Narration of Some Church Courses, Title page – To the reader
A BRIEFE NARRATION OF SOME Church Courſes Held in Opinion and Practiſe in the Churches lately erected in New England.
Collected out of ſundry of their own printed Papers and Manuſcripts with other good Intelligences.
Together with ſome ſhort hints (given by the way) of their correſpondence with the like tenents and practiſes of the Separatiſts Churches.
And ſome ſhort Animadverſions upon ſome principall paſſages for the benefit of the vulgar Reader.
Preſented to publike view for the good of the Church of God by W. R.
LONDON, Printed by G. M. for Edward Brewster at the Signe of the Bible on Fleet-bridge. 1644.
The Preface to the Reader.
CHRISTIAN READER,
GIve me leave before I preſent thee with the Narration following to Apologize ſomething for my ſelf. I have not fallen upon this taske for want of other work; nor out of any itching much leſse ambitious deſire to appeare in print, which as I never affected, ſo much leſse now, when it is become no ſingular praiſe. For Scribimus omnes, indocti, doctique; nor out of any malignancie of ſpirit againſt the men (whoſe Church wayes I here relate) whom ſo farre as I know them, I profeſſe (God and my Conſcience bearing me witneſſe) highly to love and honour in the Lord. But the firſt occaſion of my thoughts in this kind was, that a ſolemne agreement being a good while ſince made between the brethren of the independent way (then and ſtill reſiding in London) and thoſe of the oppoſite judgement, wherein (amongst other things on both ſides agreed upon) thoſe brethren promiſed then ſhortly to put forth a narrative of their doctrine and practiſe in Church courſes, that ſo it might appear where the differences lay: which Narrative being once publiſhed (the materials whereof they then profeſſed to be all ready) they alſo promiſed to joyne with the rest in preaching againſt the Browniſts, Anabaptiſts, and other Sectaries. But the ſaid brethren (though ſundry times called upon to put forth their Narrative according to promiſe) have yet not onelyonly delayed, but at length altogether denied to doe the ſame: upon which deniall I began to entertaine ſome thoughts of making a Narrative my ſelfe; and began ſo to doe, but through many diſcouragements I laid it by againe; till of late ſome of the ſaid brethren that had formerly promiſed the Narrative, publiſhed a Narration apologeticall, which ſeemed in title to me a performance of the former ingagement; but when I had read it, I found it nothing leſse, as being neither full nor cleare as a Narration ought to be. But touching that I will ſay no more, becauſe others better able have, and I hope will deale throughly with it: OnelyOnly I let the Reader know that upon this occaſion I reſumed my former purpoſe, conſidering now the neceſsitie of ſuch a courſe, in regard that not onelyonly themſelves continued in that way, but alſo others both Miniſters and people out of ignorance or inconſideration were daily drawn aſide thereto, new Churches were erected according to their module, our Churches and Ministerie, and Gods Ordinances in them began to be neglected, ſlighted, deſerted, yea, contumeliouſly and ſcornfully reproached as Antichristian, Babyloniſh, falſe and null, that many were distracted and doubtfull what to hold and doe, and to which ſide to cleave, ſome thought better of their wayes, and others worſe, then they deſerved, and both ſorts for want of right information what they were. That the full relation of their wayes, if it did not turne men quite off from them, yet, at least, might ſo far prevaile as to make men pauſe awhile, and enquire further into them before they were too far ingaged; eſpecially might give occaſion of a more full agitation of all theſe differences in this venerable Aſſembly of Divines now met for conſultation about matters of this nature. That all the printed bookes which I had ſeen did not together make out a full ſtory, and what was in them here and there diſperſed could not be ſo ſatisfactorie as to ſee all things together in a ſhort Synopſis with one view. That my ſelfe by divine providence had ſundry intelligences lay by me, which joyned to what was already printed might either make the ſtorie compleat, or elſe might occaſion and ſpurre on ſome other (perhaps of themſelves) to publiſh a better. And laſtly, that ſome of that way contrary to their former promiſes and pactions, and laying by not onelyonly the due regard we thinke they ſhould have had of their brethren of the contrary judgement, but alſo of the publike peace and common cauſe of Reformation, (which by ſuch distractions is retarded) have impetuouſly both in Pulpit and Preſſe (beſides what they have done in private) laboured to promote theſe their popular Church wayes, as the only wayes of God, and to make all men, they could, to diſ-relliſh and abominate that which (for distinction ſake) we call Preſbyterian Government. Theſe and other like things (after much pondering in my ſpirit) at laſt caſt the ballance, and cauſed me to reſolve to purſue my firſt intention in this way, as here you ſee.
