their Church-members. Ans. to 9. Pos. p. 62, 63. Apol. p. 28, 34.
Robins. hath a distinction not much unlike, of private and public communion, that he allows with all Christians, this only with Church-members; concerning which see his whole treatise of public and private communion.
2. They call that Church communion which is only in such duties, privileges and ordinances as are proper to such a particular society, and belong to none other, as 1. Admission of members into their society. 2. Mutuall watchfulness of each member over other. 3. Admonition in way to censure. 4. Excommunication. 5. Re-acception into society again upon repentance. 6. Administration, and receiving of the seals. 7. Vocation of Ministers and all other officers, and deposing of them again. Ans. to 9. Pos. p. 63. Ans. to 32. q. p. 7. Apol. p. 27-29.
3. As for preaching, reading and hearing the word, catechizing, praying, singing of Psalms, blessing the people, &c. though performed by Church officers and members only, and in the Church Assembly only, yet in these, they hold, there is no Church communion at all. Ans. to 32. q. p. 7, 28. Ans. to 9. Pos. p. 62. Apol. p. 26, 34. Rob. justif. p. 192, 195.
4. These things, say they, do not only belong to Church Communion, but to the Communion of this particular Church only, of which one is stated a member; and therefore are to be performed only to the members thereof, and not to the members of other Churches, much less to any such as are not at all in Church estate. Ans. to 32. q. p. 11.
5. Especially Sacraments are to be administered (as only by Ministers of the same Churches as after so) only to Church members, and members of the same Church. Ans. to 9. Pos. p. 62, 63, 64, 66, 70. Ans. to 32. q. p. 11, 12, 37. Apol. p. 29, 30, 39, 40, 41. Cott. cat. p. 6, 7. R. M. to E. B. p. 4, 5, 6. R.M. to W.R.
6. They hold that if any sin be committed by any in the Church, for want of watchfulness, and admonition in others, all the body is defiled therewith, and made liable to a common judgment, as was all Israel by Achan's sin. Ans. to 32. q.p. 50. Ans. to 9. Pos.p. 75. Discourse of Cov. p. 7. Apol. p. 10.
7. That a man that is sui juris, may not lawfully stand member of such a Church, in which he cannot observe and enjoy all God's ordinances, nor where any corruption in God's worship, or other sin is suffered unreformed, but if he be joined to it, he must separate from it, else he is defiled therewith. Ans. to 32. q. p. 32, 33.
Rob. justif. p. 15, 16, 197, 200, 201. Johns. plea, p. 245. Barr. discov. p. 26, 29, 34, 38.
8. Especially where any set Leitourgy, or set form of prayer is imposed to be used. Ans. to 9. Pos. p. 52, 59, 60, 61. M r M. to J.M. Cott. cat. p. 5, 6. R.M. to E.B.p. 7.
Johns. plea, p. 245, 285. Brown. confess. art. 45. Cannes necess. of separation, p. 110. Rob. justif. p. 344.
9. And where bad men are suffered to come to the Sacraments with the good, because thereby both the ordinances, and all that partake in them are defiled. Apol. p. 37. J. D. to L.H.
Barr. discov. p. 34. Rob. justif. p. 15, 197, 201, 204.
CHAP. X.
Of the Communion of Churches one with another, and of separation from corrupt Churches.
1. THey grant that several Churches have a Communion amongst themselves, whereby they do and may mutually partake each with other in some Church-ordinances, 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 virtue 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 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 formal granting over of such power, from one Church and Minister to another, it were unlawful in any case to administer any Church ordinance to any Church or members but their own, or to admit them to any Church communion upon any pretence whatsoever. Apol. p. 14, 26, 40.
