CHAP. I.

1. THis is to be observed and remembred all along, that all the Churches in New Eng­land, especially within Massachusets bay, at New The Church at N. Plimmouth was (as I am informed) one of the first Churches that was setled there; ha­ving been a part of M^r. Robinsons Church in Holland (that famous Brownist) frō whence they brought with them their Church opinions and practises into N. E. and which they there still hold and practise without any alteration, so farre as ever I could learne. If therefore they and the rest of the Churches be all of the same way, Quere whether they be not all of the Separatists way, at least, in practise: the rather if that be true which M^r W. an eminent man of the Church at Plimmouth told W. R. That the rest of the Churches in New Eng. came at first to them at Plimmouth to crave their direction in Church courses, and made them their pattern. Also I find that Church much commended by I. C. in his printed letter to M^r W. p 13. Plimmouth, Quillipiacke, and about the river of Connectecute are of one and the same way in Church Constituti­on, Government and Discipline, without any materiall dif­ference, so that what may be truly said of any one of them, may be beleeved of them all. Ans. to 32. q. p. 82. J. C. to A. H. J. W. in answ. to 10. Q. J. D. to L. H. So all affirme uno ore.

2. Yet have they no set Plat-forme solemnly agreed up­on amongst them. But onely they haveHow should such an exact uniformity a­mongst all their chur­ches happen without any expresse agree­ment? Not by miraculous providence, nor immediate inspiration, I suppose. If by the cleare evidence of the way reveiled in the Scriptures, and shining forth to them, then its a wonder that no other Churches in the world should see that light which yet all the Churches in N. E. and all their members do so clearly see, as to practise uniformlie without difference, much more that all other Churches should oppose it. If by imitation and president, one following another, Then quaere, whether this be not a more rationall course, and likely to be lesse erroneous, that the Churches should joyntly consider of, agree upon, and in writing set down a set Plat-forme according to Reason and Scripture-Rule, to be observed amongst them, rather then to tye them­selves so to president, which if closely followed is slavish, and worse, if loosly, will soon breed differences, if not divisions. And it is not unknowne that some such have beene already amongst them. all acted them­selves into one and the same way. J. W. in answ. to 10. Q. V. S. to W. R.

3. The reason why they have no set Plat-forme agreed upon is rendred by some of them, to be because such an one is unnecessary; yea,Is not a Pattern vir­tually a Plat-forme, if therefore this be in­convenient or unlaw­full, how can that be justified? Again, let the Reader observe that the Answerers (in Ans. to 32. q. p. 63, 64.) speake of such a Plat-forme of Doctrine and Discipline, and so imposed [as a binding rule of Faith and practise, so that all men must beleeve and walke according to that Plat-forme without adding, altering, or omitting] but of a Plat-forme so imposed, the question whereto they answer was not put, nor reasonably could be understood; Nor is there any such amongst the Protestant Churches, who acknowledge all their plat-formes imperfect, intend to binde themselves thereto no longer, nor further then they shall see them warranted by Gods word, and therefore alwayes leave themselves a libertie to adde to, alter, or repeale any thing therein, as God shall give them more light: that clause therefore so inserted, serves for no other use but to put a greater odium upon the question, and a fairer glosse upon the answere then either of them deserved. Besides if a tyrannicall and imperious imposition of a Plat-forme be so evill in their eyes, (as also it is in ours) then why do they so rigorously presse others (that come amongst them) to such a perfect conformitie to their president, In that they permit no man whatsoever to be a member in any of their Churches, or partake with them in any Church-fellowship, un­lesse he exactly enter in their way of entring, and walke in their order. Nor will owne others as Sister-Churches that differ from them (though but in some things) in Church Disci­pline? All which to be so will after appeare: Is not this really a more rigid imposition of their pattern, then any Church ever used in urging of their Plat-forme? and that the more insufferable, because in other Churches the rule is agreed upon, and (for the time at least) fixed, and publikely held forth in writing, so that a man may understand before-hand what he binds himselfe unto, and what he may looke for afterwards. Whereas our brethrens course is held forth obscurely in practise only, and how long that practise will continue uniforme in all their Churches, yea, or in any one of them, he can have no assurance, nor how often or how farre they may change he cannot tell; so that he makes but a blinde bargaine at the best. Obj. There is a Plat-forme sent over lately called, The way of the Churches in N. E. Answ. True, but 1. that is but a meere relation of what hitherto they have practised without any obligation (by vertue of any agreement) to the same courses hereafter. 2. Its compiled by one particular man, not consented to by the rest, as from thence we are informed, and therefore warned by some of themselves, so to look at it, and no otherwise. inconvenient, if not utterly unlawfull, at least so as to be imposed on the Churches; as J. W. in ans. to 10. Q. implieth, where he saith, We all walke in the same way, but not by any publike and solemne agreement, as pre­scribing to any what to doe. See the Ans. to 32. q. p. 63. 64. at large.

CHAP. II.

1. THey currantly hold that there is no visible Church of Christ now in the dayes of the Gospell, but a parti­cular Church, which may consist of a very small number, asThough it were granted that-there is now no visible church indued with power of Govern. and in which Church Ordinances may bee administred (for of such onely vve here speake) but par­ticular, yet it may be a Quare, 1. Whether so few as 7.8. or 9. may make up such a com­pleat organicall body fitted for exercise of Church power. For suppose one of the 7. or 8. members of this Church offend his brother, the brother offended admonisheth him, he denies it, one or two more of them must be called in to witnesse it, yet he relents not, one or two more yet must be joyned to the first, the party offended, to joyn in the second admonition, yet still he is obstinate, novv the matter should be brought to the Church, who must be another company from the former, (for they are all plaintiffes or witnesses, and therefore cannot be judges in the cause) Also that Church must be in reason a greater body, and of higher authoritie then the former, but in this small number of 7. or 8. where will such a Church be found? Therefore in a Church consi­sting but of 7. 8. or 9. no censure can passe, much lesse any other Church act be sped. Againe, how can so few either imploy, or ordinarily maintaine officers of so many sorts as themselves hold necessaried in every Church? and if they cannot have officers, how should they have Church Ordinances regularly? 2. It may be a quaere whether this particular Church may lawfully be no more in number then one only Congregation, since the Apostles Churches (most at least if not all) consi­sted of so many thousands as possibly could not meet all conveniently together in the same place, and at the same times for all Gods publike Worship to Edification. For which see more in Master Rutherfords and Master Bals late Treatises. Neither doe we ever read of any more Churches in one place or citie, and the neighbourhood, but one, which (though multiplyed ne­ver so much) yet was never subdivided into more Churches then one, yet might be and were so many as possibly could not meet together in one congregation for Worship, unlesse both the place were very spacious (which usually they then had not) & withall the Minister that did offi­ciate had both a bodie of brasse, and voice like a Trumpet. Men of ordinary strength not being able to speake audibly to above two or three thousand at the most, and most men not to one. Much lesse can half so many communicate at the Lords Table at once. Besides, how will ever any competent number in countrey villages, and places lesse populous, be ever joyned together into one Church, especially if we be so curious in choice of our members as our N. E. brethren are? Surely we must either take such inconsiderable numbers as they doe, and as can neither imploy nor maintaine Church-officers (which would bring with it unsufferable inconvenien­ces) or else they must be fetched from places so far distant, as must force them either to travell far from their severall abodes to the same meeting place for worship Winter and Summer, or else many of them to be without all Church-Ordinances, or to enjoy them rarely: the former of which is oppressive to their bodies, the later injurious to their souls, neither of them seemes sutable to the goodnesse and wisedome of God, who (as 'tis said of the Sabbath) hath made Church-ordinances for man, not man for Church-ordinances. But I intend no dispute, I only propound my doubts. 7.8. or 9. persons, but may not exceed the number of so many as conveniently may and ordinarily doe meet toge­ther in one Congregation, in the same place, and at the same times, for the solemne worship of God to their mutuall edification. Ans. to 32. q. p. 9. 10. 43. Cott. cat. p. 1. Ans. to 9. Pos. p. 62. R. M. to W. R. H. W. to Master B.

See Johns. plea, p. 250. Rob. Apol. p. 12. Rob. justif. p. 107. 108. 111.

2. Therefore they deny allTrue in such sence as the Jewish church was: For they had a place of Nationall meeting, the Temple; a nationall worship in the sacrifices, nationall officers the Priests; and therefore at certaine times all the nation (re­presentatively in the males) came up to that place and worship. But (though not in that) yet in some other sense may be admitted both a Nationall Church and Provinciall, yea, and Dioce­san too; as a Domesticall Church, Rom. 16.5. Philem. 2. As all the scattered Jewish Churches are called one flock, 1 Pet. 5.2. and all the Gentilish Christian Churches present were called one little Sister, Cant. 8.8. And the Jewish Christian Churches yet to come are called one Bride, Revel. 19.7. And the Scriptures oft speake of many Churches, or all, as one in the singular number, 1 Cor. 10.32. Ephes. 3.10. Gal. 1.13. by reason of some bonds by which they are united togethert. And our brethren themselves do sometimes acknowledge an universall visible Church (though usually they deny it) as Apol. p. 16. 21. 37. 40. yea, and officers too of that Catholique Church, viz. Apostles and Evangelists, which therefore (whiles they remained) baptized per­sons into that Church, wheresoever they met with them without any respect to a congregatio­nall Church, as themselves acknowledge. Nationall and Provinciall Churches, much more an universall visible Church in any sense. Ans. to 9. Pos. p. 62. 63. 66. Apol. p. 7. 23. R. M. to E. B. p. 2.

Rob. justif. p. 217.

3. Also they deny allYet sometimes them­selves are forced to use Cōmissioners or Mes­sengers to represent the whole body ab­sent. As at the con­stitution of any new church, as after fol­lowes. So in their pri­vate examinations of members to be admitted. As after too. Especially in their late Synod at Cambridge in N. E. And alwayes that part of the Church which is present includes others that are absent by representation, and the males the women. representative Churches, whether the officers of one particular Congregation representing that Church in the judicature within it selfe, or the Com­missioners [Page 5]of severall Churches meeting together in a com­pound Presbyterie or Synod representing all those Churches by whom they are sent.

Rob. justif. 162.

4. This particular visible Church they define to this effect, It is a mysticall body whereof Christ is the head, the mem­bers are Saints, called out of the world, and united together intoHere is intimated the number how ma­ny they may not be, viz. not above one Congregation, no­thing said of the num­ber how few: But me­thinks regard should have been had of the one as well as the other, left a gap be opened to cut and mangle the Churches of God into such small shreds, as will not onely occasion num­berlesse differences amongst themselves, but also render them odious and contemptible to all men. Which we see frequently fals out amongst the Brownists that follow the same church-courses as these our brethren do. 2. Neither is here any mention of the church-officers as any part of this definition. But how can this be a compleat organicall body, fitted for exercise of all functions of the body, where there are not some to be tongues and eyes as well as others to be hands and feet thereto: i. e. some to rule, as well as others to be ruled? one Congregation by an holy Covenant to worship the Lord and edifie one another in all his holy ordinances, Cott. cat. p. 1. Answ. to 32. q. p. 13.

CHAP. III.

