Narration of Some Church Courses, Chapter 2 – Chapter 3
CHAP. II.
Of the true viſible Church of Christ in generall, and the bounds thereof.
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, asdThough 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 onelyonly 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 alleTrue 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 allfYet ſometimes themſelves are forced to uſe Cōmiſſioners or Meſſengers to repreſent the whole body abſent. As at the conſtitution of any new church, as after followes. So in their private examinations of members to be admitted. As after too. Eſpecially in their late Synod at Cambridge in N. E. And alwayes that part of the Church which is preſent includes others that are abſent by repreſentation, and the males the women. repreſentative Churches, whether the officers of one particular Congregation repreſenting that Church in the judicature within it ſelfe, or the Commiſſioners of ſeverall Churches meeting together in a compound Presbyterie or Synod repreſenting all thoſe Churches by whom they are ſent.
Rob. juſtif. 162.
4. This particular viſible Church they define to this effect, It is a myſticall body whereof Chriſt is the head, the members are Saints, called out of the world, and united together intogHere 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 onelyonly occaſion numberleſſe differences amongſt themſelves, but alſo render them odious and contemptible to all men. Which we ſee frequently fals out amongſt the Browniſts that follow the ſame church-courſes as theſe our brethren do. 2. Neither is here any mention of the church-officers as any part of this definition. But how can this be a compleat organicall body, fitted for exerciſe of all functions of the body, where there are not ſome to be tongues and eyes as well as others to be hands and feet thereto: i. e. ſome to rule, as well as others to be ruled? one Congregation by an holy Covenant to worſhip the Lord and edifie one another in all his holy ordinances, Cott. cat. p. 1. Anſw. to 32. q. p. 13.
CHAP. III.
Of the matter of a true viſible Church, what is required thereunto, and how the ſame may be known.
1. THe matter of a true viſible Church, is either infants, or perſons of age and underſtanding.
2. In perſons of age they require firſt that they be all reall hAll 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 onelyonly: 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 onelyonly: 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 onelyonly having common gifts, but alſo ſaving graces, that they be not common but choice Chriſtians. Anſ. to 32. q. p. 8. 9. Diſcourſe of Cov. p. 4. Anſ. to 9. Poſ. p. 69. 70. Apol. p. 2. 6. 21. 43. Cott. cat. p. 1. 4. R. M. to E. B. p. 5. 9.
So Rob. juſt. p. 11. 38. 41. 47. 48. 61. 91. 254.
Yea, convincingly ſuch, T. G. to J. G.
Meek and humble ſpirits, for feare they ſhould abuſe their Church-power. E. O. to W. R.
Voide of inſincere ends in ſeeking of Church-Communion. Diſcourſe of Cov. p. 4.
If any others ſhould attempt to be admitted, the Church were bound (upon diſcovery) to repell them. Apol. p. 2. 3. 4. 5. 24. 33. 43. R. M. to E. B. p. 5. The reaſon of which is rendred, leſt they take an harlot into the boſome of Chriſt in ſtead of a chaſte Spouſe.
If any ſuch be admitted they are not true but falſe matter of the viſible Church.
3. That the Church may conſiſt of none but reall Saints, ſo farre as in them lies, they hold the Church is bound to makeiAdmit 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. 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,kDoubtleſſe 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 onelyonly, 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. 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 alQ. 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 onelyonly 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 inmWhy 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 anothernI 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. onelyonly as travellers, or ſojourners for the time, they are admitted to Sacraments, onelyonly 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 newoBy 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 verypIf 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 Mr B. ſaith, If a man be humble, and have an earneſt deſire, though he be but in a waiting condition, if in other things he make conſcience of his wayes, he knowes no man of wit will denie him to become a member. The ſame man to P. H. If your miniſters were here, they would not think us too ſtrict, but too remiſſe in Diſcipline. I think in time we ſhall grow like old England. E. C. to R. C. But of their abatements ſee after more particularly.
9. Thus far of the firſt (which is the maine) thing they require in perſons to be admitted into Church-fellowſhip, viz. true and reall Saintſhip. A ſecond is, that they be ſuch as can cleave together both inqThis 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 theyrDoubtleſſe 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 tofTherefore, 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 themtThis 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.