4. Though they hold it lawful by this Communion of Churches for one Church to admit the members of another unto fellowship of Church ordinances and privileges; yet not of every Church. But they think themselves bound to know the Church well (whose members they so admit, as well as the members themselves) whether it be 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; unless they did first protest against their corruptions. Ans. to 32. q. p. 29. J.C. printed letter, p. 12. yet they hold no such 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 constirated and governed in the same manner with their own which only they conceive to be constituted and governed according to the Rule of Christ. Ans. to 32. q. p. 82, 83, 84. yea, if a company of approved godly people should sit down near them (where their power reacheth) differing from them only in some points of Church-Government, some of them tell us, that not only they should not be owned as a sister Church, but should also be in danger of severe punishment by the civil 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 between them and others of the reformed Religion, more then what is above touched, save that
1. I Hear some of them have pressed that not only the scandalous, but also the non-proficience, that grow not in grace under the means, might be excommunicated; Which was the ground (as some of them report) of a groundless 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 Pastor might know how they grew in grace. A.W. to M r B.
CHAP. XII.
Of Church officers, their office, manner of calling, their power, maintenance, 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 ofttimes proves some years first) then they address themselves to the calling of some to the Ministry, 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 member of the same Church, in the same manner every way, as others have been. H.W. to M r B.
3. The several Churches with them, (how small soever, and though as yet without any officers) do 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 examine and try their abilities and fitness. 2. To elect them. 3. To instruct them in their office, at their ordination. 4. To ordain them with imposition of hands, prayers, and charges given them. And in sum, 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 M r 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 pass, that every of their first Ministers (at least) in every of their Churches, is ordained by one or more private men, appointed by the rest, in their names to pray over them, impose hands upon them, instruct, charge them, and give them authority there to minister: The act being the act of the whole Church, but for order, and ease sake, the formality is committed to one or two, in name of the rest: 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 people's Election is not only essential 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 sign, they hold it not essential at all, but a mere formality, or solemnity 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 ministry Presbyteris confertur, &c. Barr. refut. of Giff. p. 219, 130.
6. After the first officers are thus made by the Church, the formality of ordaining the rest, is ordinarily committed to such officers as are already called and ordained, not as having anymore power (by virtue of their office) to do it, then before; for the power is the Churches, and belongs equally to every member, as a member; but as being the Churches public servants, to do 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. Only whereas in opinion and tenent they precisely distinguish between the Pastors and Teachers office, yet in practice they usually confound them: both Pastor and Teacher equally teaching and equally applying both the Word and Seals without any difference. And either of them usually supplying the place of both in divers of their Churches, which are not furnished with both. See J. C. his Sermons on Revel. and other texts, for proof of this: Besides what we have by others report.
8. They hold the officers so called and made by this Church, are officers only in and unto this particular Church, that hath so called them. And bound only to minister to that, and the members thereof, and to none other. So that the Pastors and Teachers thereof may lawfully do no ministerial act whatsoever in or unto any other Church or the members thereof, then their own. Ans. to 32. q. p. 11, 15, 70. Ans. to 9. Pos. p. 64, 67, 70, 76, 78. Apol. p. 14, 26, 29, 38.
Rob. justif. p. 317, 318, 335.
9. They grant indeed that Ministers may preach unto, and pray with other Churches and their members, because these are properly no ministerial acts. Only the administration of the Sacraments (with them) are properly ministerial, and therefore belong only to the Ministers. All other acts are common to other members, either by virtue of their gifts, and ex communi officio charitatis, or by the power of the Keys, which they have received in common with that Church of which they are members, or by a temporary deputation from the same. Ans. to 9. Pos. p. 78.
Rob. justif. p. 195.
10. They hold that a Ministers calling lives and dies with his union unto and disuniting from that particular Church wherein and whereby he was so called, as before. So that if a Minister lawfully chosen and ordained in one place, shall remove (upon never so just and necessary grounds) to another Congregation: He is thereby divested of his former Ministry, and now become as a mere private man again, unless and until he shall be called and so created again by the same or some other Congregation. In which case he is not only to be elected anew, but also to be ordained anew, by the imposition of the hands (perhaps of some mere private man or men) as if he had never been ordained before. And so toties quoties. Ans. to 32. q. p. 69, 70. Ans. to 9. Pos. p. 67, 77. J. W. ans. to 10. quest.
Rob. justif. p. 317.
11. They hold the Ministers are but the Churches servants, her mouth by whom she speaks, and hands whereby she acts. And therefore though they meet together to consult of matters for the good of the Churches, or to prepare matters for the Churches hearing; yet in point of Government they can decree, act, or execute nothing but what the Church doth dictate and direct: Ans. to 32. q. p. 57.