1. THe matter of a true visible Church, is either infants, or persons of age and understanding.

2. In persons of age they require first that they be all reall All the members of the visible Church should be Saints, holy, &c. but there is an ex­ternall and federall holinesse, 1 Cor. 7. and I reall internall holinesse. That is absolutely necessary to Church estate, this not, what shall become of our intants else? we shall exclude them as Anabaptists doe, unlesse we fly to that shift which Rob. (just if. p 309.) doth, that all infants within the Church are truly converted, and so as fit materials for a Church as the best elder people are. 2. Reall and internall holinesse is doubtlesse required of all Church-members, viz. in foro. interno, and unto acceptation with God, but not in foro externo, and unto admission into the Church. 3. There is a double [ought to be Saints] or obligation to reall holinesse: one morall, vi praecepti, because God hath comman­ded all his people to be holy, as he is holy, 1 Pet. 1. another Phy­sicall, as absolutely necessary to the meere being of the Church, and without which it were a false Church, no Church. In the former sense all are bound to be holy, not in this latter. R. For if it were so essentiall, then either that all should be so holy, or that some of them onely: Not that all, for then that would overthrow the truth not only of all the Churches in the world besides, but also of their own too; into which not only their reason, but also their experience hath taught them that both hypocrites and he­reticks may wind in themselves. Nor that some of them onely: For there is no more reason for some to be bound, to be holy, then for all. Besides at the execting of some Church: Suppose the first 7. or 8. that combine in Church-covenant should all prove hypocrites (as tis not impos­sible) but not as yet discovered, whether is this a true visible Church or no? And if another (though a true beleever) joyne himselfe to them, is he a member of a true visible Church or no? How shall he know his standing in that Church to be lawfull? or how can he in faith continue in their fellowship, partake with them in ordinances, and submit to their censures, or joyn with them in censuring of others? seeing (by this rule) they being none of them true Saints but all hypocrites, that their Church wanted true matter, and so was uncapable of the true forme of a Church, and therefore proves a false church, and all their church acts (and his with them) are so many nullities, usurpations, prevarications. 4. If none but reall Saints may be admitted, then none but such may be retained: will they then excommunicate all persons out of their church that live without scandall, yet are not cen­vincingly gracious? Saints, sincere beleevers, not onely having common gifts, but also saving graces, that they be not common but choice [Page 6]Christians. Ans. to 32. q. p. 8. 9. Discourse of Cov. p. 4. Ans. to 9. Pos. p. 69. 70. Apol. p. 2. 6. 21. 43. Cott. cat. p. 1. 4. R. M. to E. B. p. 5. 9.

So Rob. just. p. 11. 38. 41. 47. 48. 61. 91. 254.

Yea, convincingly such, T. G. to J. G.

Meek and humble spirits, for feare they should abuse their Church-power. E. O. to W. R.

Voide of insincere ends in seeking of Church-Communi­on. Discourse of Cov. p. 4.

If any others should attempt to be admitted, the Church were bound (upon discovery) to repell them. Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reason of which is ren­dred, lest they take an harlot into the bosome of Christ in stead of a chaste Spouse.

If any such be admitted they are not true but false mat­ter of the visible Church.

3. That the Church may consist of none but reall Saints, so farre as in them lies, they hold the Church is bound to makeAdmit it were ne­cessary ad esse ecclesiae that all the members should be really holy, yet still the question might be by what rule wee should estimate that their holinesse; whether by the rule of a large charitie which beleeveth and hopeth all things, judging all them to be sanctified that doe not give convincing and unquestionable proofe of the contra­ry, or of a strict severi­tie in accoūting none to be so, but such as give convincing and unquestionable proof that they are so in­deed? And whether in this inquirie the church is to accept of all faire overtures and shewes of Grace, in such as offer themselves, as sufficient, for the present, to admission, or must more nar­rowly search and sound mens hearts to the bottome? seeing the Scripture saith to a particular person, If thy brother say it repenteth me, thou shalt forgive him. Q. Whether the same rule will not by proportion reach also to a whole Church? and so by consequent to church-admissi­on? neither doe we read of any such strict examination, in admission of members, mentioned in Scriptures, but that men were accepted upon very easie and generall termes. The reason why they keep their Church-doores so close shut, is good and plausible in it self, but applyed to this course seemes to cast an aspersion upon Christ, that hath made no such rule of prevention, and upon the Apostles and their Churches which practised none such that ever we read of; and seemes to be both against charitie, that suspects no evill; and against Chri­stian wisdome too; For whether is it a greater hurt to the Church to admit of some (yea many) hypocrites, or to keepe out of the Church (through such unwarranted scrupulositie) some (though but one, or a few) sincere Christians? yea, against Justice too, 1. In respect of hy­pocrites whom and their children to exclude from outward Church-priviledges (if God have not excluded them) is much more in jurious then to pull the clothes off their backes, or their meat out of their mouthes. 2. Especially to some sincere Christians and their infants, as it may fall out, to whom by all right, both before God and men, Church-ordinances doe belong, who yet by this strictnesse are defrauded of the same. strict inquirie, and take exact triall of all such per­sons as are to be admitted into Church-fellowship: yea, so much and so long, as untill they have throughly approved their sinceritie. Discourse of Cov. p. 10. Ans. to 9. Pos. p. 70. [Page 7] Apol. p. 2. 43. R. M. to E. B. p. 5. R. M. to T. S. This last giveth this advice to his friend intending to goe over. Above all things let those that come to N. E. search their estate well towards God, and make their calling sure before they come. For if men come to offer themselves to be members of any Church here, their evidences will be then viewed and scanned, and search will be made what they can say for themselves to shew both their cutting off from sin and in­graffing into Christ; and many other such warnings from thence we have had.

See Barr. disc. p. 33. Rob. justif. p. 255. 256. Rob. Apol. p. 81. Can. necess. of separation. p. 167.

4. In which triall they use to require, first,Doubtlesse any of these trials may be ta­ken, with the warrant of Scripture, so that they be not extended beyond due measure: As 1. if all should be required to concur els no admission, where­as wee see men in Scripture have bin ad­mitted to Church-cō ­munion upon some one of them onely, as Paul, act. 9. upon Bar­nabas his testimonie alone. And Phebe, Ron. 16.1. upon Pauls testimonie, And (where other testimonie is wanting) Experience alone of ones blamelesse conversation, for a reasonable time (where there is nothing to the contrary) may seeme a sufficient argument of his sinceritie, to a Scripture charitie, that is not suspicious, thinketh no evill, but takes all things (that well it may) in the best part. 2. If in examining of mens knowledge and opinion in points of Religion more should be absolutely required then the least measure, and that in meer fundamentals only. Letters of recommendations from other Churches or persons absent. Ans. to 32. q. p. 28. 29. Apol. p. 1.

Secondly, Testimonie of their own members present, if there be any that know the parties. Apol. p. 1. Ans. to 32. q. p. 24.

Thirdly, Experience of their Conversation amongst themselves: In taking up of which Experience some­times the time is long, if other testimonials bee wan­ting. [Page 8] E. C. to R. C.

Fourthly, They examine them touching their knowledge in the Principles of Religion. Ans. to. 32. q. p. 23.

5. Though some or all the fore-named proofes be given, yet they confide not therein, nor can be satisfied therewith, without aQ. Whether (when the other foure have preceded) 1. this addi­tion be not superflu­ous, the other being sufficient to a right qualified charitie. 2. Whether (if the other foure serve not) this be not bootlesse and ineffectuall. See­ing if the party to be admitted be not discovered unsound by any of the other trials, then either he is sound indeed, or else a subtle hypocrite, which if he be, then he will deceive the Church present as well as he hath done others absent, and by his golden words, (wherein hypocrites usually excell) as well or much more then by his deeds and couversation: unlesse we should imagine (as some of that way here doe) that the Church hath in it ever such a spirit of discerning as that it cannot be de­ceived by any. 3. Whether it be not a thing to many impossible, who know not the time when, much l [...]sse the manner how they were converted, or have forgotten it, or through temp­tation doe altogether question it; And the rather considering 1. the manner of propounding the questions, which is at the pleasure of him that propounds them: For all know they love no set formes. 2. The manner required in answering, which must be both publike, and ex tempore too: Not knowing what will be asked them before it be asked, and therefore not having much time to consider what to answere. 3. Also if we consider the matters about which the man is to be asked: which I shall deliver unto the Reader in some of their own words. I. W. to T. S. saith, The speciall things they drive at are to finde some degree of legall terrours, Evangelicall mourning for sin, desire after Christ, and upon what Promise the soule was quieted. W. T. to Master B. The chiefe Points that the Church desires to be satisfied in are concorning the cut­ting off from the old Adam, and a mans ingraffing into Christ, how the Law hath had it [...] worke, how the Gospell its worke, what sight a man hath had of sinne, what conviction of for­mer erroneous wayes, what despaire of Salvation in and from themselves, what throwing downe and humiliation, &c? Also whether Christ be reveiled to them, in the ministery of the Word, or any other way? what esteeme they have of him? what desire to enjoy him? whether they have yet closed with their Redeemer in any sweet Promise, or be still in a waiting, expe­cting condition, staying the time when the Holy Ghost will stirre up the act of Faith, make up the union, give the assurance, &c? The same hand writes. The Churches here admit none but upon confession of their Faith, and an humble commemoration before God and the Church, how God hath wrought with them, and how farre and in what manner he hath gone along with them in their Vocation, &c. Now (these things before premised being well considered) I aske again, if it be not a thing impossible for many good soules (fit for Church-Societie, and who have right to Church-ordinances) to render such an account, and in such manner, to the satisfaction of a multitude concerning the soundnesse of their conversion. Yea, 4. I aske whether so to exact it be not a greater usurpation and tyranny over the souls and consciences of men then the Bishops themselves (though bad enough) did ever exercise? 5. If there must needs be such an account given both of mens knowledge and grace, were in not better and safer that a set and standing Rule were by common agreement made according to Gods Word, for triall of both, and this one and the same (for substance at least) in all the Churches, durable, and to continue the same without variation (unlesse upon cogent necessitie) written and recorded, and so made publike not onely to the Churches and their members who are to be measured thereby, but also to other Churches, whom it may concerne to know vvhat their Sister-churches doe, and how they walke in the Lord. For want of such a Rule, by the course which they use, many inconveniences may follow, as in the stronger that can speake better, may grow spirituall pride of their own abilities, and contempt of others that are weaker. In the weaker, envie at those that doe better then themselves, and discouragement, being afraid to off [...]r themselves to triall, because they know not whether they shall be judged fit or no, or having offered themselves, and repulsed, they will hardly offer themselves againe, but rather live they and theirs out of the Church all their dayes: or being accepted and admitted, yet the re­membrance of their own weaknesse, perhaps absurdnesse, in delivering themselves before such a multitude, when others have done so farre better, and with more acceptance then themselves, sticking by them may much rebate the edge of that little goodnesse that is in them. And in the whole Church, or many therein, it may occasion partialitie, with more indulgence to some, and rigour to others, errours and mistakes either on the right or left hand, either in the under­standing of divine truths, or in laying out the true and certaine evidences of Grace, yea diffe­rences and discord between severall Churches, or the members of the same Church thereabout, and about the persons admitted or repulsed, admittable or not admittable into the Church. verball declaration (either made by a mans selfe, or else drawne out of him by interrogatories) touching the manner of his Conversion from point to point, and what evidences he can shew of the truth of his grace, of his sound faith, and sincere repentance. H. W. to T. S. saith, Let none trouble himselfe for a Certificate, it will not availe him, whosoever he be that comes, (though the best knowne, and most eminently godly) must be examined, &c.

6. This declaration is made first in private before either some of the officers, or other persons betrusted with the ex­amination of the persons to be admitted. And after also inWhy may not the officers, or some prime men with them be­trusted with their pri­vate examination be sufficient, and their te­stimonie satisfactorie to the Church for a member to be admitted, as well as for a whole Church to be approved? (as in Chap. 5. follow­ing) Of the inconveniences of bringing all things to the examination of the multitude, see after. It hath been informed, and is credible, that multitudes of our English in N. E. yea, the ma­jor part of them are there out of Church order, and so both they and theirs live little better then Heathens, some of which before they went were here reputed good folkes, and godly people: But is not this our brethrens rigour one of the causes thereof? If it be, they had need to have very cleare and sound grounds for what they doe, or else it will be an heavie reckoning for them one day: That many amongst them are out of the Church. See Apol. p. 33, 36. Ans. to 32 quest. p. 7. Master F. to I. B. E. O. to W. R. and some good ones too: I. P. to W. R. A. M. to Master C. publike before all the Church (though never so many) and that so as to the conviction and satisfaction of them all. Ans. to 32. q. p. 23, 24. Ans. to 9. Pos. p. 62. 70. Apol. p. 2, 3, 4. R. M. to E. B. p. 6. J. W. to T. S.