Now lest I be miſtaken, I deſire the Reader to underſtand and heare in mind that I intend not in this Relation to ſet down all things which they hold or practiſe in Diſcipline or Church-Government, but ſuch things onelyonly or for the most part, wherein there lies ſome difference betweene them and us, or other the beſt Reformed Churches. Neither doe I intend to wrap up all and every one of the Elders (much leſſe members) of the New England Churches in the ſame imputations: Foraſmuch as it is moſt certain, that though in practiſe they act generally all alike, yet in their opinion of things practiſed, much more in the grounds and reaſons thereof, ſome of them doe not onelyonly differ from the reſt, but have ſtiffely oppoſed the reſt therein, which I write to preſerve the just repute of ſome eminent perſons there, from ſuch cenſures and hard opinions as others of them, perhaps, may ſeeme to merit, and incurre.
Lastly, becauſe every common Reader cannot ſo eaſily diſcern and diſtinguiſh of all things here preſented to him, therfore I crave leave ere I part to give him ſome few directions: Firſt, he muſt take notice that the whole Narration is divided into ſeverall Chapters, and each Chapter into ſeverall Articles, printed in a Larger Character. 2 At the end of thoſe ſeverall Articles are ſet down the proofs thereof collected out of their printed Papers, and other Manuſcripts of their own either Treatiſes or Letters written from one friend in New England to another here, the Originals or Copies whereof, at leaſt, I have by me, to produce, if need ſhall ſo require. 3. After the ſaid proofs of the ſeverall Articles, there uſually follow by themſelves ſome ſhort quotations of ſome one or more writers of the Browniſts, which being conſulted with, it will appeare, that the opinions and practiſes of theſe our brethren in Church Courſes mentioned in the preceding Articles doe very much agree with them. A compleat paralell, I confeſse, in all things here is not: partly through want of ſome Browniſts Bookes, partly want of leaſure to view over thoſe I had, partly alſo, I beleeve, for want of full agreement between them. For though in ſubſtan e of things there be too great an accord, yet in ſome formalities or other acceſsories there may be differences; in ſome things ſome of the Browniſts being more rigid then theſe our brethren are, as in other things theſe ſeeme more ſtrict then any of them for ought that by their writings doth appeare. 4. Over aginst many of the ſeverall Articles, and ſometimes alſo underneath the ſame there are ſuggested ſome ſhort Animadverſions, not in way of a ſet confutation, (that taske is now in better hands) but ſometimes by way of quaere, or doubt, ſometimes pointing (as it were with the finger) to ſome ſeeming contradiction to their own tenents or practiſes, or ſome apparant repugnancie to the letter of Scripture, or light of common ſenſe, added only of purpoſe to admoniſh the vulgar and injudicious Reader, leſt by reading things ſo plauſibly put forth (as ſome of them are) he ſhould be inſnared at unawares. 5. Sometimes proofs are more ſparingly affixed to the Article, or perhaps none at all, becauſe the things aſſerted in the Article are apparant by the proofs of other Articles fore-going, or by the generall tenour of the whole diſcourſe, out of which the Reader himſelf may eaſily (if he be willing) make out a more full proofe. 6. Nor is it alwayes to be expected, that the proofes under every Article ſhould reach every Punctilio in that Article, ſo the ſubſtance be proved, the reſt will neceſſarily follow of their own accord. 7. Nor that every proofe ſhould make good every part of the Article; I hope it may ſuffice if all the proofes together will doe it amongst them. 8. Laſtly, the Reader must know that when he finds quoted, Anſ. to 32. q. and Anſ. to 9. Poſ. and Diſcourſe of Cov. he is to look for theſe in the booke lately publiſhed by Mr H. Peters. Cott. cat. I call that Treatiſe printed under Mr Cottons name of Church conſtitution by way of queſtion and anſwer. There are alſo cited two other printed Letters under the ſame name. When thou meeteſt with Apol. that is, The Apologie of the Churches in New England for Church Covenant, which I have by me in a Manuſcript. Moſt of the other quotations are of Letters between friend and friend: when you have Rob. Apol. that belongs to the Allegation of the Browniſts, and is a distinct book from the former Apology. The reſt are more eaſie. Now the bleſsing of Heaven goe with this poore Pamphlet, that it may contribute ſome mite to the promoting of the publike good, whereunto it is devoted. Amen.
A briefe NARRATION Of ſome Church Courſes generally held in opinion and practiſe by the Churches lately erected in New England.
CHAP. I.
Concerning a Plat-forme of Church-Government and Diſcipline in generall.
1. THis is to be obſerved and remembred all along, that all the Churches in New England, eſpecially within Maſſachuſets bay, at New aThe Church at N. Plimmouth was (as I am informed) one of the firſt Churches that was ſetled there; having been a part of Mr. 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 Mr 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 Mr 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 onelyonly they havebHow 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,cIs 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.