Rob. Apol. p. 49. Zion's royal Prerog. p. 26, 20.
12. Ministers (they hold) are only Ministers of Churches already gathered, which are all supposed to be already real Saints, effectually called. So that the end and work of the office of Ministers and their Ministry, is only the confirmation and building up of men already converted and enchurched. Nor are they bound by virtue of their office to attend unto the work of converting souls, anymore then other gifted brethren are, who owe it by the office of common charity. Ans. to 32. q. p. 80, 82.
Rob. justif. p. 308, 11, 47.
whence it must needs follow that either none are converted in their Churches by their ministry, or else if any be, that falls out only accidentally, not as the direct end of their office, and God's Ordinance.
13. They acknowledge a most strict tie between the Minister and his people, and that the one hath special propriety in the other. Apol. p. 11, 24. R. M. to E. B. p. 11.
14. They conceive it unwarrantable that Ministers should have set and certain stipends or wages, much less that they should live upon tithes: But rather upon the people's voluntary contribution, weekly cast into the common treasury, according to their weekly gains: Out of which the Deacons are to distribute both unto the officers and poor, according to that which is brought in, and as they conceive to be fit and needful for everyone. R. M. to W. R. M r B. to S. A. J. W. to T. S. Ans. to 32. q. p. 77. Cott. cat. p. 7, 8. R. M. to E. B. p. 7, 8.
Rob. justif. p. 214, 353. Barr. Discov. p. 53, 61, 62. Brow. Confess. art. 20, 45.
15. As this Church hath power to make her own Ministers, so also to question, censure, unmake and depose them; and by reassuming their power, to reduce them into the state of mere private men again. And this also they claim power to do (as well as the other) without any authoritative concurrence of any others whomsoever; whose counsel although they may, and perhaps will crave and use, yet that is done freely without any authoritative obligation in foro externo. Ans. to 32. q. p. 41. Ans. to 9. Pos. p. 77. J. C. printed letter, p. 3.
Rob. justif. p. 111, 176, 177. Zion's royal Prerog. p. 26. Seper. Conf. art. 23. Cann. necess. of se. par. p. 155.
CHAP. XIII.
Of those whom they call Prophets, and of prophesying, or private men's preaching.
1. THey hold it lawful for mere private persons ( i.e. such as neither are in office, nor are ever likely to be) to exercise their gifts in and before the whole Congregation, in preaching, i. e. in expounding and applying the Scriptures to the several uses of the auditors, by instruction, confutation, reprehension, with all authority; yea, that this is an ordinary and perpetual ordinance in the Church grounded upon 1 Cor. 14. Ans. to 32. q. p. 78. Cott. cat. p. 6. R. M. to E. B. p. 7. There is a book printed, called, A Sermon preached at Plimmouth in N. E. which (as I am certified) was made there by a Comber of wool.
Rob. justif. p. 183. Johns. Inq. p. 7. A light for the ignor. p. 19.
Some of them (indeed) tell us that its seldom used, viz. only where the Church is unfurnished with officers, or in case of their absence or sickness. Ans. to 32. q. p. 77.
2. Also after their Preaching they take upon them to bless the people at their dismission, as the Ministers do.
3. Likewise they have a course (before their dismission) to give leave to any that doubts of anything that hath been then or formerly delivered in public by the Minister or any other, publicly to propound their doubts, and make their objections, and to argue pro and con, about any matter good for edification. W. T. to P. H. Ans. to 32. q. p. 78. Cot. cat. p. 6.
Barr. discov. p. 139. Johns. Inq. p. 7.
CHAP. XIIII.
Of the independencie of one Church upon another, and the Combination of several Churches together, in Classes, Synods, &c.
1. THey grant that Churches may and ought to consult and advise one with another, in any doubtful matter incident, and ought to hearken to the good advice of one another. And therefore they sometimes allow combinations of divers Churches for consultation: But not imperative or coercive. Ans. to 32. q. p. 64, 65, 66.
Johns. plea, p. 251.