7. When any member of any of the Churches of their own way, goe from one Church to anotherI see no reason for this difference, nor warrant for this di­stinction of members temporarie, or transi­ent, and fixed, in this case. If such exactness must be had in the one, I see not why it should bee dispensed with in the other. onely as tra­vellers, or sojourners for the time, they are admitted to Sa­craments, onely bringing with them letters of recommen­dation from their own Church. Ans. to 32. q. p. 29. But when any such member comes from one of their Churches to another to be admitted as a fixed member there, then he is not admitted (notwithstanding any letters of recommen­dation, or any other testimoniall or evidence whatsoever) without such a newBy this strict course they tell us they have seen much good to follow, both in the discovering and ca­shiering of some unsound both in opinion and grace, and in the convincing, humbling, and converting of others. Apol. p. 3. 35. Ans. to 9. Pos. p. 69. But 1. all men know that successe alone is not sufficient to legitimate any course: 2. They tell us what good hath come thereby, but they do not tell us what evill. How many godly have been kept out of Church-Societie by this meanes, some because they durst not offer themselves to triall, others because they could not satisfie so curious a multitude with the evidences of their grace, and some because they ap­proved not the course, and therefore could not submit unto it: But of the inconveniences of this course, see before. Examination as aforesaid, and as if he had never been examined nor admitted into Church-So­cietie before. Ans. to 32. q. p. 29, 30. Ans. to 9. Pos. p. 62. Apol. p. 2, 7, 9, 35.

8. Notwithstanding all this rigour and strictnesse, some­times they will assure us that the Churches use great indul­gence in their triall, and stoope unto veryIf it be the mind of God that they should be so strict, & that up­on the reason afore­said, viz. lest they should admit an har­lot into the bosome of Christ, in stead of a chast Spouse, how can they remit any degree of that rigour, contrary to the mind of God: If it be not his mind, hovv dare men venture further into the search of other mens hearts, or in pose any thing upon their cōsc [...]enc [...]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 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 wayes, he knowes [Page 11]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 inThis 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 'tis 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 theyDoubtlesse 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 toTherefore, 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 themThis 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.

1. THey hold the Forme of a true visible Church of Christ is that which they call theThis 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 sayA 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. NorRobins. justif. p. 230, saith, 'its 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 (as usually it doth amongst Divines) it we doe but distinguish between admission into the Ch. reall and formall, between the substance of the thing and the ceremonie, or formalitie thereof. The substance and reall admission indeed usually goes before Bap [...]. For infants of parents within the Church, are born within the Church, and so really within it before they be haptized. And beleevers of age, ma­king open profession of their faith and repentance, are ipso facto made members of the visible church by their visible profession. But the formall admission of both in the solemne perfor­mance of it, is both acted and sealed at once in Baptisme, which is (as it were) a Christians for­mall matriculation or inrollment amongst the members of the visible Church. It this be not so, then let them tell me what and when is the formall admission of infants into the visible Church, or are they never formally admitted untill they come to age? Baptisme. Ans. to 32. q. 12. Nor coha­bitation. Discourse of Cov. p. 14, 20. Nor voluntary and usuall frequenting the same place of worship, subjecting a mans selfe to the same officers and lawes of government, nor joyning himselfe in all holy fellowship both publike and private with the same societie. Discourse of Cov. p. 21. Nor the law of the land made by the Magistrates authoritie, with our own implicite consent in Parliament, appointing that all Professours of Religion that sit down within such and such precincts, shall be of such a Societie or Church. Apol. p. 14. Nor all these together without the Church covenant, which only is sufficient to doe it. Ans. to 32. q. p. 24. Dis­course of Cov. p. 5, 14, 18-21, 24, 25. Apol. p. 19, 24.

3. This covenant they hold to be distinct from theWere the question only of the Covenant of Grace to be either entred into, or renew­ed again and again at the constitution or re­stitution of Churches, the matter were soon at an end; that would be easily granted to be necessary, yea, es­sentiall: And such on­ly were all the Scripture Covenants, which are usually cited by them to prove their Church covenant. But that will not serve their turn. 2. Or were it of a covenant between the offi­cers and their people, I conceive, there would be no strife, this being tacitely implyed in their mutuall choice each of other. You shall be our pastour, &c. and we will be your people; Pro­vided 1. it be not obtruded as essentiall, or absolutely necessary to have it expresse. 2. that it be understood with a salvo jure, not onely to that particular church and members, nor only to that particular officer, but also to all other Churches, who have a common interest each in other, for the good of all, most of all to God himselfe. 3. Yea, if it were of a covenant between the church and her members, and each member with another of remaining together as a fixed so­ciety, till death (without extraordinary impediment) as a thing in it selfe arbitrary and occi­sionall only, upon some particular reasons calling for it. I speake what I thinke, This also would not be denyed. 4. Or (which is all that can with any colour of reason be defined) if it were of an ecclesiasticall constitution only, binding the members to the Discipline and Co­vernment of such a church (during mens convenient abode with it) as a thing expedient only for the better being and better governing of the church, I say, an Ecclesiasticall constitution, con­sonant to generall Rules of Scripture, though not precisely commanded therein: And which may therefore be intended, temitted, or altered pro re natâ, according to the generall Rules of Scripture at the Churches discretion; Such as are the covenants or promises required of the members of the Dutch and French Churcher; There would not have been many adversaries. But when an expresse vocall covenant is held forth, and with all eagernesse pressed on us, and on all churches as a Divine Ordinance particularly commanded in Scripture, absolutely ne­cessary, essentiall and constitutive to a true church; without which there is no true church, but all societies are whores and concubines, and without which there is no right unto, nor orderly participation of any Church dutie or ordinance: And this so obligatory that it is piaculum to remove from that societie, with which one is in covenant, without their generall consent, sought at least (as after is shewed.) And not only so, but also letters are sent over with strong lines, to disswade our people from living any longer in the way they have done, out of Church order, because out of church covenant. Sermons are likewise preached, bookes printed, and private discourses made, and in all these arguments artificially used, and possionately and perswasive­ly urged, yea, the Scriptures themselves forced to speake for their Church covenant as a Divine Ordinance, &c. I say, when it is thus held forth and urged on us, no marvell if it be not en­tertained without much agitation, yea, if it meet with much opposition, and that amongst the godly and learned both persons and Churches. Co­venant of Grace; so, as that many which are within the Covenant of Grace (i.e. effectually, yea, and visibly called too) are not within the Church Covenant, and so not with­in [Page 14]the visible Church, as Job, Melchizedek, &c. of whom before. And again, many are within the Church covenant, and so within the visible Church, that are not within the Co­venant of Grace, as hypocrites in the Church. Apol. p. 5, 6, 14 Discourse of Cov. p. 3.16.

4. Yet sometimes they tell us, it is not distinct altoge­ther, or in substance, but in some respects onely, as a part from the whole, this being a branch of that. Discourse of Cov. p. 3, 7, 8, 12, 26, 28. Apol. p. 8, 31, 43. A volun­tary [Page 15]profession ofIf this Church cove­nant be but the cove­nant of Grace, then surely we have it, and renew it daily, in Bap­tisme, at the Lords Table, on our solemn Fasts, &c. why call they then so eagerly for that we have, as if we wanted it? 2. If it be but the Covenant of Grace, what absolute necessity can there be of repeating and renewing it expressely, and reciprocally, at every admissi­on of a new member? subjection thereunto. Apol. p. 22, 24. Discourse of Cov. p. 18. especially to that part thereof which concernes ChurchIf it be a covenant of Church duties only, and to this society only, what needs a repetiti­on of the whole covenant of Grace, at least as essentiall to this covenant, and to Church consti­tution, and to Church membership, more then to a marriage covenant, or any other holy cove­nant? It may be done at a wedding; true, but to make it essentiall to it, would marre many a lawfull marriage. Nor can it be judged essentiall that the particulars of the covenant of Grace, so farre as they concerne church duties should be (and that so oft) repeated. If two parties intending to marry each other, should doe it in this generall forme only (or the like) he saying to her, Ile be thy husband; and she to him, Ile be thy wife, if there were no defect in the covenant, or otherwise; but want of mentioning the mutuall duties that by Gods law belong to married persons, I beleeve that would never make it null: nor would that their covenant the lesse bind them to such mutuall duties, because the particulars were not exprest in the covenant at the marriage-making. fellowship, and Church duties. Discourse of Cov. p. 4, 7, 8, 26. Ans. to 9. Pos. p. 75. with application to this particular ChurchAs this covenant is destructive to our Churches, so is it apt to cause schismes and separa­tions of one Church from another even amongst themselves. Its a partition wall (as one cals it) built up to hinder that communion that ought to be among Churches, and that care that one Church and member ought to have of another. Here being so strict a tye to the duties belon­ging to our own Church, and the members thereof, but not a word of any dutie to be perfor­med to other Churches, or their members. So that if a member of the same Church with my selfe want watching, counsell, reproofe, &c. my covenant binds me to performe accordingly. But if one of another Church doe need as much, and I have fit opportunitie, &c. yet by this co­venant I have nothing to doe with him, he is without to me, 1 Cor. 5.12. onely, to which one is now to be joyned by this covenant. Discourse of Cov. p. 10, 15, 28. Ans. to 9. Pos. p. 75.

5. And this covenant is made by every member, both with God, and the Church, and by the Church also backe againe with every member. Discourse of Cov. p. 4, 10, 12. J.W. ans. to 10. quest. R.M. to W.R.

6. And thus they define it.All the middle part of this definition ex­plaines the matter of a true Church: Of which in the former Chapter: onely the beginning and end doe shew the nature of the Cove­nant (which they call the Forme) of which here in this Chapter. 'Its a solemne and publike Promise before the Lord and his people, whereby a compa­nie of Christians called (by the power and mercie of God) [Page 16]to the fellowship of Christ, and (by his providence) to dwell together, and (by his Grace) to love and cleave together in the unitie of faith and brotherly love, and desirous to partake (according to the will of God) in all the holy Ordinances of God together in one Congregation, doe bind themselves to the Lord to walke in all suchThe words are good and faire; but he that takes this covenant had need to consider that in the sense of them that give it, The waies of God, are their wayes of Church con­stitution, and popular Government, which if he be not upon good ground satisfied that they are indeed the wayes of God, then how can he safely ingage himselfe to them by this covenant, and that not only to be a patient, to tolerate what he cannot mend, but even to act with them also in the same? Our brethren conceive that a Minister in swearing canonicall obedience, in omnibus licitis & honestis, to a Bishop, did thereby justifie Episcopacie; And doe not by the same reason, all that take this covenant justifie popularitie and independencie. wayes of holy worship to him, and of edification one towards another, as God him­selfe hath required in his word of every Church of Christ and the members thereof. Apol. p. 5. Discourse of Cov. p. 3. Apol. p. 5.

7. The properties hereof: 1. It is sacred not civill. Dis­course of Cov. p. 3, 4. 2. It must be publike before all the Church. Discourse of Cov. p. 4, 17, R.M. to W.R. 3. Vo­call and expresse. J.W. ans. to 10. quest. Apol. p. 45. 4. So firmely binding, as that it cannot be loosed without the con­sent of the Church. Of which see more after.

8. After all this rigourous exacting of this Covenant, sometimes they mollifie the matter, and tell us, That anIf so little wil serve, what need such out­cries for more, and the truth of all Chur­ches to be questioned, such sharpe contenti­ons amongst brethren to be raised, and sad separations of one Church and Christian from another to be made about and for want of an express covenant as essentiall and absolutely neces­sary to Church estate? agreement or consent to be members of this or that socie­tie, and to walk with them in Church fellowship will serve and is equivalent. Apol. p. 32, 44. Discourse of Cov. p. 21, 22, 23. T.G. to J.G. And sometimes in stead of exacting this covenant, they onely inquire what is mens intention, whether they intend to doe so or no, and if they intend it, that sufficeth. 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 implicite covenant. Apol. p. 14. and some­times that our promise to beleeve & walk according to our Articles of Religion is sufficient. Discourse of Cov. p. 40.

