Narration of Some Church Courses, Chapter 7 – Chapter 8
CHAP. VII.
Of Church memberſhip and admiſsion of more members into the Church thus constituted and erected.
1. ALL men are bound, ſay they, to becomedWhat 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 onelyonly. 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 anyeYet 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 doefIf 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 him, touching his knowledge in the Doctrine of faith, and the truth of his converſion, as is before ſhewed. H. W. to Mr 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 makesgIf 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 Mr 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 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?hCold 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. Mr M. Anſ. to 9. Poſ. 61, 62, 63, &c. Anſ. to 32. q. p. 20, 21. Apol. p. 29.
CHAP. VIII.
Of their diſmiſsing of members from one Church to another, or otherwiſe.
1. NO perſon once thus admitted (as aforeſaid) into any of their Churches, ought to remove thence without the conſent of the ſaid Church firſt ſought and obtained. For if lie doe, they hold that he breaks covenant with God and the Church, and like Ananias and Sapphira lies againſt the Holy Ghoſt. Anſ. to 9. Poſ. p. 73. Apol. p. 39. R.M. to E.B. p. 6. Inaſmuch as they conceive their convenant bindes them not to depart without conſent. Ibid.
2. Therefore when any would remove, they require that he firſt give notice thereof to theiWhy 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 theirkIf 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.