2. But that each particular congregational Church is the supreme judicature, whose power is absolute and imperial, and therefore may and ought to transact all things within themselves without seeking or submitting unto any authoritative concurrence of any other Churches. R. M. to W. R. Cott. cat. p. 12, 13. Ans. to 32. q. p. 44, 62, 64, 65, 66. J. W. ans. to 10. quest.
Rob. justif. p. 107, 112, 444. Johns. plea, p. 70, 251. Barr. discov. p. 261.
3. Therefore they hold it unlawful for any such combinations, whether in Classes, ( i.e. compound Presbyteries) or Synods provincial, national, or others to take upon them authoritatively to determine or decree anything in matter of doctrine or practice, as intending thereby to oblige anymore, or others then their own persons, no not in foro externo. 〈2 pages missing〉
The Postscript,
T Hus at length, Good Reader, thou hast the sum of the Church Courses of our New England brethren; even the way that so many that know it not, or cannot judge of it, do so admire, so desire. And which themselves do hold forth to us as the only way of God, with such superlative commendations in their Letters to us, as if it were a perfect Idea of the Constitution, Discipline, and Government set up and exerced in and by the Apostolic Churches from point to point; from the beginning (till now of late me thinks they begin to abate) [See M r Parkers late Letter to M r B. printed] inculcating what rare and admirable effects it hath produced amongst them, impatient that any should oppose it, or so much as question it; yea, threatening us with continuance of the sword until we shall embrace it: See M. Peters Preface, p. 1. excluding and exploding all other ways as erroneous, false, wicked, and savouring at least strongly of Antichristianism. But now that I have thus laid it before thee, I leave it to thy judgment (praying God to guide thee aright therein) whether it deserve all this or no. As for myself I look for lashes from many hands and tongues, but in patience (through the help of Christ) I shall possess my soul, being supported by the conscience of mine own integrity. And yet that I may somewhat rebate and take off the edge of as many men's displeasure as I may, I shall crave leave of thee to add a few words more in answer to some of the principal objections in defense of myself and this Narration. Object. It will be said perhaps by some that this Narration is false, that they believe it not, or that they have heard of others the contrary. Answ. I pray it may be conceived and remembered that I have not undertaken to report things as there they really are, (which I could not do, unless I had been an eye witness) but to collect their own reports of things scattered here and there in their own Papers, and present them jointly together to thy view: so that, whether their reports be true or false is nothing to me; If I can clear it to a candid and ingenuous Reader that I have not mis-reported their reports, I will be guiltless both before God and men: For my part I believe their reports to be true, as here they are represented to thee: Seeing they come not from malignants amongst them, or enemies to them, nor yet from men of small or no credit, but such as are members at the least of their Churches, and therefore true and real Saints, which will not, at least, should not lie; yea, many of them officers, and some, yea, most of them Ministers of the Word in their Churches, who as they cannot be thought to be ignorant of, or mistaken in their courses, so much less can they be reasonably suspected of falsehood or partiality in their relations; At least, shall not by me, who both sufficiently know the fidelity of the most of these from whom these intelligences come, and also have been by some of them so often chastened for making any doubt thereof. But suppose these reports should not be true, or that others of them should report otherwise, this may perhaps impeach their credit, it cannot mine; and I shall desire of him whosoever he be that shall call the truth of this Relation in question (for substance at least) that he himself would put forth a truer. It is a small thing to say, They hold not or they do not this or that, but tell us what they do hold and practice, that we may be misted no longer, as hitherto.
Object. But if this report he crew, yet (if you think they do evil) you should rather conceal your brothers faults and errors, Love covers the multitude of sins.
Answ. Love covers what sins may be covered, but some sins cannot be covered, they are so publicly committed; and some may not, though they could, because the concealment of them may do hurt, to themselves or others, the public, or private wealth: in which case it were both against Piety, Charity, and Prudence to conceal them. In both these respects, I conceive, their courses are not to be covered; First, they cannot, at least in great part, being long since made public to the world, and daily are more and more by their own printing, preaching, and private instilling them into others. Secondly, they may not, if they could; seeing by forbearance all this while they have fretted like a Gangrene into the bowels both of city and country; and I fear we have kept their counsel so long, that many of them are already past cure in their error, and we almost remediless in our rents, tending unto ruin.