9. This Covenant amongst them, though for substance of matter it be all one, in all their Churches, yet in forme of words it is divers in divers Churches, but in the same Church it is ever in one and the sameHere we have a set forme of holy Cove­nant in the Church, (a principall part of wor­ship) invented by one or more men (perhaps of a former age) and imposed upon others, even as many as shall enter into that Church, read also upon a book; And what is this better or more lawfull then such a set forme of Prayer, especially since this covenant is imposed as an Ordinance of God, and absolutely necestarie, so as no book prayer is, And seeing the matter is confest to be all one in all Churches, why may not the forme also be lawfully all one by mutuall agreement; And if one forme of covenant be lawfull for all the Churches consociated? why not one forme of Leitourgy, or Directorie for worship also? Forme of words, as well as matter, and therefore put in writing, and when any one is admitted it is then read, either by the party himselfe that is admitted, or else unto him by some other man, whereunto he is to give his assent. R.M. to W.R. Apol. p. 5.

10. One or two of their formes I will here insert, that the Reader may the better by example take up their sense touch­ing this Covenant.

1. The Covenant of the English Church at Roter­dame (as is reported to us) renewed when M^r H.P. was made their Pastour, was to this effect.

2. The Covenant of the Church of Christ at Salem was renewed to this effect.

11. This Covenant (thus distinguished from the Cove­nant of Grace) they hold to be that Covenant which isHere is a piece or two of such Divinitie as I never heard or read before: but uno absurdo dato, mille se­quuntur. [Page 20]sealed by the Sacraments, and for the sealing and ratifying of which the Sacraments were principally ordained of God, and therefore to be administred only to such as are first en­tred into this Covenant, as seales thereof. Apol. p. 15, 19, 31. Ans. to 9. Pos. p. 63, 66. And therefore, that such persons as (by their condition) cannot joyne in Church Covenant, nor live in Church fellowship with a set societie, are not bound to partake in Sacraments. Apol. p. 39, 41.

See Robins. justif. p. 80, 110. Though I doe not find the Brownists so solicitously to distinguish between the Church covenant, and the covenant of Grace, as these our brethren doe.

12. Such as were admitted into their Churches infants by the covenant of their parents, are not yet permitted to receive the Lords Supper, when they come to yeares, untill they have first run through all the foresaid course ofWhat if upon exami­nation they prove nei­ther cōvincingly gra­cious, as wanting ex­pected evidences, nor yet openly scandalous, as being over-powred with Gods ordinan­ces, and good educa­tion and government? what shall become of them then, admitted as members to the Lords Supper they shall not be; and excommunicated, I trow, they cannot justly be; By this rule they must remain in a middle condition, neither of the Church, nor without the Church; And what warrant have we for this? publike and private examination, profession of faith, declaration of the manner of their conversion, and personall, vocall, expresse entring into the same covenant, as others of yeares have be­fore them done, and as if they had never been received mem­bers before. Ans. to 32. q. p. 20, 21.

CHAP. V.

1.The Reader may perhaps think (in rea­ding these two first articles) some fault to be in the collectour, that so foule a contradiction should be held; but if there be any fault, it must be none but their owne, either in holding and practising things in themselves so contra­dictory, or else in reporting to us such things as they neither hold nor practise: But this contra­diction will yet appeare more foule, when we consider what will after follow, that they hold it not only lawfull to do it without their consent, but also sometimes necessary to do it against their consent: of which see Chap. 15. ANy small number (almost) of persons (so fitted as before) they hold, may lawfully unite themselves [Page 21]into a Church body, by entring into the Church covenant aforesaid; and so may constitute themselves a true visible Church of Christ, without any authoritative consent of the Christian Magistrate (supposing there be one) or of the neighbouring Churches or their Ministers. R.M. to W.R. Ans. to 32. q. p. 43.

Robins. justif. p. 181, 182.

2. Yet aThe law doubtlesse is good, as from the Magistrate: but how doth this agree with that opinion (which too many of them amongst us that run the same Church-courses with these brethren hold) that the Magistrate hath nothing to doe with the first Table, unlesse the publike peace be broken, he is to force no man against his conscience too or fro, but leave every man to follow his own light and religion? Also as it is an agreement of the Churches and Ministers, I the rather like it, because it seemes to amount to little lesse in substance then a compound Presbyterie set up amongst them; the rather, if we adde what the same H.P. tels us, that they have also agreed amongst themselves that no man shall preach or vent any new or uncouth tenents, untill he have first communicated them with the neighbouring ministers. A very good Canon, especially for these times wherein men run a madding after novelties, and niceties, under the false pretence of a new light, and new truthes. Law is made in their generall Court (civill) that no Church shall be there set up, without the knowledge of the Magistrate, and neighbour Churches. R.M. to W.R. yea, as M^r H.P. informeth us, not without the consent of five or six of the neighbouring Churches at the least.

3. TheHere is another Ec­clesiasticall canon in act, though not in rule. If this be need­full at the first erecti­on of a Church, that each should try and know others spirits, why not also after at the admission of eve­ry member, he to try and know their spirits as well as they his? persons intending to enter into Church estate, doe before hand often meet privately amongst themselves to be inwardly acquainted with each others spirits, by con­ferring, praying together, and mutually examining each other, untill they have approved themselves to one anothers consciences in the sight of God: Which when they have throughly done in private, then they agree together to enter into a church estate. R.M. to W.R. | H.W. to M^r B.

4. Which before they doe, notice is given thereof to the Magistrate, and neighbouring Churches, that so such as please may be present at the time and place thereunto appointed. R.M. to W.R. | H.W. to 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 [Page 22]theirHere then Churches use messengers or de­puties to represent themselves, and to act in their roome, why not in a Synod as well? And if they may trust their power with their messengers for approving or disapproving whole Churches, much more of particular members at their admission. Messengers or Deputies to see how things are carried, and to give them advice, direction, approbation, or disappro­bation, as they shall see cause. Ibid.

7. The day appointed is kept with fasting and prayer, and sometimes (if not alwayes) preaching of the Word, which is performed by some of the persons that now come to be combined into this Church-societie. In the latter end of the day, each of those persons now to be churched (if I may so say) maketh publike profession of his faith, thereby shewing his knowledge, and opinion in the Grounds and Principles of Religion, and declaring from point to point the work of God upon his soule in his Conversion. And all this in an ex­temporarie (at least) conceived speech, i. e. not in any set forme. Ibid.

8. Which when the Messengers of the Magistrate and Churches have heard and considered, if they be unsatisfied, (or any stander by) they make their objections, or propound further questions, as they thinke fit, untill they beIts an hard taske to satisfie all commers touching these things, questioning and obje­cting what they please, and harder for a man to be stayed perhaps for some differences about Church Discipline, or suppose some objection be made against his life, it must here be present­ly, and openly declared, and scanned before all the countrey. This is little wisedome, lesse charitie. satisfied, if it may be. Ibid.

9. If in the end the said Messengers be not satisfied, then they or so many of them, as concerning whom they are not satisfied, either in point of knowledge or grace, are forbidden to enter into Church estate, and so remaine still, as before, out of the pale of the Church. Ibid.

10. If at length they be fully satisfied, and all doubts clea­red, then the said persons proceed to enter into Church-co­venant, which being written one of them reads, and all of them subscribe it, and so they are become a trueIf so much time and so many encumstan­ces be needful to joyn 7. or 8. together into one church, how much time would be requisite to joyn 3000. together. But our brethren will acknowledge the Apostles went a shorter way to work. Discourse of Cov. p. 29, 30. the reason whereof they render, because the Church was not then subject to so many hypocrites: which is more then any man knowes, when Christ saith, Many are called, few chosen. Many seeke, but few sinde. Besides, this course is used by our brethren not to ordinary Christians only, but to the most godly and best approved. I beleeve therefore it was rather, because the Holy Ghost had given them no such direction, nor was this manner of church constitution then hatcht. constitu­ted visible Church, as they say. Ibid.

11. Which being done the said Messengers of the other Churches give them the right hand of fellowship, and owne them for a sister Church. And so returning backe doe make report to the Churches that sent them, of all things done, and declare to them that they are to account of them as of a true Church of Christ. Ibid.

CHAP. VI.

1. THey hold that every such companie (as aforesaid) though never so small, consisting of private persons only (i.e. such as are in no church-office,) and perhaps all illi­terate too, yet is rightly and immediately intituled to all the priviledges of the visible Church of Christ, and invested with all EcclesiasticallWho would not long to be soon chur­ched in this way, see­ing thereby immedi­ately they might be indued with so vast a power? This is a sweet morsell, no marvell if peoples teeth water for it. But where or when did God so grant all this power over to the people, that yet he excepted the Sacraments, and them only out of the charter? surely either he gave them all or none. The necessitie of which consequence some Brownists perceiving, therefore of late (here in London) have claimed and contended for them also. The word and Sacraments (in our Saviours commission) are knit together, Goe preach and baptise, and both settled upon the Ministerie. But our brethren have here divided them, and made preaching common to the people: And though our brethren intend not so, yet in event possibly this may nourish in the vulgar some fragment of poperie, as if the Sacraments were more excellent then the preaching of the Word, they being reserved as peculiar to the Ministers, this common to others with them. power from Christ, as the first and pro­per receptacle thereof, have the Keyes of the Kingdome of Heaven committed to them, and may now forthwith admi­nister and partake of all church-ordinances (except onely [Page 24]Sacraments) execute all Church-censures, and transact all their owne businesses within themselves. Ans. to 32. q. p. 10. 41, 44, 48, 49, 50. Cott. cat. p. 10. R. M. to W. R. R. M. to E. B. p. 4. | J. W. ans. to. 10. quest.

See Rob. justif. p. 106, 107, 112, 121, 122, 125, 126, 127, 138, 190, 113, 167, 184, 198, 331. Sions royall prerog. Preface. Barr. discov. p. 39.

2. The particular sorts of which Church businesses are these. 1. Admission of more members into their Societie. 2. Authoritative admonition of members offending. 3. Bin­ding and excommunicating of such as having offended prove incorrigible. 4. Loosing and authoritative forgiving such as upon admonition and excommunication do repent, re-accepting them into the communion of the Church again. 5.How weake good people are and insuf­ficient without their guides assistance, to examine Ministers a­bilities, to judge of Doctrines, and other matters touching per­sons and things need­full to the exercise of Church-government, he that please may see in our brethrens late Apologeticall narra­tion, p. 24, 28. Besides, the experience of the Bostoners in N. E. who generally would have chosen M^r Wheel-right (the notorious Familist) to have been co-teacher with M^r C. there, had not some few withstood it, as I. P. told W. R. Making, i.e. examining, electing, and with imposition of hands ordaining their Pastours, and all other their officers. 6. Unmaking, i.e. degrading and deposing them again, when they see cause so to do. 7. Preaching, i.e. expounding and applying the word with all authoritie to the severall uses of their members. 8. And generally whatsoever else may concerne the edification and spirituall good of that societie (save onely the administration of the seales.) And all this before they have any officers, or if they have any, yet without reference to them as officers at all. 9. And when they have Ministers then they have Sacraments too. Ans. to 32. q. p. 10, 15, 41, 42, 44, 45, 48, 49, 50, 68. Cott. cat. p. 10, 11, 12. Dis-course of Cov. p. 23. Ans. to 9. Pos. p. 62, 70, 76, 77. J. W. ans. to 10. quest. R. M. to E. B. p. 4. | R. M. to W. R. Apol. p. 24.

Rob. justif. p. 9, 111.

3. All which things they claime to themselves power to doe without anyWhen officers are not yet setled in any Church, or being once setled do fail through casualtie, it is agreed upon on all hands that some extraordinary course is to be taken. Let it therfore be considered whether it be not more proper and neerer to the ordinary rule, to call in the assistance of the officers of some neighbouring churches (by vertue of that communion of Churches which themselves acknowledge) to supply the wan: of their owne officers in exami­nation, ordination, and deposition of Ministers, &c. rather then to use meere private persons, i.e. non-officers of the same Church? authoritative concurrence or assistance of [Page 25]any other Churches or their officers, which they hold un­lawfull in others to offer, and in themselves to accept or ad­mit. Ans. to 32. q. p. 41. R. M. to E. B. p. 10.

Rob. justif. p. 335, 339.

4. Therefore they ordinarily convene together (before they have any officers) and hold publike Ecclesiasticall mee­tings, and execute all Ecclesiasticall duties and officesHereby it comes to passe that because oft-times their Churches are long without Mi­nisters, that they are also long without Sa­craments, both the Lords Supper for the elder people, and Bap­tisme for their infants. (Sa­craments only excepted) by meere 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 selfe, 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 selfe, if she conceive they doe 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. viall. p. 10.

7. The officers are all but the ChurchesWhere saith the Scripture that the Church should rule her officers, and the officers obey the church? we find that officers are called ru­lers, and people are commanded to obey them in the Lord fre­quently, 1 Tim. 5.19. Heb. 13.17. but the other we never find. We find indeed the Apostles call themselves the servants of the Church, as Christ also made himselfe servant unto all, but that is not to be un­derstood properly, but metaphorically, and by way of some similitude, unto servants, who (it good) do seek their masters good, and are for their profit not their own; so did Christ and all the Apostles seek the Churches good, not their own, and so all Christians are commanded to serve each other in love; But we may not thence conclude that therefore every Christian is in peoprietie to be anothers servant, for then who should be master? much lesse that the Apostles were properly the servants of the Church, who gave rules to the Church what to doe, and how to walk, but received none from the Church, least of all that Christ was so, who both was and is the head of that body, and King of that Kingdome. We read also that Ministers are to do the acts of their ministerie in the Name of Christ, and by his power, 1 Cor. 5.4. Matth. 28.19. Mat. 7.22. But that they act in the name of the Church, or by the power of the Church, such phrases we do not reade them, and therefore we do not beleeve them. servants in pro­prietie of speech, and she is the mistresse, the queene. In all things she hath the power of decreeing, and they with her, as others, the meanest members of the Societie: but as Ministers, so they are only as her mouth to speake and her hand to act [Page 26]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. TheAnd this were well too, if this service of the Church were re­served only and in­tirely to the officers, but alas, this is but cōmon to them with other members. For, if either the officers be not, or be absent, or refuse (through scruple of conscience perhaps) to act accor­ding to their mind, they will (and they hold they lawfully may) call forth any other member whom they judge fit, and enable him with their power to doe all that which their officers should have done: Sacraments only ex­cepted. 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, counsell, exhort, reprove, &c. 2. To moderate in Church meetings, that order may be ob­served by propounding of things to be debated, gathering of voyces, 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 viall 5. p. 9, 10.

Rob. justif. p. 9, 111, 114, 116, 121. Cannes necess. of separation, p. 135.

9.This body is all eye, and all tongue, no di­versity of members, all governours, none to be governed. All tea­chers contrary to the Apostles rule, Are all teachers? 1 Cor 12. [...]9. And if their reasons for this be well exa­mined, it will appeare they make as much for women to rule, as men. No marvell then if this be so that they complaine in print and other­wise, that Ministers are slighted amongst them, yea, trampled upon by some, Cott. on vial second, p. 24. Master H. to S. A. They professe to condemne Morellian and popular Government, but what can be more popular then this, wherein all have equall power to decree, and any of them may be used to act as well as the officers, and the officers are used as meer servants to the body, which is the Mistress [...]: At most they are but as the Speaker in the house of Parliament, or as a Moderator in a Synod, which rule not but are rather ruled. Every member of the Societie, that is of yeares (ex­cept women) hath equall 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 practise 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. Sions royall Prerog. Preface.

10. And therefore although the officers may lawfully prepare matters in private for the Churches hearing, yet [Page 27]they hold all things ought to have a full publike debate in theThis popular go­vernment makes good store of work both for Ministers and people, especially if the body be numerous, as the Apostolicall Churches were, and ours ought to be (if conveniently they may) and if they must all conveene in one Congregation, to he are, examine and debate all matters till all be satisfied, and brought to one unanimous vote. It will not be one houre or two in a weeke, nor in every day of the weeke, nor searce all the whole weeks time that will suffice to finish all businesses that may fall out. And what time shall the Ministers then have for studie and other duties, or the people to follow their worldly callinge? This course seemes neither agreeable to the wisedome of God, nor profitable to the weale of the Church. Besides, the time of keeping their courts (on the Sabbath day) seemes many wayes in­convenient: It must needs tire men out (both Ministers and people) make them forgetfull of what they have heard, neglective of private and domesticall duties, fill their heads and tongues full of worldly discourses, and their hearts of carnall passions and distempers, all which are enemies to the right observation of the Lords day. Object. They finde no such inconveni­ence, their Churches have few offenders, and when they have, matters are soon dispatched. Answ. It may well be, now whiles their choice materials romaine, and their numbers are so small and inconsiderable, but when their Churches shall grow numerous, and their materials (in processe of time) shall degenerate, as they must needes, will not these inconveniences, and many more follow then? presence of the whole Societie, 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 voyces or no, is not so generally agreed upon. Some affirme that the major part carries it against the lesser part, yea, though the officers be in this lesser part, and do shew 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 voyces at all, but byThe question here it not what ought to be done in foro consci­entie, & divino, but in foro ecclesie, & ex­terno. It will be gran­ted on all hands that all things in the Ec­clesiasticall (as civill) Court, ought to be done according to truth and right. But supposing a difference do arise, and both sides pretend to truth and right; (our brethren deny­ing any others to interpose otherwise then by way of advice) the question is then, Whether no­thing shall be done, which in the end amounts to little lesse then Anarchy, the mother of consu­sion, and this of destruction: or that (seeing the officers may not) the maior part of the people shall corey it in foro externo? Reason, and the Examples of all other judicatures doe seeme to conclude that the most voyces of the Judges ought to take place. 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 [Page 28]consent of all; but then they explain it thus, viz. That if it fall out that any lesser number doe dissent, then the greater indeavour 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 doe the maior part (after due for­bearance, and calling in the counsell of some neighbouring Churches)Indeed it were much better that the whole Church, and every member thereof did consent, but to extort and force a consent after this manner, seemes not only harsh and uncharitable, but also foolish, yea, de­structive too: For ei­ther the aforesaid ad­monition may some­time proceed to an ex­cōmunication or not: If it may not, then 'its vain and of no efficacie to compell consent; it may rather occasion con­tempt. If it may, then (as suppose it be in the case of admission of some member) for the gai­ning of one man (and that perhaps none of the best neither) 7, 10, or 20. may be lost, and be cut off from the Church. But were it not better to let all things currantly passe by the most voyces, then thus by seeking to force an universall consent to expose the Church to such dan­gers and inconveniences. judicially admonish them; who being thus un­der censure, their voyce is now extinct, and made voide. 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 doe they deny unto it (though growne never so numerous and well fur­nished with godly and learned officers, and withall strengthened with the consent of other Churches, and the Christian Magistrates authoritie)Yet contrary to this Article, I beleeve, themselves take liber­tie to appoint some humane observances, or which is worse, to impose them on mens consciences for divine Ordinances. all power to make any particular rules or lawes in things indifferent (conducing to the better government of her selfe, and more orderly, and more edifying performance of Gods worship, and use of his Ordinances) according to the generall 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.

1. ALL men are bound, say they, to becomeWhat if it bee (though possible) yet for the present very inconvenient, and dis­commodious, may they not delay a while? No, say they; yet because that might seeme harsh and hea­vie, therfore to ingage the more, and with­all to make the in­gagement the more easie, they allow some to be admitted as members transient, for the time onely. Apol. p. 20, 27. But why may not this fa­vour be allowed to all as well as to some? Also how doth this agree with the tenour of the covenant that limits no time? and with the sense of it, that (as they conceive) obligeth all the members to aske and take counsell of the Church, and not to remove without their consent as is both before and after said? setled 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 remaines for the time without the visible Church of Christ (for which they fre­quently alleadge 1 Cor. 5.12.) and in that estate uncapable of anyYet sometimes themselves consesse that men converted have right to the Sacraments, and Church priviledges in their state, as beleevers and men con­verted: If there were any that could administer the same unto the [...] which ordinary Ministers cannot do, say they, whose power reacheth only to church members. These things do not cohere. Church ordinance or priviledge, though he be not only baptized, but also truly converted, yea, eminent in the profession of faith, and practise of holinesse, even unto mar­tyrdome it selfe. 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 prophane. 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 seeke it in this or that particular Church. And therefore to make his desire knowne to the Church by some of the Elders, or members of the same R. M. to W. R. | J. M. to R. M. | J. W. to T. S. | Ans. to 32. q. p. 8.

4. Which said Elders or others doeIf the man be not otherwise wel known and approved, he is not admitted to this first triall, till he have lived some good space amongst them, that they may observe his con­versation, whatsoever testimoniall he have. first privately exa­mine [Page 30]him, touching his knowledge in the Doctrine of faith, and the truth of his conversion, as is before shewed. 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 triall) conceive him not fit to enter into Church fellowship, then he is there stayed without any further proceeding. J. M. to R. M.

6. If they find him fit, (according to the fitnesse mentio­ned CHAP. 3.) then they propound the man and his motion to the Church, who are then desired to inquire further of him for their better satisfaction. And if any of them doe or shall (by such inquirie) know any thing justly to hinder his admission, to declare it before he be admitted. J. W. to T. S. E. C. to R. C.

7. After this a day is appointed (usually on the Sabbath) and when other publike worship is ended, the said party is called forth, and there makesIf the party be a wo­man, or otherwise weake in or pression, some tell us, that the body of the Church meets more privately in the week day, to re­ceive satisfaction tou­ching them. E. C. to R. C. But if all the Church meet then, how is it more pri­vate? If but some on­ly, how shall the rest (by their tenent) ju­dicially consent to that which they doe not know? And for delegation or representation they will by no meanes allow these. Some­times they say their confessions are taken privately by the examiners, and by them only related in publike to the Church, and so their own publike professions and declarations are spared, as Master H. to S. A. intimates. But how doth this agree with the Apostles rule, Doe nothing par­tially, 1 Tim. 5.21. If it be needfull that all the Church heare une man relate his conversion, why should they not heare [...]ll? And if the examiners may be trusted with examining of some, why not of all the rest also? publike Profession of his Faith, and declareth the manner of his conversion; which (by such as can) is done in a continued speech of their own; by others (not so well able) in making answers to questions propounded to them cocerning the same. Apol. p. 3, 4. wher­with if any of the companie be not satisfied, his admission is stayed for the time, till all things be cleared, and all objecti­ons answered. And then by consent of the Church, he enters into Church-covenant with them, and so is admitted in the same manner as the rest were at the first constitution of the Church. R. M. to W. R. | H. W. to 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 some one or more of the members of that Church, in name of the rest, do give him the right hand of fellowship; and do like­wise [Page 31]repromise to performe all Church duties to him, con­tained in the same covenant, as unto the rest of her members, J. W. to T. S.