Object. You should rather have confuted them by arguments, &c.
Answ. This is already done in part by others, and the press is still in travel, ready to bring forth more and new confutations of them. 2. This is none of the worst ways of confuting them, as I conceive; To relate them fully is to confute them sufficiently in the judgment of men judicious and uningaged.
Object. You seem by your parallel places quoted to accuse them of Brownism, wherein you highly wrong them?
Answ. True, I do so, and let the Reader judge upon examination and comparing of the places alleged, if it be not so: nay, if in some things they do not build up an higher partition wall between themselves and all other churches then ever the Brownists did, as in their strict examination of members, in urging a Church covenant distinct from the covenant of grace, &c.
Besides, to what hath been said in the Narration, we may add for further probabilities, and just causes of our fear in this kind, that 1. They sometimes cite, and approve of the Brownists Books in questions between us and them, and provoke us to answer them: So we are informed from some of themselves (P. B.) that they cite Rob. book for prophecy, and hold it unanswerable in that point: And their party here boast much of Robijustif, and bid us answer it, if we can: which book is also in some sort approved by the Ministers of N. E. in their Apology for Church covenant, p. 30. 2. They use the same arguments, and produce the same texts of Scripture to the same purposes, as whosoever readeth their writings may observe. 3. They condemn their courses but coldly, with a quarenus, only so far and so far, their rigiditie only, not simply their separation, Ans. to 9. Pos. p. 13. Apol. p. 30. Discourse of Cov. p. 41, 42. They profess it there be any separating opinion amongst them they hold not themselves bound to inquire after it, nor to separate from the Brownists for their separating from us, I. W. ans. to 10. quest. M. H. ans. to I. P. 4. They distinguish of separations, one they call moderate, the other rigid or bitter, this they condemn, but that they own. But what they mean by this rigid separation, we well know not, for even the Separatists themselves do conde nine each others rigor, the latter generally condemn some bitterness used against our Churches by Barrow, and Greenwood: And of the latter also, some (as Robinson ) were far more moderate then the rest, yet were all of them complete Separatists, and so may these our brethren be too, notwithstanding that distinction. 5. They associate themselves in private communion, and in Church communion too with them: So Master H. to I. P. acknowledgeth and justifies it also. See the Preface to Master G. defense of Master B. against Canne. And we are credibly informed that H. P. received the Sacrament in a Brownists Church here in London; yea, some assure us of professed correspondence and agreement between some of our late Apologists themselves; and those of the Separation here, only that they have advised them to be moderate in their courses. 6. The Brownists themselves do claim them as their own, and boast of them. See Master G. defense of Master Bradshaw against Canne in the Presace. 7. Though in the general they profess to differ much from them, yet when it comes to reckoning we find it not so: which that it may appear the better, let us he are our brethren themselves express the differences: Epist. before the ans. to the 9. Positions, p. 53, 60. They (i.e. the rigid Separatists) separate from your Congreg. as no Churches, from the Ordinances dispensed by you as mere Antichristian, and from your selver as no visible Christians: and so in divers other places, Now excepting the last, which is proper to the most rigid, rigid Brownists of all as Barrow, &c. which the more moderate do utterly dislike as well as these our brethren, Rob. justif p. All the rest for ought I yet see (putting in the word unlawful instead of Antichristian, as a milder term; and by Ordinances understanding Church ordinances, as they needs must they cannot refuse by their Principles and practices but to own them.