9. Thus for admission of persons of age. Now for in­fants they account them in the same estate with their next parents: For if either of their next naturall parents be now, or (being deceased) died a member of some such particular societie, as aforesaid, then are their children also accounted members, and so baptized, if they were not baptized before?Cold comfort to Christian parents (not of their way) and cold charitie to their in­fants. But if neither of them have been, or having been formerly, if at the present (being alive) neither of them be a member; then their infants (as themselves) are accounted to be with­out the visible Church. In the same estate with the chil­dren of Turkes and Heathens, Aliens from the Common­wealth of Israel, and so uncapable of Baptisme, or any other Church priviledge whatsoever: yea, though the Grand­father be a member or (perhaps) a Minister of that Church; or though one or more of the next parents being no mem­bers be eminently and famously Godly, and will undertake to educate their children in the true faith and Feare of God; And neither wilfully, nor negligently omit to joyne them­selves to such a Church, but abstaine only out of want of sic opportunitie to doe it, or out of tendernesse of Conscience, as scrupling some things in their way, yet for all this, their in­fants shall not be admitted to Baptisme; as not being with­in, but without the Church. M^r M. Ans. to 9. Pos. 61, 62, 63, &c. Ans. to 32. q. p. 20, 21. Apol. p. 29.

CHAP. VIII.

1. NO person once thus admitted (as aforesaid) into any of their Churches, ought to remove thence without the consent of the said Church first sought and obtained. For if lie doe, they hold that he breaks covenant with God and [Page 32]the Church, and like Ananias and Sapphira lies against the Holy Ghost. Ans. to 9. Pos. p. 73. Apol. p. 39. R.M. to E.B. p. 6. Inasmuch as they conceive their convenant bindes them not to depart without consent. Ibid.

2. Therefore when any would remove, they require that he first give notice thereof to theWhy must he needs consult with this ra­ther then any other? perhaps this may be more partiald then any other, because concerned more. No man so fit to be judge in his own cause. But if with this Church, why with the whole Church? why not rather with some few of the more secret and discreer persons, that know both how to give counsell, and to keep counsell? What if his reasons be secret, and he cannot discoyer them but to his shame, losse or danger? Church, wherewith he is in covenant, and lay before them (how many soever they be) in a publike meeting, both his reasons for which he desires to remove, and also to what other Church he would remove, and consult with them about both. Ans. to 9. Pos. p. 74. Apol. p. 20.

3. If upon examination, they approve both of his reasons why, and of the place whither he would goe, then they con­sent, and giving him letters of dismission and recommenda­tion to that other Church, they send him away with their prayers and blessing. Ibid.

4. If contrarily they approve not, either the one or the other, they disswade him from his purpose, if they prevaile nor, they will not hold him by violence, (for that they can­not,) yet they will neither give theirIf this be so, as the Disciples said of mar­riage, It is not good to touch this Cove­nant: A man may soon enter into this bond, but be cannot so soon get free again. These are hard con­ditions: He must dis­cover all to a multi­tude (many of which are no wiser then they should be) who are to be h [...]s judge in their own cause: and who can as­sure him of their judicious and unpartiall dealing? It may be (though his reasons be never so sufficient yet) they will not consent to his departure; And if he depart without consent, he goes not only not commended, but tacitely accused, slandered: not only not blest, but virtually cast out and curst; and to make up his miserie, (if all Courches were of their way,) for ever made uncapable of admission into any other Church; and so necessitated to live (be and his) all their dayes as an heathen and publican without the pale of the Church. There being (as it seemes) a tacite agreement amongst them to receive no members from one Church to another, unlesse they bring with them letters of dismission and recommendation. Yea, a man that is once en­tred into this way, is so rivetted in it, that he can hardly ever get out of it; but in a sort, is necessitated to continue therein, though perhaps against his conscience. Seeing depart he can­not (with leave) unlesse they approve of the Church to which he would goe, as well as of the reasons why. Now they will not approve of any Church that differs from themselves in Church constitution, discipline and government. Therefore he must either continue where he is, or re­move to some other Church of the same way, or live out of Church estate like an heathen, as aforesaid. The best of all which choises may prove bad enough. This so strict and hard tying of men together (unlesse it can be proved to be an ordinance of God) must needs be an into­lerable burden, pressing and pinching men not only in their estates, names and comforts, but also in their consciences too. Sometimes causing sharpe contests and contentions with, yea, perhaps deadly hatred of such with whom they arc so forced to continue in societie against their minds, or wils, at least. And sometimes violent rents and ruptures, when they are feigne to breake away from them by violence, by whom with good leave they cannot be dismist. When I consider these strict tyings of people to their owne members and officers, I cannot but pitie the good people of this Kingdome, especially of this Citie, if the New England Discipline and Government should take place, (as many of them do desire.) For how will they indure to be so tyed, who have so long time accustomed to keep with no societie, but to picke and choose, now one and then another, every Sabbath almost a new Ministerie and a new Church; yea, tenaci­ously hold it as a Maxime, That they will be bound to none; That they may lawfully goe where they like best, and where they can profit most, &c consent, nor give him their letters of recommendation (though he were otherwise never so well deserving) nor send him away with their bene­diction, as otherwise they would. Ibid. Yea, he shall de­part little better then an excommunicate, as a Covenant­breaker with God and man, and as one that is wise in his own conceit, and refuseth to hearken to counsell. Ibid.

CHAP. IX.

1. THey solicitously distinguish betweene Church-com­munion, and Christian or religious communion. This latter they hold generally with all whom they conceive to be true Christians, without reference to their Church estate, and whether they be in Church estate or no: therefore they will conferre, pray with them, &c.If by Church were to be meant only such a particular body as is before by them defi­ned, the distinction might the rather passe. But forasmuch as the word Church in Scri­pture sometimes ex­tends it selfe to all, or any beleevers on the face of the earth, without respect had to any such congregationall union, therefore Church communion will and may extend it selfe to all com­munion with visible beleevers in all religious duties whatsoever. For as there is a persecution of the Church, Gal. 1.13. Prayers of the Church, Act. 12.5. and a communion of Saints with­out such a respect, so a communion of the Church in all religious duties, without such a respect. But the former they hold onely with such as they acknowledge to be true Chur­ches, [Page 34]and with their Church-members. Ans. to 9. Pos. p. 62, 63. Apol. p. 28, 34.

Robins. hath a distinction not much unlike, of pri­vate and publike communion, that he allowes with all Christians, this only with Church-mem­bers; concerning which see his whole treatise of publike and private communion.

2. They call that Church communion which is only in such duties, priviledges and ordinances as are proper to such a particular societie, and belong to none other, as 1. Admissi­on of members into their societie. 2. Mutuall watchfulnesse of each member over other. 3. Admonition in way to cen­sure. 4. Excommunication. 5. Re-acception into societie again upon repentance. 6. Administration, and receiving of the seales. 7. Vocation of Ministers and all other officers, and deposing of them again. Ans. to 9. Pos. p. 63. Ans. to 32. q. p. 7. Apol. p. 27-29.

3. As forHere we may see how much and how long we have been mistaken: For when our brethren of that way doe so frequent­ly (perhaps fixedly) preach and pray with us not only privately in houses, but in our publike assemblies also, we (fooles) thinke all this while, they hold Church communion with us, and do thereby actually own our Ministerie and Church estate as true. But, alas, there is no such matter. It is but Christian communion at the best, neither doe they at all preach unto us, or pray with us, as Ministers ex officio, much lesse as our Ministers; No they will not confesse themselves to be so much as members of our Churches: but ex deno, only as men well gisted, and so able to edifie the church by their gifts, as meere private men, ex com­muni officio charitatis, as any man else may doe that hath a gift to speake to the churches edi­fication. Nay, what doe they more to us in publike then they would do to so many Turks or Indians, to whom they would preach, and with and for whom they would pray (I beleeve) as well as they do unto and with, and for us. If they judged any Church communion to consist in any of these things they could (following their own principles) no more joyn with us in prea­ching and prayer, then now they doe in Sacraments. The like is to be thought of their hearing of our Ministers also. preaching, reading and hearing the word, ca­techising, praying, singing of Psalmes, blessing the people, &c. though performed by Church officers and members onely, and in the Church Assembly onely, yet in these, they hold, there is no Church communion at all. Ans. to 32. q. p. 7, 28. Ans. to 9. Pos. p. 62. Apol. p. 26, 34. Rob. justif. p. 192, 195.

4. These things, say they, doe not onely belong to Church Communion, but to the Communion of thisHow doth this agree with that which fol­lowes after of admini­string and receiving of Sacraments in other Churches by vertue of the communion of churches. [Page 35]particular Church onely, of which one is stated a member; and therefore are to be performed onely to the members thereof, and not to the members of other Churches, much lesse to any such as are not at all in Church estate. Ans. to 32. q. p. 11.

5. Especially Sacraments are to be administred (as onely by Ministers of the same Churches as after so) onely to ChurchHow is it then that they acknowledge Ans. to 9. Pos. p. 63, 64. Apol. p. 6, 7, 21, 40. that scattied members of Christ may partake of the Sacraments as members of the Catholique Church. Also that Sa­craments do rightfully belong to all visible beleevers and their sced, as such, if so be there were any Ministers now that might lawfully administer the same unto them, viz. such as were the Apossles and Evangelists. And that the reason why they cannot now actually partake therein, is because now ordinary Ministers power extends not beyond the bounds of their own church. Whence I inferre, 1. that then church-membership is not necessarie to participation of the Sa­craments, of it selfe, but by accident only. 2. that beleevers are not uncapable of Sacraments (by their own tenent) through any defect in themselves but in the ministerie, (that I say not, in God) they indeed are capable of them, but God hath provided no ministerie to administer the same to thē, I mean, to scattred Saints. 3. That participation of Sacraments is no part of church communion, since of right it belongs as well to all visible beleevers, as such, though they be no church members at all. 4. That Baptisme is not given only to a Church body. 5. That it was not intended as a seale of the Church-covenant: All which are contrary to their tenents. members, andHere also they seeme as before not constant to themselves, who after tell us that by com­munion of Churches the Minister of one Church may administer the Sacraments to the mem­bers of another Church: why not then to such as are members of no Church also (being be­leevers) seeing the A postles did so: and seeing ordinary Ministers have as much power over such as are no members, as over the members of another Church, both being without the Church to them. members of the same Church. Ans. to 9. Pos. p. 62, 63, 64, 66, 70. Ans. to 32. q. p. 11, 12, 37. Apol. p. 29, 30, 39, 40, 41. Cott. cat. p. 6, 7. R. M. to E. B. p. 4, 5, 6. R.M. to W.R.

6. They hold that if any sinne be committed by any in the Church, for want of watchfulnesse, and admonition in others, all the body is defiled therewith, and made liable to a common judgement, as was all Israel by Achans sinne. Ans. to 32. q.p. 50. Ans. to 9. Pos.p. 75. Discourse of Cov. p. 7. Apol. p. 10.

7. That a man that is sui juris, may not lawfully stand member of such a Church, in which he cannot observe and enjoy all Gods ordinances, nor where anyWho then may stand members of their Churches? or will they say that there are no corruptions amongst them suffered? doubt­lesse if other Chur­ches may be judges, (not themselves who are parties) they are faulty one way, as well as others are another way. It may be also as hard to reduce as others are. corruption in Gods worship, or other sinne is suffered unreformed, but if [Page 36]he be joyned to it, he must separate from it, else he is defiled therewith. Ans. to 32. q. p. 32, 33.

Rob. justif. p. 15, 16, 197, 200, 201. Johns. plea, p. 245. Barr. discov. p. 26, 29, 34, 38.

8. Especially where any set Leitourgy, orYet themselves allow set formes of Psalmes to be sang as Prayers and Praifes to God, and of benedictions or blessing the people, of church covenan (as before) some of them also set formes of catechising, and confessions of Faith, as H. P. | I C. his Catechisme of the Church. So Robinsons cat. of Discipline, added to the end of Perkins cat. Why then not a set forme of Prayer too? whereas they dislike set formes because imposed: I cannot see how bare imposition by lawfull authoritie of that which is lawfull (so far onely as it is lawfull) should make it unlawfull; I should rather thinke it should make it necessarie: And whereas they in­culcate that our set formes have been so imposed as leave no libertie of adding, altering or ta­king any thing away: I answer, we have no such imposition among us, seeing all experience hath shewed that any man might lawfully adde, what he would, though by the law, he might not, perhaps, take away or alter ought: But supposing the worst that our set formes were so rigidly imposed by law, that no man might adde to, or alter, or take away ought, yet if Mini­sters did both adde to what they thought defective, and alter what was offensive, and leave out what they judged unlawfull; I see no reason why the fault of the imposers should be imputed to such as obeyed their imposition no further then it was faultlesse. set forme of prayer is imposed to be used. Ans. to 9. Pos. p. 52, 59, 60, 61. 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 whereIf they will walke close to their owne principles; they must grant that not onely open and grosse wic­ked defile the worship of God to all the so­cietie, but also unregenerate persons, and all that give not good evidence of their conversion, yea, even secret sinness also (such as Achan was) though perhaps they have the truth of grace, if they be admitted. Of which see before Art. 6. But then who shall escape free? or with what societie can a man joyne to be assured not to be defiled? bad men are suffred to come to the Sa­craments with the good, because thereby both the ordinan­ces, and all that partake in them are defiled. Apol. p. 37. J. D. to L.H.

Barr. discov. p. 34. Rob. justif. p. 15, 197, 201, 204.

CHAP. X.

1. THey grant that severall Churches have aIf there be a com­munion of Churches, then an union, where­by many therefore may be rightly called one. And if an union of many Churches without Covenant, why not also of ma­ny members in the same Church without covenant. Communi­on amongst themselves, whereby they do and mayHow can this stand with their doctrine of the covenant before, which tyeth the members to church duties only to their own Church? and that Sacraments belong onely to the members of their owne Church: and with their do­ctrine following that Ministers are Ministers only to their own people, and cannot doe a mi­nisteriall act to any but such as by calling them, have given them power over them, which some of themselves perceiving, rather then part with this latter (which they hugge as a precious truth) are content to question the former of the communion of Churches, as S. E. mutually partake each with other in some Church-ordi­nances,If this may be done in Sacraments (by vertue of Church communion) why not in Ordination and Excommu­nication also? as Sacraments. And that this Communion is both between the Ministers and members of the same. Ans. to 9. Pos. p. 62, 78. Ans. to 32. q. p. 29. Apol. p. 2, 13. | R.M. to E.B. p. 11.

2. By vertue of this Church communion, they say; one Church by letters of recommendation may give power to another Church over any of her members for Excommuni­cation, and theThis Divinitie is strange to me: Them­selves hold the Mini­sters power is not his own, but concredited to him by the church, so that he is but a De­putie himself, & de­putat [...]a non potest de­putare. How then should he derive his authoritie to another, and convey his power over to him, as his deputie, who himselfe is but the Churches deputie? Ministers of one Church may convey pow­er to the Ministers of another Church for Administration of the Sacraments to any of their members. Cott. cat. p. 7. Apol. p. 2, 14, 26, 40. | J.W. to T.S. Hence the infants of some of Windsor Church in N.E. have been baptized by the Ministers of the Church of Dorchester there. R.M. to W.R.

3. But without such letters of recommendations, and formall granting over of such power, from one Church and Minister to another, it wereThey are very ten­der of losing any of their members, and of having them but to communicate for a time with any other churches but their own: but they make no bomes of getting all the members they can from cur Ministers and Churches, belike we have neither true Ministers nor Churches, and therefore they may doe with us what they list. unlawfull in any case to admi­nister [Page 38]any Church ordinance to any Church or members but their owne, or to admit them to any Church communion upon any pretence whatsoever. Apol. p. 14, 26, 40.

4. Though they hold it lawfull by this Communion of Churches for one Church to admit the members of another unto fellowship of Church ordinances and priviledges; yet not of every Church. But they thinke themselves bound to know the Church well (whose members they so admit, as well as the members themselves) whether it bee a true Church or a false, a pure Church, or a corrupt. Ans. 10 32. q. p. 29.

5. And that if they should admit any members of a false Church, they should offend in so holding communion with a false Church; yea, if they should admit any members of a corrupt Church, they should be defiled by such communion; unlesse they did first protest against their corruptions. Ans. to 32. q. p. 29. | J.C. printed letter, p. 12. yet they hold no suchWhat ground for this distinction, of de­filement by Church communion, and no defilement by religi­ous communion? defilement by admitting them unto religious com­munion, though their Church were not only impure, but ut­terly false.

6. They are very straight-laced in denying communion to the members of other Churches that are notThis is one cause and the chief why our most godly English going over thither are yet rejected from all Church communion there: Not because of any personall defect, but because of the re­puted corrupt estate of our Churches, whereof they stand, or lately did stand as members. constira­ted and governed in the same manner with their own which onely they conceive to be constituted and governed accor­ding to the Rule of Christ. Ans. to 32. q. p. 82, 83, 84. yea, if a companie of approved godly people should sit downe neer them (where their power reacheth) differing from them onely in some points of Church-Government, some of them tell us, that not only they should not beIf upon such smaller differences they be so severe, how much more would they be in greater; Some of their pactie here plead hard to be indulged in sesser differences, yet what those are we may not know, or whether they he lesser or greater tolerable in a Church or not, and if they be not hearkned unto, they are apt to cry out, Persecution, perse­cution: yet when others desire the like favour of them, they tell us there is no favour to be ex­pected if we persist to breake any Rule of Christ, their meaning is, if we follow them not close in their wayes. So partiall and s [...]lfish are some men, that they thinke all severitie to others too little, to themselves too much. owned as a sister Church, but should also be in danger of [Page 39]severe punishment by the civill Magistrate. H.W. to P.H. What they hold of our English Churches and Ministers see in the Postscript.

CHAP. XI.

N. I find little difference herein betweene them and others of the reformed Religion, more then what is above touched, save that

1. I Heare some of them have prest that not only the scan­dalous, but also theAnd no marvell For if none must be of the Church but reall Saints, such as have truth of grace, which they cannot have that do not in some pro­portiō grow in grace, therfore it must needs follow that such should be cast out. And by the same rea­son cut with all that doe not convincingly shew all such evidences of grace, as Divines (from Scripture) do l [...]y down as demonstrations of grace in men. But if we closely hold to this way of triall of the members of true visible Churches, we may well make Churches (as the Brownists) consisting of 2. or 3. or perhaps (as our N.E. brethren) of 7, 8, or c. members, but we shall rarely (if ever) meet with such numerous Churches as the Scriptures hold forth, and there­fore such as all Churches ought to be, as neare as may be. non-proficients, that grow not in grace under the meanes, might be excommunicated; Which was the ground (as some of them report) of a groundlesse course set on foot amongst them at Cambridge in N. Engl. That the people met together privately at certain times, weekly or fortnightly, each one to hold forth unto the rest the work of God upon his or her soul, from their first conver­sion unto that present day, that so their Pastour might know how they grew in grace. A.W. to M^r B.

CHAP. XII.

1. WHen a Church by admission of more members, is now grown to a competent number (which oft­times [Page 40]proves someNo wonder it is long first, what for want of such choice members as they seek, and what for want of choice Ministers: for they tell us to our comfort that many that were counted good Ministers in old Eng. are there laid aside, because the Churches there doe aime at men of speciall abilities. yeares first) then they addresse them­selves to the calling of some to the Ministery, and other offi­ces in the Church. R.M. to W.R.

2. If any of their own members be fit for the service, they make choice of them. If not, they procure elsewhere. Yet so that none is chosen to be an officer in any Church, till he be first formally admittedChurch membership is the salt that sealons all things. 'Its strange that his membership in the Church whence he last came (by com­munion of Churches) can stand him in no stead. member of the same Church, in the same manner every way, as others have beene. H.W. to M^r B.

3. The severall Churches with them, (how small soever, and though as yet without any officers) doe challenge to themselves both power and execution of all things whatsoe­ver do belong to the calling and creating of their own offi­cers, as, 1. ToWhat abilities most good men have in judging of Ministers, as reason so their own experience will tell them, when as (if I be rightly informed) all the members of the Church of Boston (some few excepted) did strongly stickle to have had M^r Wheel­wright (that famous Familist) joyned as co teacher with Ma­ster C. in that Church. Also see Apol. Narr. p. 24. examine and try their abilities and fitnesse. 2. To elect them. 3. To instruct them in their office, at their ordination. 4. To ordaine them with imposition of hands, prayers, and charges given them. And in summe, to give them all the power of their office in that Church in the name of Christ. Ans. to 32. q. p. 40, 41, 42, 68, 71. Discourse of Cov. p. 23. | Ans. to 9. Pos. p. 70, 77. R.M. to W.R. | H.W. to 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 passe, that every of their first Ministers (at least) in every of their Churches, is ordained by one or moreHave not wee as much cause to doubt of the truth of their ministerie, as they of ours, they being made by meere private men (i.e.) not in any office, ours by Presbyters at least, and therein according to the Apostles rule, 1 Tim. 4.14. seeing the Bishops themselves were Presbyters, with whom were other Presby­ters ever joyned in Ordination of any: Besides, the choice and approbation of many of us by our people also: whether they or we come neerer to the Rule, let the Reader judge. private men, appointed by the rest, in their names to pray over them, impose hands upon them, instruct, charge them, and give them authoritie there to minister: [Page 41]The act being the act of the whole Church, but for order, and ease sake, the formalitie is committed to one or two, in name of the rest:The Levites electi­on was from God im­mediately, and their Ordination by the Priest by Gods ap­pointment, Numb. [...].11, 13, 14. The peoples laying on of their hands in this work was not authoritative, that were needlesse, when God had authorised them both immediately by himselfe and mediately by the Priest before, if not pre­sumptuous, that they should interpose their authoritie, when God himselfe had established them by his. But either it was obedientiall only, to declare their approbation of Gods choice and Ordination, and then it is nothing to our brethrens authoritative imposition of the peoples hands. Or rather (as I conceive) for the same end for which they were commanded to lay hands on the head of the sacrifice to be oftred (as vers. 12.) viz. to signisie that they, i.e. their first born by right were all the Lords, and did owe to be, but that God of his goodnesse was now pleased to accept of the Levites for them, vers. 16. As the Israelites laid hands on the Levites, Numb. 8.10. | J.M. to R.M. | Ans. to 32. q. p. 68, 69, 70. R.M. to E.B. p. 10.

Rob. justif. p. 328, 331, 338.

5. They hold that the peoplesBy this reason (me thinks) all that are elected by the people to a constant exercise to a constant exercise of the chiefe dutie of the Pastours office (which is prenching of the Word) and do also by compact receive the tithes and wages due by law to the Pa­stour, should be the Pastours of the places where by the peoples choice they doe so preach, and by consequent many of our brethren of that way, here in London, and England, should be Pastours of many of our Parish Churches. But doe they count themselves so? or do they carry themselves so? Election is not onely es­sentiall unto, but also the whole substance of the calling of the Minister, or other officer. But as for Ordination with imposition of hands of the Presbyterie, or other signe, they hold it not essentiall at all, but a meere formalitie, or solem­nitie of the calling; the presence whereof addeth nothing to the substance of the calling, and the absence thereof takes nothing from it. Ans. to 32. q. p. 67, 68, 69. Discourse of Cov. p. 23. | R.M. to E.B. p. 10. Apol. p. 24.

Rob. justif. p. 308, 332, 333, 334, 335. Rob. Apol. p. Per electionem jus ministerii Presbyte­ris confertur, &c. Barr. refut. of Giff. p. 219, 130.

6. After the first officers are thus made by the Church, the formalitie of ordaining the rest, is ordinarily committed to suchSo that if they have but one Pastour or Teacher he alone laies hand on the next offi­cer to be ordained: But S^e Pauls rule for Or­dination is, that it should bee done by the hands of the Presbyterie, not of one Imgle Pres­byter, much lesse of one private man. officers as are alreadie called and ordained, not as having any more power (by vertue of their office) to doe it, then before; for the power is the Churches, and belongs equally to every member, as a member; but as being the [Page 42]Churches publike servants, to doe it for them, and in threi name and stead. See the quotations cited before Art. 4. Rob. justif. p. 321, 323, 327.