Object. By no means, for they confess your Parochial Congregations to be true Churches, which the other do utterly deny. Answ. True, in words they do, but in effect it is far otherwise. 1. In that they lay the self same principles that the moderater sort of Brownists do, touching Church Constitution, Matter, Form, Power, Government, Communion, corruptions, &c. which being granted, the natural product of such premises must needs be that we have no true Churches, and that our Ordinances are all unlawful. 2. By carrying themselves towards us, as if we were no true Churches, or members of true Churches, for they deny our best and most eminent Christians all Church Communion with them, so they do not to the members of any of the Churches of their own way; they withdraw themselves from all Church communion with us in the best and purest of our Assemblies, so they do not from the Brownists: and whereas they hold they may not lawfully admit of the members of other Churches without power given them so to do, by Letters of Recommendations from the said Churches, yet they not only admit, but invite thousands of the members of our Churches to their communion without, yea, against their consents. 3. Sometimes they approve of us but faintly and coldly, many faults they find with our Churches, little or nothing worthy of commendation in regard of our Church estate, or Church ordinances, Apol. p. 38. Ans. to 32. q. p. 25, 26, 27, 31. Discourse of Cov. p. 36. And when they would seem to justify, and plead for us, yet then they do it with such uncouth and far fetched proofs, as we know not whether to accept or refuse their acknowledgement of the truth of our churches upon such conditions be the worse bargain; as when they say we have true Churches, because knit together in Church covenant, though implicit, because we had true Churches planted here (in the New England frame) in the Apostles times, and perhaps also since, &c. Ans. to 32. q p. 26. Discourse of Cov. p. 36, 37. R. M. to E. B. 4. Some of them come off as roundly as any Brownists do, and tell us plainly that in deed we have good Materials, but we want form, our Churches are Babels, harlots, Master M. to I. M. I. R. to his parents. M r S. to I. B. That we have true Churches, no right Sacraments, nor Ministers, I. S. to M r is B. I. P. to W. R. R. W. to I. L. M r M. to I. M. M r 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 duty, Ans. to 32. q. p. 32. And herein some of them are so cruelly kind unto us, that they profess 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-ways for the enjoyment of them. M r 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 Ministry.
Object. You may as well call the good old non-conformists Brownists, as these men who have followed them (in these their opinions and practices) as their guides. Answ. In like manner do the Brownists father their separation also upon the Non-conformists; but both forts do it unjustly: that the Brownists do it unjustly, he that will may see by M r Balls book against M r Canne upon that very point, and in good part by another book lately printed, called a grave confutation of the errors of the Brownists made long since by sundry Godly Divines, which in their times suffered in the cause of inconformitie: For myself at this time I may not, I will not attempt to give satisfaction at large to this objection, only 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 practices it will appear that they have ever stiffly opposed and conflicted with all popular and independent government, in behalf of that we call Presbyterial. True, indeed some of them, especially in their polemicke writings, while they had the Prelacie in their eye, and no considerable adversary, but that to contest withal, 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 only 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 do not now remember, which are in question between us and these brethren. But 1. these things they hold not as now cur brethren do: 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 classical or higher combinations, nor that this power is seated in such a Congregation without their officers, or that they can exercise it any other ways but by them: But if any of them have gone far, as its more then I know, so its more then I will defend: But if all these in the Non-conformists sense-were granted, it would do 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 nakedness of all the rest.
Object. We see the most of the better sort go this way now. Answ. I believe not the most by many; but if it were so, that were no good argument to justify it. 1. Because of those that do go that way, a great number are Anabaptists, Familists and Antinomians, &c. who all willingly choose to fall into the same channel of popularitie and independencie, perhaps partly out of design, to make a more considerable (I say not sormidable) party, that so either for favor or fear, they may be the more indulged; partly because it suites so well with man's 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 men's affections are strong, when oft their judgments are weak. 3. All men are ever apt to run into extremes, hence it is that whiles they fly prelatical tyranny, they easily fall into popular Anarchy. 4. The novelty of the course. 5. The people's 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 people's good opinion and affection, by being ever employed in the chiefest work of the ministry in some of the chiefest of our Churches, although they have been so far from acknowledging themselves ministers, as that they do 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 seems 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 concerns 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 practices so far as they are known do all look that way. 3. Their lying so close locked 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 mere gull, such as the last was, but (as a true so) a full, perfect and plain discovery of their opinions in these things from point to point, and from end to end, I should heartily rejoice, as in the much desired fruit of this my poor labor; That so all misunderstandings and mispristons being removed, and we rightly informed of the just latitude of their and our differences: we might either more hopefully address ourselves to satisfy their judgments, or else (if that cannot be obtained) the more willingly condescend to move (with them) for the favoring of their consciences, according to the rules of Piety 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.