7. In the sorts or kinds of their officers, they agree with others of the best reformed Churches.I will not impute to the generall that pri­vate opinion (but too publikely here) by some of them vented: that the Pastor is on­ly to feed the people with wholesome do­ctrine, the ruling El­ders onely to visit them, and see to their manners. Onely whereas in opinion and tenent they precisely distinguish between the Pastors and Teachers office, yet in practise they usually con­found them: both Pastour and Teacher equally teaching and equally applying both the Word and Seales without any difference. And either of them usually supplying the place of both in divers of their Churches, which are not furnished with both. See J. C. his Sermons on Revel. and other texts, for proof of this: Besides what we have by others report.

8. They hold the officers so called and made by this Church, are officers onely in and unto this particular Church, that hath so called them. And bound onely to mi­nister to that, and the members thereof, and to none other. So that the Pastors and Teachers thereof may lawfully doe noYet their Ministers frequently administer the Sacraments to the members of other Churches then their own: They will an­swer, that is done by vertue of the commu­nion of Churches. I reply, But this latter rule quite overthrow­eth the former and all the reasons they bring for it; which some perceiving, question this rule of communion of Churches, others to maintain the former have invented a power in every particular Church and Minister to transfer their own power over to another Church and Minister pro tempore, to ad­minister the Seales, (yea, and censures too) to any of their members, so that translation be for­mally done, as before Chap. 10. If there can be no act valid where there is no power. Whether ministeriall acts done by a minister in and unto another Church be not null and voide: which if they be, then have we millions of persons of age unbaptized to this very day. ministeriall act whatsoever in or unto any other Church or the members thereof, then their own. Ans. to 32. q. p. 11, 15, 70. Ans. to 9. Pos. p. 64, 67, 70, 76, 78. Apol. p. 14, 26, 29, 38.

Rob. justif. p. 317, 318, 335.

9. They grant indeed that Ministers may preach unto, and pray with other Churches and their members, because these are properly no ministeriall acts. Onely the admini­stration of thePreaching and Bap­tizing were wont to be joyned together, Matth. 28. And the Word and Prayer to be counted chiefe imployments of the Ministers, Act. 6. yea, Preaching rather then Sacra­ments, 1 Cor. 1. But it is the nature of popular government to incroach upon all or most of the rights of the ministerie, which must either have nothing to doe, or but what the people will al­low them, and lend them their power for to do. Alas poore Ministers, it seemes it is their de­stinie ever to be servants (if good) yea slaves and foot-stools. Hitherto they have been troden under foot by the Prelates, and now they must be by their people! Sacraments (with them) are properly mi­nisteriall, [Page 43]and therefore belong onely to the Ministers. All other acts are common to other members, either by vertue of their gifts, and ex communi officio charitatis, or by the pow­er of the Keyes, which they have received in common with that Church of which they are members, or by a temporarie deputation from the same. Ans. to 9. Pos. p. 78.

Rob. justif. p. 195.

10. They hold that a Ministers calling lives and dyes with his union unto and disuniting from that particular Church wherein and whereby he was so called, as before. So that if a Minister lawfully chosen and ordained in one place, shall remove (upon never so just and necessary grounds) to ano­ther Congregation: He is thereby divested of his former Mi­nisterie, and now become as a meere private man again, un­lesse and untill he shall be called and so created again by the same or some other Congregation. In which case he is not only to be elected anew, but also to be ordained anew, by the imposition of the hands (perhaps of some meere private man or men) as if he had never been ordained before. And so toties quoties. Ans. to 32. q. p. 69, 70. Ans. to 9. Pos. p. 67, 77. J. W. ans. to 10. quest.

Rob. justif. p. 317.

11. They hold the Ministers are but the Churches ser­vants, her mouth by whom she speakes, and hands whereby she acts. And therefore though they meet together to con­sult of matters for the good of the Churches, or to prepare matters for the Churches hearing; yet in point of Govern­ment they canYet M^r ̄ P. tels us that the Ministers have there agreed amongst themselves that none of them shall preach any doctrine that is not commonly recei­ved amongst them, till he have first commu­nicated it with the test of the Ministers: And what's this but in effect a compound Presbyterie ruling without peoples votes, and also a Canon made by common consent and imposed: both contrary to their own principles. decree, act, or executeThey call them rulers, and tell us they have great power of Govern­ment, but shew us nothing that they may doe (except Administration of Sacraments) which others may not as lawfully doe as they: unlesse they will say (as Rob justif. p. 116.) that Mini­sters rule consists in serving the Church, and the people obey their Ministers in using their ser­vice: which is most absurd in reason and contradictious to it self. nothing but what the Church doth dictate and direct: Ans. to 32. q. p. 57.

Rob. Apol. p. 49. Sions royall Prerog. p. 26, 20.

12. Ministers (they hold) are onely Ministers of Churches already gathered, which are all supposed to be already reall Saints, effectually called. So that the end and work of the of­fice of Ministers and their Ministerie, is onely the confirmati­on and building up of men already converted and inchurch­ed. Nor are they bound by vertue of their office to attend unto the work ofThus the Conversi­on of sinners which is the crowne of Mini­sters Calling, 1 Cor. 4.15. 1 Thes. 2. ult. is pulled off their heads, and put on the head of every gifted bro­ther, and why not si­ster too? since such may possibly convert also: and if they may convert, belike they may consirme as well, and so they may take all; For what then hath the Minister left him to doe by office? But if this were so it would follow, 1. That a Minister of a Church need not by office preach some Doctrines, viz. the Doctrines of the be­ginnings of Christ, at least not in some manner of teaching them: whence it is that spire have held that the Minister is to apply himselfe in all his Sermons to the members, and not to them that are without: the rest of the members are to doe that in their prophecying. N. P. 2. That Ministers being fixed to particular charges, to which they ovve themselves, and all that they can possibly doe, are thereby bound out from labouring in the worke of conversion of o­thers at all: it being both without the compasse of their calling (by this doctrine) and beyond the possibilitie of their povver too, 3. And therefore that either men unconverted must so continue, and perish in their sins, for want of some body to seek and bring them home, Or else men gifted, that are no Ministers (which I feare upon account will prove but few) must leave their callings, and give themselves to the preaching of the word and Prayer, which both were diligently practised by the Apostles (as Ministers) and with strict charge imposed upon all Mi­nisters to practise (as belonging to their office) to the end of the world. Again, it this be so, how is it that some of our brethren of that way, are far more busie in seeking our cunversion here (not so much to grace, as to their Church covenant) then to build up their own Churches, with which they are in covenant already at home? converting souls, any more then other gifted brethren are, who owe it by the office of common charitie. 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 ministerie, or else if any be, that fals out only accidentally, not as the direct end of their office, and Gods Ordinance.

13. They acknowledge a mostA right tenent, if rightly understood & limitted: But how comes it then that some of them that have charges, as Pastours, in other Kingdomes far off, yet take and hold places of setled ministeriall imployment here? strict tye between the Minister and his people, and that the one hath speciall pro­prietie 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 lesse that they [Page 45]should live upon tithes: But rather upon the peoplesLet the unpartiall Reader (now laying all ends together) judge whether the Mi­nisters, according to the [...]r rules, be not the unhappiest servants under Heaven; For 1. they must serve ma­ny masters, perhaps many hundred. 2. doe great worke. 3. Yet nothing (in effect) pro­per to them, but as other servants of the Church. 4. Yet may neither know the certain bounds of their obedience: 5. Nor indent for certain wages: 6. Nor change their master or mistresle if they doe not like, they may possibly be expulst, at the Churches pleasure, but never can depart at their own: But if this be so, how comes it to passe that some of them amongst us, doe not on­ly receive, but strictly require so much set stipend for such a Lecture, and so much more for such another, or else they will not preach; but also can be content to take the glebe, tithes and other profits of sequestred Parsonages and Vicaridges amongst us, as well as others. But in some sort, I marvell not at it, if that be true (which we are credibly informed) that some of our brethren of the ministerie there have not long since complained that their Prophets did now prophecie in sacke for want of maintainance. M. B. to S. A. and others of them out of their love have warned us of the like danger, if tithes (amongst us) should goe downe. Mr. W. to Mr. M. And therefore no marvell if our brethren that have been bitten with the peoples cold contributions there, be content to forsake that rule, and to covenant for wages, as we doe here. vo­luntary contribution, weekly cast into the common treasurie, according to their weekly gaines: Out of which the Dea­cons are to distribute both unto the officers and poore, ac­cording to that which is brought in, and as they conceive to be fit and needfull for every one. 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 toWhich power (we heare) also they have used upon very slen­der grounds, as in M. W. | S. B. | R. S. their cases. question, censure, unmake and depose them; and by reassuming their power, to reduce them into the state of meere private men again. And this also they claime pow­er to doe (as well as the other) without any authoritative concurrence of any others whomsoever; whose counsell 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. Sions royall Prerog. p. 26. | Seper. Conf. art. 23. Cann. necess. of se. par. p. 155.

CHAP. XIII.

1. THey hold it lawfull for meere 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, inSome say without any Moderator, at pleasure, whereby strange things have been vented, & Scrip­tures sometimes no­toriously abused. M^r W. preaching, i. e. in expounding and applying the Scrip­tures to the severall uses of the auditors, by instruction, con­futation, reprehension, with all authoritie; yea, that this is an ordinary and perpetuall 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 wooll.

Rob. justif. p. 183. Johns. Inq. p. 7. A light for the ignor. p. 19.

Some of them (indeed) tell us that its seldome used, viz. on­ly where the Church isBut such occasions are not rare with them, who oft for a long time want Mi­nisters in their Chur­ches, at least a full supply. Also some of them have their farmes, and so their families or servants so far off from their settled Congregations, as that they cannot possibly come every Sabbath (hardly any) to the Ministerie there; and therefore must either preach one to another, or else be utterly without. I. P. Besitles (we are informed from thence) the people, of late, grow more violent in clayming that their pretended libertie and priviledge of publike prophecying, urging for it the writings and arguments of M^r Rob. the Brownist, sometimes also contemning and de­serting their own Ministers and Churches, because they are not suffred to injoy it. M. B. to S. A. unfurnished with officers, or in case of their absence or sicknesse. Ans. to 32. q. p. 77.

2. Also after their Preaching they take upon them to blesse the people at their dismission, as the Ministers doe.

3. Likewise they have a course (before their dismission) to give leave to any that doubts of any thing that hath been then or formerly delivered in publike by the Minister or any other,Me thinkes its an abrupt course at the first dash openly to implead the Minister of errour delivered, before all the people; were it not more civilitie, pietie, charitie, and prudence to talke with him first in private: whereby either the doubter may be satisfied, or the Minister reduced, and both without any molestation or scandall to the people, or repreach to the Minister? Besides, who must be judge in such a case, must the injudicious multitude? For other judge they will not allow (I meane in foro externo) nor any appeale to an higher Court. publikely to propound their doubts, and make their [Page 47]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.

1. THey grant that Churches may and ought to consult and advise one with another, in any doubtfull 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 notThey love no im­perative Synods or Presbyteries, but they have store of impera­tive Churches, who may command, yea, compell both members and Ministers to act, it may be what they like not: why have not ma­ny Churches united as much power over every particular church within the union, as many members united have over every person amongst themselves. imperative or coercive. Ans. to 32. q. p. 64, 65, 66.

Johns. plea, p. 251.

2. But that each particular congregationall Church is the supreme judicature, whose power is absolute and imperiall, 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 unlawfull for any such combi­nations, whether in Classes, (i.e. compound Presbyteries) or Synods provinciall, nationall, or others to take upon them authoritatively to determine or decree any thing in matter of doctrine or practise, as intending thereby to oblige any more, or others then their own persons, no not in foro exter­no. [...]